The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities, Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople.

This book examines the origins of the evil creator idea chiefly in light of early Christian biblical interpretations. It is divided into two parts. In Part I, the focus is on the interpretations of Exodus and John. Firstly, ancient Egyptian assimilation of the Jewish god to the evil deity Seth-Typhon is studied to understand its reapplication by Phibionite and Sethian Christians to the Judeo-catholic creator. Secondly, the Christian reception of John 8:44 (understood to refer to the devil's father) is shown to implicate the Judeo-catholic creator in murdering Christ.

Late Revelations introduces a revolutionary model for understanding the creation of the gospels in the New Testament and beyond. Rather than viewing the gospels as static and finished works published at one time, this book proposes that the initial gospels were "waves" of rolling traditions—stories, teachings, and sayings that evolved within early Christian groups. These traditions were fluid and dynamic, initially lacking the apostolic authorship attributed to them by later generations.

Even after Greek power waned, the Romans borrowed Greek culture, so it should come as little surprise that various Greeks continued to be influential in antiquity. In fact, if people in the third century CE were asked which religious or philosophical figure from the first century CE was most likely to found or inspire a global religion that would attract millions of followers and last for centuries, they would not have answered Jesus of Nazareth.

Alexandria was the epicenter of Hellenic learning in the ancient Mediterranean world, yet little is known about how Christianity arrived and developed in the city during the late first and early second century CE. In this volume, M. David Litwa employs underused data from the Nag Hammadi codices and early Christian writings to open up new vistas on the creative theologians who invented Christianities in Alexandria prior to Origen and the catechetical school of the third century.

Alexandria was the epicenter of Hellenic learning in the ancient Mediterranean world, yet little is known about how Christianity arrived and developed in the city during the late first and early second century CE. In this volume, M. David Litwa employs underused data from the Nag Hammadi codices and early Christian writings to open up new vistas on the creative theologians who invented Christianities in Alexandria prior to Origen and the catechetical school of the third century.

Did the early Christians believe their myths? Like most ancient—and modern—people, early Christians made efforts to present their myths in the most believable ways.

This book examines the origins of the evil creator idea chiefly in light of early Christian biblical interpretations. It is divided into two parts. In Part I, the focus is on the interpretations of Exodus and John. Firstly, ancient Egyptian assimilation of the Jewish god to the evil deity Seth-Typhon is studied to understand its reapplication by Phibionite and Sethian Christians to the Judeo-catholic creator. Secondly, the Christian reception of John 8:44 (understood to refer to the devil's father) is shown to implicate the Judeo-catholic creator in murdering Christ.

Late Revelations introduces a revolutionary model for understanding the creation of the gospels in the New Testament and beyond. Rather than viewing the gospels as static and finished works published at one time, this book proposes that the initial gospels were "waves" of rolling traditions—stories, teachings, and sayings that evolved within early Christian groups. These traditions were fluid and dynamic, initially lacking the apostolic authorship attributed to them by later generations.

Perhaps no declaration incites more theological and moral outrage than a human's claim to be divine. Those who make this claim in ancient Jewish and Christian mythology are typically represented as the most hubristic and dangerous tyrants. Their horrible punishments are predictable and still serve as morality tales in religious communities today. But not all self-deifiers are saddled with pride and fated to fall.