Ancient Christians are closely connected to today's world through a living memory and a common textual heritage - the Bible - even for non-Christians. However, as this engrossing new account shows, much about the early Christians is foreign to us and far removed from what passes for Christianity today.

This book challenges the popular understanding that all Byzantines regarded the Christian faith, Hellenic cultural legacy, and Roman imperial tradition as inextricably linked. To this end, it outlines and explores the patristic resistance to the emperor’s involvement in ecclesial affairs as evidenced by the writings of St. Maximus the Confessor and his disciples, in addition to their martyrial and monastic influences. It therefore considers what the orthodox Christians of the Early Byzantine period perceived as their identity capital, including the virtues defined by the New Testament and such Late Antique texts as the Acts of Justin and the Sayings of the Desert Fathers. Factoring in the theological crisis of the seventh century, this investigation highlights how the Confessor’s clerical and lay accusers reclaimed the Greek legacy to distinguish themselves from the defenders of Christ’s two wills residing in “Old Rome”. Contrary to the conviction of many scholars, this book discloses that many Byzantines did not recognise anything holy about the office of the emperor (with the church fathers especially rejecting imperial trappings).

Paul L. Holmer (1916-2004) was one of the most significant American students of Kierkegaard of his generation. Although written in the 1950s and 1960s, Holmer's theological and philosophical engagement with Kierkegaard challenges much contemporary scholarly discussion. Unlike many, Holmer refuses reductionist readings that tie Kierkegaard to any particular school. He likewise criticizes biographical readings of Kierkegaard, much in vogue recently, seeing Kierkegaard rather as an indirect communicator aiming at his reader's own ethical and religious capacities. Holmer also rejects popular existentialist readings of Kierkegaard, seeing him as an analyzer of concepts, while at the same time denying that he is a crypto-analyst. In his important reading of Kierkegaard on truth, Holmer pits Kierkegaard against those who see truth empirically, idealistically, or relativistically. His carefully textured account of Kierkegaard's conceptual grammar of truth in ethical and religious contexts addresses immediately current discussions of truth, meaning, reference, and realism versus antirealism, relativism, and hermeneutics. It will be of great interest to all interested in Kierkegaard and his importance for contemporary theology and philosophy.

This definitive analysis of the theology of Martin Luther surveys its development during the crises of Luther's life, then offers a systematic survey by topics. Containing a wealth of quotations from less-known writings by Luther and written in a way that will interest both scholar and novice, Lohse's magisterial volume is the first to evaluate Luther's theology in both ways. Lohse's historical analysis takes up Luther's early exegetical works and then his debates with traditions important to him in the context of the various controversies leading up to his dispute with the Antinomians. The systematic treatment shows how the meaning of ancient Christian doctrines took their place within the central teaching of justification by faith.

This book offers portraits of twenty of the secondary theologians of the Reformation period. In addition to describing a particular theologian, each portrait explores one problem in 16th-century Christian thought. Catholic, Lutheran, Reformed, and Radical thinkers are all represented in this volume, which serves as both an introduction to the field and a handy reference for scholars.

It is B. A. Gerrish's contention, in his overview of Protestant ideas gathered together over a number of years, that the significance of Protestant ideas cannot be appraised historically if Luther is made the sole point of reference or if the Reformation is treated as something other than a critical moment in a larger historical development to which liberal Protestantism also belongs. Nor, he maintains, can ideas and doctrines be understood in abstraction from the religious experience they express. The Old Protestantism and the New, therefore, redresses the present imbalance in historical studies of Protestantism by raising questions about the intellectual heritage of the Reformers in the modern world. Gerrish's approach is shaped by three dominant interests: Luther's relation to other Reformers, especially Calvin; the relationship between classical and liberal Protestant thought; and the patterns of religious experience behind theological formulas. The originality of the individual chapters, which are written for historians as well as specialists in religious thought, is enhanced by the way in which the book as a whole brings together pivotal thinkers, including Erasmus, Schleiermacher and Barth.