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This article reads the emergence of a Romani political space in Jordan, and its containment in the private sphere in Palestine, through Hannah Arendt's classic The Human Condition. In modernity, Arendt argues, political potential has been stifled by a kind of despotism best characterized by a masculine domination associated with the private sphere of the family. Given that such a position is to a great extent based on Arendt's reading of Classical Greek, Roman, early Christian, and Enlightenment thought, what variations to such a neat division can be found in the case of Romani groups in Arab/Islamic contexts that are beyond Arendt's geographic and epistemological scope? This article puts Arendt's idealized notion of the public/private into conversation with the longue durée of settlement and politics of Romani groups in Palestine and Jordan. Working with Arendt and alternate but related notions of the public/private in the Middle East, this article aims to offer a nuanced understanding of kinship and politics in a context in which the political is incomplete without the private. [ABSTRACT FROM AUTHOR]

This article considers the construction of the speaking subject in Justin's First Apology and Tatian's To the Greeks, two interlocking texts (often associated with the problematic genre of Christian apologetics). Bracketing questions of biographical reality, it explores the fictionalising techniques Justin and Tatian adopt to magnify their own authority, co-opt well-known narrative models (including martyrologies and imitatio Christi) in the service of their own self-fashioning. I take their autobiographies as stylised self-dramatisations, rather than guides to historical realities. There are strong parallels with the kind of self-modelling that we see in the works of pagan sophists of the era, notably Dio Chrysostom. Reading these two authors in this way blurs the sharp distinctions they seek to draw between Christian and pagan. It also requires a reading of their texts, in line with recent scholarship, as generically complex, sophisticated and absorbent, and open to the opportunistic appropriation of elements characteristic of pagan literature of the era. Foucault has argued that the voice of early Christianity was characterised by its confessional quality, which was new, confident and distinctive; this article argues, by contrast, that Justin and Tatian at any rate were intellectual bricoleurs and experimentalists, and had much more in common with their pagan peers. [ABSTRACT FROM AUTHOR]

In Late Antiquity, as today, women's veiling was a contentious topic. Early Christian churchmen wrote about it at length, exhorting women to cover and criticizing those they considered were not veiling appropriately. According to these writers, veils were an essential garment tied to Christian modesty and religious ideas about female submission to male authority. Modern scholarship has tended to side with these clergymen, often claiming that with the rise of Christianity came the social expectation that adult women cover their heads. However, veiling had been a part of life in the Mediterranean for centuries, and the frustration and frequency with which churchmen urged women to veil suggests that contemporary practices often diverged significantly from their expectations. This article examines veiling and head-covering as a complex social practice shaped by numerous intersectional and situational factors beyond religion, including status, practicality, fashion and social context. It explores a wide range of visual and material culture to illuminate the diversity of veiling beyond the diatribes of churchmen. Throughout, how we understand veiling in the past is brought into dialogue with scholarship on modern Islamic veiling to address biases towards veiled women and to find new ways of centring women's experiences and everyday practices. [ABSTRACT FROM AUTHOR]

Confirmation, one of the seven sacraments in Lombard's schedule, was retained by the English Reformers, but not as a sacrament and without any distinctive quasi-sacramental grace attributed to it. It became a ceremony to complete the catechizing process for children who, having been baptized as infants, were at the age of discretion now to come to holy communion. The reformers thought that a post-baptismal laying on of hands had been practised from apostolic times, and so commended the ceremony for their church practice. This requirement enabled later generations, such as Gregory Dix, to bid up its significance, teaching that confirmation completes baptism, and thus that water-baptism is of itself incomplete. The underlying premise has been that from the apostles onwards a requisite second initiatory ceremony invariably followed baptism. Both Bible and early church history contradict this thesis, not least the eight post-apostolic authors of the first two centuries who mention baptism. All eight testify to the use of water without any further ceremony. Thus, any insistence upon a two-stage sacramental initiation today lacks historical foundations; Anglicans ought to review residual texts and practices which reflect such a pattern. [ABSTRACT FROM AUTHOR]

To mitigate the costs and risks of travel, Greek communities utilized the formal social institution of proxenia. The honorific title of proxenos ("public host") was bestowed upon someone in another community who provided travelers with hospitality services, such as physical accommodation, social access, and legal protections. This social institution of proxenia, similar to but more specific than ancient patronage or benefaction, offers a fruitful heuristic model for interpreting travel among early Christians and the role of host-leaders within the emerging movement. Itinerant Christians would have utilized the proxenos -paradigm and cultivated proxenos -like relationships with prominent Christian hosts. This paper examines how Philemon and Phoebe functioned as proxenos -like hosts for Christians traveling through their respective cities. We conclude with discussions regarding the prominence and authority of proxenia-like host-leaders within early Christian social networks. Such people with the capacity to facilitate travel and grant social inclusion amassed significant power, as they became the centralized nodes enabling social connectivity.. [ABSTRACT FROM AUTHOR]

In this paper, I examine several sources of authority to which Origen laid claim as he set about the task of interpreting scripture. On occasion, in both his commentaries and his homilies, Origen provided accounts of his access to three different, though connected sources of authority that contributed to his self-presentation as an expert interpreter. These sources are as follows: 1) participation in the lineage of the apostles, particularly his exegetical role model, Paul. The second source of authority is a result of the first: 2) direct communication from the Logos, whom he understands to be Christ himself, and 3) angelic assistance and engagement with his pastoral exegetical project. In some instances, Origen even claimed to be on par with two of these sources of authority; he can be found claiming to have exegetical abilities similar to Paul's and, on some rare occasions, to have reached the same epistemological level as the angels. This analysis provides us not only with a case study of the kind of self-fashioning and authorising strategies used by elite scriptural exegetes in the first few centuries of the common era, but it also allows us to shift our focus away from exegetical methods towards the figure, personality and social position of the exegete him or herself. From this shift of focus we gain a better appreciation of a topic to which exegetical authors themselves dedicated considerable energy: just who it was that could occupy the office of authoritative Christian exegete and why. [ABSTRACT FROM AUTHOR]

In recent years, the number of Chinese Christian organizations in Europe has grown considerably compared to other overseas Chinese community organizations. They can mobilize transnational networks and resources to expand religious space in host societies and form a highly visible social force. Although the rise of early Christianity in the Western world has been considered an outcome of inherent religious strength, especially in terms of its central doctrines and religious ethics, this article suggests that in the diasporic Chinese world where Christianity constitutes a non-indigenous religious tradition, social relatedness based on native place, family, and kinship ties provides a more useful context for understanding its dynamic expansion and cross-regional transmission. Drawing on anthropological fieldwork conducted in Europe among overseas Chinese Christian traders and entrepreneurs, this research seeks an alternative framework for understanding the religious-cultural dynamics of Chinese Christianity in the context of transnational migration. [ABSTRACT FROM AUTHOR]

The Easter controversy of the late second century unveiled a profound theological and cultural debate within early Christianity. Originating from differing practices regarding the calculation of Easter dates, the dispute pitted the churches of Asia Minor against the Roman Church. This paper primarily employs a method of documentary analysis. It analyzes the accounts provided by the fourth-century historian Eusebius of Caesarea in his work The History of the Church. It is also cross-referenced with the works of second-century Christian writers. Through this process, this paper seeks to reconstruct the situation of this Easter controversy. Furthermore, it aims to uncover the struggle for apostolic authority concealed beneath the surface of this debate over dates. Central figures like Victor I and Polycrates engaged in this struggle for Apostolic authority, responding to challenges posed by heresies. Victor I leveraged his position to convene religious conferences and issue excommunication decrees against dissenting churches, laying claim to the papal primacy. However, Polycrates invoked the apostolic succession and heritage from John the Apostle to assert the legitimacy of the churches in Asia Minor, challenging Victor I's attempts at centralizing power within the Roman see. The controversy reflected broader debates over apostolic succession and ecclesiastical power structures. The Easter controversy serves as a case study of the Early Church's engagement with practical theology and the integration of religious festival culture with social backgrounds, highlighting the significance of Easter as a symbol of Christian unity and collective memory. This debate highlighted theological nuances and underscored broader issues of communal identity and the power struggle within early Christian communities. [ABSTRACT FROM AUTHOR]

After setting out the background of the early history of the Church of the East, this contribution focuses on the Syriac sources of the fifth to seventh centuries which are witnesses to the development of the 'two-nature' Christology of the Church of the East, situated outside the Roman Empire during this formative period. Special attention is paid to the ambiguous term qnoma, which is used to render hypostasis in the Chalcedonian Definition, but which, for native Syriac authors, has the different sense of 'defining characteristic'. The problematic designation 'Nestorian' should be avoided since it implies completely different things to different parties. Some final thoughts are given to the ongoing significance of the tradition of the Church of the East in its various present-day manifestations. [ABSTRACT FROM AUTHOR]

While studies of how Paul and the Pauline letters were received in early Christianity continue to appear at an ever-quickening rate, there are still corners of early Christian literature that remain underexplored with regard to Pauline reception. The letters of Ignatius of Antioch would not usually be included in the underexplored category, but this article argues that one statement within Ignatius's letters is deserving of more careful attention vis-à-vis its relationship to Pauline themes and terminology. After showing that interpretations of Ignatius's Philadelphians (Phld.) 8.2 have typically run along two opposing tracks, the article argues that both ways of interpreting Ignatius's letter fail to do justice to his rhetoric in the letter. The article proposes an alternative way of reading Ignatius's justification language in Phld. 8.2. Whereas Paul wrote about justification before God, Ignatius desires to be proven right in the eyes of his Philadelphian readers, with whom he has had a dispute. The article concludes by offering ways to account for the different meanings evidenced in the letters of Ignatius and Paul while also endeavouring to explain the purpose for which Ignatius employs terminology that is similar to that of Paul. In the final clause of Phld. 8.2, Pauline terminology provides Ignatius not with his doctrinal substance but rather with authoritative rhetoric that evokes the Apostle. [ABSTRACT FROM AUTHOR]

The article focuses on honoring the memory of Professor Donald MacKay, with the author sharing personal recollections of their long-standing friendship, including MacKay's early involvement with the Research Scientists Christian Fellowship. Topics include MacKay's academic achievements in physics, his contributions during World War II, and the enduring bonds formed among colleagues during that time, as depicted through personal anecdotes and photographs.

This article is about J. R. R. Tolkien's adaptation of Pythagorean musical elements in the 'Song of the Ainur' of the Silmarillion. It details Tolkien's use of Pythagorean dissonance, along with what that amounts to in terms of musical theory, and explores the epistemological origins of the concept and how it found its way into this work of fiction. On the latter point, Platonism, Neoplatonism, and early Christian theology are considered. This includes the likes of Prudentius, pseudo-Dionysius, Augustine, and Aquinas, among others. The article observes that Tolkien has deliberately chosen a somewhat esoteric element of Pythagorean musical theory, albeit highly relevant to his own historical context, in order to explore concepts of morality along with the traditional, Christian conundrum of predestination vs. free will. [ABSTRACT FROM AUTHOR]

Paul often uses metaphors as a method of persuasion. In Rom 8, Paul's use of kinship metaphors such as "sonship" and being "heirs" is particularly ubiquitous. Paul writes to an audience situated in Rome where they would have been well aware of kinship metaphors as this inter alia formed part of the Julio-Claudio Caesars' vocabulary and legitimation of their rule. Paul's familial metaphors would have resonated with an audience in Rome au fait with the notion of adoption and its implications. The use of the images of "sonship" and "heir" also function as spatial metaphors indicating a vertical and horizontal understanding which the audience would have picked up on. The spatial metaphors contribute to an understanding of "in" and "out", underscoring an alternative family identity found in Christ. These metaphors play a role in the formation and construction of what is later to be called early Christianity. [ABSTRACT FROM AUTHOR]

In this essay, I argue that modern science can function as a source of "sacred reminders" for aspects of Christian theology, like the doctrine of the Trinity, that are not normally engaged with in the empirical world. This approach is an alternative to the usual ways of relating scientific and theological endeavors in terms of conflict, separation, or consonance. I demonstrate this by beginning with the thoughts of two representative physicists (John Archibald Wheeler and Steven Hawking), particularly focusing on a fundamental distinction they make about the underlying ideal of the physical sciences. Noting a striking similarity of this distinction with some of the biblical imagery of God's Word and Spirit, I review biblical texts along these lines to show partial continuity with the groundbreaking ideas of our physicists, and to show how they can be generalized to include (a) levels of organization beyond those of physics; (b) intensive, localized agencies of Word and Spirit as well as the more extensive agencies suggested their ideas; and (c) the commissioning agency of God the Father. A review of the theology of Irenaeus shows that these distinctions in biblical imagery were developed in the early Church and played an important role in early Trinitarian theology. [ABSTRACT FROM AUTHOR]

This article examines the relationship between Bede and Augustine of Hippo, focusing on Bede's compilation of Augustine's comments on the epistles attributed to Paul the Apostle. Bede's compilation offers insight into how monks in the Anglo-Saxon era viewed the pastoral office, particularly in relation to 1 Timothy 3:1. The article also delves into Augustine's concept of the City of Man and the City of God, highlighting the different values and loves that distinguish their citizens. Additionally, it explores the tension between monks and bishops, with Bede emphasizing the importance of the bishop's work for the love of others. Ultimately, the article emphasizes the significance of living a life centered on love and bearing witness to Christian truth. [Extracted from the article]

This article briefly surveys the historical evidence of Byzantine deaconesses and trends in modern research on the order. By drawing attention to the detrimental effects of research bias, the value of an historical theology of deaconesses becomes clear. The diaconate, like all the major orders, evolved throughout the early Christian period reflecting an adaptation to changing circumstances. Historical deaconesses should be interpreted by the theology of their own time and place, rather than through the lens of the more limited liturgical role of the modern diaconate. Does theological continuity exist between the apostolic diakonia and the ordination and vesting of deaconesses in the eighth century? An historical theology of this enigmatic, yet canonical ministry will reveal the varied iterations of deaconesses extended the ministry of the apostles and bishops into women's spheres in a manner consistent with the Church's enduring theology and mission. [ABSTRACT FROM AUTHOR]

The article seeks to purvey a moral philosophical foundation to the apostolic letter. The apostolic letter speaks pointedly of the fatherhood crisis as an issue that needs moral philosophical atrention. The research will use two methods: the philosophical (content) analysis and applied ethical theories. Philosophical analysis is a general term for techniques typically used by philosophers in the analytic tradition that involve breaking down philosophical issues in order to bring clarity, consistence, and coherence. The method is used to analyse concepts like parenthood, fatherhood and shepherdship. Applied ethics is a philosophical examination, from a moral point of view, of particular issues in private and public life which are matters of judgement. However, the punch line, ‘Children today often seem orphans, lacking fathers’, is a direct moral challenge that calls for the application of the ethical theory of hunhu/ubuntu because love is hunhu/ubuntu’s character, nature and responsibility. From hunhu/ubuntu’s view point, I argue that one must acquire personhood primarily first in order to be a father. In hunhu/ubuntu, personhood and fatherhood are dynamic concepts; morally achieved and acquired. Hunhu/ubuntu is not asking that we replace God as the author of our being, but rather that our being as persons in the world is substantially of our own making. As such, we have a victory to win, and the path to that victory lies in the part of our lived morality (hunhu/ubuntu). God created us, but we must mould ourselves into the persons that God wants us to be. [ABSTRACT FROM AUTHOR]

This essay employs the framework of affect theory to explore the role of emotions in producing and sustaining attachments to UFO narratives in episodes from early Christian history. Why, I ask, do UFOs and aliens keep popping up in the miracles, visionary experiences, and biographical exploits of early Christian figures? To answer this question, I focus on the ways affect is entwined with knowing—how the way knowledge feels structures the histories we tell. I argue that (ancient) UFO narratives are filled with pleasures, and these pleasures bind purveyors and consumers to fantastical modes of knowledge production. [ABSTRACT FROM AUTHOR]

Among the most perplexing of John's theological riddles is question of salvific universalism and particularity. John is both the greatest biblical source of Christian universalism and the greatest source of Christian exclusivity. After all, the Johannine Overture affirms universal access to the saving–revealing Light of Christ, declaring: "The true light, which enlightens everyone, was coming into the world!" (Jn 1:9). What else could this mean, other than to affirm that every person has saving access to the divine Light of Christ? And yet, Jesus also declares in John 14:6, "I am the way, and the truth, and the life. No one comes to the Father except through me!" What could this mean, other than to assert that there is only one means of access to God, and that it involves saving belief in Jesus as the Christ? Sorting out the apparent contradictions within these tensions is the goal of the present essay. [ABSTRACT FROM AUTHOR]

"Illness, Pain, and Health Care in Early Christianity" by Helen Rhee explores how early Christians incorporated and reinterpreted Greco-Roman medicine and health care. Rhee argues that this appropriation of medical practices influenced the formation of early Christian identity, particularly during the fourth century when the status of the church within the Roman Empire changed. The book examines a wide range of primary sources, including Greco-Roman and Christian texts, and incorporates insights from medical anthropology to provide a nuanced understanding of health, illness, and care in early Christianity. Rhee's interdisciplinary approach and attention to detail make this book a valuable resource for scholars studying early Christianity and the intersection of medicine and religion. [Extracted from the article]

According to the traditional perspective, the early Christians refused to continue with the temple sacrifice. Christ on the cross had already atoned for all sins. Recently, other scholars, especially those belonging to the Radical New Perspective on Paul (or "Paul within Judaism" research), have argued instead that Paul carried on with temple worship, considered it efficacious, and expected Christ-following Jews to continue with the sacrifice. In this research we will investigate the positions of the different perspectives on Paul's attitude toward Jewish sacrifices and evaluate the arguments at stake. Our research leads us to the conclusion that Paul did not consider the temple sacrifices a problem, but neither did he give them any salvific relevance for the recipients of his letters. [ABSTRACT FROM AUTHOR]

This article addresses the need for liturgical formation that Pope Francis recently highlighted for the whole Catholic Church in his apostolic letter Desiderio Desideravi. The current American Eucharistic Revival encourages engagement in this. Based on a detailed spiritual–liturgical reading of the Emmaus account (Lk 24:13–35), the article develops guiding principles for liturgical catechesis and considers their practical applications with a particular focus on families. The first principle underscores the connection between liturgy and life, which makes catechesis relevant for daily life, e.g., by including testimonies of parents. A second principle outlines the pivotal importance of symbols and suggests methods to enhance their understanding. Fostering active participation in the liturgy, the third principle, is a practical consequence because the celebration itself forms the participants. Moreover, liturgical catechesis connects explanation and experience, as the mystagogical catecheses of the Church fathers demonstrated. Along with Pope Francis, this article also highlights Sunday as a gift and discusses ways of integrating families in the Sunday Eucharist. Finally, the last principles shed light on the task of the priest as the "catechist of catechists". This article both explains the biblical basis of these principles and outlines practical ways to implement liturgical catechesis for families in parishes. [ABSTRACT FROM AUTHOR]

After the rise of Christianity in the Roman Empire and the introduction of Buddhism into China, Christianity and Buddhism were both faced with the adjustment of the existing society. In the Roman Empire, faced with some censure, apologists began to write articles to clarify misunderstandings and express their beliefs. At the same time, there are similar argumentative documents on Buddhism in China. Their argumentation ideas also have many similarities, such as, firstly, distinguishing them from the original ideas, then using the existing ideas, and finally, actively integrating them into existing society. However, there are some bigger differences in the background of the debate between the Roman Empire and China—Christianity has strong political independence. The most fundamental difference is the atmosphere of the existing ruling ideology—China has been Confucianized, and the political independence of Confucianism is relatively weak. It is this fundamental difference that finally led to the final difference in the development paths of Christianity in the Roman Empire and Buddhism in China, which then affected their historical paths. [ABSTRACT FROM AUTHOR]

Starting with Augustine's controversial translation and interpretation of Romans 5:12, this paper compares Augustine's and the apostle Paul's different understandings of "sin": Paul understands "sin" from the apocalyptic eschatological perspective, and regards "sin" as a cosmic power; Augustine, on the contrary, gradually understood sin as an ontological sin in the discussion of the concept of "original sin". Through the development and transformation from Paul's theory of sin to Augustine's theory of sin, this paper further discusses the interactive relationship between the development of early Christian thought and its social and cultural contexts and tries to outline the path of interweaving biblical text and theological thought in history, particularly to teach how Chinese readers should interact with scriptures in the Chinese context. [ABSTRACT FROM AUTHOR]

The emergence of African Christianity from missionary tutelage towards the close of the nineteenth century and early twentieth century raised concerns of syncretism that only eased with arguments of contextualisation in the 1970s. The arguments some missiologists in Southern Africa made, especially about the older Spirit churches (Zion and Apostolic churches) as indigenising agents, almost retired the concept of syncretism in relation to these churches in favour of recognising them as being responsive to their context—hence, agents of contextualisation. The advent of the neo-prophetic movement requires a reconsideration of both the concepts of syncretism and contextualisation of the Christian faith, especially in light of the alleged interaction of some in this movement with ancestral spirits. The article concerns itself with the question: why does the advent of neo-prophetism require a conceptual reconsideration of syncretism and contextualisation and to what end? The search for an answer to this question adopts a qualitative desktop research approach. The study seeks to understand the reasons for the traditional healing (sangoma) prophet phenomenon requiring a reconsideration of the mentioned concepts. [ABSTRACT FROM AUTHOR]

Recent scholarship on the Bodmer Miscellaneous Codex (BMC) has analysed various features of the manuscript, mostly attempting to answer questions like "Why was this codex created?" and "What purpose did it serve?" Some have given more specific answers, while others believe the document to be largely enigmatic. To further the academy's understanding of this ancient codex, this paper will examine the BMC, which comprises 11 different writings, for evidence of early Christian social identity formation. More specifically, it will heuristically apply Social Identity Theory (SIT) and Social Identity Complexity Theory (SICT) to reflect on identity and boundary construction in the BMC. It will be argued that various features of this ancient codex reveal a process of social identity formation, specifically an emerging orthodox Christian identity that is seeking positive distinctiveness and striving to reinforce the boundaries between an ingroup and various other outgroups. Furthermore, it is argued that the evidence of these features, in the context of persecution and competing Christianities, denotes a lower level of social identity complexity. [ABSTRACT FROM AUTHOR]

This article explores the Second Vatican Council and its impact on the Catholic Church. It acknowledges that the council aimed to engage with the modern world but notes that its implementation has been met with mixed reactions, with some perceiving it as a departure from traditional practices. The article delves into the intellectual, political, and cultural factors that necessitated the council and presents the original texts of its documents. It also discusses the challenges of interpreting and implementing these documents and acknowledges the confusion and turmoil that followed the council. The article highlights the role of Cardinal Karol Wojtyla, later Pope John Paul II, in promoting the council's teachings and addressing the cultural forces of the 1960s. It concludes by emphasizing the importance of understanding the council's intent and suggests a book by Weigel as a helpful resource for those unfamiliar with the council's documents. [Extracted from the article]

Not a Fall of Woman, but a Fanal for Education for Freedom in the Bible's Creation Story The article aims at a re-evaluation of the so-called Fall of Man narrative in Genesis 2:4–3:24, which since the early church interpretation has been linked to the loss of the image of God, which man had lost because he had partaken of the tree of knowledge in a forbidden way, whereby the woman is assigned a special guilt because she had seduced the man. This, however, was in no way the intention of the authors of this story in the 4th century BCE. Rather, the story is in dialogue with late-wisdom texts that, on the one hand, deny man the knowledge of good and evil, such as Qohelet and Job 28, or consider this knowledge to be a creative endowment of man, so Ben Sira. According to Gen 2–3, God has granted man the freedom of choice, which man can and does fail at, which is to be countered in the book of Deuteronomy by a complex theory of education. [ABSTRACT FROM AUTHOR]

The article "Baptized in the Name of Jesus" examines the theology and practice of the early church regarding baptism. It refers to Jesus' command in Matthew 28:16-20, where baptism in the name of the Father, the Son, and the Holy Spirit is mentioned. Baptism is considered in relation to the disciples as students of Jesus. The article also examines the role of John the Baptist and notes that baptism was understood as an act of repentance for the forgiveness of sins. The exact meaning of baptism and why John practiced it is not historically clear. The text also deals with the baptism of John and Jesus. John offers baptism as a sign of preparation and protection from the coming judgment. Jesus is baptized by John, but it is emphasized that Jesus is not like the other sinners, but freely and in solidarity joins their ranks to lead them to righteousness. Jesus himself also baptized, and some of his most prominent disciples came from the baptism movement. The text emphasizes that Jesus distinguished himself from the baptism movement and proclaimed his own message, which was intended to realize the conditions of the Kingdom of God in the present. Baptism continued to be practiced in the early church because it was seen as preparation for judgment. The Acts of the Apostles describes various scenes of baptism, which played an important role in early Christianity. Baptism is considered a consequence of divine action. In the letters of Paul, baptism is described as existing "in Christ Jesus," through which believers become sons and daughters of God and heirs of Abraham. Baptism is understood as participation in the way of Jesus and brings about a change in social status. It is part of God's eschatological work of salvation, and adherence to the Torah is not suitable as a means of salvation. Baptism is also understood as participation in the death and resurrection of Jesus. [Extracted from the article]

The Letter to the Hebrews has long been overlooked in discussions regarding New Testament pneumatology or even considered 'inferior' compared to other New Testament traditions. However, this is a mistake, as the unknown author of this letter demonstrates a remarkable awareness of pneumatology, which plays a key role in the transmission of early Christian traditions and significantly shapes the formation of the New Testament canon. Hebrews presupposes the presence of the Spirit and explicitly associates it with the revelation of God throughout history. Furthermore, the author identifies his own theological and literary work with the Spirit's function of actualizing scripture, granting him a remarkable position among New Testament and early Christian authors. [ABSTRACT FROM AUTHOR]

The three foundations of the Grey Nuns of Montreal (SGM) at Baker Brook, Clair and Saint-Léonard in Madawaska County, New Brunswick, stand as a new milestone in an apostolic work that has been unfolding since 1747. It tests the broad concept of heritage in an off-center region. Thanks to various dissemination strategies, these works inscribe a heritage rich in values and a spirituality of action in the minds of different clienteles, among the main collaborators and the local populations. [ABSTRACT FROM AUTHOR]

The modern discipline of New Testament Studies has subjected the various components of the New Testament to close scrutiny, yet it persistently fails to ask critical questions about the New Testament considered as a whole. In its familiar twenty-seven book form, the New Testament may be seen as a fourth-century anthology of early Christian writings based on earlier collections or sub-collections (the fourfold gospel, the Pauline letter collection), yet innovative in establishing a sharply defined boundary between included and excluded texts. An analysis of contributions to this journal over a recent five-year period demonstrates the pervasive influence of this fourth-century construct in determining the scope and priorities of (so-called) 'mainstream' scholarship. Greater attention to the contingencies of canon-formation will enable us to locate the texts that came to form the New Testament within a wider early Christian literary landscape. [ABSTRACT FROM AUTHOR]

This essay explores the negotiation of Jewish-Christian difference in the beginning of the Common Era through a comparative study of the symbolic associations of midnight. It comparatively analyzes references to midnight in the Hebrew Bible and the New Testament, as well as their later reception in Jewish and Christian communities, with attention to how the early Christian community adopted Jewish traditions of time and revised them to reinforce emerging Christian concepts. This essay proposes that the divergent symbolic associations of midnight in the two canons illustrate some of the central concerns and self-understandings of early Christian and Jewish communities, which became thematic in the assertion of Jewish-Christian difference during the parting of the ways. It demonstrates that the midnight passages are thematically linked as a time of transformation, but the content of that transformation differs between the two canons, reflecting themes of concern to the communities that developed the texts. Across the passages in the Hebrew Bible, midnight appears to be symbolic of a transformation that leads to the creation or strengthening of the people of Israel. In contrast to the national transformation envisioned in the Hebrew Bible, references to midnight in the New Testament are thematically related in their presentation of midnight as a time of eschatological transformation, symbolizing the turning point from this world to the next world, and reflecting an emerging religious tradition focused on a redemption beyond worldly time. This essay argues that these distinct thematic associations present concepts of transformation that were asserted during the parting of the ways, as the two religious traditions formulated parameters around their identities. It concludes with an exploration of two distinct temporal visions that eventually emerged as the two traditions separated, drawing parallels [End Page 1] between the literary symbolism of midnight in the biblical text and later developments in Jewish and Christian perspectives on time. [ABSTRACT FROM AUTHOR]

In the study of early Mizo Christians as active agents in the Christianisation of the region the early Mizo pastors, the evangelists, the Church elders and the 'Bible Women' have been given more prominence. The contribution and role played by the teachers in the early mission schools have not really been the focus of the research. This article attempts to give an account of the early schools in Mizoram and focus on the role of the village primary school teachers. They are shown to be the main agents for transformation in the formative period of the history of the Mizo Church. [ABSTRACT FROM AUTHOR]

Indigenous prophetic church movements constitute a significant portion of Christianity in Africa and a unique spirit in African Christianity. Garrick Braide was the first to lead such a group in Nigeria in 1915. The Christ Apostolic Church is an ancient indigenous church in Nigeria; however, it appears that the church faces problems generated by the apparent confusion about the origin of the church. This confusion is evident in the 2018 centenary anniversary of the church, contrary to the Golden Jubilee organized in 1980. Similarly, the leaders often claim that CAC is the first indigenous Pentecostal church in Nigeria, whereas it is on record that Christ Army Church was established in 1916 by Braide and his followers. As a result, urgent need was required to interrogate the traditions of origin of these two indigenous church movements and their prophets.The findings revealed that Braide's Christ Army Church preceded the Christ Apostolic Church of Babalola. [ABSTRACT FROM AUTHOR]

This article examines the relationship between translated hagiographic literature and vernacular saga literature in medieval Iceland. It challenges the assumption that sagas were directly influenced by the lives of saints, instead proposing a more nuanced understanding of their connection. The author focuses on the character of Guðrún Ósvífrsdóttir in Laxdæla saga, suggesting that she reflects elements from the lives of four women penitents in hagiographic literature. The article also explores the different types of saints in early Christianity and how their lives influenced the portrayal of characters in sagas. It discusses Guðrún's transformation from a sinner to a saint, paralleling the journeys of female penitents in Old Norse-Icelandic tradition. The text also considers the social resonance and audience of these sagas in Iceland, despite the potential lack of relatability to everyday Icelanders. [Extracted from the article]

For most of the past generation, clinicians have been taught to treat patients' pain until the patient says it is relieved. The opioid crisis has forced both clinicians and patients to reconsider that approach. This essay considers how Christians in particular might assume and seek to overcome their experiences of persistent pain. Wise and faithful responses to pain, especially chronic pain, can take their bearings from how early Christians made sense of the place of both medicine and suffering in a faithful life. This results in not asking medicine to resolve persistent pain, especially not through the use of opioids. Resisting the impulse to medicalize chronic pain will require patience on the part of those who suffer, and both patience and fortitude on the part of the clinicians to whom they present. [ABSTRACT FROM AUTHOR]

Attention has often been seen as a selective process in which the mind chooses which already‐formed objects to focus on. However, as Merleau‐Ponty and others have pointed out, this ignores the complexity and ambiguity of sensory information and imposes on it a set of already‐formed objects in the world. Rather, attention is a process by which objects in the world are constituted by the perceiving subject. Attention thus involves a process of mutual negotiation with the environment. There are connections between this and the process of attente described by Simone Weil, in which the perceiving subject suspends the dominant preoccupations of the ego in order to become more aware of an independent reality. This, in turn, expresses in a more modern idiom what early Christian teachers had to say about the role of attentive looking in the contemplative life. [ABSTRACT FROM AUTHOR]

The article focuses on the challenges faced by Liberal peers in the House of Lords after the victory over the legislative veto in 1911, examining their distinctive position, membership, activity, identity and impact outside the House throughout the twentieth century. It mentions despite their weakened status and representing a party that questioned their right to sit, Liberal peers played a crucial role, contributing ideas and activity that benefited the Liberal Party during vulnerable periods.

The objective of this article is to restore the credibility of the church within society by reestablishing its public role. Through the study of the lives and activities of women ministers in early Christianity, the research reveals that early Christianity initially granted equal authority to the ministries of diakonia (service to society) and the ministry of the Word, but gradually diminished the role of diakonia while stripping women of their status and authority. Therefore, to fully reinstate the genuine spirit of Christ, it is emphasized that the Korean church must regain the church's public presence and recover the spirit of Jesus within the scattered congregations that currently exist. [ABSTRACT FROM AUTHOR]

The article challenges the traditional narrative of early Christian persecution by asserting that the persecutors were often fellow Christians or individuals closely associated with the victims. The author, James Corke-Webster, presents evidence that suggests that the accusations and acts of persecution frequently originated within the Christian community itself. This challenges the prevailing assumption that religious differences were the primary motive for persecution. Instead, the proximity to the victims, regardless of religious affiliation, emerges as a common factor. Corke-Webster argues that a fresh study of the victims' experiences is necessary, focusing not only on overt acts but also on microaggressions, domestic abuse, ostracism, and displacement. He emphasizes that this alternative perspective requires a reevaluation of the broader understanding of early Christian history, moving away from the prevalent "clash of religions" model and suggests that the study of early Christianity has often been characterized by an overarching interest in its rise as a distinct entity against the Roman Empire. The author also challenges the idea that the post-Constantinian period marked a significant shift in Christian persecution dynamics, arguing that attempts to mobilize the state against fellow Christians were not exclusive to this era but were consistent with principles of Roman imperial governance. The article concludes by highlighting the implications of this re-reading for the broader history of religions, emphasizing the importance of understanding religious dynamics within the complexities of local communities and wider cultural contexts.

This paper considers archaeological evidence for various aspects of early Christian church building and comes to the conclusion that diversity was an essential quality of late antique Christianity. The diversity in question is ill-attested in written sources, but becomes apparent when the material record and everyday life are taken into consideration (cultural/material/pictorial/iconic turn). Church buildings looked and functioned differently in various regions and provinces of the late Roman empire. The diversity does not appear to have been accidental, but was cultivated throughout late antiquity. It was sometimes related to, but did not depend on, differences in liturgical practice, nor was it a matter of knowledge, ability, and workshop tradition alone. Provincial diversity was maintained even when and where the metropolitan alternative was manifestly known and available and although secular art and architecture continued to uniformly emulate the capital cities. A combination of written and material evidence suggests that the diverse formal repertoire of early Christian art and architecture was chosen and decided individually, but tended to form local/provincial/regional clusters. The decision makers seem to have been guided by religious conventions as well as by personal or political allegiances, many of which appear to have been determined locally, each province or region onto itself. [ABSTRACT FROM AUTHOR]

Christine Luckritz Marquis's book, "Death of the Desert: Monastic Memory and the Loss of Egypt's Golden Age," offers a new perspective on early Christian monasticism in the Egyptian desert. The book explores the mental and discursive aspects of ascetic life, highlighting the violence inherent in the monastic project. It argues that the attack on the Long Brothers marked a turning point in monasticism, leading to a decline in the allure of the desert and a subsequent exodus from Egypt. While some claims in the book require further evidence, it provides a valuable contribution to the study of early Christian monasticism by connecting various phenomena and introducing the concept of the link between asceticism and violence. The book is praised for its comprehensive approach and individual chapters, which will hopefully inspire further research and discussions on these topics. [Extracted from the article]

The text discusses the book "Legendae martyrum urbis Romae: lateinisch-deutsch = Märtyrerlegenden der Stadt Rom" edited by Hans Reinhard Seeliger and Wolfgang Wischmeyer. The book explores the creation of narratives of Christian martyrs in Rome during the decline of the Roman Empire in the 5th and 6th centuries. The texts provide a diverse collection of stories, ranging from short and simple to long and elaborate, and offer insights into the last days of paganism in Rome. The texts are presented in a readable and reliable translation, with helpful annotations and minimal introductions. The book provides a valuable resource for studying these texts and their historical and literary significance. [Extracted from the article]

For interpreting Scripture, one needs to figure out what exactly is to be interpreted when the Word of God is interpreted. Because canon and hermeneutics are so tightly connected, several early Christian introductions to Scripture (introductiones) provided lists of canonical books. This article assesses a little-known canonical list provided by a sixth-century treatise Instituta regularia divinae legis by Junillus. His aim was to show the particular ways the biblical books in various genres communicated their message as the canonical Scripture. Junillus' Instituta is a Latin version of the lost work of Paul the Persian, who was educated in Syria, at the School of Nisibis. As such, Instituta is a unique and original example of a broadly Antiochean exegetical tradition, which is disseminated for western readers. Cassiodorus recommended it to his students at Vivarium. [ABSTRACT FROM AUTHOR]

An ongoing long debate on the chronology of Julianos Church, Umm el‐Jimal, northeast Jordan, started in the early 20th century. It was claimed to be the earliest dated church (ad 344) by an inscription not found in situ. After five decades, it was proven that the inscription was mistakenly associated to the church, and 'after the start of the fifth century ad' was suggested as a new date. It is still argued that this new date is an early one, and the church might have been built in the late fifth to early sixth century ad when compared to the dated churches of sites surrounding Umm el‐Jimal. This research aims to reconstruct the chronology of Julianos Church by AMS radiocarbon dating organic inclusions collected from mortar samples from the pavement, the coats of the tiers of the bench and the steps of the throne of the synthronon. The AMS radiocarbon dates agree with the archaeological data in that Julianos Church was renovated after its good‐quality initial construction. Hence, the last decades of the sixth century ad (565–607) are interpreted to be the most probable date for the renovation of the synthronon, while the fifth century ad, probably the second half (465–507 ad), might be the construction date of the old mosaic floor (i.e., the church). [ABSTRACT FROM AUTHOR]