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How do we know what we know about the origins of the Christian religion? Neither its founder, nor the Apostles, nor Paul left any written accounts of their movement. The witnesses' testimonies were transmitted via successive generations of copyists and historians, with the oldest surviving fragments dating to the second and third centuries - that is, to well after Jesus' death. In this innovative and important book, Markus Vinzent interrogates standard interpretations of Christian origins handed down over the centuries. He scrutinizes - in reverse order - the earliest recorded sources from the sixth to the second century, showing how the works of Greek and Latin writers reveal a good deal more about their own times and preoccupations than they do about early Christianity. In so doing, the author boldly challenges understandings of one of the most momentous social and religious movements in history, as well as its reception over time and place.

Church history --- Apostolic Church --- Christianity --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine)

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Apocryphal books (New Testament) --- Christian heresies --- Church history --- Apostolic Church --- Christianity --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- Criticism, interpretation, etc. --- History --- History and criticism --- 229*4 --- 27 "00/06" --- 273 "00/04" --- 229*4 Apocriefen van het Nieuwe Testament--(algemeen) --- Apocriefen van het Nieuwe Testament--(algemeen) --- Criticism, interpretation, etc --- Kerkgeschiedenis--?"00/06" --- Schisma's. Ketterijen--?"00/04"

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This volume sheds new light on an array of late ancient Christian liturgical sources, practices, and traditions emerges from these multidisciplinary studies on the interplay of New Testament writings, ancient music, liturgical spaces, biblical interpretation, and reception history.

Liturgics --- Church history --- 246.8 <082> --- 246.8 <082> Religieuze muziek--Feestbundels. Festschriften --- Religieuze muziek--Feestbundels. Festschriften --- Apostolic Church --- Christianity --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- Liturgiology --- Liturgy --- Public worship --- Liturgies --- Contemporary Christian music --- Gospel music --- Rhythm and blues music --- African Americans --- Popular music --- Blues (Music) --- Soul music --- Sacred songs --- CCM (Contemporary Christian music) --- Christian contemporary music --- Christian music, Contemporary --- Christian popular music --- Evangelical popular music --- Jesus music --- Popular music, Christian --- Sacred vocal music

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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.

Christian life --- Christian literature, Early. --- Church history --- Laity --- Sermons, Early Christian. --- History --- Catholic Church --- Religious life --- Liturgy --- Sermons, Early Christian --- Christian literature, Early --- Church of Rome --- Roman Catholic Church --- Katholische Kirche --- Katolyt︠s︡ʹka t︠s︡erkva --- Römisch-Katholische Kirche --- Römische Kirche --- Ecclesia Catholica --- Eglise catholique --- Eglise catholique-romaine --- Katolicheskai︠a︡ t︠s︡erkovʹ --- Chiesa cattolica --- Iglesia Católica --- Kościół Katolicki --- Katolicki Kościół --- Kościół Rzymskokatolicki --- Nihon Katorikku Kyōkai --- Katholikē Ekklēsia --- Gereja Katolik --- Kenesiyah ha-Ḳatolit --- Kanisa Katoliki --- כנסיה הקתולית --- כנסייה הקתולית --- 가톨릭교 --- 천주교 --- Apostolic Church --- Christianity --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- Early Christian sermons --- Christian laity --- Laymen --- Church polity --- Lay ministry --- Early Christian literature --- Patristic literature --- 27 "00/05" --- 264-3 --- 264-3 Rangorde van de plechtigheden --- Rangorde van de plechtigheden --- 27 "00/05" Histoire de l'Eglise--?"00/05" --- 27 "00/05" Kerkgeschiedenis--?"00/05" --- Histoire de l'Eglise--?"00/05" --- Kerkgeschiedenis--?"00/05" --- RELIGION / Christianity / History. --- Baptism. --- Cyril of Jerusalem. --- Early Christianity. --- Greek. --- Gregory of Nyssa. --- Hymnography. --- John Chrysostom. --- Laity. --- Liturgy. --- Lived religion. --- Preacher and Audience. --- Religion and materiality. --- Romanos the Melodist. --- Senses. --- feast day. --- festal hymns. --- fourth fifth sixth century. --- instruction books. --- late antiquity. --- night vigil. --- procession. --- sermons.

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What do Christians mean when they call Jesus "son of God"? In this study of the phrase "son of God" as applied to Jesus of Nazareth, Christopher Bryan examines the testimony of various New Testament witnesses who used this expression to speak of him, and asks where they got it, what they meant by it, and how it might have been understood. In Bryan's view, any attempt to address these questions stands self-condemned if it does not point to both the words and works of Jesus himself in the memory of early Christians, and the Torah of Israel as then understood, centering on Israel's Scriptures. Of course Paul and his fellow believers did not proclaim Jesus in a vacuum. They proclaimed Jesus in the Roman Empire during the decades following the death of Augustus. With regard to the meaning of the phrase "son of God," what becomes clear, Bryan argues, is that whereas "Lord" (another expression frequently used in the New Testament for Jesus of Nazareth) reflects believers' sense of Jesus' relationship to them, "son of God" reflects their sense of his relationship to God. It is a title that reflects their consciousness of Jesus' holiness-that is, his "set-apartness," his consecration, and even his divinity. Readers of Son of God will gain a well-rounded understanding of classic and recent research in Christology and the New Testament, as well as an in-depth, historically situated view of the evidence that paints a clearer picture of what New Testament witnesses meant when they called Jesus "son of God."

Church history --- 232 --- Apostolic Church --- Christianity --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- 232 Jesus Christ. Christologie dogmatique. De verbo incarnato --- 232 Jezus Christus. Christologie: dogmatisch. De Verbo incarnato --- Jesus Christ. Christologie dogmatique. De verbo incarnato --- Jezus Christus. Christologie: dogmatisch. De Verbo incarnato --- Jesus Christ --- Christ --- Cristo --- Jezus Chrystus --- Jesus Cristo --- Jesus, --- Christ, Jesus --- Yeh-su --- Masīḥ --- Khristos --- Gesù --- Christo --- Yeshua --- Chrystus --- Gesú Cristo --- Ježíš --- Isa, --- Nabi Isa --- Isa Al-Masih --- Al-Masih, Isa --- Masih, Isa Al --- -Jesus, --- Jesucristo --- Yesu --- Yeh-su Chi-tu --- Iēsous --- Iēsous Christos --- Iēsous, --- Kʻristos --- Hisus Kʻristos --- Christos --- Jesuo --- Yeshuʻa ben Yosef --- Yeshua ben Yoseph --- Iisus --- Iisus Khristos --- Jeschua ben Joseph --- Ieso Kriʻste --- Yesus --- Kristus --- ישו --- ישו הנוצרי --- ישו הנצרי --- ישוע --- ישוע בן יוסף --- المسيح --- مسيح --- يسوع المسيح --- 耶稣 --- 耶稣基督 --- 예수그리스도 --- Jíizis --- Yéshoua --- Iėsu̇s --- Khrist Iėsu̇s --- ‏عيسىٰ‏ --- Biblical teaching --- Bible --- Ba-yon Tipan --- Bagong Tipan --- Bible. --- Jaji ma Hungi --- Kainē Diathēkē --- New Testament --- Nouveau Testament --- Novo Testamento --- Novum Testamentum --- Novyĭ Zavet --- Novyĭ Zavi︠e︡t Gospoda nashego Īisusa Khrista --- Novyĭ Zavit --- Nuevo Testamento --- Nuovo Testamento --- Nye Testamente --- Perjanjian Baru --- Dhamma sacʻ kyamʻʺ --- Injīl --- Criticism, interpretation, etc.