The present volume consists of a collection of minor writings of St. Augustine often classified under the general title of 'Works of Moral and Practical Theology.' While St. Augustine is well known for his great masterpieces such as the Confessions and City of God, too little is known about him as a writer of short treatises intended for the general spiritual welfare of the people. These little essays still have an unending appeal for people of all times who are concerned about the salvation of their immortal souls. The treatises included are: The Christian Life (De vita christiana), Lying (De medacio), Against Lying (Contra mendacium), Continence (De continentia), Patience (De patientia), The Excellence of Widowhood (De bono viduitatis), The Work of Monks (De opere monachorum), The Usefulness of Fasting (De utilitate ieiunii), and the Eight Questions of Dulcitius (De octo Dulcitii quaestionibus). Other works of moral and practical theology are not included, notably the De catechizandis rudibus, and the De doctrina christiana, but arrangements have been made to present these in other volumes. Indeed, these two cannot very well be called 'minor' works. The essay, The Christian Life, is Pelagian in tone and is definitely not St. Augustine's, but it is included here because it comes from the same general period as the other essays and treats of a similar subject. Moreover, it has special interest in that it probably was written by a close follower of Pelagius, one of St. Augustine's celebrated opponents. Each treatise in this volume has its own introduction, giving pertinent information for an intelligent understanding of the essay and other matters of general interest.

In the autumn of A.D. 388, St. Augustine returned from Italy to northern Africa. Here in his native Thagaste he assembled a monastic community. When the brethren found their leader Augustine in a rare moment of leisure, they had no misgivings about putting questions to him on a variety of topics which he answered from the store of his vast knowledge. These questions together with the answers were later collected and assembled in a random order (ractions ). The English translation presented here affords the reader a rare opportunity to glimpse some of the topics that interested members of a community that eventually gave the early Church four bishops: Alypius of Thagaste, Severus of Milevis, Profuturus of Citra, and Possidius of Calama. Even though St. Augustine intended no specific sequence in this collection, four broad categories in the question and answer literary form are discernible. One category serves as Christian apologetic, e.g., against Arian and Manichaean errors. The second presents Augustine in the role of exegete of selected passages from both the Old and New Testaments. The third and fourth categories, containing the greater number of questions and answers, show Augustine the philosopher and theologian, a person of towering intellectual stature in western Christianity and one of the important "Founders of the Middle Ages." Though formulated between the years A.D. 388 and 395/97 and presented from the viewpoint of Neoplatonists, many topics, e.g., the cause of evil, sin and freewill, still have great relevance for the modern reader.

Most readers are quite likely to have some basic information about St. Cyprian (d. 258), St. Ambrose (ca. 339-397) and St. Augustine (354-430). Fewer readers are likely to be equally informed about St. Anthony (251?-356), St. Paul the Hermit (d. ca.340), St. Hilarion (ca. 291-371) and St. Epiphanius (438/439-496/497). Perhaps hardly any reader is acquainted with the holy monk Malchus, presumably a contemporary of St. Jerome (ca. 342-420) and son of a tenant farmer near Nisbis. Most of the saints' lives presented here, though the volume is entitled Early Christian Biographies, belong in reality to quite another category, hagiography. The primary requisite of this genre is to serve a religious purpose: edification. Herein hagiography differs considerably from a modern critical biography which demands historically verifiable events and accounts. Nevertheless the account of Malchus, as it is presented in this volume, is unique. St. Jerome writes: "Drawn by curiosity I approached the man and inquired with eager interest if there were any truth in what I had heard. He related the following story" (p. 288). If we may take St. Jerome at his word, the Life of Malchus could well be an autobiography. In any event, many generations have come to look upon these accounts as classics.

Orosius wrote the first Christian Universal History, "Historiarum adversus paganos libri septem." It has been thought to be a supplement to the "City of God," "Civitate Dei," especially the third book, in which St. Augustine attempts to prove that the Roman Empire suffered as many disasters before as after Christianity was received. It was a common argument among the pagans that the abandonment of the worship of their deities had led to the general break-up of the Roman Empire and all its attendant evils. St. Augustine was annoyed by the persistence of this argument and hoped that a history of all the known people of antiquity, with the fundamental idea in mind that God determines the destinies of nations, would put an end to that pagan thinking. St. Augustine called upon his young friend Orosius to do this work. Added interest is attached to Orosius' History by reason of his think link with St. Augustine. The great St. Augustine, in his declining years, requested the youthful and far less gifted Orosius to perform a most important task. From the point of view of the modern historian and his scientific method, Orosius' work does not rate very high. The work completed in 418 shows sign of haste. In addition to Holy Scripture and the chronicle of Eusebius revised by St. Jerome, Orosius used Livy, Eutropius, Caesar, Suetonius, Florus, and Justin as sources. All the calamities suffered by the various peoples are described often with annoying monotony. Yet the work is valuable as history, containing as it does contemporary information on the period after 278 A.D. It was used widely during the Middle Ages, and the existence today of nearly 200 manuscript copies is evidence of its past popularity.

Gregory of Nazianzus was born into an aristocratic Christian family in Cappadocia during the reign of the emperor Constantine. He received a superb education in Athens and entered into the monastic life with his classmate and friend Basil (who would become known as "Basil the Great"). After reluctantly submitting to ordination to the priesthood in 362, he subsequently became the Bishop of Sasima. Upon the accession of Theodosius I to the imperial throne in 379 and the convening of the Council of Constantinople in 381, Gregory was summoned to the eastern imperial capital to serve as bishop of that city and as presider over the council. The unfortunate incidents that occurred in Constantinople at that time impelled Gregory to retire to his boyhood home and to devote himself to writing. The autobiographical poems in this volume relate the events of his life through his own unique perspective.

A comprehensive historical survey if patristic exegesis. Simonetti examines the changing understanding of the Word of God in the early Church, and describes the individual authors and 'schools' who wre active in this development. First there is a study of the role of Scripture in the infant Church. Simonetti describes the use of Scripture in orthodox circles, drawing comparisons from the Gnostic world. There follows an examination of Eastern exegesis in the 4th and 5th centuries (Eusebius, the Antiochian School, the Cappadocians, and later developments in Alexandria), and an examination of Western exegesis in the same period (including detailed discussions of Jerome and Augustine). Simonetti concludes with a study of developments in the Eastern and Western Church in the later 5th and 6th Centuries. A final section provides a theological perspective through a study of the theological interpretation of Scripture in the patristic era. Professor Manlio Simonetti teaches at the University of Rome and the 'Augustinianum', the Patristic Institute in Rome.

Tertullian is a primary source for a modern understanding of the issues that once confronted -- and still confront -- Christians living in a non-Christian world. Unfortunately, his writings have often been cast aside as too difficult to read. In this volume, Robert D. Sider undertakes a judicious pruning of the original texts and brings a fresh accessibility to the important writings of Tertullian.

Sets the early Jesus movement and Q within the context of the socio-economic crisis in Galilee.

In the time between Jesus' resurrection and James'death, James the Just was the most prominent and widely respected leader of the fledgling Church. This text presents essays by renowned scholars which address issues such as the Jewish context of early Christianity; the person of James;his literary message and mission; James and Jesus; and James in relation to Peter and Paul.

Judaism and Christianity in the first century is a broad, but also immensely important, subject. This collection of eleven papers is the mature product of the five-year work of the Seminar on New Testament Texts in Their Cultural Environment sponsored by the Studiorum Novi Testamenti Societas. Wide-ranging in subject matter and deep in scholarship, this volume includes archaeological and epigraphic contributions, social and historical contributions, and developmental studies. Written by leading scholars in the field, these essays elucidate more precisely the social, historical, and religious character of Judaism and Christianity in first-century Rome.

Carole M. Cusack presents a study of the process of conversion among the Germanic people -- including these to Scandinavia and Iceland -- from the third to eleventh centuries. This book begins by examining previous scholarship on this conversion process. It then proceeds to develop a new model of conversion appropriate to the Germanic peoples. Cusack extends this model to compare six different Germanic conversions.

A comprehensive guide to the individual churches, catacombs, embellishments and artefacts of Early Christian Rome. The author describes precisely where the extant features are situated and provides details on what can be seen. The ground plans of each site studies allows the reader to compare the proportions of each church with another.;From the 1st-century visits of the Apostles Peter and Paul to the end of the 9th-century Carolingian Renaissance, the book also includes dates of emperors and popes, and important historical events relating to this period in Rome. A historical introduction places the monuments in the context of the Early Christian period and its development in Rome.

Drawing on postmodern theory's insights regarding discourse, ideology and power, this book explores the ways in which Paul navigated fluctuating and complex relationships of power with his churches, contributing to a discourse that defined the power dynamics of early Christianity. With respect to his own converts as well as to other leaders of the early church, and in the heart of his theological language, Paul is seen to take part in a discourse that reinforces his apostolic authority.>

IN villages and towns across Spain and its former New World colonies, local performers stage mock battles between Spanish Christians and Moors or Aztecs that range from brief sword dances to massive street theatre lasting several days. The performances officially celebrate the triumph of Spanish Catholicism over its enemies. Such an explanation does not, however, account for the tradition's persistence for more than five hundred years nor for its widespread diffusion.

In this perceptive book, Max Harris seeks to understand the "puzzling and enduring passion" of both Mexicans and Spaniards for festivals of moros y cristianos. He begins by tracing the performances' roots in medieval Spain and showing how they came to be superimposed on the mock battles that had been part of pre-contact Aztec calendar rituals. Then, using James Scott's distinction between "public transcripts" and "hidden transcripts", he reveals how, in the hands of folk and indigenous performers, these spectacles of conquest became prophecies of the eventual reconquest of Mexico by the defeated Aztec peoples. Finally, he documents the early arrival of native American performance practices in Europe and the shift of moros y cristianos from court to folk tradition in Spain. Even today, as lively descriptions of current festivals make plain, mock battles between Aztecs, Moors, and Christians remain a remarkably sophisticated vehicle for the communal expression of dissent.

The religious and moral condition of Italy before the time of Joachim of Flora; Joachim of Flora; Francis of Assisi; The Emperor Frederic II and the Rationalistic Spirit in Southern Italy; Exaltation of the Franciscan Mysticism; The Eternal Gospel; John of Parma; Fra Salimbene; The Holy See and the Spiritual Franciscans; Popular art and Poetry; The Mysticism, the Moral Philosophy and the Faith of Dante; Notes, List of works by Gebhart; Index.

How did Jesus of Nazareth become the Christ of the Christian tradition? "Magisterial. . . . A learned, brilliant and enjoyable study."-Geza Vermes, Times Literary Supplement In this exciting book, Paula Fredriksen explains the variety of New Testament images of Jesus by exploring the ways that the new Christian communities interpreted his mission and message in light of the delay of the Kingdom he had preached. This edition includes an introduction reviews the most recent scholarship on Jesus and its implications for both history and theology. "Brilliant and lucidly written, full of original and fascinating insights."-Reginald H. Fuller, Journal of the American Academy of Religion "This is a first-rate work of a first-rate historian."-James D. Tabor, Journal of Religion "Fredriksen confronts her documents-principally the writings of the New Testament-as an archaeologist would an especially rich complex site. With great care she distinguishes the literary images from historical fact. As she does so, she explains the images of Jesus in terms of the strategies and purposes of the writers Paul, Matthew, Mark, Luke, and John."-Thomas D'Evelyn, Christian Science Monitor

Rarely are we privileged to see the making of a saint, but it is just what this book gives us for John of Kronstadt (1829-1908), a major figure in the religious life of Late Imperial Russia. So popular was Father John during his years of ministry that Kronstadt became a pilgrimage site replete with peddlers selling souvenir photographs, postcards, and commemorative mugs.

A Prodigal Saint follows Father John's development from activist priest to venerated spiritual leader and, after his death, to his elevation to sainthood in 1990. We see both the inner life of an aspiring saint and the symbiotic relationship between a living icon and his followers.

Father John represented a fundamentally new type of religious behavior and a new standard of sanctity in Late Imperial Russia. He ministered to the poor of Kronstadt, creating shelters and employment programs and participating in the temperance movement. In the process he acquired a reputation for prayerful intercession that soon spread beyond Kronstadt. When he was asked to minister to the dying Alexander III in 1894, his fame became international as he attracted correspondents from the United States and Europe. In his later years he allied himself increasingly with the radical right, which has had momentous implications for the Russian Orthodox Church in the twentieth century.

Kizenko draws upon rich and virtually unknown documents from the Russian archives, including Father John's diaries, thousands of letters he received from his followers, and the police reports on the sect that formed around him. John's diaries are a truly unique source, for they document the making of a modern saint: his struggles with doubt, his ascetic practices, and his growing realization that others saw him as a saint. Kizenko explores the extent to which Father John collaborated in the formation of his own cult and how he himself was influenced by the expectations and desires of his audience. In the final chapter she follows Father John's posthumous reputation (and the struggles over how to use that reputation) in Russia, the Soviet Union, and throughout the world. A Prodigal Saint is published in collaboration with the Harriman Institute at Columbia University as part of its Studies of the Harriman Institute series. It is a pioneering study that contributes to our understanding of lived religion, saints' cults, and modern Russian history.

This is an unprecedented collection of nearly seventy Late Antique primary religious texts. These texts--all in new English translation and many appearing in English for the first time--represent every major religious current from the late first century until the rise of Islam. Produced through the efforts of thirty-six leading scholars in the field, they constitute a comprehensive view of religious practice in Late Antiquity.

Religious life and performance during this period comprised diverse, often unusual practices. Philosophical ascent, magic, legal pronouncement, hymnography, dietary and sexual restriction, and rhetoric were all part of this deeply fascinating world. Religious and political identity often intertwined, as reflected in the Roman persecution of Christians. And a fluid boundary between religion and superstition was contested in daily life. Many practices, including ascetic training, crossed religious boundaries. Others, such as "incubation" at specific temples and certain divination rites, were distinctive practices of individual groups and orders.

Intrinsically interesting, the practice of religion in the Late Antique also edifies modern-day religious life. As this volume shows, the origins of the contemporary Western religious terrain can be gleaned in this period. Rabbinic Judaism flourished and spread. Christianity developed still-important theological categories and structures. And even movements that did not survive intact--such as Neoplatonism and the once-powerful Manichaean churches--continue to influence religion today.

This rich sourcebook includes discussions of asceticism, religious organization, ritual, martyrdom, religion's social implications, law, and theology. Its unique emphasis on practice and its inclusion of texts translated from lesser-known languages advance the study of religious history in several directions. A strong interdisciplinary orientation will reward scholars and students of religion, theology, gender studies, classical literatures, and history. Each text is accompanied by an introduction and a bibliography for further reading and research, making the book appropriate for use in any university or seminary classroom.

Winner of Biblical Archaeology Society Award - Best New Testament Book "We are left to construct a portrait of Paul with only scraps of what was once a large and imposing canvas - a small collection of letters and a historical narrative written a generation after his death. This reconstruction focuses on important parts of the image that usually fall in the shadows, parts dealing with Paul's sexual asceticism, his preoccupation with holiness - holy Spirit, holy community, and holy ethos - the evolution of his theology, and his emergence as a legendary figure. Although I have tried to follow the strict rules of historical investigation, of necessity much guesswork is involved in any exploration of Paul's life... All of these efforts are attempts to deal with the gaps in the text, understood in the broadest sense to include not just Paul's written words but also the culture, social world, and political realities surrounding them. - From the Introduction

The apostle Paul is a controversial figure, both admired and reviled. His letters have influenced creeds and dogmatic statements, but he is also accused of turning the "simple" gospel that Jesus preached into a complex dogmatic system. Furthermore, on the authority of Paul, women have been given second place in church and society for many centuries. The "apostle to the Gentiles" has sometimes been a source of inspiration, but he has more often than not been a stumbling block when Jews and Christians meet. This book tackles all of these and other issues surrounding Paul and presents him for the widest possible audience. With his enviable gift for clear and popular writing, C. J. den Heyer here takes on a particularly difficult task and shows great mastery in offering a detailed portrait of one of the most controversial figures in the ancient world. C. J. den Heyer is Professor of New Testament at the Theological University of the Reformed Churches in the Netherlands.

"This is a fascinating, well-written, and suggestive account of the intersections of gender and genre in writing by and about religious women in colonial Mexico.... Sampson's overview of these women's narratives provides a wealth of information about the personal lives and thoughts of a doubly silenced group: cloistered religious women." -- Catherine Jaffe, Associate Professor of Spanish, Southwest Texas State University

Spain's attempt to establish a "New Spain" in Mexico never fully succeeded, for Spanish institutions and cultural practices inevitably mutated as they came in contact with indigenous American outlooks and ways of life. This original, interdisciplinary book explores how writing by and about colonial religious women participated in this transformation, as it illuminates the role that gender played in imposing the Spanish empire in Mexico.

The author argues that the New World context necessitated the creation of a new kind of writing. Drawing on previously unpublished writings by and about nuns in the convents of Mexico City, she investigates such topics as the relationship between hagiography and travel narratives, male visions of the feminine that emerge from the reworking of a nun's letters to her confessor into a hagiography, the discourse surrounding a convent's trial for heresy by the Inquisition, and the reports of Spanish priests who ministered to noble Indian women. This research rounds out colonial Mexican history by revealing how tensions between Spain and its colonies played out in the local, daily lives of women.

The work of the Christian scholar Lactantius provides an ideal lens through which to study how Rome became a Christian empire. Elizabeth DePalma Digeser shows how Lactantius' Divine Institutes -- seditious in its time -- responded to the emperor Diocletian's persecution and then became an important influence on Constantine the Great, Rome's first Christian emperor.

The Making of a Christian Empire is the first full-length book to interpret the Divine Institutes as a historical source. Exploring Lactantius' use of theology, philosophy, and rhetorical techniques, Digeser perceives the Divine Institutes as a sophisticated proposal for a monotheistic state that intimately connected the religious policies of Diocletian and Constantine, both of whom used religion to fortify and unite the Roman Empire. For Digeser, Lactantius' writings justify Constantine's own attitude of tolerance toward pagans and casts light upon other puzzling features of Constantine's religious policy. Her book contributes importantly to rail understanding of the political and religious tensions of the early fourth century.

The slaughter of animals for religious feasts, the tinkling of bells to ward off evil during holy rites, the custom of dancing in religious services-these and many other pagan practices persisted in the Christian church for hundreds of years after Constantine proclaimed Christianity the one official religion of Rome. In this book, Ramsay MacMullen investigates the transition from paganism to Christianity between the fourth and eighth centuries. He reassesses the triumph of Christianity, contending that it was neither tidy nor quick, and he shows that the two religious systems were both vital during an interactive period that lasted far longer than historians have previously believed. MacMullen explores the influences of paganism and Christianity upon each other. In a rich discussion of the different strengths of the two systems, he demonstrates that pagan beliefs were not eclipsed or displaced by Christianity but persisted or were transformed. The victory of the Christian church, he explains, was one not of obliteration but of widening embrace and assimilation. This fascinating book also includes new material on the Christian persecution of pagans over the centuries through methods that ranged from fines to crucifixion; the mixture of motives in conversion; the stubbornness of pagan resistance; the difficulty of satisfying the demands and expectations of new converts; and the degree of assimilation of Christianity to paganism.

Brings James out of the shadows to show the important role he played in the beginnings of Christianity.