Cover
Copyright information
Foreword and Acknowledgments
Contents
Introduction
Part I: Setting the Stage
1 Theory, method and previous scholarship
1.1 “Prayer” – avoiding a rigid definition
1.2 Identifying identity in general27 – it’s all “the same”
1.3 Self and identity37
1.3.1 Selves and symbols
1.3.2 Identity within symbolic interactionism
1.3.3 Identity formation – a double-sided process
1.3.4 Michel Foucault on selves
1.3.5 Prayer as social act
1.3.6 Identity studies as frame
1.4 A theological theory on prayer and life
1.5 Methodology: Turning to historical criticism and moving beyond
1.6 Previous scholarship
1.6.1 Literature on Christian prayer in antiquity
1.6.1.1 Works from the twentieth century
1.6.1.2 Recent studies on prayer in the early church
1.6.2 Literature on self and identity in antiquity
1.6.2.1 Foucault, Brakke, Shulman, Stroumsa, Rüpke, etc.
1.6.2.2 J.B. Rives: A historian’s view on Roman identity
1.6.3 Literature on Christian prayer, self and identity in antiquity
2 Contexts and authors
2.1 A tale of three cities: Alexandria, Carthage and Caesarea Maritima
2.1.1 General considerations
2.1.2 Alexandria ad Aegyptum
2.1.3 Carthage
2.1.4 Caesarea Maritima, caput Judaea
2.1.5 Prayer and identity in the metropoles of the Roman Empire
2.2 Non-Christian philosophies on prayer
2.2.1 Prayer and providence (πρόνοια)
2.2.2 Petitionary prayers
2.2.3 Prayer, sacrifice (θυσία) and further practice ( Ἔργα … πράγματα)
2.2.4 Prayer, virtue (ἀρετή) and salvation (σωτηρία)
2.2.5 Non-Christian prayer and identity
2.3 Christian prayer in the first three centuries A.D. – a summary
2.3.1 The interdependence of Christianity and Rabbinic Judaism
2.3.2 The earliest Christian prayer practice
2.3.3 Popular religion and Christian prayer
2.3.4 Christian identity through prayer
2.4 Four Christian authors and their prayers
2.4.1 Clement of Alexandria
2.4.1.1 Prayers of Clement
2.4.2 Origen
2.4.2.1 Prayers of Origen
2.4.3 Tertullian
2.4.3.1 Prayers of Tertullian
2.4.4 Cyprian
2.4.4.1 A prayer of Cyprian
2.4.5 Conclusion
2.5 Four Christian treatises on prayer
2.5.1 The dating, structure and general content of the texts
2.5.1.1 Στρωματεῖς, Book 7
2.5.1.2 Περὶ Εὐχῆς
2.5.1.3 De Oratione
2.5.1.4 De Dominica Oratione
2.5.2 The usage and target groups of the four texts
2.5.3 Conclusion
Part II: Textual Analysis
3 The relationship established with God in prayer
3.1 Characterizing the addressee of prayer: God
3.1.1 The address of prayer: God as Father
3.1.1.1 Clement and Origen on the invocation of God
3.1.1.2 Tertullian and Cyprian on the invocation of God
3.1.1.3 God as Father and Friend
3.1.1.4 Expectations to the heavenly Father
3.1.1.5 Conclusions regarding the address “Father”
3.1.2 What’s in a name? – the Revelation of God’s name
3.1.3 The role of Christ and the Holy Spirit in prayer
3.1.4 The Holy Spirit
3.1.5 Summary on the role of Son and Spirit
3.1.6 On God’s will and providence
3.1.6.1 The will of God
3.1.6.2 The providence of God
3.1.7 Preliminary conclusions
3.2 Approaching God the Father
3.2.1 Pray in secret644
3.2.1.1 What is secret prayer?
3.2.1.2 The rationale behind secret prayer
3.2.2 Pray in spirit and in truth
3.2.2.1 Tertullian and Cyprian on praying “in spirit”
3.2.2.2 Clement and Origen on praying “in spirit”
3.2.2.3 Prayer as spiritual sacrifice
3.2.3 Pray without ceasing
3.2.4 “Ask for great things” and “Seek First his Kingdom”
3.2.5 Concretum pro abstracto: On gestures, times and forms of prayer
3.2.5.1 On gestures when praying
3.2.5.2 On direction
3.2.5.3 On times for prayer
3.2.5.4 On the content and wording of prayer
3.2.5.5 Silent prayer and contemplation
3.2.6 Conclusion: How to approach the divine
3.3 God, prayer and Christian identity
4 Prayer and the multiaxial relationships of Christians
4.1 Introduction – the agents of prayer
4.2 Prayer and ethics: Relations to other Christians
4.2.1 A theoretical note on ritual, values and behaviour
4.2.2 Prayer, virtue and behaviour in the euchological treatises
4.2.2.1 The Latin authors
4.2.2.2 The Alexandrian authors
4.2.2.3 Preliminary conclusion: Prayer and virtue
4.2.3 Prayer and brotherly relations: On kinship language in the euchological treatises
4.2.3.1 “Behavioural output” of kinship language and prayer
4.2.4 Detectable consequences of prayer discourse?
4.2.5 Preliminary conclusions on prayer and behaviour
4.3 Praying with and for others
4.3.1 Admonitions to pray together in the congregation
4.3.2 Formalized elements: Liturgical prayer, sacraments and clergy
4.3.2.1 Hierarchizing prayers
4.3.3 Intercession
4.3.3.1 Intercession for the conversion of non-Christians
4.3.3.2 Intercession for fellow-Christians
4.3.4 Considerations on the overt social aspects of prayer
4.4 Marking boundaries by way of prayer
4.4.1 Anti-Judaism and Christian prayer
4.4.2 Pagan ideas and customs
4.4.2.1 The Latin authors
4.4.2.2 The Greek authors
4.4.3 Prayer and heretical “others”
4.4.4 Considerations on prayer, identity and “othering”
4.5 Relations to supernatural beings
4.5.1 Angels1081
4.5.1.1 Contestation and cultivation discourses in the euchological treatises
4.5.1.2 Planets and stars
4.5.2 Evil powers
4.6 Conclusions on prayer and social relations with various others
5 From sinner to saint: Self-relations and prayer
5.1 Introduction – the self as analytical category
5.1.1 Tracing a line of self-orientated studies
5.2 Transformation as effect of prayer
5.2.1 Christian anthropology and progression
5.2.2 An image of (an image of) God and likeness with God
5.2.3 Effects of prayer according to the Latin authors
5.2.4 Effects of prayer according to the Alexandrian authors
5.2.5 Prayer and salvation
5.2.6 Prayer as part of Christian Paideia and catechetical education
5.3 Considerations and conclusion: Prayerful selves and identity
Part III: Final Conclusion, Considerations and Perspectives
6 Conclusion
6.1 Christian prayer in Roman society and beyond
6.2 A few perspectives
Bibliography
General Index