Nemesius of Emesa's 'On Human Nature' (De Natura Hominis) is a Christian anthropology. Written in Greek, circa 390 CE, it was read in half a dozen languages - from Baghdad to Oxford - well into the early modern period. Nemesius' text circulated in two Latin versions in the centuries that saw the rise of European universities, shaping scholastic theories of human nature. During the Renaissance there were numerous print editions helping to inspire a new discourse of human dignity. David Lloyd Dusenbury offers a monograph in English on Nemesius' treatise. In the interpretation offered here, the Syrian bishop seeks to define the human qua human. His early Christian anthropology is cosmopolitan.

Nemesius of Emesa's On Human Nature (De Natura Hominis) is the first Christian anthropology. Written in Greek, circa 390 CE, it was read in half a dozen languages--from Baghdad to Oxford--well into the early modern period. Nemesius' text circulated in two Latin versions in the centuries that saw the rise of European universities, shaping scholastic theories of human nature. During the Renaissance there were numerous print editions helping to inspire a new discourse of human dignity. David Lloyd Dusenbury offers the first monograph in English on Nemesius' treatise. In the interpretation offered here, the Syrian bishop seeks to define the human qua human. His early Christian anthropology is cosmopolitan. He writes, 'Things that are natural are the same for all.' In his pages, a host of texts and discourses--biblical and medical, legal and philosophical--are made to converge upon a decisive tenet of Christian late antiquity: humans' natural freedom. For Nemesius, reason and choice are a divine double-strand of powers. Since he believes that both are a natural human inheritance, he concludes that much is 'in our power'. Nemesius defines humans as the only living beings who are at once ruler (intellect) and ruled (body). Because of this, the human is a 'little world', binding the rationality of angels to the flux of elements, the tranquillity of plants, and the impulsiveness of animals. This compelling study traces Nemesius' reasoning through the whole of On Human Nature, as he seeks to give a long-influential image of humankind both philosophical and anatomical proof.

This book examines how Gregory of Nazianzus, a fourth-century Greek writer famed as 'the Theologian' in the Christian tradition, expressed the mystery of Christ in terms of his own life. It studies Gregory's three genres of writing (orations, poems, and letters) and shows how Gregory developed an 'autobiographical Christology'.

In the reams of scholarship on Thomas Aquinas, little attention has been paid to his study of Christ's human affectivity. Paul Gondreau's book fills that void in Thomistic scholarship, tracing the sources of Aquinas's doctrine on Christ's passions, the integral nature of that doctrine to his overall Christology, and the medieval context in which he developed his theology. This groundbreaking volume also addresses how Aquinas treats specific examples of the passions of Christ, including pain, sorrow, fear, wonder, and anger. The Passions of Christ's Soul in the Theology of St. Thomas Aquinas will be an invaluable resource for theology students and scholars.

The Cambridge History of Philosophy in Late Antiquity comprises over forty specially commissioned essays by experts on the philosophy of the period 200–800 CE. Designed as a successor to The Cambridge History of Later Greek and Early Medieval Philosophy (edited by A. H. Armstrong), it takes into account some forty years of scholarship since the publication of that volume. The contributors examine philosophy as it entered literature, science and religion, and offer new and extensive assessments of philosophers who until recently have been mostly ignored. The volume also includes a complete digest of all philosophical works known to have been written during this period. It will be an invaluable resource for all those interested in this rich and still emerging field.

The gospels and ancient historians agree: Jesus was sentenced to death by Pontius Pilate, the Roman imperial prefect in Jerusalem. To this day, Christians of all churches confess that Jesus died 'under Pontius Pilate'. But what exactly does that mean? Within decades of Jesus' death, Christians began suggesting that it was the Judaean authorities who had crucified Jesus--a notion later echoed in the Qur'an. In the third century, one philosopher raised the notion that, although Pilate had condemned Jesus, he'd done so justly; this idea survives in one of the main strands of modern New Testament criticism. So what is the truth of the matter? And what is the history of that truth? David Lloyd Dusenbury reveals Pilate's 'innocence' as not only a neglected theological question, but a recurring theme in the history of European political thought. He argues that Jesus' interrogation by Pilate, and Augustine of Hippo's North African sermon on that trial, led to the concept of secularity and the logic of tolerance emerging in early modern Europe. Without the Roman trial of Jesus, and the arguments over Pilate's innocence, the history of empire--from the first century to the twenty-first--would have been radically different.

This collection of studies on Dreams, Memory and Imagination in Byzantium covers four main themes: the place of dreams, imagination and memory in the Byzantine philosophical tradition; the political uses of prophetic dreams and visions in imperial contexts; the appearance and manipulation of dreams and memory in Byzantine poetry and histories, and changing commemorations of the saints over time in art, epigraphy and literature. These studies reveal the distinctive and important roles of memory, imagination and dreams in the Byzantine court, the proto-Orthodox church and broader society from Constantinople to Syria and beyond. This volume of Byzantina Australiensia brings together the work of senior and early career scholars from Australia, Greece, Israel, Italy, Japan, New Zealand and the United States.

Pilgrimage, Landscape, and Identity: Reconstructing Sacred Geographies in Norway explores the ritual geography of a pilgrimage system that arose around medieval saints in Norway, a country now being transformed by petroleum riches, neoliberalism, migration and global warming. What it means to be Norwegian and Christian in this changing context is constantly being renegotiated. The contemporary revival of pilgrimage to the burial site of St. Olav at Nidaros Cathedral in Trondheim is one site where this negotiation takes place. St. Olav played a major role in the unification of regions of Norway into a nation united by Christian law and faith, though most contemporary pilgrims have only a passing interest in the historical background of the pilgrimage. The pilgrimage network comprises a wide variety of participants: individuals, casual groups, guided group pilgrimages, activist pilgrims raising awareness for causes such as climate change and hospice services, as well as increasing numbers of local and foreign pilgrims of various ages, government officials, pilgrimage activists, and pilgrimage priests supplied by the Church of Norway (Lutheran). Part of the study focuses on the Olavsfest, a cultural and music festival that engages the heritage of St. Olav and the Church of Norway through theater, music, lectures, and discussions, and theological and interreligious conversations. This festival offers an opportunity for creative and critical engagement with a difficult historical figure and his contested, violent heritage and constitutes one of the ways in which this pilgrimage network represents a critical Protestant tradition engaging a legacy through ritual creativity. This study maps how pilgrims, hosts, church officials, and government officials participate in reshaping narratives of landscape, sacrality, and pilgrimage as a symbol of life journey, nation, identity, Christianity, and Protestant reflections on the durability of medieval Catholic saints.

The treatise De mundo offers a cosmology in the Peripatetic tradition which subordinates what happens in the cosmos to the might of an omnipotent god. Thus the work is paradigmatic for the philosophical and religious concepts of the early imperial age, which offer points of contact with nascent Christianity.