Byzantium is more and more recognized as a vibrant culture in dialogue with neighbouring regions, political entities, and peoples. Where better to look for this kind of dynamism than in the interactions between the Byzantines and the Armenians? Warfare and diplomacy are only one part of that story. The more enduring part consists of contact and mutual influence brokered by individuals who were conversant in both cultures and languages. The articles in this volume feature fresh work by younger and established scholars that illustrate the varieties of interaction in the fields of literature, material culture, and religion. Contributors are: Gert Boersema, Emilio Bonfiglio, Bernard Coulie, Karen Hamada, Robin Meyer, Johannes Preiser-Kapeller, Claudia Rapp, Mark Roosien, Werner Seibt, Emmanuel Van Elverdinghe, Theo Maarten van Lint, Alexandra-Kyriaki Wassiliou-Seibt, and David Zakarian.

Between 300 and 600, Christianity experienced a momentous change from persecuted cult to state religion. One of the consequences of this shift was the evolution of the role of the bishopOCoas the highest Church official in his cityOCofrom model Christian to model citizen. Claudia Rapp's exceptionally learned, innovative, and groundbreaking work traces this transition with a twofold aim: to deemphasize the reign of the emperor Constantine, which has traditionally been regarded as a watershed in the development of the Church as an institution, and to bring to the fore the continued importance of the religious underpinnings of the bishop's role as civic leader. Rapp rejects Max WeberOCOs categories of charismatic versus institutional authority that have traditionally been used to distinguish the nature of episcopal authority from that of the ascetic and holy man. Instead she proposes a model of spiritual authority, ascetic authority and pragmatic authority, in which a bishopOCOs visible asceticism is taken as evidence of his spiritual powers and at the same time provides the justification for his public role. In clear and graceful prose, Rapp provides a wholly fresh analysis of the changing dynamics of social mobility as played out in episcopal appointments."

Who can you trust? Finally, Elizabeth and her friends have a hot lead. It appears that a secret brotherhood is responsible for the murders, and its roots hark back to a long-forgotten Indian cult. But it seems they are after Elizabeth now as well, because this invisible society is powerful and will do anything to keep their secret hidden. As if this isn't enough trouble, Daniel is being called to the other side at every sunrise, and the ghost can only stay in this world if Elizabeth is there to anchor him to it. But then Elizabeth is kidnapped, and relentlessly the new day dawns... *Book 2 of the GHOSTBOUND-Series*

What do you believe in? And what are you willing to sacrifice for it? Finally, the true motives of the brotherhood are revealed, and now its clear that far more is at stake than Elizabeth and her friends realised: its Daniels soul the brotherhood is after All by herself, Elizabeth has to make a decision, and its not just her own fate that hangs in the balance. But can she win the race against time without the help of her friends? *Book 3 of the GHOSTBOUND-Series*

Between 300 and 600, Christianity experienced a momentous change from persecuted cult to state religion. One of the consequences of this shift was the evolution of the role of the bishop - as the highest Church official in his city - from model Christian to model citizen. Claudia Rapp's exceptionally learned, innovative, and groundbreaking work traces this transition with a twofold aim: to deemphasize the reign of the emperor Constantine, which has traditionally been regarded as a watershed in the development of the Church as an institution, and to bring to the fore the continued importance of the religious underpinnings of the bishop's role as civic leader. Rapp rejects Max Weber's categories of 'charismatic' versus 'institutional' authority that have traditionally been used to distinguish the nature of episcopal authority from that of the ascetic and holy man. Instead she proposes a model of spiritual authority, ascetic authority and pragmatic authority, in which a bishop's visible asceticism is taken as evidence of his spiritual powers and at the same time provides the justification for his public role. In clear and graceful prose, Rapp provides a wholly fresh analysis of the changing dynamics of social mobility as played out in episcopal appointments.