This study contextualizes the achievement of a strategically crucial figure in Byzantium's turbulent seventh century, the monk and theologian Maximus the Confessor (580-662). Building on newer biographical research and a growing international body of scholarship, as well as on fresh examination of his diverse literary corpus, Paul Blowers develops a profile integrating the two principal initiatives of Maximus's career: first, his reinterpretation of the christocentric economy of creation and salvation as a framework for expounding the spiritual and ascetical life of monastic and non-monastic Christians; and second, his intensifying public involvement in the last phase of the ancient christological debates, the monothelete controversy, wherein Maximus helped lead an East-West coalition against Byzantine imperial attempts doctrinally to limit Jesus Christ to a single (divine) activity and will devoid of properly human volition. Blowers identifies what he terms Maximus's "cosmo-politeian" worldview, a contemplative and ascetical vision of the participation of all created beings in the novel politeia, or reordered existence, inaugurated by Christ's "new theandric energy". Maximus ultimately insinuated his teaching on the christoformity and cruciformity of the human vocation with his rigorous explication of the precise constitution of Christ's own composite person. In outlining this cosmo-politeian theory, Blowers additionally sets forth a "theo-dramatic" reading of Maximus, inspired by Hans Urs von Balthasar, which depicts the motion of creation and history according to the christocentric "plot" or interplay of divine and creaturely freedoms. Blowers also amplifies how Maximus's cumulative achievement challenged imperial ideology in the seventh century-the repercussions of which cost him his life-and how it generated multiple recontextualizations in the later history of theology.

A genuine renaissance is presently underway in the study of biblical interpretation and biblical culture in the early Christian age. The profundity and complexity of the early Christians engagement with Holy Scripture, in theology, in ecclesial and liturgical life, in ethics, and in ascetic and devotional life, are providing a rich resource for contemporary discussions of the Bible's ongoing "afterlife" within ecumenical Christian communities and contexts.

The Bible in Greek Christian Antiquity is a collection of wide-ranging essays on the influence of the Bible in numerous and varied aspects of the life of the Greek-speaking churches during the first four centuries. Essays appear under the general themes of (I) The Bible as a Foundation of Christianity; (II) The Bible in Use among the Greek Church Fathers; (III) The Bible in Early Christian Doctrinal Controversy; (IV) The Bible and Religious Devotion in the Early Greek Church. Individual essays probe topics as diverse as the use of the Bible in early Christian preaching and catechesis, appeals to Scripture in the conflicts between Jews and Christians, pagan use of Scripture against the Church, and the Bible's influence in early Christian art, martyrology, liturgical reading, pilgrimage to the Holy Land, and ascetical life.

Much of the volume constitutes a translation, revision, and adaptation of essays originally presented in the French volume Le monde grec ancien et la Bible (1984), Volume 1 of the series Bible de Tousles Temps. Four new studies appear, however, including an introductory essay on Origen of Alexandria as a guide to the biblical reader, and two essays on the biblical culture of early Eastern Christianmonasticism.

The Bible in Greek Christian Antiquity comes as an international project, the work of French, Swiss, Australian, and now Canadian and American scholars. It will be useful to students of early Christianity and the history of biblical interpretation, and will also serve as a useful introduction to the many dimensions of the reception of the Bible in the early Church.

The theology of creation interconnected with virtually every aspect of early Christian thought, from Trinitarian doctrine to salvation to ethics. Paul M. Blowers provides an advanced introduction to the multiplex relation between Creator and creation as an object both of theological construction and religious devotion in the early church. While revisiting the polemical dimension of Christian responses to Greco-Roman philosophical cosmology and heterodox Gnostic and Marcionite traditions on the origin, constitution, and destiny of the cosmos, Blowers focuses more substantially on the positive role of patristic theological interpretation of Genesis and other biblical creation texts in eliciting Christian perspectives on the multifaceted relation between Creator and creation. Greek, Syriac, and Latin patristic commentators, Blowers argues, were ultimately motivated less by purely cosmological concerns than by the urge to depict creation as the enduring creative and redemptive strategy of the Trinity. The 'drama of the divine economy', which Blowers discerns in patristic theology and piety, unfolded how the Creator invested the 'end' of the world already in its beginning, and thereupon worked through the concrete actions of Jesus Christ and the Holy Spirit to realize a new creation.

This study contextualizes the achievement of a strategically crucial figure in Byzantium's turbulent seventh century, the monk and theologian Maximus the Confessor (580-662). Building on newer biographical research and a growing international body of scholarship, as well as on fresh examination of his diverse literary corpus, Paul Blowers develops a profile integrating the two principal initiatives of Maximus's career: first, his reinterpretation of the christocentric economy of creation and salvation as a framework for expounding the spiritual and ascetical life of monastic and non-monastic Christians; and second, his intensifying public involvement in the last phase of the ancient christological debates, the monothelete controversy, wherein Maximus helped lead an East-West coalition against Byzantine imperial attempts doctrinally to limit Jesus Christ to a single (divine) activity and will devoid of properly human volition. Blowers identifies what he terms Maximus's "cosmo-politeian" worldview, a contemplative and ascetical vision of the participation of all created beings in the novel politeia, or reordered existence, inaugurated by Christ's "new theandric energy". Maximus ultimately insinuated his teaching on the christoformity and cruciformity of the human vocation with his rigorous explication of the precise constitution of Christ's own composite person. In outlining this cosmo-politeian theory, Blowers additionally sets forth a "theo-dramatic" reading of Maximus, inspired by Hans Urs von Balthasar, which depicts the motion of creation and history according to the christocentric "plot" or interplay of divine and creaturely freedoms. Blowers also amplifies how Maximus's cumulative achievement challenged imperial ideology in the seventh century-the repercussions of which cost him his life-and how it generated multiple recontextualizations in the later history of theology.

The Word made flesh is manifested in the lives of those dedicated to his proclamation. The Power of Patristic Preaching: The Word in Our Flesh presents seven early preachers who show, by life and speech, the divine Word's power at work in weak human life. The book is inspired by this question preached by Origen, "For what does it profit if I should say that Jesus has come in that flesh alone which he received from Mary and I should not show also that he has come in this flesh of mine?" In seven chapters, The Power of Patristic Preaching studies the exemplars of Origen for holiness, Ephrem for the humility of repentance, Gregory of Nazianzus for purification and faith, John Chrysostom for the hope of salvation, Augustine for love, Leo the Great for love of the poor and the weak, and Gregory the Great for accepting our own weakness. With an emphasis on the incarnation, deification through the virtues, and proclamation, The Power of Patristic Preaching serves as a resource for those dedicated to the ministry of the Word (clerical, religious, and lay), and as a text for students of early Christian theology and practices. A Catholic work for a broad ecumenical audience, the book gives a cry from the heart in a suffering Church traveling through a world that is passing away.

Despite the pervasive early Christian repudiation of pagan theatrical art, especially prior to Constantine, this monograph demonstrates the increasing attention of late-ancient Christian authors to the genre of tragedy as a basis to explore the complexities of human finitude, suffering, and mortality in relation to the wisdom, justice, and providence of God. The book argues that various Christian writers, particularly in the post-Constantinian era, were keenly devoted to the mimesis, or imaginative re-presentation, of the tragic dimension of creaturely existence more than with simply mimicking the poetics of the classical Greek and Roman tragedians. It analyses a whole array of hermeneutical, literary, and rhetorical manifestations of "tragical mimesis" in early Christian writing, which, capitalizing on the elements of tragedy already perceptible in biblical revelation, aspired to deepen and edify Christian engagement with multiform evil and with the extreme vicissitudes of historical existence. Early Christian tragical mimetics included not only interpreting (and often amplifying) the Bible's own tragedies for contemporary audiences, but also developing models of the Christian self as a tragic self, revamping the Christian moral conscience as a tragical conscience, and cultivating a distinctively Christian tragical pathos. The study culminates in an extended consideration of the theological intelligence and accountability of "tragical vision" and tragical mimesis in early Christian literary culture, and the unique role of the theological virtue of hope in its repertoire of tragical emotions.

The Bible was the essence of virtually every aspect of the life of the early churches. The Oxford Handbook of Early Christian Biblical Interpretation explores a wide array of themes related to the reception, canonization, interpretation, uses, and legacies of the Bible in early Christianity. Each section contains overviews and cutting-edge scholarship that expands understanding of the field. Part One examines the material text transmitted, translated, and invested with authority, and the very conceptualization of sacred Scripture as God's word for the church. Part Two looks at the culture and disciplines or science of interpretation in representative exegetical traditions. Part Three addresses the diverse literary and non-literary modes of interpretation, while Part Four canvasses the communal background and foreground of early Christian interpretation, where the Bible was paramount in shaping normative Christian identity. Part Five assesses the determinative role of the Bible in major developments and theological controversies in the life of the churches. Part Six returns to interpretation proper and samples how certain abiding motifs from within scriptural revelation were treated by major Christian expositors. The overall history of biblical interpretation has itself now become the subject of a growing scholarship and the final part skilfully examines how early Christian exegesis was retrieved and critically evaluated in later periods of church history. Taken together, the chapters provide nuanced paths of introduction for students and scholars from a wide spectrum of academic fields, including classics, biblical studies, the general history of interpretation, the social and cultural history of late ancient and early medieval Christianity, historical theology, and systematic and contextual theology. Readers will be oriented to the major resources for, and issues in, the critical study of early Christian biblical interpretation.

The Bible was the essence of virtually every aspect of the life of the early churches. The Oxford Handbook of Early Christian Biblical Interpretation explores a wide array of themes related to the reception, canonization, interpretation, uses, and legacies of the Bible in early Christianity. Each section contains overviews and cutting-edge scholarship that expands understanding of the field. Part One examines the material text transmitted, translated, and invested with authority, and the very conceptualization of sacred Scripture as God's word for the church. Part Two looks at the culture and disciplines or science of interpretation in representative exegetical traditions. Part Three addresses the diverse literary and non-literary modes of interpretation, while Part Four canvasses the communal background and foreground of early Christian interpretation, where the Bible was paramount in shaping normative Christian identity. Part Five assesses the determinative role of the Bible in major developments and theological controversies in the life of the churches. Part Six returns to interpretation proper and samples how certain abiding motifs from within scriptural revelation were treated by major Christian expositors. The overall history of biblical interpretation has itself now become the subject of a growing scholarship and the final part skilfully examines how early Christian exegesis was retrieved and critically evaluated in later periods of church history. Taken together, the chapters provide nuanced paths of introduction for students and scholars from a wide spectrum of academic fields, including classics, biblical studies, the general history of interpretation, the social and cultural history of late ancient and early medieval Christianity, historical theology, and systematic and contextual theology. Readers will be oriented to the major resources for, and issues in, the critical study of early Christian biblical interpretation.

With roots in British and American endeavors to restore apostolic Christianity, the Stone-Campbell Movement drew its inspiration from the independent efforts of nineteenth-century religious reformers Barton W. Stone and the father-son team of Thomas and Alexander Campbell. The union of these two movements in the 1830s and the growth of the new body thrust it into a place of significance in early nineteenth-century America, and it quickly spread to other parts of the English-speaking world. From its beginnings the Movement has developed into one of the most vital and diverse Christian traditions in the world. Today it encompasses three major American communions -- Churches of Christ, the Christian Church (Disciples of Christ), and Christian Churches/Churches of Christ -- as well as united churches in several other countries. Over ten years in the making, The Encyclopedia of the Stone-Campbell Movement offers for the first time a sweeping historical and theological treatment of this complex, vibrant global communion. Written by more than 300 contributors, this major reference work contains over 700 original articles covering all of the significant individuals, events, places, and theological tenets that have shaped the Movement. Much more than simply a historical dictionary, this volume also constitutes an interpretive work reflecting historical consensus among Stone-Campbell scholars, even as it attempts to present a fair, representative picture of the rich heritage that is the Stone-Campbell Movement. Scores of photographs and illustrations (many quite rare) enrich and enliven the text, and an extensive, carefully prepared index facilitates ready access to important information throughout the volume. The Encyclopedia of the Stone-Campbell Movement -- a standard reference work for religious, academic, public, and personal libraries everywhere. Features of this encyclopedia: Presents over 700 articles on the people, events, churches, and beliefs that comprise the Stone-Campbell traditionProvides cutting-edge commentary on current topics of discussion as well as basic historical knowledgeWritten by more than 300 scholars from across the Stone-Campbell MovementEnlivened with photographs and illustrations (some quite rare) from around the worldIncludes an extensive index for rapid reference

Salvation through Temptation describes the development of predominant Greek and Latin Christian conceptions of temptation and of the work of Christ to heal and restore humankind in the context of that temptation, focusing on Maximus the Confessor and Thomas Aquinas as well-developed examples of Greek and Latin thought on these matters. Maximus and Thomas represent two trajectories concerning the woundedness of human emotionality in the wake of the primordial human sin. Heidgerken argues that Maximus stands in essential continuity with earlier Greek ascetic theology, which conceives of the weakness of fallen humankind in demonological categories, so that the Pauline law of sin is bound to external demonic agents that act upon the human mind through thoughts, desires, and sensory impressions. For Thomas, on the other hand, this wound consists primarily of an internal disordering of the faculties that results from the withdrawal of original grace: concupiscence or the fomes peccati. Yet even in this framework, the devil plays a significant role in Thomas's account of postlapsarian temptation. On the basis of these differing frameworks for human temptation, Heidgerken demonstrates the centrality of Christ's exemplarity in the Greek account and the centrality of Christ's moral perfections in the Latin account. As a consequence of these emphases, the Greek tradition of Maximus places distinct limits on the ability of human emotionality (even that of Christ) to be perfected in this life, whereas Thomas's approach allows Christ to completely embody a perfected form of human emotionality in his earthly life. Reciprocally, Thomas's account of Christ's moral perfections and virtue places distinct limits on his affirmation of Christ's experience of postlapsarian temptation, whereas Maximus's account allows for Christ to experience interior forms of temptation that more closely mirror the concrete moral experiences and circumstances of fallen human beings. Salvation through Temptation recommends a retrieval of early ascetic theology and demonology as the best contemporary systematic and ecumenically-viable approach to Christ's temptation and victory over the devil.

Maximus the Confessor (580-662) is recognized by historians of Christian thought for his contributions to philosophical theology in the Eastern Christian tradition. His second largest work, the Quaestiones ad Thalassium, is a collection of his responses to a wide variety of questions on problematic or obscure scriptural texts that his friend the Libyan monk Thalassius had posed to him. Earlier studies of Maximus's theology have used and cited the Quaestiones ad Thalassium as a source, but this book is the first specialized study of this comprehensive work in its own right. Paul M. Blowers examines Maximus's role as an expositor of scripture and spiritual father in the Byzantine monastic tradition, illuminating the relationship between Maximus the philosopher-theologian and Maximus the monastic pedagogue. The first two chapters break new ground in exploring the genre, history, and monastic context of the Quaestiones ad Thalassium. The book then outlines Maximus's hermeneutical theology and exegetical methodology as shaped within his larger system of thought. Translated excerpts from the Quaestiones ad Thalassium are interwoven into this study to give the reader greater access to Maximus's own discourses.