"Celibate Marriages in Late Antique and Byzantine Hagiography" explores the puzzling phenomenon of celibate marriage as depicted in the lives of three couples who achieved sainthood. Marriage without intercourse appears to have no purpose, especially in Christian antiquity, yet these three tales were copied for centuries. What messages were they promoting? What did it mean to be a virgin husband and a virgin wife? Including full translations, this volume sets each life in its historical context, and by examining their individual and shared themes, the book shows that the tension raised by pitting marriage against celibacy is constantly debated. It also highlights the ingenuity of Byzantine hagiographers as they attempted to reconcile this curious paradox. This book addresses a gap in late Antique and Byzantine hagiographic studies where primary sources and interpretative material are very rarely presented in the same volume. By providing a variety of contexts to the material a much more comprehensive, revealing and holistic picture of celibate marriage emerges.

Cyril, Bishop of Alexandria (412-444), is best known as a protagonist in the christological controversy of the second quarter of the fifth century. Readers may be surprised therefore to find such polemic absent from this early work on the twelve minor prophets of the Old Testament. Another possibly unexpected feature of this Alexandrian commentary is its focus on historical exegesis, which reveals Cyril's serious interest in the fortunes of the people of Israel and Judah in the centuries preceding and following the exile. Unlike his predecessor Didymus the Blind, Cyril abjures an approach that dismisses the historicity of the text (as in his opening defense of Hosea's marriage), and he proceeds to other levels of interpretation, moral and spiritual, only after a preliminary examination of the historical. Indebted to the diverse approaches of Didymus, Jerome, and Theodore, Cyril appears in this work as a balanced commentator, eclectic in his attitude and tolerant of alternative views. Although he displays an occasional uncertainty in his grasp of historical and geographical details, as well as an inclination to verbosity, Cyril has conspicuously influenced the exegesis of his younger contemporary Theodoret of Cyrus, and has made a vital contribution to the development of biblical interpretation in the church.

In Kyrios Christos, Wilhelm Bousset argues that the Hellenistic Church's declaration of "Jesus as Lord" is a transformation of the pre-Christian Judaic community's understanding of Jesus as the Son of Man. This unique distinction between the primitive Palestinian community and Hellenistic Christianity reveals how the earliest Christian beliefs were informed by existing religious influences. A well-known classic, Kyrios Christos defined the research agenda for nearly a century concerning the belief in Jesus as Lord and Christ from the New Testament through Irenaeus and his contemporaries. Bousset's landmark, with a new introduction by Larry Hurtado, is now made available for a new generation of students and scholars seeking to delve further into the ancient world of the early Christians.

This book offers the first English translation of the funerary speech for John Chyrsostom delivered by one of his former clergy in a city close to Constantinople in the autumn of 407 when news arrived of John's death on a forced march in eastern Asia Minor. The speech is the earliest and fullest account of John's activities as bishop of Constantinople between 397 and 404. It replaces the slightly later Historical Dialogue on John by Palladius as the prime source for John in Constantinople The translators are both Late Roman Historians, and their introduction and notes illustrate the importance of this new text, which was first edited critically and published as recently as 2007.

How did the Jesus movement-a messianic sectarian version of Palestinian Judaism-transcend its Judaean origins and ultimately establish itself in the Roman East as the multi-ethnic socio-religious experiment we know as early Christianity? In this major work, Hellerman, drawing upon his background as a social historian, proposes that a clue to the success of the Christian movement lay in Jesus' own conception of the people of God, and in how he reconfigured its identity from that of ethnos to that of family. Pointing first to Jesus' critique of sabbath-keeping, the Jerusalem temple, and Jewish dietary laws-practices central to the preservation of Judaean social identity-he argues that Jesus' intention was to destabilize the idea of God's people as a localized ethnos. In its place he conceived the social identity of the people of God as a surrogate family or kinship group, a social entity based not on common ancestry but on a shared commitment to his kingdom programme. Jesus of Nazareth thus functioned as a kind of ethnic entrepreneur, breaking down the boundaries of ethnic Judaism and providing an ideological foundation and symbolic framework for the wider expansion of the Jesus movement.

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.

Along with his Confessions, The City of God is undoubtedly St. Augustine's most influential work. In the context of what begins as a lengthy critique of classic Roman religion and a defence of Christianity, Augustine touches upon numerous topics, including the role of grace, the original state of humanity, the possibility of waging a just war, the ideal form of government, and the nature of heaven and hell. But his major concern is the difference between the City of God and the City of Man - one built on love of God, the other on love of self. One cannot but be moved and impressed by the author's breadth of interest and penetrating intelligence. For all those who are interested in the greatest classics of Christian antiquity, The City of God is indispensable. This long-awaited translation by William Babcock is published in two volumes, with an introduction and annotation that make Augustine's monumental work approachable. Books 11-22 offer Augustine's Christian view of history, including the Christian view of human destiny. The INDEX for Books 1-22 (both volumes of The City of God) is contained in this edition.

This short but highly significant study is the first real sequel to Professor Martin Hengel's classic and monumental work Judaism and Hellenism. It demonstrates from a wealth of evidence, much of it made readily available here for the first time, that in the New Testament period Hellenization was so widespread in Palestine that the usual distinction between 'Hellenistic' Judaism and Palestinian' Judaism is not a valid one and that the word Hellenistic' and related terms are so vague as to be meaningless. The consequences of this for New Testament study are, of course, considerable. Martin Hengel was Professor of New Testament and Early Judaism in the University of Tuebingen.

This anthology of writings, drawn from five hundred years of spiritual exploration, shows how the early Church Fathers 'kept company with God'. It witnesses to the continuity of the Christian tradition as it emerged and grew from the era of the Apostles. In these days of division and cultural fragmentation, this rich heritage constitutes an invaluable resource of learning and wisdom. Including material from Cyprian, The Desert Tradition, Basil the Great, Gregory of Nyssa, John Chrysostom, Augustine, Benedict, and Gregory the Great, this collection will inspire and impress contemporary readers with its vitality and variety of thought.

Alan Richardson's Creeds in the Making was first published more than forty years ago, in January 1935. After ten reprints, it went out of print in 1975 to make way, we hoped, for a new work which would reflect the scholarship of a new generation. There is, however, still no short inexpensive paperback available which illustrates the early development of the creeds and Christian doctrine to a general audience in quite the same way as this does, with its freshness, charm and that almost timeless quality of writing and judgment which was so characteristic of its author. So we are happy that it should be reissued for the 1980s, as an introduction to those coming to creeds and doctrine for the first time, and as a fitting memorial to a great modern pastor and teacher. From the first reviews: 'Mr Richardson has a true teacher's gift, that of making his subject live and relating it to modern experience and modern knowledge of the universe. He tells a story, and tells it well. Nor is he content with telling: he explains. He takes the principal doctrines of the Christian creed, shows how they came to be defined and what is their lasting value' (CEN). `In six chapters, Mr Alan Richardson covers the theology of the creed down to the article of belief in the Holy Ghost. What he gives us is very like a course of lectures to theological students, carefully worked out, scholarly and full, yet simply expressed' (Church Times). Alan Richardson, who died in 1975, was Dean of York and before that Professor of Christian Theology in the University of Nottingham.

Here is a brief and highly readable history of early Christianity. Etienne Trocme spares us references to the jungle of secondary literature and with a lifetime's experience of New Testament studies cuts short long discussions of might-have-beeps. With a sure eye to lines of development, he paints a fascinating picture of the world of the first Christians. Simply basing himself on the New Testament, he nevertheless shows how much experimentation and conflict there was to begin with. He emphasizes the initial close relations between Christians and Jews and the shock to Christianity when Jerusalem fell at the end of the Jewish war and the Jewish revival firmly went its own way. He demonstrates how controversial a figure Paul was and how he suffered apparent failure before many of his views triumphed at the end of the first century. Even those who feel that more than enough has been written about the early church will warm to this book, and those to whom the story is unfamiliar will find it difficult to put down. Etienne Trocme is Emeritus Professor of New Testament in the University of Strasbourg.

This title provides a sociological investigation into the life of the early Church by one of the 20th-century's leading biblical scholars.

In recent years it has been increasingly suggested in some quarters that the doctrine of the atoning death of Christ did not come into being in the earliest stages of Christianity; the first interpretation of Jesus is said to have been the image of him as the eschatological prophet, or the innocent man suffering wrongly. Against such views which might seem to devalue the doctrine of the atonement, Professor Hengel argues forcefully and with great scholarship that the doctrine of the atonement can be traced back to the earliest church, indeed to the sayings of Jesus himself. The second part of the book is devoted to this quest, moving back from the letters of Paul, through the pre-Pauline tradition, to Jesus. It is fascinating in itself. However, what gives the book even greater appeal is its first part, in which Professor Hengel examines a wider area of classical antiquity. Would it have made sense to Greeks and Romans of the first-century to say that Jesus had died for them? Were there points of contact in their traditions? Surveying Greek and Latin literature, Professor Hengel shows just how widespread a theme 'dying for' actually was, from Homer, through the Greek tragedians and orators, to Plutarch, Livy and Caesar. Once again, he sheds new light on areas which might be thought to have been long since worked to death.

'Among historians of the Early Church in Europe today, none surpasses Professor Cullmann, wrote Professor F. F. Bruce in a review of this book, adding: 'this volume of studies is assured of wide and eager acceptance.' A reviewer from a quite different religious background, Father Gervase Mathew, O.P., noted that these essays are 'marked by three rare qualities: strong sanity, exact scholarship and Christian charity'. 'All are written with the author's customary distinction, clarity and orderliness,' said an Anglican, Canon Montefiore, about this 'fine collection of brilliant essays'. The Early Church was first published in English in 1956. For this edition five of the chapters (2-6) have been selected as being of special importance, but the original pagination has been retained for the convenience of scholars. This arrangement, suggested by the volume's editor Dr A.J.B. Higgins, has been approved by Dr Cullmann.

Dr Jeremias argues that the historical truth can be detected beneath the traditions preserved in the New Testament about the Last Supper. It was a climax of a series of Messianic meals, this time a passover meal. Jesus himself abstained, in anticipation of the new Exodus, to be initiated by the breaking of his body and the outpouring of his blood, but at it the disciples received a share in the atoning power of their Lord's sufferings.

An Occult Study and a Key to the Bible Containing the History of an Initiate. "The only object of the following pages is to aid in dispelling the mists which for many centuries have been gathering around the person of the supposed founder of Christianity, and which have prevented mankind from obtaining a clear view of the true Redeemer, who is not to be found in history nor in external forms, but who can only be found within the interior temple of the soul by him in whom his presence becomes manifest." Contents: True History of Christ (An Allegory); Jehovah; Nazareth; Egypt; The Mysterious Brotherhood; The Higher Degrees; The Wisdom Religion; The Temptation; The Sermon Upon the Mount; Doctrines of the Christ Spirit; Herodias; Jerusalem; The Great Renunciation; The Temple; The Hero; the Final Initiation; The Church.

An Occult Study and a Key to the Bible Containing the History of an Initiate. "The only object of the following pages is to aid in dispelling the mists which for many centuries have been gathering around the person of the supposed founder of Christianity, and which have prevented mankind from obtaining a clear view of the true Redeemer, who is not to be found in history nor in external forms, but who can only be found within the interior temple of the soul by him in whom his presence becomes manifest." Contents: True History of Christ (An Allegory); Jehovah; Nazareth; Egypt; The Mysterious Brotherhood; The Higher Degrees; The Wisdom Religion; The Temptation; The Sermon Upon the Mount; Doctrines of the Christ Spirit; Herodias; Jerusalem; The Great Renunciation; The Temple; The Hero; the Final Initiation; The Church.

The poems of Aurelius Prudentius appear in two volumes of the present series, i.e., Volume 43 and this volume, 52. It cannot be said that poetry, in a literary sense, truly prospered in Christian surroundings. However, the greatest of the Latin Christian poets was the present author, who was born in any one of the three cities: Tarragona, Saragossa, and Calahorra. Modern scholarship favors Calahorra. Any estimate of Prudentius must include a recognition of certain defects in his works, notably the length and prolixity of his hymns, the crude realism in his descriptions of the torments of the martyrs, the long declamatory speeches, the unreality of his allegory, and his excessive use of alliteration and assonance. Though his writings as a whole cannot be ranked among those of the great poetry in many instances. Prudentius has a technical skill surpassing that of the other Christian Latin poets. He is the creator of the Christian ode and the Christian allegory. He has something of the epic power of Virgil and the lyric beauty and variety of Horace. Prudentius has still greater claims to greatness, however, in the Christian thought and inspiration of his poetry. A recent critic has declared with truth that Prudentius is 'first a Catholic and only in the second place a poet.' His faith is that of the Nicene Creed. In his poetry, Prudentius celebrates the triumph of Christianity over paganism. He saw the Church emerging from its three-hundred-year struggle against the forces if idolatry and heresy, triumphant through its saving doctrine and the blood of its martyrs. He saw the magnificent basilicas, both in Spain and in Rome, rising in the place of the pagan temples. As an historian of Christian thought and culture at the end of the fourth century, Prudentius cannot be overestimated.

DJD XXXII presents the first full critical edition of the Great Isaiah Scroll (1QIsa]a) and the Hebrew University Isaiah Scroll (1QIsa]b), which constitute almost 30% of all the preserved biblical material, in the styles of the DJD series. That is, whereas the photographs and transcriptions have been available since the 1950s, this volume provides a fresh transcription of all the known fragments, notes clarifying problematic readings, and the first comprehensive catalogue of the textual variants. It is not, and cannot be, a comprehensive analysis of all these highly influential manuscripts, on which innumerable studies have been published over the past half century. Part 1 contains the photographic plates (1QIsa]a in colour) with the transcriptions on facing pages for easy comparison. Part 2 contains the introductions, notes, and catalogue of variants. The main introduction narrates the discovery and early history of these two manuscripts.

Mission is one of the key subjects for the church today. What does it mean to live the Christian faith in a world of many faiths and none? In this book, two leading scholars explore what mission and discipleship meant for some of the earliest Christian communities. Morna Hooker and Frances Young outline the nature of mission for the earliest Christian communities (in the New Testament and beyond) and relate this to the context of the mission and discipleship today, thereby engaging with and challenging some common assumptions made about mission today. Originally presented as the Hugh Price Hughes Lectures in the West London Mission, the book will be of interest not only to students of theology but to all interested in the life and ministry of the church today.

The Oxford Handbook of Early Christian Archaeology brings together expert work by leading scholars of the archaeology of Early Christianity and the Roman world in the Mediterranean and surrounding regions. The thirty-four contributions to this volume survey Christian material culture and ground the history, culture, and society of the first seven centuries of Christianity in archaeological method, theory, and research. The essays emphasize the link between archaeological fieldwork, methods, and regional and national traditions in constructing our knowledge of the Early Church and Christian communities within the context of the ancient Mediterranean, Near East, and Europe. Three sweeping introductory essays provide historical perspectives on the archaeology of the Early Christian world. These are followed by a series of topical treatments that focus on monuments and environments ranging from Christian churches to catacombs, martyria, and baths, as well as classes of objects of religious significance such as ceramics, lamps, and icons. Finally, the volume locates the archaeology of the Early Christian world in fifteen regional studies stretching from Britain to Persia, highlighting the unique historical contexts that have shaped scholarly discussion across time and space. The thorough, carefully-researched essays offer the most intensive, state-of-the-art treatment of recent research into the archaeology of Early Christianity available.

The Forgotten Reign of the Emperor Jovian (363-364): History and Fiction offers a new assessment of the Roman emperor's brief rule. A former imperial bodyguard, Jovian reinvigorated the Roman Empire militarily, administratively, and religiously. More than an imperial footnote, the years 363-364 restored the Roman empire after the failed reign of Julian. Jovian returned to the policies of Constantius II and Constantine the Great and his political legacy continued to endure with his successors Valentinian I and Valens, especially in the realm of religion. Jan Willem Drijvers' newest edition tracks the intricacies of Jovian's election, offers a novel evaluation of his peace agreement with Shapur II, and examines Jovian's self-representation. For an emperor who ruled only eight months, Jovian had an unexpected and surprising afterlife. In the rarely studied and largely unknown historical fiction piece The Julian Romance, Jovian is presented as the ideal Christian emperor and a new Constantine. In comparison with other sources, the Syriac Romance also offers a surprising and different perspective on his personal associations and reign. The Forgotten Reign challenges readers to rethink Jovian's reign and other imperial figures largely forgotten by history. Ultimately, the book reveals the legacy of Jovian's role in Roman-Persian relations and the positioning of Edessa in the late antique world of Christendom.

What did it mean to be a Christian in the Roman Empire? In one of the inaugural titles of Oxford's new Essentials in Biblical Studies series, Harry O. Maier considers the multilayered social contexts that shaped the authors and audiences of the New Testament. Beginning with the cosmos and the gods, Maier presents concentric realms of influence on the new religious movement of Christ-followers. The next is that of the empire itself and the sway the cult of the emperor held over believers of a single deity. Within the empire, early Christianity developed mostly in cities, the shape of which often influenced the form of belief. The family stood as the social unit in which daily expression of belief was most clearly on view and, finally, Maier examines the role of personal and individual adherence to the religion in the shaping of the Christian experience in the Roman world. In all of these various realms, concepts of sacrifice, belief, patronage, poverty, Jewishness, integration into city life, and the social constitution of identity are explored as important facets of early Christianity as a lived religion. Maier encourages readers to think of early Christianity not simply as an abstract and disconnected set of beliefs and practices, but as made up of a host of social interactions and pluralisms. Religion thus ceases to exist as a single identity, and acts instead as a sphere in which myriad identities co-exist.

Since the 1830s, Holiness and Pentecostal movements have had a significant influence on many Christian churches, and they have been a central force in producing what is known today as World Christianity. This book demonstrates the advantages of analyzing them in relation to one another. The Salvation Army, the Church of the Nazarene, the Wesleyan Church, and the Free Methodist Church identify strongly with the Holiness Movement. The Assemblies of God and the Pentecostal Assemblies of the World identify just as strongly with the Pentecostal Movement. Complicating matters, denominations such as the Church of God (Cleveland), the International Holiness Pentecostal Church, and the Church of God in Christ have harmonized Holiness and Pentecostalism. This book, the first in the new series Studies in the Holiness and Pentecostal Movements, examines these complex relationships in a multidisciplinary fashion. Building on previous scholarship, the contributors provide new ways of understanding the relationships, influences, and circulation of ideas among these movements in the United States, the United Kingdom, India, and Southeast and East Asia. In addition to the editors, the contributors are Kimberly Ervin Alexander, Insik Choi, Robert A. Danielson, Chris E. W. Green, Henry H. Knight III, Frank D. Macchia, Luther Oconer, Cheryl J. Sanders, and Daniel Woods.