This work follows the study of the ecclesiastical geology of almost all Anglo-Saxon religious sites throughout England. There, it proved possible to both understand and distinguish clearly obvious patterns in the use of stonework, to determine the use and value of specific rock types, and to illustrate diagnostic features which could be used to identify building of that period. Subsequent studies of ecclesiastical sites, in Scotland and the Scottish Islands, the Isle of Man and Ireland expanded the value of the English studies by revealing closely analogous examples of the same indicative features. Beyond the domain of the Anglo-Saxons but of the same age, they were shown to follow a fashion; to this fashion the name 'Patterned' was applied.

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.

The passing of Professor Graham Stanton, former Lady Margaret chair of divinity at Cambridge University, in 2009 marked the passing of an era in Matthean scholarship and studies of early Christianity. Stanton's fifteen books and dozens of articles span thirty-four years and centre largely on questions pertaining to the gospel of Matthew and early Christianity. The present volume pays tribute to Stanton by engaging with the principal areas of his research and contributions: the Gospel of Matthew and Early Christianity. Contributors to the volume each engage a research question which intersects the contribution of Stanton in his various spheres of scholarly influence and enquiry. The distinguished contributors include; Richard Burridge, David Catchpole, James D.G. Dunn, Craig A. Evans, Don Hagner, Peter Head, Anders Runesson and Christopher Tuckett.

"Celibate Marriages in Late Antique and Byzantine Hagiography" explores the puzzling phenomenon of celibate marriage as depicted in the lives of three couples who achieved sainthood. Marriage without intercourse appears to have no purpose, especially in Christian antiquity, yet these three tales were copied for centuries. What messages were they promoting? What did it mean to be a virgin husband and a virgin wife? Including full translations, this volume sets each life in its historical context, and by examining their individual and shared themes, the book shows that the tension raised by pitting marriage against celibacy is constantly debated. It also highlights the ingenuity of Byzantine hagiographers as they attempted to reconcile this curious paradox. This book addresses a gap in late Antique and Byzantine hagiographic studies where primary sources and interpretative material are very rarely presented in the same volume. By providing a variety of contexts to the material a much more comprehensive, revealing and holistic picture of celibate marriage emerges.

What does it mean for Jesus to be "deified" in early Christian literature? Although the divinity of Jesus was a topic of profound and contested discussion in Christianity's early centuries, believers did not simply assert that Jesus was divine; in their literature, they depicted Jesus with the specific and widely-recognized traits of Mediterranean deities. Relying on the methods of the history of religions school and ranging judiciously across Hellenistic literature, M. David Litwa shows that at each stage in their depiction of Jesus' life and ministry, early Christian writings from the beginning relied on categories drawn not from Judaism alone, but on a wide, pan-Mediterranean understanding of deity: how gods were born, how they acted to manifest power, even how they died-and, after death, how they were taken up into heaven and pronounced divine. Litwa's samples take us beyond the realm of abstract theology to dwell in the second- and third-century imagination of what it meant to be a god and shows that the Christian depiction of Christ was quite at home there.

Throughout its first three centuries of existence, the Christian community, while new to the Roman world's pluralistic religious scene, portrayed itself as an historic religion. The early church community claimed the Jewish Bible as their own and looked to it to defend their claims to historicity. While Jews looked to Moses and the Sinai covenant as the focus of their historical relationship with God, the early church fathers and apologists identified themselves as inheritors of the promise given to Abraham and saw their mission to the Gentiles as the fulfillment of God's declaration that Abraham would be "a father of many nations" (Gen 17:5).It is in light of this background that Demetrios Tonias undertakes the first, comprehensive examination of John Chrysostom's view of the patriarch Abraham.By analyzing the full range of references to Abraham in Chrysostom's work, Tonias reveals the ways in which Chrysostom used Abraham as a model of philosophical and Christian virtue, familial devotion, philanthropy, and obedient faith.

The doctrine of purgatory - the state after death in which Christians undergo punishment by God for unforgiven sins - raises many questions. What is purgatory like? Who experiences it? Does purgatory purify souls, or punish them, or both? How painful is it? Heaven's Purge explores the first posing of these questions in Christianity's early history, from the first century to the eighth: an era in which the notion that sinful Christians might improve their lot after death was contentious, or even heretical. Isabel Moreira discusses a wide range of influences at play in purgatory's early formation, including ideas about punishment and correction in the Roman world, slavery, the value of medical purges at the shrines of saints, and the authority of visions of the afterlife for informing Christians of the hereafter. She also challenges the deeply ingrained supposition that belief in purgatory was a symptom of barbarized Christianity, and assesses the extent to which Irish and Germanic views of society, and the sources associated with them - penitentials and legal tariffs - played a role in purgatory's formation. Special attention is given to the writings of the last patristic author of antiquity, the Northumbrian monk Bede. Heaven's Purge is the first study to focus on purgatory's history in late antiquity, challenging the conclusions of recent scholarship through an examination of the texts, communities and cultural ideas that informed purgatory's early history.

What terms would early Christians have used to address one another? In the first book-length study on this topic, Paul Trebilco investigates the origin, use and function of seven key self-designations: 'brothers and sisters', 'believers', 'saints', 'the assembly', 'disciples', 'the Way', and 'Christian'. In doing so, he discovers what they reveal about the identity, self-understanding and character of the early Christian movement. This study sheds light on the theology of particular New Testament authors and on the relationship of early Christian authors and communities to the Old Testament and to the wider context of the Greco-Roman world. Trebilco's writing is informed by other work in the area of sociolinguistics on the development of self-designations and labels and provides a fascinating insight into this often neglected topic.

The "dilemma of early Christology," Kaiser observes, is found in the early Christian claims to have "seen the Lord" and "beheld his glory" - expressions that in early Judaism would have pointed unequivocally to visions of Israel's God. The shift of those claims onto the figure of Jesus is usually explained either as a result of the resurrection of Jesus, presumed as a historical event, or on the influence of pagan polytheism. Kaiser examines the phenomenon of "kyriocentric" visions in Second Temple Judaism, asking whether such traditions are sufficient to account for the shape of early claims regarding the divinity of Christ.

This book offers the first English translation of the funerary speech for John Chyrsostom delivered by one of his former clergy in a city close to Constantinople in the autumn of 407 when news arrived of John's death on a forced march in eastern Asia Minor. The speech is the earliest and fullest account of John's activities as bishop of Constantinople between 397 and 404. It replaces the slightly later Historical Dialogue on John by Palladius as the prime source for John in Constantinople The translators are both Late Roman Historians, and their introduction and notes illustrate the importance of this new text, which was first edited critically and published as recently as 2007.

In recent years the New Testament writings have increasingly been read in the cultural and political context of the early Roman Empire. In Roman Imperial Texts, students and scholars now have a ready handbook of the most important sources for this context. A selection of the most important sources for the cultural and political context of the early Roman Empire and the New Testament writings, Roman Imperial Texts includes freshly translated public speeches, official inscriptions, annals, essays, poems, and documents of veiled protest from the Empire's subject peoples.

The thirteen "Discourses" of Philoxenos of Mabbug (445-523) were delivered to new monks at a monastery under his episcopal care. Written in elegant Syriac, the "Discourses" deal with the fundamentals of the monastic and ascetic life-faith, simplicity, fear of God, renunciation, and the struggle against the demons of gluttony and fornication. This is Philoxenos's longest work and his most popular. It avoids the strident character of his letters and commentaries that were composed to advance the anti-Chalcedonian movement.

This is the first English translation of an important Syriac text since the 1894 translation, now difficult to find. The introduction to this translation of the "Discourses" takes into account the scholarly work done and the books and articles published about Philoxenos in the past half century. There are no other titles in English that deal with the Discourses in this depth.

The pseudo-Clementine writings are one of the most intriguing and valuable sources for early Jewish Christianity. They offer a second- or third-century polemic against the form of Christianity that eventually won out, the Gentile-majority, law-free Christianity that took Paul as its champion. Carlson's interest here is in the highly unusual theory expressed in the Homilies that the Pentateuch is saturated with "false pericopes," and that the teaching of Jesus, the "true prophet," is the criterion for establishing what the Pentateuch really means. This, creative study examines the pseudo-Clementine writings and sheds light on our understanding of the early Jewish followers of Jesus.

This volume is the third in the Fathers of the Church series to make available selected sermons of St. Peter Chrysologus (ca. 406-50), Archbishop of Ravenna and Doctor of the Church. With its publication, all of the authentic sermons of Chrysologus are now available in English. A gifted homilist, Chrysologus manifested great reverence for the Scriptures as divine communication and made them accessible to his congregation. Making use of imagery drawn from Ravenna's natural surroundings as well as from some of the professions occupied by members of his flock, Chrysologus explained orthodox doctrine and promoted spiritual development. The Gospels occupy the foreground in most of his sermons, yet Chrysologus allows the reader a glimpse of the daily life, religious debates, political milieu, and Christian belief and practice in mid-fifth-century Ravenna. In this volume are several expositions of St. Paul's letters and some sermons delivered on the feast days of saints and at the consecrations of new bishops. Most of the selections, however, are homilies on texts from the four Gospels that Chrysologus interpreted throughout the year. Of particular note is his preaching on specific liturgical seasons--the end of Lent, Easter, Pentecost, the period immediately prior to Christmas, and the Christmas and Epiphany cycle.

Cyril, Bishop of Alexandria (412-444), is best known as a protagonist in the christological controversy of the second quarter of the fifth century. Readers may be surprised therefore to find such polemic absent from this early work on the twelve minor prophets of the Old Testament. Another possibly unexpected feature of this Alexandrian commentary is its focus on historical exegesis, which reveals Cyril's serious interest in the fortunes of the people of Israel and Judah in the centuries preceding and following the exile. Unlike his predecessor Didymus the Blind, Cyril abjures an approach that dismisses the historicity of the text (as in his opening defense of Hosea's marriage), and he proceeds to other levels of interpretation, moral and spiritual, only after a preliminary examination of the historical. Indebted to the diverse approaches of Didymus, Jerome, and Theodore, Cyril appears in this work as a balanced commentator, eclectic in his attitude and tolerant of alternative views. Although he displays an occasional uncertainty in his grasp of historical and geographical details, as well as an inclination to verbosity, Cyril has conspicuously influenced the exegesis of his younger contemporary Theodoret of Cyrus, and has made a vital contribution to the development of biblical interpretation in the church.

In Kyrios Christos, Wilhelm Bousset argues that the Hellenistic Church's declaration of "Jesus as Lord" is a transformation of the pre-Christian Judaic community's understanding of Jesus as the Son of Man. This unique distinction between the primitive Palestinian community and Hellenistic Christianity reveals how the earliest Christian beliefs were informed by existing religious influences. A well-known classic, Kyrios Christos defined the research agenda for nearly a century concerning the belief in Jesus as Lord and Christ from the New Testament through Irenaeus and his contemporaries. Bousset's landmark, with a new introduction by Larry Hurtado, is now made available for a new generation of students and scholars seeking to delve further into the ancient world of the early Christians.

This book offers the first English translation of the funerary speech for John Chyrsostom delivered by one of his former clergy in a city close to Constantinople in the autumn of 407 when news arrived of John's death on a forced march in eastern Asia Minor. The speech is the earliest and fullest account of John's activities as bishop of Constantinople between 397 and 404. It replaces the slightly later Historical Dialogue on John by Palladius as the prime source for John in Constantinople The translators are both Late Roman Historians, and their introduction and notes illustrate the importance of this new text, which was first edited critically and published as recently as 2007.

How did the Jesus movement-a messianic sectarian version of Palestinian Judaism-transcend its Judaean origins and ultimately establish itself in the Roman East as the multi-ethnic socio-religious experiment we know as early Christianity? In this major work, Hellerman, drawing upon his background as a social historian, proposes that a clue to the success of the Christian movement lay in Jesus' own conception of the people of God, and in how he reconfigured its identity from that of ethnos to that of family. Pointing first to Jesus' critique of sabbath-keeping, the Jerusalem temple, and Jewish dietary laws-practices central to the preservation of Judaean social identity-he argues that Jesus' intention was to destabilize the idea of God's people as a localized ethnos. In its place he conceived the social identity of the people of God as a surrogate family or kinship group, a social entity based not on common ancestry but on a shared commitment to his kingdom programme. Jesus of Nazareth thus functioned as a kind of ethnic entrepreneur, breaking down the boundaries of ethnic Judaism and providing an ideological foundation and symbolic framework for the wider expansion of the Jesus movement.

T. H. Robinson's Paradigms and exercises in Syriac Grammar was first published in 1915 to meet the need for 'something of an elementary nature which should be of value to the student who takes up Syriac for the first time'. Since then, the book has met this need for generations of students. The fifth edition of 2002 remains the grammar of choice for many teachers of Syriac classes as well as for students learning by themselves. The present revision, drawing on ten more years of university teaching experience and students' comments, clarifies some of the grammatical explanations and exercises. Improvements to the fonts and a larger format make for easier reading. As before, the West Syriac script and grammatical tradition are followed in the body of the lessons, and appendices introduce reading in the other (estrangela and Eastern) scripts. The book remains a plain and friendly introduction to this important language.

The fourth-century Christian thinker, Gregory of Nyssa, has been the subject of a huge variety of interpretations over the past fifty years, from historians, theologians, philosophers, and others. In this highly original study, Morwenna Ludlow analyses these recent readings of Gregory of Nyssa and asks: What do they reveal about modern and postmodern interpretations of the Christian past? What do they say about the nature of Gregory's writing? Working thematically through studies of recent Trinitarian theology, Christology, spirituality, feminism, and postmodern hermeneutics, Ludlow develops an approach to reading the Church Fathers which combines the benefits of traditional scholarship on the early Church with reception-history and theology.

The Commentary on Revelation is Bede's first venture into Biblical exegesis -- an ambitious choice for a young monastic scholar in a newly Christianized land. Its subject matter -- the climax of the great story of creation and redemption, of history and of time itself -- adds to the Commentary's intrinsic importance, for these themes lie at the heart of Bede's concerns and of his achievement as a historian, exegete, scholar, and preacher. But Bede was also a man of his age. When he penned the Commentary around 703, speculation and anxiety about the end of the world was in the air. According to conventional chronology, almost 6000 years had passed since creation. If for God -one day... is as a thousand years, and a thousand years as one day' (2 Peter 3:8), the world was destined to last six millennia, corresponding to the six days of creation. The end, then, was close. Bede vigorously opposed the temptation to calculate the time of the end. The Commentary argues that Revelation is not a literal prophecy, but a symbolic reflection on the perennial struggle of the Church in this world. At the same time, the young Bede is starting to shape his own account of how the end-times would unfold. This translation, prefaced by a substantial Introduction, will be of interest to students of medieval religious and cultural history, of Anglo-Saxon England, and of the history of Biblical exegesis in the Middle Ages.

"The First Christian Theologians" offers a comprehensive introduction to the theology of the early Church through an accessible and lively examination of the major individual theologians of the time.
Provides a comprehensive, single-volume introduction to the theology of the early Church.
Features an accessible and lively examination of the major individual theologians from the first five centuries.
Explores how Christian theology came into being - including detailed coverage of the Scriptural canon, preaching, heresies, and the role of ecumenical councils.
Includes an international list of leading contributors.
Edited by a leading academic in the field, with a reputation for producing first-rate, accessible books.

This short but highly significant study is the first real sequel to Professor Martin Hengel's classic and monumental work Judaism and Hellenism. It demonstrates from a wealth of evidence, much of it made readily available here for the first time, that in the New Testament period Hellenization was so widespread in Palestine that the usual distinction between 'Hellenistic' Judaism and Palestinian' Judaism is not a valid one and that the word Hellenistic' and related terms are so vague as to be meaningless. The consequences of this for New Testament study are, of course, considerable. Martin Hengel was Professor of New Testament and Early Judaism in the University of Tuebingen.

The work of the Christian scholar Lactantius provides an ideal lens through which to study how Rome became a Christian empire. Elizabeth DePalma Digeser shows how Lactantius' Divine Institutes seditious in its time responded to the emperor Diocletian's persecution and then became an important influence on Constantine the Great, Rome's first Christian emperor.The Making of a Christian Empire is the first full-length book to interpret the Divine Institutes as a historical source. Exploring Lactantius' use of theology, philosophy, and rhetorical techniques, Digeser perceives the Divine Institutes as a sophisticated proposal for a monotheistic state that intimately connected the religious policies of Diocletian and Constantine, both of whom used religion to fortify and unite the Roman Empire. For Digeser, Lactantius' writings justify Constantine's own attitude of tolerance toward pagans and casts light upon other puzzling features of Constantine's religious policy. Her book contributes importantly to an understanding of the political and religious tensions of the early fourth century."

The Commentary on Revelation is Bede's first venture into Biblical exegesis -- an ambitious choice for a young monastic scholar in a newly Christianized land. Its subject matter - the climax of the great story of creation and redemption, of history and of time itself - adds to the Commentary's intrinsic importance, for these themes lie at the heart of Bede's concerns and of his achievement as a historian, exegete, scholar, and preacher. But Bede was also a man of his age. When he penned the Commentary around 703, speculation and anxiety about the end of the world was in the air. According to conventional chronology, almost 6000 years had passed since creation. If for God 'one day... is as a thousand years, and a thousand years as one day' (2 Peter 3:8), the world was destined to last six millennia, corresponding to the six days of creation. The end, then, was close. Bede vigorously opposed the temptation to calculate the time of the end. The Commentary argues that Revelation is not a literal prophecy, but a symbolic reflection on the perennial struggle of the Church in this world. At the same time, the young Bede is starting to shape his own account of how the end-times would unfold. This translation, prefaced by a substantial Introduction, will be of interest to students of medieval religious and cultural history, of Anglo-Saxon England, and of the history of Biblical exegesis in the Middle Ages.