A study of archaeology and the early Church in Greece is long overdue. So far, no book has been published in English that examines the growth of Christianity in southern Greece from New Testament times until the medieval period, taking into account both contemporary theological expertise and a detailed knowledge of the numerous and exciting current archaeological excavations. Situated between Israel and Italy, Greece is now yielding vital evidence of the development of early Christianity. Mainland Greece and its surrounding islands is a vast region, and I have chosen to focus on an area rich in early Christian remains, namely the region stretching from Athens southwards.The book examines evidence relating to Christianity in New Testament times, particularly through the writings of St Paul and early theologians, and juxtaposes these texts with recent and current excavations at Corinth, with its twin ports of Kenchreai and Lechaion, and its chief sanctuary beyond the city at Isthmia, where St Paul worked during the celebration of the pan-Hellenic Games. Much of the excavation at Lechaion has been carried out underwater by divers pioneering new methods of preserving submerged material, since most of the harbour is entirely submerged.Later, particularly from the sixth century onwards, Christian basilicas were built throughout Greece. A number of these are examined, including those at Nemea and Epidaurus. Nemea provides unique evidence of an agricultural community guided by a bishop; numerous Christian artefacts have been excavated at the site. Epidaurus was honoured as the birthplace of the healing god Asclepius, and early Christians inherited and developed these healing skills in unexpected ways. At other locations, monks developed a wide variety of lifestyles that were little known in the Western Church. The archaeology of Christian sites in Greece is a new and unfolding discipline; this book will hopefully encourage scholars and students to take these studies further.

In this sixth installment of the long Homily 71, On the Six Days of Creation, Jacob treats the events of the sixth day.Recognized as a saint by both Chalcedonian and non-Chalcedonian Christians alike, Jacob of Sarug (d. 521) produced many narrative poems that have rarely been translated into English. Of his reported 760 metrical homilies, only about half survive. Part of a series of fascicles containing the bilingual Syriac-English editions of Saint Jacob of Sarug’s homilies, this volume contains his homilies on the Six Days of Creation. The Syriac text is fully vocalized, and the translation is annotated with a commentary and biblical references. The volume is one of the fascicles of Gorgias Press’s The Metrical Homilies of Mar Jacob of Sarug, which, when complete, will contain all of Jacob’s surviving sermons.In this sixth installment of the long Homily 71, On the Six Days of Creation, Jacob treats the events of the sixth day, the creation of the large beasts and other land animals, and then the creation of man and woman in the persons of Adam and Eve.

This book is the first-ever edition of the complete palimpsest undertext of Codex Zacynthius (Cambridge, University Library MS Add. 10062), the earliest surviving New Testament commentary manuscript in catena format. It relies on new multispectral images produced by a research project funded by the UK Arts and Humanities Research Council in 2018.

Moshe Bar Kepha was a prolific writer of the ninth century. His writings reflect various aspects of West Syriac theology and ecclesiology, and his literary legacy links the earlier Syriac exegetical tradition (beginning with Ephrem) with the Syriac 'Renaissance' of the eleventh to thirteenth centuries. His use of sources crosses Christian confessional boundaries in such a way that his works are tinged with aspects of Syriac exegesis from both East and West Syriac traditions. In his Commentary on Luke, the Muslim-dominated context in which Moshe lived is clearly evident in the background, and his aim is to fortify the credibility of the Christian faith and the validity of Christian doctrines for his readers.

The 3rd century theologian Origen of Alexandria has traditionally been famous for his belief in universal salvation. Yet, Origen is also famous for his insistence on moral autonomy, the fact that God allows each creature to freely choose to move in the direction of good or evil. How can these two beliefs not result in a paradox or logical inconsistency in Origen’s theology, as many contemporary scholars suggest they do? This book explores the intersection between moral autonomy and God’s foreordained universal salvation in Origen’s writings. Origen was, in fact, aware of the apparent contradiction between these two ideas. He nevertheless stipulated that God can achieve universal salvation without violating a soul’s freedom of choice. God accomplishes this through his foreknowledge of future voluntary possibilities, which God then prearranges into a sequence leading to God’s desired outcome.

Archaeologists excavating burials often find that they are not the first to disturb the remains of the dead. Graves from many periods frequently show signs that others have been digging and have moved or taken away parts of the original funerary assemblage. Displaced bones and artefacts, traces of pits, and damage to tombs or coffins can all provide clues about post-burial activities. The last two decades have seen a rapid rise in interest in the study of post-depositional practices in graves, which has now developed into a new subfield within mortuary archaeology. This follows a long tradition of neglect, with disturbed graves previously regarded as interesting only to the degree they revealed evidence of the original funerary deposit. This book explores past human interactions with mortuary deposits, delving into the different ways graves and human remains were approached by people in the past and the reasons that led to such encounters. The primary focus of the volume is on cases of unexpected interference with individual graves soon after burial: re-encounters with human remains not anticipated by those who performed the funerary rites and constructed the tombs. However, a first step is always to distinguish these from natural and accidental processes, and methodological approaches are a major theme of discussion. Interactions with the remains of the dead are explored in eleven chapters ranging from the New Kingdom of Egypt to Viking Age Norway and from Bronze Age Slovakia to the ancient Maya. Each discusses cases of re-entries into graves, including desecration, tomb re-use, destruction of grave contents, as well as the removal of artefacts and human remains for reasons from material gain to commemoration, symbolic appropriation, ancestral rites, political chicanery, and retrieval of relics. The introduction presents many of the methodological issues which recur throughout the contributions, as this is a developing area with new approaches being applied to analyze post-depositional processes in graves.

The essays collected in Revelation and Leadership in the Kingdom of God intend to honor Professor Ian Arthur Fair, a distinguished biblical scholar and leader in Christian education, known for his groundbreaking research on the Book of Revelation and church leadership. Scholarly contributions included in the Festschrift mirror Fair’s own scholarly interests, including biblical studies, with particular attention to the New Testament apocalyptic traditions, philosophy of missions, theology of worship, history of the Restoration movement, and modern theology. The content of the Festschrift thus closely follows Fair's own spiritual and scholarly journey and also reflects the breadth and scope of his influence on the church and the academy.

The Armenian Church Synaxarion is a collection of saints’ lives according to the day of the year on which each saint is celebrated. Part of the great and varied Armenian liturgical tradition from the turn of the first millennium, the first Armenian Church Synaxarion represented the logical culmination of a long and steady development of what is today called the cult of the saints. This volume, the first Armenian-English edition, is the sixth of a twelve-volume series - one for each month of the year - and is ideal for personal devotional use or as a valuable resource for anyone interested in saints.

The forms by which a deceased person may be brought to rest are as many as there are causes of death. In most societies the disposal of the corpse is accompanied by some form of celebration or ritual which may range from a simple act of deportment in solitude to the engagement of large masses of people in laborious and creative festivities. In a funerary context the term ritual may be taken to represent a process that incorporates all the actions performed and thoughts expressed in connection with a dying and dead person, from the preparatory pre-death stages to the final deposition of the corpse and the post-mortem stages of grief and commemoration. The contributions presented here are focused not on the examination of different funerary practices, their function and meaning, but on the changes of such rituals – how and when they occurred and how they may be explained. Based on case studies from a range of geographical regions and from different prehistoric and historical periods, a range of key themes are examined concerning belief and ritual, body and deposition, place, performance and commemoration, exploring a complex web of practices.

The Law Code of Simeon of Rev-Ardashir, originally written in Persian, was translated into Syriac by a monk of Bēṭ-Qatrāyē. The Code's author, possibly to be identified with a rebellious metropolitan mentioned in the letters of Patriarch Īšoʿ-yahb III, aims to clarify theoretical scriptural law, and to address specific cases of inheritance law.

The year 652 marked a fundamental political change in the Middle East and the surrounding region. An important and contemporary source of the state of the Christian Church at this time is to be found in the correspondence of the patriarch of the Church of the East, Išū‘yahb III (649–659), which he wrote between 628 and 658. This books discusses Išū‘yahb’s view of and attitudes toward the Muslim Arabs.

JCSSS is a refereed journal published annually by the Canadian Society for Syriac Studies Inc. (CSSS), located at the Department of Near and Middle Eastern Civilizations, University of Toronto, Toronto, Ontario, Canada. JCSSS contains the transcripts of public lectures presented at the CSSS and possibly other articles and book reviews. JCSSS focuses on the vast Syriac literature, which is rooted in the same soil from which the ancient Mesopotamian and biblical literatures sprung; on Syriac art that bears Near Eastern characteristics as well as Byzantine and Islamic influences; and on archaeology, unearthing in the Middle East and the rest of Asia and China the history of the Syriac-speaking people: Assyrians, Chaldeans, Maronites and Catholic and Orthodox Syriacs. Modern Syriac Christianity and contemporary vernacular Aramaic dialects are also the focus of JCSSS. The languages of the Journal are English, French and German, and quotations from ancient sources are given in the original languages and in translation. The articles are interdisciplinary and scholarly; the Editorial Committee brings together scholars from four American, Canadian, and European universities. The CSSS that publishes JCSSS was founded in 1999 at the University of Toronto, Department of Near and Middle Eastern Civilizations, as part of the latter’s academic programme in Aramaic and Syriac languages and literatures. It was incorporated under the Canada Corporations Act in January 23, 1999. This volume includes articles by Alain Desreumaux, Alexander Treiger, Reagan Patrick, Narmin Muhammad Amin 'Ali, Amir Harrak, and Sihaam Khan.

In this fifth installment of the long Homily 71, On the Six Days of Creation, Jacob treats of the events of the fifth day, the creation from the waters of the various species of fish and reptiles, as well as the assorted types of birds and other winged creatures. God created them all in wisdom and in love, prepared everything that they would need and endowed them with the natural characteristics required for their particular type of life. Jacob highlights the fact that the creation of these animals on the fifth day to inhabit the land and water separated on the third day is a symbol of the Resurrection of Christ.

Written close to the end of the great writer’s life, Fyodor Dostoevsky’s short story The Dream of a Ridiculous Man tells of a transformation of the heart and a journey from despair to joy: a joy that can be known by all through the experience of God that transcends a simply rational discourse. In this eye opening literary study, the title character and his spiritual metamorphosis are examined in depth in light of the ancient concept of Nous as it developed from the Greek philosophers to the Christian fathers. By comparing the “Ridiculous Man” to similar characters in Dostoevsky’s corpus, the author shows how an Orthodox Christian understanding of the Nous underpins Dostoevsky’s own anthropology and how his literary works in turn guide the reader toward a truer vision of humanity.

The conflict of the early Church with Judaism found expression in a particular genre of liturgical literature, Syriac dialogue poetry of the late antique period. In this book Sebastian Brock provides the Syriac texts of four anonymous dialogue poems, from between the fifth and eight centuries CE, together with fully annotated English translations. Their protagonists are, respectively, Synagogue and Church, Sion and Church, Jesus and the Synagogue, Jesus and the Pharisees. These texts are fresh critical editions based on the oldest Syriac manuscripts. The author’s introduction to each poem examines their position within the context of other Syriac texts which specifically concern Judaism and Jews. These carefully selected dialogue poems are published here together for the first time. The volume is enriched with illustrations based on some of the finest surviving illuminated Syriac manuscripts from late antiquity.

This book is a classic in the history of the Oriental Churches, which are sometimes portrayed as heretical in general church history books, if mentioned at all. Written by a Copt, it portrays the history of the faith of these non-Chalcedonian Churches with first-hand knowledge of their traditions. The author covers Alexandrine Christianity (the Copts and the Ethiopians), the Church of Antioch (Syriac Orthodox), the “Nestorian” Church of the East, the Armenian Church, the St. Thomas Christians of South India, the Maronite Church, as well as the Vanished Churches of Carthage, Pentapolis, and Nubia.