Search results for 'Christian literature, Early' (try it on Scholar)

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  1. Hans Dieter Betz (1978). Plutarch's Ethical Writings and Early Christian Literature.
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  2. David T. Runia (1993). Philo in Early Christian Literature: A Survey. Fortress Press.
  3.  5
    James W. McKinnon (ed.) (1987). Music in Early Christian Literature. Cambridge University Press.
    This book provides a collection of some 400 passages on music from early Christian literature - New Testament to c. 450 AD - newly translated from the original Greek, Latin, and Syriac. As there are no musical sources of the period, music historians must rely upon remarks about music in literary sources to gain some knowledge of early Christian liturgical music. This volume makes a large and representative collection of the material conveniently available. The passages are (...)
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  4. Stephen J. Shoemaker (2008). Early Christian Apocryphal Literature. In Susan Ashbrook Harvey & David G. Hunter (eds.), The Oxford Handbook of Early Christian Studies. OUP Oxford
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  5. Mark Vessey (2008). Literature, Patristics, Early Christian Writing. In Susan Ashbrook Harvey & David G. Hunter (eds.), The Oxford Handbook of Early Christian Studies. OUP Oxford
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  6.  12
    C. Joachim Classen (1971). The Dialogue in Early Christian Literature. Philosophy and History 4 (2):176-178.
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    Boykin Sanders (forthcoming). Book Review: Symbolic Blackness and Ethnic Difference in Early Christian Literature. [REVIEW] Interpretation 60 (3):354-355.
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  8.  5
    G. Zuntz, W. F. Arndt & F. W. Gingrich (1958). A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Journal of Hellenic Studies 78:150.
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  9.  6
    C. Bammel (1996). R.M. Grant: Heresy and Criticism. The Search for Authenticity in Early Christian Literature. Westminster, Louisville, KY: Westminster/John Knox Press, 1993. [REVIEW] The Classical Review 46 (1):168-169.
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  10.  6
    M. J. Edwards (1998). R. Garrison: The Graeco-Roman Context of Early Christian Literature. (Journal for the Study of the New Testament, Supplement 137.) Pp. 123. Sheffield: Sheffield Academic Press, 1997. £24.50/$35. ISBN: 1-85075-646-. [REVIEW] The Classical Review 48 (01):208-209.
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  11.  5
    M. J. Edward (1994). Philo D. T. Runia: Philo in Early Christian Literature: A Survey. (Compendia Rerum Iudaicarum Ad Novum Testamentum. Section III, Jewish Traditions in Early Christian Literature, Vol. 3.) Pp. Xv+418. Assen, Minneapolis: Van Gorcum/Fortress Press. 1993. Cased. Gld. 95. [REVIEW] The Classical Review 44 (02):317-318.
  12.  5
    Tim Whitmarsh (2002). Christian Scribes K. Haines-Eitzen: Guardians of Letters. Literacy, Power, and the Transmitters of Early Christian Literature . Pp. X + 212. Oxford: Oxford University Press, 2000. Cased, £49.95. Isbn: 0-19-513564-. [REVIEW] The Classical Review 52 (01):87-.
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  13.  10
    Arthur C. Headlam (1893). Harnack on Early Christian Literature Texte und Untersuchungen zur Geschichte der Altchristliche Literatur, von Oscar Von Gebhardt und Adolf Harnack. VII. Band. Heft. 2. 'Ueber das Gnostische Buch Pistis-Sophia.' ' Brod und Wasser: Die Eucharistischen Elemente bei Justin.' Zwei Untersuchungen, von Adolf Harnack. (Pp. 144. Leipzig, 1891.) Mk. 4.50. [REVIEW] The Classical Review 7 (1-2):62-64.
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  14.  4
    Saskia Roselaar (2014). The Cult of Mithras in Early Christian Literature – an Inventory and Interpretation. Klio 96 (1):183-217.
    Name der Zeitschrift: Klio Jahrgang: 96 Heft: 1 Seiten: 183-217.
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  15.  2
    Lucy Grig (2005). (F.) Young, (L.) Ayres and (A.) Louth Eds. The Cambridge History of Early Christian Literature. Cambridge UP, 2004. Pp. Xxvi + 538. £80. 0521460832. [REVIEW] Journal of Hellenic Studies 125:169-170.
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  16.  3
    Bradford McCall (2009). The Cambridge History of Early Christian Literature. Edited by Frances Young, Lewis Ayres, and Andrew Louth. Heythrop Journal 50 (4):703-703.
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  17.  1
    N. H. Taylor (2007). Symbolic Blackness and Ethnic Difference in Early Christian Literature. By Gay L. Byron. Heythrop Journal 48 (1):120–121.
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  18.  1
    Timothy Pettipiece (2009). The Buddha in Early Christian Literature. Millennium 6 (1).
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  19. J. Harold Ellens (2015). Making Sense of Sex: Attitudes Towards Sexuality in Early Jewish and Christian Literature. By WilliamLoader. Grand Rapids, Mich.: WilliamB. EerdmansPublishingCo., 2013. Pp. Vii + 168. $24. [REVIEW] Journal of the American Oriental Society 135 (1):183-184.
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  20. Lucy Grig (2005). The Cambridge History of Early Christian Literature. Journal of Hellenic Studies 125:169-170.
     
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  21. G. O'hanlon (1981). Early Christian literature and the classical intellectual tradition. Fs. R. M. grant. Ed. schoedel/wilken. [REVIEW] Theologie Und Philosophie 56 (2):279.
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  22.  12
    Robert J. Rabel (1988). The Stoic Tradition From Antiquity to the Early Middle Ages. I. Stoicism in Classical Latin Literature, And: The Stoic Tradition From Antiquity to the Early Middle Ages. II. Stoicism in Christian Latin Thought, And: Ethics and Human Action in Early Stoicism, And: Aristotle and the Stoics. [REVIEW] Journal of the History of Philosophy 26 (1):140-145.
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  23.  4
    B. Knott (1996). C.M. Odahl: Early Christian Latin Literature. Readings From the Ancient Texts. Chicago, IL: Ares, 1993. The Classical Review 46 (1):66-67.
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  24.  3
    Roger S. Bagnall & Peter Darow (2004). Allen, Pauline, and Bronwen Neil, Trans. And Eds. Maximus the Confessor and His Companions: Documents From Exile. Oxford Early Christian Texts. Oxford: Ox-Ford University Press, 2002. Xvi+ 210 Pp. 2 Maps. Cloth, $70. Bakewell, Geoffrey W., and James P. Sickinger, Eds. Gestures: Essays in Ancient History, Literature, and Philosophy Presented to Alan L. Boegehold on the Occa. [REVIEW] American Journal of Philology 125:157-162.
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  25.  1
    Brad Inwood (1989). The Stoic Tradition From Antiquity to the Early Middle Ages: Vol. 1: Stoicism in Classical Latin Literature; Vol. 2: Stoicism in Christian Latin Thought Through the Sixth Century. [REVIEW] Ancient Philosophy 9 (2):337-339.
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  26.  1
    Jill Kraye (1990). The Stoic Tradition From Antiquity to the Early Middle Ages, 1: Stoicism in Classical Latin Literature; 2: Stoicism in Christian Latin Thought Through the Sixth Century. [REVIEW] Speculum 65 (3):633-636.
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  27.  2
    Jill Kraye (1990). Marcia L. Colish, The Stoic Tradition From Antiquity to the Early Middle Ages, 1: Stoicism in Classical Latin Literature; 2: Stoicism in Christian Latin Thought Through the Sixth Century.(Studies in the History of Christian Thought, 34, 35.) Leiden: EJ Brill, 1985. 1: Pp. Xii, 466. 2: Pp. Xii, 336. 1: Hfl 144. 2: Hfl 116. [REVIEW] Speculum 65 (3):633-636.
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  28.  2
    Paul Gavrilyuk (2013). Creation in Early Christian Polemical Literature: Irenaeus Against the Gnostics and Athanasius Against the Arians. Modern Theology 29 (2):22-32.
    The doctrine of creation out of nothing was conceptually sharpened as the Church Fathers engaged the cosmological views of their opponents. This article discusses the emergence of this doctrine in the second century, focusing on the polemic of Irenaeus against the Gnostics. For Irenaeus, creatio ex nihilo was already a part of the “rule of truth,” which provided a hermeneutical key to the scriptures. Irenaeus also used rational arguments to show that Gnostic cosmologies obscured, rather than explained the origins of (...)
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  29. A. D. Simpson (1951). Ellspermann, The Attitude of the Early Christian Latin Writers Toward Pagan Literature and Learning. Classical World: A Quarterly Journal on Antiquity 45:106.
     
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  30. Everett Ferguson (ed.) (1903/1993). Christian Life: Ethics, Morality, and Discipline in the Early Church. Garland.
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
     
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  31.  10
    Timothy Stanley (2016). Faithful Codex: A Theological Account of Early Christian Books. Heythrop Journal 57 (1):9-28.
    This essay advances an interpretation of early Christian codex books, which goes beyond Catherine Pickstock’s critique of Jacques Derrida. Firstly, it summarizes Derrida’s deconstruction of Plato’s Phaedrus and introduces his understanding of writing as différance. Secondly, it outlines Pickstock’s After Writing in order to understand her emphasis upon the liturgical nature of platonic dialogue. It is here that an ambiguity emerges between writing and codex books in Pickstock’s account. In response, the insights of book historians such as Roger (...)
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  32. Susan Ashbrook Harvey & David G. Hunter (eds.) (2010). The Oxford Handbook of Early Christian Studies. OUP Oxford.
    A wide-ranging collection of authoritative accounts covering all major areas of current research in Early Christian studies by a distinguished team of international authors. It is thematically arranged to encompass the inter-disciplinary nature of the field, examining history, literature, thought, practices, and material culture.
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  33. Susan Ashbrook Harvey & David G. Hunter (eds.) (2008). The Oxford Handbook of Early Christian Studies. Oxford University Press Uk.
    The Oxford Handbook of Early Christian Studies responds to and celebrates the explosion of research in this inter-disciplinary field over recent decades. It is thematically arranged to encompass history, literature, thought, practices, and material culture. Whilst the burgeoning of scholarly work has made it impossible for any one scholar to maintain expertise in every aspect of the discipline, this handbook seeks to aid both the new researcher in the field and the scholar entering an unfamiliar sub-specialty. Each chapter (...)
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  34. Constantine Cavarnos (1989). The Hellenic-Christian Philosophical Tradition Four Lectures Delivered at Boston University. Institute for Byzantine and Modern Greek Studies.
     
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  35.  13
    Susan Power Bratton (1988). The Original Desert Solitaire: Early Christian Monasticism and Wilderness. Environmental Ethics 10 (1):31-53.
    Roderick Nash’s conc1usion in Wilderness and the American Mind that St. Francis “stood alone in a posture of humility and respect before the natural world” is not supported by thorough analysis of monastic literature. Rather St. Francis stands at the end of a thousand-year monastic tradition. Investigation of the “histories” and sayings of the desert fathers produces frequent references to the environment, particularly to wildlife. In stories about lions, wolves, antelopes, and other animals, the monks sometimes exercise spiritual powers over (...)
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  36. István Czachesz (2017). Cognitive Science and the New Testament: A New Approach to Early Christian Research. Oxford University Press Uk.
    Over the last few decades, our knowledge of how the human mind and brain works increased dramatically. The field of cognitive science enables us to understand religious traditions, rituals, and visionary experiences in novel ways. This has implications for the study of the New Testament and early Christianity. How people in the ancient Mediterranean world remembered sayings and stories, what they experienced when participating in rituals, how they thought about magic and miracle, and how they felt and reasoned about (...)
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  37.  18
    Jonathan Koscheski (2011). The Earliest Christian War: Second- and Third-Century Martyrdom and the Creation of Cosmic Warriors. Journal of Religious Ethics 39 (1):100-124.
    ABSTRACTMany Christian historians and theologians hold the opinion that the early church condemned wholesale an active involvement in bloodshed. However, in light of evidence drawn from early Christian texts, most notably literature dealing with martyrdom, one finds that stance overly simplified. In fact, forms of early Christianity not only glorified war and violence in certain contexts but actively sought it out. This article enters into this conversation by applying a theory championed by Mark Juergensmeyer's Terror (...)
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  38.  13
    Elizabeth A. Clark (2004). History, Theory, Text: Historians and the Linguistic Turn. Harvard University Press.
    In this work of sweeping erudition, one of our foremost historians of early Christianity considers a variety of theoretical critiques to examine the problems ...
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  39.  12
    David T. Runia (1995). Philo and the Church Fathers: A Collection of Papers. E.J. Brill.
    The extensive writings of the Jewish philosopher and exegete Philo of Alexandria (15 BCE to 50 CE) were preserved through the efforts of early Christians, who ...
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  40.  18
    Harry Austryn Wolfson (1956). The Philosophy of the Church Fathers. Cambridge, Harvard University Press.
  41. Ernst Benz (1951). Indische Einflüsse Auf Die Frühchristliche Theologie. Akademie der Wissenschaften Und der Literatur; in Kommission Bei F. Steiner, Wiesbaden.
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  42. T. R. Glover (1901). Life and Letters in the Fourth Century. University Press.
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  43. Walter Corpus Hermeticum, A. S. Scott & Ferguson (1924). Hermetica the Ancient Greek and Latin Writings Which Contain Religious or Philosophic Teachings Ascribed to Hermes Trismegistus. Clarendon Press.
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  44. Jacques Schamp, Eugenio Amato, Alexandre Roduit & Martin Steinrück (eds.) (2006). Approches de la Troisième Sophistique: Hommages à Jacques Schamp. Editions Latomus.
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  45.  4
    Fritz Oehlschlaeger (2003). Love and Good Reasons: Postliberal Approaches to Christian Ethics and Literature. Duke University Press.
    He challenges methods of doing ethics that attempt to specify universally binding principles or rules and argues for the need to bring literature back into ...
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  46.  21
    Wiebke Denecke (2010). The Dynamics of Masters Literature: Early Chinese Thought From Confucius to Han Feizi. Distributed by Harvard University Press.
    Introduction: Chinese philosophy and the translation of disciplines -- The faces of masters literature until the Eastern Han -- Scenes of instruction and master bodies in the Analects -- From scenes of instruction to scenes of construction: Mozi -- Interiority, human nature, and exegesis in Mencius -- Authorship, human nature, and persuasion in Xunzi -- The race for precedence: polemics and the vacuum of traditions in Laozi -- Zhuangzi and the art of negation -- The self-regulating state, paranoia, and rhetoric (...)
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  47. M. J. Edwards (2013). Image, Word, and God in the Early Christian Centuries. Ashgate Pub. Ltd..
    Seeing and hearing God in the Old Testament -- Seeing and hearing God in the New Testament -- Word and image in classical Greek philosophy -- Philosophers and sophists of the early Roman era -- Image, text and incarnation in the second century -- Image, text and incarnation in the third century -- Neoplatonism and the arts -- Image, text and incarnation in the fourth century -- Myth and text in proclus -- Christianity of Christian Platonism.
     
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  48.  15
    Eric Francis Osborn (1976). Ethical Patterns in Early Christian Thought. Cambridge University Press.
    In so-called Christian countries an increasing number of people openly reject Christian morality. It is a commonplace that they do this for values that can be shown to be Christian. How did this state of affairs come about? An examination of the beginning of Christian ethical thought shows that, within great personal variety, certain patterns or concepts remain constant. Righteousness, discipleship, faith and love are traced in this book from the New Testament through to Augustine. There (...)
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  49.  4
    J. W. van Henten & Jozef Verheyden (eds.) (2013). Early Christian Ethics in Interaction with Jewish and Greco-Roman Contexts. Brill.
    In Early Christian Ethics in Interaction with Jewish and Greco-Roman Contexts experts from various fields analyze the process of transformation of early Christian ethics because of the ongoing interaction with Jewish, Greco-Roman and ...
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  50. Paul Cefalu (2007). English Renaissance Literature and Contemporary Theory: Sublime Objects of Theology. Palgrave Macmillan.
    Cefalu offers the first sustained assessment of the ways in which recent contemporary philosophy and cultural theory -- including the work of Giorgio Agamben, Alain Badiou, Eric Santner, Slavoj Žižek, and Alenka Zupancic -- can illuminate Early Modern literature and culture. The book argues that when selected Early Modern devotional poets set out to represent subject-God relations, they often encounter some sublime aspect of God that, in Slovenian-Lacanian terms, seems "Other" to himself. This divine Other, while sometimes presented (...)
     
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