Charting the first six hundred years of the Christian movement, THE EARLY CHRISTIAN CENTURIES carries the reader from the world of second-temple Judaism to the Byzantine age, the rise of Islam, and the beginnings of medieval European polities.With a combination of rare tact and acuity, Philip Rousseau takes the measure of a generation of scholarship on early Christianity and the late Roman world. He stresses the importance of shifting historical consciousness, the continuity and development of ideas, and the urge for social respectability. Paying the greatest attention to the 'inner' components of Christian life, the resulting story captures fully the major figures: Paul, the gospel writers, the early 'apologists', and the great figures of the 'patristic' age, including the Cappadocian Fathers, Augustine and Gregory the Great.

This book focuses on a simple dynamic: the taking in hand of a heritage, the variety of changes induced within it, and the handing on of that legacy to new generations. Our contributors suggest, from different standpoints, that this dynamic represented the essence of 'late antiquity'. As Roman society, and the societies by which it was immediately bounded, continued to develop, through to the late sixth and early seventh centuries, the interplay between what needed to be treasured and what needed to be explored became increasingly self-conscious, versatile, and enriched. By the time formerly alien peoples had established their 'post-classical' polities, and Islam began to stir in the East, the novelties were more clearly seen, if not always welcomed; and one witnesses a stronger will to maintain the momentum of change, of a forward reach. At the same time, those in a position to play now the role of heirs were well able to appreciate how suited to their needs the 'Roman' past might be, but how, by taking it up in their turn, they were more securely defined and yet more creatively advantaged. 'Transformation' is a notion apposite to essays in honour of Peter Brown. 'The transformation of the classical heritage' is a theme to which he has devoted, and continues to devote, much energy. All the essays here in some way explore this notion of transformation; the late antique ability to turn the past to new uses, and to set its wealth of principle and insight to work in new settings. To begin, there is the very notion of what it meant to be 'Roman', and how that notion changed. Subsequent chapters suggest ways in which fundamental characteristics of Roman society were given new form, not least under the impact of a Christian polity. Augustine, naturally, finds his place; and here the emphasis is on the unfettered stance that he took in the face of more broadly held convictions - on miracles, for example, and the errors of the pagan past. The discussion then moves on to

This book focuses on a simple dynamic: the taking in hand of a heritage, the variety of changes induced within it, and the handing on of that legacy to new generations. Our contributors suggest, from different standpoints, that this dynamic represented the essence of 'late antiquity'. As Roman society, and the societies by which it was immediately bounded, continued to develop, through to the late sixth and early seventh centuries, the interplay between what needed to be treasured and what needed to be explored became increasingly self-conscious, versatile, and enriched. By the time formerly alien peoples had established their 'post-classical' polities, and Islam began to stir in the East, the novelties were more clearly seen, if not always welcomed; and one witnesses a stronger will to maintain the momentum of change, of a forward reach. At the same time, those in a position to play now the role of heirs were well able to appreciate how suited to their needs the 'Roman' past might be, but how, by taking it up in their turn, they were more securely defined and yet more creatively advantaged. 'Transformation' is a notion apposite to essays in honour of Peter Brown. 'The transformation of the classical heritage' is a theme to which he has devoted, and continues to devote, much energy. All the essays here in some way explore this notion of transformation; the late antique ability to turn the past to new uses, and to set its wealth of principle and insight to work in new settings. To begin, there is the very notion of what it meant to be 'Roman', and how that notion changed. Subsequent chapters suggest ways in which fundamental characteristics of Roman society were given new form, not least under the impact of a Christian polity. Augustine, naturally, finds his place; and here the emphasis is on the unfettered stance that he took in the face of more broadly held convictions - on miracles, for example, and the errors of the pagan past. The discussion then moves on to

A full survey of the first 600 years of Christian history, this is an examination of the earliest years of one of the world's most important religions.

The Early Christian Centuries carries the reader from the world of second-temple Judaism to the Byzantine age, the rise of Islam, and the beginnings of medieval European polities. Stressing the importance of shifting historical consciousness, the continuity and development of ideas, and the urge for social respectability, Rousseau gives the greatest attention to the 'inner' components of the Christian life: authority, worship, biblical interpretation, moral seriousness and spiritual idealism

As it developed an increasingly distinctive character of its own during the first six centuries of the common era, Christianity was constantly forced to reassess and adapt its relationship with the Jewish tradition. The process involved a number of preoccupations and challenges: the status of biblical and parabiblical texts (several of them already debatable in Jewish eyes), the nature and purposes of God, patterns of prayer (both personal and liturgical), ritual practices, ethical norms, the acquisition and exercise of religious authority, and the presentation of a religious "face" to the very different culture that surrounded and in many ways dominated both Christians and Jews. The essays in this volume were developed within that broad field of inquiry, and indeed make their contribution to it. For, among the many issues already mentioned, there was also that of persons. What was Christianity to do, not just with Adam or Noah, say, but with Abraham, David and Solomon, the great prophetic figures of Jewish history-and, of course, with Moses? As we move, chapter by chapter, across the early Christian centuries, we see Moses gradually changing in Christian eyes, and at the hands of Christian exegetes and theologians, until he becomes the philosopher par excellence, the forerunner of Plato, the archetype of the lawgiver, the model shepherd of the people of God-yet all on the basis of a scriptural record that Jews would still have been able to recognize. Written by a range of established scholars, younger and older, many of them highly distinguished, The Christian Moses will appeal to graduate and senior students, to those rooted in a range of disciplines-literary, historical, art historical, as well in theology and exegesis-and to everyone interested in Jewish-Christian relations in this early era.

Pachomius, who died in 346, has long been regarded as the "founder of monasticism." Available again, Philip Rousseau's careful reading of the available texts reveals that Pachomius's pioneering enterprise has been consistently misread in light of later monastic practices. Rousseau not only provides a fuller and more accurate portrait of this great teacher and spiritual director but also gives a new perspective on the development of monasticism. In a new preface Rousseau reviews the scholarly developments that have modified his views and emphases since the book was published. The result is to make Pachomius an even less assured pioneer, a man likely to have been more involved in the village and urban society of his time than previously thought.

The two centuries between a.d. 250 and a.d. 450 witnessed the creation of a distinctive Christian Greek culture in the eastern part of the Roman empire. This book focuses on the transition from ancient to Christian Hellenism as it was expressed in the biographical and panegyric literature of the period. The essays show how literary genres focusing on individual lives help to reveal this historical process. The contributors are leading scholars who bring several disciplines to bear on these texts: they are historians, theologians, classicists, and historians of religion. Together, the collection presents much new research and helps show Late Antiquity not only as an important transitional period but also as an era with an identity of its own.
Among the figures the biographical texts bring to life are Antony the Great, the charismatic desert father, and Basil of Caesarea, the influential church politician. Collectively the essays go beyond discussion of particular texts to consider such general topics as strategies of rhetoric and representation, the place of classical Greek culture in both pagan and Christian education, and what is meant by philosophy as a way of life.
"Greek Biography and Panegyric in Late Antiquity" will send readers back to many Late Antique texts with an enhanced appreciation of how these highly idiosyncratic works exhibit in concentrated form some of the most characteristic and widespread values, tensions, and literary strategies of their age.

In his Ascetics, Authority, and the Church in the Age of Jerome and Cassian, first published in 1978, Philip Rousseau presents a survey of asceticism in the western church until about 400, including a selective study of Jerome, and then, moving into the fifth century, a reading of Sulpicius and Cassian. Rousseau explores such societal changes as the eventual triumph of the coenobitic movement and its growing effect within the church, not least on the episcopate. He focuses primarily on the development among ascetics of a certain concept of spiritual authority; on the attraction of that concept for a wider audience; and on its enduring formulation within a literary tradition of great influence. For this second edition, Rousseau has supplied a new introduction, with extensive bibliographical references, that charts the ways in which scholarship on early Christian asceticism has developed since his compelling and influential original argument. For this second edition, Rousseau has supplied a new introduction with extensive bibliographical references in which he charts the ways in which scholarship on early Christian asceticism has developed since his compelling and influential original argument.

Basil of Caesarea is thought of most often as an opponent of heresy and a pioneer of monastic life in the eastern church. In this biographical study, however, controversy is no longer seen as the central preoccupation of his life, nor are his ascetic initiatives viewed as separable from his pastoral concern for all Christians. Basil's letters, sermons, and theological treatises, together with the testimonies of his relatives and friends, reveal a man beset by doubt. He demanded loyalty, but gave it also, and made it a central feature of his church. In Rousseau's portrait, Basil's understanding of human nature emerges as his major legacy.

Basil of Caesarea is thought of most often as an opponent of heresy and a pioneer of monastic life in the eastern church. In this biographical study, however, controversy is no longer seen as the central preoccupation of his life, nor are his ascetic initiatives viewed as separable from his pastoral concern for all Christians. Basil's letters, sermons, and theological treatises, together with the testimonies of his relatives and friends, reveal a man beset by doubt. He demanded loyalty, but gave it also, and made it a central feature of his church. In Rousseau's portrait, Basil's understanding of human nature emerges as his major legacy.