Few works exist on Byzantine literature as literature and still fewer studies of individual texts. This reading of the letter-collection (c.1090-c.1110) of Theophylact of Ochrid employs a variety of approaches to characterise a work which is both a literary artefact in a long Greek tradition and the only trace of a complex network of friends, colleagues, patrons and clients within Byzantine Bulgaria and also within the empire as a whole. These letters are of great importance from the point of view of local economic or ecclesiastical history, relations with the Slavs, the arrival of the First Crusade, but have not hitherto been studied as an example of Byzantine letter writing. This was a genre taken seriously by Byzantines, offering us unique insight into the mentality of the Byzantine elite, but also into what the Byzantines regarded as literature. This book is important as an attempt to raise the status of the study of Byzantine literature, and of letters within that literature. It is a first attempt to place an epistolary text in a succession of literary and historical contexts; its aim, too, is to probe the reliability of any rhetorical text for straightforward biography especially at the time of the revival fiction in Byzantium. At the heart of the book is an analysis of the personal network of Theophylact, as presented in the collection, with further methodological discussion of network analysis in medieval texts.

A Companion to Byzantine Epistolography offers the first comprehensive introduction and scholarly guide to the cultural practice and literary genre of letter-writing in the Byzantine Empire.

The Blessed Archbishop Theophylact of Bulgaria lived and ministered during the second half of the 11th century AD. Trained as a scholar and cleric at the patriarchal academy in Constantinople, he spent the bulk of his career as a missionary in Ohrid on the outskirts of the Byzantine Empire. During that time, he wrote a series of commentaries on most of the books of the New Testament and some of the prophets, which are beloved to this day for their wisdom and penetrating insights.

This third and final volume of Archbishop Averky's New Testament commentary elucidates the moral and pastoral aspects of the Pauline and Universal Epistles and the Book of Revelation. Discussion of each New Testament book is preceded by an analysis of the authorship, time and place of composition, and major themes within. The final commentary on the Apocalypse, in which Archbishop Averky relies heavily on the ancient commentary of St Andrew of Ceasaria, is provided in the popular translation by Hieromonk Seraphim (Rose), together with the Scriptural text itself. The author's approach is thoroughly patristic, constantly turning to the Church Fathers for the elucidation of one or another particular verse, especially to the commentaries and expositions of St John Chrysostom, Blessed Theophylact of Ochrid, Blessed Theodoret of Cyrus, and most particularly to the voluminous Scriptural commentaries of St Theophan the Recluse. The commentary has been copiously annotated with citations to primary sources, which did not appear in the original text. Archbishop Averky's commentaries on the New Testament have become standard textbooks in Holy Trinity Orthodox Seminary and have been published in Russia to widespread acclaim. They are an indispensable addition to the library of every student of the New Testament.

In this ground-breaking work on the Ottoman town of Manastir (Bitola), Robert Mihajlovski, provides a detailed account of the development of Islamic, Christian and Sephardic religious architecture and culture as it manifested in the town and precincts.

The foremost Roman Catholic theologian of the middle ages, Thomas Aquinas, was hugely popular in the last days of the Orthodox Byzantine Empire, in contrast to his largely negative reception by later Orthodox commentators.This book is the first to explore the long history of Orthodox fascination with Aquinas.

In Illuminating Jesus in the Middle Ages, editor Jane Beal and other contributing scholars analyse the reception history of Jesus in medieval cultures (6th–15th c.), considering a wide variety of Christological images and ideas and their influence.

When Fr. Seraphim found out that the early Western Father, Blessed Augustine of Hippo, was being attacked in contemporary Eastern Orthodox circles, then he--himself a Western convert to Orthodoxy--rose in his defense. This book is the outcome. Fr. Seraphim said he wrote it in the hope that it would help remove Augustine as a scapegoat for today's academic theologians, and thus "help free us all to see his and our own weaknesses in a little closer light--for his weaknesses, to a surprising degree, are indeed close to our own." After discussing Blessed Augustine's strengths and weaknesses, Fr. Seraphim examines the opinions of other Holy Fathers concerning him. "His main benefit to us today," he writes, "is probably precisely as a Father of Orthodox pietysomething with which he was filled to overflowing. Here he is one with the simple Orthodox faithful, as well as with all the Holy Fathers of East and West who, whatever their various failings and differences in theoretical points of doctrine, had a single deeply Christian heart and soul. It is this that makes him unquestionably an Orthodox Father." This new edition of The Place of Blessed Augustine in the Orthodox Church contains letters written by Fr. Seraphim concerning Augustine, passages from Augustine's Confessions which Fr. Seraphim found especially moving, and an Orthodox service to Blessed Augustine, commissioned by St. John Maximovitch.