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.

Collected together for the first time in one volume are the most important critical study of Pelagius to date and a selection of his letters. Collected together for the first time in one volume are the most important critical study of Pelagius to date, together with a selection of his letters. Arriving in Rome in the late 4th century, Pelagius soon acquired a considerable reputation as a reformer and spiritual adviser. In Palestine he became embroiled with Jerome and later with Augustine who had been alerted to the Pelagian threat to orthodox doctrine. Professor Rees here re-examines the evidence for the Pelagian controversy. The second part of the book consists of Pelagius' letters, which provide the clearest and most succinct statements of Pelagian theology, but few of which have ever been translated into English before. Reissue; first published in two volumes as Pelagius: A Reluctant Heretic and The Letters of Pelagius and his Followers (The Boydell Press, 1991).

The Oxford Handbook of Early Christian Apocrypha addresses issues and themes that arise in the study of early Christian apocryphal literature. It discusses key texts including the Gospel of Thomas, the Gospel of Mary, the Gospel of Peter, letters attributed to Paul, Peter, and Jesus, and acts and apocalypses written about or attributed to different apostles. Part One consists of authoritative surveys of the main branches of apocryphal literature (gospels, acts, epistles, apocalypses, and related literature) and Part Two considers key issues that they raise. These include their contribution to our understanding of developing theological understandings of Jesus, the apostles and other important figures such as Mary. It also addresses the value of these texts as potential sources for knowledge of the historical Jesus, and for debates about Jewish-Christian relations, the practice of Christian worship, and developing understandings of asceticism, gender and sexuality, etc. The volume also considers questions such as which ancient readers read early Christian apocrypha, their place in Christian spirituality, and their place in contemporary popular culture and contemporary theological discourse.

Melania the Younger: From Rome to Jerusalem explores the richly detailed story of Melania, an early fifth-century Roman Christian aristocrat who renounced her staggering wealth to lead a life of ascetic renunciation. Hers is a tale of "riches to rags." Born to high Roman aristocracy in the late fourth century, Melania encountered numerous difficulties posed by family members, Roman officials, and historical circumstances in disposing of her wealth, property (spread across at least eight Roman provinces), and thousands of slaves. Leaving Rome with her entourage a few years before Alaric the Goth's sack of Rome in 410, she journeyed to Sicily, then to North Africa, finally settling in Jerusalem-all while founding monasteries along the way. Towards the end of her life, she traveled to Constantinople (present-day Istanbul) in an attempt to convert to Christianity her still-pagan uncle, who was on a state mission to the eastern Roman court. Throughout her life, she was accustomed to meet and be assisted by emperors and empresses, bishops, and other high dignitaries. Embracing a fairly extreme asceticism, Melania died in Jerusalem in 439. A new English translation of her Life, composed by a long-time assistant who succeeded her in the direction of the male and female monasteries in Jerusalem, accompanies this biographical study.

Christopher Stephens focuses on canon law as the starting point for a new interpretation of divisions between East and West in the Church after the death of Constantine the Great. He challenges the common assumption that bishops split between 'Nicenes' and 'non-Nicenes', 'Arians' or 'Eusebians'. Instead, he argues that questions of doctrine took second place to disputes about the status of individual bishops and broader issues of the role of ecclesiastical councils, the nature of episcopal authority, and in particular the supremacy of the bishop of Rome. Canon law allows the author to offer a fresh understanding of the purposes of councils in the East after 337 particularly the famed Dedication Council of 341 and the western meeting of the council of Serdica and the canon law written there, which elevated the bishop of Rome to an authority above all other bishops. Investigating the laws they wrote, the author describes the power struggles taking place in the years following 337 as bishops sought to elevate their status and grasp the opportunity for the absolute form of leadership Constantine had embodied. Combining a close study of the laws and events of this period with broader reflections on the nature of power and authority in the Church and the increasingly important role of canon law, the book offers a fresh narrative of one of the most significant periods in the development of the Church as an institution and of the bishop as a leader.

In Debates over the Resurrection of the Dead, Outi Lehtipuu highlights the striking observation that in many early texts the way that belief in resurrection is formulated is used as a sign of inclusion and exclusion, not only in relation to non-Christians but vis-a-vis other Christians. Those who teach otherwise have deviated from the truth, are not true Christians, and do the works of the devil. Using insights from the sociological study of deviance, Dr Lehtipuu demonstrates that labelling was used as a tool for marking boundaries between those who belonged and those who did not. This was extremely important in the fluid conditions where the small Christian minority groups found themselves. In a situation where there were no universally accepted structures that defined what constituted the true Christian belief, several competing interpretations and their representatives struggled for recognition of their views based on what they believed to be the apostolic tradition. The most hotly-debated aspect of resurrection was whether it would entail the body of flesh and blood or not. When resurrection would take place was closely related to this. Controversies died since the scriptural legacy was ambiguous enough to allow different hermeneutical solutions. The battle over resurrection was closely related to the question of how scriptures were to be understood as well as to what constituted the human self that would survive death. To demonstrate this a wide variety of texts are studied, from theological treatises (including relevant Nag Hammadi texts) to apocryphal acts and martyrologies. Acknowledging the complexity and diversity of the early Christian movement, this volume views early Christian discourse as part of the broader ancient discursive world where similar debates were going on among both Jews and the majority population.

The Vigilant God by Horton Davies, a non-conformist minister who taught in the Religion Department of Princeton University and attended church regularly, is a reconsideration of the belief that God is still active in history. It is a reassessment of the theology of Providence in the thought of four major Christian theologians (Augustine, Aquinas, Calvin, and Barth) and of their views on predestination, theodicy, and free will, leading the author to consider the role it might have for the future of humanity. The book starts with a sketch of the biblical sources relating to Providence, predestination, election, and reprobation. Davies sees Augustine's doctrine of Providence and his view of evil as privatio boni, as greatly influenced by Plato and his followers. He dwells on Aquinas the man, his life and his character, open to Aristotle and his Jewish and Arab commentators, before plunging into the structure of his encyclopedic thought and works. Davies appreciates Calvin's regard for Scripture as a means of illumination of the Spirit, but rejects the pastor's views on predestination as tyrannical and unjust, and believes that Barth's positive insistence on God's universal mercy is necessary against the horrors perpetrated in the twentieth century.

Contrary to the portrayals of Chrysostom as a theologically impaired, moralizing sophist, this book argues that his thinking is remarkably coherent when it is understood on his own terms and within his culture. Chrysostom depicts God as a teacher of philosophy who adaptably guides people toward salvation. Since the theme of divine adaptability influences every major area of Chrysostom's thought, tracing this concept provides a thorough introduction to his theology. It also explains, at least in part, several striking features of his homilies, including his supposed inconsistencies, his harsh rhetoric and apparent political naivete, his intentionally abridged and exoteric theological discussions, and his lack of allegiance to an "Antiochene school."
In addition to illuminating such topics, the concept of adaptability stands at one of the busiest intersections of Late Antique culture, for it is an important idea found in rhetoric and discussions about the best methods of teaching philosophy. Consequently, adaptability is an ingredient in the classical project of paideia, and Chrysostom is a Christian philosopher who seeks to transform this powerful tradition of formation. He gives his Christianized paideia a theological foundation by adapting and seamlessly integrating traditional pedagogical methods into his reading and communication of Scripture. David Rylaarsdam provides an in-depth case study of one prominent leader's attempt to transform culture by forming a coherent theological discourse that was adapted to the level of the masses.

Scriptural interpretation was an important form of scholarship for Christians in late antiquity. For no one does this claim ring more true than Origen of Alexandria (185-254), one of the most prolific scholars of Scripture in early Christianity. This book examines his approach to the Bible through a biographical lens: the focus is on his account of the scriptural interpreter, the animating centre of the exegetical enterprise. In pursuing this largely neglected line of inquiry, Peter W. Martens discloses the contours of Origen's sweeping vision of scriptural exegesis as a way of life. For Origen, ideal interpreters were far more than philologists steeped in the skills conveyed by Greco-Roman education. Their profile also included a commitment to Christianity from which they gathered a spectrum of loyalties, guidelines, dispositions, relationships and doctrines that tangibly shaped how they practiced and thought about their biblical scholarship. The study explores the many ways in which Origen thought ideal scriptural interpreters (himself included) embarked upon a way of life, indeed a way of salvation, culminating in the everlasting contemplation of God. This new and integrative thesis takes seriously how the discipline of scriptural interpretation was envisioned by one of its pioneering and most influential practitioners.

Peter Brown, a known authority on Mediterranean civilisation in late antiquity, traces the growing power of early Christian bishops as they wrested influence from the philosophers who had traditionally advised the rulers of Graeco-Roman society. In the new ""Christian empire"", the ancient bonds of citizen to citizen and of each city to its benefactors were replaced by a common loyalty to a distant, Christian autocrat. This transformation of the Roman Empire from an ancient to a medieval society, Brown argues, is among the most far-reaching consequences of the rise of Christianity. In the last centuries of the Roman Empire, the power of the emperors depended on collaboration with the local elites. The shared ideals of Graeco-Roman culture (""paideia""), which were inculcated among the elite by their education, acted as unwritten constitution. The philosophers, as representives of this cultural tradition and as critics and advisors of the powerful, upheld the ideals of just rule and prevented the abuses of power. Between the conversion of Emperor Constantine to Christianity in 312 and the reign of Theodosius (379-395), however, both Christian bishops and uneducated monks emerged as competitors to the traditional educated elites. Claiming as Christians to be the ""true philosophers"", they asserted their own role in swaying the emperors to mercy and just rule. Brown shows how charity to the urban poor gave bishops such as Saint Ambrose a novel power base - the restless lower classes of the empire. The lines of power that led from local society to the imperial court increasingly fell into the hands of the church, as clerics exercised their power to ensure the peace in cities, secure amnesties, and convey to the emperor the wishes of his subjects. Brown also points out how churchmen expressed their new local power through violence against rivals: Jewish synagogues and Roman Temples were destroyed, and Hypatia, one of the few women with a public role as a philosopher, was lynched in Alexandria. Brown demonstrates how Christian teaching provided a model for a more autocratic, hierarchial empire: the ancient ideals of democracy and citizenship gave way to the image of a glorious ruler showing mercy to his lowly and grateful subjects. Drawing upon a wealth of material - newly discovered letters and sermons of Saint Augustine, archaeological evidence, manuscripts in Coptic and Syriac - he provides a portrait of a turbulent and fascinating era.

In Volume Two of Ernest Fortin: Collected Essays, Fortin deals with the relationship between religion and civil society in a Christian context: that of an essentially nonpolitical but by no means entirely otherwordly religion, many of whose teachings were thought to be fundamentally at odds with the duties of citizenship. Sections focus upon Augustine and Aquinas, on Christianity and politics; natural law, natural rights, and social justice; and Leo Strauss and the revival of classical political philosophy. Fortin's treatment of these and related themes betrays a keen awareness of one of the significant intellectual events of our time: the recovery of political philosophy as a legitimate academic discipline.

Bart Ehrman-the New York Times bestselling author of Misquoting Jesus and a recognized authority on the early Christian Church-and Zlatko Plese here offer a groundbreaking edition of the Apocryphal Gospels, one that breathes new life into the non-canonical texts that were once nearly lost to history. In The Other Gospels, Ehrman and Plese present a rare compilation of over 40 ancient gospel texts and textual fragments that do not appear in the New Testament. This essential collection contains Gospels describing Jesus's infancy, ministry, Passion, and resurrection, as well as the most controversial manuscript discoveries of modern times, including the most significant Gospel discovered in the 20th century-the Gospel of Thomas-and the most recently discovered Gospel, the Gospel of Judas Iscariot. Each translation begins with a thoughtful examination of key historical, literary, and textual issues that places each Gospel in its proper context. The end result is a resource that enables anyone interested in Christianity or the early Church to understand-better than ever before-the deeper meanings of these apocryphal Gospels. The Other Gospels is much more than an annotated guide to the Gospels. Through its authoritative use of engaging, accurate translations, it provides an unprecedented look at early Christianity and the New Testament. This is an indispensable volume for any reader interested in church history, antiquity, or the Christian faith.

The Life of Saint Helia, a late ancient Latin hagiography of uncertain provenance, is a remarkable and virtually unknown text, of which a critical edition and English translation appear here for the first time, accompanied by an introduction and commentary. Written predominately in dialogue format, the Life records a lengthy and highly polemical debate between a young girl Helia and her mother regarding the relative merits of virginity and marriage, followed by a dialogue between Helia and a bishop and a debate between Helia and a judge. The arguments both for and against virginity are biblically based, and the text is notable for its citational density and exegetical creativity. The dramatic narrative that frames the dialogue appears to have been influenced by the apocryphal Acts of Paul and Thecla, while the speeches suggest familiarity with the virginity apologetics of Ambrose and Jerome; because the Life has is preserved in only two medieval manuscripts, both from northern Spain, a Priscillianist context of composition is possible. This lively work will be of great interest to students of hagiography, asceticism, women's history, and biblical exegesis.

Georges Florovsky is the mastermind of a 'return to the Church Fathers' in twentieth-century Orthodox theology. His theological vision-the neopatristic synthesis-became the main paradigm of Orthodox theology and the golden standard of Eastern Orthodox identity in the West. Focusing on Florovsky's European period (1920-1948), this study analyses how Florovsky's evolving interpretation of Russian religious thought, particularly Vladimir Solovyov and Sergius Bulgakov, informed his approach to patristic sources. Paul Gavrilyuk offers a new reading of Florovsky's neopatristic theology, by closely considering its ontological, epistemological and ecclesiological foundations. It is common to contrast Florovsky's neopatristic theology with the 'modernist' religious philosophies of Pavel Florensky, Sergius Bulgakov, and other representatives of the Russian Religious Renaissance. Gavrilyuk argues that the standard narrative of twentieth-century Orthodox theology, based on this polarization, must be reconsidered. The author demonstrates Florovsky's critical appropriation of the main themes of the Russian Religious Renaissance, including theological antinomies, the meaning of history, and the nature of personhood. The distinctive features of Florovsky's neopatristic theology-Christological focus, 'ecclesial experience', personalism, and 'Christian Hellenism'-are best understood against the background of the main problematic of the Renaissance. Specifically, it is shown that Bulgakov's sophiology provided a polemical subtext for Florovsky's theology of creation. It is argued that the use of the patristic norm in application to modern Russian theology represents Florovsky's theological signature. Drawing on unpublished archival material and correspondence, this study sheds new light on such aspects of Florovsky's career as his family background, his participation in the Eurasian movement, his dissertation on Alexander Herzen, his lectures on Vladimir Solovyov, and his involvement in Bulgakov's Brotherhood of St Sophia.

This book is a study of the union between God and those he has redeemed, as it is represented in the New Testament. In conversation with historical and systematic theology, Grant Macaskill argues that the union between God and his people is consistently represented by the New Testament authors as covenantal, with the participation of believers in the life of God specifically mediated by Jesus, the covenant Messiah: hence, it involves union with Christ. Christ's mediation of divine presence is grounded in the ontology of the Incarnation, the real divinity and real humanity of his person, and by the full divine personhood of the Holy Spirit, who unites believers to him in faith. His personal narrative of death and resurrection is understood in relation to the covenant by which God's dealings with humanity are ordered. In their union with him, believers are transformed both morally and noetically, so that the union has an epistemic dimension, strongly affirmed by the theological tradition but sometimes confused by scholars with Platonism. This account is developed in close engagement with the New Testament texts, read against Jewish backgrounds, and allowed to inform one another as context. As a 'participatory' understanding of New Testament soteriology, it is advanced in distinction to other participatory approaches that are here considered to be deficient, particularly the so-called 'apocalyptic' approach that is popular in Pauline scholarship, and those attempts to read New Testament soteriology in terms of theosis, elements of which are nevertheless affirmed.

The School of Antioch: Biblical Theology and the Church in Syria contains the latest conclusions and findings of academic research by specialized biblical scholars in biblical theology of the Church in the East commonly referred to as the School of Antioch. This collection of essays will be of special interest to scholars of theology and religion, including those interested in the fields of hermeneutics, Apocrypha, Chrysostom, Orthodox Eastern Christianity, and Eastern Christianity.

Embodiment in the theology of Gregory of Nyssa is a much-debated topic. Hans Boersma argues that this-worldly realities of time and space, which include embodiment, are not the focus of Gregory's theology. Instead, embodiment plays a distinctly subordinate role. The key to his theology, Boersma suggests, is anagogy, going upward in order to participate in the life of God. This book looks at a variety of topics connected to embodiment in Gregory's thought: time and space; allegory; gender, sexuality, and virginity; death and mourning; slavery, homelessness, and poverty; and the church as the body of Christ. In each instance, Boersma maintains, Gregory values embodiment only inasmuch as it enables us to go upward in the intellectual realm of the heavenly future. Boersma suggests that for Gregory embodiment and virtue serve the anagogical pursuit of otherworldly realities. Countering recent trends in scholarship that highlight Gregory's appreciation of the goodness of creation, this book argues that Gregory looks at embodiment as a means for human beings to grow in virtue and so to participate in the divine life. It is true that, as a Christian thinker, Gregory regards the creator-creature distinction as basic. But he also works with the distinction between spirit and matter. And Nyssen is convinced that in the hereafter the categories of time and space will disappear-while the human body will undergo an inconceivable transformation. This book, then, serves as a reminder of the profoundly otherworldly cast of Gregory's theology.

An apostolic lifestyle characterized by total material renunciation, homelessness, and begging was practiced by monks throughout the Roman Empire in the fourth and fifth centuries. Such monks often served as spiritual advisors to urban aristocrats whose patronage gave them considerable authority and independence from episcopal control. This book is the first comprehensive study of this type of Christian poverty and the challenge it posed for episcopal authority and the promotion of monasticism in late antiquity. Focusing on devotional practices, Daniel Caner draws together diverse testimony from Egypt, Syria, Asia Minor, and elsewhere-including the Pseudo-Clementine Letters to Virgins, Augustine's On the Work of Monks, John Chrysostom's homilies, legal codes-to reveal gospel-inspired patterns of ascetic dependency and teaching from the third to the fifth centuries. Throughout, his point of departure is social and cultural history, especially the urban social history of the late Roman empire. He also introduces many charismatic individuals whose struggle to persist against church suppression of their chosen way of imitating Christ was fought with defiant conviction, and the book includes the first annotated English translation of the biography of Alexander Akoimetos (Alexander the Sleepless). Wandering, Begging Monks allows us to understand these fascinating figures of early Christianity in the full context of late Roman society.

The One and the Three explores parallels between Byzantine and early Irish monastic traditions, finding in both a markedly trinitarian theology founded on God's contemplation and ascetic experience. Chrysostom Koutloumousianos refutes modern theological theses that affect ecclesiology, and contrasts current schools of theological thought with patristic theology and anthropology, in order to approach the meaning and reality of unity and otherness within the Triadic Monad and the cosmos. He explores such topics as the connection between nature and person, the esoteric dimension of the Self, the relation and dialectic of impersonal institutions and personal charisma, and perennial monastic virtues as ways to unity in diversity.

The call to repentance is central to the message of early Christianity. While this is undeniable, the precise meaning of the concept of repentance for early Christians has rarely been investigated to any great extent, beyond studies of the rise of penitential discipline. In this study, the rich variety of meanings and applications of the concept of repentance are examined, with a particular focus on the writings of several ascetic theologians of the fifth to seventh centuries: SS Mark the Monk, Barsanuphius and John of Gaza, and John Climacus. These theologians provide some of the most sustained and detailed elaborations of the concept of repentance in late antiquity. They predominantly see repentance as a positive, comprehensive idea that serves to frame the whole of Christian life, not simply one or more of its parts. While the modern dominant understanding of repentance as a moment of sorrowful regret over past misdeeds, or as equivalent to penitential discipline, is present to a degree, such definitions by no means exhaust the concept for them. The path of repentance is depicted as stretching from an initial about-face completed in baptism, through the living out of the baptismal gift by keeping the Gospel commandments, culminating in the idea of intercessory repentance for others, after the likeness of Christ's innocent suffering for the world. While this overarching role for repentance in Christian life is clearest in ascetic works, these are not explored in isolation, and attention is also paid to the concept of repentance in Scripture, the early church, apocalyptic texts, and canonical material. This not only permits the elaboration of the views of the ascetics in their larger context, but further allows for an overall re-assessment of the often misunderstood, if not overlooked, place of repentance in early Christian theology.

The book is going through its biggest revolution since Gutenberg. Thanks to computer tools and electronic publication, the concept and realisation of critical editions are being rethought. As so often in the history of scholarship, editors of the New Testament are making a vital contribution to these changes.
In this book, originally the Lyell Lectures in Bibliography at Oxford, David C. Parker explores textual scholarship, in particular the idea of the edition. He argues that textual scholarship has had an important influence on the meaning given to the term 'New Testament'. Starting with the observation that a text is a process, not an object, he proposes a new way of understanding the relationship between manuscripts, the texts which manuscripts contain and the work they represent as the basis for critical scholarship. This leads him to challenge the idea of a 'Greek New Testament manuscript', and thus to reconsider the nature of the New Testament as a collection of works and the nature and purpose of critical editions. By studying new tools for studying how manuscripts are related to each other, he shows how the modern digital edition of the New Testament has overcome the impasses created by the failure of Lachmannian stemmatics to deal with the problem of contamination.
Exploring the emergence of the critical edition in modern scholarship, Parker discusses the ways in which a digital edition advances scholarship and gives the reader more opportunities both to scrutinise the quality of the edition and to access the raw data on which it is based. The whole book uses New Testament research as a paradigm of wider changes in textual scholarship.

The Histories Against the Pagans of Orosius, written in 416/7, has been one of the most influential works in the history of Western historiography. Often read as a theology of history, it has been rarely been set against the background of ancient historiography and rhetorical practice in the time of Orosius. Arguing for the closeness of rhetoric and historiography in Antiquity, this book shows how Orosius situates himself consciously in the classical tradition and draws on a variety of rhetorical tools to shape his narrative: a subtle web of interextual allusions, a critical engagement with traditional exempla, a creative rewriting of the sources, and a skilled deployment of the rhetoric of pathos. In this way, Orosius aims at opening the eyes of his adversaries; instead of remaining blinded by the traditional, glorious view of the past, he wishes his readers to see the past and the present in their true colours. The book paints a more complex picture of theHistories, and argues against the tendency to see Orosius as a naive apologist of the Roman empire. In fact, he can be shown to put the Church at the heart of view of Roman history. Setting Orosius in the context of contemporary historiography and literature, it sheds new light on the intellectual life in the early fifth century AD.

In Debating the Saints' Cults in the Age of Gregory the Great, Dal Santo argues that the Dialogues, Pope Gregory the Great's most controversial work, should be considered from the perspective of a wide-ranging debate about the saints which took place in early Byzantine society. Like other contemporary works in Greek and Syriac, Gregory's text debated the nature and plausibility of the saints' miracles and the propriety of the saints' cult. Rather than viewing the early Byzantine world as overwhelmingly pious or credulous, the book argues that many contemporaries retained the ability to question and challenge the claims of hagiographers and other promoters of the saints' miracles. From Italy to the heart of the Persian Empire at Ctesiphon, a healthy, sceptical, rationalism remained alive and well. The book's conclusion argues that doubt towards the saints reflected a current of political dissent in the late East Roman or Byzantine Empire, where patronage of Christian saints' shrines was used to sanction imperial autocracy. These far-reaching debates also re-contextualize the emergence of Islam in the Near East.

The Early Text of the New Testament aims to examine and assess from our earliest extant sources the most primitive state of the New Testament text now known. What sort of changes did scribes make to the text? What is the quality of the text now at our disposal? What can we learn about the nature of textual transmission in the earliest centuries? In addition to exploring the textual and scribal culture of early Christianity, this volume explores the textual evidence for all the sections of the New Testament. It also examines the evidence from the earliest translations of New Testament writings and the citations or allusions to New Testament texts in other early Christian writers.

This is a landmark work, providing the first complete collection of the remaining excerpts from the writings of Diodore of Tarsus and Theodore of Mopsuestia together with a ground-breaking study of the controversy regarding the person of Christ that raged from the fourth to the sixth century, and which still divides the Christian Church. Destroyed after their condemnation, all that remains of the dogmatic writings of Diodore and Theodore are the passages quoted by their supporters and opponents. John Behr brings together all these excerpts, from the time of Theodore's death until his condemnation at the Second Council of Constantinople (553) - including newly-edited Syriac texts (from florilegium in Cod. Add. 12156, and the fragmentary remains of Theodore's On the Incarnation in Cod. Add. 14669) and many translated for the first time - and examines their interrelationship, to determine who was borrowing from whom, locating the source of the polemic with Cyril of Alexandria. On the basis of this textual work, Behr presents a historical and theological analysis that completely revises the picture of these 'Antiochenes' and the controversy regarding them. Twentieth-century scholarship often found these two 'Antiochenes' sympathetic characters for their aversion to allegory and their concern for the 'historical Jesus', and regarded their condemnation as an unfortunate incident motivated by desire for retaliation amidst 'Neo-Chalcedonian' advances in Christology. This study shows how, grounded in the ecclesial and theological strife that had already beset Antioch for over a century, Diodore and Theodore, in opposition to Julian the Apostate and Apollinarius, were led to separate the New Testament from the Old and 'the man' from the Word of God, resulting in a very limited understanding of Incarnation and circumscribing the importance of the Passion. The result is a comprehensive and cogent account of the controversy, both Christological and exegetical together, of the early fifth century, the way it stemmed from earlier tensions and continued through the Councils of Ephesus, Chalcedon, and Constantinople II.