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Sailing to Byzantium brings together ten probing and pertinent critical papers, presented at the First and Second Postgraduate Forums in Byzantine Studies, held at Trinity College Dublin on 17-18 April 2007 and 15-16 May 2008 respectively. These essays engage with various facets of Byzantine history and culture. Many of them seek to shed new light on frequently controversial subject matters relating to history, historiography, and religion (the contentious nature of Jerusalem in Byzantine imperial ideology; medieval Western attitudes and perceptions of the Byzantine Empire; and the translation and use of Greek theologians in the West). Elsewhere, there are papers that tackle aspects of Byzantine literature (Encyclopaedism; the circulation of poetry; and a case study of political rhetoric in Manuel II’s Dialogue with the Empress-Mother on Marriage). Finally, history of art and cult come under the microscope in the last two essays of the volume (the meaning of the eight-century apsidal conch at Santa Maria Antiqua in Rome and the origins of the cult of Saint Martin in Dalmatia). Sailing to Byzantium is a provocative, wide-ranging collection and a must for students and academics who wish to broaden their understanding of one of history’s most fascinating civilizations.
"Van Dam's exploration . . . makes for fascinating reading and should provoke fruitful debate."—Choice
Cognitive linguists and biblical and patristic scholars have recently given more attention to the presence of conceptual blends in early Christian texts, yet there has been so far no comprehensive study of the general role of conceptual blending as a generator of novel meanings in early Christianity as a religious system with its own identity. This monograph points in that direction and is a cognitive linguistic exploration of pastoral metaphors in a wide range of patristic texts, presenting them as variants of THE CHURCH IS A FLOCK network. Such metaphors or blends, rooted in the Bible, were used by Patristic writers to conceptualize a great number of particular notions that were constitutive for the early church, including the responsibilities of the clergy and the laity, morality and penance, church unity, baptism and soteriology. This study shows how these blends became indispensable building blocks of a new religious system and explains the role of conceptual blending in this process. The book is addressed to biblical and patristic scholars interested in a new, unifying perspective for various strands of early Christian thought and to cognitive linguists interested in the role of conceptual integration in religious language. Produced with the support of the Faculty of Philology, Jagiellonian University in Kraków, Poland.
In The First Principle, Jonathan Greig offers a new examination of the Neoplatonic notion of the One and the respective causal frameworks behind the One in the two late Neoplatonists, Proclus and Damascius (5th–6th centuries A.D.).
A fresh look at how Christianity and Judaism became two distinct religions through the parting of their intellectual traditions How, when, and why did Christianity and Judaism diverge into separate religions? Emanuel Fiano reinterprets the parting of the ways between Jews and Christians as a split between two intellectual traditions, a split that emerged within the context of ancient debates about Jesus's relationship to God and the world. Fiano explores how Christianity moved away from Judaism through the development of new practices for religious inquiry. By demonstrating that the constitution of communal borders coincided with the elaboration of different methods for producing religious knowledge, the author shows that Christian theological controversies, often thought to teach us nothing beyond the history of dogma, can cast light on the broader religious landscape of late antiquity. Three Powers in Heaven thus marks not only a historical but also a methodological intervention in the study of the parting of the ways and in scholarship on ancient religion.
Papers presented at the Twelfth International Conference on Patristic Studies held in Oxford 1995 (see also Studia Patristica 30, 31, 32 and 33). 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.
In his Letter to the Armenians, Macarius, Bishop of Jerusalem, draws on local tradition to respond to queries by the nascent Armenian Church regarding baptism and the Eucharist. He addresses his letter to Vrt`anes, elder son and second successor to Gregory the Illuminator as head of the Armenian Church, and reveals much about the nature of pre-Nicene Armenian Christianity and its affinities with East Syrian baptismal and eucharistic traditions thought to stand in need of reform. Terian's study of Macarius - Letter to the Armenians establishes the date of this earliest document bearing on the history of the Armenian Church, and highlights the document's place in the baptismal and eucharistic liturgy of Jerusalem prior to Cyril's Catechetical Lectures and in the travel diary of the nun Egeria later in the fourth century.
In its twelth volume this text examines a number of Patristic texts and early Christian documents from a feminist perspective.
This volume explores the reciprocal relationships that can develop between medieval women writers and the modern scholars who study them. Taking up the call to 'research the researcher', the authors indicate not only what they bring to their study from their own personal experience, but how their methodologies and ways of thinking about and dealing with the past have been influenced by the medieval women they study. Medieval women writers discussed include those writing in the vernacular such as Christine de Pizan and Margaret Paston, those writing in Latin such as Hildegard of Bingen, Heloise, and Birgitta of Sweden, and the works transcribed from women mystics such as Margery Kempe, Hadewijch, and Julian of Norwich. Attention is also given to medieval women as the readers, consumers and patrons of written works. Issues considered in this volume include the place of ethics, interestedness and social justice in contemporary medieval studies, questions of alterity, empathy, essentialism and appropriation in dealing with figures of the medieval past, the permeable boundaries between academic medieval studies and popular medievalism, questions of situatedness and academic voice, and the relationship between feminism and medieval studies. Linked to these issues is the interrelation between medieval women and medieval men in the production and consumption of written works both for and about women and the implications of this for both female and male readers of those works today. Overarching all these questions is that of the intellectual and methodological heritage - sometimes ambiguous, perhaps even problematic - that medieval women continue to offer us.