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Books > Christianity > Early Church
This is a survey of the development of the Paschal rites and customs of the ancient Church, from apostolic times to the end of the age of persecution, as a background and context for understanding the outline and basic theme of Revelation. Christian interpreters in all ages have sought a clue to the "New Testament Book of Revelation". In this study, Massey H. Shepherd offers a new approach to the basic structure of the Book. He surveys the development of Paschal rites and customs of the ancient Church, from apostolic times to the end of the age of persecution, as a background and context for understanding the outline and basic theme of Revelation. Fresh perspectives are opened to students of New Testament and early Christian literature, the liturgy and piety of the primitive Church, and the origins of the Christian Year.
Essays investigating the writings attributed to Columbanus, influential 0c founder of Luxeuil and Bobbio. Columbanus (d.615), the Irish monk and founder of such important centres as Luxeuil and Bobbio, was one of the most influential figures in early medieval Europe. His fiery personality led him into conflict with Gallic bishops andRoman popes, and he defended his position on such matters as monastic discipline in a substantial corpus of Latin writings marked by burning conviction and rhetorical skill. However, the polish of his style has raised questions about the nature of his early training in Ireland and even about the authenticity of the writings which have come down to us under his name. The studies in this volume attempt to address these questions: by treating each of the individual writings comprehensively, and drawing on recently-developed techniques of stylistic analysis new light is shed on Columbanus and his early education in Ireland. More importantly, doubts over the authenticity of certain writings attributed to Columbanus are here authoritatively resolved, so putting the study of this cardinal figure on a sound basis.Professor MICHAEL LAPIDGE teaches in the Department of Anglo-Saxon, Norse and Celtic, Universityof Cambridge. Contributors: DONALD BULLOUGH, NEIL WRIGHT, CLARE STANCLIFFE, JANE STEVENSON, T.M. CHARLES-EDWARDS, DIETER SCHALLER, MICHAEL LAPIDGE, DAIBHI O CROININ
A new investigation of the saints' cults which flourished in medieval Scotland, fruitfully combining archaeological, historical, and literary perspectives. Of all the Celtic countries, Scotland has lacked the kind of scholarly attention that has been lavished fruitfully on Wales, Ireland, Cornwall and Brittany. And yet of all of them, Scotland offers the widest range of interfaces with broader work on the cult of saints. The papers presented here cover this territory very effectively.... [the book] brings together excellent studies that successfully explore the wide ramifications of the topic. Anyone with aninterest in saints' cults will want this book. DAUVIT BROUN, Professor of Scottish History, University of Glasgow. This volume examines the phenomena of the cult of saints and Marian devotion as they were manifested inScotland, ranging from the early medieval period to the sixteenth century. It combines general surveys of the development of the study of saints in the early and later middle ages with more focused articles on particular subjects,including St Waltheof of Melrose, the obscure early medieval origins of the cult of St Munnu, the short-lived martyr cult of David, duke of Rothsay, and the Scottish saints included in the greatest liturgical compendium producedin late medieval Scotland, the Aberdeen breviary. The way in which Marian devotion permeated late medieval Scottish society is discussed in terms of the church dedications of the twelfth and thirteenth-century aristocracy, the ecclesiastical landscape of Perth, the depiction of Mary in Gaelic poetry, and the pervasive influence of the familial bond between holy mother and son in representations of the Scottish royal family. Dr Steve Boardman is Reader in History, University of Edinburgh; Eila Williamson gained her PhD from the University of Glasgow. Contributors: Helen Birkett, Steve Boardman, Rachel Butter, Thomas Owen Clancy, David Ditchburn, Audrey-Beth Fitch, Mark A.Hall, Matthew H. Hammond, Sim Innes, Alan Macquarrie
The Didache is one of the earliest Christian writings, earlier than most of the documents that make up the New Testament. It provides practical instructions on how a Christian community should function, and offers unique insights into the way the earliest Christians lived and worshipped. In this highly readable introduction, Thomas O'Loughlin tells the intriguing story of the Didache, from its discovery in the late nineteenth century to the present. He then provides an illuminating commentary on the entire text, highlighting areas of special interest to Christians today, and ends with a fresh translation of the text itself.
Holy men, both pagan and Christian are persistent and puzzling
figures in the religious life of the Roman Empire. In this first
historical study of Holy Men for more than half a century, Dr
Anderson applies techniques of literary analysis to throw light on
the lifestyles and behaviour of these figures, from Jesus Christ to
Peregrinus Proteus to dio Chrysostom, stressing their individuality
as much as their common features.
Exploring Gregory of Nyssa: Philosophical, Theological, and Historical Studies brings together an interdisciplinary team of historians, classicists, philosophers, and theologians to offer a holistic exploration of the thought of Gregory of Nyssa. The volume considers Gregory's role in the main philosophical and religious controversies of his era, such as his ecclesiastical involvement in the Neo-Nicene apologetical movement. It looks at his complex relationships-for example with his brother Basil of Caesarea and with Gregory of Nazianzus. Contributors highlight Gregory's debt to Origen, but also the divergence between the two thinkers, and their relationships to Platonism. They also examine Gregory of Nyssa's wider philosophy and metaphysics; deep questions in philosophy of language such as the nature of predication and singular terms that inform our understanding of Gregory's thought; and the role of metaphysical concepts such as the nature of powers and identity. The study paints a picture of Gregory as a ground-breaking philosopher-theologian. It analyses the nature of the soul, and connection to theological issues such as resurrection; questions that are still of interest in the philosophy of religion today, such as divine impassibility and the nature of the Trinity; and returning to more immediately humane concerns, Gregory also has profound thoughts on topics such as vulnerability and self-direction. The volume will be of primary interest to researchers, lecturers, and postgraduate students in philosophy, classics, history, and theology, and can be recommended as secondary reading for undergraduates, especially those studying classics and theology.
In the world of early Byzantine Christianity, monastic rules acknowledged but discouraged the homosexual impulses of adult males. The admission of adolescent males as novices was forbidden. John Chrysostom, the Archbishop of Constantinople (397-407), virulently denounced homosexuality but was virtually the only Byzantine cleric to do so. Canonical prohibitions of anal sex distinguish among eight possible sexual pairings, the most offensive being a husband-wife, the least offensive being two unrelated males. Other forms of male-male sex were considered little more than masturbation. Penances traditionally attached to heterosexual sins - including remarriage after divorce or widowhood - have always been much more severe than those for a variety of homosexual acts or relationships. Just as Byzantine churches have found ways to accommodate sequential marriages and other behavior once stridently condemned, it is possible for Byzantine Christianity to make pastoral accommodations for gay relationships.
A study of a contemporary witness to the transformation of post-Roman Britain into Anglo-Saxon England. Gildas's De excidio Britonum is a rare surviving contemporary source for the period which saw the beginning of the transformation of post-Roman Britain into Anglo-Saxon England. However, although the De excidio has received much scholarly attention over the last forty years, the value of the text as a primary source for this fascinating if obscure period of British history has been limited by our lack of knowledge concerning its historical and cultural context. In this new study the author challenges the assumption that the British Church was isolated from its Continental counterpart by Germanic settlement in Britain and seeks to establish a theological context for the De excidio within the framework of doctrinal controversy in the early Continental Church. The vexed question of the place of Pelagianism in the early British Church is re-investigated and a case is put forward for a radical new interpretation of Gildas's own theological stance. In addition, this study presents a detailed investigation of the literary structure of the De excidio and Gildas's use of verbal patterns, and argues that his use ofthe Bible as a literary model is at least as significant as his well-documented use of the literary techniques of Classical Latin. Dr KAREN GEORGE is currently a tutor at the Cambridge Institute of Continuing Education.
Known as "the Theologian", St Gregory of Nazianzus (in the eastern part of Turkey) is, with St Basil and St Gregory of Nyssa, one of the celebrated Cappadocian Fathers of the fourth-century Christian Church. Highly educated in both Christian theology and classical Greek literature, he found himself torn between a solitary, contemplative life and the reluctantly accepted, though in actuality relished, public figure of bishop, vigorous in defence of orthodoxy against the attacks of the Arians. He was even, briefly, Bishop of Constantinople and chairman of the Council in 381 which produced what we now know as the Nicene Creed. This edition of his poems brings together his theological acumen in a formative period and shows his ability to operate in the genre of didactic verse going back to the eighth century BC. The poems cover a range of topics, from the strictly theological to others dealing more broadly with the creation of the world, providence, the world of spiritual beings, and the human soul. They give a unique new insight both on the theological ideas of the period and on the uneasy emergence of Christian culture from the pagan past.
Amidon offers the first English translation of Books 10 and 11 of Rufinus' Church History. Books 1-9 comprise a Latin translation of Eusebius' history. Books 10 and 11 are Rufinus' own continuation, covering the period 325-395. As the first Latin church history, this work exerted great influence over the subsequent scholarship of the Western Church.
This volume brings together a set of contributions, many appearing in English for the first time, together with a new introduction, covering the history of the Ethiopian Christian civilization in its formative period (300-1500 AD). Rooted in the late antique kingdom of Aksum (present day Northern Ethiopia and Eritrea), and lying between Byzantium, Africa and the Near East, this civilization is presented in a series of case studies. At a time when philological and linguistic investigations are being challenged by new approaches in Ethiopian studies, this volume emphasizes the necessity of basic research, while avoiding the reduction of cultural questions to matters of fact and detail.
Over the last century unprecedented numbers of Christians from traditionally Orthodox societies migrated around the world. Once seen as an 'oriental' or 'eastern' phenomenon, Orthodox Christianity is now much more widely dispersed, and in many parts of the modern world one need not go far to find an Orthodox community at worship. This collection offers a compelling overview of the Orthodox world, covering the main regional traditions of Orthodox Christianity and the ways in which they have become global. The contributors are drawn from the Orthodox community worldwide and explore a rich selection of key figures and themes. The book provides an innovative and illuminating approach to the subject, ideal for students and scholars alike.
The Gospel of John has long been recognized as being distinct from the Synoptic Gospels. John among the Apocalypses explains John's distinctive narrative of Jesus's life by comparing it to Jewish apocalypses and highlighting the central place of revelation in the Gospel. While some scholars have noted a connection between the Gospel of John and Jewish apocalypses, Reynolds makes the first extensive comparison of the Gospel with the standard definition of the apocalypse genre. Engaging with modern genre theory, this comparison indicates surprising similarities of form, content, and function between John's Gospel and Jewish apocalypses. Even though the Gospel of John reflects similarities with the genre of apocalypse, John is not an apocalypse, but in genre theory terms, John may be described as a gospel in kind and an apocalypse in mode. John's narrative of Jesus's life has been qualified and shaped by the genre of apocalypse, such that it may be called an 'apocalyptic' gospel. In the final two chapters, Reynolds explores the implications of this conclusion for Johannine Studies and New Testament scholarship more broadly. John among the Apocalypses considers how viewing the Fourth Gospel as apocalyptic Gospel aids in the interpretation of John's appeal to Israel's Scriptures and Mosaic authority, and examines the Gospel's relationship with the book of Revelation and the history of reception concerning their writing. An examination of Byzantine iconographic traditions highlights how reception history may offer a possible explanation for reading John as apocalyptic Gospel.
Popular Patristics Series Volume 29 These are the only three existing ante-Nicene treatises on the Lord's Prayer, and they became the starting point for many other commentaries. Of the three, however, only the discourse of Cyprian is an address to catechumens. Tertullian's treatise contains additional material on the conduct of worship and on prayer in the assembly, and Origen's commentary is a vast work on the whole subject of prayer, as much suited to advanced learners in the school of Christ as to those preparing for baptism. These are the only three existing ante-Nicene treatises on the Lord's Prayer, and they became the starting point for many other commentaries. Of the three, however, only the discourse of Cyprian is an address to catechumens. Tertullian's treatise contains additional material on the conduct of worship and on prayer in the assembly, and Origen's commentary is a vast work on the whole subject of prayer, as much suited to advanced learners in the school of Christ as to those preparing for baptism.
The papers presented here explore in various ways the interactions between clerics and the society in which Christian churches put down roots in Late Antiquity. Some of these complex processes, involved in the christianization of the Late Roman world, form the theme of the first three sections. Amongst other aspects, the essays in these sections examine the Three Chapters controversy and the participation of lay and clerical protagonists in it, the social standing of Italian bishops (including their use of lay personnel and their economic impact), and a comparison of pagan and Christian places of worship. The essays included in the last section deal with communication in Late Antiquity. They present the first results of a long-term project on the changing role of information during the last centuries of the Roman world. Eight papers in the volume are published in English for the first time.
This is the third collection of articles by Nina GarsoA-an on Early Armenian history and civilization. A number of articles included here continue earlier investigations of Iranian and Byzantine political and, especially, doctrinal and social influences on Medieval Armenia, precariously wedged between the two super-powers of the period, Byzantium and Sasanian Persia. A second theme is the development of the autocephalous Armenian Church as it freed itself from foreign pressures and achieved its own dogmatic position. Last, several studies consider some inadequacies in some recent historiography and suggest a more promising redirection in our approach to Armenian history and the formation of its national identity.
Philip Burton explores Augustine's treatment of language in his Confessions - a major work of Western philosophy and literature, with continuing intellectual importance. One of Augustine's key concerns is the story of his own encounters with language: from his acquisition of language as a child, through his career as schoolboy orator then star student at Carthage, to professor of rhetoric at Carthage and Rome. Having worked his way up to the eminence of Court Orator to the Roman Emperor at Milan, Augustine rediscovered the catholic Christianity of his childhood - and decided that this was incompatible with his rhetorical profession. Over the next ten years, he gradually reinvents himself as a different sort of language professional: a Christian intellectual, commentating on Scripture and preaching to his flock.
Shawn J. Wilhite's commentary on the Didache complements the study of early Christianity through historical, literary, and theological readings of the Apostolic Fathers, seeking to be mindful of critical scholarship while commenting on a final-form text. The Didache includes a brief introduction to this relevant text, the use of Scripture by the Didachist, and the theology of the Didache. The commentary proceeds section by section with a close ear to the text of the Didache, relevant early Christian literature, and current scholarship.
The shape and course which Christian thought has taken over its history is largely due to the contributions of individuals and communities in the second and third centuries. Bringing together a remarkable team of distinguished scholars, The Routledge Companion to Early Christian Thought is the ideal companion for those seeking to understand the way in which Early Christian thought developed within its broader cultural milieu and was communicated through its literature, especially as it was directed toward theological concerns. Divided into three parts, the Companion
In 'Theologizing Friendship', the author aims to revitalize Jean Leclercq's defense of monastic theology, while expanding and qualifying some of the central theses expounded in Leclercq's magisterial 'The Love of Learning and the Desire for God'. The current work contributes to a revised and updated status quaestionis concerning the theological relationship between classical monasticism and scholasticism, construed in more systematic and speculative terms than those of Leclercq, rendered here through the lens of friendship as a theological topos. The work shares with Ivan Illich's 'In the Vineyard of the Text' the conviction that the rise of the Schools (Paris, Oxford, etc.) constitutes one of the greatest intellectual watersheds in the history of Western civilization: where Illich's ruminations are largely philosophical and particularly epistemological, the author's are theological and metaphysical. In his novel proposal that within the monastic and scholastic milieux there obtain parallel threefold analogies among friendship, reading, and theology, the author not only offers an original contribution to current scholarship, but gestures towards avenues for institutional self-examination much needed by the contemporary - modern and postmodern - Academy.
The huge changes in the landscape as a result of the Christian conversion of East Anglia are examined in this multi-disciplinary study. The conversion to Christianity of the Anglo-Saxon kingdom of East Anglia left huge marks on the area, both metaphorical and literal. Drawing on both the surviving documentary sources, and on the eastern region's rich archaeological record, this book presents the first multi-disciplinary synthesis of the process. It begins with an analysis of the historical framework, followed by an examination of the archaeological evidence for the establishment of missionary stations within the region's ruinous Roman forts and earthwork enclosures. It argues that the effectiveness of the Christian mission is clearly visible in the region's burial record, which exhibits a number of significant changes, including the cessation of cremation. The conversion can also be seen in the dramatic upheavals which occurred in the East Anglian landscape, including changes in the relationship between settlements and cemeteries, and thefoundation of a number of different types of Christian cemetery. Ultimately, it shows that far from being the preserve of kings, the East Anglian conversion was widespread at a grassroots level, changing the nature of the Anglo-Saxon landscape forever. Dr RICHARD HOGGETT is currently Coastal Heritage Officer with Norfolk County Council.
The Byzantine Empire - the Christianized Roman Empire - very soon defined itself in terms of correct theological belief, 'orthodoxy'. The terms of this belief were hammered out, for the most part, by bishops, but doctrinal decisions were made in councils called by the Emperors, many of whom involved themselves directly in the definition of 'orthodoxy'. Iconoclasm was an example of such imperial involvement, as was the final overthrow of iconoclasm. That controversy ensured that questions of Christian art were also seen by Byzantines as implicated in the question of orthodoxy. The papers gathered in this volume derive from those presented at the 36th Spring Symposium of Byzantine Studies, Durham, March 2002. They discuss how orthodoxy was defined, and the different interests that it represented; how orthodoxy was expressed in art and the music of the liturgy; and how orthodoxy helped shape the Byzantine Empire's sense of its own identity, an identity defined against the 'other' - Jews, heretics and, especially from the turn of the first millennium, the Latin West. These considerations raise wider questions about the way in which societies and groups use world-views and issues of belief to express and articulate identity. At a time when, with the enlargement of the European Union, questions of identity within Europe are once again becoming pressing, there is much in these essays of topical relevance.
The impetus for this book was the startling realization that within early Christianity, which is characterised by healing, no women are explicitly commissioned to heal. The work begins with a search for the women who were healers in the Graeco-Roman world of the late Hellenistic and early Roman period, finding them honored in inscriptions, named by medical writers, and stereotyped by playwrights and other literateurs. What emerges, therefore, by the first century of the Common Era, is a world in which women functioned as healers as well as healed and that healing was a site of contestation in relation to gender. The interpretive lens brought to bear on the wide range of sources used in this study is a multi-dimensional one informed by feminism, post-colonialism and ecological studies.
This book is at the interface between Visual Studies and Biblical
Studies. For several decades, scholars of visuality have been
uncovering the significance of everyday visual practices, in the
sense of learnt habits of viewing and the assumptions that underpin
them. They have shown that these play a key role in forming and
maintaining relationships in religious devotion and in social life.
The "Visual Studies" movement brought issues such as these to the
attention of most humanities disciplines by the end of the
twentieth century, but until very recently made little impact on
Biblical Studies. The explanation for this "disciplinary
blind-spot" lies partly in the reception of St Paul, who became
Augustine's inspiration for platonising denigration of the material
world, and Luther's for faith through "scripture alone." In the
hands of more radical Reformers, the Word was soon vehemently
opposed to the Image, an emphasis that was further fostered in the
philologically-inclined university faculties where Biblical Studies
developed.
As a minister of the Ostrogothic regime in the time of Theoderic, Cassiodorus had as brilliant a political career as any Roman of the late empire. Around 538 CE he published a collection of his state letters under the title of Variae (TTH 12), and disappeared from the public record. Half a century later, dying at his country estate in Calabria, he left behind the exemplars for another world of texts: that of the Christian universe of Scripture, now encompassing the Seven Liberal Arts. The grand plan of this new dispensation is contained in the two books of his Institutions of Divine and Secular Learning, a work which would be excerpted and copied in monasteries throughout the Latin Middle Ages. The Institutions appears here in the first new English translation in more than fifty years. The treatise On the Soul, which was originally published as the thirteenth book of the Variae, is included as an appendix. For a long while mistakenly revered as a saviour of classical civilization, in recent times more often dismissed as an anachronism, Cassiodorus emerges from this edition of the Institutions as an exceptional but nonetheless representative exponent of the learned Christian culture of later Latin Antiquity. The work will be of interest to historians of the late Roman empire and the early Christian church, medievalists, and students of the classical tradition. |
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