This work represents the first time that a major part of the masorah of the great Leningrad Codex, that of the Former Prophets, is being published with an English translation and commentary. Almost nine-thousand notes are transcribed and annotated with biblical references.

This book solves the long-standing mystery of a Christian monastery near Samarkand, seen and described by two Arab travellers in the tenth century. Despite several attempts made since the 1890s, its precise location had never been established. The first part covers the quest, the find, and the archaeological excavations' results. Then the author proceeds to search for a mediaeval Christian enclave near modern Tashkent, which appears to have been washed away by a river that changed its course over centuries. Apart from the Christians, the book also touches upon the Manichaeans, Buddhists, Zoroastrians and other Sogdians, their languages, faiths, and material remnants.

Am Beispiel der Initiationssakramente (Taufe, Firmung, Eucharistiefeier) und der Priesterweihe wird einerseits die Konsekration der Materie (Wasser, Myronoel, Brot und Wein) und des Empfangers dargestellt, anderseits das Konsekrationsgeschehen der einzelnen liturgischen Vollzuge nach der syrisch antiochenischen Liturgie miteinander verglichen, analysiert und kommentiert.

In A Philosophy of the Unsayable, William Franke argues that the encounter with what exceeds speech has become the crucial philosophical issue of our time. He proposes an original philosophy pivoting on analysis of the limits of language. The book also offers readings of literary texts as poetically performing the philosophical principles it expounds. Franke engages with philosophical theologies and philosophies of religion in the debate over negative theology and shows how apophaticism infiltrates the thinking even of those who attempt to deny or delimit it. In six cohesive essays, Franke explores fundamental aspects of unsayability. In the first and third essays, his philosophical argument is carried through with acute attention to modes of unsayability that are revealed best by literary works, particularly by negativities of poetic language in the oeuvres of Paul Celan and Edmond Jabes. Franke engages in critical discussion of apophatic currents of philosophy both ancient and modern, focusing on Hegel and French post-Hegelianism in his second essay and on Neoplatonism in his fourth essay. He treats Neoplatonic apophatics especially as found in Damascius and as illuminated by postmodern thought, particularly Jean-Luc Nancy's deconstruction of Christianity. In the last two essays, Franke treats the tension between two contemporary approaches to philosophy of religion-Radical Orthodoxy and radically secular or Death-of-God theologies. A Philosophy of the Unsayable will interest scholars and students of philosophy, literature, religion, and the humanities. This book develops Franke's explicit theory of unsayability, which is informed by his long-standing engagement with major representatives of apophatic thought in the Western tradition.

This book is an inquiry into the mystical thought of Gregory Barhebraeus (1226-1286CE) and its contemporary relevance, to offer a reading of Barhebraeus' mystical texts by bringing them into conversation with critical religious studies and the hermeneutical tradition of philosophy. The methodological focus of my thesis has led me to pay particular attention to the language used for the study of mysticism, and I lay emphasis on finding a new language that avoids the phenomenological assumptions concerning 'mysticism' to attend to the particularity of 'mystic' traditions, such as that of the Syriac mystic tradition inherited by Barhebraeus.

Surrounded by steep escarpments to the north, south and east, Ethiopia has always been geographically and culturally set apart. It has the longest archaeological record of any country in the world. Indeed, this precipitous mountain land was where the human race began. It is also home to an ancient church with a remarkable legacy. The Ethiopian Church forms the southern branch of historic Christianity. It is the only pre-colonial church in sub-Saharan Africa, originating in one of the earliest Christian kingdoms-with its king Ezana (supposedly descended from the biblical Solomon) converting around 340 CE. Since then it has maintained its long Christian witness in a region dominated by Islam; today it has a membership of around forty million and is rapidly growing. Yet despite its importance, there has been no comprehensive study available in English of its theology and history. This is a large gap which this authoritative and engagingly written book seeks to fill. The Church of Ethiopia (or formally, the Ethiopian Orthodox Tewahedo Church) has a recognized place in worldwide Christianity as one of five non-Chalcedonian Orthodox Churches.As Dr Binns shows, it has developed a distinctive approach which makes it different from all other churches. His book explains why this happened and how these special features have shaped the life of the Christian people of Ethiopia. He discusses the famous rock-hewn churches; the Ark of the Covenant (claimed by the Church and housed in Aksum); the medieval monastic tradition; relations with the Coptic Church; co-existence with Islam; missionary activity; and the Church's venerable oral traditions, especially the discipline of qene-a kind of theological reflection couched in a unique style of improvised allegorical poetry. There is also a sustained exploration of how the Church has been forced to re-think its identity and mission as a result of political changes and upheaval following the overthrow of Haile Selassie (who ruled as Regent, 1916-1930, and then as Emperor, 1930-74) and beyond.

An exploration of the ways in which crosses reflect and shape ideas and practices in Ethiopian culture: from religious values and rituals to magic and apocalyptic beliefs, and from individual identities to socio-political structures and power relations.

Russian Orthodoxy and Secularism surveys the ways in which the Russian Orthodox Church has negotiated its relationship with the secular state, with other religions, and with Western modernity from its beginnings until the present. It applies multiple theoretical perspectives and draws on different disciplinary approaches to explain the varied and at times contradictory facets of Russian Orthodoxy as a state church or as a critic of the state, as a lived religion or as a civil religion controlled by the state, as a source of dissidence during Communism or as a reservoir of anti-Western, anti-modernist ideas that celebrate the uniqueness and superiority of the Russian nation. Kristina Stoeckl argues that, three decades after the fall of Communism, the period of post-Soviet transition is over for Russian Orthodoxy and that the Moscow Patriarchate has settled on its role as national church and provider of a new civil religion of traditional values.

Recent years have seen increasing numbers of Protestant and Catholic Christians converting to Eastern Orthodox Christianity. In this book D. Oliver Herbel examines Christian converts to Orthodoxy who served as exemplars and leaders for convert movements in America during the twentieth century. These convert groups include Carpatho Rusyns, African Americans, and Evangelicals. Religious mavericks have a long history in Americaa tradition of being anti-tradition. Converts to orthodoxy reject such individualism by embracing an ancient form of Christianity even as they exemplify it by choosing their own religious paths. Drawing on archival resources including Rusyn and Russian newspapers, unpublished internal church documents, personal archives, and personal interviews, Herbel presents a close examination of the theological reasons for the exemplary converts' own conversions as well as the reasons they offered to persuade those who followed them. He considers the conversions within the context of the American anti-tradition, and of racial and ethnic tensions in America. This book offers the first serious investigation of this important trend in American religion and the first in-depth investigation of any kind of African-American Orthodoxy.

The Syriac Bible is a fascinating field to which too little research has been devoted. In the present volume, Jan Joosten gathers a number of pilot studies, published in various journals and collective volumes, shedding light on the Syriac Old Testament, New Testament, and the relation between them. A number of studies advance the claim that the Old Syriac and Peshitta gospels preserve echoes of an Aramaic gospel tradition that gives independent access to the earliest, oral traditions on the life and teaching of Jesus.