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The contributions in this volume explore the intricate Late Antique reception of the New Jerusalem image from the New Testament's oft-contested book of Revelation. They delve into the image's historical origins in Hebrew and Classical texts, its reception spanning the first millennium and beyond, and its development in literature and art. Encompassing disciplines like historical biblical exegesis, art history, and the history of ideas, the studies traverse diverse literary and artistic genres in which the image was contemplated throughout Late Antiquity from Asia Minor to Alexandria, Rome, North Africa, Mesopotamia, Ireland, and beyond. The collection serves as an indispensable starting point for comprehending early and subsequent theological, political, and artistic receptions of this universally recognized biblical image.

Estos Estudios sobre Patrimonio Eclesiástico. Historia, régimen jurídico y nuevos usos quieren ser una respuesta, desde la reflexión académica, al interés, dinamismo y complejidad de la materia. El afrontar, con solvencia, sus variados asuntos ha sido el criterio seguido en la selección de temas y de quienes los estudian, de ahí el rico elenco de especialistas que colaboran en la obra (Historiadores, Arquitectos, Juristas, Canonistas, Musicólogos, etc.). A todos les une el afán de hacernos descubrir la importancia y el valor de los bienes (materiales y espirituales) del patrimonio eclesiástico cultural. Por eso, la obra no es solo descriptiva. Su análisis, apegado a la realidad, quiere trasladar el aprecio por tanta riqueza –que recoge lo mejor de quienes nos precedieron y un proyecto de sociedad que tiene mucho de aprovechable— y los riesgos que corren piezas de gran mérito y significado artístico-histórico, fragilizadas por las nuevas formas de vida y su cara conservación. Para contrarrestar los riesgos, hay que tomar conciencia de lo que está en juego. La sensibilidad social —cuidar del patrimonio y sacarle provecho (para vivir la religión, aprender de su pasado y, en definitiva, para dignificar la vida)— es la que moviliza los recursos disponibles para paliar los daños: protección legal, técnicas especializadas de rehabilitación (conservacionismo), adaptaciones de uso, etc. Los espacios de elevación, armonía y cultivo interior (por su construcción, materiales, decoración y mensaje musical o verbal) no pueden faltar en una sociedad sana. La religión (católica o de la antigüedad pagana que preservaba sus templos) ha propiciado una rica gama de obras y tradiciones singulares que deben ser estudiadas, en su ambiente y desde los más diversos ángulos, para que sigan fecundando a las generaciones presentes y futuras. ¡Los lectores nos dirán si hemos servido a esta causa!

Dorotheus of Gaza and Ascetic Education approaches fundamental questions about the role and function of education in late antiquity through a detailed study of the thought of Dorotheus of Gaza, a sixth-century Palestinian monk. It illumines the thought of a significant figure in Palestinian monasticism, clarifies relationships between ascetic and classical education, and contributes to debates about how different educational projects related to late-antique cultural change. Dorotheus appropriates and reconfigures classical discourses of rhetoric, philosophy, and medicine and builds on earlier ascetic traditions. Education is a powerful site for the reconfiguration and reproduction of culture, and Dorotheus'educational programme can be read as a microcosm of the wider culture he aims to construct partly through his adaptation and representation of classical and ascetic discourses. Key features of his educational programme include the role of the notion of godlikeness, the governing role of humility as an epistemic virtue intended to organize affective and ethical development, and his notion of education as life-long habituation. For Dorotheus, education is irreducibly affective and transformative rather than merely informative at the individual and communal scales. His epistemology and ethics are set within an account of the divine plan of salvation which is intended to provide a narrative framework through which his students come to understand the world and their place in it. His account of ways of knowing and ordering knowledge, ethics and moral development, emotions of education, and relationships between affect, cognition, and ethical action aims towards transformation of his students and their communities.

The Oxford Handbook of Early Christian Archaeology brings together expert work by leading scholars of the archaeology of Early Christianity and the Roman world in the Mediterranean and surrounding regions. The thirty-four contributions to this volume survey Christian material culture and ground the history, culture, and society of the first seven centuries of Christianity in archaeological method, theory, and research. The essays emphasize the link between archaeological fieldwork, methods, and regional and national traditions in constructing our knowledge of the Early Church and Christian communities within the context of the ancient Mediterranean, Near East, and Europe. Three sweeping introductory essays provide historical perspectives on the archaeology of the Early Christian world. These are followed by a series of topical treatments that focus on monuments and environments ranging from Christian churches to catacombs, martyria, and baths, as well as classes of objects of religious significance such as ceramics, lamps, and icons. Finally, the volume locates the archaeology of the Early Christian world in fifteen regional studies stretching from Britain to Persia, highlighting the unique historical contexts that have shaped scholarly discussion across time and space. The thorough, carefully-researched essays offer the most intensive, state-of-the-art treatment of recent research into the archaeology of Early Christianity available.

Il mondo dell'archeologia cristiana: in un tempo in cui i titoli editoriali fanno a gara nell'essere allusivi o ammiccanti, singolari o stravaganti, attraenti per orpelli imposti dagli accorgimenti del marketing, questo volume si propone invece con una denominazione piana, forse persino ovvia, ma ambiziosa e modesta in uno: che non e un ossimoro, ma la ragionevole coincidenza cooperante di due realta. Gesto di ambizione il riferirsi ad un tutto universale e totale come ilmondo? Ma non e di tutto un mondo che si vuol trattare, perché esso qui appare mitigato dalla modestia del tratteggiarlo di fatto sullo sfondo, a far da cornice al tema che dovrebbe essere il principale, l'archeologia cristiana: la quale, a sua volta, ogni sua ambizione di protagonismo deve misurarla e ridimensionarla a fronte della vastita di tutto quel mondo, in cui pure si e manifestata ed evoluta ed ha lasciato traccia nella misura e con le risonanze le piu varie; e nel quale e ambientata e con il quale si confronta in corrette proporzioni. Perché, senza troppe forzature, questo titolo e il suo giro logico lo si puo interpretare in due modi correlati: che il mondo sia un tutto entro il quale si presenta l'archeologia cristiana; o che di essa si voglia presentare tutta la sua complessa realta, latinamente il suo mundus appunto, l'insieme di tutto cio che la costituisce, ma anche con cui essa e posta in relazione, si confronta e si incontra e in cui trova ospitalita. Insomma, o larcheologia cristiana nel mondo oppure un mondo come linsieme delle caratteristiche e degli aspetti dell'archeologia cristiana. Questo semplice lavoro di geografia storica si propone di ordinare assieme le varie componenti che giocarono un ruolo nell'evangelizzazione nel mondo tardoantico, sia nelle campagne sia nelle città. Molta parte ebbero in questo processo i centri urbani, sotto la guida di grandi figure di vescovi, ma anche di santi, anacoreti e di coloro che lavorarono al fine di stabilire e regolare il monachesimo. All'Italia e a Roma si affiancavano le molte province dell'Impero nonché le terre influenzate dalla romanità, come l'Irlanda. Inoltre bisogna citare i popoli che siamo soliti chiamare genericamente gentes externae, i cosiddetti'barbari'. Quando l'Impero cominciò il suo inarrestabile declino nell'Occidente di lingua latina, i popoli del nord presero il timone dei nuovi stati e mostrarono non poco genio organizzativo, spesso coadiuvati dalle vecchie classi dirigenti. In Oriente l'imperatore Costantino pensò di creare un nuovo e più vitale faro di civiltà di matrice greca: progetto che alla fine fallirà. Questo scritto ha come intento quello di fornire suggerimenti e linee guida agli studiosi, con oltre diecimila voci bibliografiche. Ci si è attenuti strettamente alla geografia dell'antico mondo mediterraneo, con alcuni cenni all'evangelizzazione delle terre a sud dell'Egitto e soprattutto ad est della Siria, mentre per Roma si è deciso di inserire, dopo una breve introduzione, esclusivamente indicazioni bibliografiche. Verranno qui menzionati, più o meno brevemente, molte figure, molti edifici di culto, molti eventi del nostro passato, ma saranno ricordati anche coloro che si sono impegnati sino al giorno d'oggi per la valorizzazione delle nostre radici cristiane. Maria Giuseppina Cerulli Irelli (Roma 1935) si è laureata presso'La Sapienza'di Roma sotto l'egida dei professori Giuseppe Lugli e Pietro Romanelli. Seguono due anni di specializzazione, interrotti dalla nomina a funzionario archeologo presso la Soprintendenza di Napoli e Pompei. Lasciata la Campania è stata nominata Soprintendente della Lombardia. Ha seguito poi l'organizzazione della prima mostra in Giappone dedicata al Mondo Pompeiano. È stata quindi nominata codirettrice dell'Istituto Italiano di Cultura di Tokyo nonché addetto culturale della suddetta ambasciata. Durante questi incarichi ha tenuto corsi di Storia e Archeologia Romana presso le Università di Tokyo Waseda e delle F

This collection presents innovative research by scholars from across the globe in celebration of Gabriele Boccaccini's sixtieth birthday and to honor his contribution to the study of early Judaism and Christianity. In harmony with Boccaccini's determination to promote the study of Second Temple Judaism in its own right, this volume includes studies on various issues raised in early Jewish apocalyptic literature (e.g., 1 Enoch, 2 Baruch, 4 Ezra), the Dead Sea Scrolls, and other early Jewish texts, from Tobit to Ben Sira to Philo and beyond. The volume also provides several investigations on early Christianity in intimate conversation with its Jewish sources, consistent with Boccaccini's efforts to transcend confessional and disciplinary divisions by situating the origins of Christianity firmly within Second Temple Judaism. Finally, the volume includes essays that look at Jewish-Christian relations in the centuries following the Second Temple period, a harvest of Boccaccini's labor to rethink the relationship between Judaism and Christianity in light of their shared yet contested heritage.

A photograph, map, or diagram illustrates the text for every site described in this pilgrimage to Palestine, beginning with places connected with John the Baptist and proceeding to Bethlehem and Nazareth, Samaria and Galilee, Jerash, Caesarea, Jericho, the Mount of Olives, Jerusalem, and Emmaus. Each entry concludes with a brief bibliography of pertinent literature. Professor Finegan's knowledge of Christian theology and history plus his command of the archeology and topography of the Holy Land make his book an authoritative guide, a book for study and reference, and a volume for devotional reading.Originally published in 1969.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

The study of monasteries has come a long way since late the late 19th century. The emphasis has shifted away from reconstructing the layouts of monastic buildings to a better understanding of the wider monastic environment. The papers in this volume, partly based on a conference held in Oxford in 1994, are written by some of today's foremost scholars and reflect the diversity of research now being carried out.

A photograph, map, or diagram illustrates the text for every site described in this pilgrimage to Palestine, beginning with places connected with John the Baptist and proceeding to Bethlehem and Nazareth, Samaria and Galilee, Jerash, Caesarea, Jericho, the Mount of Olives, Jerusalem, and Emmaus. Each entry concludes with a brief bibliography of pertinent literature. Professor Finegan's knowledge of Christian theology and history plus his command of the archeology and topography of the Holy Land make his book an authoritative guide, a book for study and reference, and a volume for devotional reading.Originally published in 1969.The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Das Wort ›christianitas‹ fand als Chiffre für die mittelalterliche Idee der Christenheit Einzug in die Geschichtserzählungen zu Christentum, Papst- und Kaisertum, Kreuzzügen und Europa. Tatsächlich wurde ›christianitas‹ in der Spätantike und in der Karolingerzeit in verschiedenen anderen Sinnzusammenhängen verwendet. Tim Geelhaar entkoppelt Begriff und Idee und lotet Gebrauchssituationen, Umsemantisierungen und Politisierungen des Wortes aus. Die historische Semantik von ›christianitas‹, so zeigt diese Studie anschaulich, macht die Pluralität eines christlichen, lateinischen Europas selbst sichtbar.

In seinem vielgerühmten Standardwerk verortet der international renommierte Kirchenhistoriker Christoph Markschies das Christentum in der antiken Religionsgeschichte und kommt so zu neuen und überraschenden Antworten auf die Frage, warum sich das Christentum im römischen Reich so erfolgreich durchsetzen und schließlich die Antike überleben konnte. Der Autor bietet einen kompakten Überblick über die Verbreitung des Christentums und deren wichtigste Zentren und Epochen. Er schildert den Alltag und die Frömmigkeit antiker Christen von ihrer Geburt über Bekehrung und Taufe bis zum Tod, beschreibt Lebensformen wie Ehe und Familie, Askese und Mönchtum und erklärt die Besonderheiten der christlichen Gemeinschaften.

The conversion to Christianity was a key cultural process that saw the transformation of Europe from classical to medieval world. The growth of the Church has been closely linked with the development of other key institutions, such as the state. It has also been highlighted as a factor in changing attitudes to issues such as the body, time and landscapes. While the study of conversion in the early medieval world has increasingly become a focus for both historians and archaeologists, there has been a lack of engagement with the methodological and theoretical problems underpinning any attempt to explore the archaeology of belief. This book, illustrated with case studies and examples drawn from a range of sources, including the'Celtic'west, Anglo-Saxon England, Scandinavia and Eastern Europe, tackles some of these important issues. In particular it explores two under-theorised aspects of conversion: the relationship between archaeology and belief, and an attempt to re-centre the'pagan'as a key element in the conversion process.

Cigar boxes. Refrigerator doors. Scrapbooks and sock drawers and top shelves. These are the places we store our treasures–the keepsakes that tell the story of whom and what we've loved, how we've lived, and what matters most to us. God is a collector, too, whose treasures are tucked securely into the pages of his book: a golden bell here, an olive leaf there, a scarlet thread, a blood-stained cloth, a few grains of barley. Each of these saved artifacts reveals a facet of his heart and tells the story of a Father whose most precious possession is…us. In Treasured, Leigh McLeroy considers tangible reminders of God's active presence and guides us in discovering evidence in our own lives of his attentive love.