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432 JOURNAL OF EARLY CHRISTIAN STUDIES
Herv InglebertInterpretatio Christiana: Les mutations des
savoirs (cosmographie, gographie,ethnographie, histoire) dans
lAntiquit chrtienne (30630 aprs J.C.)
Collection des
tudes AugustiennesParis: Institute dtudes Augustiniennes,
2001Pp. 632. 49,42 BF.
Herv Ingelberts Interpretatio Christiana is an extraordinary
work. Not only isit well crafted and thoroughly researched, but it
also takes up the study of theChristian transformation of ancient
savoirs with unparalleled intellectual energyand scrupulous
attention to detail. In this book Inglebert succeeds admirably
wellin living up to his intention of providing a more comprehensive
study of theevolution of the cultural encounter between pagan and
Christian intellectuals
than Marrou does in his work on ancient Christianity. While
recognizing theimportance of Marrous work, Inglebert nevertheless
sets out to map a significantportion of the intellectual terrain of
the ancient world. The six hundredpluspages that he devotes to this
endeavor span a period of roughly nine centuriesand draw upon
sources from Greek, Latin, Syrian, Armenian, and
Jewishtraditions.
Eschewing more frequently studied areas such as philosophy,
theology, andbiblical studies, he concentrates his attention on
four areas of ancient learning:cosmography, geography, ethnography,
and historiography. Though the latterhalf of the book focuses
solely on historiography, Inglebert judiciously preparesthe ground
for this discussion in the first part of the book. His treatment of
whatthe ancients meant by the first three disciplines displays a
sensitivity to thedifferent cultural contexts in which these bodies
of knowledge arose: linguistic,regional, and social. On the basis
of this nuanced discussion, he adopts the modelof a filter and
assesses the nature of the Christian reaction to these
disciplinesusing the fourfold schema of refusal, indifference,
synthesis, and originalcontribution. What emerges in the end is a
clear sense of the complementarynature of the four disciplines and
the extent to which Christians based theirappraisal of these
disciplines on the foundation of their own familiarity with
Greekpaideia.Ingleberts balanced and illuminating assessment of
the Christian transforma-
tion of ancient learning rests on a complex analysis of the
dynamics of thischange. On the basis of a preliminary analysis of
the christianization of theancient savoirs of cosmography,
geography, and ethnography, the author constructsan intricate
argument that requires multiple levels of interpretation.
Initially, heelaborates the chronological development of the
Christian transformation ofGreekpaideia as it passed from the
Greeks to the Latins, Syrians, and Armenianswhile emphasizing the
extent to which the influence of Jewish thought and socialmilieu
modified or obstructed the transfer of this knowledge to
Christians.
Next, he demonstrates how Christian belief provided the means by
whichChristians were able to transform the ancient notion
ofscientia. In this context,he disputes the claim that parallels
can be found between the ancient notion ofknowledge and the
rationalistic conception of modern science as well as thebelief
that if no parallels exist, the Christian transformation of Greek
scientia
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BOOK REVIEWS 433
ends in obscurantism. Instead, he argues that faith provided
epistemologicalinsight into the unifying knowledge of Christian
wisdom that enabled Christiansto overcome the conflicting logoi
proposed by pagans in their effort to resolve the
dilemma of divergent mythological interpretations of the world.
And yet, Ingle-bert acknowledges that while the true philosophy of
Christianity allowed for thepossibility of understanding the
contents of faith, at times Christians dependedupon the same
unscientific knowledge of the world as the ancients did.
Reflectionon Christian exegesis reveals the use Christians made of
literal and figurativeinterpretations of Scripture to reconcile
conflicts between Christian belief andclassicalpaideia.
Finally, Inglebert examines in considerable depth what he
regards as the mostastounding achievement of the Christian
transformation of ancient thought,namely, the invention of a
universal history of humankind that had its roots in
the messianic trajectory of Christianity and its ongoing
dialogue with the paganworld. This dialogue eventually led to the
integration of the three complementarydomains of ethnography,
geography, and historiography. It marked the develop-ment of new
historical genres such as universal chronicles,
heresiologies,ecclesiastical histories, and hagiographies. And,
even more importantly, it ele-vated historiography to the level of
a knowledge essential to the understanding ofwhat eventually became
Christs empire.
This brief attempt to capture the intricacy of Ingelberts
argument hardly doesjustice to the enormous amount of research
distilled in this work. Rather thanleaving his readers to sift
through the various strands of his argument on theirown, Ingelbert
conveniently inserts detailed charts into the critical phases of
thework to direct them towards his overall conclusion. An extensive
bibliographyand thematic index of the principal sources used in the
book complement hisefforts to bring to a close the first phase of a
systematic study of the various typesof ancient savoirs.
The scholarly nature of this enterprise makes this work a
fitting resource forthe accomplished scholar who wishes to gain a
sense of the full sweep of theChristian transformation of ancient
culture. In the meantime, given the auspi-cious beginning of
Ingleberts project, one can only hope that the author will
persist in carrying it forth.Marianne Djuth, Canisius
College
Henry ChadwickThe Church in Ancient Society: From Galilee to
Gregory the GreatNew York: Oxford University Press, 2001Pp. ix +
730. $130.
Henry Chadwicks latest book is a contribution to the Oxford
History of theChurch, a series edited by Henry and his brother
Owen. This volume in the seriesis a 700-page survey of the
development of Christianity from Jesus through tothe seventh
century. Throughout, Chadwick continues to demonstrate that he
