Ambrose of Milan (340-397) was the first Christian bishop to write a systematic account of Christian ethics, in the treatise De Officiis, variously translated as "on duties" or "on responsibilities." But Ambrose also dealt with the moral life in other works, notably his sermons on the patriarchs and his addresses to catechumens and newly baptized. There is a vast modern literature on Ambrose, but only in recent decades has he begun to be taken seriously as a thinker, not just as a working bishop and ecclesiastical politician. Because Ambrose was one of the few Latin Christian writers in antiquity who knew Greek, another major area of Ambrose scholarship has been the study of his sources, notably the Jewish philosopher Philo, and Christian writers such as Origen of Alexandria. In this book, Warren Smith examines the neglected biblical, liturgical and theological foundations of Ambrose's thought on ethics. Earlier studies have found little that was distinctively Christian in Ambrose's image of the virtuous person. Smith shows that though, like the pagans, Ambrose emphasized moderation, courage, justice, and prudence, for him these characteristics were shaped by the church's beliefs about God's salvific economy. The courage of a Christian facing persecution, for example, was an expression of faith in Christ's resurrection and the church's eschatological hope. Eschatology, for Ambrose, was not pagan wisdom clothed in pious language, but the very logic upon which virtue rests.

Ambrose of Milan (340-397) was the first Christian bishop to write a systematic account of Christian ethics, in the treatise De Officiis, variously translated as "on duties" or "on responsibilities." But Ambrose also dealt with the moral life in other works, notably his sermons on the patriarchs and his addresses to catechumens and newly baptized. There is a vast modern literature on Ambrose, but only in recent decades has he begun to be taken seriously as a thinker, not just as a working bishop and ecclesiastical politician. Because Ambrose was one of the few Latin Christian writers in antiquity who knew Greek, another major area of Ambrose scholarship has been the study of his sources, notably the Jewish philosopher Philo, and Christian writers such as Origen of Alexandria. In this book, Warren Smith examines the neglected biblical, liturgical and theological foundations of Ambrose''s thought on ethics. Earlier studies have found little that was distinctively Christian in Ambrose''s image of the virtuous person. Smith shows that though, like the pagans, Ambrose emphasized moderation, courage, justice, and prudence, for him these characteristics were shaped by the church''s beliefs about God''s salvific economy. The courage of a Christian facing persecution, for example, was an expression of faith in Christ''s resurrection and the church''s eschatological hope. Eschatology, for Ambrose, was not pagan wisdom clothed in pious language, but the very logic upon which virtue rests.

Does God suffer, and can we be close to God when we suffer? Gregory of Nyssa, one of the three most influential theologians of the early Church, offers a vision of suffering as part of our progress to final union with God.

Since Aristotle, the concept of the magnanimous or great-souled man was employed by philosophers of antiquity to describe individuals who attained the highest degree of virtue. Greatness of soul (magnitudo animi or magnanimitas) was part of the language of Classical and Hellenistic virtue theory central to the education of Ambrose and Augustine. Yet as bishops they were conscious of fundamental differences between Christian and pagan visions of virtue. Greatness of soul could not be appropriated whole cloth. Instead, the great-souled man had to be baptized to conform with Christian understandings of righteousness, compassion, and humility. In this book, J. Warren Smith traces the development of the ideal of the great-souled man from Plato and Aristotle to latter adaptions by Cicero, Seneca, and Plutarch. He then examines how Ambrose's and Augustine's theological commitments influenced their different critiques, appropriations, and modifications of the language of magnanimity.

Since Aristotle, the concept of the magnanimous or great-souled man was employed by philosophers of antiquity to describe individuals who attained the highest degree of virtue. Greatness of soul (magnitudo animi or magnanimitas) was part of the language of Classical and Hellenistic virtue theory central to the education of Ambrose and Augustine. Yet as bishops they were conscious of fundamental differences between Christian and pagan visions of virtue. Greatness of soul could not be appropriated whole cloth. Instead, the great-souled man had to be baptized to conform with Christian understandings of righteousness, compassion, and humility. In this book, J. Warren Smith traces the development of the ideal of the great-souled man from Plato and Aristotle to latter adaptions by Cicero, Seneca, and Plutarch. He then examines how Ambrose''s and Augustine''s theological commitments influenced their different critiques, appropriations, and modifications of the language of magnanimity.

Since Aristotle, the concept of the magnanimous or great-souled man was employed by philosophers of antiquity to describe individuals who attained the highest degree of virtue. Greatness of soul (magnitudo animi or magnanimitas) was part of the language of Classical and Hellenistic virtue theory central to the education of Ambrose and Augustine. Yet as bishops they were conscious of fundamental differences between Christian and pagan visions of virtue. Greatness of soul could not be appropriated whole cloth. Instead, the great-souled man had to be baptized to conform with Christian understandings of righteousness, compassion, and humility. In this book, J. Warren Smith traces the development of the ideal of the great-souled man from Plato and Aristotle to latter adaptions by Cicero, Seneca, and Plutarch. He then examines how Ambrose''s and Augustine''s theological commitments influenced their different critiques, appropriations, and modifications of the language of magnanimity.

We have all had the experience of being at church and hearing the pastor say, "And now with the confidence of children we are bold to pray, ''Our Father . . .''" but before we know it we are saying "for Thine is the kingdom, and the power, and the glory, forever. Amen." In the very moment of intimacy when we are given the privilege of entering the presence of our heavenly Father, our minds have drifted off. We speak the words of the prayer, not from our hearts, but from the autopilot of memory. This is mere recitation, not prayer. If in relationships familiarity breeds contempt, in the case of the Lord''s Prayer, familiarity breeds thoughtlessness.The Lord''s Prayer: A Confession of the New Covenant is not a Bible study in the traditional sense. It challenges us to think about the Lord''s Prayer anew by understanding it as a confession of the New Covenant that Christ makes with us when we are made children of God in baptism. In hearing these familiar words afresh we learn to remember our baptismal covenant so that we might live more fully into that new relationship with God and with one another.

Ambrose of Milan (340-397) was the first Christian bishop to write a systematic account of Christian ethics, in the treatise De Officiis, variously translated as "on duties" or "on responsibilities." But Ambrose also dealt with the moral life in other works, notably his sermons on the patriarchs and his addresses to catechumens and newly baptized. There is a vast modern literature on Ambrose, but only in recent decades has he begun to be taken seriously as a thinker, not just as a working bishop and ecclesiastical politician. Because Ambrose was one of the few Latin Christian writers in antiquity who knew Greek, another major area of Ambrose scholarship has been the study of his sources, notably the Jewish philosopher Philo, and Christian writers such as Origen of Alexandria. In this book, Warren Smith examines the neglected biblical, liturgical and theological foundations of Ambrose's thought on ethics. Earlier studies have found little that was distinctively Christian in Ambrose's image of the virtuous person. Smith shows that though, like the pagans, Ambrose emphasized moderation, courage, justice, and prudence, for him these characteristics were shaped by the church's beliefs about God's salvific economy. The courage of a Christian facing persecution, for example, was an expression of faith in Christ's resurrection and the church's eschatological hope. Eschatology, for Ambrose, was not pagan wisdom clothed in pious language, but the very logic upon which virtue rests.

Ambrose of Milan (340-397) was the first Christian bishop to write a systematic account of Christian ethics, in the treatise De Officiis, variously translated as "on duties" or "on responsibilities." But Ambrose also dealt with the moral life in other works, notably his sermons on the patriarchs and his addresses to catechumens and newly baptized. There is a vast modern literature on Ambrose, but only in recent decades has he begun to be taken seriously as a thinker, not just as a working bishop and ecclesiastical politician. Because Ambrose was one of the few Latin Christian writers in antiquity who knew Greek, another major area of Ambrose scholarship has been the study of his sources, notably the Jewish philosopher Philo, and Christian writers such as Origen of Alexandria. In this book, Warren Smith examines the neglected biblical, liturgical and theological foundations of Ambrose''s thought on ethics. Earlier studies have found little that was distinctively Christian in Ambrose''s image of the virtuous person. Smith shows that though, like the pagans, Ambrose emphasized moderation, courage, justice, and prudence, for him these characteristics were shaped by the church''s beliefs about God''s salvific economy. The courage of a Christian facing persecution, for example, was an expression of faith in Christ''s resurrection and the church''s eschatological hope. Eschatology, for Ambrose, was not pagan wisdom clothed in pious language, but the very logic upon which virtue rests.

Does God suffer, and can we be close to God when we suffer? Gregory of Nyssa, one of the three most influential theologians of the early Church, offers a vision of suffering as part of our progress to final union with God.

Since Aristotle, the concept of the magnanimous or great-souled man was employed by philosophers of antiquity to describe individuals who attained the highest degree of virtue. Greatness of soul (magnitudo animi or magnanimitas) was part of the language of Classical and Hellenistic virtue theory central to the education of Ambrose and Augustine. Yet as bishops they were conscious of fundamental differences between Christian and pagan visions of virtue. Greatness of soul could not be appropriated whole cloth. Instead, the great-souled man had to be baptized to conform with Christian understandings of righteousness, compassion, and humility. In this book, J. Warren Smith traces the development of the ideal of the great-souled man from Plato and Aristotle to latter adaptions by Cicero, Seneca, and Plutarch. He then examines how Ambrose's and Augustine's theological commitments influenced their different critiques, appropriations, and modifications of the language of magnanimity.

Since Aristotle, the concept of the magnanimous or great-souled man was employed by philosophers of antiquity to describe individuals who attained the highest degree of virtue. Greatness of soul (magnitudo animi or magnanimitas) was part of the language of Classical and Hellenistic virtue theory central to the education of Ambrose and Augustine. Yet as bishops they were conscious of fundamental differences between Christian and pagan visions of virtue. Greatness of soul could not be appropriated whole cloth. Instead, the great-souled man had to be baptized to conform with Christian understandings of righteousness, compassion, and humility. In this book, J. Warren Smith traces the development of the ideal of the great-souled man from Plato and Aristotle to latter adaptions by Cicero, Seneca, and Plutarch. He then examines how Ambrose''s and Augustine''s theological commitments influenced their different critiques, appropriations, and modifications of the language of magnanimity.

Since Aristotle, the concept of the magnanimous or great-souled man was employed by philosophers of antiquity to describe individuals who attained the highest degree of virtue. Greatness of soul (magnitudo animi or magnanimitas) was part of the language of Classical and Hellenistic virtue theory central to the education of Ambrose and Augustine. Yet as bishops they were conscious of fundamental differences between Christian and pagan visions of virtue. Greatness of soul could not be appropriated whole cloth. Instead, the great-souled man had to be baptized to conform with Christian understandings of righteousness, compassion, and humility. In this book, J. Warren Smith traces the development of the ideal of the great-souled man from Plato and Aristotle to latter adaptions by Cicero, Seneca, and Plutarch. He then examines how Ambrose''s and Augustine''s theological commitments influenced their different critiques, appropriations, and modifications of the language of magnanimity.

We have all had the experience of being at church and hearing the pastor say, "And now with the confidence of children we are bold to pray, ''Our Father . . .''" but before we know it we are saying "for Thine is the kingdom, and the power, and the glory, forever. Amen." In the very moment of intimacy when we are given the privilege of entering the presence of our heavenly Father, our minds have drifted off. We speak the words of the prayer, not from our hearts, but from the autopilot of memory. This is mere recitation, not prayer. If in relationships familiarity breeds contempt, in the case of the Lord''s Prayer, familiarity breeds thoughtlessness.The Lord''s Prayer: A Confession of the New Covenant is not a Bible study in the traditional sense. It challenges us to think about the Lord''s Prayer anew by understanding it as a confession of the New Covenant that Christ makes with us when we are made children of God in baptism. In hearing these familiar words afresh we learn to remember our baptismal covenant so that we might live more fully into that new relationship with God and with one another.