Papers presented at the Fifteenth International Conference on Patristic Studies held in Oxford 2007 (see also Studia Patristica 45, 46, 47, 48 and 49). The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford; they are held under the aegis of the Theology Faculty of the University. Members of these conferences come from all over the world and most offer papers. These range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The smaller number of longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.

This volume offers a comprehensive introduction to and investigation of the multivocality of women’s experience in the Middle Ages. In medieval Europe women saw their role in the Christian Church and society progressively confined to conflicting models of femininity epitomised by the dichotomy of Eve/Mary. Classical views of gender, predicated on misogynistic dichotomies which confined women to matter and the corruption of the flesh, were consolidated in powerful male-dominated clerical institutions and widely disseminated. Towards the end of the Middle Ages, however, women’s corporeality and somatic spirituality contributed to and influenced burgeoning modes of piety centred around the cult of the Virgin Mary and the veneration of the suffering body of Christ on the Cross. This shift in devotional practices afforded women as bodily beings the space for an increased level of self-expression, self-realisation, and authority. Ranging from philosophical and theological enquiry to education and art, as well as medical sciences and popular beliefs, the essays in this collection account for the complexities and richness of the conceptualisations and lived experiences of medieval Christian women. The book will be especially relevant to students and scholars of religion and history with an interest in medieval studies and gender. Whilst expounding the key strands of thinking in the field, it engages with and contributes to some of the latest scholarly research.

The center of gravity in Roman studies has shifted far from the upper echelons of government and administration in Rome or the Emperor's court to the provinces and the individual. The multi-disciplinary studies presented in this volume reflect the turn in Roman history to the identities of ethnic groups and even single individuals who lived in Rome's vast multinational empire. The purpose is less to discover another element in the Roman Empire's 'success' in governance than to illuminate the variety of individual experience in its own terms. The chapters here, reflecting a wide spectrum of professional expertise, range across the many cultures, languages, religions and literatures of the Roman Empire, with a special focus on the Jews as a test-case for the larger issues. This title is also available as Open Access on Cambridge Core.

The plight of the fallen woman is one of the salient themes of nineteenth-century art and literature; indeed, the ubiquity of the trope galvanized the Victorian conscience and acted as a spur to social reform. In some notable examples, Julia Grella O’Connell argues, the iconography of the Victorian fallen woman was associated with music, reviving an ancient tradition conflating the practice of music with sin and the abandonment of music with holiness. The prominence of music symbolism in the socially-committed, quasi-religious paintings of the Pre-Raphaelites and their circle, and in the Catholic-Wagnerian novels of George Moore, gives evidence of the survival of a pictorial language linking music with sin and conversion, and shows, even more remarkably, that this language translated fairly easily into the cultural lexicon of Victorian Britain. Drawing upon music iconography, art history, patristic theology, and sensory theory, Grella O’Connell investigates female fallenness and its implications against the backdrop of the social and religious turbulence of the mid-nineteenth century.

This volume explores the relationship between the Qur’an and the Jewish and Christian traditions, considering aspects of continuity and reform. The chapters examine the Qur’an’s retelling of biblical narratives, as well as its reaction to a wide array of topics that mark Late Antique religious discourse, including eschatology and ritual purity, prophetology and paganism, and heresiology and Christology. Twelve emerging and established scholars explore the many ways in which the Qur’an updates, transforms, and challenges religious practice, beliefs, and narratives that Late Antique Jews and Christians had developed in dialogue with the Bible. The volume establishes the Qur’an’s often unique perspective alongside its surprising continuity with Judaism and Christianity. Chapters focus on individual suras and on intra-Qur’anic parallels, on the Qur’an’s relationship to pre-Islamic Arabian culture, on its intertextuality and its literary intricacy, and on its legal and moral framework. It illustrates a move away from the problematic paradigm of cultural influence and instead emphasizes the Qur’an’s attempt to reform the religious landscape of its time. The Qur'an's Reformation of Judaism and Christianity offers new insight into the Islamic Scripture as a whole and into recent methodological developments, providing a compelling snapshot of the burgeoning field of Qur’anic studies. It is a key resource for students and scholars interested in religion, Islam, and Middle Eastern Studies.

Ancient Readers and their Scriptures explores the various ways that ancient Jewish and Christian writers engaged with and interpreted the Hebrew Bible in antiquity, focusing on physical mechanics of rewriting and reuse, modes of allusion and quotation, texts and text forms, text collecting, and the development of interpretative traditions. Contributions examine the use of the Hebrew Bible and its early versions in a variety of ancient corpora, including the Septuagint, Dead Sea Scrolls, New Testament, and Rabbinic works, analysing the vast array of textual permutations that define ancient engagement with Jewish scripture. This volume argues that the processes of reading and cognition, influenced by the physical and intellectual contexts of interpretation, are central aspects of ancient biblical interpretation that are underappreciated in current scholarship.

As the site of only a small and obscure Christian population between 135 and 313 CE, Jerusalem witnessed few instances of anti-Christian persecution. This fact became a source of embarrassment to the city in late antiquity-a period when martyr traditions, relics, and shrines were closely intertwined with local prestige. At that time, the city had every incentive to stretch the fame of its few, apostolic martyrs as far as possible-especially the fame of the biblical St. Stephen, the figure traditionally regarded as the first Christian martyr (Acts 6-8). What the church lacked in the quantity of its martyrs, it believed it could compensate for in an exclusive, local claim to the figure widely hailed as the "Protomartyr", "firstborn of the martyrs", and "chief of confessors" in contemporary sources. This book traces the rise of the cult of Stephen in Jerusalem, exploring such historical episodes as the fabrication of his relics, the construction of a grand basilica in his honour, and the multiplication of the saint's feast days. It argues that local church authorities promoted devotion to Stephen in the fifth century in a conscious attempt to position him as a patron saint for Jerusalem-that is, a symbolic embodiment of the city's Christian identity and power.

Brett Gray traces the portrayal of Christ that emerges throughout Williams' diverse writings, including in his engagements with literature and philosophy. What emerges is a vision of Jesus that grows from the roots of the Christian tradition, but is pronounced in a contemporary idiom and sensitive to modern concerns. Although attentive to the broad sweep of the Christian tradition, Williams' Christology is also seen in this book to be a particular British artefact, shaped in dialogue with thinkers such as Donald MacKinnon and Gillian Rose. What is ultimately brought to the surface in this work is the profoundly hopeful, if frequently under-pronounced, eschatology underlying Williams' Christology. Jesus is the “last word”, changing creation's possibilities and summoning it into an endless and vivifying journey.

The Hebrew Bible formulates two sets of law: one for the Israelites and one for the gentile "residents" living in the Holy Land. Law Beyond Israel: From the Bible to the Qur'an argues that these biblical laws for non-Israelites form the historical basis of qur'anic law. This volume corroborates its central claim by assessing laws for gentiles in late antique Jewish and especially in Christian legal discourse, pointing to previously underappreciated legal continuity from the Hebrew Bible to the New Testament and from late antique Christianity to nascent Islam. This volume first sketches the legal obligations that the Hebrew Bible imposes on gentiles, on humanity more broadly and, more specifically, on the non-Israelite residents of the Holy Land. It then traces these laws through Second Temple Judaism to the early Jesus movement, illustrating how the biblical laws for residents inform those formulated in Acts of the Apostles. Building on this legal continuity, the study employs detailed historical and literary analyses of legal narratives in order to make three propositions. Firstly, rabbinic laws for gentiles, the so-called Noahide Laws, while offering a more lenient interpretation than the one we find in Acts, are equally based on the biblical laws for gentiles. Secondly, Christians generally appreciated and even expanded the gentile laws of Acts. Thirdly, the Qur'an reinvents Arabian religious practice by formulating its own distinctive approach to the biblical laws for gentiles, in close continuity with - and at times in critical distance from - late antique Jewish and especially Christian gentile law.

The Didache in Context contains an intriguing look into the background of the Didache, exploring the influence of the text upon the development of early Christianity. It offers an insightful collection of essays that have been gathered from the research efforts of numerous biblical and patristic scholars from around the world. The book seeks to explore questions that relate to the composition of the text itself, the history of the role and function of the Didache within early Christian circles, and the influence of the manuscript upon early Christian traditions and trends of thought. In addition to the numerous, individual investigations that are featured here, the collection includes a fresh translation of the text in English and a comprehensive, up-to-date bibliography of literature on the Didache.