"One of the most readable and inspiring surveys of the development of the theology of the early Church is to be found in the introduction on faith, theology, and creeds in this volume.....Dr. Hardy here clearly interprests the scope of the vast, yet delicate, problem faced by the Fathers in the period of the Ecumenical Councils.
"Who do you say that I am?" This question that Jesus asked of his disciples, so central to his mission, became equally central to the fledgling church. How would it respond to the Gnostics who answered by saying Jesus was less than fully human? How would it respond to the Arians who contended he was less than fully God? It was these challenges that ultimately provoked the Council of Nicaea in A.D. 325. In this volume covering the first half of the article in the Nicene Creed on God the Son, John Anthony McGuckin shows how it countered these two errant poles by equally stressing Jesus' authentic humanity (that is, his fleshliness and real embodiment in space and time) and his spiritual glory or full divinity. One cottage industry among some historical theologians, he notes, has been to live in a fever of conspiracy theory where orthodox oppressors dealt heavy-handedly with poor heretics. Or the picture is painted of ancient grassroots inclusivists being suppressed by establishment elites. The reality was far from such romantic notions. It was in fact the reverse. The church who denounced these errors did so in the name of a greater inclusivity based on common sense and common education. The debate was conducted generations before Christian bishops could ever call on the assistance of secular power to enforce their views. Establishing the creeds was not a reactionary movement of censorship but rather one concerned with the deepest aspects of quality control. Ultimately, what was and is at stake is not fussy dogmatism but the central gospel message of God's stooping "down in mercy to enter the life of his creatures and share their sorrows with them. He has lifted up the weak and the broken to himself, and he healed their pain by abolishing their alienation."
Shenoute of Atripe led the White Monastery, a community of several thousand male and female Coptic monks in Upper Egypt, between approximately 395 and 465 C.E. Shenoute's letters, sermons, and treatises—one of the most detailed bodies of writing to survive from any early monastery—provide an unparalleled resource for the study of early Christian monasticism and asceticism. In Monastic Bodies, Caroline Schroeder offers an in-depth examination of the asceticism practiced at the White Monastery using diverse sources, including monastic rules, theological treatises, sermons, and material culture. Schroeder details Shenoute's arduous disciplinary code and philosophical structure, including the belief that individual sin corrupted not only the individual body but the entire "corporate body" of the community. Thus the purity of the community ultimately depended upon the integrity of each individual monk. Shenoute's ascetic discourse focused on purity of the body, but he categorized as impure not only activities such as sex but any disobedience and other more general transgressions. Shenoute emphasized the important practices of discipline, or askesis, in achieving this purity. Contextualizing Shenoute within the wider debates about asceticism, sexuality, and heresy that characterized late antiquity, Schroeder compares his views on bodily discipline, monastic punishments, the resurrection of the body, the incarnation of Christ, and monastic authority with those of figures such as Cyril of Alexandria, Paulinus of Nola, and Pachomius.
