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This volume results from the international research project 'The
Migration of Faith: Clerical Exile in Late Antiquity (325-c.600)'.
The project is a collaboration between the Department of History at
the University of Sheffield, the Seminar fur Kirchengeschichte at
the University of Halle, and the Department of Culture and Society
at Aarhus University. Ten chapters of the volume are revised
versions of papers delivered at the XVII International Conference
on Patristic Studies held in Oxford in 2015. The three chapters of
the first part of the volume discuss the question of "Clerical
Exile and Social Control". The second part offers five selected
case studies from the 3rd to the 6th centuries. The final part
deals with discourses, memories, and legacies of clerical exile in
late antiquity.
This book traces the long-term genesis of the sixth-century Roman
legal penalty of forced monastic penance. The late antique evidence
on this penal institution runs counter to a scholarly consensus
that Roman legal principle did not acknowledge the use of
corrective punitive confinement. Dr Hillner argues that forced
monastic penance was a product of a late Roman penal landscape that
was more complex than previous models of Roman punishment have
allowed. She focuses on invigoration of classical normative
discourses around punishment as education through Christian
concepts of penance, on social uses of corrective confinement that
can be found in a vast range of public and private scenarios and
spaces, as well as on a literary Christian tradition that gave the
experience of punitive imprisonment a new meaning. The book makes
an important contribution to recent debates about the interplay
between penal strategies and penal practices in the late Roman
world.
This book traces the long-term genesis of the sixth-century Roman
legal penalty of forced monastic penance. The late antique evidence
on this penal institution runs counter to a scholarly consensus
that Roman legal principle did not acknowledge the use of
corrective punitive confinement. Dr Hillner argues that forced
monastic penance was a product of a late Roman penal landscape that
was more complex than previous models of Roman punishment have
allowed. She focuses on invigoration of classical normative
discourses around punishment as education through Christian
concepts of penance, on social uses of corrective confinement that
can be found in a vast range of public and private scenarios and
spaces, as well as on a literary Christian tradition that gave the
experience of punitive imprisonment a new meaning. The book makes
an important contribution to recent debates about the interplay
between penal strategies and penal practices in the late Roman
world.
Traces the central role played by aristocratic patronage in the
transformation of the city of Rome at the end of antiquity. It
moves away from privileging the administrative and institutional
developments related to the rise of papal authority as the
paramount theme in the city's post-classical history. Instead the
focus shifts to the networks of reciprocity between patrons and
their dependents. Using material culture and social theory to
challenge traditional readings of the textual sources, the volume
undermines the teleological picture of ecclesiastical sources such
as the Liber Pontificalis, and presents the lay, clerical, and
ascetic populations of the city of Rome at the end of antiquity as
interacting in a fluid environment of alliance-building and status
negotiation. By focusing on the city whose aristocracy is the best
documented of any ancient population, the volume makes an important
contribution to understanding the role played by elites across the
end of antiquity.
Traces the central role played by aristocratic patronage in the
transformation of the city of Rome at the end of antiquity. It
moves away from privileging the administrative and institutional
developments related to the rise of papal authority as the
paramount theme in the city??'s post-classical history. Instead the
focus shifts to the networks of reciprocity between patrons and
their dependents. Using material culture and social theory to
challenge traditional readings of the textual sources, the volume
undermines the teleological picture of ecclesiastical sources such
as the Liber Pontificalis, and presents the lay, clerical, and
ascetic populations of the city of Rome at the end of antiquity as
interacting in a fluid environment of alliance-building and status
negotiation. By focusing on the city whose aristocracy is the
best-documented of any ancient population, the volume makes an
important contribution to understanding the role played by elites
across the end of antiquity.
In the middle of the third century, a girl was born on the
north-eastern frontier of the Roman empire. Eighty years later, she
died as Flavia Iulia Helena, Augusta of the Roman world and mother
of the first Christian emperor Constantine, without ever having
been married to an emperor herself. In Helena Augusta: Mother of
the Empire, Julia Hillner traces Helena's story through her life's
peaks, which generated beautiful imperial artwork, entertaining
legends as well as literary outrage. But Helena Augusta also pays
careful attention to the disruptions in Helena's life course and in
her commemoration-disruptions that were created by her nearest male
relatives. Hillner shows that Helena's story was not just
determined by the love of a son or the rise of Christianity. It was
also-like that of many other late Roman women-defined by male
violence and by the web of changing female relationships around
her, to which Helena was sometimes marginal, sometimes central and
sometimes ancillary. Helena Augusta offers unique insight into the
roles of imperial women in Constantinian self-display and in
dynastic politics from the Tetrarchy to the Theodosian Age, and it
also reminds us that the late Roman female life course, even that
of an empress, was fragile and non-linear.
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