Pauline Allen and Bronwen Neil investigate crisis management as conducted by the increasingly important episcopal class in the 5th and 6th centuries. Their basic source is the neglected corpus of bishops' letters in Greek and Latin, the letter being the most significant mode of communication and information-transfer in the period from 410 to 590 CE. The volume brings together into a wider setting a wealth of previous international research on episcopal strategies for dealing with crises of various kinds. Six broad categories of crisis are identified and analysed: population displacement, natural disasters, religious disputes and religious violence, social abuses and the breakdown of the structures of dependence. Individual case-studies of episcopal management are provided for each of these categories. This is the first comprehensive treatment of crisis management in the late-antique world, and the first survey of episcopal letter-writing across the later Roman empire.

In this study, Ramsay MacMullen steps aside from the well-worn path that previous scholars have trod to explore exactly how early Christian doctrines became official. Drawing on extensive verbatim stenographic records, he analyzes the ecumenical councils from A.D. 325 to 553, in which participants gave authority to doctrinal choices by majority vote.
The author investigates the sometimes astonishing bloodshed and violence that marked the background to church council proceedings, and from there goes on to describe the planning and staging of councils, the emperors' role, the routines of debate, the participants' understanding of the issues, and their views on God's intervention in their activities. He concludes with a look at the significance of the councils and their doctrinal decisions within the history of Christendom.

Articulate first century Mediterranean society, Jewish and Christian included, expressly favoured harmonious order in society, in individuals, in communication, and in thought. Its common basis was the patriarchal family, the rule of law, rational self-control, and rational thought. Yet there was also resistance to oppressive and unjust order in all spheres; and while law could be held educative, yet there were substantial first century critiques of law, not just Paul's, and awareness that judicial procedures could be chaotic and biassed. Strands of such dissidence appear in Jesus and in Paul, with significant relevance for any understanding of the early Christian movement(s) and contemporary Judaism(s) in Graeco-Roman context, but also with important implications for any practical reflections and application.

This volume is a further continuation of the annotated bibliographies on the writings and thought of the Jewish exegete and philosopher Philo of Alexandria prepared by Roberto Radice and David Runia for the years 1937-1986 published in 1988 and by David Runia for the years 1987-1996 published in 2000. Prepared with the collaboration of the International Philo Bibliography Project, it contains a complete listing of all scholarly writings on Philo for the period 1997 to 2006. Part One lists texts, translations, commentaries etc. (58 items). Part Two contains critical studies (1024 items). In part Three additional works for the years 1987-1996 are presented (42 items). In all cases a brief description of the contents of the contribution is given. Seven indices, including a detailed Index of subjects, complete the work.

This volume discusses links between the exegetical trends current in various Second Temple Jewish circles and patterns of New Testament conversation with Jewish Scripture. The standard focus on Jewish background of Christianity is complemented here by an alternative direction: the "mapping" of New Testament evidence as the early witness to more general trends attested in their fully developed form only later, in rabbinic literature. The question that dominates much of the discussion is: How can the New Testament be used for creating a fuller picture of Second Temple Jewish exegesis? The book deals with a representative variety of samples from different layers of the New Testament tradition: Synoptic Gospels, Pauline Epistles and Acts.

In "Christian Origins and Hellenistic Judaism," Stanley E. Porter and Andrew W. Pitts assemble an international team of scholars whose work has focused on reconstructing the social matrix for earliest Christianity through reference to Hellenistic Judaism and its literary forms. Each essay moves forward the current understanding of how primitive Christianity situated itself in relation to evolving Greco-Roman Jewish culture. Some essays focus on configuring the social context for the origins of the Jesus movement and beyond, while others assess the literary relation between early Christian and Hellenistic Jewish texts.

Scholars of Gregory of Nyssa have long acknowledged the centrality of faith in his theory of divine union. To date, however, there has been no sustained examination of this key topic. The present study fills this gap and elucidates important auxiliary themes that accrue to Gregory's notion of faith as a faculty of apophatic union with God. The result adjusts how we understand the Cappadocian's apophaticism in general and his so-called mysticism of darkness in particular. After a general discussion of the increasing value of faith in late Neoplatonism and an overview of important work done on Gregorian faith, this study moves on to sketch a portrait of the mind and its dynamic, varying cognitive states and how these respond to the divine pedagogy of scripture, baptism, and the presence of God. With this portrait of the mind as a backdrop we see how Gregory values faith for its ability to unite with God, who remains beyond the comprehending grasp of mind. A close examination of the relationship between faith and mind shows Gregory bestowing on faith qualities which Plotinus would have granted only to the `crest of the wave of intellect'. While Gregorian faith serves as the faculty of apophatic union with God, faith yet gives something to mind. This dimension of Gregory's apophaticism has gone largely unnoticed by scholars. At the apex of an apophatic ascent faith unites with God the Word; by virtue of this union the believer takes on the qualities of the Word, who speaks (logophasis) in the deeds and discourse of the believer. Finally this study redresses how Gregory has been identified with a `mysticism of darkness' and argues that he proposes no less a `mysticism of light'.

This book deals with Bible translation and its development from Antiquity to the Reformation. Helen Kraus compares and analyses those translated passages in Genesis 1-4 that deal with the male-female dynamic, tracing linguistic and ideological processes and seeking to determine the extent of interaction between contemporary culture and translation. In response to the challenge of late 20th-century 'second wave' feminist scholarship, Kraus considers the degree and development of androcentricity in these passages in both Hebrew and translated texts. The study is therefore something of a hybrid, comprising exegesis, literary criticism and reception history, and draws together a number of hitherto discrete approaches. After an introduction to the problems of translation, and exegesis of the Hebrew text, five translations are examined: The Septuagint (the first Greek translation, thought to date from the 3rd century BCE), Jerome's 4th-century CE Latin Vulgate version, Luther's pioneering German vernacular Bible of 1523, the English Authorized Version (1611), and the Dutch State Bible (1637). A brief study of contemporary culture precedes each exegetical section that compares translation with the Hebrew text. Results of the investigation point to the Hebrew text showing significant androcentricity, with the Septuagint, possibly influenced by Greek philosophy, emphasizing the patriarchal elements. This trend persists through the Vulgate and even Luther's Bible - though less so in the English and Dutch versions - and suggests that the translators are at least partly responsible for an androcentric text becoming the justification for the oppression of women.

After resolving to become a Catholic Christian, Augustine spent a decade trying to clarify his understanding of 'contemplation,' the interior presence of God to the soul. That long struggle yielded his classic account in the Confessions. This study explores Augustine's developing understanding of contemplation, beginning with his earliest accounts written before his baptism and ending with the Confessions. Chapter One examines the pagan monotheism of the Roman Platonists and the role of contemplation in their theology. Augustine's pre-baptismal writings are then considered in Chapter Two, tracking his fundamental break from pagan Platonism. Chapter Three then turns to Augustine's developing understanding of contemplation in these pre-baptismal texts. Chapter Four concentrates on Augustine's thought during the decade after his baptism in 387, a period that encompasses his monastic life in Thagaste, and his years first as a presbyter and then as a bishop in Hippo Regius. This chapter follows the arc of Augustine's thought through these years of transition and leads into the Confessions, giving a vantage point to survey its theology of contemplation. Chapter Five concentrates on the Confessions and sets its most famous account of contemplation, the vision at Ostia from Book IX, into a larger polemical context. Augustine's defence of his transcendental reading of scripture in Confessions XII is analysed and then used to illuminate the Ostian ascent narrative. The book concludes with observations on the importance of Augustine's theology of contemplation to the emergence of Christian monotheism in late antiquity.

There are few texts as central to the mythology of Jewish literature as the Garden of Eden and its attendant motifs, yet the direct citation of this text within the Hebrew Bible is surprisingly rare. Even more conspicuous is the infrequent reference to creation, or to the archetypal first humans Adam and Eve. There have also been few analyses of the impact of Genesis 2-3 beyond the biblical canon, though early Jewish and Christian interpretations of it are numerous, and often omitted is an analysis of the expulsion narrative in verses 22-24. In Remembering Eden, Peter Thacher Lanfer seeks to erase this gap in scholarship. He evaluates texts that expand and explicitly interpret the expulsion narrative, as well as translation texts such as the Septuagint, the Aramaic Targums, and the Syriac Peshitta. According to Lanfer, these textual additions, omissions, and translational choices are often a product of ideological and historically rooted decisions. His goal is to evaluate the genetic, literary, and ideological character of individual texts divorced from the burden of divisions between texts that are anachronistic ("biblical" vs. "non-biblical") or overly broad ("Pseudepigrapha"). This analytical choice, along with the insights of classic biblical criticism, yields a novel understanding of the communities receiving and reinterpreting the expulsion narrative. In addition, in tracing the impact of the polemic insertion of the expulsion narrative into the Eden myth, Lanfer shows that the multi-vocality of a text's interpretations serves to highlight the dialogical elements of the text in its present composite state.

This book gathers 37 letters of St Gregory of Nyssa (c. 335-394), translated into English, some for the first time, and equipped with up-to-date scholarly notes. It begins with a biography focusing on Gregory's family background and young adulthood. A study of Gregory the letter writer follows, with a dateline of the letters. Three sub-collections of letters follow: 1. 'Prelude' comprising testimonia from Basil and Gregory Nazianzen, 2. 'The Pasquali Collection', the 30 letters established by G. Pasquali, 3. 'Supplementary', one letter always known as Gregory's, five letters reassigned to Gregory by scholars, and a new one proposed by the author for reassignment. A specially commissioned icon, an original map, and two architectural sketches are included. This book will both stimulate veteran scholars in the Cappadocian Fathers and early Christianity, and serve English speaking lovers of the Fathers who do not have ready access to the sources in other languages.

In Pre-Nicene Christology in Paschal Contexts Dragos A. Giulea re-examines the earliest texts related to the festival of Easter in light of Second Temple traditions. Commonly portrayed as sacrificial lamb, the key actor of the paschal narrative is here designated as heavenly Kabod, Divine Image, King of the Powers, celestial Anthropos, Demiurge, Son of Man, each of these divine names implying a corresponding soteriological function. Dragos A. Giulea indicates as well that the Greek philosophical vocabulary and certain idioms of the mystery religions inspired new categories which reshaped the traditional way of describing the nature of celestial entities and the epistemological capacities able to access these realities. Thus, the King of the Powers, or the Son of Man, is several times described as a noetic Anthropos, while initiation and noetic perception become the appropriate methods of accessing the divine.

Over the last century many sceptical 'lives of Jesus' have been written. Paul Barnett argues that their authors have used wrong historical methodology, ignoring some of the most important early evidence about Jesus Christ and failing to account for the first Christians' beliefs about him. A historian himself, Barnett shows that when the evidence is dealt with properly, a picture of Jesus emerges that fits well with orthodox belief in him. An addition to the New Studies in Biblical Theology - a series growing in size and scholarly reputation.

Jeffrey Trumbower examines how and why death came to be perceived as such a firm boundary of salvation. Analyzing exceptions to this principle from ancient Christianity, he finds that the principle itself was slow to develop and not universally accepted in the Christian movement's first four hundred years. In fact, only in the West was this principle definitively articulated, due in large part to the work and influence of Augustine.

This is an open access title available under the terms of a CC BY-NC-ND 3.0 International licence. It is free to read at Oxford Scholarship Online and offered as a free PDF download from OUP and selected open access locations. This monograph uses a medieval Arabic chronicle, the Chronicle of Seert, as a window into the Christian history of Iraq. The Chronicle describes events that are unknown from other sources, but it is most useful for what it tells us about the changing agendas of those who wrote history and their audiences in the period c.400-800. By splitting the Chronicle into its constituent layers, Philip Wood presents a rich cultural history of Iraq. He examines the Christians' self-presentation as a church of the martyrs and the uncomfortable reality of close engagement with the Sasanian state. The history of the past was used as a source of solidarity in the present, to draw together disparate Christian communities. But it also represented a means of criticising figures in the present, whether these be secular rulers or over-mighty bishops and abbots. The Chronicle gives us an insight into the development of an international awareness within the church in Iraq. Christians increasingly raised their horizons to the Roman Empire in the West, which offered a model of Christian statehood, while also being the source of resented theological innovation or heresy. It also shows us the competing strands of patronage within the church: between laymen and clergy; church and state; centre and periphery. Building on earlier scholarship rooted in the contemporary Syriac sources, Wood complements that picture with the testimony of this later witness.

Scholarship on Irenaeus has long acknowledged the centrality of creation to his theology, yet without fitting this theme securely into the Christological vision of Christ the 'Recapitulator'. Studies have considered elements of Irenaeus' cosmology and anthropology in extraction; but without seeing creation as an intrinsic part of his Christocentric vision, these have only partially been able to capture the intricacy and significance of his embrace of the creation saga. Drawing on the most recent Irenaean scholarship, the present volume explores in detail the Christocentric cosmology of one of the second century's greatest writers, setting him in the context of the theological currents of his day. The result is a volume that offers new insights into the trinitarian articulation of early Christianity, the full significance of humanity as bearing God's 'image', and a fuller reading of the details behind the title, 'Irenaeus the creationist'.

Who was Saint Hippolytus? The answer has eluded historians for centuries. This is the first in-depth analysis of the 'Hippolytus question' in English for over a hundred years. It suggests that this writer, so influential on Western liturgical practice in the twentieth century, is best viewed as a writer of the East.

Evagrius of Pontus (c.345-399) was one of the most prominent figures among the monks of the desert settlements of Nitria, Sketis, and Kellia in Lower Egypt. Through the course of his ascetic writings he formulated a systematic presentation of the teaching of the semi-eremitic monks of these settlements. The works of Evagrius had a profound influence on Eastern Orthodox monastic teaching and passed to the West through the writings of John Cassian (c.365-435).

Augustine's dialogue De libero arbitrio (On Free Choice) is, with his Confessions and City of God, one of his most important and widely read works. It contains one of the earliest accounts of the concept of 'free will' in the history of philosophy. Composed during a key period in Augustine's early career, between his conversion to Christianity and his ordination as a bishop, it has often been viewed as a an incoherent mixture of his 'early' and 'late' thinking. Simon Harrison offers an original account of Augustine's theory of will, taking seriously both the philosophical arguments and literary form of the text. Relating De libero arbitrio to other key texts of Augustine's, in particular the City of God and the Confessions, Harrison shows that Augustine approaches the problem of free will as a problem of knowledge: how do I know that I am free?, and that Augustine uses the dialogue form to instantiate his 'way into the will'.

Maximus the Confessor and his Companions provides the first English translations of seven documents from the seventh century which recount the legal trials, banishment, and deaths of the monk Maximus the Confessor, his disciples and friends, and Pope Martin I. The background to these documents is formed by Byzantine imperial religious policy, radical change in the Byzantine empire, Arab and Persian attacks, and the close ties which existed between Maximus and his followers and the West.

Gregory of Nyssa's Contra Eunomium, one of the major books on trinitarian theology of the 4th century, documents the exchange between Eunomius and the Cappadocian Father in the last episode of the so-called "Arian Crisis". The present volume is devoted to the third and last book of Contra Eunomium. It offers a fresh English translation with a running commentary in the form of ten studies by first-rank specialists. Seventeen shorter papers enlighten various aspects of Contra Eunomium and other writings of the same author. The contributions will be of interest for scholars of historical and systematical theology, philosophy, spirituality, rhetoric and the history of the Early Church.

Augustine and the Disciplines takes its cue from Augustine's theory of the liberal arts to explore the larger question of how the Bible became the focus of medieval culture in the West. Augustine himself became increasingly aware that an ambivalent attitude towards knowledge and learning was inherent in Christianity. By facing the intellectual challenge posed by this tension he arrived at a new theory of how to interpret the Bible correctly. The topics investigated here include: Augustine's changing relationship with the 'disciplines', as he moved from an attempt at their Christianization (in the philosophical dialogues of Cassiciacum) to a radical reshaping of them within a Christian world-view (in the De Doctrina Christiana and Confessiones); the factors that prompted and facilitated his change of perspective; and the ways in which Augustine's evolving theory reflected contemporary trends in Christian pedagogy.

"Reflections on the Early Christian History of Religion" documents the results of two recent workshops on Martin Hengel's and Maria Schwemer's first volume of first volume of "Geschichte des fr hen Christentums" ("Jesus und das Judentum" title of vol. 1], T bingen 2007) and Larry Hurtado's "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity" (Grand Rapids 2003). The contributors, including Hengel himself, focus on problems and possibilities of studying and presenting Christian religion in Roman Antiquity. They discuss distinctive features of these two remarkable publications and some material aspects that illustrate the relationship between the historical study of early Christian religion, religious studies in general and New Testament studies in particular. Mit den "Erw gungen zur fr hchristlichen Religionsgeschichte" liegen die Ergebnisse zweier Fachtagungen vor, die sich mit dem ersten Band der "Geschichte des fr hen Christentums" von Martin Hengel und Maria Schwemer ("Jesus und das Judentum," T bingen 2007) und Larry Hurtados "Lord Jesus Christ: Devotion to Jesus in Earliest Christianity" (Grand Rapids 2003) besch ftigt haben. Die Beitr ge, u.a. von Hengel selbst, diskutieren Probleme und M glichkeiten der Erforschung und Darstellung christlicher Religion in der r mischen Antike. Sie setzen sich mit den Zugangsweisen dieser beiden B cher auseinander und zeigen an verschiedenen Sachfragen die Bez ge, die sich bei der historischen Erforschung der fr hchristlichen Religion zwischen Geschichtswissenschaft, Religionswissenschaft und Neutestamentlicher Wissenschaft ergeben.

Scholarly edition of Aelfric's 'Lives of Three English Saints' (Oswald, Edmund and Swithin) with contextual introduction and glossary.

The seventh book of the "Stromateis" is the culmination of Clement of Alexandria's ethic. Introduced as an apology of the piety of the perfect Christian (the 'gnostic'), it broaches such topics as divine pedagogy, angelology, superstition, prayer, assimilation to God, martyrdom, eschatology, and the criteria of orthodoxy. This volume contains sixteen studies dealing with all major themes of the seventh book and the method of their presentation. It includes a Clementine bibliography of the last fifteen years and two appendices concerned with Clement's 'Hymn to Christ the Saviour.' The publication may serve as a companion to the reader of "Stromateis VII" and as a compendium of contemporary scholarship dealing with major aspects of Clement's thought in general.