Presents Father Columba's chapter-by-chapter commentary designed to help others share St Benedict's words and approach to living the Christian life. The book draws on the author's lifetime of living and teaching the Rule, of his mission experience and on his work with the growing Oblate movement.

The first translation into English of one of Gregory's eight books of miracle stories, which contains a series of anecdotes about the lives and cults of martyrs.

This dynamic new consideration of Paul addresses the three basic subjects that make up Pauline Studies -- Paul's life, letters, and theology -- and argues that these elements must be treated together since to do otherwise risks distorting one or more of the areas of studies.

Lucien Febvre's magisterial study of sixteenth century religious and intellectual history, published in 1942, is at long last available in English, in a translation that does it full justice. The book is a modern classic. Febvre, founder with Marc Bloch of the journal Annales, was one of France's leading historians, a scholar whose field of expertise was the sixteenth century. This book, written late in his career, is regarded as his masterpiece. Despite the subtitle, it is not primarily a study of Rabelais; it is a study of the mental life, the mentalite, of a whole age. Febvre worked on the book for ten years. His purpose at first was polemical: he set out to demolish the notion that Rabelais was a covert atheist, a freethinker ahead of his time. To expose the anachronism of that view, he proceeded to a close examination of the ideas, information, beliefs, and values of Rabelais and his contemporaries. He combed archives and local records, compendia of popular lore, the work of writers from Luther and Erasmus to Ronsard, the verses of obscure neo-Latin poets. Everything was grist for his mill: books about comets, medical texts, philological treatises, even music and architecture. The result is a work of extraordinary richness of texture, enlivened by a wealth of concrete details-a compelling intellectual portrait of the period by a historian of rare insight, great intelligence, and vast learning. Febvre wrote with Gallic flair. His style is informal, often witty, at times combative, and colorful almost to a fault. His idiosyncrasies of syntax and vocabulary have defeated many who have tried to read, let alone translate, the French text. Beatrice Gottlieb has succeeded in rendering his prose accurately and readably, conveying a sense of Febvre's strong, often argumentative personality as well as his brilliantly intuitive feeling for Renaissance France.

Recent studies have examined martyrdom as a means of constructing Christian identity, but until now none has focused on Stephen, the first Christian martyr. For the author of Luke-Acts, the stoning of Stephen-- even more than the death of Jesus-- underscores the perfidy of non-believing Jews, the extravagant mercy of Christians, and the inevitable rift that will develop between these two social groups. Stephen's dying prayer that his persecutors be forgiven-the prayer for which he is hailed in Christian tradition as the "perfect martyr" plays a crucial role in drawing an unprecedented distinction between Jewish and early Christian identities.
Shelly Matthews deftly situates Stephen's story within the emerging discourse of early Christian martyrdom. Though Stephen is widely acknowledged to be an actual historical figure, Matthews points to his name, his manner of death, and to other signs that his martyrdom was ideally suited to the rhetorical purposes of Acts and its author, Luke: to uphold Roman views of security and respectability, to show non-believing Jews to disadvantage, and to convey that Christianity was an exceptionally merciful religion. By drawing parallels between Acts and stories of the martyrdom of James, the brother of Jesus, Matthews challenges the coherent canonical narrative of Acts and questions common assumptions about the historicity of Stephen's martyrdom. She also offers a radical new reading of Stephen's last prayer, showing the complex and sometimes violent effects of its modern interpretations.
Perfect Martyr illuminates the Stephen story as never before, offering a deeply nuanced picture of violence, solidarity, and resistance among Jews and early Christians, a key to understanding the early development of a non-Jewish Christian identity, and an innovative reframing of one of the most significant stories in the Bible.

For almost 300 years, the dominant trend in New Testament interpretation has been to read the Acts of the Apostles as a document that argues for the political possibility of harmonious co-existence between 'Rome' and the early Christian movement. Kavin Rowe argues that the time is long overdue for a sophisticated, critically constructive reappraisal.
"A brilliant piece of work by a young scholar of considerable promise."
--First Things
"This well-written, well-argued book is a must read for New Testament scholars."
-- Review of Biblical Literature
"This sophisticated argument offers a comprehensive vision of Acts and deserves a wide readership."
-- Religious Studies Review
"There is so much happening in these pages that a slow and careful read will provoke sustained thoughts on a variety of subjects of ecclesial interest ranging from Christianity and culture to issues of tolerance and political theology."
-- Themelios

This study of the early church is written from a new religious and theological studies perspective. It builds on recent research in ancient history, archaeology, classical and oriental and cognate studies and also takes account of recent developments in reception studies, in particular in the area of popular literature, fiction, film, art and new religions. One of its aims is to demonstrate how certain perceptions of the early church still dominate the western cultural discourse and how important it is for a fruitful development of that discourse to inform it with a well grounded, well (historically) informed, notion of 'the early church'. The book falls into seven chapters. Chapter I discusses the concepts of 'the early church', 'early Christianity', its wording and history, including wider aspects of reception. Chapter II deals with concepts of history, memory and cultural origins in early Christian thought. Chapter III outlines varieties of religious traditions in the wider context of 'the early church', including 'heresies' or other religions like Gnosticism, Montanism and Manichaeism. Chapter IV introduces religious practices of early Christians and their perception in history, especially in western art. A fifth chapter deals with the emerging separation of religion and society in Late Antiquity. In a sixth chapter we outline the formation of orthodoxy, including the developments of creeds and the phenomenon of councils, and in a seventh chapter we will look at the phenomenon of 'De-Hellenization' and the formation of 'national' 'christianities' on the fringes of the old Mediterranean world.

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.

The volume continues P. G. Walsh's admired translation with commentary of Augustine's The City of God Books I-XIV which have been published in eight earlier volumes between 2003 and 2016, and this ninth volume in the collection looks at books XV and XVI. After completing the first ten books of De Civitate Dei, in which Augustine sought to refute the claim that pagan deities had ensured that Rome enjoyed unbroken success and prosperity in this life and guaranteed its citizens a blessed life after death, Augustine devoted the remaining twelve books to discuss the origins, development and destiny of the two cities of Babylon and Jerusalem, with the predominant emphasis on the city of God. This is the only edition of these books in English which provides not only a text but also a detailed commentary on one of the most influential documents in the history of western Christianity. Latin text with facing-page English translation, introduction and commentary.

A discussion of 'primitive' Christianity - Christianity in its original form, this work was first given as Speaker's Lectures in Oxford. Covering the first five centuries of Christianity, it argues that neither a theology of the New Testament nor a history of the early Church can do justice to all the dimensions of the earliest Christianity. It explores in depth the formation of primitive Christianity and studies the effect of the two great crises of primitive Christianity: the split with Judaism and the threat from Gnosticism. It is aimed at academic theologians.

This work examines early Christian self-definition and response to the world, according to the book of Acts. The author argues that early Christian self-definition and mission are intertwined. In other words, early Christian identity was at the same time the nascent faith's response to the world of paganism and Judaism. This book examines the historiography of Acts, the history of Redemption, the socio-ethnic and theological dimensions of earliest Christian self-definition, and the concepts of conversion, identity and mission. The work's specific contribution lies in its exploitation of Luke's distinctive use of the conversion of Saul of Tarsus, given its paradigmatic function in the Acts narrative, to ""legitimize"" a new Christian self for the early Christians, set in critical relation to the drama of their (Jewish) heritage. The author submits that this posture of the world is determined by Luke's understanding of the experience of God's new redemption in Jesus as the defining factor in the identity of Christians.

A concise, accessible introduction to the history of early Christianity, this text covers the development of the Christian church from its origin through the year 600. Equally suited to beginning and more advanced students alike, the text opens with a discussion of the historical Jesus-what we know and how do we know it?-before moving on the discuss the Jewish and Roman world in which Christianity arose. The book moves on chronologically into four Parts, charting the progress of Christianity from fringe sect to dominant religion, down through the reign of Pope Gregory I. Interspersed are chapters on society and culture and the book closes with an epilogue on Muhammad and the rise of Islam. Excerpts and quotations from a wide variety of ancient sources-including the New Testament, the Gospel of Thomas, the Didache, and the writing of Dio Chrysostom, Fronto, and Tactitus, among others-engage students and help to show them how historians learn about the ancient world. Each chapter ends with carefully selected suggestions for further readings, including both ancient and modern texts. Timelines accompany each Part and the book features eight custom-drawn maps.

This translation of a major document in patristic Christology, the first translation since the 19th century, is based on the modern critical edition of Theodoret's Greek text. Theodoret was a leading theologian of his time in the Antiochene tradition, and in the "Eranistes" (written in 447) he offers a lengthy exposition of his Christology, coupled with a refutation of the so-called Monophysite Christology that, despite its condemnation at the General Council held at Chalcedon in 451, survives to this day, having been embraced by several large churches of the East. The "Monophysite" controversy caused a tremendous rift between East and West, and the "Eranistes" portrays the hostility and the stubborn resistance to the thought of others that afflicted both sides in the conflict. The "Eranistes" is written in the form of three dialogues between two characters: Orthodox , who represents Theodoret's thought, and Eranistes, who is presented as a heretic. In two dialogues Theodoret argues that the Word of God was immutable and impassible in his divine nature, and that Christ experienced change and passion only in his human nature. A third dialogue argues that, in the union of the divinity and humanity in the one person of the Word incarnate, the natures remained unmixed. To bolster his arguments Theodoret incorporates extensive citations, not only from orthodox ecclesiastical writers, but also from the heretic Apollinarius and the suspected Arian, Eusebius of Emesa. The texts of many of these citations are known only from the "Eranistes" and are therefore witnesses to the development of patristic Christology. Critical issues in Antiochene and Alexandrian Christology are broached by Theodoret in the text and are further discussed by the translator in the introduction and notes.

The Collectio Avellana (CA) has an extraordinary richness and variety of content. Imperial rescripts, reports of urban prefects, letters of bishops, and exchanges of letters between popes and emperors, some of which only this compilation preserves, constitute an exceptional documentary collection for researchers of various sectors of antiquity. This volume is the first publication to reconstruct the history of this compilation through the fascinating questions that it poses to the scholar. There are essays on its general structure, and on some of the most singular texts preserved therein. Other papers offer a comparison between this compilation and the other canonical collections compiled in Italy between the fourth and sixth centuries, as well as between the CA and other contemporary literary products. Adopting a new approach, some contributions also ascertain who could physically have access to the materials that were collected in the CA, and where the compiler could find them. All these fresh studies have led to new hypotheses regarding the period in which the collection, or at least some of its parts, took shape and the personality of its author.

The Psalms, along with the Gospels, were the staple diet of early Christians eager to develop their spiritual life. From the school of Antioch we are fortunate to have at least partial commentaries on the Psalms from its four major figures, including Theodore, bishop of Mopsuestia in the early fifth century and later regarded as "The Interpreter" by the Syriac church. A work of his early career, this Psalms commentary shows Theodore under the influence of his master Diodore in adopting a historical interpretation, referring individual psalms to David's life, later kings of Israel, Assyrians, and Babylonians, but rarely to Christ. This commentary illustrates the typical hermeneutical strengths and weaknesses of Antiochene interpretation. Biblical and patristic scholars in a range of disciplines will be pleased to have this significant work available from The Interpreter. Paperback edition available from the Society of Biblical Literature (www.sbl-site.org).

The Fourth Century was crucial to both the Christian Church and Judaism: it saw the formulation of Christian doctrine and the completion of the Palestinian Talmud. Christianity was now the favoured religion of the Roman Empire, but Judaism remained a vital force. In this meticulously researched study Leopold Lucas explores the arguments and attitudes of the Church Fathers from Basil to Augustine. A picture emerges of a strenuous intellectual struggle between Christians and Jews. Thanks to their political ascendancy, the Christians emerged victorious. But the same pressures that excluded the Jews from authority in the Christian State resulted in their preservation as a necessary and hence tolerated minority faith in Mediaeval Europe.

A new look at the conversion of the emperor Constantine to Christianity. The conventional wisdom has it that before the final definitive battle in 312 with his rival Maxentius for the senior Augustuship of the Roman Empire, he appealed to the Christian God for victory. When it was his he became a Christian and made the labarum, with its Christian symbols the military standard of the Roman armies. Elliot argues that this "miraculous" conversion is the stuff of legend and the reality is that there are many indications that Constantine's Christianity developed earlier and along normal lines. This is more than a scholarly debate over dates. It focuses on the point that this more mature character of Constantine's Christian faith had an important shaping impact on his imperial policy toward Christianity. It gave greater nuance and depth not merely to his Edict of Milan in 313 but also to the way that he approached Christian legal status, Christian structures and worship and even the great issues raised and dealt with by his convocation of the first Council of Nicaea in 325. It is an interpretation that will help to shape future discussions of the Emperor Constantine and his reign.

St. John Chrysostom delivered his "Homilies on Genesis" sometime between A.D. 385 and A.D. 388, while still a priest at Antioch. In the homilies in this volume - the last of three - Chrysostom concludes his examination of the lives and virtues of the Old Testament patriarchs Abraham, Isaac, Jacob and Joseph as recounted in the last three chapters of Genesis. Known for his eloquent preaching, Chrysostom delivered these final 22 homilies after Pentecost. His motive for examining the accounts of the lives of the patriarchs is to show how the just forebears of the Israelites, in a time when both the Law and the Gospel were yet unpreached were able to live Christian lives with only simple trust in God and the balanced, almost ingenuous, manners of antiquity. His interest in the events and characters of Genesis is largely moral, even moralistic; he tends to see Scripture as hagiography. His style of commentary, although not really thorough exegesis, arises out of his deep conviction of the divine inspiration of Scripture, hence the habitual attention to detail, "not idly or to no purpose" being his frequent comment on the precision of the text. As an exegete, Chrysostom may seem disappointing to those grounded in the methods of modern biblical scholarship, since he largely ignores any sense of Scripture other than the literal and is generally unaware of how to resolve difficulties and appreciate subtleties that a knowledge of the original text would provide. What he lacks in scientific accuracy, however, he more than compensates for with his earnest practice of pastoral care. This final volume of the homilies includes a general index for these volumes and an index of biblical citations, the latter indicating the rich scriptural diet Chrysostom's congregation - who came daily for his homilies - enjoyed.