A critical edition an ancient manuscript, which has resulted in discovery of Cassian the Sabaite, whom Medieval forgery extinguished, by attributing heavily interpolated Latin translations of this Greek original to a figment called ‘John Cassian’. This erudite Sabaite intellectual is Pseudo-Caesarius and the author of Pseudo Didymus' De Trinitate.

This is a critical edition of texts of Codex 573 (ninth century, Monastery of Metamorphosis, Meteora, Greece), which are published along with the monograph identifying The Real Cassian, in the same series. They cast light on Cassian the Sabaite, a sixth century highly erudite intellectual, whom Medieval forgery replaced with John Cassian. The texts are of high philological, theological, and philosophical value, heavily pregnant with notions characteristic of eminent Greek Fathers, especially Gregory of Nyssa. They are couched in a distinctly technical Greek language, which has a meaningful record in Eastern patrimony, but mostly makes no sense in Latin, which is impossible to have been their original language. The Latin texts currently attributed to John Cassian, the Scythian of Marseilles, are heavily interpolated translations of this Greek original by Cassian the Sabaite, native of Scythopolis, who is identified with Pseudo-Caesarius and the author of Pseudo Didymus' De Trinitate. Codex 573, entitled The Book of Monk Cassian, preserves also the sole extant manuscript of the Scholia in Apocalypsin, the chain of comments that were falsely attributed to Origen a century ago. A critical edition of these Scholia has been published in a separate edition volume, with commentary and an English translation (Cambridge).

Spanning from WWII to the Cold War and beyond, this is the “magnificent . . . triumphant” biography of the investigative journalist, resistance fighter, and whistle blower who helped expose the Watergate scandal (Doris Kearns Goodwin, author of Leadership) He was one of the most fascinating figures in 20th-century political history. Yet today, Elias Demetracopoulos is strangely overlooked—even though his life reads like an epic adventure story . . . As a precocious twelve-year-old in occupied Athens, he engaged in heroic resistance efforts against the Nazis, for which he was imprisoned and tortured. After his life was miraculously spared, he became an investigative journalist, covering Greece’s tumultuous politics and America’s increasing influence in the region. A clever and scoop-hungry reporter, Elias soon gained access to powerful figures in both governments—and attracted many enemies. When the Greek military dictatorship took power in 1967, he narrowly escaped to Washington DC, where he would lead the fight to restore democracy in his homeland—while running afoul of the American government, too. Now, after a decade of research and original reporting, James H. Barron uncovers the story of a man whose tireless pursuit of uncomfortable truths would put him at odds with not only his own government, but that of the Truman, Eisenhower, Kennedy, Johnson, Nixon, Ford, Carter and Reagan administrations, making him a target of CIA, FBI, and State Department surveillance and harassment—and Greek kidnapping and assassination plots American authorities may have purposefully overlooked. A stunning feat of biographic storytelling, sweeping from World War II to the Cold War, Watergate and beyond, The Greek Connection is about a lifetime of standing up for democracy and a free press against powerful special interests. It has much to teach us about our own era’s abuses of power, dark money, journalist intimidation, and foreign interference in elections.

A common accusation made against Origen is that he dissolves history into intellectual abstraction and that his eschatology (if this is recognized at all) is notoriously obscure. In this new work, the author draws on an impressive range of bibliography to consider Origen’s Philosophy of History and Eschatology in the widest context of facts, documents and streams of thought, including Classical and Late Antiquity Greek Philosophy, Gnosticism, Hebraism and Patristic Thought, both before Origen and well after his death. Against claims that he causes history to evaporate into barren idealism, his thought is shown to be firmly grounded on his particular vision of historical occurences. Confronting assertions that Origen has no eschatological ideas, his eschatology is shown rather to have made a distinctive mark throughout his works, both explicitly and tacitly. In Origen’s view, history was the foundation of scriptural interpretation, a teleological process determined by factors and functions such as providence – prophecy – promise – expectation – realization – anticipation – faith – anticipation – hope – awaiting for – fulfilment – end. Since 1986, the author has argued for the unpopular thesis that Origen is, in many respects, an anti-Platonist. Nevertheless, the author casts light upon the Aristotelian rationale of Origen’s doctrine of apokatastasis, arguing that its validity is bolstered by ontological rather than historical premises. The extent of Origen’s influence upon what is currently regarded as ‘orthodoxy’ turns out to be far wider and more profound than has hitherto been acknowledged.

SHORTLISTED FOR THE BAILLIE GIFFORD PRIZE 2017 SHORTLISTED FOR THE LONDON HELLENIC PRIZE 2017 WINNER OF THE PRIX MÉDITERRANÉE 2018 From the award-winning, best-selling writer: a deeply moving tale of a father and son’s transformative journey in reading – and reliving – Homer’s epic masterpiece.

The 4th-century teacher, Didymus the Blind, enjoyed a fruitful life as head of an episcopally-sanctioned school in Alexandria. Author of numerous dogmatic treatises and exegetical works, Didymus was considered a stalwart defender of the Nicene faith in his heyday. He duly attracted the likes of Jerome and Rufinus to his school. Contemporary scholarship has focused most of its attention on understanding him as an exegete, especially focusing on his exegetical vocabulary and the driving assumptions behind his particular method of reading Scripture. The theological literature has been somewhat neglected. In this study, Jonathan Hicks makes the claim that Didymus’s exegesis can only be understood in all its fullness in light of his theological commitments. His acute differences with Theodore of Mopsuestia on the proper reading of the prophet Zechariah cannot be understood as merely methodological. Animating Didymus’s reading of the prophet is a lively understanding of Trinitarian missions. Recognizing the comings of the Son and the Spirit to Israel is essential in locating the prophet’s message properly within the one divine economy of revelation and salvation that culminates in the Incarnation of Christ. Hicks argues that Didymus is instructive here for today’s Church both on the level of praxis (we should adopt some of his reading practices) and on the level of theoria (his Trinitarian account of Scripture’s origin and ends is fundamental to a fully Christian understanding of what Scripture is).

This is a new critical edition, with translation and commentary, of the Scholia in Apocalypsin, which were falsely attributed to Origen a century ago. They include extensive sections from Didymus the Blind's lost Commentary on the Apocalypse (fourth century) and therefore counter the current belief that Oecumenius' commentary (sixth century) was the most ancient. Professor Tzamalikos argues that their author was in fact Cassian the Sabaite, an erudite monk and abbot at the monastery of Sabas, the Great Laura, in Palestine. He was different from the alleged Latin author John Cassian, placed a century or so before the real Cassian. The Scholia attest to the tension between the imperial Christian orthodoxy of the sixth century and certain monastic circles, who drew freely on Hellenic ideas and on alleged 'heretics'. They show that, during that period, Hellenism was a vigorous force inspiring not only pagan intellectuals, but also influential Christian quarters.