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Ambrosiaster ("Star of Ambrose") is the name given to the anonymous author of the earliest complete Latin commentary on the thirteen epistles of Paul. The commentaries were thought to have been written by Ambrose throughout the Middle Ages, but their authorship was challenged by Erasmus, whose arguments have proved decisive.Here for the first time Ambrosiasters commentaries on Romans and the Corinthian correspondence are made available in English translation, ably translated and edited by Gerald L. Bray.The commentaries, which serve as important witnesses to pre-Vulgate Latin versions of Pauls epistles, are noteworthy in other respects as well. Ambrosiaster was a careful and thoughtful interpreter, with little use for allegory, though he employed typology judiciously. Writing during the pontificate of Damasus (366-384), he is a witness to Nicene orthodoxy and frequently comments on themes related to the Trinity, the consubstantiality of the Son, the problem of the unbelief of the Jews and the nature of human sinfulness. He had a keen eye for moral issues and often offers comments that reflect his knowledge of how the church had changed from the time of the apostles to his own day.This commentary offers a rich repository of insight into the thinking of pre-Reformation church leaders for the leaders and teachers of the church today.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.

Jerome (c. 347-419), one of the Wests four doctors of the church, was recognized early on as one of the churchs foremost translators, commentators and advocates of Christian asceticism. Skilled in Hebrew and Greek in addition to his native Latin, he was thoroughly familiar with Jewish traditions and brought them to bear on his understanding of the Old Testament. In 405 Jerome completed his Latin translation of the Old Testament, based on the Hebrew text, and not long afterward began to work on commentaries devoted to the major prophets--Daniel (407), Isaiah (408-410), Ezekiel (410-414), culminating with Jeremiah but reaching only through chapter 32 before his death in 419.Throughout the commentary Jerome displays his familiarity with both Hebrew and Greek texts of Jeremiah, often establishing the literal meaning through the Hebrew text and offering a spiritual interpretation that draws on the Septuagint. He frequently interacts with other translations known from Origens Hexapla. Jeromes extensive education in the classics and Jewish tradition as well as in both Antiochene and Alexandrian exegesis shine through the commentary at every point. Here for the first time Michael Graves supplies readers with a highly readable translation in English, useful textual notes and a helpful introduction.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.

In the translators introduction to this volume, James Kellerman relates the following story:As Thomas Aquinas was approaching Paris, a fellow traveler pointed out the lovely buildings gracing that city. Aquinas was impressed, to be sure, but he sighed and stated that he would rather have the complete Incomplete Commentary on Matthew than to be mayor of Paris itself.Thomass affection for the work attests its great popularity during the Middle Ages, despite its significant missing parts--everything beyond the end of Matthew 25, with further gaps of Matthew 8:11--10:15 and 13:14--18:35. Although there are gaps, what remains is quite lengthy, so much so that we offer the work in two volumes, comprising fifty-four homilies.While the early-fifth-century author displays a few Arian propensities in a handful of passages, for the most part the commentary is moral in nature and therefore orthodox and generic. The unknown author, who for several centuries was thought to be John Chrysostom, follows the allegorizing method of the Alexandrians, but not by overlooking the literal meaning. His passion, above all, is to set forth the meaning of Matthews Gospel for his readers.Here, for the first time, this ancient work is made available in English, ably translated by James A. Kellerman and edited by Thomas C. Oden.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 Eastern church gives little evidence of particular interest in the book of Revelation. Oecumenius of Isaurias commentary on the book is the earliest full treatment in Greek and dates only from the early sixth century. Along with Oecumeniuss commentary, only that of Andrew of Caesarea (dating from the same era and often summarizing Oecumenius before offering a contrary opinion) and that of Arethas of Caesarea four centuries later provide any significant commentary from within the Greek tradition.William Weinrich renders a particular service to readers interested in ancient commentary on the Apocalypse by translating in one volume the two early sixth-century commentaries. Because of the two interpreters often differing understandings, readers are exposed not only to early dialogue on the meaning and significance of the book for the faith and life of the church, but also to breadth of interpretation within the unity of the faith the two shared.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 Coalition Book Awards Winner Theological StudiesModern theology claimed that it ignited a renaissance in trinitarian theology. Really, it has been a renaissance in social trinitarianism. Classical commitments like divine simplicity have been jettisoned, the three persons have been redefined as three centers of consciousness and will, and modern agendas in politics, gender, and ecclesiology determine the terms of the discussion. Contemporary trinitarian theology has followed the spirit of this trajectory, rejecting doctrines like eternal generation which were once a hallmark of Nicene orthodoxy and reintroducing subordinationism into the Trinity.Motivated by the longstanding need to retrieve the classical doctrine of the Trinity, theologian Matthew Barrett brings together Protestant, Roman Catholic, and Eastern Orthodox scholars to intervene in the conversation. With over forty contributions, this ecumenical volume resurrects the enduring legacy of Nicene orthodoxy, providing a theological introduction that listens with humility to the Great Tradition.In On Classical Trinitarianism, you find contributions from a wide range of scholars, including: Katherin Rogers Andrew Louth Gilles Emery Steven Duby Gavin Ortlund Adonis Vidu Carl Trueman Matthew Levering Fred Sanders Scott Swain Karen Kilby Amy Peeler Thomas Joseph White and more! The distinct yet united voices of On Classical Trinitarianism summon the next generation to move past modern revisionism for the sake of renewing classical trinitarian theology today. Together, they demonstrate that Nicene orthodoxy can endure in the modern world and unite the church catholic.

Este libro presenta un estudio global de la peregrinación islámica delegada (al-ḥaŷŷ bi-l-niyāba) a la ciudad santa de La Meca, entre los ss. XI y XVI. Esta modalidad de peregrinación es conocida a t

"But in fact Christ has been raised from the dead . . ."Cyril of Alexandria (c. 378444) was one of the most significant figures in the early church: bishop of the church, defender of orthodoxy, proponent of Alexandrian theology. Indeed, he is probably best known as the supporter of the term Theotokos (God-bearer) with regard to Mary in opposition to Nestorius during the early Christological controversies.But Cyril viewed himself, first and foremost, as an interpreter of Scripture. In this volume in IVP Academics Ancient Christian Texts series, Joel Elowsky and David Maxwell offerfor the first time in Englisha translation of the surviving Greek and Syriac fragments of Cyrils commentaries on four New Testament epistles: Romans, 12 Corinthians, and Hebrews.Abounding with Cyrils insights regarding these canonical texts and biblical themes such as the triune nature of God, Christs sacrificial death, and justification, these commentaries are essential tools for understanding Cyrils reading of Holy Scripture.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 church fathers displayed considerable interest in the early chapters of Genesis, and often wrote detailed commentaries or preached series of homilies on the Hexameron--the Six Days of Creation--among them Eustathius of Antioch, Basil the Great, Gregory of Nyssa, Theodore of Mopsuestia, Ambrose, John Chrysostom and Augustine.This volume of Ancient Christian Texts offers a first-time English translation of Severian of Gabalas In cosmogoniam and a fresh translation of a portion of Bede the Venerables Libri quatuor in principium Genesis. Severian, bishop of Gabala in Syria, who early on was a friend of John Chrysostom, later turned against him and opposed him at the Synod of Oak in 403. Though displaying his own strengths, weaknesses and idiosyncrasies, Severian still represents the so-called Antiochene school with its preference for literal over allegorical interpretation of texts. The text derives from the six homilies found in Migne?s Patrologia graeca, volume 56, together with a seventh homily found only in the 1613 Eton edition of John Chrysostom?s works, edited by Henry Savile, and falsely attributed to Chrysostom. These homilies have been ably translated with explanatory notes by Robert C. Hill.The commentary from Bede the Venerable derives from Book I of his four-book commentary on Genesis from the account of creation to the casting out of Ishmael. Bede was a polymath--teacher, computist, exegete, historian--and one of the foremost scholars from Anglo-Saxon England. As a teacher, Bede strove to hand on the tradition of the church in a form easily understood by those who might not be well educated. These early chapters in Genesis provided teaching on creation, human origins, sin and redemption. The text deriving from Corpus Christianorum Latina is ably translated with explanatory notes by Carmen Hardin.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.

Interest in the book of Revelation in the Western tradition is stronger and earlier than that in the East. The earliest full commentary on the Apocalypse is that of Victorinus of Petovium written in the mid to late third century by the earliest exegete to write in Latin. Victorinus interpreted Revelation in millennialist terms, a mode of interpretation already evident in works by Irenaeus, as well as in modest allegorical terms.Caesarius of Arles wrote in the early sixth century and offered a thoroughgoing allegorical-ecclesial interpretation of the Apocalypse. Apringius of Beja in Portugal, writing in the mid sixth century, drew on Jeromes edition of Victorinuss commentary yet understood the seven seals christologically as the incarnation, birth, passion, death, resurrection, glory and kingdom.Bede the Venerable, who died in 735, is the last commentator to be included in this collection. Characteristically, he passes on commentary from earlier exegetes, here including that of Augustine, Gregory the Great, Victorinus, Tyconius and Primasius.William Weinrich renders a particular service to readers interested in ancient commentary on the Apocalypse by drawing together these significant Latin commentaries. The work of translating these texts was begun in preparing the volume on Revelation in the Ancient Christian Commentary on Scripture. We are indebted to William Weinrich for completing this work with his able and fresh translation and notes on these texts.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.

Insights into Islamic Archaeology and Material Culture explores the evolution of this dynamic field, highlighting new methodologies, interdisciplinary approaches, and shifting paradigms. Stemming from a 2013 seminar in Jerusalem, the volume critically examines whether the means and goals of Islamic archaeology have changed significantly from those that defined the disciplines major advances in the twentieth century. The books fourteen contributors reassess long-held perspectives, emphasizing the need to move beyond orientalist interpretations and historiographic dependencies and instead foster a more neutral and analytical approach to early Islamic material culture. The collection showcases research on key sites such as Qusayr Amra, Khirbat al-Mafjar, and al-Sinnabra and offers fresh views on settlement patterns, agricultural economies, and the sociopolitical functions of Umayyad palaces, among other topics. The volume also highlights the interplay among archaeology, conservation, and cultural heritage studies, illustrating how technical advances-such as the conservation of Qusayr Amras frescoes-have reshaped scholars understanding of early Islamic visual culture. Its essays challenge established narratives of cultural decline following the rise of Islam, demonstrating instead a dynamic period of adaptation, innovation, and exchange still reflected in later eras, as evidenced by Islamic interactions with the Frankish world. Through its diverse perspectives, Insights into Islamic Archaeology and Material Culture serves as both a critical reassessment of the fields past and a blueprint for its future, fundamentally advocating for an inclusive, methodologically rigorous approach that integrates archaeology with the broader humanities and social sciences.

In 1830, at the age of forty, Jean-Claude Colin accepted the call of his colleagues to take charge of the Society of Mary (Marists). He had joined this project as a seminarian in Lyons, France, in 1816, along with Marcellin Champagnat, future founder of the Marist teaching brothers. Since ordination, he had been an assistant priest at Cerdon (photo below), preached revival missions in rural districts and been principal of a high school-seminary. Colin always insisted that he was only a temporary superior until someone more capable could take over. Yet, by the time he resigned in 1854, he had obtained papal approval of the priests branch, established the Society firmly in France, especially in education, and sent fifteen expeditions of missionary priests and brothers to the remote and scattered islands of the southwest Pacific. There they planted the Catholic Church in New Zealand, Wallis and Futuna, Tonga, Samoa, Fiji and New Caledonia. Between his resignation and his death in 1875, Colin wrote Constitutions for the priests and brothers of the Society of Mary and for the Marist sisters. He also left a rich spiritual teaching. For this achievement, the Society regards him, despite his reluctance, as its Founder.

This commentary examines the book of Amos as it appears in the Hebrew Bible: a collection of messages from a prophet in the 8th century BCE who warned that the Kingdom of Israel would fall because of the wrongs of its wealthy elite. Despite this warning, the book ultimately offers hope for a restored future to the survivors in Judah and Israel. The analysis traces how Amoss original message - now only faintly visible - was reshaped by later scribes after Israel=s fall, leading to the final version likely completed during the Persian period.

This commentary sets the ancient Jewish story of Tobit within a broad tradition-historical context, analyzing the conceptions of angels and demons it contains, as well as its notions of ancient medicine, together with its understanding of the Torah. Presented along with this is a synchronically oriented interpretation of the whole text, which shows that the narrative should ultimately be understood in terms of historical theology. It reveals how, in the days of Hellenistic rule, ancient Judaism was able to cope with the threat from the aggressive politics of the empires. Within this context, the elderly Tobits hymn of praise at the end of the narrative in Tob 13 opens a vista of hope for its addressees.

This collection of essays explores the resilience and relevance of an ancient yet still vital teaching, Confucianism, for the century ahead and beyond, finding in its many dimensions insights meaningful for the personal, ethical, socio-economic, and political challenges facing the global community and its best interests. Drawing on perspectives from the international scholarly community, the volume is multifaceted in its common goal of addressing contemporary issues in light of various Confucian teachings.

The theme of this volume is the question of value-perception. It is discussed from different philosophical, psychiatric, theological, and anthropological perspectives. The thesis that unites all the papers is the recognition that we live in a relational, dynamic world, in which we primarily perceive, and that to dissolve values from facts is fundamentally misleading, both in theory as in life. The contributions are the outcome of an energetic conference in 2016 where the problems at stake were rigorously discussed. The results are presented here, and they have an explicit order and are strictly related. It opens with basic questions and observations, then critical opinions and objections come into play, after which the outline of a larger theory of value perception is presented, and at the end some concrete examples from material practices are drawn.

Lena Bottcher offers an overdue exploration of the early years of the deaconess community in Neuendettelsau from a gender perspective. Drawing on rich archival material, she focuses on the process of a distinctive collective identity. Central to this study is the assumption, drawn from the social sciences, that collective identity is a social construction which requires the participation of the whole group through identification and which is consolidated by developing specific rituals, symbols, codes and normative texts, which facilitate integration, and by constructing external boundaries, which separate from the world and the wider church. This approach highlights the fact that the women were not merely passive recipients but participated and contributed to the formation of a distinct Neuendettelsau deaconess culture. Thus, this study offers an explanation for the popularity such institutes enjoyed amongst single and widowed Protestant women in the latter half of the nineteenth century. In consequence, this study significantly widens the scope of historical research on the Institute which so far has tended to take into account solely the male perspective of the Rektoren.

The project "Religious Education at Schools in Europe" (REL-EDU), which is divided up into six volumes (Central Europe, Western Europe, Northern Europe, Southern Europe, South-Eastern Europe, Eastern Europe), aims to research the situation with regard to religious education in Europe. This volume outlines the organisational form of religious education in the countries of Central Europe (Austria, Croatia, Czech Republic, Germany, Hungary, Poland, the Principality of Liechtenstein, Slovakia, Slovenia and Switzerland). This is done on the basis of thirteen key issues, which allows specific points of comparison between different countries in Europe. Thereby the volume focusses the comparative approach and facilitates further research into specific aspects of the comparison.

For the right understanding of the Sayings Source Q not only the relation to early Judaism but also the social "landscape" in which the texts evolved is undeniably crucial. Here results of Galilean Archeology are brought into contact with sociological models how Jesus and the Q-community might have interacted with their contemporaries (cf. the thesis of social disruption by G. Theien, attitudes in early Judaism towards the Temple by B. Ego, the role of women in early Judaism by T. Ilan, the situation in the Diaspora by P. Trebilco). The question is also extended to the social profile of the authorities behind the Sayings Source Q: Were they itinerant prophets or village scribes?

Iconographic exegesis combines the study of biblical texts (exegesis) with the study of ancient expressions of visual art (iconography). Studying ancient visual art that is contemporary with the documents of the Old Testament gives remarkable insight, not only on the meaning and historical context of the biblical text, but also because it facilitates greater understanding of how the ancient authors and audiences saw, thought, and made sense of the world. Iconography thus merits close attention as another avenue that can lead to a more nuanced and more complete understanding of the biblical text. Each chapter of this book provides an exegesis of a particular biblical text or theme. The book is organized around the tripartite structure of the Hebrew Bible, and demonstrates that iconographical exegesis is pertinent to "every nook and cranny" of the Bible. Within the three parts, there is special emphasis on Genesis, Isaiah, and the Psalms in order to make the book attractive for classes that deal with one or more of these books and might therefore include an iconographic perspective. In addition to connecting with a major issue in biblical interpretation, theology, or visual studies each chapter will end with one or two exercises directing the reader/student to comparable texts and images, enabling them to apply what was described in the chapter for themselves. This approach enables beginners as well as advanced readers to integrate iconography into their toolbox of exegetical skills.

The project "Religious Education at Schools in Europe" (REL-EDU), which is divided up into six volumes (Central Europe, Western Europe, Northern Europe, Southern Europe, South-Eastern Europe, Eastern Europe), aims to research the situation with regard to religious education in Europe. The third volume outlines the organisational form of religious education in the countries of Northern Europe (Denmark, Sweden, Finland, Norway, Estonia, Lithuania, Latvia, Iceland). This is done on the basis of thirteen key issues, which allows specific points of comparison between different countries in Europe. Thereby the volume focusses the comparative approach and facilitates further research into specific aspects of the comparison.