Renowned for his homiletic virtuosity, Augustine has been credited with hundreds of sermons. This collection of eighty-two sermons on the holy days and seasons of the Christian calendar includes specimens of Augustine's preaching on Christmas, New Year, Epiphany, Lent, the Easter Vigil, Easter Sunday, the Easter season, and Ascension, as well as exhortations to Christians who were newly baptized (at the Easter Vigil). His conversational tone and his penchant for images and symbolism are outstanding features of this collection.

This volume contains the translation of the six concluding books of The City of God. Book 17 briefly reviews significant events in the history of the chosen people down to the birth of Christ and calls attention to the prophecies that are fulfilled in Christ In summarizing the contents of the first 17 books Augustine shows in book 18 that there is a unifying theme running through the voluminous work: a comparison in the origin, development and progress of the earthly city and the city of God. A synchronizing of events in Jewish history with those in secular history brings this book to a close. Book 19 begins with a discussion of philosophical questions, e.g., the definition of the supreme good and the conditions for a just war, and concludes with an explanation of the differences between the earthly city and God's city and refutation of Porphyry's attacks on Christianity. Augustine himself says that he plans to discuss in book 20 the day of final judgment and to defend its reality against those who deliberately disbelieve in it. This purpose involves a consideration of Antichrist, the coming of Elias before the great and dreadful day of the Lord, the millennium mentioned in the book of Revelations, the new heaven and the new earth. The second last book discusses in some detail the kind of punishment that the Devil and those belonging to the earthly city are to endure. Reflections on hell, the nature of eternal torments and the unquenchable fire where the worm does not die bring this book to a close. The last book, book 22, treats the eternal blessedness of the city of God

This work is an examination of those environmental and political factors which have influenced the distribution of settlement types in northwest Ireland during the Early Christian period (AD 500-1000). Various site types are discussed in Chapter One; the physical geography and history of the six counties of Northern Ireland which make up the study area is the subject of Chapters Two and Three. Cultural remains and written sources, both of which give insight into how society in general and the individual farm economies functioned during this period, are discussed in Chapter Four.

The Library of Early Christianity will be a permanent enterprise that publishes one new volume approximately every other year. The Library will publish texts in the original ancient languages of both East and West - Greek, Latin, Arabic, Syriac, Coptic, Ethiopic, Armenian, and Georgian - accompanied by contemporary English translations printed on the facing pages. In order to make the texts more accessible to the nonspecialist and to aid readers in comprehending the thought of the influential thinkers of the early church, each volume will include an introduction, notes, and a bibliography. Shortly before his death (ca. 460), as his health was failing, Theodoret decided to undertake a monumental project of exegesis. In the more than two decades of his episcopacy, he had commented on both the prophets and the sapiential literature of the ""Hebrew Scriptures"". Now he would expound the historical books. For his commentary on the Octateuch, he adopted the format of question and answer. This device allowed the expositor to focus attention on particularly challenging passages that could give rise to misunderstanding. Long experience had taught him that ""careless reading of holy Scripture is the cause of error among ordinary people."" Intimately acquainted with every detail of the text, well-informed about contemporary Judaism, and steeped in the works of previous interpreters, he makes his way through a massive body of text with concision, a sure sense for the significant and the controversial, and a thoughtful moderation respectful of the accomplishments of Alexandrian, as well as Antiochene, biblical scholarship.

The Library of Early Christianity will be a permanent enterprise that publishes one new volume approximately every other year. The Library will publish texts in the original ancient languages of both East and West - Greek, Latin, Arabic, Syriac, Coptic, Ethiopic, Armenian, and Georgian - accompanied by contemporary English translations printed on the facing pages. In order to make the texts more accessible to the nonspecialist and to aid readers in comprehending the thought of the influential thinkers of the early church, each volume will include an introduction, notes, and a bibliography. Shortly before his death (ca. 460), as his health was failing, Theodoret decided to undertake a monumental project of exegesis. In the more than two decades of his episcopacy, he had commented on both the prophets and the sapiential literature of the ""Hebrew Scriptures"". Now he would expound the historical books. For his commentary on the Octateuch, he adopted the format of question and answer. This device allowed the expositor to focus attention on particularly challenging passages that could give rise to misunderstanding. Long experience had taught him that ""careless reading of holy Scripture is the cause of error among ordinary people."" Intimately acquainted with every detail of the text, well-informed about contemporary Judaism, and steeped in the works of previous interpreters, he makes his way through a massive body of text with concision, a sure sense for the significant and the controversial, and a thoughtful moderation respectful of the accomplishments of Alexandrian, as well as Antiochene, biblical scholarship.

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.

St. Cyril, Patriarch of Alexandria for thirty-two years in the first half of the fifth century, was a great champion of the faith against heresy; he opposed Novatianism, Neoplatonism, and Judaism. His principal struggle, however, was with Nestorius, Patriarch of Constantinople. Cyril vehemently defended the application of the word Theotokos, which means 'Godbearer', to the Blessed Virgin Mary. Nestorius, representative of the Antiochene theological school, held that the Blessed Virgin was the mother only of the humanity of Christ. This great Christological controversy and the Council of Ephesus that was convened in 431 to resolve it provide the subject matter for the entire collection of letters in this volume. Letter 1 is Cyril's response to a group of monks under his jurisdiction who ask for guidance in the Nestorian debate. His remarks take us straight to the heart of the matter: "Therefore, I am amazed if some should question at all whether the Holy Virgin should be called the Mother of God." Through Letter 32 we are involved with the controversy and its development down to and including the Council of Ephesus. Letter 4, addressed to Nestorius, has been called the dogmatic letter, and the Council of Ephesus approved it as maintaining the teaching of Nicaea. Letter 17 is considered an epitome of Cyril's faith. Along with twelve anathemas it condemned Nestorius in the name of the synod convened by Pope Celestine in Rome and later was added to the Acts of the Council of Ephesus Letters 33 to 50 concern the question of John, Bishop of Antioch and a personal friend of Cyril through a longstanding correspondence. When John and his bishops arrived at Ephesus, they set up a rival council and issued a decree of deposition and excommunication against Cyril and Memnon, Bishop of Ephesus. After the Council of Ephesus it was Cyril's task to reconcile the Antiochene bishops who had formed the Conciliabulum with John to restore peace to the Churches in the East. Letter 39 reveals his joy in achieving this reconciliation and in regaining his friendship with John. Together with Letters 4 and 17, Letter 39 has been called ecumenical. Letter 41 is exegetically important for its long discussion of the work "scapegoat," and Letter 45, which contains Cyril's famous formula, for it's doctrinal and theological content.

This volume presents several treatises of St. Cyprian (200/10?-258) in translation. To Donatus (Ad Donatum) is a monologue written shortly after Cyprian's baptism in 246 in which he extols his spiritual rebirth in the sacrament of baptism. Literary criticism has come to view this treatise as a model for St. Augustine's Confessions. The Dress of Virgins (De habitu virginum) written in 249 is addressed to women ("flowers in the Church's garden") who have dedicated their lives to God's service. In this treatise on virginity Cyprian warns these women against seeking finery and the pitfalls of worldliness. The Fallen (De lapsis), written in 251, deals with the problems encountered in reconciling with the Church those who had defected during the time of persecution. These problems were acute especially after the Decian persecution. The Unity of the Catholic Church (De unitate ecclesiae), written very likely in 251, is directed in the first place against the Novatian schism. This treatise contains the famous words: "He cannot have God for his father who does not have the Church for his mother." The Lord's Prayer (De oratione dominica) is as the title indicates a commentary on the Our Father. Many of its words and phrases remind one of Tertullian whom Cyprian admired greatly. To Demetrian (As Demetrianum) is a vigorous defense of Christianity against pagan calumnies. Mortality (De mortalitate) written perhaps in 252 or later has often been described as being a pastoral letter of a bishop to comfort and console his flock during a time of trial and tribulation. Work and Alms (De opere et eleemosynis) is a treatise that may have been written in 252 or even later. It is a warm and heartfelt exhortation of a bishop to his flock encouraging them to do good works. The Blessing of Patience (De bono patientiae), written sometime during the year 256, has frequently been described as a sermon delivered during the controversy over the validity of heretical baptism in northern Africa. Jealousy and Envy (De zelo et livore) like the preceding treatise greatly resembles a sermon delivered on the topic in the title. It was probably written between 251 and 257. To Fortunatus (Ad Fortunatum), a work replete with quotations from Scripture to encourage a Christian in time of persecution, was probably written between 253 and 257. In its original Latin this treatise is an important witness to the text of the Bible before St. Jerome's revisions. That Idols are not Gods (Quod idola dii non sint) is a relatively unimportant work when judged on the basis of its content. Modern patristic scholars seriously doubt its authenticity.

Minna Shkul examines how Ephesians engages in social entrepreneurship - the deliberate shaping of emerging Christian Identity through provision of ideological and social paradigms for the fledgling Christian community. Shkul uses social entrepreneurship as an umbrella for a variety of social processes reflected in the text. This eclectic theoretical framework and deutero-Pauline reading position has two key aims. The first is to offer a theoretically informed social-scientific reading which demonstrates the extensive socio-ideological shaping within the text, and displays the writer's negotiation of different group processes throughout the letter. The second is to examine emerging Christian identity in the text, testing its ideological and social contours and its reforms upon Jewish traditions. Crucially this is done without the theological presupposition that something was wrong with the Judaism practised at the time, but rather by focusing upon the divine 'legitimating' of the Christian group and its culture. These readings of Ephesians examine how the writer engages in a self-enhancing discourse that reinforces basic components of communality. These include the construction of a positive in-group identity and the provision of ideological and social legitimating for the community. Shkul also discusses the textual reflection of communal relations in other groups in Greco-Roman antiquity. She examines how Christ-followers are positioned in a Jewish symbolic universe, which is forced to make room for Christ and his non-Israelite followers. Finally, she explores the attitude toward non-Israelites within Ephesians, and their need for re-socialization.

The seventh volume of this companion series is devoted to the writings ascribed to Paul but widely thought not to be genuinely from the Apostle. These are of particular importance in showing how Paul's authority was exploited in the Early Church, and the topics addressed often deal with Christian discipline and hierarchy. Hence there is a particularly strong feminist agenda to be explored here. The Pastoral Epistles, Ephesians and Colossians are prominent among the writings addressed in this collection, and the authors include: David Scholer, Louise Schottroff, Bonnie Thurston, Lilian Portefaix, Sara Winter and Ingrid Rosa Kitzberger.

Evagrius Ponticus (AD 343-399 ) spent sixteen years in the desert of Egypt, where he gained the gift of insight into the human soul. His writings influenced the theology of John Cassian, Diadochus of Photike, Maximus the Confessor, and Palladius. Evagrius' image of the human being, profoundly biblical, allowed for a perceptive understanding of anger, its causes, consequences and cures. His major study on the topic-not ordinarily covered in works of theology-appears here in the English language for the first time and offers timeless wisdom on struggling with this passion.

A contemporary of the emperor Constantine, Bishop Eusebius of Caesarea invested a considerable portion of his scholarly energy in a sweeping history of the Church from the era of the apostles until his own. In this volume of the Fathers of the Church series, Books Six through Ten of his Historia ecclesiastica describe the actors and events from the persecution of Septimius Severus (Roman emperor, 193-211) until the Constantinian era of toleration and the restoration of the churches. An oft-consulted source on the life of Origen (mid-third century), Eusebius's writing reveals his own perspective on divine providence acting in history.

For someone who has exercised such a profound influence on Christian theology, Paul remains a shadowy figure behind the barrier of his complicated and difficult biblical letters. Debates about his meaning have deflected attention from his personality, yet his personality is an important key to understanding his theological ideas. This book redresses the balance. Jerome Murphy-O'Connor's disciplined imagination, nourished by a lifetime of research, shapes numerous textual, historical, and archaeological details into a colourful and enjoyable story of which Paul is the flawed but undefeated hero.
This chronological narrative offers new insights into Paul's intellectual, emotional, and religious development and puts his travels, mission, and theological ideas into a plausible biographical context. As he changes from an assimilated Jewish teenager in Tarsus to a competitive Pharisee in Jerusalem and then to a driven missionary of Christ, the sometimes contradictory components of Paul's complex personality emerge from the way he interacts with people and problems. His theology was forged in dialogue and becomes more intelligible as our appreciation of his person deepens. In Jerome Murphy-O'Connor's engaging biography, the Apostle comes to life as a complex, intensely human individual.

Eusebius was commonly known among the ancients as Eusebius of Caesarea or Eusebius Pamphili. The first designation arose from the fact that he was bishop of Caesarea for many years; the second from the fact that he was a close friend and admirer of Pamphilus, a proselyte of Caesarea and a martyr. At least forty contemporaries bore the same name, among which the most famous were Eusebius of Samosata--and so arose the necessity of distinguishing him from these others by specific designation. The year of the Edict of Milan, which divides the first from the second epoch of Church history, does like service for the life and for the literary medium of the Church's first historian. According to the growing assent of scholars, 313 marks off chronologically the Alexandrian from the Byzantine period of Greek literature, and it is 313 that cleaves into uneven but appropriate parts that career of Eusebius Pamphilil. In training and in literary taste, Eusebius belongs to the earlier time. Officially and in literary productivity, he belongs to the later. It was shortly after 313 that Eusebius became a bishop, as it was, for the most part, after 313 that his works were actually composed. Of events contemporary with these later years, Eusebius recorded much that is valued, but it is for what he tells of the earlier period--of the days before the Peace of the Church--that he looms so large in the history of history and of literature. Through him--through him almost alone--are preserved to us the feeble memories of an age that died with himself. Of the facts of his life we know little. Neither the place nor the year of this birth is known. The best conjecture makes Palestine his native land and assigns to the period 260-264 the date of his birth. Caesarea in Palestine may have been his native city. All the known associates of his youth at any rate, and the chief activities of his maturity, are linked with her. He was certainly not born a Jew, but that he was born a Christian we do not know. His parents, whether pagan or Christian, were not of high rank. The fact that Arius, when writing to Eusebius of Nicomedia, refers to his namesake of Caesarea as 'your brother who is in Caesarea' cannot with confidence be taken literally. Arius might well call them brothers because they were associated in theological sympathies as well as in episcopal office. Of his parentage and relationship, then, essentially nothing is known.

Most of the works of St. Augustine of Hippo (354-430) have been extant and studied for centuries by Christians throughout the world. Since this Doctor of the Western Church has long been the best known and most widely read of the Latin Fathers, it is so much more unexpected that a previously unknown work should be found. Johannes Divjak found not only a single work but in fact a whole collection of letters, which he published in a critical Latin edition in 1980. This volume contains the first English translation of these newly discovered letters. The letters range in size from short memoranda to long treatises on various subjects. In addition, there are three other previously unknown letters: two written to Augustine by Consentius, a North African rhetorician, and one written by Saint Jerome to Aurelius of Carthage. These letters, taken as a whole, present a vivid and fascinating view of life in North Africa at the beginning of the fifth century. In addition to the comments about ecclesiastical and episcopal affairs, there are also letters on various threats to peace and security common in this period of the late empire, on slavery and the growth of the slave trade, and on Roman involvement in African affairs, both ecclesiastical and civil. There are letters dealing with moral questions and pastoral problems, in both marriage and the family, as well as in larger areas of doctrine and discipline in the Church. The conflict resulting from the end of the Donatist schism becomes clearer, as does the refrain of desperation stemming from an inadequate supply of clergy for parishes needing to be served. A large number of these letters illustrate the day-to-day worries of a fifth century North African bishop: clerical scandals, Church finances, people seeking sanctuary in a church (and the ensuing problems with the civil authorities), and disputed episcopal succession. Until the time as scholars agree on a numbering system that will integrate these letters into a previously known corpus of Augustinian letters, they are numbered 1*-29*, with the asterick added to distinguish them from letters 1-29 of the traditional body of letters.

The Divine Institutes of Lactantius was a vigorous riposte to pagan criticism and persecution of Christianity, which came to a head in the 'Great' Persecution of Diocletian in the early fourth century AD. This edition has been prepared with students and scholars of intellectual history in mind, but it will also appeal to those concerned with ecclesiastical history and patristics, and to anyone interested in tracing the impact of classical philosophy and literature on an early Christian thinker.

Flavian Rome has most often been studied without serious attention to its most prolific extant author, Titus Flavius Josephus. Josephus, in turn, has usually been studied for what he is writing about (mainly, events in Judaea) rather than for the context in which he wrote: Flavian Rome. For the first time, this book brings these two phenomena into critical engagement, so that Josephus may illuminate Flavian Rome, and Flavian Rome, Josephus. Who were his likely audiences or patrons in Rome? How did the context in which he wrote affect his writing? What do his narratives say or imply about that context? This book brings together contributions from leading international scholars of Josephus and Flavian-Roman history and literature.

The greatest Christian split of all has been that between east and west, between Roman Catholic and eastern Orthodox, a rift that is still apparent today. Henry Chadwick provides a compelling and balanced account of the emergence of divisions between Rome and Constantinople. Drawing on his encyclopaedic command of the literature, he starts with the roots of the divergence in apostolic times and takes the story right up to the Council of Florence in the fifteenth century. Henry Chadwick's own years of experience as an ecumenist inform his discussion of Christians in relation to each other, to Jews, and to non-Christian Gentiles. He displays a distinctive concern for the factors - theological, personal, political, and cultural - that caused division in the church and prevented reconciliation. His masterly exposition of the complex issues discussed at the Ecumenical Councils (issues that eventually led to the separation) is characteristically clear and fair. This is a work of immense learning, written with sensitivity and spirit. Its fascinating detail and full analysis make it invaluable to anyone interested in how this lasting rift in the Church developed.

This book provides ready access into and sure guidance through the marvelous, often convoluted, invariably rich world of Origen: the man, the ecclesiastical dynamics of his day, his extant works, the range of his theological explorations, his influence, and the controversies associated with him in life and in death. Included are recommendations for use and clear presentation of topics which enable the reader, whether novice or specialist, to engage Origen in ways that address the reader's interest.

The Westminster Handbook to Christian Theology series provides a set of resources for the study of historic and contemporary theological movements and Christian theologians. These books are intended to help students and scholars find concise and accurate treatments of important theological terms.

This book examines the origins of the evil creator idea chiefly in light of early Christian biblical interpretations. It is divided into two parts. In Part I, the focus is on the interpretations of Exodus and John. Firstly, ancient Egyptian assimilation of the Jewish god to the evil deity Seth-Typhon is studied to understand its reapplication by Phibionite and Sethian Christians to the Judeo-catholic creator. Secondly, the Christian reception of John 8:44 (understood to refer to the devil's father) is shown to implicate the Judeo-catholic creator in murdering Christ. Part II focuses on Marcionite Christian biblical interpretations. It begins with Marcionite interpretations of the creator's character in the Christian "Old Testament," analyzes 2 Corinthians 4:4 (in which "the god of this world" blinds people from Christ's glory), examines Christ's so-called destruction of the Law (Eph 2:15) and the Lawgiver, and shows how Christ finally succumbs to the "curse of the Law" inflicted by the creator (Gal 3:13). A concluding chapter shows how still today readers of the Christian Bible have concluded that the creator manifests an evil character.

This edition of Books I & II of St Augustine's The City of God (De Civitate Dei) is the only edition in English to provide a text and translation as well as a detailed commentary of this most influential document in the history of western Christianity. In these books, written in the aftermath of the sack of Rome in AD 410 by the Goths, Augustine replies to the pagans, who attributed the fall of Rome to the Christian religion and its prohibition of the worship of the pagan gods. Latin text with facing-page English translation, introduction and commentary.

This work provides a survey of the history of the earliest Christian church in the period up to the fall of Jerusalem. It concentrates on: the figure of Paul; judicious and critical use of information in the Book of Acts; Judaizing versions of Christianity; and the Johannine tradition. The approach steers a middle way between an over-simplified account which fails to warn students where scholarly opinion is divided, and an in-depth academic study which attempts to document and discuss every hypothesis. Wedderburn focuses on aspects of central importance: the changing shape of church life and developing Christianity in relation to the Roman Empire and to Judaism. This book seeks to draw together and make more readily accessible many new insights gained from an enormous range of recent scholarly studies in German and English, and places them in the context of a more general account.

The Julian mentioned in the title is Julian of Eclanum who was born at Eclanum in Italy in 380 and died in Sicily ca. 455. After the death of his wife, Julian joined the clergy of his native diocese and eventually succeeded his father as bishop. With a mastery of Greek and Latin Julian combined a great store of theological learning which, however, was tainted with Pelagian errors. Because of his support of Pelagius Julian himself was condemned, deposed and expelled from Italy. In his authentic work, four books to Turbantius, three letters, and eight books to Florus, Julian's heterodox teachings reduced grace to a simple, protective, divine assistance and practically denied that the taint of Adam's sin passed on to the human race. In Against Julian Augustine stresses in the first two books the traditional teachings of the Church found in the Fathers and contrasts their teaching with the rationalism of the Pelagians. Thereupon he refutes the error of the Pelagians that grace is given according to merits. To refute the Pelagian error concerning concupiscence Augustine explains the Pauline teaching "that each one may know how to possess his vessel." In the concluding book we find a detailed explanation of the practice of infant baptism. This section is a valuable witness to the ritual of baptism as it was conferred in the age of the Fathers.

This volume is an original and important contribution to the study of the earliest Palestinian Jewish Christianity. For the first time all the evidence for the role which relatives of Jesus played in the early church is assembled and assessed. Dr. Bauckham discusses a wide range of evidence, not only from the New Testament but also from the Church Fathers, the New Testament Apocrypha, rabbinic literature and Palestinian archaeology. The letter of Jude, in particular, proves to have much to teach us about the theology of the brothers of Jesus and their circle. It illuminates their exegetical methods and their Christology and shows both to have been influential contributions to the development of early Christianity. This study shows that this neglected New Testament book is far more important for the study of early Christianity than has hitherto been recognized. By setting the letter of Jude within the context of the evidence for the role of relatives of Jesus in the early church, new insights can be revealed into the letter and early Jewish Christianity.