Using light as fil rouge reuniting theology and ritual with the architecture, decoration, and iconography of cultic spaces, the present study argues that the mise-en-scène of fifth-century baptism and sixth-century episcopal liturgy was meant to reproduce the luminous atmosphere of heaven. Analysing the material culture of the two sacraments against common ritual expectations and Christian theology, we evince the mannerin which the luminous effect was reached through a combination of constructive techniques and perceptual manipulation. One nocturnal and one diurnal, the two ceremonials represented different scenarios, testifying to the capacity of church builders and willingness of Late Antique bishops to stage the ritual experience in order to offer God to the senses.

Using light as fil rouge uniting theology, ritual, and cultic spaces, the present study argues that settings of fifth-century baptism and sixth-century episcopal liturgy were meant to reproduce the luminous atmosphere of heaven. One nocturnal and one diurnal, the two sacraments present us with different scenarios, testifying to the capacity of church builders and willingness of Late Antique bishops to stage the ritual experience.

Using light as fil rouge reuniting theology and ritual with the architecture, decoration, and iconography of cultic spaces, the present study argues that the mise-en-scène of fifth-century baptism and sixth-century episcopal liturgy was meant to reproduce the luminous atmosphere of heaven. Analysing the material culture of the two sacraments against common ritual expectations and Christian theology, we evince the manner in which the luminous effect was reached through a combination of constructive techniques and perceptual manipulation. One nocturnal and one diurnal, the two ceremonials represented different scenarios, testifying to the capacity of church builders and willingness of Late Antique bishops to stage the ritual experience in order to offer God to the senses.

Inscribing Faith in Late Antiquity considers the Greek and Latin texts inscribed in churches and chapels in the late antique Mediterranean (c. 300–800 CE), compares them to similar texts from pagan, Jewish, and Muslim spaces of worship, and explores how they functioned both textually and visually. These texts not only recorded the names and prayers of the faithful, but were powerful verbal and visual statements of cultural values and religious beliefs, conveying meaning through their words as well as through their appearances. In fact, the two were intimately connected. All of these texts – Christian, Jewish, Muslim, and pagan – acted visually, embracing their own materiality as mosaic, paint, or carved stone. Colourful and artfully arranged, the inscriptions framed human relationships with the divine, encouraged responses from readers, and made prayers material. In the first in-depth examination of the inscriptions as words and as images, the author reimagines the range of aesthetic, cultural, and religious experiences that were possible in spaces of worship. Inscribing Faith in Late Antiquity is essential reading for those interested in Roman, late antique, and Byzantine material and visual culture, inscriptions and other texts, and religious life in the ancient Mediterranean.

Inside Christian churches, natural light has been harnessed to underscore theological, symbolic, and ideological statements. This volume explores how the study of sunlight can reveal aspects of the design, decoration, and function of sacred spaces in the Middle Ages.

“A theologically rich, spiritually edifying exploration of all that the Bible says about an awe-striking reality.” —Dennis Johnson Each time God appears to his people throughout the Bible—in the form of a thunderstorm, a man, a warrior, a chariot, etc.—he comes to a specific person for a specific purpose. And each of these temporary appearances— called theophanies—helps us to better understand who he is, anticipating his climactic, permanent self-revelation in the incarnation of Christ. Describing the various accounts of God’s visible presence from Genesis to Revelation, theologian Vern S. Poythress helps us consider more deeply what they reveal about who God is and how he dwells with us today.

What can we know about the everyday experiences of Christians during the fourth, fifth, and sixth centuries? How did non-elite men and women, enslaved, freed, and free persons, who did not renounce sex or choose voluntary poverty become Christian? They neither led a religious community nor did they live in entirely Christian settings. In this period, an age marked by "extraordinary" Christians--wonderworking saints, household ascetics, hermits, monks, nuns, pious aristocrats, pilgrims, and bishops--ordinary Christians went about their daily lives, in various occupations, raising families, sharing households, kitchens, and baths in religiously diverse cities. Occasionally they attended church liturgies, sought out local healers, and visited martyrs' shrines. Barely and rarely mentioned in ancient texts, common Christians remain nameless and undifferentiated. Unfinished Christians explores the sensory and affective dimensions of ordinary Christians who assembled for rituals. With precious few first-person accounts by common Christians, it relies on written sources not typically associated with lived religion: sermons, liturgical instruction books, and festal hymns. All three genres of writing are composed by clergy for use in ritual settings. Yet they may also provide glimpses of everyday Christians' lives and experiences. This book investigates the habits, objects, behaviors, and movements of ordinary Christians by mining festal preaching by John Chrysostom, Cyril of Jerusalem, Gregory of Nyssa, and Romanos the Melodist, among others. It also mines liturgical instructions to explore the psalms and other songs performed on various feast days. "Unfinished," then, connotes the creativity and agency of unremarkable Christians who engaged in making religious experiences: the "Christian-in-progress" who learns to work with material and bring something into being; the artisans who attended sermons; and, more widely, the bearers of embodied knowing.