This volume gives a bilingual Syriac-English edition of Saint Jacob of Sarug's homily on Jephthah's Daughter. The Syriac text is fully vocalized, and the translation is annotated with a commentary and biblical references. The volume constitutes a fascicle of Gorgias's Complete Homilies of Saint Jacob of Sarug.

Late antiquity was a perilous time for children, who were often the first victims of economic crisis, war, and disease. They had a one in three chance of dying before their first birthday, with as many as half dying before age ten. Christian writers accordingly sought to speak to the experience of bereavement and to provide cultural scripts for parents who had lost a child. These late ancient writers turned to characters like Eve and Sarah, Job and Jephthah as models for grieving and for confronting or submitting to the divine. Jephthah's Daughter, Sarah’s Son traces the stories these writers crafted and the ways in which they shaped the lived experience of familial bereavement in ancient Christianity. A compelling social history that conveys the emotional lives of people in the late ancient world, Jephthah's Daughter, Sarah's Son is a powerful portrait of mourning that extends beyond antiquity to the present day.

No one mentions Syriac, – a dialect of the Aramaic language Jesus spoke –, without referring to Sebastian P. Brock, the Oxford scholar and teacher who has written and taught about everything Syriac, even reorienting the field as The Third Lung of early Christianity (along with Greek and Latin). In 2018, Syriac scholars world-wide gathered in Sigtuna, Sweden, to celebrate with Sebastian his accomplishments and share new directions. Through essays showing what Syriac studies have attained, where they are going, as well as some arenas and connections previously not imagined, flavors of the fruits of laboring in the field are offered. Contributors to this volume are: Susan Ashbrook Harvey, Shraga Bick, Briouria Bitton-Ashkelony, Alberto Camplani, Thomas A. Carlson, Jeff W. Childers, Muriel Debié, Terry Falla, George A. Kiraz, Sergey Minov, Craig E. Morrison, István Perczel, Anton Pritula, Ilaria Ramelli, Christine Shepardson, Stephen J. Shoemaker, Herman G.B. Teule, Kathleen E. McVey.

This collection explores how the body became a touchstone for late antique religious practice and imagination. When we read the stories and testimonies of late ancient Christians, what different types of bodies stand before us? How do we understand the range of bodily experiences—solitary and social, private and public—that clothed ancient Christians? How can bodily experience help us explore matters of gender, religious identity, class, and ethnicity? The Garb of Being investigates these questions through stories from the Eastern Christian world of antiquity: monks and martyrs, families and congregations, and textual bodies. Contributors include S. Abrams Rebillard, T. Arentzen, S. P. Brock, R. S. Falcasantos , C. M. Furey, S. H. Griffith, R. Krawiec, B. McNary-Zak, J.-N. Mellon Saint-Laurent, C. T. Schroeder, A. P. Urbano, F. M. Young

Despite the pervasive early Christian repudiation of pagan theatrical art, especially prior to Constantine, this monograph demonstrates the increasing attention of late-ancient Christian authors to the genre of tragedy as a basis to explore the complexities of human finitude, suffering, and mortality in relation to the wisdom, justice, and providence of God. The book argues that various Christian writers, particularly in the post-Constantinian era, were keenly devoted to the mimesis, or imaginative re-presentation, of the tragic dimension of creaturely existence more than with simply mimicking the poetics of the classical Greek and Roman tragedians. It analyses a whole array of hermeneutical, literary, and rhetorical manifestations of "tragical mimesis" in early Christian writing, which, capitalizing on the elements of tragedy already perceptible in biblical revelation, aspired to deepen and edify Christian engagement with multiform evil and with the extreme vicissitudes of historical existence. Early Christian tragical mimetics included not only interpreting (and often amplifying) the Bible's own tragedies for contemporary audiences, but also developing models of the Christian self as a tragic self, revamping the Christian moral conscience as a tragical conscience, and cultivating a distinctively Christian tragical pathos. The study culminates in an extended consideration of the theological intelligence and accountability of "tragical vision" and tragical mimesis in early Christian literary culture, and the unique role of the theological virtue of hope in its repertoire of tragical emotions.

Byzantinists entered the study of emotion with Henry Maguire’s ground-breaking article on sorrow, published in 1977. Since then, classicists and western medievalists have developed new ways of understanding how emotional communities work and where the ancients’ concepts of emotion differ from our own, and Byzantinists have begun to consider emotions other than sorrow. It is time to look at what is distinctive about Byzantine emotion. This volume is the first to look at the constellation of Byzantine emotions. Originating at an international colloquium at Dumbarton Oaks, these papers address issues such as power, gender, rhetoric, or asceticism in Byzantine society through the lens of a single emotion or cluster of emotions. Contributors focus not only on the construction of emotions with respect to perception and cognition but also explore how emotions were communicated and exchanged across broad (multi)linguistic, political and social boundaries. Priorities are twofold: to arrive at an understanding of what the Byzantines thought of as emotions and to comprehend how theory shaped their appraisal of reality. Managing Emotion in Byzantium will appeal to researchers and students alike interested in Byzantine perceptions of emotion, Byzantine Culture, and medieval perceptions of emotion.