Examines the nature of the changes that transformed the Christian world from the fourth to the end of the sixth century.

Sixteen essays explore the end of ancient Christianity

The particular excitement of this volume lies in its focus on the everyday realities of Christians' lives in the era of Christian ascendancy and Roman decline. Popular fiction, childrearing and toys, rituals of inclusion, the beginning of veneration of saints and shunning of heretics, the ascetic impulse, food practices—all these and more lend color and texture to the story of a "people's" Christianity in this formative stage.

It has rarely been recognized that the Christian writers of the first millennium pursued an ambitious and exciting philosophical project alongside their engagement in the doctrinal controversies of their age. The Rise of Christian Theology and the End of Ancient Metaphysics offers, for the first time, a full analysis of this Patristic philosophy. It shows how it took its distinctive shape in the late fourth century and gives an account of its subsequent development until the time of John of Damascus. The book falls into three main parts. The first starts with an analysis of the philosophical project underlying the teaching of the Cappadocian fathers, Basil of Caesarea, Gregory of Nyssa and Gregory of Nazianzus. This philosophy, arguably the first distinctively Christian theory of being, soon became near-universally shared in Eastern Christianity. Just a few decades after the Cappadocians, all sides in the early Christological controversy took its fundamental tenets for granted. Its application to the Christological problem thus appeared inevitable. Yet it created substantial conceptual problems. Parts two and three describe in detail how these problems led to a series of increasingly radical modifications of the Cappadocian philosophy. In part two, Zachhuber explores the miaphysite opponents of the Council of Chalcedon, while in part three he discusses the defenders of the Council from the early sixth to the eighth century. Through this overview, the book reveals this period as one of remarkable philosophical creativity, fecundity, and innovation.

The history of Christianity has been marked by tension between ideas of sacred and secular, their shifting balance, and their conflict. In Christianity and the Secular, Robert A. Markus examines the place of the secular in Christianity, locating the origins of the concept in the New Testament and early Christianity and describing its emergence as a problem for Christianity following the recognition of Christianity as an established religion, then the officially enforced religion, of the Roman Empire. Markus focuses especially on the new conditions engendered by the Christianization of the Roman Empire. In the period between the apostolic age and Constantine, the problem of the relation between Christianity and secular society and culture was suppressed for the faithful; Christians saw themselves as sharply distinct in, if not separate from, the society of their non-Christian fellows. Markus argues that when the autonomy of the secular realm came under threat in the Christianised Roman Empire after Constantine, Christians were forced to confront the problem of adjusting themselves to the culture and society of the new regime. Markus identifies Augustine of Hippo as the outstanding critic of the ideology of a Christian empire that had developed by the end of the fourth century and in the time of the Theodosian emperors, and as the principal defender of a place for the secular within a Christian interpretation of the world and of history. Markus traces the eclipse of this idea at the end of antiquity and during the Christian Middle Ages, concluding with its rehabilitation by Pope John XXIII and the second Vatican Council. Of interest to scholars of religion, theology, and patristics, Markus's genealogy of an authentic Christian concept of the secular is sure to generate widespread discussion.

Late antiquity saw a proliferation of Christian texts dwelling on the emotions and physical sensations of dying, not as a heroic martyr in a public square or a judge's court, but as an individual, at home in a bed or in a private room. In sermons, letters, and ascetic traditions, late ancient Christians imagined the last minutes of life and the events that followed death in elaborate detail. The majority of these imagined scenarios linked the quality of the experience to the moral state of the person who died. Death was no longer the "happy ending," in Judith Perkins's words, it had been to Christians of the first three centuries, an escape from the difficult and painful world. Instead, death was most often imagined as a terrifying, desperate experience. This book is the first to trace how, in late ancient Christianity, death came to be thought of as a moment of reckoning: a physical ordeal whose pain is followed by an immediate judgment of one's actions by angels and demons and, after that, fitting punishment. Because late ancient Christian culture valued the use of the imagination as a religious tool and because Christian teachers encouraged Christians to revisit the prospect of their deaths often, this novel description of death was more than an abstract idea. Rather, its appearance ushered in a new ethical sensibility among Christians, in which one's death was to be imagined frequently and anticipated in detail. This was, at first glance, meant as a tool for individuals: preachers counted on the fact that becoming aware of a judgment arriving at the end of one's life tends to sharpen one's scruples. But, as this book argues, the change in Christian sensibility toward death did not just affect individuals. Once established, it shifted the ethics of Christianity as a tradition. This is because death repeatedly and frequently imagined as the moment of reckoning created a fund of images and ideas about what constituted a human being and how variances in human morality should be treated. This had significant effects on the Christian assumption of power in late antiquity, especially in the case of the capacity to authorize violence against others. The thinking about death traced here thus contributed to the seemingly paradoxical situation in which Christians proclaimed their identity with a crucified person, yet were willing to use force against their ideological opponents.