Chapter 3 begins by laying out the late-fourth century theological conflict that set the backdrop for the following texts. It then investigates Nyssen’s and Nazianzen’s hagiographic biographies of third-century bishop Gregory Thaumaturgus (c. 210–270), Basil (the Great), Macrina, and Gorgonia; each affiliated with pro-Nicene leadership. In these accounts, the protagonists demonstrate feats of strength and perseverance, modeled on ancient Greek athletes and warriors and biblical heroes; the latter refashioned to accord with characterizations of classical masculinity.The subjects stand out as examples of piety and authority not only for their actions, but also for their appearance.Nyssen and Nazianzen detailed the beauty of each as a testament of their excellence, an example of evaluating the body according to classical Greek norms.As projections of moral superiority and fortitude, these personifications projected Trinitarian supporters as a synthesis of holiness and manhood.By authoring these accounts, Nyssen and Nazianzen enhanced their own capital as theologians associated with saints acquitted through various contests that defended truth.

This new collection enables students and general readers to appreciate Coleridge’s renewed relevance 250 years after his birth. An indispensable guide to his writing for twenty-first-century readers, it contains new perspectives that reframe his work in relation to slavery, race, war, post-traumatic stress disorder and ecological crisis. Through detailed engagement with Coleridge’s pioneering poetry, the reader is invited to explore fundamental questions on themes ranging from nature and trauma to gender and sexuality. Essays by leading Coleridge scholars analyse and render accessible his extraordinarily innovative thinking about dreams, psychoanalysis, genius and symbolism. Coleridge is often a direct and gripping writer, yet he is also elusive and diverse. This Companion’s great achievement is to offer a one-volume entry point into his incomparably rich and varied world.

Sixteenth-century Reformers would not have understood Michel Foucault’s postmodern assault on polemic as the antithesis of truth because the defense of truth – divine truth, that is – was the guiding purpose of their endeavors. They would, however, have recognized Foucault’s description of their tactics as a no-holds-barred contest against an “enemy who is wrong, who is hurtful, and whose very existence constitutes a threat.”1 Across the confessional divide, early modern polemicists believed they were engaged in a war of words as deadly serious as the bloody confrontations taking place in the streets and on the battlefields of Europe. The new medium of print became a critical instrument in their efforts to win princely support; mobilize public opinion across broad geographical, linguistic, and confessional boundaries; and vanquish the heretic in their midst.