Eusebius' magisterial Praeparatio Evangelica (written sometime between AD 313 and 324) offers an apologetic defence of Christianity in the face of Greek accusations of irrationality and impiety. Though brimming with the quotations of other (often lost) Greek authors, the work is dominated by a clear and sustained argument. Against the tendency to see the Praeparatio as merely an anthology of other sources or a defence of monotheistic religion against paganism, Aaron P. Johnson seeks to appreciate Eusebius' contribution to the discourses of Christian identity by investigating the constructions of ethnic identity (especially Greek) at the heart of his work. Analysis of his `ethnic argumentation' exhibits a method of defending Christianity by construing its opponents as historically rooted nations, whose place in the narrative of world history serves to undermine the legitimacy of their claims to ancient wisdom and piety.

An Ancient Theory of Religion examines a theory of religion put forward by Euhemerus of Messene (late 4th—early 3rd century BCE) in his lost work Sacred Inscription, and shows not only how and why euhemerism came about but also how it was— and still is—used. By studying the utilization of the theory in different periods—from the Graeco-Roman world to Late Antiquity, and from the Renaissance to the twenty-first century—this book explores the reception of the theory in diverse literary works. In so doing, it also unpacks the different adoptions and misrepresentations of Euhemerus’s work according to the diverse agendas of the authors and scholars who have employed his theory. In the process, certain questions are raised: What did Euhemerus actually claim? How has his theory of the origins of belief in gods been used? How can modern scholarship approach and interpret his take on religion? When referring to ‘euhemerism,’ whose version are we employing? An Ancient Theory of Religion assumes no prior knowledge of euhemerism and will be of interest to scholars working in classical reception, religious studies, and early Christian studies.

Late Antiquity has attracted a significant amount of attention in recent years. As a historical period it has thus far been defined by the transformation of Roman institutions, the emergence of distinct religious cultures (Jewish, Christian, Islamic), and the transmission of ancient knowledge to medieval and early modern Europe. Despite all this, the study of late antique literary culture is still in its infancy, especially for the Greek and other eastern texts examined in this volume. The contributions here presented make new inroads into a rich literature notable above all for its flexibility and unparalleled creativity in combining multiple languages and literary traditions. The authors and texts discussed include Philostratus, Eusebius of Caesarea, Nonnos of Panopolis, the important St Polyeuktos epigram, and numerous others. The volume makes use of a variety of interdisciplinary approaches in an attempt to provoke discussion on change (Dynamism), literary education (Didacticism), and reception studies (Classicism). The result is a study which highlights the erudition and literary sophistication characteristic of the period and brings questions of contextualization, linguistic association, and artistic imagination to bear on little-known or undervalued texts, without neglecting important evidence from material culture and social practices. With contributions by both established scholars and young innovators in the field of late antique studies, there is no work of comparable authority or scope currently available. This volume will stimulate further interest in a range of untapped texts from Late Antiquity.

Denise Kimber Buell radically rethinks the origins of Christian identity, arguing that race and ethnicity played a central role in early Christian theology. Focusing on texts written before the legalization of Christianity in 313 C.E., including Greek apologetic treatises, martyr narratives, and works by Clement of Alexandria, Origen, Justin Martyr, and Tertullian, Buell shows how philosophers and theologians defined Christians as a distinct group within the Roman world, characterizing Christianness as something both fixed in its essence and fluid in its acquisition through conversion. Buell demonstrates how this view allowed Christians to establish boundaries around the meaning of Christianness and to develop the kind of universalizing claims aimed at uniting all members of the faith. Her arguments challenge generations of scholars who have refused to acknowledge ethnic reasoning in early Christian discourses. They also provide crucial insight into the historical legacy of Christian anti-Semitism and contemporary issues of race.

A Companion to Ethnicity in the Ancient Mediterranean presents a comprehensive collection of essays contributed by Classical Studies scholars that explore questions relating to ethnicity in the ancient Mediterranean world. Covers topics of ethnicity in civilizations ranging from ancient Egypt and Israel, to Greece and Rome, and into Late Antiquity Features cutting-edge research on ethnicity relating to Philistine, Etruscan, and Phoenician identities Reveals the explicit relationships between ancient and modern ethnicities Introduces an interpretation of ethnicity as an active component of social identity Represents a fundamental questioning of formally accepted and fixed categories in the field

Christos Yannaras is one of the most significant Orthodox theologians of recent times. The work of Yannaras is virtually synonymous with a turn or renaissance of Orthodox philosophy and theology, initially within Greece, but as the present volume confirms, well beyond it. His work engages not only with issues of philosophy and theology, but also takes in wider questions of culture and politics. With contributions from established and new scholars, the book is divided into three sections, which correspond to the main directions that Christos Yannaras has followed – philosophy, theology, and culture – and reflects on the ways in which Yannaras has engaged and influenced thought across these fields, in addition to themes including ecclesiology, tradition, identity, and ethics. This volume facilitates the dialogue between the thought of Yannaras, which is expressed locally yet is relevant globally, and Western Christian thinkers. It will be of great interest to scholars of Orthodox and Eastern Christian theology and philosophy, as well as theology more widely.

In Those for Whom the Lamp Shines, Vince L. Bantu uses the rich body of anti-Chalcedonian literature to explore how the peoples of Egypt, both inside and outside the Coptic Church, came to understand their identity as Egyptians. Working across a comparative spectrum of traditions and communities in late antiquity, at the intersection of religious and other social forms of identity, Bantu shows that it was the dissenting doctrines of the Coptic Church that played the crucial role in conceptualizing Egypt and being Egyptian. Based on the study of neglected Coptic and Syriac texts, Those for Whom the Lamp Shines offers the only sustained treatment of ethnic and religious self-understanding in Africa’s oldest Christian church.

This study investigates portrayals of the first-century philosopher and exegete Philo of Alexandria, in the writings of Clement of Alexandria, Origen, and Eusebius.

In Early Christian Apologetics, D.H. Williams offers a first comprehensive presentation of Christian apologetic literature from the second to the fifth century CE. Williams argues that most apologies were not directed at a pagan readership. In most cases, ancient apologetics had a double object: to instruct the Christian and persuade weak Christians or non-Christians who were sympathetic to Christian claims. Taken cumulatively, he finds, apologetic literature was integral to the formation of the Christian identity in the Roman world

The accusation that Jews executed Jesus is perhaps the most overlooked of all Christianity's troubling traditions. In this study, J. Christopher Edwards shines a light on this forgotten tradition in which Christians rewrite their history to blame Jews for the crucifixion of Jesus.