A thoroughly researched and vivid re-creation of one of the most critical periods in the history of Western religion The life of Jesus, and the subsequent persecution of Christians during the Roman Empire, have come to define what many of us know about early Christianity. The fervent debate, civil strife, and bloody riots within the Christian community as it was forming, however, is a story that is rarely told. Richard E. Rubenstein takes readers to the streets of the Roman Empire during the fourth century, where a divisive argument over the divinity of Jesus Christ was underway. Ruled by a Christian emperor, followers of Jesus no longer feared for the survival of their monotheistic faith, but they found themselves in different camps--led by two charismatic men--on the topic of Christian theology. Arius, an Alexandrian priest and poet, preached that Jesus, though holy, is less than God, while Athanasius, a brilliant and violent bishop, saw any diminution of Jesus' godhead as the work of the devil. Between them stood Alexander, the powerful Bishop of Alexandria, in search of a solution that would keep the empire united and the Christian faith alive.

Hannah Arendt began her scholarly career with an exploration of Saint Augustine's concept of caritas , or neighborly love, written under the direction of Karl Jaspers and the influence of Martin Heidegger. After her German academic life came to a halt in 1933, Arendt carried her dissertation into exile in France, and years later took the same battered and stained copy to New York. During the late 1950s and early 1960s, as she was completing or reworking her most influential studies of political life, Arendt was simultaneously annotating and revising her dissertation on Augustine, amplifying its argument with terms and concepts she was using in her political works of the same period. The disseration became a bridge over which Arendt traveled back and forth between 1929 Heidelberg and 1960s New York, carrying with her Augustine's question about the possibility of social life in an age of rapid political and moral change. In Love and Saint Augustine , Joanna Vecchiarelli Scott and Judith Chelius Stark make this important early work accessible for the first time. Here is a completely corrected and revised English translation that incorporates Arendt's own substantial revisions and provides additional notes based on letters, contracts, and other documents as well as the recollections of Arendt's friends and colleagues during her later years.

Why the meaning of sin changed radically during the first centuries of Christianity Ancient Christians invoked sin to account for an astonishing range of things, from the death of God's son to the politics of the Roman Empire that worshipped him. In this book, award-winning historian of religion Paula Fredriksen tells the surprising story of early Christian concepts of sin, exploring the ways that sin came to shape ideas about God no less than about humanity. Long before Christianity, of course, cultures had articulated the idea that human wrongdoing violated relations with the divine. But Sin tells how, in the fevered atmosphere of the four centuries between Jesus and Augustine, singular new Christian ideas about sin emerged in rapid and vigorous variety, including the momentous shift from the belief that sin is something one does to something that one is born into. As the original defining circumstances of their movement quickly collapsed, early Christians were left to debate the causes, manifestations, and remedies of sin. This is a powerful and original account of the early history of an idea that has centrally shaped Christianity and left a deep impression on the secular world as well.

Often seen as the author of timeless Christian theology, Paul himself heatedly maintained that he lived and worked in history's closing hours. His letters propel his readers into two ancient worlds, one Jewish, one pagan. The first was incandescent with apocalyptic hopes, expecting God through his messiah to fulfill his ancient promises of redemption to Israel. The second teemed with ancient actors, not only human but also divine: angry superhuman forces, jealous demons, and hostile cosmic gods. Both worlds are Paul's, and his convictions about the first shaped his actions in the second. Only by situating Paul within this charged social context of gods and humans, pagans and Jews, cities, synagogues, and competing Christ-following assemblies can we begin to understand his mission and message. This original and provocative book offers a dramatically new perspective on one of history's seminal figures.

Jesus in the Jewish Wold represents some of the seminal aspects of the lifelong research of Geza Vermes focused on the Dead Sea Scrolls, Jewish Bible interpretation and the historical study of Jesus and the New Testament. Taken together the fifteen essays, the oldest of which dates from 1970 and the most recent from 2010, constitute an evocative cross section of the contribution to scholarship by Vermes who is equally celebrated as a pioneering Jesus In The Jewish World represents a synopsis of the most significant and Scrolls expert and, according to the Sunday Telegraph, the greatest Jesus scholar of his generation. Readers of the present volume are offered lively and often humorous accounts of the impact of Jesus the Jew on Christian and Jewish readers; of the value of Josephus as a historical source regarding John the Baptist, James the brother of the Lord, and Jesus; the historical implications of ancient Jewish biblical exegesis; of the inside story of the monumental recasting by Vermes and his friends of Emil Schurer's History of the Jewish People; and of the sacrifice of Isaac and the story of the first-century Galilean rabbi, Hanina ben Dosa. The final two essays, written in 2007 and 2010, are particularly noteworthy, the first propounding a fresh and revolutionary approach to methodology in the study of the historical Jesus and the second restating and reinforcing Vermes's stance in the half -a-century long Son of Man debate. Geza Vermes is Professor Emeritus of Jewish Studies and Emeritus Fellow of Wolfson College, Oxford but continues to teach at the Oriental Institute in Oxford.

The Sacrifice of Isaac is one of the most well-known stories in the Bible. It is also a shocking account of how Abraham's faith in God was demonstrated by a willingness to sacrifice his long-awaited son at God's command. This story has been a source of fascination for Jews and Christians for many centuries and here, Edward Kessler offers an enthralling account of Jewish and Christian interpretations of this biblical story. For understandable reasons, it has been assumed that Judaism influenced Christian interpretation but relatively little attention has been given to the question of the influence of Christianity upon Judaism. Kessler provides an insight into this absorbing two-way encounter and argues that neither Jewish nor Christian interpretations can be understood properly without reference to the other. As Jews and Christians lived, and continue to live, in a biblically orientated culture, Kessler shows how both were 'bound by the bible'.

Excommunicating the Faithful traces the development of Jewish Christianity from among the earliest Jesus followers through its apparent disappearance in the fourth or fifth century. The author's thesis is that among Jewish Christians in the early Church, there existed at least one Jewish Christian sect whose theology stood within the acceptable boundaries of orthodoxy at that time and existed through at least the fifth century, at which point it was declared heretical by the Church Fathers and eventually died out despite the fact that it considered itself part of the greater Church. The author's thesis also suggests that the increasing antipathy of the Church toward Jewish Christianity was the result of a variety of interrelated influences operating over several centuries. Some of these influences included the changing demographics of the Church and the accompanying clash of cultures; the increasing isolation of Jewish Christianity from the predominantly Gentile Church; power struggles between competing Christian communities in Palestine, as well as Rome's interest in asserting its primacy; and theological and pastoral concerns, which were well-intentioned but resulted in increasingly narrow views of orthodoxy and orthopraxis; and lasting anti-Jewish sentiments throughout the Empire, some of which still exist today.

Seeks the origins of later Christian anti-Judaism in Gnosticism and Pauline theology. Describes Gnostic anti-Judaism as directed primarily against the Jewish God and his law, rather than against the Jewish people who are their blind servants. Judaism for the Gnostics is more contemptible than dangerous, since its power is only in this world, to which the Gnostics attached no importance. Suggests that their hostility was aroused by Judaism's claim to equate its God with the higher God of Hellenistic thought. Paul took over much of the Gnostic two-power scheme, including the view of the Jews as blind servants of the Law. Argues that his own anti-Judaism did not go beyond that of the Gnostics. But in seeing the Crucifixion as central to salvation, and in singling out the Jews for a special role in salvation history, he added to the Gnostic two-power theology elements that later took shape as the Christian view of the Jews as Christ-killers and instruments of Satan.

Conrad Leyser examines the formation of the Christian ascetic tradition in the western Roman Empire during the period of the barbarian invasions, c.400-600. In an aggressively competitive political context, one of the most articulate claims to power was made, paradoxically, by men who had renounced 'the world', committing themselves to a life of spiritual discipline in the hope of gaining entry to an otherworldly kingdom. Often dismissed as mere fanaticism or open hypocrisy, the language of ascetic authority, Conrad Leyser shows, was both carefully honed and well understood in the late Roman and early medieval Mediterranean. Dr Leyser charts the development of this new moral rhetoric by abbots, teachers, and bishops from the time of Augustine of Hippo to that of St Benedict and Gregory the Great.