When Christianity spread from its Mediterranean base into the Germanic and Celtic north, it initiated profound changes, particularly in kinship relations and sexual mores. Joseph H. Lynch traces the introduction and assimilation of the concept of spiritual kinship into Anglo-Saxon England. Covering the years 597 to 1066, he shows how this notion unsettled and in time altered the structures of the society.In early Germanic societies, kinship was a major organizing principle. Spiritual kinship of various kinds began to take hold among the Anglo-Saxons with the arrival of Christian missionaries from Rome in the seventh century. Lynch discusses in detail sponsorship at baptism, confirmation, and other rituals in which an individual other than a biological parent presented someone, often an infant, for initiation into Christianity. After the ceremony, the sponsor was regarded as the child's spiritual parent or godparent, whose role complemented that of the natural mother and father, with whom the sponsor had become a "coparent." He describes the difficulties posed by the incest taboo, which included a ban on marriage between spiritual kin. Lynch's work reveals how Anglo-Saxons, though never accepting the sexual taboos that were so prominent in the Frankish, Roman, and Byzantine churches, did create new forms of spiritual kinship. Unusual in its focus and scope, this book illuminates an integral element in the religious, social, and diplomatic life of Anglo-Saxon England. It also contributes to our understanding of the ways in which Christianization reshaped societal relations and moral attitudes.

Ideas of kinship play a significant role in structuring everyday life, and yet kinship has been neglected in Christian ethics, moral philosophy and bioethics. Attention has been paid in these disciplines to the ethics of 'family,' but with little regard to the evidence that kinship varies widely from culture-to-culture, suggesting that it is, in fact, culturally constructed. Surveying notions of shared substance (e.g. blood ties), house, gender and personhood, as theorised and practiced in the Christian tradition, Torrance critiques the special privileging of the 'blood tie'. In the place of European and American cultural assumptions to the contrary, it is kinship in Christ that is presented as the basis of a truly Christian account for social ties. Torrance also aims to stimulate the moral imagination to consider Christian kinship might be lived out in miniature, in everyday life.

Christianization and Commonwealth in Early Medieval Europe re-examines the alterations in Western European life that followed widespread conversion to Christianity-the phenomena traditionally termed "Christianization". It refocuses scholarly paradigms for Christianization around the development of mandatory rituals. One prominent ritual, Rogationtide supplies an ideal case study demonstrating a new paradigm of "Christianization without religion." Christianization in the Middle Ages was not a slow process through which a Christian system of religious beliefs and practices replaced an earlier pagan system. In the Middle Ages, religion did not exist in the sense of a fixed system of belief bounded off from other spheres of life. Rather, Christianization was primarily ritual performance. Being a Christian meant joining a local church community. After the fall of Rome, mandatory rituals such as Rogationtide arose to separate a Christian commonwealth from the pagans, heretics, and Jews outside it. A Latin West between the polis and the parish had its own institution-the Rogation procession-for organizing local communities. For medieval people, sectarian borders were often flexible and rituals served to demarcate these borders. Rogationtide is an ideal case study of this demarcation, because it was an emotionally powerful feast, which combined pageantry with doctrinal instruction, community formation, social ranking, devotional exercises, and bodily mortification. As a result, rival groups quarrelled over the holiday's meaning and procedure, sometimes violently, in order to reshape the local order and ban people and practices as non-Christian.

The Formation of Christian Europe analyzes the Carolingians' efforts to form a Christian Empire with the organizing principle of the sacrament of baptism. Owen M. Phelan argues that baptism provided the foundation for this society, and offered a medium for the communication and the popularization of beliefs and ideas, through which the Carolingian Renewal established the vision of an imperium christianum in Europe. He analyzes how baptism unified people theologically, socially, and politically and helped Carolingian leaders order their approaches to public life. It enabled reformers to think in ways which were ideologically consistent, publicly available, and socially useful. Phelan also examines the influential court intellectual, Alcuin of York, who worked to implement a sacramental society through baptism. The book finally looks at the dissolution of Carolingian political aspirations for an imperium christianum and how, by the end of the ninth century, political frustrations concealed the deeper achievement of the Carolingian Renewal.

Christianity is widely understood to be a "universal" religion that transcends the particularities of history and culture, including differences related to kinship and ethnicity. In traditional Pauline scholarship, this portrait of Christianity has been justified by the letters of Paul. Interpreters claim that Paul eliminates ethnicity, or at least separates it from what is important about Christianity. This study challenges that perception. Through a detailed examination of kinship and ethnic language in Paul's letters, Johnson Hodge argues that notions of peoplehood and lineage are not rejected or downplayed by Paul; instead they are central to his gospel. Paul's chief concern is the status of the gentile peoples who are alienated from the God of Israel. Ethnicity defines this theological problem, just as it shapes his own evangelizing of the ethnic and religious "other." According to Paul, God has responded to the gentile predicament through Christ. Johnson Hodge details how Paul uses the logic of patrilineal descent to construct a myth of origins for gentiles: through baptism into Christ the gentiles become descendants of Abraham, adopted sons of God and coheirs with Christ. Although Jews and gentiles now share a common ancestor, they are not collapsed into one group (of "Christians," for example). They are separate but related lineages of Abraham. Through comparisons with other ancient authors, Johnson Hodge shows that Paul is not alone in his strategic use of kinship and ethnic language. Because kinship and ethnicity present themselves as natural and fixed, yet are also open to negotiation and reworking, they are effective tools in organizing people and power, shaping self-understanding and defining membership. If Sons, Then Heirs demonstrates that Paul's thinking is immersed in the story of Israel. He speaks not as a Christian theologian, but as a first-century Jewish teacher of gentiles responding to concrete situations in these early communities of Christ-followers. As such Paul does not reject or critique Judaism, but responds to God's call to be a "light to the nations."

There have been many studies of the Scandinavians in Britain, but this is the first collection of essays to be devoted solely to their engagement with Wessex. New work on the early Middle Ages, not least the excavations of mass graves associated with the Viking Age in Dorset and Oxford, drew attention to the gaps in our understanding of the wider impact of Scandinavians in areas of Britain not traditionally associated with them. Here, a multidisciplinary and interdisciplinary approach to the problems of their study is presented. While there may not have been the same degree of impact, discernible particularly in place-names and archaeology, as in those areas of Britain which had substantial influxes of Scandinavian settlers, Wessex was a major theater of the Viking wars in the reigns of Alfred and Æthelred Unræd. Two major topics, the Viking wars and the Danish landowning elite, figure strongly in this collection but are shown not to be the sole reasons for the presence of Danes, or items associated with them, in Wessex. Multidisciplinary approaches evoke Vikings and Danes not just through the written record, but through their impact on real and imaginary landscapes and via the objects they owned or produced. The papers raise wider questions too, such as when did aggressive Vikings morph into more acceptable Danes, and what issues of identity were there for natives and incomers in a province whose founders were believed to have also come from North Sea areas, if not from parts of Denmark itself? Readers can continue for themselves aspects of these broader debates that will be stimulated by this fascinating and significant series of studies by both established scholars and new researchers.

God as Father in Paul explores Paul's use of the kinship term "Father" to refer to God, along with related familial terms ("children" of God and Christ-followers as "brothers and sisters"), as part of a study of the use of kinship language in the identity formation of early Christianity. Mengestu argues that these kinship terms are shared modes of identity constructions within the wider textual and cultural settings (the Roman Empire, the Roman Stoic philosophers, the Hebrew Bible, and ancient Jewish literature) from which Paul draws on as well as contests. Employing theoretical (kinship and social identity theory) as well as interpretative approaches (imperial critical and narrative approaches to Paul), he contends that Paul uses God as Father consistently, strategically, and purposefully, in both stable and crisis situations, to develop a narrative, orienting framework(s) that images the community of Christ-followers as a family that belongs to God, who, together with the Lord Jesus Christ, bestows on them equal but diverse membership in the family. The narrative so constructed forms the foundation for referring to Christ-followers as "children of God" and "brothers and sisters" of one another. It constructs boundaries and serves as nexus of transformation and negotiation.