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.

Between the deep valley which contains the Jordan river and the Dead Sea, and the hill country of Judea, in which Jerusalem and Bethlehem are situated, lies a narrow stretch of desert which evokes memories of great Biblical ascetics - Elijah and John the Baptist. The empty landscape and scriptural associations drew Christian ascetics in the third century. The new edition of this work by Cyril of Scythopolis provides perhaps our best source of information on the Palestinian monastic movement from AD 400-600. He gives a history not only of holy monks, but also of the Palestinian Church at the height of its power and prestige.

With the blend of art and learning that is the hallmark of his work, Peter Brown here examines how the sacred impinged upon the profane during the first Christian millennium.

In these essays, Walter Brueggemann addresses the necessity for thinking about the shape and structure of Old Testament theology-and for the impact such thinking can have on the larger issues of contemporary life. Brueggemann draws on the work of persons from all disciplines and incorporates them in a seminal way in his theology. The work of persons in theology, psychology, the social sciences, politics, and the like often provides heuristic possibilities and even basic models for talking about the Old Testament. The Old Testament is seen to be something that has intelligible and significant worldly connections.

In this book, Carnegie Samuel Calian, who was baptized in the Eastern tradition and raised a Protestant, promotes greater dialogue and exchange among Christians of the East and West. He seeks to make Christians aware of the diversity of faith and offers suggestions and insight to this end.

Exodus requires the consideration not only of historical but also of institutional and theological questions. Since such disparate materials have all been brought together into one presentation, it is necessary also to look at the literary function and formulation of the book. In the light of these discussions it is possible to come to a clearer appreciation of the kind of work Exodus is.>

Augustine knows by faith that God is a trinity, Father, Son and Holy Spirit, and he is seeking as far as possible to understand what he believes. In the first seven books Augustine begins by searching the scriptures of the Old and New Testaments for clues to understanding, and then argues in the language of philosophy and logic to defend the orthodox statement of the doctrine against the Arians. In the last eight books Augustine seeks to understand the mystery of the divine Trinity by observing an analogous trinity in the image of God, which is the human mind; and in so doing he also suggests a programme for the serious Christian of spiritual self-discovery and renewal. The Second Edition now features convenient footnotes rather than the previously used endnotes.

Up to now the teaching on baptism in the Holy Spirit has been based on a few scriptural texts, whose interpretation was disputed. This doubt cast its shadow on those who promote baptism in the Holy Spirit.

Now new evidence has been found in early post-biblical authors (Tertullian, Hilary of Poitiers, Cyril of Jerusalem, John Chrysostom, Philoxenus, and the Syrians) which demonstrates that what is called baptism in the Holy Spirit was integral to Christian initiation (baptism, confirmation, Eucharist). Because it was part of initiation into the Church, it was not a matter of private piety, but of public worship. Therefore it was and remains normative.

This is an intriguing ground-breaking study of value to RCIA teams, pastors, theology teachers and students, and Church offices.

The Psalms raise many difficult and controversial issues. Who are the enemies in the Individual Lament Psalms? How many Royal Psalms are there and what was the role of the king in the cult? What happened at the Autumn Festival? What makes a Psalm a Wisdom Psalm? Why are the Psalms arranged as they are and how far is it possible to date them? Can we make sense of the often obscure Psalm headings? What light is shed on the Psalms by other ancient Near Eastern texts? These and many other issues are judiciously evaluated by John Day in a wide-ranging volume.>

In this volume, Michael Flexsenhar III advances the argument that imperial slaves and freedpersons in the Roman Empire were essential to early Christians' self-conception as a distinct people in the Mediterranean and played a multifaceted role in the making of early Christianity. Scholarship in early Christianity has for centuries viewed Roman emperors' slaves and freedmen as responsible for ushering Christianity onto the world stage, traditionally using Paul's allusion to "the saints from Caesar's household" in Philippians 4:22 as a core literary lens. Merging textual and material evidence with diaspora and memory studies, Flexsenhar expands on this narrative to explore new and more nuanced representations of this group, showing how the long-accepted stories of Christian slaves and freepersons in Caesar's household should not be taken at face value but should instead be understood within the context of Christian myth- and meaning-making. Flexsenhar analyzes textual and material evidence from the first to the sixth century, spanning Roman Asia, the Aegean rim, Gaul, and the coast of North Africa as well as the imperial capital itself. As a result, this book shows how stories of the emperor's slaves were integral to key developments in the spread of Christianity, generating origin myths in Rome and establishing a shared history and geography there, differentiating and negotiating assimilation with other groups, and expressing commemorative language, ritual acts, and a material culture. With its thoughtful critical readings of literary and material sources and its fresh analysis of the lived experiences of imperial slaves and freedpersons, Christians in Caesar's Household is indispensable reading for scholars of early Christianity, the origins of religion, and the Roman Empire.

Bede's commentary on the Book of Acts is one of his earliest exegetical works (usually dated between 709 and 710) and one of his most popular and influential. None of the Latin Fathers of the Church had written a commentary on this book, and those which existed in Greek were unlikely to have been known in the West. Bede became the authority on Acts for countless subsequent students of Scripture. The breadth of Bede's mind, the diversity of his interests, and the thoroughness of his research are all mirrored in this work. Allegory is freely interspersed with practical commentary, textual analysis with mystical interpretation. Far from being a quaint relic of outdated exegesis, the commentary can be of practical use to modern Christians who read it in the spirit in which it was written: meditation on the workings of God.

This collection provides a rich, multilayered analysis of a long-neglected branch of early Christian apocryphal literature that examines the relationship between tradition and redaction, uses of language, and the fluid border between literary criticism and motif analysis. The introduction takes the reader on the journey of editing, translating, and interpreting apocryphal and hagiographic narratives on the apostles and the first Christians. The volume concludes with the critical edition of two previously unpublished Greek texts: a version of the Martyrdom of Ananias and a memoir on John the Evangelist.

Series: Compendia Rerum Iudaicarum ad Novum Testamentum Section 1 - The Jewish people in the first century Historial geography, political history, social, cultural and religious life and institutions Edited by S. Safrai and M. Stern in cooperation with D. Flusser and W.C. van Unnik Section 2 - The Literature of the Jewish People in the Period of the Second Temple and the Talmud Section 3 - Jewish Traditions in Early Christian Literature

As perceived by the average Roman citizen, the early rites and behavior of Christians laid them open to charges of cannibalism, immorality, and the practice of magic and conspiring and fomenting rebellion aganst the state.

The early church fathers rejected these accusations and portrayed pagans as victims of misinformation or perpetrators of ill will. Benko proposes to give the pagans the benefit of the doubt and analyzes their charges against Christianity under the premise that they may have been right within the context of the times. He has provided a persuasively argued and refreshing if controversial perspective on the confrontation of the pagan and early Christian worlds."

This highly accessible book discusses how the early Jewish and Christian communities went about interpreting Scripture.

The Library of Early Christianity is a series of eight outstanding books exploring the Jewish and Greco-Roman contexts in which the New Testament developed.

Using a thorough, integrated biblical theology to make sense of the 'master story' of Scripture, Allan J. McNicol explores the nature and importance of the Bible's abiding narrative of the persistence of God's promises to his people, and their hope of final triumph. Special attention is given to the often contentious claim that these early followers of Jesus presumed that they stood in full continuity with Israel, the historic people of God, and were claiming that many of God's promises were coming to fulfilment among them. McNicol presents a closer analysis of the texts as he shows how the theme of the people of God fits into the wider literary productions of these major New Testament writers.

In the year 394 seven monks from Palestine made a difficult journey through the Egyptian desert, drawn there by stories of remarkable men. What they found in the communities living far up the Nile Valley fully accorded with their expectations, and in the account written by one of their number we have a rare contemporary source of information about the lives of these Desert Fathers. The witness of the monks in the face of a corrupt and declining, though nominally Christian Empire, and the roots of monasticism in fourth century Egypt, are subjects of steadily growing interest in the Church in the twentieth century. In her long and illuminating introduction Sister Benedicta Ward SLG explores the background of these traveller's tales and their encounters with the great men of the Desert, and places the account in its literary context alongside the complementary text of the 'Sayings' of the Fathers and the later, more sophisticated literature. She indicates throughout the social impact of the Fathers and the lasting truths discovered by these simple men in their way of holiness. This translation of the Historia Monachorum by Norman Russell is the first available in English, and will be of absorbing interest for the general reader as well as for students.

Covers the emergence of hermeneutical questions in the patristic period.

Sardis was home to one of the earliest known Christian communities, appearing among the Seven Churches of Asia in the mid-first century AD. Between 1962 and 1973, the Archaeological Exploration of Sardis excavated two superimposed churches at the ancient site, one early Christian, one Byzantine. This richly illustrated volume documents the architecture and history of these buildings from the fourth to the sixteenth century. The early Christian church, an aisled basilica with narthex and atrium, both decorated with floor mosaics, had a long and complicated history, starting in the fourth century and continuing into the ninth century. Built over its remains is a Byzantine church dating to the little-known Lascarid period, when Constantinople had fallen to the Fourth Crusade and western Asia Minor was home to an independent Christian empire. This building's standing remains, scattered domes, and vaulting fragments support the reconstruction of an inscribed-cross church with six columns and five domes, enriched on the exterior by a variety of brick and terracotta decoration. Together, these buildings cast new light on a millennium of Christian worship at Sardis, from the first official recognition of Christianity until the end of the Byzantine era.

On First Principles by Origen of Alexandria, written around 220-230 AD, is one of the most important and contentious works of early Christianity. It provoked controversy when written, provoked further debate when translated into Latin by Rufinus in the fourth century, and was the subject, together with its author, of condemnation in the sixth century. As a result, the work no longer survives intact in the original Greek. We only have the complete work in the Latin translation of Rufinus, and a few extensive passages preserved in Greek by being excerpted into the Philokalia of Basil of Caesarea and Gregory of Nazianzus. John Behr provides a new edition and translation of one of the most important texts from early Christianity. He includes an invaluable introduction, which provides a clear structure of the work with significant implications for how the text is to be read and for understanding the character of theology in the early Christian tradition.

Crucifixion - in the ancient world and the folly of the message of the cross.

This study brings three different kinds of readers of the Gospel of John together with the theological goal of understanding what is meant by Incarnation and how it relates to Pascha, the Passion of Christ, how this is conceived of as revelation, and how we speak of it. The first group of readers are the Christian writers from the early centuries, some of whom (such as Irenaeus of Lyons) stood in direct continuity, through Polycarp of Smyrna, with John himself. In exploring these writers, John Behr offers a glimpse of the figure of John and the celebration of Pascha, which held to have started with him. The second group of readers are modern scriptural scholars, from whom we learn of the apocalyptic dimensions of John's Gospel and the way in which it presents the life of Christ in terms of the Temple and its feasts. With Christ's own body, finally erected on the Cross, being the true Temple in an offering of love rather than a sacrifice for sin. An offering in which Jesus becomes the flesh he offers for consumption, the bread which descends from heaven, so that 'incarnation' is not an event now in the past, but the embodiment of God in those who follow Christ in the present. The third reader is Michel Henry, a French Phenomenologist, whose reading of John opens up further surprising dimensions of this Gospel, which yet align with those uncovered in the first parts of this work. This thought-provoking work brings these threads together to reflect on the nature and task of Christian theology.

In this second volume of translations from the Iberian Fathers appear the works of two seventh-century writers. From the first of these, bishop Braulio of Saragossa, a figure in Visigothic literature second only to St. Isidore of Seville, comes an extensive collection of letters. These are variously addressed to Isidore himself, to other ecclesiastics, to Pope Honorius, and to King Receswinth; friends and relatives were the recipients of seven letters of consolation. Braulio's letters are joined by the Life of a near contemporary, St. Emilian, and by a valuable list of the writings of Isidore, under whom Braulio studied. Fructuousus of Braga is represented by two monastic rules. The first of these was composed for Compludo, a foundation made by Fructousus himself; the other rule is a general or common one. Two other writings dealing with monastic practice accompany these rules, together with a letter to King Receswinth. Nearly all of the material presented here by Professor Barlow is new to English readers, and all of it offers a lively and wide-ranging insight into conditions prevailing in the seventh century among the people, lay, clerical, and religious, of what later became Spain and Portugal.