"Syriac is a variety of Aramaic, an age-old language that has manifested itself through its many varieties from the Achaemenid Empire up until today. Syriac started to spread in northern Mesopotamia in the first century CE, and along the centuries it produced one of the most significant literatures in Aramaic. Today many varieties of Syriac-related Aramaic are still spoken and written, mostly in diaspora, especially in America and Europe. FLOS focuses on the transformation of Greek Christian thought in Syriac and Arabic in the first millennium CE. The aim is to analyze the interaction between Greek Christian culture and the various forms assumed by Syriac Christianity under Islamic rule. From the middle of the 7th century, Syriac Christians found themselves facing the political and religious power of Islam and they increasingly had to justify their beliefs in order to valorize and preserve their cultural heritage. One of the main systems to which they resorted was to look to the past. In the first centuries CE, Greek Christian authors had developed an articulated theological reflection, and over time they were called ""Church fathers"", to emphasize their role as founding theological authorities. Between the 4th and 5th centuries, Syrians began to translate this literature into Syriac and also started producing anthologies of it: they initially translated entire works of the 'fathers', but then began to select extracts, and to reassemble them into collections. These were the ""florilegia"", which included the 'flowers' of ancient Greek literature. Under Muslim rule, Syriac Christians used these montages of ancient Greek Christian literature to outline their theological identity, using them as a kind of intellectual first aid kit against the threats that their religious identity was undergoing. It is on this issue that the project concentrates. These anthologies of "" Church fathers"" are preserved in parchment manuscripts produced between 700 and 1000 CE, copied in the same years in which the anthologies were set up, and currently preserved in London and Birmingham. The aim of the research is twofold: firstly, we are reading and analyzing florilegia to see what was selected and what were the problems that led to this selection, and we are producing digital editions of them. This is absolutely new, because these florilegia have never been studied as ""creative"" collections, the result of a precise intellectual project. The second purpose of the project is to understand how the religious education that Christians of that day gained from these florilegia was translated into the actual cultural debate. Between the 8th and the 11th centuries many Syriac Christian authors wrote theological works, often for the purpose of controversy with other Christian competitors or with Muslims; they wrote in Syriac, but also more and more often in Arabic, quoting the florilegia or constructing their arguments with themes drawn from florilegia. In early centuries Christianity and Islam in the Middle East were two distinct religious cultures but also strongly interpenetrated, living side by side and talking the same language. The major contribution that a research like ours can bring to the understanding of our present is a remarkable increase in historical awareness. Studying the intellectual history of a Christian culture that was the first to face Islam and had to equip itself for this confrontation, is tantamount to realizing how the Middle East has been the place of a cultural and religious plurality that today is little perceived and threatened."