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The Council of Florence, held in 1437-1441, sought to heal the East-West schism that was present in the Catholic and Orthodox churches. Papal political leverage afforded Eugenius IV the opportunity offer military aide to the deteriorating Roman Empire in exchange for ecclesiastical submission to the authority of Rome. The Emperor John VIII, and his delegates agreed, and a union was declared. Similarly, the heads of the Coptic, Ethiopian, and Armenian churches, also sent delegates to this convocation, perhaps the last council to truly call itself "ecumenical". In accord, they also signed bulls of Union with Rome, some of which remain in effect, some of which have been nullified in the subsequent centuries.

This is a short document, chronicling the death of the 3rd to last Eastern Roman Emperor, Manuel II. He laments that the Emperor died too soon and grants a litany of his accomplishment during his reign over the fragile fragments of the Roman state. Bessarion preserves this text in Latin, as the future Imperial administration under his son John VIII, would look to the Papacy and the Italian states for political protection.

This brief funeral oration was composed by the Greek monk Michael Apostolius, also known as Apostolius Paroemiographus. He laments the passing of Cardinal Bessarion, who was the last remaining line of connection between the exiled Greek community and the late Eastern Roman Empire. In this work he compares Bessarion to the Greek orators of the ancient world, in his skill and style, and laments the diminishment of Classical civilization with the conquests of the Turkish Empire in his lifetime.

This is a collection of the surviving works of St. Chrodegang, through his three primary works: 'Confirmation of Privilege', 'A Diploma for the Foundation of Gorzia', and 'the Rule of Canons according to the Recession of Labbei'. These works relate to the state of the Frankish church during the late Merovingian dynasty, and its transition into the Carolingian dynasty, the latter of which St. Chrodegang was related to. His works represent an artifact of French ecclesiology from this period.

This is a collection of nine ecclesial acts, composed by the Cardinal John Bessarion, relating to the fate of some churches under Greek jurisdiction and what their fate will be because of the contemporary fate of the late Eastern Roman Empire. Select Acts grant some insight into the deteriorating state of the late Byzantine church, and the short lived attempt to achieve full union between the Catholic and Orthodox faiths following the conclusion of the Council of Florence in 1439 AD.

This is a tenth century play composed by the Frankish nun, Hrotsvitha of Gandersheim. It entails the conversion of the courtesan Thaïs. The holy monk Paphnutius, following the example of Abraham, goes to find Thaïs under the guise of a lover. He converted her and imposed as penance on her the need to remain confined in a narrow cell for five years. Thaïs by this just expiation is reconciled to the Lord. Fifteen days after having completed her penance, she fell asleep in the bosom of Christ.

The Hesychast is a collection of several short works collected together about the contemplative practice of Hesychasm, or divine quietness. This work is compiled from the writings of the 14th century Greco-Serbian monk, Gregory of Sinai, also known by his Slavic named Grigorije Sinaita. His life and works would go on to be influential in the Byzantine world for the next century, and remain a significant component in monastic contemplation in the Orthodox churches, as well as in the Byzantine Catholic and Italo-Albanian Catholic churches as well.

Anastasius Bibliothecarius, also known as Anastasius the Librarian, was an Antipope during the 9th century. He composed this short collection of documents regarding the first thirty forth Roman Popes. It spans the pontificate of St. Peter in the 1st century and the 4th century tenure of St. Sylvester. This text also contains the both the original Latin text, as well as the English translation.

Bessarion (sometimes with the prenomen John of Basil), the famous Greek Orthodox bishop who involved himself in ecumenical dialogue with the Roman Catholic Church composed this work of apologetics, following the failed union of churches at the Council of Florence. He attempts to report on and display the common doctrinal ground that is at the root of East-West Christian dialogue to his fellow Greek bishops, many of whom were living in exile, or under Turkish domination. His primary opponent in this text is the Byzantine scholar Gregory Palamas, who firmly denied the validity of the Latin filoque.

The current Coptic Orthodox Monastery of St. Macarius the Great, which lies in Wadi Natrun, the ancient Scetis, 92 kilometers from the city of Cairo on the western side of the desert road to Alexandria, was founded in 360 A.D. by the saint, who during his lifetime was spiritual father to more than four thousand monks of different nationalities - Egyptians, Greeks, Ethiopians, Armenians, Nubians, Cappadocians, Persians, Romans, Puns, and Spaniards. His rule remains in effect in that Coptic monastery for the last sixteen centuries.

Nestorius is one of the most infamous characters of the church of the 5th century. His fall from grace has been carried through the centuries by the communion of Catholic and Orthodox churches who have sought to distance themselves from him and his Christological opinions. However, despite this, some of his writings have survived within the Latin church, and the compilation of his various sermons was completed sometime in the late medieval period. This appears to have been done to create a bit of theological straw man, something which seminarians and professors of theology could use as a matter of pedagogy. Curiously, this works have not survived in the alleged "Nestorian" Church of the East, as they appear as an exclusive artifact of the Latin church.

St. Proterius remains a controversial figure in the history of Christianity. His election as the patriarch of Alexandria against Dioscorus, who had been deemed as a heresiarch by the Council of Chalcedon. His arrival in the Roman city resulted in a massive riot, as the Coptic church saw this as illicit Imperial intervention. For his part, St. Proterius sought to re-incorporate the Egyptian church into the other major Christian sees, including that of Rome. His letter here is directed to Pope Leo I regarding the political climate the was present in the church in the 5th century.

In the year 1166, the Eastern Roman Emperor Manuel I made a request of the head of the Armenian church to compose a short explanation to the history and constitution of their church structure, so that it might remain independent from the Imperial church in Asia Minor. The result of that request is this document, composed by the the contemporary Catholicos of All Armenian, Nerses IV, who explained the unique features of Armenian liturgy and ecclesiology, and how it differed from the more familiar Greek and Latin traditions.

This work, by the Carthaginian bishop, Capreolus, dictates some of the concerns and trepidations that the church in North Africa had during the time of the Ecumenical council at Ephesus. Since the African church's luminary, St. Augustine of Hippo (d. 430), had passed a few years prior, there is a gap in the historic record of how the African bishops perceived Imperial ordinances and the political fiasco that was the tenure of Nestorius as patriarch of Constantinople.

Vigilius the Deacon, a Roman churchman who is believed to have been writing in the Frankish kingdoms during the 7th century, lists here the rules that are necessary for monastic discipline. Many of these are familiar to other monastic rules, including that of St. Pachomius and St. Benedict. Other rules appear specifically tailored to this Gallican community. Vigilius does appear to draw upon Egyptian monasticism specifically, and goes after far to reference these precepts as the "eastern rule".

This Fourth Council at the Persian city of Seleucia-Ctesiphon was directed at the consolidation of episcopal forces within the Persian church which remains outside of the authority of the state sanctioned Catholicos. By this point there is no concerned for foreign Roman influence, and the council does not address any concerns regarding Christological matters. However, the Church of the East continued to have difficulties with governance both within the Sassanid dominion and also outside of it.

The Apophthegmata (a collection of sayings) is a work long attributed to the Egyptian desert father, St. Macarius the Great, although it is almost certainly composed by one of his monastic disciples at Scetis. It contains 41 short saying, composed in remembrance of the old abbot. Most of these saying are imploring his listeners on the necessity of humility and the observance of virtue in daily life. Some autobiographical material is included in this work as well, giving some context into the origin and early life of St. Macarius. This work is derived from the surviving Latin text, which is included, as well as the English translation of this work.

Three Works is a collection of the shorted works of the Irish monk, Sedulius. It consists of: 'Exhibitions on Genealogy', 'Explanatiuncula on the difference between the breviaries, chapters and the canons', and 'Explanations on Mark's Episcopacy'. These consist of the brief works composed by Sedulius, while he was a teacher at the Irish colony in Liege. His works deal directly with the interpretation of exegesis of the Christian scriptures at a time when the Carolingian Empire was seeking to improve the quality of its own national education with the establish of Irish schools on the continent.

This a collection of the councils of the Frankish & Visigothic realms that have surviving documents relating to their canons. This includes: 5th Council of Orleans (549 AD), Council of Auch (551 AD), 5th Council of Arles (554 AD), 3rd Council of Paris (557 AD), 1st Council of Braga (561 AD), 2nd Council of Lyon (567 AD), Council of Tours (567 AD), 3rd Council of Braga (572 AD), 1st Council of Mâcon (583 AD), 3rd Council of Lyon (583 AD), 2nd Council of Mâcon (585 AD), 1st Council of Auxerre (585 AD), 3rd Council of Toledo (589 AD), 1st Council of Narbonne (589 AD), 2nd Council of Caesaraugusta (592 AD), Council of Barcelona (599 AD), and Council of Tarragona (615 AD).

Refutations is the magnum opus of the Armenian bishop, Eznik of Kolb. In his work he lays out his argument regarding the nature and the presence of evil in the world, in contrast to the moral postulate of the Latin clergyman St. Augustine of Hippo. Eznik also refuses the Persian state religion, with a special emphasis on the issue of Zurvanism. This carries over as well on the argument levied against all dualistic thought, and against the Marcionist heresy in particular.

This work, by the 5th century Syriac father St. Jacob of Serug, expands on the tradition that St. Thomas the Apostle built a palace in India for king Gondophares. This tradition is found elsewhere, in texts like the Acts of Thomas, as well as in the Ramban Pattu, which all account part of this legend. This texts by St. Jacob appears to be independent of the two aforementioned traditions, as it disagrees with some of the details of their account. This text is available for the first time in the English language, being originally composed in the Classical Syriac tongue.

Isaiah, the 5th century desert father, grants his insight into the operations of his monastery, granting a brief list of rules and directives for the future upkeep of monastic discipline in this document. It is his only surviving work, and is preserved here in both the original Latin text, as well as in a contemporary English translation.

The Irish monk and scholar, Sedulius Scotus, lays out his vision of the moral and political obligations of the the ruler of a Christian nation. He draws his examples from the realm of both the biblical state of Judah, and also more recent issues of pious Roman Emperor in late antiquity. Sedulius lays out that argument that the monarch is obligated to maintained moral laws and guide his subjects towards some form of moral edification. Since he is composing this work in the Carolingian Empire, his subject is clear. This work stands as a plea for the Imperial court to continue to policy of state sanctioned schools and monasteries, and for the betterment of the Frankish people through the guidance of their king.

The Holy Roman Emperor, Lothair I, composed two letters to Pope Nicolaus I, and his successor, Pope Adrian II, regarding the nature of his rule over the Frankish realm, and the relationship that his administration would have with the Papal Curia. There is some debate regarding the nature of episcopal appointments in these letters, an issue which would be a continual point of conflict until the last days of the empire.

St. Orsisius, successor to St. Pachomius, on the island monastery of Tabenna, elected to offer some of his own advise for the Christian life and the workings of the monastic community. His wisdom is collected here in this extended volume relating to maintaining monastic discipline. However, unlike the more common set of orders and rules that are set forth by monastic leaders, this work is not one of strict legal codes. St. Orsisius offers advise to his successors on the pure practical and interpersonal relationships that need to be fostered within the common. He does this by offering the importance of Christian charity, and remembering the salience of apostolic teaching.

St. Didymas the Blind is one of the most famous Coptic theologians of the early Church, while he is famously regarded as a student of Origen, his own work remains within the orthodox realm. Regrettably, many of his works have been lost to time, as they were not copied for future generations of student. His friend, St. Jerome, was able to make a Latin translation of this work from its original Greek. His work emphasizes the presence of personhood of the Holy Ghost in the Christian Trinity, looking to clarify the orthodox position in the face of perennial confusion that existed amongst his peers and the laity.

The apostle Bartholomew is long remembered for the gruesome nature of his martyrdom. It is an image popularized by Renaissance art, and famed for its brutality. However, the legends that surrounds the life, ministry, and death of this apostle are varied. All accounts name Armenia as the region of his death, and as the founder of the church in that nation. Yet, there is still considerable mystery to his activity. This text contains three different account regarding his life, all from different time periods and cultures. The Greek account grants few details, and was likely composed in North Mesopotamia by a Nestorian author in the 6th century. The Arabic account if likely from the 7th or 8th century and is also terse. The Armenian account is the version that is by far the most complete and detailed. It is here published in its unabridged form in English for the first time.

Theophastus is a Socratic dialogue about the nature, constitution, and procession of the human soul. It is framed as taking place between three men, discussing questions that were common to the school of late Neoplatonism. Aeneas of Gaza offers this conversation as being informed by his own orthodox Christian faith, and includes the importance in revelatory knowledge, in additional to the classical position of Greek logic. He is one of the earliest writers to incorporate both of these traditions and foreshadows the medieval scholastic movement by some six centuries.

This extended work is intended to address the claims made by Theodore, the bishop of Mopsuestia, who allegedly was the counselor and defender of Nestorius, Archbishop of Constantinople. St. Cyril, along with many other of the church fathers, claim that the Nestorian heresy originates with Theodore and his claims about the divinity of Christ, and by extension, his mother the Theotokos. Theodore, during his lifetime, was regarded as an orthodox Christian churchman, who guarded against the Arianist camp, but was later condemned formally four years later at the Ecumenical Council of Ephesus. This work by St. Cyril is likely dated to that period between his death and the assembly of the council in Anatolia.

The letters of Nestorius are a brief collection of writings, given from the pen of the famous heresiarch, about his controversial Christological position. His efforts would come to a head in 431-433, with his removal from the patriarchy of Constantinople and his expulsion to Egypt. These letters are a rare glimpse into his mind when he was attempting to clarity the position that would eventually be deemed heretical by the Council of Ephesus.