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This book is an investigation into two basic concepts of ancient pagan and Christian thought, namely activity and participation. It shows how activity in Christian thought is connected with the topic of participation: for the lower levels of being to participate in the higher means to receive the divine activity into their own ontological constitution. It is mainly a discussion of some important Church Fathers. Against a background of Aristotelian and Neoplatonist philosophy, the book discusses Gregory of Nyssa, Dionysius the Areopagite, Maximus the Confessor, and culminates with a chapter on Gregory Palamas before some conclusions are drawn. The concern of the author is to highlight how the Christians think energeia (i.e. activity or energy) is manifested as divine activity in the eternal constitution of the Trinity, the creation of the cosmos, the Incarnation of Christ, and in salvation understood as deification. Terms such as essence and energy are associated with the theology and spirituality of the fourteenth-century Byzantine thinker Gregory Palamas. One purpose of this book is to show how Palamas’ theology is in accordance with Greek patristic thinking, with its background in a definite trend in ancient pagan philosophy.

The works of Ambrosiaster, a Christian writing in Rome in the late 4th century, were influential on at the time and throughout the Middle Ages. This book starts by addressing the problem of the author's mysterious identity (which scholars have puzzled over for centuries) and places him in a broad historical and intellectual context. Later, it addresses Ambrosiaster's political theology, an idea which has been explored in other late Roman Christian writers but which has never been addressed in his works. The book also looks at how Ambrosiaster's attitudes to social and political order were formed on the basis of theological concepts and the interpretation of scripture, and shows that he espoused a rigid hierarchical and monarchical organization in the church, society, and the Roman empire. He also traced close connections between the Devil, characterized as a rebel against God, and the earthly tyrants and usurpers who followed his example.

The ancient Dormition and Assumption traditions, a remarkably diverse collection of narratives recounting the end of the Virgin Mary's life, first emerge into historical view from an uncertain past during the fifth and sixth centuries. Initially appearing in Syria, Palestine, and Egypt, these legends spread rapidly throughout the Christian world, resulting in over 60 different narratives from before the tenth century preserved in nine ancient languages. This study presents a detailed analysis of the earliest traditions of Mary's death, including the evidence of the earliest Marian liturgical traditions and related archaeological evidence as well as the numerous narrative sources. Most of the early narratives belong to one of several distinctive literary families, whose members bear evidence of close textual relations. Many previous scholars have attempted to arrange the different narrative types in a developmental typology, according to which the story of Mary's death was transformed to reflect various developments in early Christian Mariology. Nevertheless, evidence to support these theories is wanting, and the present state of our knowledge suggests that the narrative diversity of the early Dormition traditions arose from several independent ‘origins’ rather than through ordered evolution from a single original type. Likewise, scholars have often asserted a connection between the origin of the Dormition traditions and resistance to the council of Chalcedon, but the traditions themselves make this an extremely unlikely proposal. While most of the traditions cannot be dated much before the fifth century, a few of the narratives were almost certainly in composed by the third century, if not even earlier. These narratives in particular bear evidence of contact with gnostic Christianity. Several of the most important narratives are translated in appendices, most appearing in English for the first time.

Ellen Muehlberger explores the diverse and inventive ideas Christians held about angels in late antiquity, focusing especially on the fourth and fifth centuries. At that time, Christians were experimenting with new modes of piety, adopting long-standing forms of public authority to Christian leadership and advancing novel ways of cultivating both body and mind to further the progress of individual Christians. She argues that in practicing these new modes of piety, Christians developed new ways of thinking about angels. The first half of the book is a detailed exploration of the two most popular discourses about angels that developed in late antiquity: in one, developed by Christians cultivating certain kinds of ascetic practices, angels were one type of being among many in a shifting universe, and their primary purpose was to guard and to guide Christians; in the other, voiced by urban Christian leaders contesting with one another, angels were morally stable characters described in the emerging canon of Scripture, available to enable readers to render Scripture coherent with emerging theological positions. In the second half, Muehlberger shows how these two discourses influenced wider Christian culture. In detailed studies of popular biographies written in late antiquity, of the community standards of emerging monastic communities, and of the training programs developed to prepare Christians to participate in ritual, new ideas about angels shaped and directed the formation of those institutions that we think of as defining late antiquity.

Falling outside of the usual categories of Patristic Christological discourse, Augustine’s Christology remains a relatively neglected area of his thought. This study focuses on his understanding of the humanity of Christ as it emerged in dialogue with his anti-Pelagian conception of human freedom and Original Sin. By reinterpreting the Pelagian controversy as a Western continuation of the Origenist controversy before it, it argues that Augustine’s reading of Origen lay at the heart of his Christological response to Pelagianism. Augustine is, therefore, situated within the network of fourth- and fifth-century Western theologians concerned to defend Origen’s orthodoxy—and the orthodoxy of a broader Christian Platonism—against their opponents. Opening with a survey of scholarship in the areas of both Augustinian Christology and Augustine’s anti-Pelagianism, it proceeds by detailing Augustine’s engagement with the issues and personalities involved in both the Origenist and Pelagian controversies. Chapter 3 examines the importance of Augustine’s understanding of Christ ‘in the likeness of sinful flesh’ (Rom 8.3) within his anti-Pelagian works; Chapter 4 traces the dependence of this motif on Origen’s exegesis. The fifth chapter considers Augustine’s treatment of Christ’s soul in relation to his understanding of Apollinarianism. The study concludes by exploring Augustine’s handling of the origin of the soul, suggesting that the inconsistencies in his Christology can be explained by recourse to an Origenian framework, in which the soul of Christ remains sinless in the Incarnation because of its relationship to the eternal Word after the Fall of souls to embodiment

Presents a comprehensive account of sanctification and divinization in Cyril as set forth in his New Testament biblical commentaries. By establishing the importance of pneumatology in Cyril’s narrative of divine life and by showing the requirement for an ethical aspect of divinization grounded in the example of Christ himself, this study brings a corrective to certain readings of Cyril that tend to exaggerate the ‘somatic’ or ‘physicalistic’ character of his understanding of divinization, by arguing that Cyril correlates the somatic and pneumatic means of our union with Christ, and impressively integrates the ontological and ethical aspects of our sanctification and divinization. The final chapter offers brief sketches of Cyril in comparison with Theodore of Mopsuestia, Augustine, and Leo the Great, with the aim of gaining further clarity to the Christological debates of the fifth century, and a better grasp of the theological similarities and differences between the East and West.

This work explores St Thomas Aquinas’s metaphysics of creation. In doing so, it explores the thinking on creation of Aquinas’s predecessors, the nature of God as creator, the meaning of creation, how to conceive of the causality of creation, and the object, history, and purpose of creation. What emerges as a key unifying theme in Aquinas’s thinking in this regard is the complete and utter dependence of all things on God as the unique source of existence. This notion serves not only to advance Aquinas’s position beyond those of his predecessors but also to illuminate his treatments of creation across his works. The result is a unified account of Aquinas’s metaphysics of creation now available for the contemporary reader.

Through case studies of archaeological materials from local contexts, Archaeology and the Letters of Paul illuminates the social, political, economic, and religious lives of those whom the apostle Paul addressed. Roman Ephesos, a likely setting for the household of Philemon, provides evidence of the slave trade. An inscription from Galatia seeks to restrain traveling Roman officials, illuminating how the travels of Paul, Cephas, and others may have disrupted communities. At Philippi, a donation list from a Silvanus cult provides evidence of abundant giving amid economic limitations, paralleling practices of local Christ followers. In Corinth, a landscape of grief includes monuments and bones, a context that illumines Corinthian practices of baptism on behalf of the dead and the provocative idea that one could live “as if not” mourning. Rome and the Letter to the Romans are the grounds to investigate ideas of time and race not only in the first century, when we find an Egyptian obelisk inserted as a timepiece into Augustus’s mausoleum complex, but also of Mussolini’s new Rome. Thessalonikē demonstrates how letters, legend, and cult are invented out of a love for Paul, after his death. The book articulates a method for bringing together biblical texts with archaeological remains in order to reconstruct the lives of the many adelphoi—brothers and sisters—whom Paul and his co-writers address. It is informed by feminist historiography and gains inspiration from thinkers like Claudia Rankine, Judith Butler, Giorgio Agamben, Wendy Brown, and Katie Lofton.

This book examines the cult of the martyrs in the writings of the Cappadocian Fathers: Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus. Chapter 1 analyzes the complex rituals of the panegyris, the martyr festival, as a transformative event by which the faithful experience the martyr’s holiness. How they employ the martyrs in preaching, in organizational protocols, in Scriptural exegesis, and in their call to Christian morality all show their own profound devotion to martyr piety and their evangelical zeal in promoting the cult of the martyrs. Chapter 2 examines the Cappadocians’ deployment of rhetorical description, ekphrasis, to advance the cult of the martyrs ritually, spiritually, and materially. Gregory of Nyssa’s ekphrasis for St. Theodore incited the faithful to participate in ritual transformation. Such materiality is brought to bear in Nyssen’s other ekphrasis describing difficulties in building a martyrium. The chapter compares Nyssen’s martyrium to the extant ruins of the martyrium of St. Philip in Hierapolis, giving an imaginative glimpse at the spectacular structures the Cappadocians funded. Chapter 3 introduces the Cappadocians and their families through a discussion of the ways kinship occurred in fourth-century Cappadocia: marriage and birth, monasticism, and martyr piety. Kinship obligations provided the means for the Cappadocians to successfully claim certain martyrs as their ancestral kin and to turn some of their family members into martyrs within a few years of their deaths. Chapter 4 deals with the Cappadocians’ utilization, manipulation, and preaching about both genders in their martyr panegyrics that contrasts sharply with their articulation of gender in their family panegyrics.

How did people think about listening in the ancient world, and what evidence do we have of it in practice? The Christian faith came to the illiterate majority in the early Church through their ears. This proved problematic: the senses and the body had long been held in suspicion as all too temporal, mutable, and distracting. This book argues that despite profound ambivalence on these matters, in practice, the senses, and in particular the sense of hearing, were ultimately regarded as necessary — indeed salvific — constraints for fallen human beings. By examining early catechesis, preaching, and prayer, it demonstrates that what illiterate early Christians heard both formed their minds and souls and, above all, enabled them to become ‘literate’ listeners; able not only to grasp the rule of faith but also tacitly to follow the infinite variations on it which were played out in early Christian teaching, exegesis, and worship. It will become clear that listening to the faith was less a matter of rationally appropriating facts and more an art which needed to be constantly practiced: for what was heard could not be definitively fixed and pinned down, but was ultimately the Word of the unknowable, transcendent God. This word demanded of early Christian listeners a response — to attend to its echoes, recollect and represent it, stretch out towards it source, and in the process, be transformed by it.

This book is about the Holy Spirit, monks, and other Catholic theologians who lived around the Mediterranean in the 5^th and 6^th centuries. It makes three interconnected arguments. The first argument concerns scholarly readings of antiquity: there are developments in 5^th and 6^th century Latin pneumatology which we have overlooked. Theologians like John Cassian and Gregory the Great were engaged in a significant discussion of how the Holy Spirit works within Christian ascetics to reform their inner lives. Other theologians, like Leo the Great, participate to a lesser extent in a similar project. They applied pneumatology to theological anthropology. This book labels that development “ascetic pneumatology,” and tracks some of the schools of thought about the Holy Spirit we find in late antiquity. The second argument concerns the reception of Augustine in the two centuries immediately after his death: different people read Augustine differently. Augustine’s theology was known and understood to varying degrees in various regions. The book demonstrates significant engagements with Augustine’s theology as it was relevant to Pelagianism (evidenced in Prosper of Aquitaine), as it was relevant to Gallic Arians (evidenced with the Lérinian theologians), and as it was relevant to African Arians and certain questions posed of Nestorianism (evidenced with Fulgentius of Ruspe). Instead of attempting to rank various theologians as better and worse “Augustinians,” this book argues that there were different kinds of “Augustinianisms” even in the years immediately after Augustine. The third argument concerns Gregory the Great and his sources. Once we see that ascetic pneumatology was a strain of thought in this era and see that there are different kinds of Augustinianisms, we can see that Gregory depends on both Augustine and Cassian. The final chapters argue that Gregory uses Cassian’s ascetic pneumatology, and this allows Gregory’s synthesis Cassian and Augustine to stand in greater relief than it has before. The study begins with Cassian, ends with Gregory, and is attentive to Augustine throughout.

This book examines the ways in which Irenaeus and Clement understood what it means to be human. By exploring their theological perspectives through their writings, the author also offers a theological critique of the prevailing approach to the asceticism of Late Antiquity. For Irenaeus, asceticism is the expression of man living the life of God in all dimensions of the body, that which is most characteristically human and in the image of God. Human existence as a physical being includes sexuality as a permanent part of the framework within which males and females grow towards God. In contrast, Clement depicts asceticism as man's attempt at a godlike life to protect the rational element, that which is distinctively human and in the image of God, from any possible disturbance and threat, or from the vulnerability of dependency, especially of a physical or sexual nature. Here, human sexuality is strictly limited by the finality of procreation and abandoned in the resurrection.

This book explores anti-Chalcedonian asceticism in Palestine, an area that has so far been relatively neglected in academic studies. Anti-Chalcedonian asceticism in Palestine is significant because it was in Jerusalem in the middle of the 5th century that monks who opposed the Council of Chalcedon first attempted to establish a dissenting anti-Chalcedonian ecclesiastical hierarchy. The monk Peter the Iberian, in particular, was a key force in this project because of his high-level political connections to the members of the imperial court in Constantinople. The beginnings of anti-Chalcedonian history in Palestine constitute the fist tangible manifestation of the schism between the adherents and opponents of the Council of Chalcedon, a schism which endures until today. This study also offers a further contribution in the field work carried out on site in the Middle East, which traced the footsteps of Peter the Iberian and his followers into the regions of modern Israel, Palestine, Jordan, Lebanon, Turkey, and Sinai/Egypt.

The ascetic tracts of 7th century writer Isaac of Nineveh (Isaac the Syrian) provide a wealth of material to better understand early Christian asceticism. The study focuses on the role of the body in various ascetic techniques, such as fasting, vigils and prayer, and on the way the ascetic relates to the society. For Isaac, the ascetic is to function as something like an icon, an image that showed the world the reality of God's Kingdom already in this life, by clearly indicating the difference between God's ways and men's. The study reviews the scholarly discussion on asceticism and early monasticism of the last three decades, and then proceeds to analyse the texts of Isaac to reveal an emphasis on asceticism as a practice that is at the same time performative, transformative and bodily. This contrasts with the long‐established conception of asceticism as based on a negative view of the body. Isaac displays a profound understanding of the way body and soul are related, demonstrating how the body can be used to transform the personality of the ascetic, and to communicate the change to the world, without the use of words. By giving a thorough overview of Isaac's ascetic thinking, the study brings Isaac's fresh perspective to bear on an important, yet often overlooked, aspect of the Christian tradition, showing that asceticism is and important ecclesiological theme and that a theology of asceticism should be a political theology.