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.

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.

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.

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.