Sacred History


Book Description

Rescued from being a lost book, this history's last manuscript lay deep within the Vatican Archives, this classic historical text is now, for the first time, being published for the modern reader. Sulpicius Severus is best known for his biography of St. Martin of Tours and his Sacred History (also known as the Chronicle.) Sacred History is a brief history of the world from the beginning to his own time and in the latter portions focuses on the Priscillianist heresy that disordered his home province of Aquitaina which is in modern day France, as well as the Arian controversy. Severus prefers a purely historical interpretation of the scriptures in reaction to the gnostic philosophy that entrenched his region that reduced the sacred history to mere allegory. The Sacred History is written in classic style, such as what is found in Tacitus, and is intended to introduce lovers of history to the histories of the Bible.




Life of St. Martin


Book Description

Saint Martin of Tours was the third bishop of Tours. He has become one of the most familiar and recognizable Christian saints in Western tradition. A native of Pannonia, he converted to Christianity at a young age. He served in the Roman cavalry in Gaul, but left military service at some point prior to 361, when he embraced Trinitarianism and became a disciple of Hilary of Poitiers, establishing the monastery at Ligugé. He was consecrated as Bishop of Caesarodunum (Tours) in 371. As bishop, he was active in the suppression of the remnants of Gallo-Roman religion, but he opposed the violent persecution of the Priscillianist sect of ascetics.




Early Christian Lives


Book Description

Written between the mid-fourth and late sixth centuries to commemorate and glorify the achievements of early Christian saints, these six biographies depict men who devoted themselves to solitude, poverty and prayer. Athanasius records Antony's extreme seclusion in the Egyptian desert, despite temptation by the devil and visits from his followers. Jerome also shows those who fled persecution or withdrew from society to pursue lives of chastity and asceticism in his accounts of Paul of Thebes, Hilarion and Malchus. In his Life of Martin, Sulpicius Severus describes the achievements of a man who combined the roles of monk, bishop and missionary, while Gregory the Great tells of Benedict, whose Rule became the template for monastic life. Full of vivid incidents and astonishing miracles, these Lives have provided inspiration as models for centuries of Christian worship.




St. Martin and His Hagiographer


Book Description

The Life of St Martin by Sulpicius Severus was one of the formative works of Latin hagiography. Yet although written by a contemporary who knew Martin, it attracted immediate criticism. Why? This study seeks an explanation by placing Sulpicius works both in their intellectual context, and in the context of a church that was then undergoing radical transformation. It is thus both a study of Sulpicius, Martin, and their world, and at the same time an essay in the interpretation of hagiography.




Venantius Fortunatus: Vita Sancti MartiniPrologue and Books I–II


Book Description

This volume provides a new critical text of the Prologue and the first two books of Venantius Fortunatus' Vita Sancti Martini, a work, written in the latter half of the sixth century, which paraphrases in epic verse the famous prose hagiography of St Martin by Sulpicius Severus. This edition offers the first English translation of and the first full commentary on that part of Venantius' poem. Venantius was one of the last writers in a recognisably classical Latin tradition and his Vita affords a fascinating insight into the language and literary culture of his time. It is, however, a deceptively allusive and difficult poem, and the introduction and commentary of this book deal extensively with matters of exegesis, textual criticism, language, metre and much else. It will be valuable for students of the literature and culture of late Latin antiquity, and for those interested in early Christianity and hagiography.




The Sex Lives of Saints


Book Description

Has a repressive morality been the primary contribution of Christianity to the history of sexuality? The ascetic concerns that pervade ancient Christian texts would seem to support such a common assumption. Focusing on hagiographical literature, Virginia Burrus pursues a fresh path of interpretation, arguing that the early accounts of the lives of saints are not antierotic but rather convey a sublimely transgressive "countereroticism" that resists the marital, procreative ethic of sexuality found in other strands of Christian tradition. Without reducing the erotics of ancient hagiography to a single formula, The Sex Lives of Saints frames the broad historical, theological, and theoretical issues at stake in such a revisionist interpretation of ascetic eroticism, with particular reference to the work of Michel Foucault and Georges Bataille, David Halperin and Geoffrey Harpham, Leo Bersani and Jean Baudrillard. Burrus subsequently proceeds through close, performative readings of the earliest Lives of Saints, mostly dating to the late fourth and early fifth centuries—Jerome's Lives of Paul, Malchus, Hilarion, and Paula; Gregory of Nyssa's Life of Macrina; Augustine's portrait of Monica; Sulpicius Severus's Life of Martin; and the slightly later Lives of so-called harlot saints. Queer, s/m, and postcolonial theories are among the contemporary discourses that prove intriguingly resonant with an ancient art of "saintly" loving that remains, in Burrus's reading, promisingly mobile, diverse, and open-ended.




Early Christian Hagiography and Roman History


Book Description

"In their present form, the first five chapters are revised versions of lectures delivered in German at the University of Jena on 10-14 November 2008"--P. xi.




Wondrous in His Saints


Book Description

What role do the church fathers play in the life of a modern Christian? How do they define the experience of holiness? And how can they help us appreciate our current culture while maintaining our traditional values? Wondrous in His Saints posits answers to these and other crucial questions while drawing upon the Eastern Orthodox patristic tradition from Late Antiquity to the early modern era. Its chapters vary in scope, theme, and content, focusing especially on the church fathers' insights into intimate aspects of the spiritual life (including prayer, repentance, and love), as well as their engagement with the artistic and scientific achievements of their wider contexts. Exploring the lives and writings of numerous titans of Orthodoxy (including St. Augustine of Hippo, St. Maximus the Confessor, and St. Gregory Palamas), as well as lesser-known figures (such as St. Guthlac of Crowland and the Chinese Martyrs of the Boxer Rebellion), the author brings to the fore its egalitarian nature; the fact that deification has never been restricted to any time, place, social class, or clerical rank according to the church fathers, but always attainable for men and women seeking communion with our Lord and Savior, Jesus Christ.







The Correspondence of Erasmus


Book Description

At the beginning of this volume, Erasmus leaves Louvain to live in Basel. Weary from the many controversies reflected in the letters of the previous volumes, he is also anxious to see the annotations to his third edition of the New Testament through Johann Froben's press. Above all he fears that pressure from the imperial court in the Netherlands will force him to take a public stand against Luther. Erasmus completes a large number of works in the span of this volume, including the Paraphrases on Matthew and John, two new expanded editions of the Colloquies, an edition of De conscribendis epistolis, two apologiae against his Spanish detractors, and editions of Arnobius Junior and Hilary of Poitiers. But the predominant theme of the volume remains 'the sorry business of Luther.' The harder Erasmus persists in trying to adhere to a reasonable course between Catholic and reforming zealots, the more he finds himself 'a heretic to both sides.' His Catholic critics appear the more dangerous. Among them are the papal nuncio Girolamo Aleandro, who is bent on discrediting him at both the imperial and papal courts as a supporter of Luther; the Spaniard Diego López Zúñiga, who compiles a catalogue of Blasphemies and Impieties of Erasmus of Rotterdam; and the Carmelite Nicholaas Baechem, who denounces Erasmus both in public sermons and at private 'drinking-parties.' Erasmus' refusal to counsel severity against the Lutherans is motivated chiefly by concern for peace and the common good of Christendom, and not by any tender regard for Luther and the other reformers. Still, many of the letters in this volume testify to his growing aversion to the reformers, and we see him moving perceptibly in the direction of his eventual public breach with them. A special feature of this volume is the first fully annotated translation of Erasmus' Catalogues Iucubrationum (Ep 1341 A), an extremely important document for the study of Erasmus' life and works and of the controversies they aroused. Volume 9 of the Collected Works of Erasmus series.