This study of the largest extant source for fifth-century Antiochene Christology conclusively demonstrates that its fundamental philosophical assumptions about the natures of God and humanity compelled the Antiochenes to assert that there are two subjects in the Incarnation: the Word himself and a distinct human personality.

Theodoret of Cyrus on Romans 11:26: Recovering an Early Christian Elijah Redivivus Tradition explores the interesting reading of Romans 11:26 offered by the fifth-century Antiochene bishop Theodoret of Cyrus, who states that «the Jews will believe when the excellent Elijah comes, bringing to them the doctrine of faith.» Surveying the diverse Elijah redivivus traditions of Middle Judaism and early Christianity, the author identifies the two main trajectories of Christian Elijah redivivus traditions that emerge. Theodoret's application of one such tradition to Romans 11:26 is set within the framework of the modern debate on the salvation of Israel, allowing an ancient voice to speak to the modern scholarly divide.

Written while he was in exile, 'The Bazaar of Heracleides' was Nestorius' attempt to give an account of his thought in the face of condemnation. The book is written in dialogue form in order to advance Nestorius' basic Christological ideas. The Incarnation is the union of God and human, the nature (ousia) of each being complete and remaining distinct from the other. Nestorius asserts that the two natures are united in one prosopon, so there is one Son, the Lord Jesus Christ. The prosopon of the man Jesus and that of God are the same and they are both present in the one prosopon of Jesus Christ. Jesus is born of the Virgin Mary, but God the Word is not born, and does not grow, suffer, or die. Hence, Mary is not Theotokos, God-bearer. This assertion, according to Nestorius, does not mean that there are two Sons, or two Christs.

This work presents the Antiochene understandings of how humans are the image of God. The author begins with an analysis of the Antiochenes's literal and historical method of interpreting scripture, and then traces how they applied their hermeneutical principles to the passages regarding image.

Interacting with theologians throughout the ages, Riches narrates the development of the church’s doctrine of Christ as an increasingly profound realization that the depth of the difference between the human being and God is realized, in fact, only in the perfect union of divinity and humanity in the one Christ. He sets the apostolic proclamation in its historical, theological, philosophical, and mystical context, showing that, as the starting point of “orthodoxy,” it forecloses every theological attempt to divide or reduce the “one Lord Jesus Christ.”

Internationale Zeitschrift für Byzantinistik.