Goddess Of Alexandria

The oldest mystery of the ancient world—one sought by kings and scholars alike—remains the secret of immortality. When Heron returns to Alexandria, she finds the High Priest of Sobek, Lysimachus, has wrested control of the great city of Alexandria from the nobles by demonstrating his mastery over death. Alone and in a city arrayed against her, Heron must find allies, rescue Sepharia from the clutches of the crocodile cult, and somehow find a way to overthrow Lysimachus from his iron-clad control of the city, otherwise she'll lose her beloved City of Wonders for eternity. Alexandrian Saga Book 1 - Fires of Alexandria Book 2 - Heirs of Alexandria Book 3 - Legacy of Alexandria Book 4 - Warmachines of Alexandria Book 5 - Empire of Alexandria Book 6 - Voyage of Alexandria Book 7 - Goddess of Alexandria Keywords: history, alternate history, historical mystery, woman sleuth, strong female lead, invention, egypt, roman empire, alexandria, alexander the great, pyramids, archimedes, rome, battles, war, ancient history, great library, lighthouse of pharos, great pyramids, egyptian mythology, roman mythology, code Similar Authors: Dan Brown, Harry Turtledove, Harry Harrison, Phillip K. Dick, Nisi Shawl, Michael Chabon, Bernard Cornwell, Ken Follett, Diana Gabaldon, Kate Quinn, Walter Scott, Hilary Mantel, James Patterson

The oldest mystery of the ancient world?one sought by kings and scholars alike?remains the secret of immortality.When Heron returns to Alexandria, she finds the High Priest of Sobek, Lysimachus, has wrested control of the great city of Alexandria from the nobles by demonstrating his mastery over death. Alone and in a city arrayed against her, Heron must find allies, rescue Sepharia from the clutches of the crocodile cult, and somehow find a way to overthrow Lysimachus from his iron-clad control of the city, otherwise she'll lose her beloved City of Wonders for eternity.

Cyril of Alexandria is one of the major intellectuals of the early Byzantine Christian world. His approach to Christ is at the core of the classical Christian tradition, however, because his works were not translated into English in the post-Reformation environment, the precise implications of his "science of Christ" have been extensively misunderstood. This work seeks to reposition Cyril in the precise philosophical context to which he belonged, seeking, as he did, for a deliberate bridge-building between ecclesiastical biblical presuppositions and the semantic terms central to the Late Antique philosophical Academy, with which he understands the Church must communicate. This book seeks to lay bare the fundamental philosophical axioms of Cyril’s metaphysics of the Incarnation. To illuminate this, it investigates the fifth-century curriculum of metaphysical studies as followed in the academies of both Alexandria and Athens. Common to both Cyril and his Hellene contemporaries are the terms of theological speculation prevalent in the Commentaries on the Parmenides. This monograph applies the schema of theological analysis offered by the Commentators to Cyril’s metaphysics of the Incarnation to see how well it accounts for the precise terms of the Incarnational doctrine posited by Cyril. This study also endeavors to expound and evaluate the many previous (and heavily conflicting) scholarly accounts of Cyril’s intellectual agenda. It outlines various cognitive gaps associated with the macro arguments of the different positions, which by and large have underestimated Cyril’s philosophical acumen and ignored his own immediate academic context.

'A Moslem Seeker after God' is a Christian apologetic work trained at Muslims by the American missionary, traveler, and scholar Samuel Marinus Zwemer, nicknamed The Apostle to Islam. After being ordained to the Reformed Church ministry by the Pella, Iowa Classis in 1890, he became a missionary at Busrah, Bahrein, and at other locations in Arabia from 1891 to 1905 and was a member of the Arabian Mission. He is the founder of the American Mission Hospital in Bahrain.

More exegetical literature survives from the hand of Cyril of Alexandria than nearly any other Greek patristic author, yet this sizable body of work has scarcely received the degree of attention it deserves. In this work, Matthew R. Crawford reconstructs the intellectual context that gave rise to this literary output and highlights Cyril's Trinitarian theology, received as an inheritance from the fourth century, as the most important defining factor. Cyril's appropriation of pro-Nicene Trinitarianism is evident in both of his theology of revelation and his theology of exegesis, the two foci that comprise his doctrine of Scripture. Revelation, in his understanding, proceeds from the Father, through the Son, and in the Spirit, following the order of Trinitarian relations. Moreover, this pattern applies to the inspiration of Scripture as well, insofar as inspiration occurs when the Son indwells human authors by the Spirit and speaks the words of the Father. Although Cyril's interpretation of revelation may consequently be called Trinitarian, it is also resolutely Christological, since the divine and incarnate Son functions as the central content and mediator of all divine unveiling. Corresponding to this divine movement towards humanity in revelation is humanity's appropriation of divine life according to the reverse pattern--in the Spirit, through the Son, unto the Father. Applied to exegesis, this Trinitarian pattern implies that the Spirit directs the reader of Scripture to a Christological interpretation of the text, through which the believer beholds the incarnate Son, the exemplar of virtue and the perfect image of the Father, and accordingly advances in both virtue and knowledge. This process continues until the final eschatological vision when the types and riddles of Scripture will be done away with in light of the overwhelming clarity of the Christologically-mediated Trinitarian vision.

Cyril of Alexandria (ca. 378-444), one of the most brilliant representatives of the Alexandrian theological tradition, is best known for championing the term Theotokos (God-bearer) in opposition to Nestorius of Constantinople. Cyril's great Commentary on John, offered here in the Ancient Christian Texts series in two volumes, predates the Nestorian controversy and focuses its theological firepower against Arianism. The commentary, addressed to catechists, displays Cyril's breathtaking mastery of the full content of the Bible and his painstaking attention to detail as he offers practical teaching for the faithful on the cosmic story of God's salvation. David R. Maxwell provides readers with the first completely fresh English translation of the text since the nineteenth century. It rests on Pusey's critical edition of the Greek text and displays Cyril's profound theological interpretation of Scripture and his appeal to the patristic tradition that preceded him. Today's readers will find the commentary an indispensable tool for understanding Cyril's approach to Scripture. Ancient Christian Texts are new English translations of full-length commentaries or sermon series from ancient Christian authors that allow you to study key writings of the early church fathers in a fresh way.

How did the preaching of a peasant carpenter from Galilee spark a movement that would grow to include over two billion followers? Who listened to this "good news," and who ignored it? Where did Christianity spread, and how? Based on quantitative data and the latest scholarship, preeminent scholar and journalist Rodney Stark presents new and startling information about the rise of the early church, overturning many prevailing views of how Christianity grew through time to become the largest religion in the world. Drawing on both archaeological and historical evidence, Stark is able to provide hard statistical evidence on the religious life of the Roman Empire to discover the following facts that set conventional history on its head: Contrary to fictions such as The Da Vinci Code and the claims of some prominent scholars, Gnosticism was not a more sophisticated, more authentic form of Christianity, but really an unsuccessful effort to paganize Christianity. Paul was called the apostle to the Gentiles, but mostly he converted Jews. Paganism was not rapidly stamped out by state repression following the vision and conversion of the Roman Emperor Constantine in 312 AD, but gradually disappeared as people abandoned the temples in response to the superior appeal of Christianity. The "oriental" faiths—such as those devoted to Isis, the Egyptian goddess of love and magic, and to Cybele, the fertility goddess of Asia Minor—actually prepared the way for the rapid spread of Christianity across the Roman Empire. Contrary to generations of historians, the Roman mystery cult of Mithraism posed no challenge to Christianity to become the new faith of the empire— it allowed no female members and attracted only soldiers. By analyzing concrete data, Stark is able to challenge the conventional wisdom about early Christianity offering the clearest picture ever of how this religion grew from its humble beginnings into the faith of more than one-third of the earth's population.

That YHWH is numerically one is foundational to the theology of the Hebrew Bible. Christian theologians historically have affirmed that there is a more fundamental type of oneness attributable to God. God is one not merely in the sense of being the only God, but also in the sense of being simple or non-composite, having no parts of any kind. In this way, God is said to be an absolute unity. After a consideration of all the evidence, Barry D. Smith reaches the conclusion that there is no basis for ascribing simplicity to God. The simplicity doctrine is not found in Scripture and the traditional arguments used to establish it are unconvincing. In addition, the recent defenses of the simplicity doctrine prompted by Alvin Plantinga's work Does God Have a Nature? are unsuccessful. It should not be thought, however, that the rejection of divine simplicity means that by default God must be conceived as composite, not even as a perfect composite with maximally great, God-making properties. Rather, there is a third option: God should not be conceived as either simple or composite. The question of in which mode God has attributes or exemplifies properties should be set aside.