Preaching's Preacher's Guide to the Best Bible Reference Eusebius of Caesarea (ca. 260--ca. 340), one of the early church's great polymaths, produced significant works as a historian (Ecclesiastical History), geographer (Onomasticon), philologist, exegete (commentaries on the Psalms and Isaiah), apologist (Preparation for and Demonstration of the Gospel) and theologian. His Commentary on Isaiah is one of his major exegetical works and the earliest extant Christian commentary on the great prophet. Geographically situated between Alexandria and Antioch, Eusebius approached the text giving notable attention to historical detail and possible allegorical interpretation. But above all, employing the anologia fidei, he drew his readers' attention to other passages of Scripture that share a common vocabulary and theological themes, thus allowing Scripture to interpret Scripture. Here, for the first time in English, Jonathan Armstrong provides readers with a highly serviceable translation of Eusebius's notably difficult Greek text, along with a helpful introduction and notes. Ancient Christian Texts are new English translations of full-length commentaries or sermon series from ancient Christian authors that allow you to study key writings of the early church fathers in a fresh way.

The Gospel of John was beloved by the early church, much as it is today, for its spiritual insight and clear declaration of Jesus' divinity. Clement of Alexandria indeed declared it the "spiritual Gospel." Early disputers with heretics such as Cerinthus and the Ebionites drew upon the Gospel of John to refute their heretical notions and uphold the full deity of Christ, and this Gospel more than any other was central to the trinitarian and christological debates of the fourth and fifth centuries. At the same time, the Gospel of John was also thought to be the most chronological, and even to this day is the source of our sense of Jesus' having a three-year ministry. And John Chrysostom's Homilies on John, perhaps more than any other commentary, emphasize Christ's humanity and condescension toward the human race. In addition to the serial homilies of John Chrysostom, readers of this volume will find selections from those of Origen, Theodore of Mopsuestia, Cyril of Alexandria and Augustine. These commentaries are supplemented with homiletic material from Gregory the Great, Peter Chrysologus, Caesarius, Amphilochius, Basil the Great and Basil of Seleucia among others. Liturgical selections derive from Ephrem the Syrian, Ambrose and Romanos the Melodist, which are further supplemented with doctrinal material from Athanasius, the Cappodocians, Hilary and Ambrose. This rich tradition, some of which is here translated for the first time, offers a vast treasure out of which today's scribes trained for the kingdom may bring forth that which is new and what is old.

The Gospel of John was beloved by the early church, much as it is today, for its spiritual insight and clear declaration of Jesus' divinity. Clement of Alexandria indeed declared it the "spiritual Gospel." Early disputers with heretics such as Cerinthus and the Ebionites drew on the Gospel of John to refute their heretical notions and uphold the full deity of Christ, and this Gospel more than any other was central to the trinitarian and christological debates of the fourth and fifth centuries. At the same time, the Gospel of John was also thought to be the most chronological, and even to this day it is the source of our sense of Jesus' having a three-year ministry. And John Chrysostom's Homilies on John, perhaps more than any other commentary, emphasize Christ's humanity and condescension toward the human race. In addition to the serial homilies of John Chrysostom, readers of this Ancient Christian Commentary on Scripture volume will find selections from Origen, Theodore of Mopsuestia, Cyril of Alexandria, and Augustine. These commentaries are supplemented with homiletic material from Gregory the Great, Peter Chrysologus, Caesarius, Amphilochius, Basil the Great, and Basil of Seleucia, among others. Liturgical selections derive from Ephrem the Syrian, Ambrose and Romanos the Melodist, which are further supplemented with doctrinal material from Athanasius, the Cappodocians, Hilary, and Ambrose. This rich tradition, some of which is here translated for the first time, offers a vast treasure out of which today's scribes trained for the kingdom may bring forth that which is new and what is old.

Cyril of Alexandria (ca. 378-444), one of the most brilliant representatives of the Alexandrian theological tradition, is best known for championing the term Theotokos (God-bearer) in opposition to Nestorius of Constantinople. Cyril's great Commentary on John, offered here in the Ancient Christian Texts series in two volumes, predates the Nestorian controversy and focuses its theological firepower against Arianism. The commentary, addressed to catechists, displays Cyril's breathtaking mastery of the full content of the Bible and his painstaking attention to detail as he offers practical teaching for the faithful on the cosmic story of God's salvation. David R. Maxwell provides readers with the first completely fresh English translation of the text since the nineteenth century. It rests on Pusey's critical edition of the Greek text and displays Cyril's profound theological interpretation of Scripture and his appeal to the patristic tradition that preceded him. Today's readers will find the commentary an indispensable tool for understanding Cyril's approach to Scripture. Ancient Christian Texts are new English translations of full-length commentaries or sermon series from ancient Christian authors that allow you to study key writings of the early church fathers in a fresh way.

Theodore of Mopsuestia, born in Antioch (c. 350) and a disciple of Diodore of Tarsus, serves as one of the most important exemplars of Antiochene exegesis of his generation. Committed to literal, linguistic, grammatical and historical interpretation, he eschewed allegorical explanations that could not be supported from the text, though he was not averse to typological interpretations of Old Testament texts that were supported by the New. Regrettably, Theodore was dragged posthumously into the Nestorian controversy, and his works were condemned by the Three Chapters and the Council of Constantinople in 553. As a result many of his theological and exegetical works were lost or destroyed. The original Greek version of his Commentary on the Gospel of John remains only in fragments. This new English translation is based on an early complete Syriac translation dated A.D. 460-465, within forty years of Theodore?s death in 428. While charges of heterodoxy against Theodore may not be entirely justified, there remains an apparent dualism in his Christology that should be critically viewed in light of the later Chalcedonian formula. With this caution, there still remains much that is valuable for contemporary readers, whether preachers, students or lay people interested in the early church's understanding of the Gospel of John. Here for the first time is a complete English translation of this valuable work, ably translated by Marco Conti and edited by Joel C. Elowsky. Ancient Christian Texts is a series of new translations, most of which are here presented in English for the first time. The series provides contemporary readers with the resources they need to study for themselves the key writings of the early church. The texts represented in the series are full-length commentaries or sermon series based on biblical books or extended scriptural passages. Ancient Christian Texts are new English translations of full-length commentaries or sermon series from ancient Christian authors that allow you to study key writings of the early church fathers in a fresh way.

The Gospel of John was beloved by the early church, much as it is today, for its spiritual insight and clear declaration of Jesus' divinity. Clement of Alexandria indeed declared it the "spiritual Gospel." Early disputers with heretics such as Cerinthus and the Ebionites drew upon the Gospel of John to refute their heretical notions and uphold the full deity of Christ. This Gospel more than any other was central to the trinitarian and christological debates of the fourth and fifth centuries. At the same time, the Gospel of John was also thought to be the most chronological, and even to this day is the source of our sense of Jesus' having a three-year ministry. And John Chrysostom's Homilies on John,, perhaps more than any other commentary, emphasizes Christ's humanity and condescension toward the human race. In addition to the serial homilies of John Chrysostom, readers of this volume of the Ancient Christian Commentary on Scripture (ACCS) will find selections from those of Origen, Theodore of Mopsuestia, Cyril of Alexandria and Augustine. These commentaries are supplemented with homiletic material from Gregory the Great, Peter Chrysologus, Caesarius, Amphilochius, Basil the Great and Basil of Seleucia among others. Liturgical selections derive from Ephraim the Syrian, Ambrose and Romanos the Melodist, which are further supplemented with doctrinal material from Athanasius, the Cappodocians, Hilary and Ambrose. This rich tradition, some of which is here translated for the first time, offers a vast treasure out of which today's scribes trained for the kingdom may bring forth that which is new and what is old. Edited by Joel C. Elowsky.

Cyril of Alexandria (ca. 378-444), one of the most brilliant representatives of the Alexandrian theological tradition, is best known for championing the term Theotokos (God-bearer) in opposition to Nestorius of Constantinople. Cyril's great Commentary on John, offered here in the Ancient Christian Text series in two volumes, predates the Nestorian controversy, however, and focuses its theological fire power against Arianism. The commentary, which is addressed to catechists, displays Cyril's breath-taking mastery of the full content of the Bible and his painstaking attention to detail as he seeks to offer practical teaching on the cosmic story of God's salvation. David Maxwell provides readers with the first complete English translation of the text since the nineteenth century. It rests on Pusey's critical edition of the Greek text and puts on display Cyril's theological interpretation of Scripture and his appeal to the patristic tradition that preceded him. Today's readers will find the commentary an indispensable tool for understanding Cyril's approach to Scripture. Ancient Christian Texts are new English translations of full-length commentaries or sermon series from ancient Christian authors that allow you to study key writings of the early church fathers in a fresh way.

"The Spirit blows where it pleases," Jesus said to Nicodemus. "You hear its sound but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit." The Spirit, like the wind, is hard to pin down. Any discussion of the Spirit is fraught with the difficulty of speaking about something or someone who defies definition and who purposely averts attention from himself toward someone else. So it is with the Spirit. And so it is with the church's reception of and conversation about the Spirit, even in its early centuries. It is hard to pin down, and the church's voice on the Spirit has been about as loud as the whisper of the wind that indicates the Spirit's presence. The church's teaching on the Holy Spirit is perhaps what Nicolas Berdayev has called "the last unexplored theological frontier." In these latter days of the church, this "final frontier" is receiving increasing attention. The rise of the Pentecostal movement, the engaged witness of the Orthodox churches, which have historically been more sensitive to the role of the Spirit, coupled with the fact that people in general are looking for a deeper and more relational faith, perhaps help explain in part the increased attention the Spirit is getting. It is appropriate then that the base camp of this exploration be established in the early understanding of the church on these matters. Following the outline of the succinct third article of the Nicene Creed, Joel Elowsky opens up to us vistas of the Holy Spirit with expertly selected passages from ancient Christian writings. This portion of the Creed, apart from thefilioque, is largely uncontroversial. The full deity of the Spirit is highlighted not so much by theological definition as by the emphasis on worship and action. While the Creed itself does not speak directly of the work of the Spirit in justification, sanctification and the like, the early church theologians nevertheless had much to say on these issues. Here we see clearly how the Spirit is "giver of life."