The writings of AElfric of Eynsham (c.950-c.1010) are among the most important to survive from Anglo-Saxon England. He was shaped by tenth-century monastic reform, and his promotion of Old English was highly influential. His earliest known works, the Sermones Catholici (c.990-5), are adaptations of Latin texts rendered in Old English. The homilies draw on the gospels, saints' lives and other doctrinal themes. They were intended to be delivered over two years. This two-volume collection, first published between 1844 and 1846, contains transcriptions of the Old English texts with facing-page translations by Benjamin Thorpe (1781/2-1870). A well-respected scholar with a strong interest in promoting the study of Old English, Thorpe produced an important edition of the Anglo-Saxon Chronicle for the Rolls Series (also reissued in this series). Volume 2 of the present work contains the sermons for the second year, focusing on doctrine and church history.

Originally published in 1931, The World of the New Testament by T. R. Glover was included in the Cambridge Miscellany series in 1933. It is the 'Miscellany' edition which is re-issued here. The purpose of the volume was to offer the student of the New Testament a description of the society in which the Early Church found itself, of the political conditions which had made the Roman Empire, and of the everyday life of the people.

Die Predigten Augustins finden bislang trotz ihrer zweifellos uberragenden Bedeutung fur die Kenntnis der augustinischen Pastoral sowie als Modelle moderner praktischer Theologie im deutschen Sprachraum kaum Beachtung. Vor allem fehlen UEbersetzungen und Kommentare, die sie dem zeitgenoessischen Leser erschliessen. Sie werden hier fur die Sermones 336-338 erstmals, fur die Sermones 339 und 340/A in einer grundlich uberarbeiteten Neufassung vorgelegt. Der en face abgedruckte Text gibt die grundlegende Edition der Mauriner wieder, unter kritischem Vergleich mit den spateren Editionen und Angabe der Abweichungen. Die Einleitungen und Anmerkungen erlautern das zur Einordnung und zum Verstandnis der Texte Erforderliche: Echtheit, UEberlieferung, Chronologie, Textkritik, Struktur, Stil, historische Daten, Theologie und Liturgie. Ein besonderer Schwerpunkt liegt auf dem Nachweis des biblischen Gedankengutes.

William Palmer (1811-1879) was a theologian and ecumenist best known for his attempts to forge links between the Anglican and Orthodox churches. Palmer was elected a fellow at Magdalen College, Oxford in 1832, and became an adherent of the Oxford Movement, which emphasised the catholicity of the Anglican church. In the 1840s and 1850s Palmer visited Russia with the controversial aim of studying Orthodox theology and being admitted to communion by the Russian church. His request was refused, however, and his visit deemed a failure. Palmer converted to Roman Catholicism in 1855. Testimonies Concerning the Patriarch Nicon, the Tsar and the Boyars (1873) is Volume 2 of The Patriarch and the Tsar (1871-1876), Palmer's six-volume translation of documents relating to the life of Nicon (1605-1681), Patriarch of Moscow, whose theological reforms brought him into conflict with the Muscovite Tsar Alexis.

The History of the Condemnation of the Patriarch Nicon, composed by the Greek prelate Paisius Ligarides of Scio (1612 1678), is an account of the bitter struggle between the leaders of the Russian church and state during the reign of Tsar Alexis Michaelovich (1629 1676) and the patriarchate of Nicon (1605 1681). The conflict resulted in the exile and deposition of the Patriarch in 1666, decreed by an ecclesiastical council headed by Ligarides. Ligarides' History, a theological and legal essay on the powers of the tsar, is one of the most important polemics produced during the period. The arguments and ideas it contains represented important advances in the developing ideological tradition of the absolute authority of the tsar. This 1873 translation, the third of six volumes on the subject compiled by William Palmer, made this key historical source accessible to English-speaking scholars of Russian ecclesiastical history and political thought.

The second century is a crucial period, in which Christianity emerges with a developing canon of scripture, ecclesiastical structure, patterns of worship, and firmer distinctions between 'orthodoxy' and 'heresy'

In a time when the ordination of women is an ongoing and passionate debate, the study of women's ministry in the early church is a timely and significant one. There is much evidence from documents, doctrine, and artifacts that supports the acceptance of women as presbyters and deacons in the early church. While this evidence has been published previously, it has never before appeared in one complete English-language collection.

With this book, church historians Kevin Madigan and Carolyn Osiek present fully translated literary, epigraphical, and canonical references to women in early church offices. Through these documents, Madigan and Osiek seek to understand who these women were and how they related to and were received by, the church through the sixth century. They chart women's participation in church office and their eventual exclusion from its leadership roles. The editors introduce each document with a detailed headnote that contextualizes the text and discusses specific issues of interpretation and meaning. They also provide bibliographical notes and cross-reference original texts. Madigan and Osiek assemble relevant material from both Western and Eastern Christendom.

Using pagan fiction produced in Greek and Latin during the early Christian era, G. W. Bowersock investigates the complex relationship between "historical" and "fictional" truths. This relationship preoccupied writers of the second century, a time when apparent fictions about both past and present were proliferating at an astonishing rate and history was being invented all over again. With force and eloquence, Bowersock illuminates social attitudes of this period and persuasively argues that its fiction was influenced by the emerging Christian Gospel narratives. Enthralling in its breadth and enhanced by two erudite appendices, this is a book that will be warmly welcomed by historians and interpreters of literature. This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1994.

William Palmer (1811-1879) was a theologian and ecumenist best known for his attempts to forge links between the Anglican and Orthodox churches. Palmer was elected a fellow at Magdalen College, Oxford in 1832, and became an adherent of the Oxford Movement, which emphasised the catholicity of the Anglican church. In the 1840s and 1850s Palmer visited Russia with the controversial aim of studying Orthodox theology and being admitted to communion by the Russian church. His request was refused, however, and his visit deemed a failure. Palmer converted to Roman Catholicism in 1855. The Replies of the Humble Nicon (1871) is volume 1 of The Patriarch and the Tsar (1871-1876), Palmer's six-volume translation of documents relating to the life of Nicon (1605-1681), Patriarch of Moscow, whose theological reforms brought him into conflict with the Muscovite Tsar Alexis.

Although related to one of the ruling families of Ireland, Columba (c 521-97) became a central figure in the 'Age of Saints' by setting out from his native land and founding his famous monastery on the island of Iona.

It was from here that priests and monks played a key role in converting the Picts of Scotland, here that countless penitents came on pilgrimages and that the King of Dalriada (Argyll) came to be consecrated. Adomnán's Life, writes Richard Sharpe, is the fullest early account, offering a 'vivid depiction of the abbot among his own monks, written on the spot by the saint's successor one hundred years after Columba's death'.

Drawing on extensive written and oral traditions, Adomnán presents Columba as a man distinguished for his prophetic and miraculous powers, whose life was filled with angelic apparitions and whose dying days were spent preparing for his departure. A stimulating Introduction sketches in the background, the archaeological evidence from Iona and the legends that grew up around Columba in medieval and more recent times. The result is an ideal new edition, equally suitable for readers seeking spiritual insight or the hard core of historical fact.

Depicting the lives of the saints in an array of both factual and fictional stories, "The Golden Legend" was perhaps the most widely read book, after the Bible, during the late Middle Ages. In his new translation, the first in modern English of the complete text from the Graesse edition, William Granger Ryan captures the immediacy of this rich, image-filled work, and offers an important guide for readers interested in medieval art and literature and in popular religious culture more generally.

This book is a comprehensive survey of the history and, more particularly, of the thought of Antioch from the second to the eighth centuries of the Christian era. Dr Wallace-Hadrill traces the religious background of Antiochene Christianity and examines in detail aspects of its intellectual life: the exegesis of scripture, the interpretation of history, philosophy, and the doctrine of the nature of God as applied to an understanding of Christ and man's salvation. The community at Antioch stressed history and literalism, in self-conscious opposition to the tendency to allegorise that prevailed at Alexandria. While insisting on the divinity of Christ, they were equally adamant that no other doctrine should be allowed to compromise their central belief that Jesus was really human.

The Mediterranean Diaspora in Late Antiquity examines the fate of Jews living in the Mediterranean Jewish diaspora after the Roman emperor Constantine threw his patronage to the emerging orthodox (Nicene) Christian churches. By the fifth century, much of the rich material evidence for Greek and Latin-speaking Jews in the diaspora diminishes sharply. Ross Shepard Kraemer argues that this increasing absence of evidence is evidence of increasing absence of Jews themselves. Literary sources, late antique Roman laws, and archaeological remains illuminate how Christian bishops and emperors used a variety of tactics to coerce Jews into conversion: violence, threats of violence, deprivation of various legal rights, exclusion from imperial employment, and others. Unlike other non-orthodox Christians, Jews who resisted conversion were reluctantly tolerated, perhaps because of beliefs that Christ's return required their conversion. In response to these pressures, Jews leveraged political and social networks for legal protection, retaliated with their own acts of violence, and sometimes became Christians. Some may have emigrated to regions where imperial laws were more laxly enforced, or which were under control of non-orthodox (Arian) Christians. Increasingly, they embraced forms of Jewish practice that constructed tighter social boundaries around them. The Mediterranean Diaspora in Late Antiquity concludes that by the beginning of the seventh century, the orthodox Christianization of the Roman Empire had cost diaspora Jews-and all non-orthodox persons, including Christians-dearly.

Chrodegang of Metz (c. 712-766) was a leading figure of the late Merovingian and early Carolingian Church. Born to one of the principal aristocratic families in Austrasia, he served as referendary of Charles Martel, and was appointed bishop of Metz in the 740s. As bishop, Chrodegang became one of the foremost churchmen in Francia, chairing councils, founding monasteries, and beginning a reform of the lives of the canons of the Metz cathedral. This book is a major study in the English language on Chrodegang, examining his preoccupation with the creation of communities of faith and concord modelled on the early Church. It explores his attempts to unite the Frankish episcopacy, his rule for the cathedral clergy in Metz - the Regula canonicorum - and his introduction of new liturgical practices that sought to transform his see into a hagiopolis, a holy city which provided a model for later Carolingian reform.

The theme of this volume is that of continuity and discontinuity between early Christianity and its Jewish parent. The formation of Christian thought in the context of its Jewish beginnings is the focus of much debate and controversy. These essays cover the historical and social background of Palestine and the Diaspora; the main components of the New Testament canon and early non-canonical writings, examining their relationship to the Jewish tradition; and central themes including monotheism and Christology, apocalyptism, ethics, and martyrdom. The concise treatments, with their helpful bibliographies, by an international team of experts will be of interest and value to teachers and undergraduate students of the New Testament and Christian origins. It puts an alternative complexion on the relationship between Judaism and the convictions of the early Christians, and will stimulate discussion.

In this historical and theological study, John G. Gager undermines the myth of the Apostle Paul's rejection of Judaism, conversion to Christianity, and founding of Christian anti-Judaism. He finds that the rise of Christianity occurred well after Paul's death and attributes the distortion of the Apostle's views to early and later Christians. Though Christian clerical elites ascribed a rejection-replacement theology to Paul's legend, Gager shows that the Apostle was considered a loyal Jew by many of his Jesus-believing contemporaries and that later Jewish and Muslim thinkers held the same view. He holds that one of the earliest misinterpretations of Paul was to name him the founder of Christianity, and in recent times numerous Jewish and Christian readers of Paul have moved beyond this understanding. Gager also finds that Judaism did not fade away after Paul's death but continued to appeal to both Christians and pagans for centuries. Jewish synagogues remained important religious and social institutions throughout the Mediterranean world. Making use of all possible literary and archaeological sources, including Muslim texts, Gager helps recover the long pre-history of a Jewish Paul, obscured by recent, negative portrayals of the Apostle, and recognizes the enduring bond between Jews and Christians that has influenced all aspects of Christianity.

* Written by a popular theologian and world-renowned commentator on religious affairs * Insightful accounts of pioneer thinkers such as Irenaeus, Origen, Athanasius and Augustine * A lively, engaging presentation for the non-specialist

"Why This New Race" offers a radical new way of thinking about the origins of Christian identity. Conventional histories have understood Christianity as a religion that from its beginnings sought to transcend ethnic and racial distinctions. Denise Kimber Buell challenges this view by revealing the centrality of ethnicity and race in early definitions of Christianity. Buell's readings of various texts consider the use of "ethnic reasoning" to depict Christianness as more than a set of shared religious practices and beliefs. By asking themselves, "Why this new race?" Christians positioned themselves as members of an "ethnos" or "genos" distinct from Jews, Romans, and Greeks.

Buell focuses on texts written before Christianity became legal in 313 C.E., including Greek apologetic treatises, martyr narratives, and works by Clement of Alexandria, Origen, and Tertullian. Philosophers and theologians used ethnic reasoning to define Christians as a distinct people within classical and ancient Near East society and in intra-Christian debates about what constituted Christianness. Many characterized Christianness as both fixed and fluid-it had a real essence (fixed) but could be acquired through conversion (fluid). Buell demonstrates how this dynamic view of race and ethnicity allowed Christians to establish boundaries around the meaning of Christianness and to develop universalizing claims that all should join the Christian people.

In addressing questions of historiography, Buell analyzes why generations of scholars have refused to acknowledge ethnic reasoning in early Christian discourses. Moreover, Buell's arguments about the importance of ethnicity and religion in early Christianity provide insights into the historical legacy of Christian anti-Semitism as well as contemporary issues of race.

This important work engages with a long historical debate: were the earliest Christians under the direction of ordained ministers, or under the influence of inspired laypeople? Who was in charge: bishops, elders and deacons, or apostles, prophets and teachers? Rather than trace Church offices backwards, Burtchaell examines the contemporary Jewish communities and finds evidence that Christians simply continued the offices of the synagogue. Thus, he asserts that from the very first they were presided over by officers. The author then advances the provocative view that in the first century it was not the officers who spoke with the most authority. They presided, but did not lead, and deferred to more charismatic laypeople. Burtchaell sees the evidence in favor of the Catholic/Orthodox/Anglican view that bishops have always presided in the Christian Church. At the same time he argues alongside the Prostestants that in its formative era the Church deferred most to the judgment of those who were inspired, yet never ordained.

Every case of sanctification is unique - as unique as the holy man or woman at its centre. Yet at the same time the problem posed is a general one: how does an individual become a Saint? In this bold and pioneering study the author answers the question by providing a detailed analysis of the case of the late twelfth- and early thirteenth-century Byzantine holy man, the Cypriot Saint Neophytos the Recluse.

As the site of only a small and obscure Christian population between 135 and 313 CE, Jerusalem witnessed few instances of anti-Christian persecution. This fact became a source of embarrassment to the city in late antiquity-a period when martyr traditions, relics, and shrines were closely intertwined with local prestige. At that time, the city had every incentive to stretch the fame of its few, apostolic martyrs as far as possible-especially the fame of the biblical St. Stephen, the figure traditionally regarded as the first Christian martyr (Acts 6-8). What the church lacked in the quantity of its martyrs, it believed it could compensate for in an exclusive, local claim to the figure widely hailed as the "Protomartyr", "firstborn of the martyrs", and "chief of confessors" in contemporary sources. This book traces the rise of the cult of Stephen in Jerusalem, exploring such historical episodes as the fabrication of his relics, the construction of a grand basilica in his honour, and the multiplication of the saint's feast days. It argues that local church authorities promoted devotion to Stephen in the fifth century in a conscious attempt to position him as a patron saint for Jerusalem-that is, a symbolic embodiment of the city's Christian identity and power.

Gnosticism - derived from the Greek word gnosis, to know - is the name given to various religious schools that proliferated in the first centuries after Christ and, at one time, it almost became the dominant form of Christianity. Yet some Gnostic beliefs derive from the older Mystery traditions of Greece and Rome, and the various Gnostic schools came to be branded as heretical by the emerging Christian church. Indeed, although some Gnostic beliefs are close to mainstream Christianity Gnosticism also held that the world is imperfect as it was created by an evil god who was constantly at war with the true, good God; that Christ and Satan were brothers; that reincarnation exists; and that women were the equal of men As a result, the Gnostics held the Feminine Aspect of God - whom they addressed as Sophia, or Wisdom - in very high regard. They also stressed that we each have a spark of the Divine inside us which, when recognised and developed, will ultimately liberate us from the prison of the material world. Although largely stamped out by the Church by the sixth century, Gnosticism survived underground through groups such as the Bogomils and the Cathars, and influenced the Renaissance, the Enlightenment, the psychologist Carl Jung, the Existentialists, the New Age movement and writers as diverse as William Blake, W.B. Yeats, Albert Camus and Philip K. Dick. In this book, Sean Martin recounts the long and diverse history of Gnosticism, and argues for its continued relevance today.

As she examines the many misconceptions about the "Middle Ages", the renown French historian, Regine Pernoud, gives the reader a refreshingly original perspective on many subjects, both historical (from the Inquisition and witchcraft trials to a comparison of Gothic and Renaissance creative inspiration) as well as eminently modern (from law and the place of women in society to the importance of history and tradition). Here are fascinating insights, based on Pernoud's sound knowledge and extensive experience as an archivist at the French National Archives. The book will be provocative for the general readers as well as a helpful resource for teachers.

Scorned for centuries, although lauded by the Romantics, these thousand years of history have most often been concealed behind the dark clouds of ignorance: Why, didn't godiche (clumsy, oafish) come from gothique (Gothic)? Doesn't "fuedal" refer to the most hopeless obscurantism? Isn't "Medieval" applied to dust-covered, outmoded things?

Here the old varnish is stripped away and a thousand years of history finally emerge -- the "Middle Ages" are dead, long live the Middle Ages!

This study presents the evidence, derived from letters and theological works, for theories of Christian friendship as they were developed by the leading fourth-century Church Fathers, both in East and West. The author attempts to find out how consistent and positive is the picture of friendship between Christians at the time, and considers friendship in the context of the relation between pagan theory and Christian ideas. All of the writers considered had a profound influence on later ages as well as on their own period.