Skip to main content
The Cambridge History of Early Christian Literature
  • Get access
    Check if you have access via personal or institutional login
  • Cited by 4
  • Cited by
    This book has been cited by the following publications. This list is generated based on data provided by CrossRef.

    Van Wyk, Tanya and Van Wyk, Neltjie C. 2017. Die lewe en werk van Frances Young (1939–) en Dorothee Sölle (1929–2003): ʼn Leksikografiese bydrae tot Reformasie 500. HTS Teologiese Studies / Theological Studies, Vol. 73, Issue. 1,

    2012. A Companion to Augustine. p. 517.

    Webster, John 2012. T. F. Torrance on Scripture. Scottish Journal of Theology, Vol. 65, Issue. 01, p. 34.

    Merrick, James R. A. 2010. Sola scriptura and the regula fidei: the Reformation scripture principle and early oral tradition in Martin Chemnitz' Examination of the Council of Trent. Scottish Journal of Theology, Vol. 63, Issue. 03, p. 253.

  • Export citation
  • Recommend to librarian
  • Recommend this book

    Email your librarian or administrator to recommend adding this book to your organisation's collection.

    The Cambridge History of Early Christian Literature
    • Online ISBN: 9781139053846
    • Book DOI:
    Please enter your name
    Please enter a valid email address
    Who would you like to send this to? *
  • Buy the print book

Book description

The writings of the Church Fathers form a distinct body of literature that shaped the early church and built upon the doctrinal foundations of Christianity established within the New Testament. Christian literature in the period c.100–c.400 constitutes one of the most influential textual oeuvres of any religion. Written mainly in Greek, Latin and Syriac, Patristic literature emanated from all parts of the early Christian world and helped to extend its boundaries. The History offers a systematic account of that literature and its setting. The works of individual writers in shaping the various genres of Christian literature is considered, alongside three general essays, covering distinct periods in the development of Christian literature, which survey the social, cultural and doctrinal context within which Christian literature arose and was used by Christians. This is a landmark reference book for scholars and students alike.


'In sum: this is a fine and important book, with excellent essays.'

Source: Church Times

‘As no-one can keep abreast of every aspect of the discipline, this volume will be useful even to specialists who may not be fully aware of developments outside their immediate field of interest. … this is a most useful book which will be of great help to anyone who needs a guide to part or all of the period which it covers.'

Source: Evangelical Quarterly

'… the most exhaustive treatment of early Christian literature in quite some time, and is an indispensable reference work.'

Source: Religious Studies Review

'The Cambridge History of early Literature is a first-rate work of Scholarship. it will be a welcome addition to those handy reference shelves and may well bump some works that are already there to a lower place.'

Source: Scottish Journal of Theology

'The Cambridge History of Early Christian Literature is a first-rate work of scholarship. it will be a welcome addition to those handy reference shelves and may well bump some works that are already there to a lower place.'

Source: Journal of SJT

'There are three standard approaches to the study of ancient Christianity. One is historical, another is theological, and finally a third approach is literary. … The present Cambridge history masterfully integrates these three approaches into one volume, which its editors rightly hope will become 'a standard work of reference.' It is indeed a superb volume, which as its title indicates surveys early Christian literature from its beginnings up to the middle of the fifth century.'

Source: Gregorianum

'This volume will certainly stand both as a statement of the progress made so far in this field and as a prospectus for future …'

Source: Journal of Theological Studies

Refine List
Actions for selected content:
Select all | Deselect all
  • View selected items
  • Export citations
  • Download PDF (zip)
  • Send to Kindle
  • Send to Dropbox
  • Send to Google Drive
  • Send content to

    To send content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to .

    To send content to your Kindle, first ensure is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle.

    Note you can select to send to either the or variations. ‘’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

    Find out more about the Kindle Personal Document Service.

    Please be advised that item(s) you selected are not available.
    You are about to send:

Save Search

You can save your searches here and later view and run them again in "My saved searches".

Please provide a title, maximum of 40 characters.

Page 1 of 2

  • 1 - Introduction: the literary culture of the earliest christianity
    pp 1-10
  • View abstract
    The last 200 years have seen considerable swings in the literary assessment of the earliest Christian literature, including as it does the texts, which became the canonized Scriptures of the Church. The tracing of a historical sequence reflecting historical development required the abandonment of canonicity as a criterion in assessing the literature. Against that background, there emerged the notion of distinguishing between the primitive literature of the Christian movement and that produced after the adoption of the forms of Greco-Roman literary culture. The transmission of the texts from antiquity had been in the hands of the Church. Anti-heretical literature was preserved, but not the texts of those condemned. The very earliest Christian texts are the letters of Paul, a Jew and Pharisee, formerly known as Saul. In biblical studies, canon criticism has reopened the question whether the formation of a canon and the effective turning of many books into one does not change the way the texts are read.
  • 2 - The apostolic and sub-apostolic writings: the New Testament and the Apostolic Fathers
    pp 11-19
  • View abstract
    The expression 'Apostolic Fathers' corresponds to an idea of seventeenth century origin. The primitive Christian literature takes a variety of forms, but by far the most frequent form is that of the letter. In the Roman-Hellenistic world letters were a common, if not frequent, means of communication among ordinary folk, for personal or business purposes. Of the letters in the New Testament, fourteen were traditionally attributed to Paul. Of these, the unquestionably genuine ones are 1 Thessalonians, 1 Corinthians, 2 Corinthians, Philippians, Philemon, Galatians and Romans. The term 'gospel' eventually came, in early Christianity, to identify works of widely differing sorts. The Valentinian Gospel of Truth appears to be a sermon or treatise. The Gospel of Thomas is an anthology of sayings of Jesus. Among the Apostolic Fathers, some of the characteristics of the apocalyptic literature are shared by The Shepherd of Hermas, which stems from the Roman Church of the early second century.
  • 3 - Gnostic literature
    pp 20-27
  • View abstract
    The term 'Gnosticism' and 'gnostic' were used to describe certain second- and third-century Christian groups or teachers that claimed to possess a special saving knowledge, which had been revealed to their predecessors and passed on to them. In 1785, the British Museum came into possession of a Coptic manuscript of the fourth century that was part of the estate of a London physician and antiquary named Askew. This Askew Codex contains a series of dialogues between the risen Jesus on the one hand, and Mary Magdalene and other disciples on the other. Valentinian practice is reflected in the work titled A Valentinian Exposition, which expounds the story of creation and redemption, the gnosis which believers understand, and provides instruction on the meaning of baptism and what look like elements of a eucharistic prayer. These writings, more than the protreptic works, provide useful hints of the way gnostics, Christian but also non-Christian, talked in their own circles.
  • 4 - Apocryphal writings and Acts of the martyrs
    pp 28-35
  • View abstract
    Apocrypha' and 'apocryphal' originally signified something hidden or secret, and they were applied in this sense to esoteric writings, that is, writings which circulated only within a narrow group of persons 'in the know'. Several apocryphal gospels are attributed to apostles, thus tacitly claiming apostolic authority for their content. Of more interest to historians are the Gospel of Thomas and the Gospel of Peter. The first of these is known only from the Nag Hammadi corpus, and therefore in a Coptic translation of the original Greek. Like the Gospel of Thomas, the Acts of Thomas, an early third-century composition, identifies its subject as 'Judas Thomas, also called Didymus. The early Christians wrote and consulted works of the sort that are styled 'apocalypse'. One type of apocalypse is represented by the Ascension of Isaiah, which combines an old Jewish legend of the martyrdom of Isaiah, originally in Hebrew, with a Christian interpolation and supplement originally in Greek.
  • 5 - The Apologists
    pp 36-44
  • View abstract
    The term 'Apologists', as applied to Christian writers of the early period, denotes a series of authors who in the course of the second century composed and circulated addresses and pleas to emperors and others in public authority on behalf of their fellow Christians. A Greek text of The Apology of Aristides was identified as figuring in a novel, Barlaam and Josaphat, that had been written in Palestine in the tenth century. The Syriac text disagrees with Eusebius' statement that the work was addressed to Hadrian and sets it instead in the reign of Antoninus Pius, but three Armenian manuscripts that contain the opening lines of the Apology concur with Eusebius. Sardis was a significant centre of diaspora Judaism, and Melito's stance towards Judaism, that of one who was at once an ungrateful tributary and an indebted foe, illustrates the general position of Christianity in relation to Judaism in his time.
  • 6 - Irenaeus of Lyon
    pp 45-52
  • View abstract
    Irenaeus, head of the Christian community at Lyon in Gaul, was a central figure in the second-century debate stimulated in the Christian churches by gnosticism and by the teachings of Marcion. One may assume that Irenaeus' hostility to Christian gnosticism as well as to the teachings of Marcion was brought with him from Asia. In his Ecclesiastical History, Eusebius of Caesarea mentions a number of writings of Irenaeus. Irenaeus 'New Testament' is basically a collection of works conceived to be written by, or to report the teaching of, apostles; and while he differs radically from Valentinians about how such books should be read, he does not, save in the case of the Acts, seem to differ with them about the books that constitute the core list. It is Marcion, not the gnostics, whom he openly accuses of truncating the list of essential Christian Scriptures.
  • 7 - Social and historical setting
    pp 53-70
  • View abstract
    The first two centuries of the history of Christianity was a period of struggle for survival and the crucible in which the basic elements of Christian identity and church organization were forged. The Roman Government was usually tolerant of foreign cults and religions, provided that they did not encourage sedition or weaken traditional values. The various local deities of the provinces encompassed by the Roman Empire were easily absorbed into the pantheon and the diverse spectrum of religious life. The God of the Jews, however, demanded exclusive adherence, that sacrifices be performed only at Jerusalem, and prohibited all images. In second century, although Christians were formally in official disrepute and were socially stigmatized, informally they were usually left to do as they pleased, and were even able to protest against their treatment. The second century was a remarkable period of peace, stability and well-being in the history of the Roman Empire.
  • 8 - Articulating identity
    pp 71-90
  • View abstract
    By the last decades of the first century, the Christian communities around the Mediterranean basin had entered upon a process that would, over a period of two or more centuries, produce a relatively stable, widely shared, and socially embodied sense of who they were and what they stood for. The original Christians, however, had no place in this world as Christians. They were Jews with an odd set of convictions. Judaism in the days of Jesus and Paul, in Judaea and in the diaspora as well, was a more differentiated phenomenon. Judaism in the Roman-Hellenistic age produced a variegated literature in Aramaic or Hebrew and also in Greek. Christianity was an identifiable phenomenon even before the drawn-out, and relatively self-conscious, process of acknowledging and constructing a shared identity. In defining the principles as representing the true sense of the Scriptures and the emerging 'New Testament', Irenaeus had focused attention on his alternative to the Valentinian 'secret tradition'.
  • 9 - Christian teaching
    pp 91-104
  • View abstract
    The literary deposit of early Christianity is most often used as source material for tracing the development of doctrine. For the reading of Scripture at Christian assemblies there was, of course, Jewish precedent, and it was the Jewish Scriptures that were read throughout the second century. The Jews had their own distinct body of literature: even Hellenized Jews like Philo who were given to reading their Scriptures with Platonist spectacles. This literature gave them their national history, as Greek literature did for the Greeks. Early Christian texts, canonical and non-canonical, betray the influence of apocalyptic literature and of oracular exegesis of the prophets. Christian teaching begins with the fact that God, the Maker of all, has an eye on everything, and there will be judgment. The lifestyle Christians chose was taught by Christ and followed Gospel precepts. Irenaeus is usually treated as the first great Christian theologian.
  • 10 - Conclusion: towards a hermeneutic of second-century texts
    pp 105-112
  • View abstract
    Many of the earliest Christian texts are letters. They were addressed to specific recipients in the first or second century. Feminist readings have challenged the influence of patriarchal texts and rehabilitated texts dismissed as apocryphal, such as the Acts of Paul and Thecla, or rejected as heretical, such as the newly discovered gnostic literature. The hermeneutic of newly discovered texts begins in a different place. Specialists are indispensable, for only they have access to the language: Coptic in the case of the Gospel of Truth. The freethinking and feminist hermeneutic depends, not upon reading the text, but on setting the text in a reconstructed social and historical world which is taken to be patriarchal, hierarchical and authoritarian: indeed, the supposed world of the Pastoral Letters. The Pastorals recognize the importance of corporateness and community, of the need for leadership and respect, for the acceptance of duties and responsibilities if a group is to function effectively.
  • 11 - The Alexandrians
    pp 113-130
  • View abstract
    Scholars are generally agreed that Christianity had been established in Alexandria by the middle of the first century, and that there was a strong strain of heterodoxy, there until the early third century. The two famous gnostic teachers, Basilides and Valentinus, had been associated with the city in the first half of the second century. Clement came to Alexandria c. 180 on his educational pilgrimage. The Stromateis is Clement's longest and most important surviving work. Clement is especially concerned in the Stromateis with the broad subjects of the nature of God, creation, and faith. The Hypotyposeis appears to have been Clement's most extensive exegetical work. Eusebius describes it as containing brief explanations of all the canonical Scriptures, including even those Eusebius classed as disputed, namely Jude and the other catholic epistles, the Epistle of Barnabas, and the Apocalypse of Peter. The On First Principles, written at Alexandria, is the earliest of the works of Origen that are not primarily exegetical.
  • 12 - The beginnings of Latin Christian literature
    pp 131-141
  • View abstract
    The first Latin Christian literature appears to have been translations of portions of the Bible. The small Passio Sanctorum Scilitanorum is the earliest preserved Latin Christian document. It is the transcript of a portion of a trial of five Christians in Carthage in 180. Tertullian of Carthage is the first Latin Christian author who can be located and identified with relative precision. Tertullian's conversion to Christianity occurred, perhaps, in 193, and his earliest writings, Ad Martyras, Ad Nationes and Apologeticum, can be dated in 196-7on the basis of historical allusions to the immediate aftermath of the battle of Lugdunum. In De Baptismo Tertullian defends the necessity of baptism against an attack by a woman of the Cainite heresy who had been successful in making converts in Carthage. Tertullian also addressed various virtues and disciplines of the Christian faith. Acts 15:29 played an important part in Tertullian's later view on the forgiveness of post-baptismal sins.
  • 13 - Hippolytus, Ps.-Hippolytus and the early canons
    pp 142-151
  • View abstract
    Hippolytus is one of the most enigmatic figures in the history of the early Church. In 1841 a single manuscript containing a Refutation of All Heresies was discovered and eventually attributed to Hippolytus. In the late nineteenth and early twentieth century the complete texts of some of his commentaries and homilies were discovered in Slavonic, Armenian and Georgian translations, and a few portions of his works in Greek. Eusebius, who provides the earliest information about Hippolytus, names him, along with Beryllus of Bostra and Gaius of Rome, as one of the learned churchmen of that time. The two works that go under the titles of the Canons of Hippolytus and the Apostolic Tradition represent a specialized field of study in themselves. The work known as the Apostolic Tradition appears in several collections of Church Orders dating from the fourth century, and is sometimes in longer and sometimes in shorter form. It exists in Sahidic, Bohairic, Arabic, Ethiopic and Latin versions.
  • 14 - Cyprian and Novatian
    pp 152-160
  • View abstract
    Cyprian's writings fall into the two general categories of letters and treatises. Of the eighty-two letters, sixty are his, and six others are synodal letters of the African Church written by him. The remaining sixteen are letters addressed to him, or are letters to which he responded. Cyprian's first writings as bishop were composed between his election and the beginning of the Decian persecution. The laxist church which Felicissimus led in Carthage, and Novatian's rigorist church in Rome, splintered the unity of the Catholic Church. Cyprian addresses this issue in his most famous treatise, De Ecclesiae Catholicae Unitate. The return to the Catholic Church of converts baptized in Novatian's church raised the question of the legitimacy of baptism performed in a schismatic church. Cyprian's final writings were produced during his year of exile in the persecution of Valerian. He is concerned with the Church in its constitution and its daily life.
  • 15 - The earliest Syriac literature
    pp 161-171
  • View abstract
    The work known as the Teaching of Addai, which belongs to the early decades of the fifth century, is more interesting for the light it sheds on Edessene Christianity of that time than for any reliable information it can give of the origins of Christianity in Edessa. A passage in The Laws of the Countries implies that Christianity had spread fairly widely in the East by the first half of the third century, and it is virtually certain that by that time much of both the Old and the New Testament would have been available in Syriac translation. The Syriac Old Testament, known as the Peshitta, is definitely a translation directly from Hebrew, and the earliest books to be translated probably go back to the second century AD, thus almost certainly constituting the earliest surviving monument of Syriac literature. By far the most extensive piece of early Syriac literature is the narrative known as the Acts of Thomas.
  • 16 - Concluding review: the literary culture of the third century
    pp 172-178
  • View abstract
    Christian texts are becoming more embedded in the cultural and linguistic worlds around the Alexandrians, and their genres reflect that reality. The commentaries and sequences of exegetical homilies which emerge in the third century, particularly with Origen but also Hippolytus, indicate a level of professional attention to the texts that owes something to Jewish precedent but much more to the way in which Hellenistic scholars and philosophers approached the classical texts. Christian literature, however, was not simply concerned to establish Christian identity over against the wider culture and to distinguish it from Judaism. There was also the issue of where the true tradition lay, and Irenaeus' attempt to expose the falsehood of some claims to gnosis was taken up in further compendia which critically detailed the teachings of heretics, such as those of Hippolytus. One aspect of the developing Christian literary culture cannot be ignored: the primary activity of the community which produced it was worship.
  • 17 - Social and historical setting: Christianity as culture critique
    pp 179-199
  • View abstract
    A more adequate way of understanding Christianity is as a process of culture critique within Roman society. Christianity originated within the matrix of Roman society and, as Roman society spawned Christianity, it was also changed by it. Christianity, in turn, was continuously shaped and constrained by the values, world-view and institutions of Roman society. The imperial bureaucracy, civic institutions, public values, patronage, and Roman notions of honor, mos maiorum, pietas, disciplina and Romanitasmoulded Christianity as much as its ecclesiastical crises and doctrinal disputes. The penetration of Christianity into the public classes made Christianity appear more threatening to the romanitas of those classes so essential for Roman hegemony. The politics of the African churches were dominated by Carthage, the city at the heart of Romanized Africa with direct lines to imperial power. Family religion in Christian homes honoured God with rituals of prayer recited three times a day.
  • 18 - Articulating identity
    pp 200-221
  • View abstract
    The attempt to articulate the boundaries of Christian identity in the third century involved inner-Church debates between groups which held different views on what constituted Christianity. The Church had been engaged in a long struggle against the gnostic view of God, and that of Marcion. The former separated the highest God from the Creator God of the Old Testament, and the latter separated the Creator God of the Old Testament from the redeeming God of Jesus. Noetus' central doctrine was based on an argument which combined Scripture and Stoic logic. The dynamic monarchian doctrine was condemned for denying the deity of Christ. Christian identity concerned discipline as well as doctrine. Tertullian's views on discipline are focused in his teachings concerning post baptismal sins, asceticism, and martyrdom. Origen's Christian discipline was as strict as that of Tertullian, at least prior to the latter's adoption of Montanism. The Novatian schism raised the question of the nature of the Church.
  • 19 - Christian teaching
    pp 222-238
  • View abstract
    Christian teaching in the third century displayed a complex integration of spiritual sensibility, textual interpretation, and philosophical reflection. Pedagogical aspirations within the Platonist tradition began with Socrates' sharp denunciation of the role of traditional poetic texts in shaping human character. In the Republic, Plato has Socrates vehemently oppose the poetic narratives that had long been the centrepiece of Greek moral education. Literary and philosophical strands in Greek culture had long been at odds with one another, and early Christian teachers exploited that internal cultural debate by endorsing Greek philosophy's demythologization of poetic, mythical traditions and by identifying parallels between pagan philosophical and Christian theological ideas. The fashioning of Christian identity in the third century did not turn principally on the alliance between Christian theology and Greek philosophy against the mythological texts of Greek religion. Instead, it turned on the displacement of culturally authoritative Greek texts by the Christian Bible.
  • 20 - The significance of third-century Christian literature
    pp 239-246
  • View abstract
    From a historical point of view the significance of third-century Christian texts is incontestable. This is a fundamentally important era in the formation of Christianity. Reconstruction of the social situation and indeed of the major controversies of the third century depends upon evidence being gleaned from elsewhere, such as material preserved by Eusebius in writing his history in the next century. Recent theology has seen a revival of interest in the Trinity. The notion of God as being in some sense community in relationship has been attractive to those who wish to challenge modern individualism. The pluralism within postmodern theology has produced feminist and liberationist interpretations of the doctrine. For traditional churches the mystery of the Trinity is a fundamental identity-marker; but a widening ecumenism which embraces Pentecostalism cannot avoid the challenge this presents, since the Pentecostal churches are themselves divided over the Trinity.
  • 21 - Classical genres in Christian guise; Christian genres in classical guise
    pp 247-258
  • View abstract
    The 'Golden Age of Patristic Literature', the fourth and fifth centuries provides a mass of material which carries weighty literary and theological significance. Christian rhetoricians began to produce a new literature which had classical styles and genres but Christian content. The Constantinian revolution had reinforced the tendencies for Christians to come from the educated literary elites and to adapt classical modes of writing to Christian ends. History, for Eusebius, had become a kind of apologetic, an alternative method of proof that Christianity was true. Little of the Christian literature of the fourth and fifth centuries escapes influence from the classical traditions of antiquity, yet little of it can be analysed neatly according to the classical genres. The descriptions 'apologetic' and 'dogmatic' both appear as subsequent classifications, and raise questions about genre, and the point of generic analysis.

Page 1 of 2

A Compendious Syriac Lexicon, Smith J.Payne, ed. (Oxford: Clarendon Press, 1903).
A Coptic Dictionary, Crum W. E., ed. (Oxford: Clarendon Press, 1939).
A Glossary of Later Latin to 600 A.D., Souter A., ed. (Oxford: Oxford University Press, 1949).
A Greek-English Lexicon, Liddell H. G. and Scott R., eds (Oxford: Clarendon Press, 19969).
A Patristic Greek lexicon, Lampe G. W. H., ed. (Oxford: Clarendon Press, 1968).
A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Schaff Philip et al., eds, 14 vols, (Buffalo: Christian Literature Co., 1886–90).
Abbott K. M.Commodian and His Verse’, in Classical Studies Presented to Ben Edwin Perry, Illinois Studies in Language and Literature 58 (Urbana: University of Illinois Press, 1969), 272–83.
Achelis H. Die Canones Hippolyti, Texte und Untersuchungen 6.4 (1891).
Acta Conciliorum Oecumenicorum, Series I, ed. Schwartz E. and Straub J. (Strasbourg, 1914; Berlin, 1922–84); Series II, ed. sub auspiciis Academiae Scientiarum Bavaricae (Berlin, 1984–).
Albert M. Christianismes orientaux. Introduction a l’étude des langues et des littératures (Paris: Éditions du Cerf, 1993), ch. 6.
Allen P. and Mayer W. John Chrysostom, Early Church Fathers (2000).
Altaner B. Patrology (New York: Herder and Herder, 1961–2).
Anastos M. V.Nestorios was Orthodox’, Dumbarton Oaks Papers 16 (1962), 117–39.
Anatolios K. Athanasius. The Coherence of His Thought (London: Routledge, 1998).
Ancient Christian Writers, ed. Quasten J. and others (Westminster, MD. Newman Press and London: Longman, Green and Co., 1946–67; Westminster, MD: Newman Press, 1970–).
Ann Rossi MaryPriesthood, Precedent and Prejudice’, Journal of Feminist Studies in Religion 7 (Spring 1991), 73–94.
Armstrong A. H. ed., Cambridge History of Later Greek and Early Medieval Philosophy (Cambridge: Cambridge University Press, 1967).
Armstrong A. H. Classical Mediterranean Spirituality: Egyptian, Greek, Roman, World Spirituality 15 (London: Routledge and Kegan Paul, 1986).
Arnold D. The Early Episcopal Career of Athanasius of Alexandria (Notre Dame: University of Notre Dame Press, 1991).
Ashby G. W. Theodoret of Cyrrhus as Exegete of the Old Testament (Grahamstown: Rhodes University Press, 1972).
Athanassiadi P. and Frede Michael, eds, Pagan Monotheism in Late Antiquity (Oxford: Clarendon Press, 1999).
Attridge H. and Hata G., eds, Eusebius, Christianity, and Judaism (Leiden: Brill, 1992).
Ayres L. and Jones G., eds, Christian Origins. Theology, Rhetoric and Community (London: Routledge, 1998).
Ayres L. Nicaea and Its Legacy: An Approach to Fourth-Century Trinitarian Theology (Oxford: Clarendon Press, 2004).
Bévenot M. Cyprian: De Lapsis and De Ecclesiae Catholicae Unitate, Oxford Early Christian Texts (1971).
Bacchiocchi S. From Sabbath to Sunday (Rome: Gregorian, 1977).
Baer Y.Israel, the Christian Church, and the Roman Empire’, Scripta Hierosolymitana 7 (1961), 79–149.
Bagnall R. S. Egypt in Late Antiquity (Princeton: Princeton University Press, 1993).
Balás D. L. M∊τouσíαΘ∊oũ. Man’s Participation in God’s Perfections according to Saint Gregory of Nyssa, Studia Anselmiana 55 (Rome: Herder, 1966).
Bammel Hammond C. P. Origeniana et Rufiniana (Freiburg: Herder, 1996).
Bardy G. Paulde Samosate, Spicilegium sacrum Lovaniense études et documents, 4 (Louvain: Spicilegium sacrum bureaux, 1923).
Bardy G.Aux origines de l’école d’Alexandrie’, Recherches de science religieuse 27 (1937), 65–90.
Bardy G. Didyme l’Aveugle (Paris: Beauchesne, 1910).
Barnard L. W. Studies in the Apostolic Fathers and Their Background (Oxford: Blackwell, 1966).
Barnard L. W. Justin Martyr: His Life and Thought (Cambridge: Cambridge University Press, 1967).
Barnard L. W. Athenagoras: A Study in Second Century Christian Apologetic (Paris: Beauchesne, 1972).
Barnes M. R. and Williams D. H., eds, Arianism after Arius. Essays on the Development of the Fourth-Century Trinitarian Controversies (Edinburgh: T & T Clark, 1993).
Barnes M. R. The Power of God: Dunamis in Gregory of Nyssa’s Trinitarian Theology (Washington DC: Catholic University of America Press, 2000).
Barnes T. D.Legislation against the Christians’, Journal of Roman Studies 58 (1968), 32–50.
Barnes T. D.Tertullian’s Scorpiace’, Journal of Theological Studies n.s. 20 (1969), 105–32.
Barnes T. D. Tertullian. A Historical and Literary Study (Oxford: Clarendon Press, 1971, 1985).
Barnes T. D. New Empire of Diocletian and Constantine (Cambridge, MA: Harvard University Press, 1982).
Barnes T. D.Lactantius and Constantine’, Journal of Roman Studies 63 (1973), 29–46.
Barnes T. D.The Composition of Eusebius’ Onomasticon’, Journal of Theological Studies n.s. 26 (1975), 412–15.
Barnes T. D. Constantine and Eusebius (Cambridge, MA: Harvard University Press, 1981).
Barnes T. D. Athanasius and Constantius (Cambridge, MA: Harvard University Press, 1993).
Barnes T. D.Hilary of Poitiers on His Exile’, Vigiliae Christianea 46 (1992), 129–40.
Bauer W. Orthodoxy and Heresy in Earliest Christianity, English translation of Rechglaubigkeit und Ketzerei im altesten Christentum (Tübingen: Mohr, 19642) by Kraft R. et al. (Philadelphia: Fortress Press, 1971/London: SCM, 1972).
Baumstark A. Geschichte der syrischen Literatur (Bonn: A. Marcus und E. Webers Verlag, 1922; repr. Berlin: Walter de Gruyter, 1968).
Baur C. John Chrysostom and His Time, 2 vols, English translation of Der heilige Johannes Chrysostomus und seine Zeit (Munich: Hueber, 1929–1930) by Gonzaga M. (Vaduz: Büchervertriebsanstalt, 19882).
Beck Alexander, Römisches Recht bei Tertullian und Cyprian (Halle: Max Niemeyer Verlag, 1930).
Beggiani S. Early Syriac Theology (Lanham, MD: University Press of America, 1983).
Behr J. Asceticism and Anthropology in Irenaeus and Clement, Oxford Early Christian Studies (Oxford: Oxford University Press, 2000).
Behr J. The Way to Nicaea, The Formation of Christian Theology, I (Crestwood, NY: St Vladimir’s Seminary Press, 2001).
Benko S. and O’Rourke J. J., eds, The Catacombs and the Colosseum: The Roman Empire as the Setting of Primitive Christianity (Valley Forge, PA: Judson Press, 1971).
Benko S.Pagan Criticism of Christianity During the First Two Centuries AD’, Aufstieg und Niedergang der römischen Welt 23/2 (1980), 1055–118.
Benoit A. Saint Irénée. Introduction à l’étude de sa théologie (Paris: Presses universitaires de France, 1960).
Bentivegna G. Economia di salvezza e creazione nel pensiero di S. Ireneo (Rome: Herder, 1973).
Berchman R. M. From Philo to Origen, Brown Judaic Studies 69 (Chico: Scholars Press, 1984).
Bernard J. Die apologetische Methode bei Kiemens von Alexandria (Leipzig: St. Benno-Verlag, 1968).
Bettiolo P.Letteratura siriaca’, in Quacquarelli A., ed., Complementi interdiscipliniari di Patrologia (Rome: Città Nuova, 1989), 503–603.
Bianchi U. ed., Le origini dello Gnosticismo (Leiden: Brill, 1967).
Bible de tous les temps, I: Le monde grec ancien et la Bible, ed. Mondesert C., II: Le monde latin antique et la Bible, ed. Fontaine J. and Pietri Ch., III: Saint Augustin et le Bible, ed. la Bonnardière A.-M. (Paris: Beauchesne, 1984–6).
Biblia patristica: indexdes citations et allusions bibliques dans la littérature patristique, Allenbach J. et al., eds (Paris: Centre Nationale de la Recherche Scientifique, 1975–).
Bibliotheca sanctorum orientalium: Enciclopedia dei santi: le chiese orientali, Cañellas J. N. and Virgulin S., eds, 2 vols (Rome: Città Nuova, 1998–9).
Bienert W. A. ‘Allegoria’ und ‘Anagoge’ bei Didymus dem Blinden, Patristische Texte und Studien 13 (1972).
Bietenhard H. Caesarea, Origenes und die Juden (Stuttgart: W. Kohlhammer, 1974).
Bigg C. The Christian Platonists of Alexandria (Oxford: Clarendon Press, 19132).
Biographisch-bibliographisches Kirchenlexikon, Bautz F. W. and Bautz T., eds (Hamm: Bautz, 1970–).
Blanchard Y.-M. Aux sources du canon: le témoinage d’Irénee (Paris: Les Éditions du Cerf, 1993).
Bobertz C. A.Cyprian of Carthage as Patron: A Social Historical Study of the Role of Bishop in the Ancient Christian Community of North Africa’. Yale University, dissertation, 1988.
Bobertz C. A.The Historical Context of Cyprian’s De Unitate’, Journal of Theological Studies n.s. 41 (1990), 107–11.
Bonato A. La dottrina trinitaria di Cirillo di Gerusalemme, Studia Ephemeridis <<Augustinianum>> 18 (Rome: Augustinianum, 1983).
Bonner G., St. Augustine of Hippo: Life and Controversies (Norwich: Canterbury Press, 20023).
Borchardt C. F. A. Hilary of Poitiers’ Role in the Arian Struggle (The Hague: Martinus Nijhoff, 1966).
Bossuet W. Apophthegmata. Studien zur Geschichte des ältesten Mönchtums (Tübingen: Mohr, 1923).
Botte B. La tradition apostolique de saint Hippolyte, Liturgiewissenschaftliche Quellen und Forschungen 39 (Münster: Aschendorffsche Verlagsbuchhandlung, 1963).
Bou Mansour T., La pensée symbolique de s. Ephrem le Syrien (Kaslik: Université Saint Esprit, 1988).
Bou Mansour T., La théologie de Jacques de Saroug, I–II (Kaslik: Université Saint Esprit, 1993, 2000).
Boulnois M.-O. Le paradoxe trinitaire chez Cyrille d’Alexandrie. Collection d’Études Augustiennes, Série Antiquité 143 (Paris: Études Augustiniennes, 1994).
Bowersock G. W. Martyrdom and Rome (Cambridge: Cambridge University Press, 1995).
Bowersock G. W. Julian the Apostate (London: Duckworth, 1978).
Bowersock G. W. Hellenism in Late Antiquity (Cambridge: Cambridge University Press, 1990).
Bradshaw P. ed., and Bebawi G., trans., The Canons of Hippolytus, Alcuin/Grove Liturgical Studies 2 (Bramcote: Grove, 1987).
Brakke D. Athanasius and the Politics of Asceticism (Oxford: Clarendon Press, 1995).
Brakmann H.Alexandreia und die Kanones des Hippolyt’, Jahrbuch für Antike und Christentum 22 (1979), 139–49.
Bras G. and Gaudemet J. Histoire du droit et des institutions de l’Église en Occident (Paris: Sirey, 1955ff.).
Bray G. L. Holiness and the Will of God: Perspectives on the Theology of Tertullian (London: Marshall, Morgan & Scott, 1979).
Brennecke H. C. Studien zur Geschichte der Homöer. Der Osten bis zum Ende der homöischen Reichskirche (Tübingen: Mohr, 1988).
Brennecke H. C. Hilarius von Poitiers und die Bischofsopposition gegen Konstantius II: Untersuchungen zur dritten Phase des arianischen Streites (337–361) (Berlin: Walter de Gruyter, 1984).
Brent A. Hippolytus and the Roman Church in the Third Century: Communities in Tension before the Emergence of a Monarch-Bishop (Leiden: Brill, 1995).
Brent A.The Relations between Ignatius and the Didascalia’, Second Century 8.3 (1991), 129–56.
Bright W. The Canons of the First Four General Councils … with notes (Oxford: Clarendon Press, 18922).
Brochet J., Saint Jérome et ses ennemis: étude sur la querelle de Saint Jérome avec Rufin d’Aquilée et sur l’ensemble de son oeuvre polémique (Paris: Fontemoing, 1906).
Brock S. P. The Harp of the Spirit. Eighteen Poems of Saint Ephrem, Studies Supplementary to Sobornost 4 (London: Fellowship of St Alban and St Sergius, 19832).
Brock S. P. The Syriac Fathers on Prayer and the Spiritual Life, Cistercian Studies Series 101 (Kalamazoo: Cistercian Publications, 1987).
Brock S. P. Syriac Perspectives on Late Antiquity (London: Variorum, 1984).
Brock S. P.A Brief Guide to the Main Editions and Translations of the Works of St Ephrem’, The Harp: A Review of Syriac and Oriental Studies 3 (1990), 7–29.
Brock S. P. St Ephrem the Syrian. Hymns on Paradise, Popular Patristics Series (1990).
Brock S. P. Studies in Syriac Christianity (Aldershot: Variorum, 1992).
Brock S. P. The Luminous Eye. The Spiritual World Vision of St Ephrem, revised edn (Kalamazoo: Cistercian Publications, 1992).
Brock S. P. Bride of Light. Hymns on Mary from the Syriac Churches (Kottayam: St Ephrem Ecumenical Research Institute, 1994).
Brock S. P. From Ephrem to Romanos. Interactions between Syriac and Greek in Late Antiquity (Aldershot: Variorum, 1999).
Brown D., Vir Trilinguis: a study in the biblical exegesis of Saint Jerome (Kampen, The Netherlands: Kok Pharos, 1992).
Brown P., Augustine of Hippo: A Biography (London: Faber, 2000; new edn with an epilogue).
Brown R. E. and Meier J. P., Antioch and Rome: New Testament Cradles of Catholic Christianity (New York: Paulist Press, 1983).
Brown P.The Patrons of Pelagius: The Roman Aristocracy between East and West’, Journal of Theological Studies n.s. 21 (1970), 56–72 (reprinted in ).
Brown P. Religion and Society in the Age of Saint Augustine (London: Faber, 1972).
Brown P. Society and the Holy in Late Antiquity (London: Faber, 1982).
Brown P. Power and Persuasion in Late Antiquity. Towards a Christian Empire (Madison, WI: University of Wisconsin Press, 1992).
Brown P. Authority and the Sacred (Cambridge: Cambridge University Press, 1995).
Brown P. The Rise of Western Christendom. Triumph and Diversity, AD 200–1000, The Making of Europe (Oxford: Blackwell, 1996).
Brown P. The World of Late Antiquity (London: Thames and Hudson, 1971).
Brown P. The Making of Late Antiquity (Cambridge, MA and London: Harvard University Press, 1978).
Brown P. The Body and Society (London: Faber, 1989).
Brown P. The Cult of the Saints (London: SCM, 1981).
Brown Peter Power and Persuasion in Late Antiquity (Madison, WI: University of Wisconsin Press, 1992).
Bruns P. Das Christusbild Aphrahats des Persischen Weisen, Hereditas 4 (Bonn: Borengässer, 1990).
Bryce F. J.Lactantius’ De Ave Phoenice and the Religious Policy of Constantine the Great’, Studia Patristica 19 (1989), 13–19.
Bryce F. J. The Library of Lactantius, Harvard Dissertations in Classics (New York: Garland Press, 1990).
Buchheit V.Goldene Zeit und Paradies auf Erden (Laktanz, Inst. 5, 5–8)’, Würzburger Jahrbucher für Altertumswissenschaft n.f. 4 (1978), 161–85, 5 (1979), 219–35.
Bunge G. Evagrios Pontikos: Briefe aus der Wüste, Sophia 24 (Trier: Paulinus-Verlag, 1986).
Burkitt F. C. Early Eastern Christianity (London: John Murray, 1904).
Burnaby J. Amor Dei: A Study of the Religion of St Augustine (Norwich: Canterbury Press, 1991; reissue with corrections of the London 1938 edition).
Burrus V. Chastity as Autonomy: Women in the Stories of the Apocryphal Acts (Lewiston: E. Mellen, 1987).
Burrus Virginia The Making of a Heretic: Gender Authority and the Priscillianist Controversy (Berkeley: University of California Press, 1995).
Burrus Virginia Begotten, Not Made: Conceiving Manhood in Late Antiquity (Stanford: Stanford University Press, 2000).
Burtchaell J. T. From Synagogue to Church. Public services and offices in the earliest Christian communities (Cambridge: Cambridge University Press, 1992).
Burton Philip The Old Latin Gospels (Oxford: Clarendon Press, 2000).
Burton-Christie D. The Word in the Desert (New York: Oxford University Press, 1993).
Butler C. The Lausiac History of Palladius, Texts and Studies 6.1–2 (Cambridge: Cambridge University Press, 1898, 1904).
Butterworth R. Hippolytus of Rome: Contra Noetum, Heythrop Monographs 2 (London: Heythrop College, 1977).
Cameron Averil and Garnsey P., eds, The Cambridge Ancient History, XIII: The Late Empire, A.D. 337–425 (Cambridge: Cambridge University Press, 1998).
Cameron Averil Christianity and the Rhetoric of Empire. The Development of Christian Discourse, Sather Classical Lectures (Berkeley: University of California Press, 1991).
Campenhausen H. von Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries, English translation of Kirchliches Amt und geistliche Vollmacht in den ersten drei Jahrhunderten (Tübingen: Mohr, 1953) by Baker J. A. (London: A. & C. Black, 1969).
Campenhausen H. von The Formation of the Christian Bible. English translation of Die Entstehung der christlichen Bibel (Tübingen: Mohr, 1968) by Baker J. A. (Philadelphia: Fortress, 1972).
Camplani A. Le Lettere festali di Atanasio di Alessandria: Studio storico-critico (Rome: C.I.M., 1989).
Canevet M. Grégoire de Nysse et l’herméneutique biblique. Étude des rapports entre le langage et la connaissance de Dieu (Paris: Études Augustiniennes, 1983).
Carcopino J. Daily Life in Ancient Rome (New Haven: Yale University Press, 1940).
Carroll S. T.An Early Church Sermon Against Gambling’, Second Century 8 (1991), 83–95.
Carroll S. T.Chronica Tertullianea’, an annual annotated bibliography appearing in Revue des Études Augustiniennes since 1976 (from 1986 entitled ‘Chronica Tertullianea et Cyprianea’).
Casamassa A. Gli apologisti greci (Rome: Lateranum, 1944).
Casey R. P. The Excerpta ex Theodoto of Clement of Alexandria. Studies and Documents I (London: Christophers, 1934).
Casiday A. M.Apatheia and Sexuality in the Thought of Augustine and Cassian’, St Vladimir’s Theological Quarterly 45 (2001), 359–94.
Caspar E. Geschichte des Papsttums, II (Tübingen: Mohr, 1933).
Cayré F. Manual of Patrology and History of Theology (Paris: Desclée, 1940).
Chadwick H.Justin Martyr’s Defence of Christianity’, Bulletin of the John Rylands Library 47 (1965), 275–97 (= item VII in History and Thought of the Early Church).
Chadwick H.Philo and the Beginning of Christian Thought’, in Armstrong A. H., ed., The Cambridge History of Later Greek and Early Medieval Philosophy (Cambridge: Cambridge University Press, 1967).
Chadwick H.Rufinus and the Tura Papyrus of Origen’s Commentary on Romans’, Journal of Theological Studies n.s. 10 (1959), 10–42.
Chadwick H. Early Christian Thought and the Classical Tradition (Oxford: Clarendon Press, 1966).
Chadwick H. trans. Origen, Contra Celsum (Cambridge: Cambridge University Press, 1965).
Chadwick H. Boethius: The Consolations of Music, Logic, Theology, and Philosophy (Oxford: Clarendon Press, 1981).
Chadwick H. Augustine (Oxford: Oxford University Press, 1986).
Chadwick H. History and Thought of the Early Church (London: Variorum Reprints, 1982).
Chadwick H. The Early Church, rev. edn (London and New York: Penguin Books, 1993).
Chadwick H.The Origin of the Title “Oecumenical Council”’, Journal of Theological Studies n.s. 23 (1972), 132–5.
Chadwick H. The Church in Ancient Society. From Galilee to Gregory the Great (Oxford: Clarendon Press, 2001).
Chadwick O. John Cassian (Cambridge: Cambridge University Press, 1950I; 1964 2).
Charlesworth J. H. and Evans C. A., eds, The Pseudepigrapha and Early Biblical Interpretation (Sheffield: JSOT Press, 1993).
Charlesworth J. H. and Walter P.Weaver, eds, The Old and New Testaments: their relationship and the ‘intertestamental’ literature (Valley Forge, PA: Trinity Press International, 1993).
Charlesworth J. H. ed., The Old Testament Pseudepigrapha, 2 vols (Garden City, NY: Doubleday, 1983–5).
Charlesworth J. H. The Odes of Solomon (Oxford: Clarendon Press, 1973).
Chesnut G. The First Christian Histories: Eusebius, Socrates, Sozomen, Theodoret, and Evagrius (Paris: Beauchesne, 1977).
Chesnut R. C. ‘The Two Prosopa in Nestorius’ Bazaar of Heraclides’, Journal of Theological Studies n.s. 29 (1978), 85–102.
Chitty D. J. The Desert a City (Oxford: Blackwell, 1966).
Clark E., The Origenist Controversy: the cultural construction of an early Christian debate (Princeton: Princeton University Press, 1992).
Clark E. A. Clement’s Use of Aristotle (New York: Mellen, 1977).
Clark E. A. Jerome, Chrysostom, and Friends: Essays and Translations, Studies in Women and Religion 2 (Lewiston, NY: Edwin Mellen Press, 1979).
Clark G. Women in Late Antiquity: Pagan and Christian Lifestyles (New York: Oxford University Press, 1993).
Clarke G. W. trans., The Letters of St. Cyprian of Carthage, Ancient Christian Writers 43, 44, 46, 47, (New York: Newman, 1984–9).
Clavis Apocryphorum Veteris Testamenti, Haelewyck J.-C., ed. (Turnhout: Brepols, 1998).
Clavis Patrum Graecorum, Geerard M., ed., 5 vols (Turnhout: Brepols, 1974–87); Supplementum. Geerard M. and Noret J., eds (Turnhout: Brepols, 1998). Cited by item number.
Clavis Patrum Latinorum, Dekkers E., ed. (Turnhout: Brepols, 19953). Cited by item number.
Cochrane C. N. Christianity and Classical Culture (Oxford: Clarendon Press, 1957).
Cohick L. The Peri Pascha attributed to Melito of Sardis: setting, purpose, and sources, Brown Judaic Studies (Providence, RI: Brown, 2000).
Colish M. L. The Stoic Tradition from Antiquity to the Early Middle Ages, II, Stoicism in Christian Latin Thought through the Sixth Century (Leiden: Brill, 1985).
Connolly R. H. The So-called Egyptian Church Order and Derived Documents, Texts and Studies 8.4 (Cambridge, 1916).
Connolly R. H. The Liturgical Homilies of Narsai, Texts and Studies 8, I (Cambridge: Cambridge University Press, 1909).
Conybeare C. Paulinus Noster. Self and Symbols in the Letters of Paulinus of Nola, Oxford Early Christian Texts (2000).
Cooper Kate The Virgin and the Bride (Cambridge, MA: Harvard University Press, 1996).
Cooper S. Metaphysics and Morals in Marius Victorinus’ Commentary on the Letter to the Ephesians (New York: Peter Lang, 1995).
Coquin R.-G. Les canons d’Hippolyte, Patrologia Orientalis 31.2 (Paris: Firmin-Didot, 1966).
Corwin V. St Ignatius and Christianity in Antioch (New Haven: Yale University Press, 1960).
Countryman L.Tertullian and the Regula Fidei’, Second Century 2 (1982), 208–27.
Courcelle P.Les sages de Porphyre et les “viri novi” d’Arnobe’, Revue des Études Latines 31 (1953), 257–71.
Courcelle P. Les Confessions de saint Augustin dans la tradition littéraire. Antécédents et postérité (Paris: Études Augustiniennes, 1963).
Courcelle P. Recherches sur les Confessions de saint Augustin, nouvelle édition augmentée et illustrée (Paris: Boccard, 1968).
Courcelle P. Late Latin Writers and their Greek Sources, English translation of Les lettres grecques en Occident de Macrobe à Cassiodore (Paris: Boccard, 19482) by Harry E.Wedeck (Cambridge, MA: Harvard University Press, 1969).
Cox P. Biography in Late Antiquity, Transformation of the Classical Heritage 5 (Berkeley: University of California Press, 1983).
Cox P. Biography in Late Antiquity (Berkeley/Los Angeles/London: University of California Press, 1983).
Criddle A. H.On the Mar Saba Letter Attributed to Clement of Alexandria’, Journal of Early Christian Studies 3 (1995), 215–20.
Croke B. Christian Chronicles and Byzantine History, 5 th-6th Centuries (Aldershot: Variorum, 1992).
Crouzel H. and Simonetti M., eds, Origène, Traité des Principes, Sources chrétiennes 252 (1978), Sources chrétiennes 253 (1978), Sources chrétiennes 268 (1980), Sources chrétiennes 269 (1980), and Sources chrétiennes 312 (1984).
Crouzel H. Origène et la <<connaissance mystique>> (Bruges: Desclée de Brouwer, 1961).
Crouzel H. Origène et la philosophie (Paris: Aubier, 1962).
Crouzel H.Origène s’est-il en Cappadoce pendant la persécution de Maximin le Thrace?’, Bulletin de littérature ecclésiastique 64 (1963), 195–203.
Crouzel H. Bibliographie critique d’Origène. Instrumenta Patristica 8 (Steenbrugis: Abbatia s. Petri, 1971).
Crouzel H. Bibliographie critique d’Origène. Supplement I. Instrumenta Patristica 8 A. (Steenbrugis: Abbatia s. Petri, 1982).
Crouzel H. Origen, English translation of Origène (Paris: Lethielleux, 1985) by Worrall A. S. (Edinburgh: T & T Clark, 1989).
Cuming G. J. Hippolytus: A Text for Students, Alcuin/Grove Liturgical Studies 8 (Bramcote: Grove, 19912).
Cunningham M. B. and Allen P., eds, Preacher and Audience. Studies in Early Christian and Byzantine Homiletics, A New History of the Sermon, I (Leiden: Brill, 1998).
Cureton W. Ancient Syriac Documents (London: Williams and Norgate, 1864; repr. Amsterdam: Oriental Press, 1967).
Cureton W. Spicilegium Syriacum (London: Rivingtons, 1855).
d’Alès A. Novatien: Étude sur la théologie Romaine au milieu du IIIe siècle (Paris: Beauchesne, 1924).
Daley B. E.Nature and the “Mode of Union”: Late Patristic Models for the Personal Unity of Christ’, in O’Collins Gerald et al., eds, The Incarnation: An Interdisciplinary Symposium on the Incarnation of the Son of God (Oxford: Clarendon Press, 2002), 164–96.
Daly C. B. Tertullian the Puritan and His Influence (Dublin, Blackrock: Four Courts Press, 1993).
Daniélou J. Origen, English translation of Origène (Paris: La Table Ronde, 1948), by Mitchell W. (New York: Sheed and Ward, 1955).
Daniélou J.La littérature latine avant Tertullien’, Revue des Études Latines 48 (1970), 357–75.
Daniélou J.Eunome l’arien et l’exégèse néo-platonicienne du «Cratyle»’, Revue des etudes grecques 69 (1956), 412–32.
Daniélou J. Platonisme et théologie mystique. Doctrine spirituelle de Saint Grégoire de Nysse (Paris: Aubier-Éditions Montaigne, 1944).
Daniélou J. A History of Early Christian Doctrine before the Council of Nicaea, 3 vols (I The Theology of Jewish Christianity, II Gospel Message and Hellenistic Culture, III The Origins of Latin Christianity, London: Darton, Longman and Todd, 1964–77).
Daniélou J. English translation of Histoires des doctrines chrétiennes avant Nicée, 3 vols (Bruges: Desclée, 1958–78).
Davidson I. J.Ambrose’s De officiis and the Intellectual Climate of the Late Fourth Century’, Vigiliae Christianae 49 (1995), 315–16.
Davidson I. J. Ambrose: De Officiis, 2 vols, Oxford Early Christian Studies (Oxford: Clarendon Press, 2002).
Davis S. J. The Cult of St Thecla, A Tradition of Women’s Piety in Late Antiquity, Oxford Early Christian Studies (Oxford: Clarendon Press, 2001).
Dawson D. Allegorical Readers and Cultural Revision in Ancient Alexandria (Berkeley: University of California Press, 1992).
Dawson D.Allegorical Reading and the Embodiment of the Soul in Origen’, in Ayres L. and Jones G. eds, Christian Origins: Theology, Rhetoric and Community (London and New York: Routledge, 1998).
Dawson D. Christian Figural Reading and the Shaping of Christian Identity (Berkeley: University of California Press, 2002).
de Andia Y.Homo Vivens’. Incorruptibilité et divinisation de I’homme selon Irénée de Lyon (Paris: Études augustiniennes, 1986).
de Faye E. Clément d’Alexandrie (Paris: Leroux, 1898).
de Faye E. Origène: sa vie, son oeuvre, sa pensée, 3 vols (Paris: Leroux, 1923, 1927, 1928).
de Lange N. R. M. Origen and the Jews (Cambridge: Cambridge University Press, 1976).
de Riedmatten H. Les actes du procès de Paul de Samosate, Paradosis 6 (Fribourg: Éditions St-Paul, 1952).
de Ste. Croix G. E. M.Aspects of the “Great” Persecution’, Harvard Theological Review 47 (1954), 75–113.
de Ste. Croix G. E. M.Why Were the Early Christians Persecuted?’, Past and Present 26 (1963), 6–38.
de Tillemont L.-S. le Nain Mémoires pour servir à l’histoire ecclésiastique des six premiers siècles, 16 vols (Paris: Charles Robustel, 1693–1712).
de Urbina I. Ortiz Patrologia Syriaca (Rome: Pontificium Institutum Orientalium Studiorum (now, Pontificio Istituto Orientale), 19652).
Decrees of the Ecumenical Councils, Tanner N. P., ed., 2 vols (London: Sheed and Ward and Washington, DC: Georgetown University Press, 1990).
Deissmann A. Light from the Ancient East, English translation of Licht vom Osten (Tübingen: Mohr, 19092) by Strachan L. (London: Hodder and Stoughton, 1910).
Delehaye H. Les Passions des Martyrs et les genres littéraires (Brussels: Société des Bollandistes, 1921).
Delehaye H. Les Légendes hagiographiques (Brussels: Société des Bollandistes, 1905); English translation from the 19554 edn, by Attwater D., The Legends of the Saints (London, 1962).
Demoen K. Pagan and Biblical Exempla in Gregory Nazianzen: A Study in Rhetoric and Hermeneutics (Turnhout: Brepols, 1996).
der Maur H. J. auf Das Psalmenverständnis des Ambrosius von Mailand (Leiden: Brill, 1977).
des Places E., Eusèbe de Césarée commentateur. Platonisme et écriture sainte, Théologie Historique 63 (Paris: Beauchesne, 1982).
DeSimone R. J. The Treatise of Novation the Roman Presbyter on the Trinity, Studia Ephemeridis ≪Augustinianum≫ 4 (Rome: Augustinianum, 1970).
DeSimone R. J. trans., Novation, Fathers of the Church 67 (1974).
Devreesse R. Essai sur Théodore de Mopsueste (Città del Vaticano: Biblioteca apostolica vaticana, 1949).
Di Berardino A. and Studer B., History of Theology, I, English translation by Matthew O’Connell (Collegeville, MN: Liturgical Press 1996).
Di Tommaso L. A Bibliography of Pseudepigrapha Research, 1850–1999 (Sheffield: Sheffield Academic Press, 2001).
Dictionary of Christian Biography, Walsh M. J., ed. (London: Continuum and Collegeville, MN: Liturgical Press, 2001).
Dictionary of Christian Biography, Literature, Sects and Doctrines, Smith W. and Wace H., eds, 4 vols (London: J. Murray, 1877–87).
Dictionnaire d’archéologie chrétienne et de liturgie, Cabrol F., ed., 15 vols (Paris: Letouzy et Ané, 1907–53).
Dictionnaire d’histoire et de géographie ecclésiastiques, Baudrillart A. et al., eds (Paris: Letouzey, 1912–).
Dictionnaire de spiritualité, ascétique et mystique, histoire et doctrine, Viller M. et al., eds, 16 vols (Paris: Beauchesne, 1932–95).
Dictionnaire de théologie catholique, Vacant A. et al., eds, 15 vols (Paris: Letouzey et Ané, 1908–50).
Dictionnaire latin-français des auteurs chrétiens, Blaise A. and Chirat H., eds (Turnhout: Brepols, 1954).
Diepen M. Aux origins de I’anthropologie de Saint Cyrille d’Alexandrie (Bruges: Desclée de Brouwer, 1957).
Dietsche W. Didymus von Alexandrien als Verfasser der Schrift über die Seraphenvision (Freiburg i. B.: Blümer, 1946).
Dix G. The Treatise on the Apostolic Tradition of St Hippolytus of Rome I (London: SPCK, 1937); corrected edn: Dix G. and Chadwick H. (London: SPCK, 19682).
Dixon Suzanne The Roman Mother (Norman: University of Oklahoma Press, 1988).
Dizionario enciclopedico dell’Oriente cristiano, Farrugia E. G., ed. (Rome: Pontificio Istituto Orientale, 2000).
Dizionario patristico e di antichità cristiane, Berardino A., ed., 3 vols (Marietti: Casale Montferrato, 1983). English translation: Encyclopedia of the Early Church, Frend W. H. C., ed., 2 vols (Cambridge: James Clarke, 1992).
Dizionario sintetico di patristica, Manzanares C.Vidal, ed. (Città del Vaticano: Libreria Editrice Vaticana, 1995).
Dodaro R. and Lawless G. eds, Augustine and His Critics: essays in honour of Gerald Bonner (London: Routledge, 2000).
Doignon J. Hilaire de Poitiers avant l’exil (Paris: Études Augustiniennes, 1971).
Donelson L. R. Pseudepigraphy and Ethical Argument in the Pastoral Epistles, Hermeneutische Untersuchungen zur Theologie 22 (Tübingen: Mohr, 1986).
Donnelly D. F. Augustine’s ‘De civitate Dei’: An Annotated Bibliography of Modern Criticism, 1960–1990 (New York: Peter Lang, 1991).
Doval A. J. Cyril of Jerusalem, Mystagogue: the authorship of the Mystagogic catecheses (Washington, DC: Catholic University of America Press, 2001).
Draguet R.L’ “Histoire Lausiaque”, une oeuvre écrite dans l’esprit d’Évagre’, Revue d’Histoire Ecclésiastique 41 (1946), 321–46; 42 (1945), 5–49.
Drijvers H. J. W., The Book of the Laws of Countries (Assen: Van Gorcum, 1965).
Drijvers H. J. W., Bardaisan of Edessa (Assen: Van Gorcum, 1966).
Drijvers H. J. W., East of Antioch. Studies in Early Syriac Christianity (London: Variorum, 1984).
Drijvers H. J. W., History and Religion in Late Antique Syria (Aldershot: Variorum, 1994).
Drinkwater J. and Elton H., eds, Fifth-Century Gaul: a Crisis of Identity? (Cambridge: Cambridge University Press, 1992).
Driscoll J. The ‘Ad monachos’ of Evagrius Ponticus: Its Structure and a Select Commentary, Studia Anselmiana (Rome: S. Anselmo, 1991).
Droge A. J. Homer or Moses? Early Christian Interpretations of the History of Culture, Hermeneutische Untersuchungen zur Theologie 26 (Tübingen: Mohr, 1989).
Dronke P. Women Writers of the Middle Ages: A Critical Study of Texts from Perpetua (203) to Marguerite Porete (1310) (Cambridge: Cambridge University Press, 1984).
Duchesne L. The Early History of the Church, 3 vols (London: John Murray, 1909–24; English translation of Histoire ancienne de l’Église, 1906–10).
Dunn J. D. G. Christology in the Making (London: SCM, 1980, 1989).
Duval Y.-M.Vrais et faux problèmes concernant le retour d’exil d’Hilaire de Poitiers et son action en Italie en 360–363’, Athenaeum n.s. 48 (1970), 251–75.
Duval Y.-M.L’influence des écrivains africains du IIIe chrétiens de l’Italie du nord dans la secondé moitié du IVe siècle’, Antichità Altoadriatiche 5 (1974), 191–225.
Duval Y.-M. Ambroise de Milan. XVIe Centenaire de son élection épiscopale (Paris: Études Augustiniennes, 1974).
Duval Y.-M.Formes profanes et formes bibliques dans les orations funèbres de saint Ambroise (De excessu fratris I) et les deux sources de la consolation chrétienne’, Revue des Études Latines 58 (1980), 370–402.
Early Church Fathers, Harrison Carol, ed. (London and New York: Routledge, 1996–).
Edwards M. et al., Apologetics in the Roman Empire: Pagans, Jews and Christians (Oxford: Oxford University Press, 1999).
Edwards M. ed. and trans., Neoplatonic Saints. The Lives of Plotinus and Proclus by their Students, Translated Texts for Historians 35 (2000).
Edwards M. ed. and trans., Optatus: Against the Donatists, Translated Texts for Historians 27 (1997).
Edwards M. J. ed., Apologetics in the Roman Empire: Pagans, Jews and Christians (Oxford: Clarendon Press, 1999).
Eisen UteE. Arztsträgerinnen im frühen Christentum (Göttingen: Vandenhoeck & Ruprecht, 1996).
Eissfeldt O. The Old Testament: an introduction, English translation of Einleitung in das Alte Testament (Tübingen: Mohr, 19643) by Ackroyd P. (Oxford: Blackwell, 1965).
Eldridge L. A. The Gospel Text of Epiphanius (Salt Lake City, UT: University of Utah, 1969).
Elliott A. G. Roads to Paradise. Reading the Lives of the Early Saints (Hanover, NH and London: Brown University Press, 1987).
Elliott J. K. The Apocryphal New Testament (Oxford: Clarendon Press, 1993).
Elm SusannaVirgins of God’. The Making of Asceticism in Late Antiquity (Oxford: Clarendon Press, 1994).
Elze M. Tatian und seine Theologie (Göttingen: Vandenhoeck & Ruprecht, 1960).
Encyclopedia of Early Christianity, Ferguson Everett, ed., New York: Garland Publishing, 1990, 19982).
Erdt W. Marius Victorinus Afer, der erste lateinische Paulus Kommentator (Frankfurt am Main: Peter Lang, 1980).
Erickson J. The Challenge of Our Past (Crestwood, NY: St Vladimir’s Seminary Press, 1991).
Esler P. F. ed., The Early Christian World (London and New York: Routledge, 2000).
Ettlinger G. H. ed., Theodoret of Cyrus, Eranistes (Oxford: Clarendon Press, 1975).
Evans E. Tertullian’s Treatise Against Praxeas (London: SPCK, 1948).
Evelyn White H. G. The monasteries of the Wâdi ’n Natrûn…, 3 vols (New York: Metropolitan Museum of Art, 1926–33).
Fáberga V.Die chiliastiche Lehre des Laktanz: methodische und theologische Voraussetzungen und religionsgeschichtlicher Hintergrund’, Jahrbuch für Antike und Christentum 17 (1974), 126–46.
Faivre A. The Emergence of the Laity in the Early Church (New York: Paulist Press, 1990).
Fedalto G., Rufino di Concordia (345 c.–410/411): tra Oriente e Occidente (Rome: Città Nuova, 1990).
Fedwick P. J. ed., Basil of Caesarea: Christian, Humanist, Ascetic, 2 vols (Toronto: Pontifical Institute of Mediaeval Studies, 1981).
Ferguson E.Canon Muratori: Date and Provenance,’ Studia Patristica 18 (1982), 677–83.
Ferguson J. Clement of Alexandria (New York: Twayne Publishers, 1974).
Ferguson J.The Achievement of Clement of Alexandria’, Religious Studies 12 (1976), 59–80. trans., . Stromateis Books One to Three, Fathers of the Church 85 (1991).
Festugière A.-J.La Doctrine des “viri novi” sur l’Origine et le Sort des âmes’ in Hermétisme et mystique païenne (Paris: Aubier-Montaigne, 1967), 261–312.
Festugière A.-J. Antioche païenne et chrétienne (Paris: Boccard, 1959).
Festugière A.-J. La Révélation d’Hermès Trismégiste, 4 vols (Paris: J. Gabalda et Compagnie, 1950–4).
Filoramo G. L’attesa della fine. Storia della gnosi (Rome: Laterza, 1983); English translation by Alcock Anthony, A History of Gnosticism (Oxford: Blackwells, 1990).
Fishbane M. Biblical Interpretation in Ancient Israel (Oxford: Clarendon Press, 1985).
Fitschen K. Messalianismus und Antimessalianismus. Ein Beispiel ostkirchliche Ketzergeschichte (Göttingen: Vandenhoeck & Ruprecht, 1998).
Fitzgerald A. ed., Augustine through the Ages: An Encyclopedia (Grand Rapids, MI: Eerdmans, 1999).
Fontaine J. and Perrin M., eds, Lactance et son temps: recherches actuelles, Théologie historique 48 (Paris: Beauchesne, 1978).
Fontaine J.L’apport de la tradition poétique romaine à la formation de l’hymnodie latine chrétienne’, Revue des Études Latines 52 (1974), 318–55.
Fowden G. The Egyptian Hermes (Cambridge: Cambridge University Press, 1986).
Fraggiana di Sarzana C.Apophthegmata Patrum’, Studia Patristica 29 (1997), 455–67.
Fredouille J.-C. Tertullien et la conversion de la culture antique (Paris: Études augustiniennes, 1972).
Fredouille J.-C. ed., Tertullien, Contre les Valentiniens, I, Sources chrétiennes 280 (1980).
Frend W. H. C. The Donatist Church (Oxford: Clarendon Press, 1952).
Frend W. H. C. Martyrdom and Persecution in the Early Church (Oxford: Blackwell, 1965).
Frend W. H. C. The Rise of Christianity (Philadelphia: Fortress Press, 1984).
Frickel J. Das Dunkel um Hippolyt von Rom (Graz: Eigenverlag des Instituts für Ökumenische Theologie und Patrologie an der Universität Graz, 1988).
Gülzow H. Cyprian und Novation: Die Briefwechsel zwischen den Gemeinden in Rom und Karthago zur Zeit der Verfolgung des Kaisers Decius, Beiträge zur historischen Theologie 48 (Tübingen: Mohr, 1975).
Gaïth J. La conception de la liberté chez Grégoire de Nysse (Paris: Vrin, 1953).
Gain B. L’Église de Cappadoce au IVe siècle d’après la correspondance de Basile de Césarée (330–379) (Rome: Pontificium Institutum Orientalium Studiorum (now, Pontificio Istituto Orientale), 1985).
Gallaher C. Church Law and Church Order in Rome and Byzantium. A Comparative Study, Birmingham Byzantine and Ottoman Studies 8 (Aldershot and Burlington, Vermont: Ashgate Variorum, 2002).
Gamble H. Y. Books and Readers in the Early Church: A History of Early Christian Texts (New Haven and London: Yale University Press, 1995).
Garitte G. Traités d’Hippolyte sur David et Goliath, sur le Cantique des cantiques et sur l’Antichrist, Corpus Scriptorum Christianorum Orientalium 264, Scriptores Iberici 16 (1965), I–II.
Geffcken J. Der Ausgang des griechisch-römischen Heidentums (Heidelberg: C. Winter, 1929).
Gersh S. Middle Platonism and Neoplationism. The Latin Tradition, 2 vols (Notre Dame: University of Notre Dame Press, 1986).
Girod R. Origène, Commentaire sur l’Évangile selon Matthieu, I, Sources chrétiennes 162 (1970).
Gnostische Schriften in Koptischer Sprache aus dem Codex Brucianus, Schmidt C., ed., Texte und Untersuchungen 8.1–2 (Leipzig, 1892).
Gorday P. Principles of Patristic Exegesis, Studies in the Bible and Early Christianity 4 (New York: Mellen, 1983).
Gould G. The Desert Fathers on Monastic Community, Oxford Early Christian Studies (Oxford: Clarendon Press, 1993).
Grant R., Eusebius as Church Historian (Oxford: Clarendon Press, 1980).
Grant R. M. Heresy and Criticism (Louisville: Westminster/John Knox Press, 1993).
Grant R. Greek Apologists of the Second Century (Philadelphia: Westminster and London: SCM, 1988).
Grant R. Irenaeus of Lyons, Early Church Fathers (London: Routledge, 1997).
Grant R.Eusebius and His Lives of Origen’, in Forma Futuri: Studi in Onore del Cardinale Michele Pellegrino (Turin, 1975), 647–9.
Greek Lexicon of the Roman and Byzantine Periods (from B.C. 146 to A.D. 1100), Sophocles E. A., ed. (Cambridge, MA: Harvard University Press, 1914).
Greer R. Origen: An Exhortation to Martyrdom; Prayer; First Principles, book IV; Prologue to the Commentary on The Song of Songs; Homily XXVII on Numbers, Classics of Western Spirituality (1979).
Greer R. A. Theodore of Mopsuestia. Exegete and Theologian (London: The Faith Press, 1961).
Greer R. A.The Image of God and the Prosopic Union in Nestorius’ Bazaar of Heraclides’, in Norris R. A., ed., Lux in Lumine. Essays to honor W. N. Pittenger (New York: Seabury Press, 1966), 46–61.
Greer R. A. The Captain of Our Salvation (Tübingen: Mohr, 1973).
Greshake G. Gnade als konkrete Freiheit. Eine Untersuchung zur Gnadenlehre des Pelagius (Mainz: Matthias-Grunwald-Verlag, 1972).
Gribomont J.Le dossier des origines du messalianisme’, in Fontaine J. and Kannengiesser Ch., eds, Epectasis. Mélanges patristiques offerts au Cardinal Jean Daniélou, (Paris: Beauchesne, 1972), 611–25.
Gribomont Jean Histoire du texte des Ascétiques de saint Basile, Bibliothèque du Muséon 32 (Louvain: Publications universitaires, 1953).
Griggs C. W. Early Egyptian Christianity: From its Origins to 451 CE (Leiden: Brill, 1991).
Griggs C. W. Early Egyptian Christianity, Coptic Studies 2 (Leiden: Brill, 1990).
Grillmeier A. SJ and Bacht H. SJ, eds, Das Konzil von Chalkedon, 3 vols (Würzburg: EchterVerlag, 1951–4).
Grillmeier A. SJ Christ in Christian Tradition, I, English translation of Jesus der Christus im Glauben der Kirche by Bowden J. (London: Mowbrays and Atlanta, GA/Louisville, KY: John Knox Press, 1975–2).
Groves C. V.Cyprian of Carthage. His Understanding of Religious Leadership in the Controversy with the Lapsed’. University of Chicago Divinity School, dissertation, 1985.
Gryson R. ed., Scolies ariennes sur le Concile d’Aquilée, Sources chrétiennes 267 (1980).
Guéraud O. and Nautin P. Origéne, Sur la Pâque (Paris, 1979).
Guillaumont A. Aux origines du monachisme chrétien: pour une phénomenologie du monachisme (Bégrolles-en-Mauges: Abbaye de Bellefontaine, 1979).
Guinot J.-N. L’Éxégèse de Théodoret de Cyr (Paris: Beauchesne, 1995).
Gullaunont A. Études sur la spiritualité de l’Orient chrétien (Bégrolles-en-Mauges: Abbaye de Bellefontaine, 1996).
Guy J.-C. Unité et structure logique de la «Cité de Dieu» de Saint Augustin (Paris: Études Augustiennes, 1961).
Guy J.-C.Les Apophthegmata Patrum’, in Théologie de la vie monastique (Paris: Aubier, 1961), 73–83.
Guy J.-C. Recherches sur la tradition grecque des Apophthegmata Patrum, Subsidia Hagiographica 36 (Brussels: Société des Bollandistes, 19842).
Haas C. Alexandria in Late Antiquity. Topography and Social Conflict (Baltimore and London: The John Hopkins University Press, 1997).
Hadot I.Les introductions aux commentaires exégétiques chez les auteurs néoplatoniciens et les auteurs Chrétiens’, in Tardieu M., ed., Les règles de l’interprétation (Paris: Cerf, 1987), 99–122.
Hadot P.Platon et Plotin dans trois sermons de saint Ambroise’, Revue des Études Latines 34 (1956), 202–20.
Hadot P.L’Image de la Trinité dans l’âme chez Victorinus et chez saint Augustin’, Studia Patristica 6/Texte und Untersuchungen 81 (1962), 409–42.
Hadot P. Porphyre et Victorinus (Paris: Études Augustiniennes, 1968).
Hadot P. Marius Victorinus. Recherches sur sa vie et ses oeuvres (Paris: Études Augustiniennes, 1971).
Hagemann H. Die Römische Kirche (Freiburg: Herder, 1864).
Hahneman G. M. The Muratorian Fragment and the Development of the Canon (Oxford: Clarendon Press, 1992).
Haines-Eitzen Kim Guardians of Letters. Literacy, Power and the Transmitters of Early Christian Literature (New York: Oxford University Press, 2000).
Hallett Judith Fathers and Daughters in Roman Society (Princeton: Princeton University Press, 1984).
Halton T.Clement’s Lyre: A Broken String, a New Song’, Second Century 3 (1983), 177–99.
Hammond C. P. (Bammel), ‘Notes on the Manuscripts and Editions of Origen’s Commentary on the Epistle to the Romans in the Latin Translation by Rufinus’, Journal of Theological Studies n.s. 16 (1965), 338–57.
Hammond C. P. Der Römerbriefkommentar des Origenes. Kritische Ausgabe der Übersetzung Rufinus, Buch 1–3, 16 (Freiburg: Herder, Aus der Geschichte der lateinischen Bibel 1990), Buch 4–6, 33 (1997), Buch 7–10, 34 (1998).
Hansbury Mary Jacob of Serug. On the Mother of God, Popular Patristics Series (Crestwood, NY: St Vladimir’s Seminary Press, 1998).
Hanson R. P. C. Origen’s Doctrine of Tradition (London: SPCK, 1954).
Hanson R. P. C. The Search for the Christian Doctrine of God. The Arian Controversy 318–381 (Edinburgh: T & T Clark, 1988).
Harald Hagendahl, Latin Fathers and the Classics: A Study on the Apologists, Jerome and Other Christian Writers (Göteborg: Almqvist & Wiksell, 1958).
Harl M. and de Lange N., eds, Origène: Philocalie, 1–20 et la lettre à Africanus, Sources chrétiennes 302 (1983).
Harl M. Origène et la fonction révélatrice du Verbe Incarné (Paris: Seuil, 1958).
Harnack A. The Expansion of Christianity in the First Three Centuries, English translation of Mission und Ausbreitung des Christentums in den ersten drei Jahrhunderten (Leipzig: Hinrichs, 1902) by Moffatt J. (London: Williams and Norgate, 1904).
Harrison C. Beauty and Revelation in the Thought of Saint Augustine (Oxford: Clarendon Press, 1992).
Harrison C. Augustine: Christian Truth and Fractured Humanity (Oxford: Oxford University Press, 2000).
Hausherr I. Jean le Solitaire (Pseudo-Jean de Lycopolis). Dialogue sur l’âme et les passions des hommes, Orientalia Christiana Analecta 120 (Rome: Pontificium Institutum Orientalium Studiorum (now, Pontificio Istituto Orientale), 1939).
Havelock E. Preface to Plato (Cambridge, MA: Belknap Press, 1963).
Haykin M. A. G. The Spirit of God. The Exegesis of 1 & 2 Corinthians in the Pneumatomachian Controversy of the Fourth Century (Leiden: Brill, 1994).
Hazlett Ian ed., Early Christianity, Origins and Evolution to AD 600 (London: SPCK, 1991).
Heck E. Die dualistischen Zusätze und die Kaiseranreden bei Lactantius. Untersuchungen zur Textgeschichte der Divinae Institutiones und der Schrift De Opificio Dei, Abhandlungen der Heidelberger Akademie der Wissenschaften, Phil.-hist. Klasse 1972/2.
Heck E.Die dualistischen Zusätze und die Kaiseranreden bei Lactantius’, Studia Patristica 13/Texte und Untersuchungen 116 (1975), 185–8.
Heffernan T. J. Sacred Biography. Saints and Their Biographers in the Middle Ages (New York: Oxford University Press, 1988).
Heggelbacher O. Vom römischen zum christlichen Recht. luristische Elemente in den Schriften des sog. Ambrosiaster (Freiburg: Universitätsverlag, 1959).
Heggelbacher O.Beziehungen zwischen Ambrosiaster und Maximus von Turin?’, Freiburger Zeitschrift für Philosophie und Theologie 41 (1994), 5–44.
Heine R. E. The Montanist Oracles and Testimonia, Patristic Monograph Series 14 (Macon, GA: The Philadelphia Patristic Foundation Ltd, 1989).
Heine R. E.The Christology of Callistus’, Journal of Theological Studies n.s. 49 (1998), 56–91.
Heine R. E. Origen: Homilies on Genesis and Exodus, Fathers of the Church 71 (1982).
Heine R. E. Origen: Commentary on the Gospel according to John, Books 1–10, Fathers of the Church 80 (1989).
Heine R. E. Origen: Commentary on the Gospel according to John, Books 13–32, Fathers of the Church 89 (1993).
Heine R. E.Stoic Logic as Handmaid to Exegesis and Theology in Origen’s Commentary on the Gospel of John’, Journal of Theological Studies n.s. 44 (1993), 90–117.
Heine R. E.Three Allusions to Book 20 of Origen’s Commentary on John in Gregory Thaumaturgus’s Panegyric to Origen’, Studia Patristica 26 (1993), 261–6.
Heine R. E. The Commentaries of Origen and Jerome on St Paul’s Epistle to the Ephesians, Oxford Early Christian Studies (Oxford: Oxford University Press, 2002).
Heine R. E. Perfection in the Virtuous Life: a study in the relationship between edification and polemical theology in Gregory of Nyssa’s De Vita Moysis, Patristic Monograph Series 2 (Philadelphia: Philadelphia Patristic Foundation, 1975).
Heine R. E. Gregory of Nyssa’s Treatise on the Inscriptions of the Psalms, Oxford Early Christian Studies (Oxford: Clarendon Press, 1995).
Henry P.The adversus Arium of Marius Victorinus: The First Systematic Exposition of the Doctrine of the Trinity’, Journal of Theological Studies n.s. 1 (1950), 42–55.
Herrmann Elisabeth Ecclesia in Re Publica (Frankfurt: Peter D. Lang, 1980).
Herzog R. Die Bibelepik der lateinischen Spätantike. Formgeschichte einer erbaulichen Gattung, Bd. 1 (Munich: Wilhelm Fink Verlag, 1975).
Hess H. The Early Development of Canon Law and the Council of Sardica (Oxford: Oxford University Press, 2002).
Heussi K. Der Ursprung des Mönchtums (Tübingen: Mohr, 1936).
Hollerich M. J., Eusebius of Caesarea’s Commentary on Isaiah, Oxford Early Christian Studies (Oxford: Clarendon Press, 1999).
Hornschuh M.Das Leben des Origenes und die Entstehung der alexandrinischen Schule’, Zeitschrift für Kirchengeschichte 71 (1960), 1–25, 193–214.
Howard G. The Teaching of Addai (Chico: Scholars Press, 1981).
Howard-Johnston J. and Hayward P. A. The Cult of Saints in Late Antiquity and the Early Middle Ages (Oxford: Oxford University Press, 1999).
Humphries M. Communities of the Blessed. Social Environment and Change in Northern Italy, AD 200–400, Oxford Early Christian Studies (Oxford: Clarendon Press, 1999).
Hunter D.Resistance to the Virginal Ideal in Late Fourth-Century Rome: The Case of Jovinian’, Theological Studies 48 (1987), 45–64.
Hunter D. G. ‘On the Sin of Adam and Eve: A Little-known Defense of Marriage and Child-bearing by Ambrosiaster’, Harvard Theological Review 82 (1989), 283–99.
Hunter D. G.The Paradise of Patriarchy: Ambrosiaster on Woman as (Not) God’s Image’, Journal of Theological Studies n.s. 43 (1992), 447–69.
Jaeger W. Early Christianity and Greek Paideia (Oxford: Oxford University Press, 1962).
Jakab A. Ecclesia Alexandrina. Evolution sociale et institutionnelle du christianisme alexandrin (IIe et IIIe siècles), Christianismes anciens, I (Berne etc.: Peter Lang, 2001).
Jeanjean B., Saint Jérôme et l’hérésie (Paris: Institut d’Études Augustiniennes, 1999).
Jeffers J. S. Conflict at Rome: Social Order and Hierarchy in Early Christianity (Minneapolis: Fortress Press, 1991).
Jefford C. et al., Reading the Apostolic Fathers: An Introduction (Peabody, MA: Hendrickson, 1996).
Jo Torjesen Karen When Women Were Priests (San Francisco: HarperSanFrancisco, 1995).
Joannou P.-P. ed., Discipline générale antique (IVe–IXe siècles), 3 vols in 2: I. I: Les canons des conciles cecuméniques; I. 2: Les canons des Synodes Particuliers; II: Les canons des Pères Grecs, Fonti fasc. IX, (Grottaferrata, Rome: Tipografia Italo-Orientale «S. Nilo», 1962–3).
Jonas H. The Gnostic Religion (London: Routledge, 1992).
Jones A. H. M. The Later Roman Empire, 284–602, 3 vols + maps (Oxford: Blackwell, 1964).
Julien M.-H.Les Sources de la tradition ancienne des hymnes attribuées à Saint Ambroise’, Revue d’histoire des textes 19 (1989), 57–189.
Junck C. ed. and trans., Nazianz Gregor, De Vita Sua (Heidelberg: Carl Winters Universitäts Verlag, 1974).
Jungmann J. A. The Early Liturgy (London: Dorton, Longman and Todd, 1959, 19802).
Junod É. ‘Wodurch unterscheiden sich die Homilien des Origenes von seinen Kommentaren?’, in Mühlenberg E. and van Oort J., eds, Predigt in der alten Kirche (Kampen: Kok Pharos, 1994), 62–81.
Kadel A. Matrology: A Bibliography of Writings by Christian Women from the First to the Fifteenth Centuries (New York: Continuum, 1995).
Kannengiesser Charles, Athanase d’Alexandrie, Évêque et Écrivain. Une lecture des traités Contre les Ariens, Théologie Historique 70 (Paris: Beauchesne, 1983).
Kannengiesser Charles, ed., Politique et Théologie chez Athanase d’Alexandrie, Théologie Historique 27 (Paris: Beauchesne, 1974).
Kannengiesser C.Divine Trinity and the Structure of Peri Archon’, in Kannengiesser C. and Petersen W. L., eds, Origen of Alexandria: His World and His Legacy (Notre Dame: University of Notre Dame Press, 1988), 231–49.
Kelly J. N. D., Jerome. His Life, Writings and Controversies (London: Duckworth, 1975).
Kelly J. N. D. Early Christian Doctrines (London: Adam and Charles Black, 19602).
Kelly J. N. D. Early Christian Creeds (London: Longman, 19723).
Kelly J. N. D. Golden Mouth: the Story of John Chrysostom – Ascetic, Preacher, Bishop (London: Duckworth, 1996).
Keresztes P.The Literary Genre of Justin’s First Apology’, Vigiliae Christianae 19 (1965), 99–110.
Kerrigan A. St. Cyrill of Alexandria, Interpreter of the Old Testament (Rome: Pontificio Istituto Biblico, 1952).
Kimelman R.Rabbi Yohanan and Origen on the Song of Songs: A Third-Century Jewish-Christian Disputation’, Harvard Theological Review 73 (1980), 567–95.
Klauser TheodoreBischöfe als staatliche Prokuratoren im dritten Jahrhundert?Jahrbuch fur Antike und Christentum, Jahrgang 14 (1971), 140–9.
Klein R. Constantius II. und die christliche Kirche (Darmstadt: Wissenschaftliche Buchgesellschaft, 1977).
Klijn A. F. J. The Acts of Thomas, Supplements to Novum Testamentum 5 (Leiden: Brill, 1962).
Koch H. Pronoia und Paideusis (Berlin: Walter de Gruyter, 1932).
Kofsky A., Eusebius of Caesarea against Paganism (Leiden: Brill, 2000).
Kollamparampil T. Jacob of Serugh: Select Festal Homilies (Rome: Centre for Indian and Inter-Religious Studies and Bangalore: Dharmaram, 1997).
Kollamparampil T. Salvation in Christ According to Jacob of Serugh (Bangalore: Dharmaram, 2001).
Kopecek T. A. A History of Neo-Arianism, Patristic Monographs Series 8 (Philadelphia: Philadelphia Patristic Foundation, 1979).
Kriegbaum B. Kirche der Traditoren oder kirche der Martyrer?: die vorgeschichte des Donatismus (Innsbruck: Tyrolia, 1986).
Kronholm T. Motifs from Genesis 1–11 in the Genuine Hymns of Ephrem, Coniectanea Biblica, OT Series II (Lund: C.W.K. Gleerup, 1978).
L’Huillier P. The Church of the Ancient Councils (Crestwood, NY: St Vladimir’s Seminary Press, 1996).
Lamberton R. Homer the Theologian: Neoplatonist Allegorical Reading and the Growth of the Epic Tradition. Transformation of the Classical Heritage 9 (Berkeley and Los Angeles: University of California Press, 1986).
Lampe P. Die stadtrömischen Christen in den ersten beiden Jahrhunderten (Tübingen: Mohr, 19892); English translation: From Paul to Valentinus: Christians at Rome in the First Two Centuries, trans. Steinhammer M., ed. Johnson M. D. (Minneapolis: Fortress Press, 2003).
Lancel S. St Augustine, English translation by Antonia Nevill (London: SCM Press, 2002, originally published Paris: Arthéme Fayard, 1999).
Lane Fox R. Pagans and Christians (New York: Alfred A. Knopf, Inc., 1986).
Lardet P., L’ Apologie de Jérôme contre Rufin: un commentaire, Supp. Vigiliae Christianae 15 (Leiden: Brill, 1993).
Latin Dictionary, Lewis C. T. and Short C., eds (Oxford: Oxford University Press, 1963).
Lattke M. Die Oden Salomos in ihrer Bedeutung fur Neues Testament und Gnosis, Orbis Biblicus et Orientalis 25/1–4 (Freiburg: Universitätsverlag and Göttingen: Vandenhoeck & Ruprecht, 1979–1998).
Lattke M. Oden Salomos. Text, Ubersetzung, Kommentar, Novum Testamentum et Orbis Antiquus 41/1– (Freiburg: Universitätsverlag and Göttingen: Vandenhoeck & Ruprecht, 1999–).
Lavenant R. Jean d’Apamée. Dialogues et Traités, chrétiennes Sources 311 (1984).
Lawlor H. J., Eusebiana (Oxford: Clarendon Press, 1912).
Lawlor H. J and Oulton J. E. L., Eusebius of Caesarea: The Ecclesiastical History and Martyrs of Palestine, 2 vols (London: SPCK, 1928).
Layton B. The Rediscovery of Gnosticism, 2 vols (Leiden: Brill, 1980–1).
Layton B. The Gnostic Scriptures (Garden City, NY: Doubleday & Co., 1987).
Lazzati G. Gli sviluppi della litteratura sui martiri nei primi Quattro secoli (Turin: Società Editrice Internazionale, 1956).
Lefèvre M. Hippolyte, Commentaire sur Daniel, Sources chrétiennes 14 (1947).
Leipoldt J. Didymus der Blinde von Alexandria, Texte und Utersuchungen 29.3 (1905).
Leppin H., Von Constantin dem Grossen zu Theodosius II: das christliche Kaisertum bei den Kirchen-historikern Socrates, Sozomenus und Theodoret (Göttingen: Vandenhoeck & Ruprecht, 1996).
Levine A.-J. ed., ‘Women Like This’: New Perspectives on Jewish Women in the Greco-Roman World (Atlanta: Scholars Press, 1991).
Levine L. I. Caesarea Under Roman Rule (Leiden: Brill 1975).
Lexikon für Theologie und Kirche, Buchberger M. et al., eds (Freiburg im Breisgau: Herder, 1993–3).
Leyerle B.Clement of Alexandria on the Importance of Table Etiquette’, Journal of Early Christian Studies 3 (1995), 123–41.
Leyser C. Authority and Asceticism from Augustine to Gregory the Great (Oxford: Oxford University Press, 2000).
Liébaert J. La Doctrine christologique de saint Cyrille d’Alexandrie avant la querelle nestorienne (Lille: Facultés catholiques, 1951).
Lienhard J. T.The “Arian” Controversy: Some Categories Reconsidered’, Theological Studies 48 (1987), 415–37.
Lienhard J. T. Contra Marcellum: Marcellus of Ancyra and Fourth-Century Theology (Washington, DC: Catholic University of America, 1999).
Lienhard J. T.Ousia and Hypostasis: The Cappadocian Settlement and the Theology of “One Hypostasis”’, in Davis S., Kendall D. SJ and O’Collins G. SJ, eds, The Trinity (Oxford: Oxford University Press, 1999), 99–121.
Lietzmann H. A History of the Early Church, 4 vols (Cleveland and New York: Meridian Books, 1961; revised, though still imperfect, English translation of Geschichte der alten Kirche, Berlin, 1932–44).
Lilla S. R. Clement of Alexandria: A Study in Christian Platonism and Gnosticism, Oxford Theological Monographs (London: Oxford University Press, 1971).
Lipsius R. Zur Quellenkritik des Epiphanios (Vienna: Braumüller, 1865).
Logan A. Gnostic Truth and Christian Heresy: A Study in the History of Gnosticism (Edinburgh: T & T Clark, 1996).
Logan A. H. B.Marcellus of Ancyra and the Councils of 325: Antioch, Ancyra, and Nicaea’, Journal of Theological Studies n.s. 43 (1992), 428–46.
Logan A. H. B.Marcellus of Ancyra, Defender of the Faith against Heretics — and Pagans’, Studia Patristica 37 (2001), 550–64.
Lohse B.Beobachtungen zum Paulus-Kommentar und zur Wiederentdeckung des Paulus in der lateinischen Theologie des vierten Jahrhunders’, in Ritter A. M., ed., Kerygma und Logos. Festschrift für Carl Andresen zum 70 Geburtstag (Göttingen: Vandenhoeck & Ruprecht, 1979), 351–66.
Loi V. Lattanzio nella storia della linguaggio e del pensiero teologico preniceno (Zurich: Pas-Verlag, 1970).
Loofs F. Paulus von Samosata, Texte und Untersuchungen 44.5 (1924).
Louth A. Origins of the Christian Mystical Tradition (Oxford: Clarendon Press, 1981).
Lubac H. L’écriture dans la tradition (Paris: Aubier-Montaigne, 1966).
Lundström S. Die Überlieferung der lateinischen Irenaeusübersetzung (Uppsala and Stockholm: Almqvist & Wiksell International, 1985).
Lyman J. R. Christology and Cosmology, Oxford Theological Monographs (Oxford: Clarendon Press, 1993).
Méhat A. Étude sur les ‘Stromates’ de Clément d’Alexandrie, Patristica Sorbonensia 7 (Paris: Éditions du Seuil, 1966).
Mühlenberg E. Apollinarius von Laodicea (Göttingen: Vandenhoek & Ruprecht, 1969).
Mühlenberg E. Die Unendlichkeit Gottes bei Gregor von Nyssa (Göttingen: Vandenhoeck & Ruprecht, 1966).
Münch-Labacher G. Naturhaftes und geschichtliches Denken bei Cyrill von Alexandrien: die verschiedenen Betrachtungsweisen der Heilsverwirklichung in seinem Johannes-Kommentar, Hereditas 10 (Bonn: Borengässer, 1996).
MacMullen R. Roman Social Relations, 50BC to AD 284 (New Haven: Yale University Press, 1974).
MacMullen R. Paganism in the Roman Empire (New Haven: Yale University Press, 1981).
MacMullen R. Christianizing the Roman Empire, AD 100–400 (New Haven: Yale University Press, 1984).
MacMullen R. Christianity and Paganism in the Fourth to Eighth Centuries (New Haven and London: Yale University Press, 1997).
Madec G. Saint Ambroise et la philosophie (Paris: Études augustiniennes, 1974).
Madec G. Le Dieu d’Augustin (Paris: Cerf, 1998).
Madec G. Petites études augustiniennes (Paris: Institut des études augustiniennes, 1994).
Maier H. O.Clement of Alexandria and the Care of the Self’, Journal of the American Academy of Religions 62 (1994), 719–45.
Malley W. J.Four Unedited Fragments of the De Universe of the Pseudo-Josephus Found in the Chronicon of George Hamartolus (Coislin 305)’, Journal of Theological Studies n.s. 16 (1965), 13–25.
Mansfield J. Heresiography in Context: Hippolytus’ Elenchos as a source for Greek philosophy, Philosophia Antiqua 56 (Leiden: Brill, 1992).
Marcovich M. Hippolytus Refutatio Omnium Haeresium, Patristische Texte und Studien 25 (1986).
Markus R. A.Christianity and Dissent in Roman Africa: changing perspectives in recent work’, Studies in Church History 9 (1972), 21–36.
Markus R. A. Christianity in the Roman world (London: Thames and Hudson, 1974).
Markus R. A. From Augustine to Gregory the Great (London: Variorum Reprints, 1983).
Markus R. A. The End of Ancient Christianity (Cambridge: Cambridge University Press, 1990).
Markus R. A.Donatus, Donatism’, in Fitzgerald A., ed., Augustine through the Ages: An Encyclopedia (Grand Rapids, MI: Eerdmans, 1999) 284–7.
Markus R. Saeculum: History and Society in the Theology of St Augustine (Cambridge: Cambridge University Press, 1970).
Marrou H.-I. A History of Education in Antiquity, English translation of L’Education dans l’Antiquité (Paris: Editions du Seuil, 19483) by Lamb G. (London: Sheed and Ward, 1956).
Marrou H.-I. Saint Augustin et la fin de la culture antique (Paris: E de Boccard, 1938; with Retractatio, 1946).
Marsili S. Giovanni Cassiano ed Evagrio Pontico, Studia Anselmiana 5 (Rome: Editrice Anselmiana, 1936).
Martin A. Athanase d’Alexandrie et l’église d’Égypte au IVe siècle (328–373) (Rome: École française de Rome, 1996).
Martin L. H. Hellenistic Religions (Oxford: Oxford University Press, 1987).
Martini C. Ambrosiaster. De auctore, operibus, theologia (Rome: Pontificium Athenaeum Antonianum, 1944).
Martini C.De ordinatione duarum Collectionum quibus Ambrosiastri “Quaestiones” traduntur’, Antonianum 21 (1947), 23–48.
Martini C.Le recensione delle “Quaestiones Veteris et Novi Testamenti” dell’Ambrosiaster’, Ricerche di storia religiosa 1 (1954), 40–62.
Mathews E. G. and Amar J., St Ephrem the Syrian. Prose Works: Commentary on Genesis, Letter to Publius, Homily on our Lord, Fathers of the Church 91 (1995).
May G. Creatio ex nihilo. The Doctrine of ‘Creation out of Nothing’ in Early Christian Thought, English translation of Schopfung aus dem Nichts (Berlin: de Gruyter, 1978) by Worrall A. S. (Edinburgh: T & T Clark, 1994).
Mayer C. ed., Augustinus-Lexikon (Basel: Schwabe, 1986–).
Mayer C. ed., Homo spiritalis: Festgabe für Luc Verheijen zu seinem 70. Geburtstag (Würzburg: Augustinus-Verlag, 1987).
McCarthy C. Saint Ephrem’s Commentary on Tatian’s Diatessaron, Journal of Semitic Studies Supplement 2 (Oxford: Oxford University Press, 1993).
McCracken G. E. Arnobius of Sicca: The Case Against the Pagans, Ancient Christian Writers 7, 8 (1949).
McGinn B. The Foundations of Mysticism. Origins to the Fifth Century (New York: Crossroad, 1991).
McGowan A. Ascetic Eucharists. Food and Drink in Early Christian Ritual Meals, Oxford Early Christian Studies (Oxford: Clarendon Press, 1999).
McGuckin J. A. St Gregory of Nazianzus: An Intellecutual Biography (Crestwood, NY: St Vladimir’s Seminary Press, 2001).
McGuckin J. St Cyril of Alexandria: The Christological Controversy (Leiden: Brill, 1994).
McGuckin P.The Non-Cyprianic Scripture Texts in Lactantius’, Divinae Institutiones’, Vigiliae Christianae 36 (1982), 145–63.
McKinion S. A. Words, Imagery and the Mystery of Christ: A Reconstruction of Cyril of Alexandria’s Christology, Supp. Vigiliae Christianae 55 (Leiden: Brill, 2000).
McLelland J. C. God the Anonymous: A Study in Alexandrian Philosophical Theology (Cambridge, MA: Philadelphia Patristic Foundation, 1976).
McLynn N. Ambrose of Milan. Church and Court in a Christian Capital, Transformation of the Classical Heritage 22 (Berkeley: University of California Press, 1994).
McVey K. E. Ephrem the Syrian. Hymns, Classics ofWestern Spirituality (1989).
Meeks W. A. and Wilken R. L., Jews and Christians in Antioch in the First Four Centuries of the Common Era (Missoula, MT: Scholars Press, 1978).
Meeks W. A. The First Urban Christians: The Social World of the Apostle Paul (New Haven: Yale University Press, 1983).
Meeks W. A. The Origins of Christian Morality: The First Two Centuries (New Haven: Yale University Press, 1993).
Meeks W. A. and Wilken R. L., Jews and Christians in Antioch in the First Four Centuries of the Common Era, Sources for Biblical Study 13 (Missoula, MT: Scholars Press, 1978).
Meijering E. P. Hilary of Poitiers on the Trinity. De Trinitate I, 1–19, 2, 3, Philosophia Patrum 6 (Leiden: Brill, 1982).
Critical editions of Melito and Peri Pascha by Perler O. (Sources chrétiennes 123, 1966) and Hall S. G. (Oxford Early Christian Texts, 1979).
Merdinger J. E. Rome and the African Church in the Time of Augustine (New Haven and London: Yale University Press, 1997).
Meredith A. The Cappadocians (London: Geoffrey Chapman and Crestwood, NY: St Vladimir’s Seminary Press, 1995).
Meredith A. Gregory of Nyssa, Early Church Fathers (1999).
Metzger B. M. Early Versions of the New Testament (Oxford: Clarendon Press, 1977).
Micaelli C. and Munider C., eds, Tertullien, La Pudicité, Sources chrétiennes 394 (1993).
Milasch N. Das Kirchenrecht der morgenländischen Kirche, German translation from the Serbian by Alexander von Pessic (Mostar: Pacher & Kisic, 19052).
Millar F. The Roman Near East, 31 BC–AD 337 (Cambridge, MA: Harvard University Press, 1993).
Millar F.Paul of Samosata, Zenobia and Aurelian: The Church, Local Culture and Political Allegiance in Third-Century Syria’, Journal of Roman Studies 61 (1971), 1–17.
Minns D. Irenaeus (London: Geoffrey Chapman and Washington, DC: Georgetown University Press, 1994).
Miquel P. Lexique du desert, Spiritualité Orientale 44 (Bégrolles-en-Mauge: Abbaye de Bellefontaine, 1986).
Mitchell C. W. S. Ephraim’s Prose Refutations, I–II (London: Williams and Norgate, 1912, 1921).
Mitchell M. The Heavenly Trumpet: John Chrysostom and the art of Pauline interpretation (Tübingen: Mohr-Siebeck, 2000).
Moingt J. Théologie trinitaire de Tertullien, Théologie 68–70, 75 (Paris: Aubier, 1966–9).
Momigliano A. ed., The Conflict between Paganism and Christianity in the Fourth Century (Oxford: Clarendon Press, 1963).
Monat P. Lactance et la Bible: une propédeutique latine à la lecture de la Bible dans l’Occident constantinien, 2 vols (Paris: Études augustiniennes, 1982).
Monceaux P. Histoire littéraire de l’Afrique chrétienne: II, Saint Cyprien et son temps (Paris: Leroux, 1902).
Montgomery H.The Bishop Who Fled: Responsibility and Honour in Saint Cyprian’, Studia Patristica 21 (1989), 264–7.
Moreschini C. and Sykes D. A., St Gregory of Nazianzus: Poemata Arcana (Oxford: Clarendon Press, 1997).
Morgan T. Literate Education in the Hellenistic and Roman Worlds (Cambridge: Cambridge University Press, 1998).
Mortley R. From Word to Silence, 2 vols (Bonn: Peter Hanstein, 1986).
Mouraviev S. N.Hippolyte, Héraclite et Noët (Commentaire d’Hippolyte, Refut. omn. Refutatio omnium haeresium or Haereticarum fabularum compendium. IX 8–10)’, Aufstieg und Niedergang der römischen Welt II. 36. 6 (1992), 4375–402.
Mueller I.Heterodoxy and Doxography in Hippolytus’ “Refutation of All Heresies”, Aufstieg und Niedergang der römischen Welt II. 36. 6 (1992), 4310–74.
Murray F. X., Rufinus of Aquileia (345–411): his life and works (Washington, DC: Catholic University of America Press, 1945).
Murray R. Symbols of Church and Kingdom. A Study in Early Syriac Tradition (Cambridge: Cambridge University Press, 1975).
Musurillo H. Acts of the Christian Martyrs, Oxford Early Christian Texts (1972).
Musurillo H. ed., From Glory to Glory: Texts from Gregory of Nyssa’s Mystical Writings (New York: Charles Schribner’s Sons, 1961).
Nau F. trans., Nestorius, Le Livre d’Héraclide de Damas (Paris: Letouzey et Ané, 1910; reprinted Farnborough: Gregg International Publishers, 1969).
Nauroy G.La structure de De Isaac vel anima et la cohérence de l’allégorèse d’Ambroise de Milan’, Revue des Études Latines 63 (1985), 210–36.
Nautin P. and Nautin M.-T., Origène: Homélies sur Samuel, Sources chrétiennes 328 (1986).
Nautin P. Lettres et écrivains Chrétiens des IIe et IIIe siècles (Paris, 1961).
Nautin P. Origène: Homélies sur Jérémie, I, Sources chrétiennes 232 (1976).
Nautin P. Origène: sa vie et son oeuvre (Paris: Beauchesne, 1977).
Nautin P. Hippolyte et josipe (Paris: Éditions du Cerf, 1947).
Nautin P. Hippolyte, Contre les hérésies: fragment, étude, et édition critique (Paris: Éditions du Cerf, 1949).
Nautin P. Le dossier d’Hippolyte et de Méliton dansles florilèges dogmatiques et chez les historiens modernes (Paris: Editions du Cerf, 1953).
Neumann C. W. The Virgin Mary in the Works of Saint Ambrose (Fribourg: The University Press, 1962).
Neuschäfer B. Origenes als Philologe, Sitzungsberichte der bayerischen Akademie des Wissenschaften 18.1–2 (Basel: Reinhardt, 1987).
Nicholson O.The Source of the Dates in Lactantius’s Divine Institutes’, Journal of Theological Studies n.s. 36 (1985), 291–310.
Nicholson O.Flight in Persecution as Imitation of Christ: Lactantius, Divine Institutes IV, 18, 1–2’, Journal of Theological Studies n.s. 30 (1989), 48–65.
Niederberger B. Die Logoslehre des hl. Cyrill von Jerusalem: Eine Dogmengeschichtliche Studie, Forschungen zur christlichen Literatur- und Dogmengeschichte 14.4 (Paderborn: Schönigh, 1923).
Norelli E. Ippolito. L’Anticristo, Bibliotheca Patristica 10 (Florence: Nardini, 1987).
Norris F. W.Paul of Samosata: Procurator Ducenarius’s, Journal of Theological Studies n.s. 34 (1984), 50–70.
Norris F. W. with translations by Wickham L. and Williams F., Faith Gives Fullness to Reasoning. The Five Theological Orations of Gregory of Nazianzus (Leiden: Brill, 1990).
Norris R. A. Manhood and Christ. A Study in the Theology of Theodore of Mopsuestia (Oxford: Clarendon Press, 1963).
Nuvolone F. G. and Solignac A., ‘Pelage et Pelagianisme’, Dictionnaire de spiritualité ascétique et mystique, histoire et doctrine XII. 2 (1987), 2889–924.
O’Daly G., Augustine’s Philosophy of Mind (London: Routledge, 1987).
O’Donnell J. J., Augustine. Confessions, 3 vols (Oxford: Clarendon Press, 1992).
O’Donovan O. The Problem of Self-Love in St Augustine (New Haven and London: Yale University Press, 1980).
O’Hagan A. P. Material Re-Creation in the Apostolic Fathers, Texte und Untersuchungen 100 (1968).
O’Keefe J.Impassible Suffering? Divine Passion and Fifth-Century Christology’, Theological Studies 58 (1997), 39–60.
O’Malley T. P. Tertullian and the Bible (Nijmegen-Utrecht: Dekker & Van de Vegt, 1967).
Ogilvie R. M. The Library of Lactantius (Oxford: Clarendon Press, 1978).
Orbán A. P.Die Frage der ersten Zeugnisse des Christenlateins’, Vigiliae Christianae 30 (1976), 214–38.
Orbe A.Origenes y los Monarquianos’, Gregorianum. 72 (1991), 39–72.
Orbe A. Origeniana: Premier colloque international des études origéniennes (Bari, 1975) = Origeniana, I.
Orbe A. Origeniana Quarta, ed. Lies L. (Innsbruck, 1987) = Origeniana, IV.
Origeniana Sexta. Origène et la Bible. Origen and the Bible. Actes du Colloquium Origenianum Sextum, Chantilly, 30 août–3 septembre 1993, ed. Dorival G. and Le Boulluec A. (Leuven: Uitgeverij Peeters, 1995) = Origeniana, VI.
Osborn E. F. Justin Martyr, Beiträge zur historischen Theologie 47 (Tübingen: Mohr, 1973).
Osborn E. F. The Emergence of Christian Theology (Cambridge: Cambridge University Press, 1993).
Osborn E. F. The Philosophy of Clement of Alexandria (Cambridge: Cambridge University Press, 1957).
Osborn E. F.Clement of Alexandria: A Review of Research, 1958–1982’, Second Century 3 (1983), 219–44.
Osborn E. Tertullian: First Theologian of the West (Cambridge: Cambridge University Press, 1997).
Osborne C. Rethinking Early Greek Philosophy (London: Duckworth, 1987).
Otis B.Cappadocian Thought as a Coherent System’, Dumbarton Oaks Papers 12 (1958), 95–124.
Otranto GiorgioNote sul sacerdozio femminile nell’ antichità in margine a una testimonianze di Gelasio’, Vetera Christianorum 19 (1982), 341–60.
Critical editions of Apologists by Otto J. C. T. Corpus Apologetarum (9 vols, Jena, 1847–72); Goodspeed E., Die ältesten Apologeten (Göttingen: Vanderhoeck & Ruprecht, 1914); in OECT with English translation (Theophilus of Antioch, ed. Grant R. M., 1970; Athenagoras, ed. Schoedel W. R., 1972; Tatian, ed. Whittaker M., 1982); and by Marcovitch M. (Justin: Patristische Texte und Studien 38 (1994); Athenagoras: Patristische Texte und Studien 31 (1990); Tatian: Patristische Texte und Studien 43 (1995).
Oulton J. E. L. and Chadwick H., eds, Alexandrian Christianity, Library of Christian Classics 2 (1954).
Outler A.Origen and the Regulae Fidei’, Second Century 4 (1984), 133–41.
Oxford Early Christian Texts, Chadwick Henry, ed. (Oxford: Clarendon Press, 1970–).
Oxford Latin Dictionary, Glare P. G. W., ed. (Oxford: Oxford University Press, 1982).
Pagels E. The Gnostic Gospels (New York: Random House, 1979).
Paget JamesCarletonAnti-Judaism and Early Christian Identity’, Zeitschrift für antikes Christentum/Journal of ancient Christianity 1 (1997), 195–225.
Patrologiae Cursus Completus…Series Graeca, Migne J.-P., ed., 162 vols (Paris: Garnier, 1857–66).
Patrologiae Cursus Completus…Series Latina, Migne J.-P., ed., 221 vols (Paris: Garnier, 1844–64). Supplementum, Hamman A., ed., 5 vols (Paris, 1958–70).
Pearson B. A. Gnosticism, Judaism and Egyptian Christianity (Minneapolis: Fortress Press, 1990).
Pelikan J. The Christian Tradition: A History of the Development of Doctrine, 5 vols (Chicago: University of Chicago Press, 1971–83).
Pelikan J. Christianity and Classical Culture (New Haven: Yale University Press, 1993).
Pellegrino M. Gli apologisti greci del II secolo (Rome: Anonima Veritas editrice, 1947).
Peri V. Omelie origeniane sui Salmi, Studi e Testi 289 (Vatican, 1980).
Perkins Judith The Suffering Self (New York: Routledge, 1995).
Perrin M. L’homme antique et chrétien: l’anthropologie de Lactance, Théologie historique 59 (Paris: Beauchesne, 1981).
Petersen J. M. Handmaids of the Lord: Holy Women in Late Antiquity and the Early Middle Ages (Kalamazoo, MI: Cistercian Publications, 1996).
Petersen W. Tatian’s Diatessaron, Supplements to Vigiliae Christianae 25 (Leiden: Brill, 1994).
Pettersen A. Athanasius and the Human Body (Bristol: The Bristol Press, 1990).
Pettersen A. Athanasius (London: Geoffrey Chapman, 1995).
Phillips G. The Doctrine of Addai the Apostle (London: Trubner, 1876).
Pichon R. Lactance: étude sur le mouvement philosophique et religieux sous le règne de Constantin (Paris: Hachette, 1901).
Pierre Jay, L’exégèse de saint Jérôme d’après son Commentaire sur Isaïe (Paris: Études Augustiniennes, 1985).
Pierre M.-J. Aphraate le sage persan. Les Exposés, I–II, Sources chrétiennes 349, 359 (1988, 1989).
Pinell J. OSB, Il mistero della pasqua in Melitone di Sardi (Rome: Pontificio Istituto Liturgico, 1970).
Plumer E.The Influence of Marius Victorinus on Augustine’s Commentary on Galatians’, Studia Patristica 33 (1970), 221–8.
Plumer E. Augustine’s Commentary on Galatians, Oxford Early Christian Studies (Oxford: Oxford University Press, 2002).
Pollard T. E. Johannine Christology and the Early Church (Cambridge: Cambridge University Press, 1970).
Possekel U. Evidence of Greek Philosophical Concepts in the Writings of Ephrem the Syrian, Corpus Scriptorum Christianorum Orientalium 580, Subsidia 102 (1999).
Pourkier A. L’hérésiologie chez Epiphane de Salamine (Paris: Beauchesne, 1992).
Prinzivalli E. Didimo il Cieco e l’interpretazione dei Salmi (Rome: L’Aquila, 1988).
Puech A. Les apologistes grecs du IIe siècle de notre ère (Paris: Hachette, 1912).
Quasten J. with Berardino A.di, Patrology, 4 vols (Westminster, MD: Newman Press, 1986).
Quispel G.African Christianity before Minucius Felix and Tertullian’, in Boeft J. and Kessels A. H. M., eds, Actus (Utrecht Instituut voor Klassieke Talen, 1982), 307–8.
Rébillard E. and Sotinel C., eds, L’Évêque dans la cité du IVe au Ve siècle, (Rome: École française de Rome, 1998).
Raby F. J. E. A History of Christian Latin Poetry (Oxford: Clarendon Press, 19532).
Ramsey B. Beginning to Read the Fathers (London: SCM, 1993).
Ramsey B. Ambrose, Early church Fathers (1997).
Rankin D. Tertullian and the Church (Cambridge: Cambridge University Press, 1995).
Raspanti G. Mario Vittorino esegeta di S. Paolo (Palermo: L’epos società editrice, 1996).
Reallexikon für Antike und Christentum: Sachwörterbuch zur Auseinandersetzung des Christentums mit der antiken Welt, Klauser T. et al., eds (Stuttgart: Hiersemann, 1950–).
Rebenich S., Hieronymus und sein Kreis: prosopographische und sozialgeschichtliche Untersuchungen (Stuttgart: Steiner, 1992).
Rebenich S., Rufino di Concordia e il suo tempo, 2 vols (Udine: Arti grafiche friulane, 1987).
Rebenich S., Storia ed esegesi in Rufino di Concordia (Udine: Arti grafiche friulane, 1992).
Rees B. R. Pelagius: a Reluctant Heretic (Woodbridge: The Boydell Press, 1988).
Rees B. R. The Letters of Pelagius and His Followers (Woodbridge: The Boydell Press, 1991).
Resch A. Agrapha; aussercanonische Schriftfragmente; gesammelt und untersucht und in zweiter völlig neu bearbeiteter durch alttestamentliche Agrapha vermehrter Auflage, Texte und Untersuchungen 30.3–4 (Leipzig: J. C. Hinrichs, 1906).
, Studia Ephemeridis ≪Augustinianum≫ 13 (Rome: Augustinianum, 1977).
Richard M.Hippolyte de Rome’, in Opera Minora, I (Turnhout/Leuven:Brepols/University of Leuven Press, 1976), 10, cols 531–71.
Richardson C. The Christianity of Ignatius of Antioch (New York: Columbia University Press, 1935).
Richlin AmyCarrying Water in a Sieve: Class and Body in Roman Women’s Religion’, King Karen, in ed., Women and Goddesses (Minneapolis: Fortress Press, 1997), 330–74.
Riley H. M. Christian Initiation: a comparative study of the interpretation of the baptismal liturgy in the mystagogical writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan (Washington, DC: Catholic University of America Press, 1974).
Rist J. M.Beyond Stoic and Platonist: A Sample of Origen’s Treatment of Philosophy (Contra Celsum: 4.62–70)’, in Blume H. and Mann F., eds, Platonismus und Christentum: Festschrift für Heinrich Dörrie, Jahrbuch für Antike und Christentum. Ergänzungsband 10 (Münster Westfallen: Aschendorff, 1983), 228–38.
Rist J. Augustine: Ancient Thought Baptized (Cambridge: Cambridge University Press, 1994).
Ritter A. M. Das Konzil von Konstantinopel und sein Symbol. Studien zur Geschichte und Theologie des 2. Ökumenischen Konzils (Göttingen: Vandenhoek & Ruprecht, 1965).
Rives J. B. Religion and Authority in Ancient Carthage (Oxford: Clarendon Press, 1995).
Roberts C. H.Books in the Greco-Roman World and in the New Testament’, in The Cambridge History of the Bible (Cambridge: Cambridge University Press, 1963–70), 1, 48–66.
Roberts C. H. Manuscript, Society and Belief in Early Christian Egypt (London: Oxford University Press, 1979).
Roberts L.The Literary Form of the Stromateis’, Second Century I (1981), 211–22.
Robinson J. M. ed., The Nag Hammadi Library in English (San Francisco: Harper & Row, 3rd revised edn, 1988).
Roldanus J. Le Christ et l’homme dans la théologie d’Athanase d’Alexandrie (Leiden: Brill, 1968).
Rondeau M.-J. Les commentaires patristiques du Psautier, vol. I Orientalia Christiana Analecta 219 (Rome: Pontificium Institutum Orientalium Studiorum (now, Pontificio Istituto Orientale), 1982).
Roots P. A.The De Opificio Dei: the Workmanship of God and Lactantius’, Classical Quarterly 37 (1982), 466–86.
Rordorf W. Sunday (London: SCM, 1968).
Rousseau P. The Early Christian Centuries (London, etc.: Longman, 2002).
Rousseau P. Basil of Caesarea, Transformation of the Classical Heritage 20 (Berkeley: University of California Press, 1995).
Rousseau P. Ascetics, Authority, and the Church in the Age of Jerome and Cassian (Oxford: Oxford University Press, 1978).
Rousselle A. Porneia: On Desire and the Body in Antiquity, English translation of Porneia: de la maîtrise du corps à la privation sensorielle (Paris: Presses Universitaires de France, 1983) by Pheasant F. (Oxford: Blackwell, 1988).
Rubenson S. The Letters of St Anthony: Monasticism and the Making of a Saint (Minneapolis: Fortress Press, 1995; revised version of thesis originally published by Lund University Press in 1990).
Ruether R. Gregory of Nazianzus. Rhetor and Philosopher (Oxford: Clarendon Press, 1969).
Russell N. Cyril of Alexandria, Early Church Fathers (2000).
Sánchez M. D. El ‘Comentario al Eclesiastés’ de Dídimo Alejandrino (Rome: Augustinianum, 1990).
Sage M. M. Cyprian, Patristic Monograph Series I (Cambridge, MA: Philadelphia Patristic Foundation, 1975).
Salzman MicheleRenee, On Roman Time. The Codex-Calender of 354 and the Rhythms of Urban Life in Late Antiquity, Transformation of the Classical Heritage 17 (Berkeley/Los Angeles/Oxford: University of California Press, 1990).
Sample R. L.The Messiah as Prophet: The Christology of Paul of Samosata’, Northwestern University, dissertation, 1977.
Savon H. Saint Ambroise devant l’exégèse de Philon le juif (Paris: Études augustiniennes, 1977).
Savon H.La première oraison funèbre de saint Ambroise (De excessu fratris I) et les deux sources de la consolation chrétienne’, Revue des études latines 58 (1980), 370–402.
Schöllgen G. and Geerlings W., Didache, Zwölf-Apostel-Lehre; Traditio Apostolica, Apostolische Überlieferung (Freiburg: Herder, 1991).
Scherer J. Entretien d’Origène avec Héraclide et les évêques, ses collègues sur le Père, le Fils, et l’âme (Cairo: Publications de la Société, Fouad Ier de Papyrologìe, Textes et Documents IX, 1949).
Scherer J. Le commentaire d’Origène sur Rom. III. 5–V.7 d’après les extraits du papyrus No 88748 du Musée du Caire et les fragments de la Philocalie et du Vaticanus Gr. 762 (Cairo: Institut français d’archéologie orientale, Bibliothèque d’Étude, 27, 1957).
Scherer J. Entretien d’Origène avec Héraclide, Sources chrétiennes 67 (1960).
Schneemelcher W. ed., New Testament Apocrypha, English translation of Neutestamentliche Apokryphen (Tübingen: Mohr, 19895) by Wilson R. McL., 2 vols (Louisville, KY: Westminster/John Knox Press, 1991–2).
Schultze B.Filioque bei Epiphanius von Cypern’, Ostkirchliche Studien 36 (1987), 281–300.
Schwartz E. Über die pseudoapostolische Kirchenordnung, Schriften der wissenschaftliche Gesellschaft in Strassburg 6, (Strasbourg, 1910).
Schwartz E.Die Kanonessammlungen der alten Reichskirche’, in Gesammelte Schriften, (Berlin, 1960; originally published in Zeitschrift der Savigny-Stifung für Rechtsgeschichte 42, K. II (1921), 208–53).
Scipioni L. Nestorio e il concilio di Efeso (Milan: Vita e pensiero, 1974).
Sebastian P. Brock and Susan Ashbrook Harvey, Holy Women of the Syrian Orient (Berkeley: University of California Press, 1987, updated edn 1998).
Segal A. F. Paul the Convert (New Haven: Yale University Press, 1990).
Sellers R. V. Two Ancient Christologies (London and New York: SPCK, 1940).
Sellers R. V. The Council of Chalcedon (London: SPCK, 1953).
Sesboüé B. Saint Basile et La Trinité. Un acte théologique au IVe siècle (Paris: Desclée, 1998).
Shelton J.-A. As the Romans Did: A Source Book in Roman Social History (New York and Oxford: Oxford University Press, 1988).
Sheridan M.Il mondo spirituale e intellectuale del primo monachesimo egiziano’, in Camplani A., ed., L’Egitto cristiano: Aspetti e problemi in età tardo-antica (Rome: Augustinianum, 1997), 177–216.
Sider R. D. Ancient Rhetoric and the Art of Tertullian (Oxford: Oxford University Press, 1971).
Sider R. D.On Symmetrical Composition in Tertullian’, Journal of Theological Studies n.s. 24 (1973), 408–23.
Sider R. D.Approaches to Tertullian: A Study of Recent Scholarship’, Second Century 2 (1982), 228–60.
Sieben H. J. SJ, Das Konzilsidee der alten Kirche, Konziliengeschichte, Reihe B: Untersuchungen1 (Paderborn and Zurich: Ferdinand Schöningh, 1979).
Simmonds M. B. Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, Oxford Early Christian Studies (Oxford: Oxford University Press, 1995).
Simon M. Verus Israel. A study of the relations between Christians and Jews in the Roman Empire (AD 135–425) (Oxford: Oxford University Press for the Littmann Library, 1986).
Simonetti M. Biblical Interpretation in the Early Church: An Historical Introduction to Patristic Exegesis. English translation of Profilo storico dell’esegesi patristica (Rome: Augustinianum, 1981) by Hughes J., Bergquist A., Bockmuehl M., and Horbury W. (Edinburgh: T & T Clark, 1994).
Simonetti M. Studi sull’ Arianesimo, Verba Seniorum n.s. 5 (Rome: Editrice Studium, 1965).
Simonetti M. La Crisi ariana nel IV secolo, Studia Ephemeridis «Augustinianum» 11 (Rome: Institutum Patristicum «Augustinianum», 1975).
Simonetti M.Note sulla struttura e la cronologia del De Trinitate di Ilario di Poitiers’, Studi Urbinati 39 (1965), 274–300.
Simonetti M.Note sull’esegesi veterotestamentaria di Teodoro di Mopsuestia ’, Vetera Christianorum I (1977), 69–102.
Skarsaune O. The Proof from Prophecy. A Study in Justin Martyr’s Proof-Text Tradition: Text-Type, Provenance, Theological Profile (Leiden: Brill, 1987).
Smith A. Porphyry’s Place in the Neoplatonic Tradition (The Hague: M. Nijhoff, 1974).
Smith M. Clement of Alexandria and a Secret Gospel of Mark (Cambridge, MA: Harvard University Press, 1973).
Smith M. The Secret Gospel (New York: Harper and Row, 1973).
Smith M.Clement of Alexandria and Secret Mark: The Score at the End of the First Decade’, Harvard Theological Review 75 (1982), 449–61.
Smith R. W. The Art of Rhetoric in Alexandria (The Hague: Martinus Nijhoff, 1974).
Smulders P.Remarks on the Manuscript Tradition of the De trinitate of Saint Hillary of Poitiers’, Studia Patristica 3/Texte und Untersuchungen 78 (1961), 129–38.
Smulders P.Two Passages of Hilary’s Apologetica responsa Rediscovered’, Bijdragen 39 (1978), 234–43.
Smulders P. Hilary of Poitiers’ Preface to his Opus historicum (Leiden: Brill, 1995).
Sordi M. The Christians and the Roman Empire, trans. Bedini A. (Norman and London: University of Oklahoma, 1986).
Souter A. A Study of Ambrosiaster, Texts and Studies 7 (Cambridge: Cambridge University Press, 1905).
Souter A. The Earliest Latin Commentaries on the Epistles of St. Paul (Oxford: Clarendon Press, 1927).
Špidlík T. Moreschini C. and Menestrina G., eds, Gregorio Nazianzeno teologo e scrittore (Bologna: Edizioni Dehoniane Bologna, 1992).
Spiegl J.Zum Kirchenbegriff des Laktanz’, Römische Quartalschrift 65 (1970), 15–28.
Springer C. P. E., ‘The Concinnity of Ambrose’s Inluminans Altissimus’, in Panchaia. Festschrift fur Klaus Thraede, Jahrbuch für Antike und Christentum, Ergänzungsband 22 (Münster: Aschendorff, 1995), 235–6.
Staats R. Gregor von Nyssa und die Messalianer, Patristische Texte und Studien 8 (1968).
Stark R. The Rise of Christianity: A Sociologist Reconsiders History (Princeton: Princeton University Press, 1996).
Stead G. C. Divine Substance (Oxford: Clarendon Press, 1977).
Stead G. C. Philosophy in Late Antiquity (Cambridge: Cambridge University Press, 1994).
Steidl B.Neue Untersuchungen zu Origenes’ Peri Archon’, Zeitschrift für die neutestamentliche Wissenschaft 40 (1941).
Steiner H. Das Verhältnis Tertullians zur antiken Paideia EOS-Verlag, (St. Ottilien: 1989).
Stevenson J. A New Eusebius (London: SPCK, 1963; revised edn, 1987).
Stevenson J. Creeds, Councils and Controversies (London: SPCK, 1966; revised edn 1987).
Stevenson J.The Life and Literary Activity of Lactantius’, Studia Patristica 1/Texte und Untersuchungen 63 (1957), 661–71.
Stewart OSB C. ‘Working the Earth of the Heart’: The Messalian Controversy in History, Texts and Language to AD 431 (Oxford: Clarendon Press, 1991).
Stewart C. Cassian the Monk (New York: Oxford University Press, 1998).
Stewart-Sykes A. On Pascha: with the fragments of Melito and other material related to the Quartodecimans, Popular Patristics Series (Crestwood, NY: St Vladimir’s Seminary Press, 2001).
Stewart-Sykes A. Critical editions of Adversus Haeresis by Harvey W. W. (Cambridge, 1857) and Rousseau A., Doutreleau L. et al. (Sources chrétiennes 100, 152–3, 210–11, 263–4, 293–4, 1965–82).
Stewart-Sykes A. English translations of Proof of the Apostolic Preaching by Smith J. P. (Ancient Christian Writers 16, 1952) and Behr John (Popular Patristics Series 1997).
Straw C. E.Cyprian and Mt 5:45: The Evolution of Christian Patronage’, Studia Patristica 18/3 (1990), 329–39.
Strobel A. Ursprung und Geschichte des frühchristlichen Osterkalenders (Berlin: Akademie Verlag, 1977).
Studer B. Trinity and Incarnation. The Faith of the Early Church (Edinburgh: T & T Clark, 1993); English translation of Gott und unsere Erlösung im Glauben des Alten Kirche, Düsseldorf, 1985).
Sundberg A. C. Jr, ‘Canon Muratori: A Fourth-Century List’, Harvard Theological Review 66 (1973), 1–41.
Szarmach M., ‘“Ad Donatum” des heiligen Cyprian als rhetorischer Protreptik’, Eos 77 (1989), 289–97.
Taft R. SJ, A History of the Liturgy of St John Chrysostom (Rome: Pontificium Institutum Orientalium Studiorum (now, Pontificio Istituto Orientale), 1975ff.).
Tanner K. Theories of Culture: a New Agenda for Theology (Minneapolis: Fortress Press, 1997).
Tanner N.P. SJ, Decrees of the Ecumenical Councils, 2 vols (London: Sheed and Ward and Washington, DC: Georgetown University Press, 1990).
TeSelle Eugene Augustine the Theologian (London, 1970).
Tetz M.Ein enzyklisches Schreiben der Synode von Alexandrien (362)’, Zeitschrift für die neutestamentliche Wissenschaft 79 (1988), 262–81.
The Ante-Nicene Fathers. Translations of the Writings of the Fathers down to A.D. 325, Roberts Alexander and Donaldson James, eds, 9 vols (Edinburgh: T & T Clark, 1882).
The Blackwell Dictionary of Eastern Christianity, Parry K. and Hinnells J., eds (Oxford: Blackwell, 2000).
The Cambridge History of the Bible, I, ed. Ackroyd P. and Evans C. F.; II, ed. Lampe G. W. H. (Cambridge: Cambridge University Press, 1969–70).
The Coptic Encyclopedia, Atiya A. Z., ed., 8 vols (New York: Macmillan, 1991).
The Oxford Dictionary of the Christian Church, Cross F. L. and Livingstone E. A., eds (Oxford: Oxford University Press, 1998–3).
Theissen G. Social Reality and the Early Christians: Theology, Ethics and the World of the New Testament, English translation of Studien zur Soziologie des Urchristentums (Tübingen: Mohr-Siebeck, 1989) by Kohl M. (Edinburgh: T & T Clark and Minneapolis: Fortress Press, 1992).
Theologische Realenzyklopädie, Balz H. R. et al., eds (Berlin and New York: Walter de Gruyter, 1977–).
Thesaurus Linguae Graecae CD-ROM, version E, Pantelia M. C., ed. (Irvine, CA: University of California, 1999).
Thesaurus Syriacus, Smith R.Payne et al., eds (Oxford: Clarendon Press, 1879–1901).
Thiébaux M. The Writings of Medieval Women: An Anthology (New York: Garland Publishing, 19942).
Tigcheler J. H. Didymel’ Aveugle et l’exégèse allégorique, son commentaire sur Zacharie (Nijmegen: Dekker & van de Vegt, 1977).
Tonneau R. OP and Devreesse R. Les Homélies catéchetiques de Théodore de Mopsueste, Studi e Testi 145 (Città del Vaticano: Biblioteca Apostolica Vaticana, 1949).
Translated Texts for Historians, ed. Clark G. et al. (Liverpool: Liverpool University Press, 1985–).
Trevett C. Montanism: Gender, Authority and the New Prophecy (Cambridge: Cambridge University Press, 1996).
Trevett C. A Study of Ignatius of Antioch in Syria and Asia (Lewiston, NY: Mellen, 1992).
Trigg J. W.A Decade of Origen Studies’, Religious Studies Review 7 (1981), 21–7.
Trigg J. W. Origin (Atlanta: John Knox, 1983).
Trombley F. R. Hellenic Religion and Christianization c.370–529, 2 vols (Leiden: Brill, 1993, 1995).
Tugwell OP S. The Apostolic Fathers (London: Geoffrey Chapman, 1989).
Turner C.H. ed., Ecclesiae Occidentalis Monumenta luris Antiquissima (Oxford: Clarendon Press, 1899–1930).
Turner H. E. W. The Pattern of Christian Truth (London: Mowbray, 1954).
Urbach E. E.The Homiletical Interpretations of the Sages and the Expositions of Origen on Canticles, and the Jewish-Christian Disputation’, Scripta Hierosolymitana 22 (1971), 247–75.
Urbainczyk T. Socrates of Constantinople: historian of church and state (Ann Arbor, MI: University of Michigan Press, 1997).
Vööbus A. A History of Asceticism in the Christian Orient, I–III, Corpus Scriptorum Christianorum Orientalium 184, 197, 500, Subsidia 14, 17, 81 (1958, 1960, 1988).
Vööbus A. The School of Nisibis, Corpus Scriptorum Christianorum Orientalium 266, Subsidia 26 (1965).
Völker W. Das Vollkommenheitsideal des Origenes (Tübingen: Mohr, 1930).
Völker Walther Gregor von Nyssa als Mystiker (Wiesbaden: Franz Steiner Verlag, 1955).
Vaggione R. P. Eunomius of Cyzicus and the Nicene Revolution, Oxford Early Christian Studies (Oxford: Clarendon Press, 2000).
Valavanolickal K. The Use of the Gospel Parables in the Writings of Aphrahat and Ephrem (Frankfurt a/M: Lang, 1996).
Valavanolickal K. Aphrahat, Demonstrations, I (Changanassery: Higher Institute for Religious Studies, 1999).
Vallée G. A Study in Anti-Gnostic Polemics (Waterloo, Ontario, 1981).
van den Hoek A. Clement of Alexandria and His Use of Philo in the Stromateis, Supplements Vigiliae Christianae 3 (Leiden: Brill, 1988).
van den Hoek A.How Alexandrian was Clement of Alexandria? Reflections on Clement and his Alexandrian Background’, Heythrop Journal 31 (1990), 179–94.
van der Meer F. and Mohrmann C., eds, Atlas of the Early Christian World (London: Nelson, 1958).
Verheijen L. Nouvelle approche de la Règle de saint Augustin (Bégrolles-en-Mauges: Abbaye de Bellefontaine, 1988).
Verner D. The Household of God. The Social World of the Pastoral Epistles (Chico, CA: Scholars Press, 1983).
Vinzent M. Asterius von Kappadokien: Die Theologische Fragmente. Einleitung, Kritischer Text, Ubersetzung und Kommentar (Leiden: Brill, 1993).
Vogüé A. De Saint Pachôme à Jean Cassien: etudes littéraires et doctrinales sur le monachisme égyptien à ses débuts, Studia Anselmiana 120 (Rome: S. Anselmo, 1996).
Vogels H. J., ‘Ambrosiaster und Hieronymus’, Revue Bénédictine 66 (1956), 14–19.
Vogt H. J. Der Kommentar zum Evangelium nach Mattäus, vol. I, Bibliothek der Griechischen Literatur 18 (Stuttgart: Anton Hiersemann, 1983).
Vogt H. J. Coetus Sanctorum: der Kirchenbegriff des Novation und die Geschichte seiner Sonderkirche, Theophaneia 20 (Bonn: Hanstein, 1967).
Vogt H. J.Cyprian – Hindernis für die Ökumene?’, Theologische Quartalschrift 164 (1984), 1–15.
von Balthasar H. U. Présence et pensée. Essai sur la philosophie religieuse de Grégoire de Nysse (Paris: Beauchesne, 1952).
von Campenhausen H. Die Idee des Martyriums in der alten Kirche (Göttingen: Vanderhoeck & Ruprecht, 19642).
von Campenhausen H. The Fathers of the Greek Church, English translation of Griechische Kirchenväter (Stuttgart: Kohlhammer, 1955/London: Adam and Charles Black, 1963).
von Campenhausen H. The Fathers of the Latin Church, English translation of Lateinische Kirchenväter (Stuttgart: Kohlhammer, 1960/London: Adam and Charles Black, 1964).
von Harnack A. Lehrbuch der Dogmengeschichte, 3 vols, 4th edn (Tübingen, 1909); English translation (from 3rd edn), History of Dogma, 7 vols (London and Edinburgh: Norgate and Williams, 1894–9).
Wagner M., Rufinus, the Translator: a study of his theory and his practice as illustrated in his version of the Apologetica of St. Gregory Nazianzen (Washington, DC: Catholic University of America Press, 1945).
Wallace-Hadrill D. S. Eusebius of Caesarea (London: Mowbray, 1960).
Walzer R. Galen on Jews and Christians (Oxford: Clarendon Press, 1949).
Waszink J. C.Observations on Tertullian’s Treatise against Hermogenes’, Vigiliae Christianae 9 (1955), 127–47.
Waszink J. C.Tertullian’s Principles and Methods of Exegesis’, in Schoedel W. R. and Wilken R. L., eds, Early Christian Literature and the Classical Intellectual Tradition, Théologie Historique 54 (Paris: Beauchesne, 1979), 17–31.
Weigl E. Die Heilslehre des hl. Cyrill von Alexandrien (Mainz: Kirchheim, 1905).
Weitzman M. P. From Judaism to Christianity: Studies in the Hebrew and Syriac Bibles, Journal of Semitic Studies Supplement 8 (Oxford: Oxford University Press, 1999).
White C., Early Christian Latin Poets, Early Church Fathers (2000).
White C. ed. and trans., Gregory of Nazianzus, Autobiographical Poems, Cambridge Medieval Classics 6 (Cambridge: Cambridge University Press, 1996).
White M. Building God’s House in the Roman World. Architectural Adaptation among Pagans, Jews and Christians (London: Nelson, 1990).
Wickham L., Hilary of Poitiers. Conflicts of Conscience and Law in the Fourth-century Church, Translated Texts for Historians 25 (1997).
Wickham L. R.The Syntagmation of Aetius the Anomean’, Journal of Theological Studies n.s.19 (1968), 532–69.
Wickham L. R.Pelagianism in the East’, in Williams Rowan, ed., The Making of Orthodoxy (Cambridge: Cambridge University Press, 1989), 200–13.
Wickham L. R. ed. and trans., Cyril of Alexandria, Selected Letters, Oxford Early Christian Texts (1983).
Widdicombe P. The Fatherhood of God from Origen to Athanasius, Oxford Theological Monographs (Oxford: Clarendon Press, 1994).
Wilken R. R. L. The Christians as Romans Saw Them (New Haven and London: Yale University Press, 1984).
Williams D. H., ‘A Reassessment of the Early Career and Exile of Hilary of Poitiers’, Journal of Ecclesiastical History 42 (1991), 202–17.
Williams D. H.The Anti-Arian Campaigns of Hilary of Poiters and the “Liber contra Auxentium”’, Church History 61 (1992), 7–22.
Williams D. H. Ambrose of Milan and the End of the Arian-Nicene Conflicts, Oxford Early Christian Studies (Oxford: Clarendon Press, 1995).
Williams M. A. Rethinking ‘Gnosticism’ (Princeton: Princeton University Press, 1996).
Williams R.Does It Make Sense To Speak of Pre-Nicene Orthodoxy?’, Williams R., ed., The Making of Orthodoxy (Cambridge: Cambridge University Press, 1989).
Williams R.Angels Unawares: Heavenly Liturgy and Earthly Theology in Alexandria’, Studia Patristica 30 (1997), 350–63.
Williams R. Arius. Heresy and Tradition (London: Darton Longman and Todd, 1987; 2nd edn, revised with appendix, London: SCM, 2001).
Williams Rowan ed., The Making of Orthodoxy (Cambridge: Cambridge University Press, 1989).
Williamson G. A. revised with introduction and notes by Louth A.: Eusebius, The History of the Church (Harmondsworth: Penguin, 19892).
Wilmart A., ‘Le Dernier tractatus de S. Hilaire sur les psaumes’, Revue Bénédictine 43 (1931), 277–83.
Wilson S. G. Related Strangers: Jews and Christians 70–170CE (Minneapolis: Fortress Press, 1995).
Wimbush W. L. and Valantasis R., eds, Asceticism (New York: Oxford University Press, 1995).
Wisse F.The Nag Hammadi Library and the Heresiologists’, Vigiliae Christianae 25 (1971), 205–23.
Wlosok A. Laktanz und die philosophische Gnosis: Untersuchungen zu Geschtihte und Terminologie der gnostischen Erlosungsvorstellung (Heidelberg: C. Winter, 1960).
Yarnold E. Cyril of Jerusalem, Early Church Fathers (2000).
Young F. W. Biblical Exegesis and the Formation of Christian Culture (Cambridge: Cambridge University Press, 1997).
Young F.“Creatio ex nihilo”: a Context for the Emergence of the Christian Doctrine of Creation’, Scottish Journal of Theology 44 (1991), 139–51.
Young F. The Pastoral Letters (Cambridge: Cambridge University Press, 1994).
Young F.From Suspicion and Sociology to Spirituality: on Method. Hermeneutics and Appropriation with Respect to Patristic Material’, Studia Patristica 29 (1997), 421–35.
Young F. M.The God of the Greeks and the Nature of Religious Language’, in Schoedel W. R. and Wilken R., eds, Early Christian Literature and the Greek Intellectual Tradition: Festschrift for R. M. Grant, Théologie Historique 53 (Paris: Beauchesne, 1980).
Young F. M. From Nicaea to Chalcedon (London: SCM, 1983).
Young F. M.The Rhetorical Schools and Their Influence on Patristic Exegesis’, in Williams R., ed., The Making of Orthodoxy. Essays in honour of Henry Chadwick (Cambridge: Cambridge University Press, 1989), 182–99.
Young F. M.Exegetical Method and Scriptural Proof: the Bible in Doctrinal Debate’, Studia Patristica 24 (1989), 291–304.
Young F. M.Paideia and the Myth of Static Dogma’, in Coakley S. and Pailin D., eds, The Making and Remaking of Christian Doctrine: Essays in Honour of Maurice Wiles (Oxford: Clarendon Press, 1993), 265–83.
Young F. M.The Fourth-century Reaction against Allegory’, Studia Patristica 30 (1997), 120–5.
Young F. W.Did Epiphanius Know What He Meant by Heresy?Studia Patristica 18 (1982), 199–205.
Zelzer M., ‘Plinius Christianus: Ambrosius als Epistolograph’, Studia Patristica 23 (1989), 203–8.