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Jesus was a Jewish preacher and, for some Jews, a Messiah. His first followers lived in Jewish contexts. Only gradually did the differences between Christians and the followers of other religions become visible. Thus, there was a parting of the ways between Christians and Jews, but it was never complete. Jews and Christians always observed and influenced each other. Christians also set themselves apart from the many groups they called pagans. Although they believed in the existence of the gods, they considered them to be demons. They also developed their own rituals and created places where they met, so that Christianity became increasingly recognisable as a religion in its own right.
What is the line between the ancient and medieval worlds? 330? 476? 800? Most historians acknowledge that these are arbitrary distinctions, but they remain nevertheless, taking on lives of their own. Alex Feldman challenging us to see them as the same world, except for the imposition of a given monotheism.
In this process, he studies top-down, monotheistic conversions in Western Eurasia and their respective mythologisations, preserved both textually and archaeologically, serving as the foundation of recognisable state-formation.
Applying this idea to Byzantium's policies around the Black and Caspian Seas, he reveals how what we today call the 'Migration-Age' continued perpetually up to the Mongolian invasions and perhaps later. This book enhances our understanding, not only of Western history, but presents it in the context of global monotheisation.
Alongside Ambrose, several prominent figures exemplify other forms of knowledge-shaping practices in catechesis. Zeno of Verona and Gaudentius of Brescia taught new Christians to re-imagine time and the natural world guided by Christian principles. Rufinus of Aquileia and Peter Chrysologus stressed the apophatic reserve necessary for initial inquiries into the nature of God.
The catechumenate emerged in the late second century during the period when Christianity was transitioning from a loose collection of school churches to a more unified monepiscopate. Irenaeus’s writings bear witness to the aesthetic character of knowledge in early Christian catechetical teaching during this time. For Irenaeus, the rule of truth serves as a pedagogical tool enabling new Christians to perceive the unity of creation and Scripture. This chapter looks at catechetical terminology and appeals to the Rule of Truth in Aduersus haereses and the Demonstratio.
While Ambrose of Milan was a major actor on the ecclesiastical and political stage of late antiquity, he was also a devoted catechist and theologian. This chapter focuses on how Ambrose trained the spiritual senses of catechumens throughout Lenten and Eastern catechesis. In Lenten sermons on the patriarchs, Ambrose focused on baptism as a death to physical ways of seeing. In Holy Week sermons (On the Hexameron and Explanatio symboli), he sought to restructure catechetical knowledge by offering pro-Nicene accounts of God and creation. In mystagogical sermons (De mysteriis and De sacramentis), he gave neophytes instruction on how to perceive the spiritual meaning of the Christian rites.