The present volume contributes to a reassessment of the phenomenon of episcopal elections from the broadest possible perspective, examining the varied combination of factors, personalities, rules and habits that played a role in the process that eventually resulted in one specific candidate becoming the new bishop, and not another. The importance of episcopal elections hardly needs stating: With the bishop emerging as one of the key figures of late antique society, his election was a defining moment for the local community, and an occasion when local, ecclesiastical, and secular tensions were played out. Building on the state of the art regarding late antique bishops and episcopal election, this volume of collected studies by leading scholars offers fresh perspectives by focussing on specific case-studies and opening up new approaches. Covering much of the Later Roman Empire between 250-600 AD, the contributions will be of interest to scholars interested in Late Antique Christianity across disciplines as diverse as patristics, ancient history, canon law and oriental studies.

Of Gothic descent, Jordanes wrote a unique set of histories. The Getica narrates the history of the Goths from their earliest origins until the middle of the sixth century. Building on the lost history of Cassiodorus, it is the earliest example of a history told from the perspective of one of the barbarian peoples establishing kingdoms in the fifth and sixth centuries. It had great influence on later medieval historians, on national histories of the nineteenth century and on modern accounts of Gothic history. The Romana is a survey of world and Roman history. Whilst largely dependent on traditional Roman histories and chronicles for events up to the fourth century, it contains much unique information for the last two centuries it narrates. This book offers the first translation into English of the Getica for a century and the first modern translation of the Romana. The introduction locates the Getica and the Romana in the context of ancient historiography, building a new picture of Jordanes as a historian and of the two works themselves. It also offers a detailed discussion of the sources used by Jordanes, suggesting possible ways to identify his debt to Cassiodorus. Extensive notes guide the reader through these fascinating but often complex texts.

Of Gothic descent, Jordanes wrote a unique set of histories. The Getica narrates the history of the Goths from their earliest origins until the middle of the sixth century. Building on the lost history of Cassiodorus, it is the earliest example of a history told from the perspective of one of the barbarian peoples establishing kingdoms in the fifth and sixth centuries. It had great influence on later medieval historians, on national histories of the nineteenth century and on modern accounts of Gothic history. The Romana is a survey of world and Roman history. Whilst largely dependent on traditional Roman histories and chronicles for events up to the fourth century, it contains much unique information for the last two centuries it narrates. This book offers the first translation into English of the Getica for a century and the first modern translation of the Romana. The introduction locates the Getica and the Romana in the context of ancient historiography, building a new picture of Jordanes as a historian and of the two works themselves. It also offers a detailed discussion of the sources used by Jordanes, suggesting possible ways to identify his debt to Cassiodorus. Extensive notes guide the reader through these fascinating but often complex texts.

The Melitian schism originated in the context of the Diocletianic persecution. In 306, under dramatic circumstances, Melitius of Lycopolis decided to challenge his superior, the bishop of Alexandria. An attempt at reconciliation proposed by the Council of Nicaea (325) was unsuccessful, and the Melitians, as they were now called, often associated with the Arians, would become favourite targets of a bitter and polemical Athanasius of Alexandria (328-373). The schism continued to exist in Egypt until the middle of the eighth century. Notwithstanding the rich source material, including original documents and papyri, the dissidence has received relatively little scholarly attention. This collection of essays by Hans Hauben focuses on the well-documented earliest phase of the schism, from the persecution to the Synod of Tyre (335). It elucidates the chronology of the schism, the decisions of Nicaea, the internal organisation of the parallel church, and the tensions in Alexandria caused by its repression, as well as interpretative problems posed by the sources. The essays constitute an in-depth assessment of the causes, development and meaning of the Melitian schism, and together with additional, related studies also included in the volume they paint a rich picture of early Christian society.

This book studies the complex attitude of late ancient Christians towards classical education. In recent years, the different theoretical positions that can be found among the Church Fathers have received particular attention: their statements ranged from enthusiastic assimilation to outright rejection, the latter sometimes masking implicit adoption. Shifting attention away from such explicit statements, this volume focuses on a series of lesser-known texts in order to study the impact of specific literary and social contexts on late ancient educational views and practices. By moving attention from statements to strategies this volume wishes to enrich our understanding of the creative engagement with classical ideals of education. The multi-faceted approach adopted here illuminates the close connection between specific educational purposes on the one hand, and the possibilities and limitations offered by specific genres and contexts on the other. Instead of seeing attitudes towards education in late antique texts as applications of theoretical positions, it reads them as complex negotiations between authorial intent, the limitations of genre, and the context of performance.

The Histories Against the Pagans of Orosius, written in 416/7, has been one of the most influential works in the history of Western historiography. Often read as a theology of history, it has been rarely been set against the background of ancient historiography and rhetorical practice in the time of Orosius. Arguing for the closeness of rhetoric and historiography in Antiquity, this book shows how Orosius situates himself consciously in the classical tradition and draws on a variety of rhetorical tools to shape his narrative: a subtle web of interextual allusions, a critical engagement with traditional exempla, a creative rewriting of the sources, and a skilled deployment of the rhetoric of pathos. In this way, Orosius aims at opening the eyes of his adversaries; instead of remaining blinded by the traditional, glorious view of the past, he wishes his readers to see the past and the present in their true colours. The book paints a more complex picture of theHistories, and argues against the tendency to see Orosius as a naive apologist of the Roman empire. In fact, he can be shown to put the Church at the heart of view of Roman history. Setting Orosius in the context of contemporary historiography and literature, it sheds new light on the intellectual life in the early fifth century AD.

The Histories Against the Pagans of Orosius, written in 416/7, has been one of the most influential works in the history of Western historiography. Often read as a theology of history, it has been rarely been set against the background of ancient historiography and rhetorical practice in the time of Orosius. Arguing for the closeness of rhetoric and historiography in Antiquity, this book shows how Orosius situates himself consciously in the classical tradition and draws on a variety of rhetorical tools to shape his narrative: a subtle web of interextual allusions, a critical engagement with traditional exempla, a creative rewriting of the sources, and a skilled deployment of the rhetoric of pathos. In this way, Orosius aims at opening the eyes of his adversaries; instead of remaining blinded by the traditional, glorious view of the past, he wishes his readers to see the past and the present in their true colours. The book paints a more complex picture of theHistories, and argues against the tendency to see Orosius as a naive apologist of the Roman empire. In fact, he can be shown to put the Church at the heart of view of Roman history. Setting Orosius in the context of contemporary historiography and literature, it sheds new light on the intellectual life in the early fifth century AD.

This book studies the complex attitude of late ancient Christians towards classical education. In recent years, the different theoretical positions that can be found among the Church Fathers have received particular attention: their statements ranged from enthusiastic assimilation to outright rejection, the latter sometimes masking implicit adoption. Shifting attention away from such explicit statements, this volume focuses on a series of lesser-known texts in order to study the impact of specific literary and social contexts on late ancient educational views and practices. By moving attention from statements to strategies this volume wishes to enrich our understanding of the creative engagement with classical ideals of education. The multi-faceted approach adopted here illuminates the close connection between specific educational purposes on the one hand, and the possibilities and limitations offered by specific genres and contexts on the other. Instead of seeing attitudes towards education in late antique texts as applications of theoretical positions, it reads them as complex negotiations between authorial intent, the limitations of genre, and the context of performance.

The Roman Empire traditionally presented itself as the centre of the world, a view sustained by ancient education and conveyed in imperial literature. Historiography in particular tended to be written from an empire-centred perspective. In Late Antiquity, however, that attitude was challenged by the fragmentation of the empire. This book explores how a post-imperial representation of space emerges in the historiography of that period. Minds adapted slowly, long ignoring Constantinople as the new capital and still finding counter-worlds at the edges of the world. Even in Christian literature, often thought of as introducing a new conception of space, the empire continued to influence geographies. Political changes and theological ideas, however, helped to imagine a transferral of empire away from Rome and to substitute ecclesiastical for imperial space. By the end of Late Antiquity, Rome was just one of many centres of the world.

The first systematic collection of fragmentary Latin historians from the period AD 300-620, this volume provides an edition and translation of, and commentary on, the fragments. It proposes new interpretations of the fragments and of the works from which they derive, whilst also spelling out what the fragments add to our knowledge of Late Antiquity. Integrating the fragmentary material with the texts preserved in full, the volume suggests new ways to understand the development of history writing in the transition from Antiquity to the Middle Ages.

Graeco-Roman religion in its classic form was polytheistic; on the other hand, monotheistic ideas enjoyed wide currency in ancient philosophy. This contradiction provides a challenge for our understanding of ancient pagan religion. Certain forms of cult activity, including acclamations of 'one god' and the worship of theos hypsistos, the highest god, have sometimes been interpreted as evidence for pagan monotheism. This book discusses pagan monotheism in its philosophical and intellectual context, traces the evolution of new religious ideas in the time of the Roman empire, and evaluates the usefulness of the term 'monotheism' as a way of understanding these developments in later antiquity outside the context of Judaism and Christianity. In doing so, it establishes a framework for understanding the relationship between polytheistic and monotheistic religious cultures between the first and fourth centuries AD.

Ancient philosophers had always been fascinated by religion. From the first century BC onwards the traditionally hostile attitude of Greek and Roman philosophy was abandoned in favour of the view that religion was a source of philosophical knowledge. This book studies that change, not from the usual perspective of the history of religion, but as part of the wider tendency of Post-Hellenistic philosophy to open up to external, non-philosophical sources of knowledge and authority. It situates two key themes, ancient wisdom and cosmic hierarchy, in the context of Post-Hellenistic philosophy and traces their reconfigurations in contemporary literature and in the polemic between Jews, Christians and pagans. Overall, Post-Hellenistic philosophy displayed a relatively high degree of unity in its ideas on religion, which should not be reduced to a preparation for Neoplatonism.

Graeco-Roman religion in its classic form was polytheistic; on the other hand, monotheistic ideas enjoyed wide currency in ancient philosophy. This contradiction provides a challenge for our understanding of ancient pagan religion. Certain forms of cult activity, including acclamations of 'one god' and the worship of theos hypsistos, the highest god, have sometimes been interpreted as evidence for pagan monotheism. This book discusses pagan monotheism in its philosophical and intellectual context, traces the evolution of new religious ideas in the time of the Roman empire, and evaluates the usefulness of the term 'monotheism' as a way of understanding these developments in later antiquity outside the context of Judaism and Christianity. In doing so, it establishes a framework for understanding the relationship between polytheistic and monotheistic religious cultures between the first and fourth centuries AD.

Ancient philosophers had always been fascinated by religion. From the first century BC onwards, the traditionally more hostile attitude of Greek and Roman philosophy was abandoned in favour of the view that religion was a source of philosophical knowledge. This book studies that change, not from the perspective of the history of religion, as is usual, but understands it as part of the wider tendency of Post-Hellenistic philosophy to open up to external, non-philosophical sources of knowledge and authority. It situates two key themes, ancient wisdom and cosmic hierarchy, in the context of Post-Hellenistic philosophy and traces their reconfigurations in contemporary literature and in the polemic between Jews, Christians and pagans. Overall, Post-Hellenistic philosophy can be seen to have a relatively high degree of unity in its ideas on religion, which should not be reduced to a preparation for Neo-Platonism.