A clear, readable translation of the ten books of Bishop Eusebius’s Ecclesiastical History—the only surviving record of the Church during its crucial first three hundred years—this edition recounts the martyrdoms, heresies, schisms, and proceedings that led to Nicaea and other great church councils.

The Oxford Handbook of Early Christian Apocrypha addresses issues and themes that arise in the study of early Christian apocryphal literature. It discusses key texts including the Gospel of Thomas, the Gospel of Mary, the Gospel of Peter, letters attributed to Paul, Peter, and Jesus, and acts and apocalypses written about or attributed to different apostles. Part One consists of authoritative surveys of the main branches of apocryphal literature (gospels, acts, epistles, apocalypses, and related literature) and Part Two considers key issues that they raise. These include their contribution to our understanding of developing theological understandings of Jesus, the apostles and other important figures such as Mary. It also addresses the value of these texts as potential sources for knowledge of the historical Jesus, and for debates about Jewish-Christian relations, the practice of Christian worship, and developing understandings of asceticism, gender and sexuality, etc. The volume also considers questions such as which ancient readers read early Christian apocrypha, their place in Christian spirituality, and their place in contemporary popular culture and contemporary theological discourse.

Although related to one of the ruling families of Ireland, Columba (c 521-97) became a central figure in the 'Age of Saints' by setting out from his native land and founding his famous monastery on the island of Iona.

It was from here that priests and monks played a key role in converting the Picts of Scotland, here that countless penitents came on pilgrimages and that the King of Dalriada (Argyll) came to be consecrated. Adomnán's Life, writes Richard Sharpe, is the fullest early account, offering a 'vivid depiction of the abbot among his own monks, written on the spot by the saint's successor one hundred years after Columba's death'.

Drawing on extensive written and oral traditions, Adomnán presents Columba as a man distinguished for his prophetic and miraculous powers, whose life was filled with angelic apparitions and whose dying days were spent preparing for his departure. A stimulating Introduction sketches in the background, the archaeological evidence from Iona and the legends that grew up around Columba in medieval and more recent times. The result is an ideal new edition, equally suitable for readers seeking spiritual insight or the hard core of historical fact.

The twenty-first century opened with the religiously-inspired attacks of 9/11 and in the years since such attacks have become all too common. Over against the minority who carry out violence at God's direction, however, there are millions of believers around the world who live lives of anonymous kindness. They also see their actions as guided by the divine. How is divine guidance to be understood against the background of such diametrically opposed results? How to make sense of both Osama bin Laden and Mother Teresa? In order to answer this question, John A. Jillions turns to the first-century world of Corinth, where Jews, Gentiles, and early Christians intermixed and vigorously debated the question of divine guidance. In this ancient melting pot, the ideas of writers and poets, philosophers, rabbis, prophets, and the apostle Paul confronted and complemented each other. These writers reveal a culture that reflected deeply upon the realities, ambiguities, and snares posed by questions of divine guidance. Jillions draws these insights together to offer an outline for the twenty-first century and suggest criteria for how to assess perceived divine guidance. Jillions opens a long-closed window in the history of ideas in order to shed valuable light on this timeless question.

As the site of only a small and obscure Christian population between 135 and 313 CE, Jerusalem witnessed few instances of anti-Christian persecution. This fact became a source of embarrassment to the city in late antiquity-a period when martyr traditions, relics, and shrines were closely intertwined with local prestige. At that time, the city had every incentive to stretch the fame of its few, apostolic martyrs as far as possible-especially the fame of the biblical St. Stephen, the figure traditionally regarded as the first Christian martyr (Acts 6-8). What the church lacked in the quantity of its martyrs, it believed it could compensate for in an exclusive, local claim to the figure widely hailed as the "Protomartyr", "firstborn of the martyrs", and "chief of confessors" in contemporary sources. This book traces the rise of the cult of Stephen in Jerusalem, exploring such historical episodes as the fabrication of his relics, the construction of a grand basilica in his honour, and the multiplication of the saint's feast days. It argues that local church authorities promoted devotion to Stephen in the fifth century in a conscious attempt to position him as a patron saint for Jerusalem-that is, a symbolic embodiment of the city's Christian identity and power.

A critical essay on St. Augustine's social and political thought.

In describing Augustine, the author captures the essence of the man in these words: "Genius he had in full measure... he is the master of the phrase or the sentence that embodies a penetrating insight, a flash of lightning that illuminates the entire sky; he is the rhetorician, the epigrammist, the polemicist, but not the patient, logical systematic philosopher."

This is the second edition of the most comprehensive anthology available on early Christian writing, which includes virtually every piece produced during the first 100 years of Christian history. Ehrman provides an opening general introduction in which he shows how the canon of the New Testament was formulated and how other texts were excluded from the canon. He also provides brief up-to-date introductions to each of the texts, incorporating the most recent scholarship. For this edition the Martyrdom of Polycarp has been added and many of the older translations have been replaced with newer and more up-to-date versions.

This book provides a full, contextual study of St Irenaeus of Lyons, the first great theologian of the Christian tradition. John Behr sets Irenaeus both within his own context of the second century, a fundamental period for the formation of Christian identity, elaborating the distinction between orthodoxy and heresy and expounding a comprehensive theological vision, and also within our own contemporary context, in which these issues are very much alive again. Against the commonly-held position that 'orthodoxy' was established by excluding others, the 'heretics', Behr argues that it was the self-chosen separation of the heretics that provided the occasion for those who remained together to clarify the lineaments of their faith in a church that was catholic by virtue of embracing different voices in a symphony of many voices and whose chief architect was Irenaeus, who, as befits his name, urged peace and toleration.
The first chapter explores Irenaeus' background in Asia Minor, as a disciple of Polycarp of Smyrna, his activity in Gaul, and his involvement with the Christian communities in Rome. The theological and institutional significance of his interventions is made clear by tracing the coalescence of the initially fractionated communities in Rome into a united body over the first two centuries.
The second chapter provides a full examination of Irenaeus' surviving writings, concentrating especially on the literary and rhetorical structure of his five books Against the Heresies, his 'refutation and overthrowal' of his opponents in the first two books, and his establishing a framework for articulating orthodoxy.
The final chapter explores the theological vision of Irenaeus itself, on its own terms rather than the categories of later dogmatic theology, grounded in an apostolic reading of Scripture and presenting a vibrant and vigorous account of the diachronic and synchronic economy or plan of God, seen through the work of Christ which reveals how the Hands of God have been at work from the beginning, fashioning the creature, made from mud and animated with a breath of life, into his own image and likeness, vivified by the Holy Spirit, to become a 'living human being, the glory of God'.

In this historical and theological study, John G. Gager undermines the myth of the Apostle Paul's rejection of Judaism, conversion to Christianity, and founding of Christian anti-Judaism. He finds that the rise of Christianity occurred well after Paul's death and attributes the distortion of the Apostle's views to early and later Christians. Though Christian clerical elites ascribed a rejection-replacement theology to Paul's legend, Gager shows that the Apostle was considered a loyal Jew by many of his Jesus-believing contemporaries and that later Jewish and Muslim thinkers held the same view. He holds that one of the earliest misinterpretations of Paul was to name him the founder of Christianity, and in recent times numerous Jewish and Christian readers of Paul have moved beyond this understanding. Gager also finds that Judaism did not fade away after Paul's death but continued to appeal to both Christians and pagans for centuries. Jewish synagogues remained important religious and social institutions throughout the Mediterranean world. Making use of all possible literary and archaeological sources, including Muslim texts, Gager helps recover the long pre-history of a Jewish Paul, obscured by recent, negative portrayals of the Apostle, and recognizes the enduring bond between Jews and Christians that has influenced all aspects of Christianity.

Paul is the most powerful human personality in the history of the Church. A missionary, theologian, and religious genius, in his epistles he laid the foundations on which later Christian theology was built.

The Oxford Handbook of Early Christian Studies responds to and celebrates the explosion of research in this inter-disciplinary field over recent decades. As a one-volume reference work, it provides an introduction to the academic study of early Christianity (c. 100-600 AD) and examines the vast geographical area impacted by the early church, in Western and Eastern late antiquity. It is thematically arranged to encompass history, literature, thought, practices, and material culture. It contains authoritative and up-to-date surveys of current thinking and research in the various sub-specialties of early Christian studies, written by leading figures in the discipline. The essays orientate readers to a given topic, as well as to the trajectory of research developments over the past 30-50 years within the scholarship itself. Guidance for future research is also given. Each essay points the reader towards relevant forms of extant evidence (texts, documents, or examples of material culture), as well as to the appropriate research tools available for the area.
This volume will be useful to advanced undergraduate and post-graduate students, as well as to specialists in any area who wish to consult a brief review of the 'state of the question' in a particular area or sub-specialty of early Christian studies, especially one different from their own.

Die seit 1925 erscheinenden Arbeiten zur Kirchengeschichte bilden eine der traditionsreichsten historischen Buchreihen im deutschsprachigen Raum. Sie enthalten Forschungen zur Kirchen- und Dogmengeschichte des Christentums aller Epochen, veroeffentlichen aber auch Arbeiten aus verwandten Disziplinen wie beispielsweise der Archaologie, Kunstgeschichte oder Literaturwissenschaft. Kennzeichnend fur die Reihe ist der durchgangige Anspruch, historisch-methodische Prazision mit systematischen Kontextualisierungen des jeweiligen Gegenstandes zu verbinden. In jungerer Zeit erscheinen verstarkt Arbeiten zu Themen einer Kultur- und Ideengeschichte des Christentums in einem methodisch offenen christentumsgeschichtlichen Horizont.

Augustine (354-430) had a profound impact on the development of the Christian Church, sparking controversy and influencing the ideas of theologians for over fifteen centuries. His words are still frequently quoted in devotions today and his key themes retain a striking contemporary relevance--what is the place of the Church in the world? What is the relation between nature and grace? In Augustine of Hippo, the late Henry Chadwick--a renowned authority on Augustine--describes with clarity and warmth the intellectual development of this key Father of the Church. In his characteristically rigorous yet sympathetic style, Chadwick traces Augustine's intellectual journey from schoolboy and student to Bishop and champion of Christendom in a period of intense political upheaval, providing valuable insight into the progression of Augustine's ideas. With a foreword reflecting on Chadwick's distinctive approach to Augustine by Peter Brown, and a further reading list on Augustine compiled by Gillian Clark, this volume is both an essential assessment of Augustine and a final tribute to one of the great church historians of the twentieth century.

The Donatist Church in an Apocalyptic Age examines an apocalypse that never happened, seen through the eyes of a dissident church that no longer exists. Jesse A. Hoover considers Donatists, members of an ecclesiastical communion that for a brief moment formed the majority church in Roman North Africa-modern Tunisia, Algeria, and Libya-before fading away sometime between the fifth and seventh centuries. Hoover studies how Donatists perceived the end of the world to offer a glimpse into the inner life of the dissident communion: what it valued, whom it feared, and how it defined its place in history while on the cusp of history's end. By recovering these appeals to apocalyptic themes in surviving Donatist writings, this study uncovers a significant element within the dissident movement's self-perception that has so far gone unexamined. In contrast to previous assessments, it argues that such eschatological expectations are not out of sync with the wider world of Latin Christianity in late antiquity, and that they functioned as an effective polemical strategy designed to counter their opponents' claim to be the true church in North Africa.

Jesus as Philosopher: The Philosophical Sage in the Synoptic Gospels examines the possible ways in which the authors of the Synoptic Gospels, Mark, Matthew, and Luke, were inspired by contemporary philosophical traditions about the ideal philosophical sage in their description of their ideal human being, Jesus Christ. Runar M. Thorsteinsson considers the following questions: How does the author in question speak of Jesus in relation to contemporary philosophy? Do we see Jesus take on a certain 'philosophical' role in the Gospels, either by his statements and reasoning or his way of life? In what way are Jesus' words and actions analogous to that of leading philosophical figures in Graeco-Roman antiquity, according to these texts? Conversely, in what way do his words and actions differ from theirs? While Thorsteinsson discusses a number of Graeco-Roman sources, the emphasis is on the question of how these parallel texts help us better to understand the Gospel authors' perception and presentation of the character of Jesus. While the fields of theology and ethics are often intertwined in these texts, including the philosophical texts, Thorsteinsson's main focus is the ethical aspect. He argues that the Gospel authors drew in some ways on classical virtue ethics. The study concludes that the Gospel authors inherited stories and sayings of Jesus that they wanted to improve upon and recount as truthfully as possible, and they did so in part by making use of philosophical traditions about the ideal sage, especially that of Stoicism and Cynicism.

By the late second century, early Christian gospels had been divided into two groups by a canonical boundary that assigned normative status to four of them while consigning their competitors to the margins. Connecting Gospels: Beyond the Canonical/Non-canonical Divide finds new ways to reconnect these divided texts. Starting from the assumption that, in spite of their differences, all early gospels express a common belief in the absolute significance of Jesus and his earthly career, this authoritative collection makes their interconnectedness fruitful for interpretation. The contributors have each selected a theme or topic and trace it across two or more gospels on either side of the canonical boundary, and the resulting convergences and divergences shed light not least on the canonical texts themselves as they are read from new and unfamiliar vantage points. This volume demonstrates that early gospel literature can be regarded as a single field of study, in contrast to the overwhelming predominance of the canonical four characteristic of traditional gospels scholarship.

Christianity and monasticism have long flourished in the northern part of Upper Egypt and in the Nile Delta, from Beni Suef to the Mediterranean coast. The contributors to this volume, international specialists in Coptology from around the world, examine various aspects of Coptic civilization in northern Egypt over the past two millennia. The studies explore Coptic art and archaeology, architecture, language, and literature. The artistic heritage of monastic sites in the region is highlighted, attesting to their important legacies.

In this fully revised and updated second edition of his accessible account of systematic Christology, Gerald O'Collins continues to challenge the contemporary publishing trend for sensationalist books on Jesus that are supported neither by the New Testament witness nor by mainline Christian beliefs.
This book critically examines the best biblical and historical scholarship before tackling head-on some of the key questions of systematic Christology: does orthodox faith present Jesus the man as deficient and depersonalized? Is his sinlessness compatible with the exercise of a free human will? Does up-to-date exegesis challenge his virginal conception and personal resurrection? Can one reconcile Jesus' role as universal Saviour with the truth and values to be found in other religions? What should the feminist movement highlight in presenting Jesus? This integral Christology is built around the resurrection of the crucified Jesus, highlights love as the key to redemption, and proposes a synthesis of the divine presence through Jesus. Clear, balanced, and accessible, this book should be valued by any student reading systematic theology, anyone training for the ministry in all denominations, as well as interested general readers.

The Cross was present at the Eucharist in early Christianity as an idea, a gesture, and an object. Over time, these different actualizations of the quintessential symbol of Christianity have generated important questions about their meaning and function, among them: is the Eucharist a meal and/or a sacrifice? Can the sign of the Cross illuminate the absence of a Roman epiclesis? Is it pertinent -historically and theologically - to use an altar Cross? In this study, Daniel Cardo explores the relation between the Cross and the Eucharist. Offering a thorough and fresh reading of patristic and Roman liturgical texts, he identifies their emphases and common themes on the Cross and the Eucharist, and demonstrates their significance for the liturgical debates of recent decades.

First published in 1988, Peter Brown's "The Body and Society" was a groundbreaking study of the marriage and sexual practices of early Christians in the ancient Mediterranean and Near East. Brown focuses on the practice of permanent sexual renunciation-continence, celibacy, and lifelong virginity-in Christian circles from the first to the fifth centuries A.D. and traces early Christians' preoccupations with sexuality and the body in the work of the period's great writers.

"The Body and Society" questions how theological views on sexuality and the human body both mirrored and shaped relationships between men and women, Roman aristocracy and slaves, and the married and the celibate. Brown discusses Tertullian, Valentinus, Clement of Alexandria, Origen, Constantine, the Desert Fathers, Jerome, Ambrose, and Augustine, among others, and considers asceticism and society in the Eastern Empire, martyrdom and prophecy, gnostic spiritual guidance, promiscuity among the men and women of the church, monks and marriage in Egypt, the ascetic life of women in fourth-century Jerusalem, and the body and society in the early Middle Ages. In his new introduction, Brown reflects on his work's reception in the scholarly community.

Geza Vermes, translator and editor of The Complete Dead Sea Scrolls and worldwide expert on the life and times of Jesus, tells the enthralling story of early Christianity and the origins of a religion. The creation of the Christian Church is one of the most important stories in the development of the world's history, yet one of the least understood. With a forensic, brilliant re-examination of all the key surviving texts of early Christianity, Geza Vermes illuminates the origins of a faith and traces the evolution of the figure of Jesus from the man he was - a prophet in the tradition of other Jewish holy men of the Old Testament - to what he came to represent: a mysterious, otherworldly being at the heart of the official state religion of the Roman Empire. Christian Beginnings pulls apart myths and misunderstandings to focus on the true figure of Jesus, and the birth of one of the world's major religions. Reviews: 'A beautiful and magisterial book' Rowan Williams, Archbishop of Canterbury, Guardian 'An exciting and challenging port of call, sweeping aside much of the fuzzy thinking and special pleading that bedevils the study of sacred scripture ... courteously expressed and witty' Diarmaid MacCulloch, The Times 'A challenging and engaging book that sets out to retrace the route by which a Jewish preacher in 1st-century Israel came to be declared as consubstantial and co-equal with the omnipotent, omniscient only God' Stuart Kelly, Scotsman 'A major contribution to our understanding of the historical Jesus' Financial Times 'A very accessible and entertaining read' Scotland on Sunday Books of the Year 'A magnum opus of early Christian history and one of the year's most significant titles' Bookseller

The remarkable diversity of Christianity during the formative years before the Council of Nicea has become a plain, even natural, "fact" for most ancient historians. Until After the New Testament, however, there had never been a sourcebook of primary texts that revealed the many varieties of Christian beliefs, practices, ethics, experiences, confrontations, and self-understandings. To help readers recognize and experience the rich diversity of the early Christian movement, After the New Testament, Second Edition, provides a wide range of texts from the second and third centuries, both "orthodox" and "heterodox," including such works as the Apostolic Fathers, the writings of Nag Hammadi, early pseudepigrapha, martyrologies, anti-Jewish tractates, heresiologies, canon lists, church orders, liturgical texts, and theological treatises. Rather than providing only fragments of texts, this collection prints large excerpts-entire documents wherever possible-organized under social and historical rubrics. This unique reader's concise and informative introductions and clear and up-to-date English translations make it ideal for courses on Early Christianity, Christian Origins, or Early Church History. It will also appeal to anyone-student, scholar, and general reader alike-interested in the entire range of early Christian literature from the period after the New Testament up to the writings of the so-called father of church history, Eusebius. The Second Edition includes new and updated translations as well as considerable additions to the roster of sources, including excerpts from the Gospel of Mary, the Gospel of Judas, and the correspondence between Jesus and Abgar. The book also includes two brand-new rubrics of texts, one focusing on the method and practice of interpreting scripture, and the other focusing on women and gender in early Christianity.

Christian monasticism emerged in the Egyptian deserts in the fourth century AD. This introduction explores its origins and subsequent development and what it aimed to achieve, including the obstacles that it encountered; for the most part making use of the monks' own words as they are preserved (in Greek) primarily in the so-called Sayings of the Desert Fathers. Mainly focussing on monastic settlements in the Nitrian Desert (especially at Scete), it asks how the monks prayed, ate, drank and slept, as well as how they discharged their obligations both to earn their own living by handiwork and to exercise hospitality. It also discusses the monks' degree of literacy, as well as women in the desert and Pachomius and his monasteries in Upper Egypt. Written in straightforward language, the book is accessible to all students and scholars, and anyone with a general interest in this important and fascinating phenomenon.

God Visible: Patristic Christology Reconsidered considers the early development and reception of what is today the most widely professed Christian conception of Christ. The development of this doctrine admits of wide variations in expression, understanding, and interpretation that are as striking in authors of the first millennium as they are among modern writers. The seven early ecumenical councils and their dogmatic formulations were crucial facilitators in defining the shape of this study. Focusing primarily on the declaration of the Council of Chalcedon in AD 451, Brian E. Daley argues that previous assessments that Christ was one Person in two natures - the Divine of the same substance as the Father and the human of the same substance as us - can sometimes be excessively narrow, even distorting our understanding of Christ's person. Daley urges us to look beyond the Chalcedonian formula alone, and to consider what some major Church Fathers - from Irenaeus to John Damascene - say about the person of Christ.

The philosopher Philo was born about 20 BCE to a prominent Jewish family in Alexandria, the chief home of the Jewish Diaspora as well as the chief center of Hellenistic culture; he was trained in Greek as well as Jewish learning. In attempting to reconcile biblical teachings with Greek philosophy he developed ideas that had wide influence on Christian and Jewish religious thought.

The Loeb Classical Library edition of the works of Philo is in ten volumes and two supplements, distributed as follows. Volume I: Creation; Interpretation of Genesis II and III. II: On the Cherubim; The Sacrifices of Abel and Cain; The Worse Attacks the Better; The Posterity and Exile of Cain; On the Giants. III: The Unchangeableness of God; On Husbandry; Noah's Work as a Planter; On Drunkenness; On Sobriety. IV: The Confusion of Tongues; The Migration of Abraham; The Heir of Divine Things; On the Preliminary Studies. V: On Flight and Finding; Change of Names; On Dreams. VI: Abraham; Joseph; Moses. VII: The Decalogue; On Special Laws Books IIII. VIII: On Special Laws Book IV; On the Virtues; Rewards and Punishments. IX: Every Good Man Is Free; The Contemplative Life; The Eternity of the World; Against Flaccus; Apology for the Jews; On Providence. X: On the Embassy to Gaius; indexes. Supplement I: Questions on Genesis. II: Questions on Exodus; index to supplements.