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Alexandria was the epicenter of Hellenic learning in the ancient Mediterranean world, yet little is known about how Christianity arrived and developed in the city during the late first and early second century CE. In this volume, M. David Litwa employs underused data from the Nag Hammadi codices and early Christian writings to open up new vistas on the creative theologians who invented Christianities in Alexandria prior to Origen and the catechetical school of the third century. With clarity and precision, he traces the surprising theological continuities that connect Philo and later figures, including Basilides, Carpocrates, Prodicus, and Julius Cassianus, among others. Litwa demonstrates how the earliest followers of Jesus navigated Jewish theology and tradition, while simultaneously rejecting many Jewish customs and identity markers before and after the Diaspora Revolt. His book shows how Christianity in Alexandria developed distinctive traits and seeded the world with ideas that still resonate today.
For intellectuals of the re-conquest generation, Prokopios became a helpful guide to the city they had lost and regained. George Pachymeres (1242–ca. 1308), a highly placed court historian, engaged in an intertextual dialogue with the lengthy account of the horseman written by Prokopios. Pachymeres set out to write an exemplary ekphrasis that would outperform Prokopios in vivid explication of Justinian’s monument. The narrative structure follows Prokopios, but emphasizes different points. Pachymeres created a narrative contrast between the Constantinople of his own days and the glorious Constantinople of earlier times by focusing on the horseman – the tangible imperial link that threaded together two eras. The narrative offered by Pachymeres provides a lens through which we can behold the experience of an intellectual returning from exile and a learned observer examining a monument of a glorious past. His extended description of the monument sought to reconstruct its creator’s reasoning by using his own powers of observation, thus addressing a failure of Prokopios. Pachymeres can therefore be considered an eager, early pioneer of the fertile terrain that is now known as "late antique studies."
Monotheism was a fundamental article of faith from the beginning of the church. God was defined as omnipotent, as the ruler of the universe, leading the human race on the way to salvation. Creation out of nothing was originally a Hellenistic-Jewish formula expressing the power of the creator God. The most influential philosophical school in the first two centuries after Christ was Stoicism. Philo was probably from one of the noble families of Jewish Alexandria and had received an extensive philosophical training. A little later than Justin, in the seventies of the second century, Athenagoras of Athens wrote his apology: Legatio pro Christianis. His book is more sophisticated than Justin's apologies. During the second half of the second century the 'Great Church' began to resist the propaganda of Marcionites and Gnostics more and more rigorously. The most important Christian theologians of the time before and around 200 were Theophilus, bishop of Antioch, and Irenaeus, bishop of Lyons.
Irenaeus has been described as a founder, father, or 'first exponent of a catholic Christian orthodoxy', and there is a remarkable contrast between his writings and those written only a generation or two previously by Christians whom he recognised as being within his own tradition. The basis of the position Irenaeus sought to defend was what he supposed was the traditional, and correct, interpretation of the revelation of God contained in what one call the Old Testament. This understanding was being assailed on the one hand by Gnostics who, if they accepted the Old Testament, interpreted it in ways radically different from the Great Church, and on the other hand by Marcionites, who dismissed it altogether, as being utterly irrelevant to the divine revelation newly made in Jesus. The unity between the gospels and the Old Testament is not something that can be gauged only externally, by the application of the rule of truth.
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