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The task of the early Christian apologists was fundamentally one of constructing, maintaining, and manipulating the identities of Christianity and its rivals — Greeks, Jews, Romans, and others. Eusebius of Caesarea’s Praeparatio Evangelica, written in the early part of the 4th century, is the most comprehensive and sustained attempt in early apologetic literature to represent Christian, Greek, and Jewish ethnic identity as the basis for its defence of Christianity. This book traces the manipulations of ethnicity in Eusebius’ Praeparatio and highlights the implications of such ethnic argumentation for the understanding of Christian-Jewish and Christian-Greek relations, as well as the limits of modern notions of ‘religion’ to early Christian identity. Christianity is seen as a new nation (ethnos) — and at the same time a restoration of the oldest nation, that of the Hebrews — and is distinguished from the other nations of the Greeks, Phoenicians, Egyptians, Jews, and Romans who are all shown to possess inferior ethnic identities. Eusebius’ apologetic argument rests not on a defence of Christian doctrine or belief, but upon a vision of the ancient ethnic landscape, which manipulates national histories and boundaries so as to elevate Christians (as Hebrews) to a level of superiority in their national character and antiquity.

Though understandably overshadowed by Augustine’s preeminence in the West, Ambrose is a doctor of the Catholic Church and an important patristic authority for the Middle Ages and Reformation, especially in moral theology. Christian Grace and Pagan Virtue argues that Ambrose of Milan’s theological commitments, particularly his understanding of the Christian’s participation in God’s saving economy through baptism, are foundational for his virtue theory laid out in his catechetical and other pastoral writings. While he holds a high regard for classical and Hellenistic views of virtue, Ambrose insists that the Christian is able to attain the highest ideal of virtue taught by Plato, Aristotle, and the Stoics. This is possible because the Christian has received the transformative grace of baptism that allows the Christian to participate in the new creation inaugurated by Christ’s incarnation, death, and resurrection. This book explores Ambrose’s understanding of this grace and how it frees the Christian to live the virtuous life. The argument is laid out in two parts. In Part I, the book examines Ambrose’s understanding of human nature and the effects of sin upon that nature. Central to this Part is the question of Ambrose’s understanding of the right relationship of soul and body as presented in Ambrose’s repeated appeal to Paul’s words, “Who will deliver me from this body of death?” (Rom. 7:24). Part II lays out Ambrose’s account of baptism as the sacrament of justification and regeneration (sacramental and proleptic participation in the renewal of human nature in the resurrection). Ultimately, Ambrose’s account of the efficacy of baptism rests upon his Christology and pneumatology. The final chapters explain how Ambrose’s accounts of Christ and the Holy Spirit are foundational to his view of the grace that liberates the soul from the corruption of concupiscence.

In 1993, when Yasser Arafat and Yitzhak Rabin sealed the Oslo peace agreement, it was heralded as the beginning of a new era in the Middle East peace process. Instead, violence on both sides has continued to plague the region. The brutal facts on the ground have called into question the style of diplomacy that saw its greatest triumph with the Oslo Accords. This book asserts that the failure of the peace process stems in large part from its complete neglect of cultural and religious factors; attempted solutions have ignored the basic needs and values of average people. The author argues for a far greater integration of the religious communities of the region into peace‐building efforts. Drawing on his own personal experience with religion‐based peace initiatives in Israel and Palestine, he writes of the individuals and groups that are already attempting such reconciliations. He offers a detailed prescription for future negotiations using methods specifically designed to undermine the appeal of religious extremists by subtly incorporating religious values and symbols into the procedures of official and unofficial diplomacy, believing that a combination of secular and religious methods of peacemaking will yield a rich and creative model for conflict resolution. Any effort at peacemaking that fails to take into account the deep religious feelings of Muslims, Jews, and Christians is destined to fail. Only by including religion in the peace process can we move past fragile and superficial agreements and toward a deep and lasting solution. The book is arranged in two parts – Analysis, and Practical applications.

The Third Reich met its end in the spring of 1945 in an unparalleled wave of suicides. Hitler, Goebbels, Bormann, Himmler and later Göring all killed themselves. These deaths represent only the tip of an iceberg of a massive wave of suicides that also touched upon ordinary lives. As this suicide epidemic has no historical precedent or parallel, it can tell us much about the Third Reich's peculiar self-destructiveness and the depths of Nazi fanaticism. The book looks at the suicides of both Nazis and ordinary people in Germany between 1918 and 1945, from the end of World War I until the end of World War II, including the mass suicides of German Jews during the Holocaust. It shows how suicides among different population groups, including supporters, opponents, and victims of the regime, responded to the social, cultural, economic and, political context of the time. The book also analyses changes and continuities in individual and societal responses to suicide over time, especially with regard to the Weimar Republic and the post-1945 era.