Search

Chasing Paper is an important new collection of essays written by senior publishers from around the world who have spent their careers in Christian publishing. Here they discuss the dramatic changes witnessed by the Christian publishing industry over the last fifty years, how they and their companies responded to those changes, and what the future may hold for the Christian publishing industry, authors, and readers everywhere. Find herein a rare glimpse behind the scenes into how some of the gate keepers of Christian culture have navigated quickly shifting cultural and professional realities.

Eleven volumes of state papers that were published under the commission of Henry VIII. They include correspondence; between England and Ireland, relative to Scotland and the borders, and those of a foreign nature.

Eleven volumes of state papers that were published under the commission of Henry VIII. They include correspondence; between England and Ireland, relative to Scotland and the borders, and those of a foreign nature.

Eleven volumes of state papers that were published under the commission of Henry VIII. They include correspondence; between England and Ireland, relative to Scotland and the borders, and those of a foreign nature.

This volume contains fifteen papers presented at the seventh British Patristics Conference, held in Cardiff (Wales, UK) from 5 to 7 September 2018. The theme of the conference was Religion in Late Antiquity. The papers address topics such as transformation and innovation, interrelations between religions, and between religions and other areas of culture: philosophy, education, politics and science. Some deal with aspects of the pre-history of religion in late antiquity, others with the reception of late-antique religion in later periods of history. Consequently, alongside papers that treat more'traditional'topics of Patristic Studies there are papers applying approaches and methodologies such as identity formation and reception theory. The volume thus offers a cross section of topics related to religion in late antiquity from the second to the thirteenth century and reflects the current state of research in this wide field. The papers are grouped in four sections, I. Ancient Philosophy, Early Christianity and Judaism; II. Christianity in its Cultural Context from the Second to the Fourth Century; III. Augustine and His Age; IV. The End of Antiquity and Beyond. Part I contains papers by Ilaria Ramelli, who compares pagan and Christians concepts of the'Logos/Nous One-Many'in pagan and Christian philosophers of the second to fourth century, David Lloyd Dusenbury, who explores the concept of the World City in the thought of Nemesius of Emesa, and Susanna Towers, who compares the'Demoness'found in eastern Manichaean texts with the pre-Rabbinic Jewish concept of Yetzer Hara. Part II begins with a paper by Josef Lossl on the juxtaposition of Greek and Barbarian Paideia in Tatian's Ad Graecos. This is followed by a new discussion of the Cento attributed to Faltona Betitia Proba, in which Nicholas Baker-Brian situates the work firmly in the reign of Julian the Apostate and understands its criticism of Constantius II in this context. A third paper, by Zachary Esterson, compares the oeuvres of Victorinus of Pettau and Fortunatianus of Aquileia. A fourth, by James Wellington, offers a new, ontological, reading of Gregory of Nyssa's refutation of slavery in In Ecclesiasten Homiliae IV; and in a final piece entitled'A Tale of Two Councils', Sara Parvis compares the two Councils of Constantinople of 360 and 381. With Augustine, Part III moves from the fourth to the fifth century. In it, Philip Brown shows how Augustine's sixth tractate on John contains an emerging'theology of friendship'. Georgiana Huian explores notions of'Deification'in Sermo 23B (Mainz 13) also known as'Sermo Dolbeau 6'. Math Osseforth studies an example of intertextuality in the Confessions, the Vergilian concept of the Underworld. Marcin Wysocki compares strategies of survival in apocalyptic times in late-antique letter collections (Paulinus of Nola, Augustine, Jerome). Part IV contains papers from'the end of antiquity and beyond'. Georgios Siskos writes on Maximus the Confessor's critique of Monothelitism, Michael Muthreich on an excerpt of Epistle VIII of the Dionysian corpus in Syriac, Helen Dayton on Nikitas Stithatos main work, 300 Kephalaia, and Andrej Kutarna on Theosis in John of Damascus and Thomas Aquinas.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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.

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. These papers 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 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. The sack of the'Eternal City'of Rome by the Visigoths led by the infamous Alaric on August 24, 410 caused great dismay throughout the Roman Empire. In addition to being a political and socio-economic disaster, it was mainly a symbolic shock - the 9/11 of Late Antiquity. Many wondered whether this tragic event heralded the end of an era. At the request of his dear friend Marcellinus, Augustine of Hippo (354-430) wrote his De civitate Dei, in which he offered an apologetic response to the external criticism that the Christian faith was responsible for the decline of the Roman Empire. At the same time, he answered the internal Christian concern that the fall of Rome also threatened the future of the Church. Augustine's De civitate Dei is a comprehensive synthesis of theology, historiography, political philosophy, and so much more, which has been copied, read, consulted, quoted, interpreted and discussed by an extremely diverse audience: monks and politicians, historians and philologists, theologians and philosophers, Christians and non-Christians - past and present. This work is still food for thought, not only for the study of Late Antiquity in general and Augustine in particular, but also for the wider debates regarding religion, philosophy, history and politics. This volume offers a sample of the broad and diverse interest in this grandiose book that has undeniably influenced the culture and thinking of the West.

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. These papers 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 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.

This one-hundredth volume of Studia Patristica includes papers from the Sixth British Patristics conference, held in Birmingham in September 2016. Thirty-seven contributions from an international range of scholars provide new studies of many of the major subjects in patristic studies, from Tertullian to Maximus the Confessor by way of Origen, John Chrysostom, Jerome and Augustine. One theme of the conference, which was held in conjunction with the European Research Council COMPAUL project, was the tradition and reception of the letters of the Apostle Paul. This is reflected in several papers, including an examination of patristic evidence for the authorship of Ephesians and an analysis of exegetical techniques employed in the Greek catena tradition on Galatians. Two longer contributions, by plenary speakers Frances Young and Jennifer Strawbridge, offer an extended consideration of the early Christian exegesis of particular Pauline Epistles.

Eleven volumes of state papers that were published under the commission of Henry VIII. They include correspondence; between England and Ireland, relative to Scotland and the borders, and those of a foreign nature.

Eleven volumes of state papers that were published under the commission of Henry VIII. They include correspondence; between England and Ireland, relative to Scotland and the borders, and those of a foreign nature.

Eleven volumes of state papers that were published under the commission of Henry VIII. They include correspondence; between England and Ireland, relative to Scotland and the borders, and those of a foreign nature.

From National Book Award–winning author Martin Marty, the surprising story of a Christian classic born in a Nazi prison cellFor fascination, influence, inspiration, and controversy, Dietrich Bonhoeffer's Letters and Papers from Prison is unmatched by any other book of Christian reflection written in the twentieth century. A Lutheran pastor and theologian, Bonhoeffer spent two years in Nazi prisons before being executed at age thirty-nine, just a month before the German surrender, for his role in the plot to kill Hitler. The posthumous Letters and Papers from Prison has had a tremendous impact on both Christian and secular thought since it was first published in 1951, and has helped establish Bonhoeffer's reputation as one of the most important Protestant thinkers of the twentieth century. In this, the first history of the book's remarkable global career, National Book Award-winning author Martin Marty tells how and why Letters and Papers from Prison has been read and used in such dramatically different ways, from the cold war to today.In his late letters, Bonhoeffer raised tantalizing questions about the role of Christianity and the church in an increasingly secular world. Marty tells the story of how, in the 1960s and the following decades, these provocative ideas stirred a wide range of thinkers and activists, including civil rights and antiapartheid campaigners,'death-of-God'theologians, and East German Marxists.In the process of tracing the eventful and contested history of Bonhoeffer's book, Marty provides a compelling new perspective on religious and secular life in the postwar era.

This volume collects together for the first time the most influential papers of the late leading New Testament textual critic J. Neville Birdsall. They include important studies of the Greek witnesses to the New Testament text, the Georgian version of the New Testament, and the theory of textual criticism. Other subjects include palaeography, patristic literature, and the early versions of the New Testament. One of the papers is published here for the first time. As well as making accessible these significant products of a lifetime of scholarship, the collection fully demonstrates the author's standing as one of the most learned and wide-ranging New Testament textual scholars of modern times.

Manichaeism and Early Christianity comprises the selected papers from the 2019 Pretoria Congress and Consultation. The sixteen chapters focus on where and how Gnostic Manichaeism interfered not only with other forms of Gnosticism, but above all with the writings and representatives of mainstream Christianity during the early centuries of our era. Key texts dealt with are a number of Nag Hammadi writings (including the Gospel of Thomas) as well as figures such as Marcion, Tatian, Ephrem the Syrian, Chrysostom, Pelagius and—not least—Augustine and his pupil Evodius.

Fakes, Forgeries, and Fictions examines the possible motivations behind the production of apocryphal Christian texts. Did the authors of Christian apocrypha intend to deceive others about the true origins of their writings? Did they do so in a way that is distinctly different from New Testament scriptural writings? What would phrases like'intended to deceive'or'true origins'even mean in various historical and cultural contexts? The papers in this volume, presented in September 2015 at York University in Toronto, discuss texts from as early as second-century papyrus fragments to modern apocrypha such as tales of Jesus in India in the nineteenth-century Life of Saint Issa. The highlights of the collection include a keynote address by Bart Ehrman ('Apocryphal Forgeries: The Logic of Literary Deceit') and a panel discussion on the Gospel of Jesus'Wife, reflecting on what reactions to this particular text--primarily on biblioblogs--can tell us about the creation, transmission, and reception of apocryphal Christian literature. The eye-opening papers presented at the panel caution and enlighten readers about the ethics of studying unprovenanced texts, the challenges facing female scholars both in the academy and online, and the shifting dynamics between online and traditional print scholarship.

Der vorliegende Band legt den Fokus auf kosmologische und kosmogonische Vorstellungen im Corpus Hermeticum und in weiteren, der antiken Hermetik zugerechneten Schriften. Die Beiträge untersuchen den synkretistischen Entstehungsprozess der Schriften und deren Gegenstand und Wirkung im Kontext der antiken Religions- und Philosophiegeschichte. Der Band bündelt dazu in interdisziplinärer Perspektive Beiträge verschiedener Forschungsrichtungen und Wissenschaftsdisziplinen wie u.a. Altphilologie, Theologie, Philosophiegeschichte, Religionswissenschaft, Ägyptologie sowie Gnosisforschung und betritt auf diese Weise wissenschaftliches Neuland. Niclas Förster und Uwe-Karsten Plisch publizieren in erweiterter Form Vorträge einer im Februar 2018 an der Akademie der Wissenschaften zu Göttingen veranstalteten Tagung über'Kosmogonie und Kosmologie in hermetischen Schriften'.

Ne a Corujas, dans le Nord-Est du Portugal, le 28 mars 1943 Francolino Goncalves a fait sa profession religieuse dans l'Ordre dominicain en 1960 et fut ordonne pretre le 9 novembre 1968. Envoye d'abord a l'Ecole biblique de Jerusalem, il partit a Louvain faire son doctorat qui fut publie en 1986 dans les Etudes bibliques collection dont il fut ensuite le directeur, comme des Cahiers de la Revue biblique, pour des longues annees. Son enseignement a l'Ecole et dans plusieurs autres institutions academiques lui valut nombre d'honneurs et la nomination en 2008 a la Commission Biblique Pontificale. Apres une vie de recherche, d'enseignement et de publications il est decede peu avant l'aube du 15 juin 2017. Le present volume est dedie a sa memoire et contient des etudes prophetiques, historiques et epigraphiques de ses freres, collegues, etudiants et amis.

In recent decades the ancient apocalyptic work 1 Enoch has been intensively explored for its historical meaning and its contribution to Israelite and Christ-movement thought and identity. Yet its theological meaning, what it can contribute to understanding of the divine-human interface today, has been neglected by scholarship. This is surprising given that 1 Enoch is Scripture for the Ethiopian and Eritrean Orthodox churches and has been a major influence on Christian theology, experience, and art in Ethiopia since the fifth and sixth centuries CE. This book inaugurates a project in Western scholarship to bring 1 Enoch into theological discussion. It contains a number of essays delivered at meetings in Addis Ababa, Ethiopia, and Cheltenham, England, involving scholars from Ethiopia, Germany, the UK, and the USA. The papers cover topics such as the appropriate theological response to a text that is Scripture for only some Christians; the role of 1 Enoch in Ethiopian ecclesial and theological tradition; the theological potential of 1 Enoch in areas such as the environment, politics, social justice, Christology, persecution, the problem of evil and how 1 Enoch stimulates artistic expression today. The Blessing of Enoch aims to launch a wider discussion on 1 Enoch and contemporary theology.

'Kreativität des Christentums'bezeichnet die innovative Kraft der christlichen Religion, sowohl die eigene Erscheinungsform als auch die soziokulturelle Umwelt umzubilden. Dies gelingt durch eine ästhetische wie ethische Transzendierung der Gegenwart, in welcher Wahrnehmung und Gestaltung der Welt so miteinander verbunden werden, dass sich daraus ein produktiver Weltbezug entwickelt. In den klassischen Studien zur Kulturbedeutung des Christentums von Ernst Troeltsch findet eine solchen Theorie der Kreativität des Christentums ihren Ausgangs- und Bezugspunkt.

Studies on Gregory of Nyssa are flourishing. In this highly valuable bibliography, two areas stand out: mysticism and eschatology. The former has also been at the centre of a lively controversy, concerning the possibility that Gregory could be described as the actual initiator of mysticism. Eschatology, on its part, has received particular attention, especially in the areas of epektasis and apokatastasis. But these dimensions are connected, as shown by Gregory's Commentary on the Song of Songs, a mystical text par excellence, which offers numerous eschatological insights, which this volume tries to present. The issue is all the more interesting in that Gregory's eschatology is marked by a hermeneutical tension which is reflected in a dichotomy present in the studies devoted to it. Clearly, Gregory has been inspired by the apokatastasis of Origen, but for him, as for the Alexandrian, is it possible to speak of a universal salvation? If the human being is simply a soul which has to be restored to its initial state, what is the value of its history? And the body? And freedom? These questions seem to be linked to the tension between the'circular'dimension of apokatastasis and the'linear'dynamic of epektasis. This is approached through the lens of Christology and ontology, two areas which, in the context of Nyssa studies as a whole, are among the least studied. Therefore, the chapters of the book are aimed at covering the themes in such a way as to reveal the profound relationships between the two foci of theological reflection on the mystery of Christ: on the one hand, the Christological focus proper, on the other, the ontology which emerges from Christological and Trinitarian considerations. Thus, we shall be able to identify the influences and relations, intrinsic and systematic, between the thought about being, the protology and the eschatology, of classical origin, and the thought about Christ in which the divine and the human are united in and through history. This volume, therefore, is arranged in three main parts. The first, most fundamental, approximates to the question of the point of view of eschatology itself, seeking to indicate the importance of mysticism in its development. The second part of the volume is devoted precisely to Gregory's Commentary on the Song of Songs, where the eschatological dimension is clearly highlighted. The third and last part of the volume is devoted to the apokatastasis. Here the different, even contrasting positions, are presented, providing, simultaneously, some tools which could assist a deeper penetration into the tensions of eschatology through the mystical perspective which is characteristic of the Commentary on the Song of Songs. In particular, the Christological and ontological elements linked to epektasis seem to promise a greater immersion into Gregory's eschatology and appreciation of its theological significance, not despite its tensions but precisely by means of them.