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The aim of this paper is to portray the reception of the Septuagint in the
early Church. Firstly, the synagogue view of the translation is provided,
from the reports in which the origin of the translation is enthusiastically
discussed, to the rejection of the Septuagint. A particular emphasis is
placed on theological argumentation attempting to prove the divine
inspiration of the translation of the Seventy. In this process, the
prominent figures are: Justin Martyr, Irenaeus of Lyons, Clement of
Alexandria, Origen, Pseudo-Justin, Epiphanius of Salamis, Cyril of
Jerusalem, John Chrysostom and Augustine. The paper deals with two textual
disputes over the authenticity of the Septuagint text as the legitimate
successor of the original Hebrew consonant text. Textual deviations were
often a reason for such confrontations. The first dispute is between Julius
Africanus and Origen. Within it, Origen clarifies textual issues of certain
Old Testament books. Jerome and Augustine took part in the second dispute.
Jerome leaned more towards the Hebrew truth (Hebraica Veritas), while
Augustine put more stock into the translation of the Seventy. These
confrontations clearly reflect the status of the Septuagint in the early
Church. Finally, a concise review of the further status of the Septuagint in
the Western and Eastern Churches is provided.

In the final lines of "Faust" the attention of researchers was primarily attracted by the image of the Eternal Feminine (Das Ewig-Weibliche) that has given rise to a lot of interpretations. However, from the point of view of "Toposforschung" as a philological method developed by Ernst Robert Curtius, the very last line ("Draws us upward" – "Zieht uns hinan") is no less important: it places the image of the Eternal Feminine in the historical sequence of variations of a topos which expresses the idea of a certain spiritual power that draws man upward. Various concepts can act as such a power: hope (John Chrysostom), wisdom (Hugo of Saint-Victor), right reasoning (anonymous medieval poem), eternity (Walter of Châtillon), anagogical sense in the system of polysemous interpretation of the Bible (Absalon of Springiersbach), Virgin Mary (Hildegard of Bingen), Jesus Christ (Anselm of Canterbury, Georgette de Montenay), poetry (Giovanni Boccaccio). Goethe updates the topos inserting in its scheme a new image of the Eternal Feminine. While the nominative part of the topos (designation of the force acting on man) was continually changing, the predicative part (designation of the action itself) remained unchanged: in all the analyzed examples, as in Goethe's Faust, there is the verb "to draw" (Latin "trahere", French "tirer", German "ziehen") which shows that the spiritual principle has material power.

The paper focuses on the composition, lexical, and grammatical features of a Nativity sermon in the 13 th century Old Russian Tolstovskiy Sbornik (National Library of Russia, F.p.I.39). The author considers its Byzantine sources, principles of editorial work, and the differences from original rhetorical structures. Attributed to John Chrysostom, the sermon turns out to be a complicated compilation from various early Byzantine sermons. The compilation is based both on rearranging fragments of the same source and on combining excerpts from different sermons in a small context. Such transformations indicate the lack of cohesion in sermon texts, due to their independence from the causation and time factor. Non-attributed parts of the Old Russian text may be original since they demonstrate a certain similarity with Kirill Turovskiy orations in the same anthology. The lexical level of the sermon contains non-standard solutions that reinterpret the Greek source text, which may indicate either the missionary nature of the translation or a tendency to the poetic decoration. In some cases, the semantic mismatch of lexical units within Greek-Slavonic correlations is due to errors. At the grammatical level, there are also grammatical inconsistencies of Slavonic and Greek units; they affect the categories of time, number, gender, as well as parts-of-speech status.

"The book considers Thomas More's early life-choices. An early letter is cited by biographers but most miss More's reference to the market place. More's great-grandson, Cresacre, a Londoner, understood it correctly, and that gives reason to trust him on other aspects of More's youth. This study is based on early testimonies, those of Erasmus, Roper, Harpsfield, Stapleton and Cresacre More, as well as More's early writings, the Pageant Verses, and his additions / omissions to the Life of Pico; evidence drawn from authors he recommended, like Hilton and Gerson; and finally, his epitaph. Attention is given to his lectures on St Augustine's City of God, and to St John Chrysostom. It is argued More studied Chrysostom's Homilies on the Gospel of St Matthew from a Greek manuscript. Chrysostom, in the introductory homily, spoke of the city and the market place, as the setting in which Christians practice the teaching of Christ. More practiced law and taught it. He was attracted to becoming a Christian humanist alongside Grocyn, Colet, Linacre, and Lily. With them he studied Greek, the classics and Fathers of the Church. Helped by them he became a man of prayer, aware of the need to seek holiness in the midst of the world as a layman. Faced with the dilemma of the humanist in choosing between the contemplative life of the philosopher and an active life of engagement with the world, he deliberately chose the active life in service to society, and the contemplative life of the Christian as a married man. This awareness and choice is what is called vocation, implying determination to persevere throughout life: More saw his life as a pilgrimage towards heaven as described in the last chapter focusing on More's last work, De tristitia, tedio, pavore, et oratione christi ante captionem eius"--

Cover -- Title -- Copyright -- Contents -- Figures -- Front cover -- Biographical notes -- Acknowledgements -- 1 Introduction -- 2 Roots of character and flowers of virtues: a philosophy of childhood in Plato's Republic -- 3 Aristotle on children and childhood -- 4 Roman conceptions of childhood: the modes of family commemoration and academic prescription -- 5 Greco-Roman paediatrics -- 6 Ancient Jewish traditions: Moses's infancy and the remaking of biblical Miriam in antiquity -- 7 Slave children in the first-century Jesus movement -- 8 Aspects of childhood in second- and third-century Christianity: the case of Clement of Alexandria -- 9 Children and childhood in Neoplatonism -- 10 Childhood in 400 CE : Jerome, John Chrysostom, and Augustine on children and their formation -- 11 Children in Oriental Christian and Greek hagiography from the early Byzantine world (ca. 400-800 CE) -- 12 "Pour out the blood and remove the evil from him": the creation of a ritual of birth ('aqīqa) in Islam in the eighth century -- 13 Conceptions of children and youth in Carolingian capitularies -- 14 Children and youth in monastic life: Western Europe 400-1250 CE -- 15 Childhood in middle and late Byzantium: ninth to fifteenth centuries -- 16 New perspectives on parent-child relationships in early Europe: Jewish legal views from the High Middle Ages -- 17 Voci puerili : children in Dante's Divine Comedy -- 18 Viking childhood -- 19 Reactions to the death of infants and children in premodern Muslim societies: children in Marʿi Ibn Yusuf's plague and consolation treatises -- 20 Perceptions of children in medieval England -- Bibliography -- Index.

Intro -- Acknowledgements -- Contents -- Contributors -- List of Figures -- Introduction: Masculinity and Politik -- Power, Authority and Phallic Representations in Ancient Roman Society -- The Reign of the Phallus -- Politics, Morality and the First Moral Crisis (186 BCE) -- Education, Upbringing and Authority -- Sexuality -- Roman Mores and the Greek Threat -- The Second Moral Crisis: Caesar and Cleopatra -- Political Castration and the Orator's Art -- Conclusion -- Between Bishops and Barbarians: The Rulers of the Later Roman Empire -- The Rise and Fall of the High Chamberlain Eutropius: Eunuch Identity, the Third Sex and Power in Fourth-Century Byzantium -- The Eunuchs: A Third Sex -- Eutropius: The Rise to Power -- Eutropius and John Chrysostom -- The Campaign of 398 ce, the Consulate and the Patriciate of Eutropius -- The Fall of Eutropius -- Conclusion -- Virile Women and Effeminate Men: Gendered Judgements and the Exercise of Power in the Ottonian Empire c. 1000 ce -- Femininity and Manliness Portrayed by the Writers of the Ottonian Period -- 'Manly' Women in the Ottonian Period -- A 'Soft and Effeminate' Man: Rudolph III of Burgundy -- Creating Kin, Extending Authority: Blood-Brotherhood and Power in Medieval Iceland -- Blood-Brotherhood in Medieval Europe -- Blood-Brotherhood and Masculinity in Medieval Iceland -- Social Structures and Power Dynamics in Medieval Iceland -- Feud and the Vengeance Imperative -- Creating Blood-Brothers in Medieval Iceland -- Blood-Brotherhood and Power in Medieval Iceland -- Conclusion: Blood-Brotherhood, Power and Masculinity: This Bastion Stands -- Beyond Celibacy: Medieval Bishops, Power and Masculinity in the Middle Ages -- Bishops and Reform -- Episcopal Culture, Masculinity and Lordship -- The Archbishops of Cologne: Conflict and Consensus in the Long Thirteenth Century

Intro -- Contents -- Preface -- 1. Early Greece: 776-480 BCE -- A Millennium of Greek Love -- Homer's Iliad -- Crete, Sparta, Chalcis -- Athletics and the Cult of Beauty -- Sappho -- Alcaeus, Ibycus, Anacreon -- Theognis of Megara -- Athens' Rulers -- The Tyrannicides -- 2. Judea: 900 BCE-600 CE -- The Judgment of Leviticus -- The Threat to Population -- Sodom's Gold -- Who Were the Kedeshim? -- Philo of Alexandria -- The Talmud -- 3. Classical Greece: 480-323 BCE -- Pindar's Odes -- Greek Tragedy -- Phidias -- The Comedies of Aristophanes -- Plato's Symposium -- The Phaedrus and the Laws -- Xenophon -- Aristotle's Dicta -- Zeno and the Stoics -- Aeschines' Against Timarchus -- The Sacred Band of Thebes -- Philip and Alexander -- 4. Rome and Greece: 323 BCE-138 CE -- Sexuality and Empire -- Cicero and Roman Politics -- Greek Love in the Aeneid -- Meleager and Callimachus -- Catullus and Tibullus -- Theocritus and "Corydon -- Horace's Odes -- Ovid's Myths -- Lesbianism -- Petronius' Satyricon -- Suetonius and the Emperors -- Statius, Martial, Juvenal -- Hadrian and Antinous -- 5. Christians and Pagans: 1-565 CE -- The Gospels -- Intertestamental Judaism and Paul -- "Moses" and the Early Church -- Greek Love in Late Antiquity -- Plutarch's Dialogue on Love -- The Lucianic "Affairs of the Heart" -- Two Romances and an Epic -- Roman Law before Constantine -- The Edicts of 342 and 390 -- Sodom Transformed -- Saint John Chrysostom -- The Persecutions of Justinian -- 6. Darkness Descends: 476-1049 -- The Fall of Rome -- Visigothic Spain -- Church Councils and Penitentials -- The Carolingian Panic -- Love in Arab Spain -- The Growth of Canon Law -- The Book of Gomorrah -- 7. The Medieval World: 1050-1321 -- The Fortunes of Ganymede -- Scandal in High Places -- The Theological Assault -- The Inquisition and Its Allies -- The Fate of the Templars.

Introduction. Among the "cave towns" of Mountainous Southwestern Crimea, there are monuments located in the lower reaches of the Black River valley. There are no less than 9 rock-cut monastic complexes which include about 30 temples. Methods. Some churches of the 13th–15th centuries were decorated with fresco paintings. Today, frescoes have been preserved only in one church. Sources of the 18th–20th centuries indicate traces of paintings in more than five temples. Frescoes inside the "temple with baptistery", "Church of Geography (Eugraphy)", and the Monastery of St. Sophia have not survived. Archival materials that expose the plots and compositions are published in this work. Analysis. The frescoes of the "temple with baptistery" date back to the 13th century. The Deesis composition is reconstructed in the apse conch. In the "Church of Geography (Eugraphy)" (the 13th century), on each side of the throne, four figures of saints are depicted (The Holy Fathers composition). This is probably: John Chrysostom, Gregory the Theologian, Basil the Great, Cyril of Alexandria, Gregory of Nyssa, Athanasius of Alexandria and two more saints from among the Cappadocian Fathers. One of them is obviously St. Blaise. This painting in general terms repeats the traditional scheme of the lower register of the painting of the apses of the cave temples of the mountainous Crimea. The monastery of St. Sofia should be dated back to the 14th–15th centuries. During the period of the monastery's functioning, there were fresco paintings in the Main Church and Church no. 3, but all the attempts to attribute them were unsuccessful. Results. The analyzed frescoes show themes of Deesis and the Great Cappadocians. They are common for altar compositions in cave temples in South-West Crimea. In the interiors of the cave temples of Inkerman, there are: simple linear ornaments, complex plant reports, linear ornaments with complex weaving and plant elements.

Se estudia la violencia religiosa entre el concilio de Sardica y Teodosio II en la Historia Religiosa de Teodoreto de Cirro. Este trabajo es continuación de otros sobre el mismo tema, en la Historia Ecclesiastica de Sócrates y de Sozomeno. Se estudia la lucha entre arrianos y seguidores del Concilio de Nicea, entre cristianos, contra los judíos y los paganos. Se estudia la intervención, en estas luchas, de los emperadores, desde Constancio hasta Teodosio II. Se examina la convocatoria de diferentes concilios, Sardica, Rimini, Nice, Nicea, Milán, Constantinopla. La importancia de estos concilios en la lucha entre arrianos y ortodoxos. Se menciona la actuación de personajes importantes en la lucha entre arrianos y ortodoxos: Atanasio, Osio, etc. Se intercalan las actas de los concilios y cartas de Atanasio, de los emperadores, de Dámaso, etc., sobre la lucha. Se estudia la violencia en ciudades importantes del Imperio, como Alejandría y Constantinopla contra los ortodoxos, y la violencia de los arrianos contra varios personajes importantes del momento. Ocupa un lugar destacado en esta lucha, el diálogo entre Constancio y el obispo de Roma, Liberio, y su destierro. Se estudia la política anticristiana del emperador Juliano; la política favorable a los ortodoxos de los emperadores Joviano, Valentiniano I y Graciano; la política favorable a los arrianos de Valente, y la política de Teodosio I, que suprimió dentro del Imperio el paganismo y el arrianismo, y la destrucción de templos paganos. Se examina la política religiosa de Honorio; de Juan Crisóstomo y su lucha contra judíos y paganos. Se estudia la violencia anticristiana en Persia y la política religiosa de Teodosio II. ; This article studies the religious violence between the Council of Sardica and Theodosius II in the Historia Ecclesiastica of Theodoret of Cyrrhus, and it is the continuation from others about the same theme, in the Historia Ecclesiastica of Socrates and Sozomen. Also it´s studied the struggle between Arianism and followers of the Council of Nicaea, between Christians, against Jews and the Pagans. It's studied the intervention, in these struggles, of the emperors, from Constantius to Theodosius II. It's examined the notice of different councils, Sardica, Rimini, Nice, Nicaea, Milan, Constantinople. The importance of these councils in the struggle between arianism and orthodoxy. It's mentioned the conduct of important persons during the struggles between arianism and orthodoxy: Athanasius, Hosius, etc. It's inserted the certificates of the councils and the letters of Athanasius, of the emperors, of Damasus, etc., about the struggle. It's studied too the violence in important towns of the Empire, like Alexandria and Constantinople against the orthodoxy, and the violence of the Arianism against different important persons in this moment. It's occupied an important point in this struggle the dialogue between Constantius and the bishop of Rome, Liberius, and his exile. It's studied tha Antichristian politics of the emperor Julian; the favourable politics to the orthodoxy of the emperors Jovian, Valentinian I and Gratian; the favourable politics to the Arianism of Valens, and the politics of Theodosius I, he abolished in the Empire the Paganism and the Arianism, and the destruction of pagan temples. It's proof the religious politics of Honorius; of John Chrysoston and his struggle against the Jews and Pagans. It's studied tha antichristian violence in Persian and the religious politics of Theodosius II.

The apocryphal "Tale of Aphrodithian" is one of the most popular apocrypha of Ancient Russia; it narrates about the Magi's worship to newborn Christ. The article is devoted to a brief review of Slavic homilies at Christmas, based on an apocryphal text. In total, four works of the XVXVIII centuries were identified, containing the apocrypha: "The Word about the star Irania", "The Word about the Coming of the Magi", "The Word at Christmas of the former Archbishop Spiridon" and "Tale for the Nativity of Christ". The article records the number of lists preserved and the degree of elaboration of each work in the scientific literature. In all homilies, the Tale becomes a source of additional information about the worship of the Magi, but the authors of these homilies use the apocryphal details of the Tale in different ways.In the "The Word about the star Irania" the foggy and obscure language of prophecy in the idol temple is corrected, every detail is included in the context and explained. "Tale for the Nativity of Christ", in our opinion, is a Western Russian revision of "The Word about the star Irania" and both texts are primarily aimed at revealing all the details associated with the appearance of the star – from the first prophecy by Balaam to the final journey of the Magi. The "Word about the Coming of the Magi", on the other hand, combines most of the popular Old-Russian narrative texts related to Christmas into one plot: this is how the tale of the Magi, The Legend of Aphrodithian and the Word of John Chrysostom, noted only in Russian lists, (first words: "Today is my nature to the promise of renewal comes") are combined. In the "Word for the Nativity of the Archbishop ex-Spyridon", the apocrypha become just an occasion for discussion on the theme of Christmas and the worship of the Magi, the main idea of the author is to follow the spiritual Sun - Christ.The legend of Aphrodithian in this case becomes one of many sources, far from been paramount, in the text intended for public sermon, not for private reading.

Anti-Semitism amounts to the longest, deepest, widest, most universal form of ethnic hate and prejudice ever to exist in all of human history. But few of us have any idea of how it got started and how deeply it pervades western culture. This eye-opening video tells the long story of shame. It's something everyone ought to see!

U ranokršćanskom kompleksu Eufrazijane u Poreču, nastojanja lokalne zajednice, na čelu s biskupom, da podigne spomenik dostojan slavnih porečkih mučenika, ogleda se u raskošnom mozaiku središnje apside bazilike i podudara s ambicijama vladara koji je posljednji od velikih rimskih vladara. U kojoj mjeri nam ikonografski program Eufrazijane i drugih svetišta iz doba Justinijana pomaže da shvatimo ulogu cara kao neprijepornog arbitra na području ne samo politike već i kršćanske doktrine, pokušat ćemo objasniti u ovom prilogu. ; The article deals, once again, with the famous Early Christian complex in Poreč (named Euphrasiana after the bishop Euphrasius who, in the 6th century, has given the complex its present, vell preserved aspect). Euphrasius' claim to fame, of course, are surely the exquisite mosaics that adorn the main apsis of the basilica (as well as fragments in the apses of the two side aisles). It represents Mary as Theotokos, holding Jesus in her lap, surrounded by angels, local martyrs (Maurus), bishop Euphrasius himself, the deacon and his son. The article traces back the development of this iconographical scheme in the central apse of the sanctuary, characteristic for the 6th century and the reign of Justinian, but traceable all the way to the second half of the 5th century when we encounter this type of representation in two recorded stories about Mary's girdle, found in Palestine and brought to Constantinople where Leo I had a sanctuary built to house the precious relic. This iconography can be explained, and often was, by the gradual growth of support for the veneration of Mary, the Mother of God (Theotokos). The official Church played a major part in this respect (in particular as the result of oecumenical councils held in Chalcedon, Ephesus and Constantinople), following and respecting an existing, growing popular affection (one has to note that not all the Church Fathers were all too happy with this; i. e. John Chrysostom and Ambrose of Milan). One last influence has to be reviewed: the imperial contribution in developing and promoting the image of Theotokos as a token of orthodoxy and the holy patron of the state. By 626 it is Mary who is protecting Constantinople and it is her image which is displayed against the invading barbarians. Justinian is rather clear in stating that all of the doctrinal controversies of the period result from the efforts (his efforts !) to prove that Mary is the Mother of God (Theotokos). The iconography in Poreč reflects the endeavours of this emperor just like his other major »investments« do (Gaza, Saint Catherin's monastery in Sinai, Ravenna). There are many details alongside the main idea that bear proof to the Christian oikoumence of the period which is under absolute control by Justinian. As such, Poreč is not only a message against heretic Arians or Monophysites, but also against the Roman Church, unwilling to accept emperor's control over matters of Christian doctrine. Pope Vigilius is dragged away to die in Constantinople while Wuphrasius, just about the same time, celebrates the triumph of orthodoxy as promoted by the emperor, as does his contemporary Maximianus in Ravenna. Justinian is only appropriately remembered as »Herr über Kirche und Dogma«.

ABSTRACT: As any other Christian institution, the family is also subject to the dissolving influences of the values promoted by modernity, being part in the accelerated process of secularisation specific to the contemporary society. In contact with the modernity, its values and its custom of political correctness, the Christian family – the small Church, as called by Saint John the Chrysostom – tends to lose the fundamental theological valences and meanings of the communion and of the community, by the ghettoization of its capacity to respond to some general human aspirations with pregnant ontological and soteriological connotations, becoming more and more a simple social form among other forms of two partners living together, too little preoccupied by the fact that "unless the Lord builds the house, the builders labour in vain" (Ps. 127:1). KEYWORDS: traditional family, modernity, single-parent family, ghettoised community, soteriology, eschatology

Cover -- Contents -- Epigraph -- Preface -- Abbreviations -- Chapter 1 'The battle of this life' -- Against luxury: Commodian -- The miles Christi as a devotional model for christian women -- Fathers and sons -- Miles Christi and miles saeculi -- Poverty, obligation, and inheritance: traditionalist senatorial Christianity during and after the barbarian invasions -- Ad Gregoriam in Palatio: the senatorial domina as miles Christi -- The domina at the gate -- Chapter 2 'The obscurity of eloquence' -- The 'jewelled style' and the Cento of Proba -- Prudentius -- The Aristocratic Laity and the 'Ostrogothic renaissance' -- Boethius, Cassiodorus, Benedict, Gregory -- Christian prose and the 'jewelled style' -- Chapter 3 Household and empire -- The structure of the late Roman estate -- Domus and familia -- The domina as female paterfamilias -- Obligation and reciprocity: the Bobbio domina -- Slaves and masters: Ad Gregoriam in Palatio -- Gregoria and Reginus: Spielregeln for a Christian Aristocracy? -- The coming Judgement -- Chapter 4 'Such trustful partnership': the marriage bond in Latin conduct literature -- Roman marriage in late antiquity -- From Diocletian to Justinian: the changing balance of power in the late Roman household -- The early Christian legacy -- Augustine, Pelagius, and the Latin readers of John Chrysostom -- Celanthia and Optatus: the permanence of the marriage bond -- Ad Gregoriam in Palatio and Augustinian mediocritas -- Chapter 5 The invisible enemy -- The paradox of invisible powers in early patristic tradition: Tertullian and Cyprian -- Origen and Ambrose -- Imitatio -- The late fourth-century sources -- Arnobius the Younger -- The raiment of mortal flesh -- Appendix. Ad Gregoriam in palatio -- Chapter 1. That the human race is to be allowed to be tested for a time, so that it may rejoice forever in the future -- Chapter 2. The nobility of the soul is to be defended -- Chapter 3. It is through endurance (patientiam) that all virtues are able to exist -- Chapter 4. What kind of thing in particular is endurance -- Chapter 5. That the kind of person who disdained the virtue of patience in time of peace is not likely to bear the persecutions of martyrdom successfully -- Chapter 6. Excepting by the will of God, the wife should not despise the will of the husband in any matter -- Chapter 7. With respect to what duties and by what judgements a true wife is to be judged -- Chapter 8. By compliance husbands can be won over by wives, and can be called out to the grace of the Holy Spirit from the traffic of the flesh -- Chapter 9. It is better to teach the things to be avoided rather than those to be set aright [after the wrong is done] -- Chapter 10. A viewing-tower is set up in contemplation, ascending which the soul turns its attention either to those winning or to those losing, in order to imitate them -- Chapter 11. The battle of truth against falsehood -- Chapter 12. The fight of liberality (benignitas) against avarice -- Chapter 13. The battle of faithlessness in support of avarice against the despiser of the world (contemptorem mundi) -- Chapter 14. The battle of abstinence against gluttony -- Chapter 15. Against desire of the flesh [concupiscentia] -- Chapter 16. Of endurance -- Chapter 17. That a woman placed in marriage should search the will of God through His law, and keep the commandments ... -- Chapter 18. A respectable Christian married woman must be so he.

Preliminary Material /B. Jones Denison -- Introduction: History, Time, Meaning, And Memory In The Sociology Of Religion /Barbara Jones Denison -- 1. Clio Goes To Church—Again: Places For History In The Sociology Of Religion /Kevin J. Christiano -- 2. The History Of Meaning /William H. Swatos Jr. -- 3. Historical Observation In The Sociology Of Religion: A View From Within The Communicative Networks Of Two Scientific Disciplines /Peter Beyer -- 4. Past In The Present: Indigenous Leadership And Party Politics Among The Amasiri Of Southeastern Nigeria /Elijah Obinna -- 5. The Development And Major Problems Of Religious Legislation In Taiwan /Pen-Hsuan Lin -- 6. Developing A Historical Sociology Of Nationalism And State Secularization In Latin America /Jonathan Eastwood -- 7. Religion And Deviance: Theocrats Vs. Democrats /Nachman Ben-Yehuda -- 8. On The Processes And Problematics Of Representing Divinity: Dio Chrysostom (Ca. 40–120) And The Pragmatist Motif /Robert Prus -- 9. The Genres Of Religious Freedom: Creating Discourses On Religion At The State Department /Rick Moore -- Afterword: What Is History? /John H. Simpson -- Contributors /B. Jones Denison.