Studien und Texte zu Antike und Christentum Studies and Texts in Antiquity and Christianity
Herausgeber / Editors
Christoph Markschies (Berlin) · Martin Wallraff (München) Christian Wildberg (Pittsburgh)
Beirat / Advisory Board
Peter Brown (Princeton) · Susanna Elm (Berkeley) Johannes Hahn (Münster) · Emanuela Prinzivalli (Rom)
Jörg Rüpke (Erfurt)
129
Dealing with Difference
Christian Patterns of Response to Religious Rivalry in Late Antiquity and Beyond
Edited by
Geoffrey D. Dunn and Christine Shepardson
Mohr Siebeck
ISBN 978-3-16-161071-4 / eISBN 978-3-16-161072-1 DOI 10.1628//978-3-16-161072-1
ISSN 1436-3003 / eISSN 2568-7433 (Studien und Texte zu Antike und Christentum)
Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie;
detailed bibliographic data is available at http://dnb.dnb.de.
© 2021 by Mohr Siebeck, Tübingen, Germany. www.mohrsiebeck.com
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Printed in Germany.
Geoffrey D. Dunn, born 1962; 1987 graduated Pius XII Provincial Seminary, Brisbane; 1988 B.A. (Hons) in Ancient History, University of Queensland; 1992 M.Litt. in Ancient History, University of New England; 2000 Ph.D. in Theology, Australian Catholic University; 2013 Grad.C.H.Ed., Australian Catholic University; 2017 Grad.C.TESOL, Griffith University; 2019 elected Fellow of the Australian Humanities Academy; 2020 M.Mus.St., University of Queens- land. orcid.org/ 0000-0001-5880-1351.
Christine Shepardson, born 1972; 1994 B.A. in Religion, Swarthmore College; 2003 Ph.D. in Religion, Duke University. Lindsay Young Professor and Department Head of Religious Studies, University of Tennessee, Knoxville, TN.
Preface
During the 17th International Conference on Patristic Studies, held at Oxford University between 10–14 August, 2015, over the course of three workshop ses- sions organised by Wendy Mayer, various essays were presented on the theme of religious conflict in late antiquity. From them a number were selected to be revised for publication and other scholars approached to offer their contribution for the proposed volume to ensure sufficient breadth of coverage. One of our contributors died before an essay could be submitted and a couple had to with- draw due to other commitments, and replacements were found. Revising and editing those essays in the light of anonymous peer review and situating them within the wider framework of research on the topic of Christian religious rivalry in terms of competition and conflict in late antiquity has taken quite some time, much longer than the editors would have liked. However, we believe that these essays, individually and collectively, add something original to what we know of religious rivalry within Christianity in late antiquity and beyond and between Christians and others, whether in the religious or political spheres.
As editors we are grateful to the enthusiasm and drive of many people. We are most grateful to Wendy Mayer for organising the original forum in which some of this research was presented and to those who participated in that Oxford Pa- tristics conference. We are also very grateful to the patience and tireless efforts of our contributors.
Brisbane, Australia Geoffrey D. Dunn
Knoxville, United States of America Christine Shepardson
1 June, 2021
Table of Contents
Preface . . . V List of Abbreviations . . . IX Geoffrey D. Dunn and Christine Shepardson
Introduction . . . 1
Part One: Strategies of De-escalation Silke-Petra Bergjan
From Rivalry to Marginalisation: Tomus ad Antiochenos
and the Paulinus Group in Antioch . . . 19 Maijastina Kahlos
Heresy Test and the Barbarian Other . . . 41 Jesse A. Hoover
“A City Founded in a Brother’s Blood”: Connecting Augustine
and the Donatist Church . . . 57 Geoffrey D. Dunn
Ecclesiastical Rivalry between Rome and Constantinople in the Early Fifth Century: Boniface I’s Diplomatic Efforts to De-escalate the
Competition and Conflict about Perigenes of Corinth . . . 77 Wendy Mayer
Using the Past to Reconcile the Present: The Diplomatic Correspondence Presented in Theodore of Trimithous’ Vita Iohannis . . . 99 Chiara Tommasi
Early Christianity in the Celestial Empire: A Foreign Religion
between Acceptance and Competition . . . 117
Part Two: Strategies of Escalation Chris L. de Wet
Cain’s Disease: Murder, Medicine, and Pedagogy in John Chrysostom’s
Reading of the Cain and Abel Story . . . 131
Pauline Allen Post-mortem Polemics: The Literary Persecution of Severus of Antioch (512–18) . . . 155
Bronwen Neil Rivalries in Rome: Damnatio memoriae and Forbidden Books in the Letters of Pope Hormisdas (514–23) . . . 167
Christine Shepardson Remembering the Saints: John of Ephesus’ Commentarii and the Polarisation of the Chalcedonian Conflict . . . 185
Hajnalka Tamas Hagiography, Liturgy, and Christian Identity in Aquileia from the Sixth to the Eighth Centuries . . . 201
Alan H. Cadwallader The Devil’s Rap-Sheet: Protean Descriptions in the Story of St Michael of Chonai . . . 217
Bibliography . . . 237
List of Contributors . . . 279
Index . . . 281
Scriptures . . . 281
Modern Authors, Editors, and Translators . . . 282
Subjects . . . 290
VIII
Table of ContentsList of Abbreviations
AASS Acta Sanctorum
ACO Acta Conciliorum Oecumenicorum ACT Ancient Christian Texts
ACW Ancient Christian Writers AHC Annuarium Historiae Conciliorum AKG Arbeiten zur Kirchengeschichte ANES Ancient Near East Studies AnBoll Analecta Bollandiana AnTard Antiquité Tardive Aug Augustinianum
BCAW Blackwell Companions to the Ancient World BCH Bulletin de correspondance hellénique BHL Bibliotheca Hagiographica Latina
BJRL Bulletin of the John Rylands Library of Manchester
BL British Library
BnF Bibliothèque nationale de France Byz Byzantion
ByzF Byzantinische Forschungen ByzZ Byzantinische Zeitschrift CB Classical Bulletin
CCG Corpus Christianorum, Series Graeca
CCOGD Corpus Christianorum Conciliorum Oecumenicorum Generaliumque Decreta
CCT Corpus Christianorum in Translation CEFR Collection de l’École française de Rome CFHB Corpus Fontium Historiae Byzantinae
CH Church History
CIL Corpus Inscriptionum Latinarum CP Classical Philology
CPG Clavis Patrum Graecorum
CSEL Corpus Scriptorum Ecclesiasticorum Latinorum
CH Church History
CPG Clavis Patrum Graecorum
CSCO Corpus Scriptorum Christianorum Orientalium CSHB Corpus Scriptorum Historiae Byzantinae CWS The Classics of Western Spirituality
DHGE Dictionaire d’historie et de géographie ecclésiastiques DOP Dumbarton Oaks Papers
DOS Dumbarton Oaks Studies
ECS Early Christian Studies FOTC Fathers of the Church
GCS Die griechischen christlichen Schriftsteller der ersten Jahrhunderte GRBS Greek, Roman, and Byzantine Studies
HCMR The History of Christian-Muslim Relations HTR Harvard Theological Review
HvTSt HTS Teologiese Studies IEph Die Inschriften von Ephesos
IGR Inscriptiones graecae ad res romanas pertinentes ITralles Die Inschriften von Tralleis und Nysa
JAJS Journal of Ancient Judaism Supplements JAOS Journal of the American Oriental Society JbAC Jahrbuch für Antike und Christentum JCP Jewish and Christian Perspectives Series JECH Journal of Early Christian History JECS Journal of Early Christian Studies JEH Journal of Ecclesiastical History
JLARC Journal for Late Antique Religion and Culture JOB Jahrbuch der Österreichischen Byzantinistik JRH Journal of Religious History
JRS Journal of Roman Studies
JSOT Journal for the Study of the Old Testament JSP Journal for the Study of the Pseudepigrapha JTS Journal of Theological Studies
LCL Loeb Classical Library
LNTS Library of New Testament Studies
LSJ H. G. Liddell, R. Scott, H. S. Jones, and R. McKenzie, A Greek-English Lexicon 9th edn (Oxford: Oxford University Press, 1925).
MEFRA Mélanges de l’École française de Rome
MGH.AA Monumenta Germaniae Historica. Auctores Antiquissimi MGH.Epp Monumenta Germaniae Historica. Epistulae
MGH.Hilf Monumenta Germaniae Historica. Hilfsmittel
MGH.SRM Monumenta Germaniae Historica. Scriptorum Rerum Merovingicarum MGM Monographien zur Geschichte des Mittelalters
NHMS Nag Hammadi and Manichaean Studies NPNF Nicene and Post-Nicene Fathers NRSV New Revised Standard Version NTOA Novum Testamentum et Orbis Antiquus OCM Oxford Classical Monographs
OCP Orientalia Christiana Periodica OECS Oxford Early Christian Studies OECT Oxford Early Christian Texts OLA Orientalia Lovaniensia Analecta OLP Orientalia Lovanensia Periodica OSB Oxford Studies in Byzantium OSLA Oxford Studies in Late Antiquity
OTRM Oxford Theology and Religion Monographs PBE Prosopography of the Byzantine Empire PBSR Papers of the British School at Rome PCBE Prosopographie chrétienne du Bas-Empire
PG Patrologia Graeca
PGL G. W. H. Lampe, A Patristic Greek Lexicon (Oxford: Clarendon Press, 1961)
PL Patrologia Latina
PLRE Prosopography of the Later Roman Empire PLS Patrologia Latina Supplement
PMLA Transactions and Proceedings of the Modern Language Association of America PO Patrologia Orientalis
PTS Patristische Texte und Studien RCM Routledge Classical Monographs
X
List of AbbreviationsREB Revue des Études Byzantines RechAug Recherches Augustiniennes
RH Revue Historique
RHE Revue d’Histoire Ecclésiastiques RhM Rheinisches Museum für Philologie RHR Revue de l’Histoire des Religions SAA Studia Antique Australiensis SAC Studi di Antichità Cristiana
SBLTT Society of Biblical Literature Texts and Translations
SC Sources Chrétiennes
SCJ Studies in Christianity and Judaism
SE Sacris Erudiri
SEAug Studia Ephemeridis Augustinianum SEG Supplementum Epigraphicum Graecum
SH Subsidia Hagiographica
SMSR Studi e Materiali di Storia delle Religioni SVC Supplements to Vigiliae Christianae
TAPA Transactions of the American Philological Association TBN Themes in Biblical Narrative
TCH The Transformation of the Classical Heritage ThH Théologie Historique
TTH Translated Texts for Historians
TU Texte und Untersuchungen zur Geschichte der altchristlichen Literatur VC Vigiliae Christianae
VCSup Vigiliae Christianae Supplements WGRW Writings from the Greco-Roman World ZKG Zeitschrift für Kirchengeschichte ZKT Zeitschrift für Katholische Theologie
ZNW Zeitschrift für die neutestamentliche Wissenschaft
ZRG.KA Zeitschrift der Savigny-Stiftung für Rechtsgeschichte Kanonistische Abteilung
List of Abbreviations
XI
Introduction
Geoffrey D. Dunn and Christine Shepardson
Dichotomy seems to be an inbuilt part of existence and reality. Identifying and creating mutual exclusivity and binary oppositions seem embedded in human perceptions: black and white, left and right, up and down, rich and poor, in and out, big and small, right and wrong, good and evil, love and hate, yin and yang, night and day, here and there, this and that, haves and have nots, male and female, us and them. It seems that the human quest for self-identity rests as much upon knowing who we are not as upon who we are. In creating who we are we need to create the other as other, i. e., as distinct and separate. Being able to spot the difference (or perhaps more accurately, make a difference) between oneself and others helps create bonds and barriers in social relationships. Dealing with that difference, whether to reinforce it or to seek to overcome it, helps a com- munity form and preserve itself. Differentiating the other is ingrained into the human consciousness.
Religion has been a potent tool in this process of human self-identity through differentiating the other. People feel a connection with those who share their values and outlook on the ultimate questions of life while they tend to feel dis- quiet or unease with those who do not. It seems part of human nature to measure and compare ourselves against others so as to reaffirm a sense of superiority, to want to be like them, to want to eliminate them, or whatever it may be that we seek. Although Enlightenment views of the industrial age downplayed the importance of religion in the make-up of who we are, this western rationalist perspective only helps illuminate the puzzlement of those who see the enduring strength, vigour, and impact of the spiritual and religious values of many people in the world today. Religion remains a key component in the creation of the self and other. The essays in a volume edited by Kahlos explored this theme in terms of hierarchies and power relations in both religious and ethnic groups in late antiquity.
1This built upon earlier work, like the essays in Neusner and Frerichs, Miles, Mitchell and Greatrex, Lieu, Smith, Iricinschi and Zellentin, and Dun- ning, to name a few.
21 M. Kahlos, ed., The Faces of the Other: Religious Rivalry and Ethnic Foundations in the Later Roman World, Cursor Mundi, vol. 10 (Turnhout: Brepols, 2011).
2 J. Neusner and E. S. Frerichs, eds, ‘To See Ourselves as Others See Us’: Christians, Jews,
‘Others’ in Late Antiquity (Chico, CA: Scholars Press, 1985); R. Miles, ed., Constructing Identities
The other is an outsider, the other is different, and the other is a rival. But who the insider is and who the outsider is is all a matter of perspective. To cast the other as the outsider is to strip them of legitimate identity. One person’s heretic or schismatic is orthodox to another, and whether one was Arian or Nicene, pro- or anti-Chalcedonian mattered little to a non-Christian, just as much as calling non-Christians ‘pagans’ was an effort to undermine their religious authenticity, as an even more recent volume by Kahlos explores.
3The question then is about how one deals with the other once they have been constructed. What is one’s interaction with the other? Do we include them or exclude them from our group? Firstly, one could embrace and celebrate the dif- ference where one’s feeling for the other may be one of admiration, as modern multiculturalism seeks to do. Secondly, one could tolerate (in the sense of dis- agreeing with the other but doing nothing about it), ignore, or even flee from that difference, where one’s feeling for the other may be one of pity or aloofness or indifference or apprehension. Monasticism, at least from a certain perspective, in the religious context, can be seen as a distancing of the self from the other in terms of a renunciation of the world. Thirdly, one could seek to remove the dif- ference through a variety of means of negotiating with, delegitimising, or even supressing the other, based upon a belief that only one identity can be legitimate, where one’s feeling for the other may be envy or even contempt. The first option is inclusive, the second and third are exclusive. The second and third options, in their most extreme forms, present us something akin to the standard flight- or-fight stress response, so beloved in physiological and psychological studies.
Flight and fight may be the two reactions, but as the studies in this volume reveal, they are only extreme points along a spectrum of responses. There is a wide range of ways of reacting to rivalry. Further, the first option reveals that the di- chotomies we fashion and construct are often false, and that reality is more com- plex and varied as barriers can be overcome and there is often more that unites us than divides us. The presumption expressed here is that the first option of welcoming difference is rare, the second option of fleeing from or enduring/tol- erating difference is often not noteworthy (except in its most extreme ascetical forms), while the third is the more common. In the third scenario the other is a kind of rival.
in Late Antiquity, RCM (London: Routledge, 1999); S. Mitchell and G. Greatrex, eds, Ethnicity and Culture in Late Antiquity (London: Duckworth, 2000); J. Lieu, Christian Identity in the Jew- ish and Greco-Roman World (Oxford: Oxford University Press, 2004); J. Z. Smith, ed., Relating Religion: Essays in the Study of Religion (Chicago: University of Chicago Press, 2004); E. Iricin- schi and H. M. Zellentin, eds, Heresy and Identity in Late Antiquity, Texts and Studies in Ancient Judaism, vol. 119 (Tübingen: Mohr Siebeck, 2008); and B. H. Dunning, Aliens and Sojourners:
Self as Other in Early Christianity, Divinations: Rereading Late Ancient Religion (Philadelphia:
University of Pennsylvania Press, 2009).
3 M. Kahlos, Religious Dissent in Late Antiquity, 350–450, OSLA (Oxford: Oxford Univer- sity Press, 2019).
Geoffrey D. Dunn and Christine Shepardson
2
Related to this third option of actively responding to difference and rivalry is the question about the means taken to address such difference. Unlike the sociologist and psychologist, the historian’s primary focus is not upon why some individuals lash out while others retreat at the first sign of disagreement in order to formulate general principles. Instead, the interest is with cause and effect in a particular situation. We mentioned this third option in terms of fight, but there are different ways of engaging in rivalry with one who is different. We can see further along the spectrum rather than concentrate only on its terminal point of fighting or violence (or the opposite: complete disregard). Does one seek to persuade, compel assimilation, or destroy the other? One can employ a variety of options from dialogue, negotiation, and diplomacy to coercion, con- demnation, and violence to deal with one who is different. For example, the work of Schott, Kahlos, Dossey, Watts, Schor, Booth, Lopez, Ward, Watts, Salz- man, Sághy, Lizzi Testa, Payne, Shepardson, Fox, and Buchberger, as well as the research project led by Dr F. L. Schuddeboom at the University of Utrecht, en- titled ‘Religious Conflict in Late Antiquity: A Multi-disciplinary Study’ (to say nothing of the ever-burgeoning literature on relationships between Jews and Christians in late antiquity), all centre on one or other aspect of this interaction at the religious level in various parts of the Roman world at various times and among various groups.
4Among that spectrum of options, however, it is generally the violent one that captures most of the attention from commentators and is the most noteworthy, then as now. The above references reflect the reality that
4 J. M. Schott, Christianity, Empire, and the Making of Religion in Late Antiquity, Divina- tions: Rereading Late Ancient Religion (Philadelphia: University of Pennsylvania Press, 2008);
M. Kahlos, Forbearance and Compulsion: The Rhetoric of Religious Tolerance and Intolerance in Late Antiquity (London: Duckworth, 2009); L. Dossey, Peasant and Empire in Christian North Africa, TCH, vol. 47 (Berkeley and Los Angeles: University of California Press, 2010); E. J. Watts, Riot in Alexandria: Tradition and Group Dynamics in Late Antique Pagan and Christian Communities, TCH, vol. 46 (Berkeley and Los Angeles: University of California Press, 2010);
A. M. Schor, Theodoret’s People: Social Networks and Religious Conflict in Late Roman Syria, TCH, vol. 48 (Berkeley and Los Angeles: University of California Press, 2011); P. Booth, Crisis of Empire: Doctrine and Dissent at the End of Late Antiquity, TCH, vol. 52 (Berkeley and Los Angeles: University of California Press, 2013); A. G. Lopez, Shenoute of Atripe and the Use of Pov- erty: Rural Patronage, Religious Conflict, and Monasticism in Late Antique Egypt, TCH, vol. 50 (Berkeley and Los Angeles: University of California Press, 2013); W. D. Ward, Mirage of the Saracen: Christians and Nomads in the Sinai Peninsula in Late Antiquity, TCH, vol. 54 (Berkeley and Los Angeles: University of California Press, 2014); C. Shepardson, Controlling Contested Places: Late Antique Antioch and the Spatial Politics of Religious Controversy (Berkeley and Los Angeles: University of California Press, 2014); E. J. Watts, The Final Pagan Generation, TCH, vol. 53 (Berkeley and Los Angeles: University of California Press, 2015); M. Salzman, M. Sághy, and R. Lizzi Testa, eds, Pagans and Christians in Late Antique Rome: Conflict, Competition, and Coexistence in the Fourth Century (Cambridge: Cambridge University Press, 2016); R. E. Payne, A State of Mixture: Christians, Zoroastrians, and Iranian Political Culture in Late Antiquity, TCH, vol. 56 (Berkeley and Los Angeles: University of California Press, 2016); and Y. Fox and E. Buchberger, eds, Inclusion and Exclusion in Mediterranean Christianities, 400–800, Cultural Encounters in Late Antiquity and the Middle Ages, vol. 25 (Turnhout: Brepols, 2019).
Introduction
3
recent research into Christian religious rivalry in late antiquity emerges from the particular concern in the current world climate about religious extremism in an effort to place it in a broader historical context. This is not a book about religious violence, although that topic will appear from time to time; it is about something broader: religious rivalry and the many ways to respond to it.
Perhaps stimulated by events in the past two decades, scholars in various fields have turned to what is conveniently called ‘religious conflict’ as a topic of interest and relevance. Historians and theologians of early Christianity are no exception.
They have turned to sociology to provide a framework in which to analyse events in the first Christian centuries or have constructed their own. Not only was there conflict between Christians and Jews (and even a process of development with- in that clash) and between Christians and ‘pagans’, but any number of conflicts within Christianity itself, some associated with heresy and schism but some not so associated. This is not a book about religious conflict, although that will feature prominently, but about religious rivalry, which, as we shall investigate, is also broader than conflict.
This volume adds to that research in a unique way by examining across the wide geographical and chronological spectrum of late antiquity and beyond the full array of ways in which Christianity has dealt with difference both internally and externally in the post-Constantinian world. The authors in this volume ex- plore not so much the phenomenon of religious difference as the experience of addressing that difference. There is a focus in the essays in this volume on the processes by which religious differences and rivalries both evolved and were ad- dressed, if not resolved, beyond the simple resorting to violence. In particular, we can witness compromise, negotiation, persuasion, and debate on the one hand and invective, denunciation, stigmatisation, and sectarianism on the other. Both may be aimed at resolution, but one could imagine that one would promote de- escalation while the other would tend toward an escalation of the issues. This provides the division of this volume into its two parts. Yet, such results would not flow necessarily, depending upon whether or not both parties involved in rivalry approached its resolution in the same spirit. Hence, the essays presented here reject the polarisation of religious rivalry into religious conflict, without, of course, ever denying the existence and significance of the latter.
As the most extreme means of overcoming differences between religious groups, religious violence is a particularly popular topic for research in the light of world events in the past decade in which the religious dimension of this brutality has been highlighted. One need only mention, in the late antique period, the work of Gaddis, Drake, Sizgorich, Shaw, Geljon and Roukema, Buc, and Smith.
5These volumes have their genesis in the religious extremism and
5 M. Gaddis, There Is No Crime for Those Who Have Christ: Religious Violence in the Chris- tian Roman Empire, TCH, vol. 39 (Berkeley and Los Angeles: University of California Press,
Geoffrey D. Dunn and Christine Shepardson
4
violence of recent decades and seek to shed light on that phenomenon from historical and theological perspectives. Our volume differs in that its interest is broader than mere violence, in that it seeks also to consider other patterns of how to deal with difference and engage with rivalry besides the violent reaction.
However, like the others we hope that this volume will be of some help in under- standing what has and has not worked in the past in order to inform responses to religious differences that exist today.
Indeed, an appreciation that religious rivalry has existed within Christianity (and has resulted in some horrific acts of violence – one need only think of the Thirty Years’ War that ended in 1648) may help world leaders today to put the internal religious rivalries that exist now into perspective. Further, to appreciate that inter-religious rivalry existed between Christianity and Islam, for example, in other times and places and was used as an excuse by Christians to target Mus- lims in the medieval crusades, will also help us appreciate the place of what is too often today seen too simplistically and too inaccurately as Muslim antagonism towards Christianity. Of course, in an earlier generation we would have been talking about intra-religious rivalry in the West (whether in its most extreme, violent, form or not) in terms of Catholics and Protestants. It would also help place attitudes in the West (whether about Judaism, Islam, or differing forms of Catholic, Protestant, or Orthodox Christianity) within their broader historical contexts to reveal that what has been happening in the last few decades is part of a cyclical pattern. Violence generally fails to resolve difference.
One particular focus, in the context of current events, particularly at the populist level, is the extent to which religious rivalry (including its more ex- treme form – religious conflict – and its most extreme form – religious violence) was primarily a feature of the very nature of religion. Several volumes, including those edited by Mayer and Neil, and Mayer and de Wet, have challenged the Enlightenment presumption that monotheism is in and of itself intolerant and the cause of violence.
6The contributions in this volume will continue to address that question.
2005); H. A. Drake, ed., Violence in Late Antiquity: Perceptions and Practices (Aldershot and Burlington, VT: Ashgate, 2006); T. Sizgorich, Violence and Belief in Late Antiquity: Militant Devotion in Christianity and Islam, Divinations: Rereading Late Ancient Religion (Philadel- phia: University of Pennsylvania Press, 2009); B. D. Shaw, Sacred Violence: African Christians and Sectarian Hatred in the Age of Augustine (Cambridge: Cambridge University Press, 2011);
A. C. Geljon and R. Roukema, eds, Violence in Ancient Christianity: Victims and Perpetrators, SVC, vol. 125 (Leiden and Boston: Brill, 2014); P. Buc, Holy War, Martyrdom and Terror:
Christianity, Violence and the West, Haney Foundation Series (Philadelphia: University of Penn- sylvania Press, 2015); and K. Smith, Constantine and the Captive Christians of Persia: Martyrdom and Religious Identity in Late Antiquity, TCH, vol. 57 (Berkeley and Los Angeles: University of California Press, 2016).
6 W. Mayer and B. Neil, eds, Religious Conflict from Early Christianity to the Rise of Islam, AKG, Bd 121 (Berlin: De Gruyter, 2013); and W. Mayer and C. L. de Wet, eds, Reconceiving
Introduction
5
Mayer’s introduction to the first of those two volumes has set some of the theoretical framework. She notes that conflict is broader than violence, that violence encompasses more than just the physical (such as discursive violence), that religious conflicts are rarely only religious in nature, that what is contested in religious conflict is not only belief but power and personality as well, that the framing of religious conflict may differ from its reality, and that the amount of religion needed to make a conflict be interpreted as religious varied consid- erably.
7It is always a good question to ask about what makes a religious conflict
‘religious’? If we accept that the religious dimension of one’s self-identity is not always discrete, then this is not an easy question to answer.
The volumes that came out of the series of seminars of the Canadian Society of Biblical Studies
8examined the question of religious interaction with the other, for which they employed the broad heading of rivalry, and, in selected urban contexts, studied differing patterns of interaction under their ‘4Cs’: coexistence (corresponding to point 2 above), cooperation (corresponding to point 1 above), competition, and conflict (both corresponding to point 3 above, with the dis- tinction that competition was rivalry between two groups for a particular goal external to both, while conflict was simply rivalry between two groups head-to- head, part of which may be violent conflict, where victory comes through the subjugation of the other; or, to use the metaphor employed in the seminars, the difference between an athletic encounter and a military one).
9They found that there was more coexistence and cooperation than might have been expected. As understood by members of the seminar, rivalry could thus embrace both positive and negative aspects of interacting with the other.
These 4Cs have not been without criticism. The idea of the religious market- place has been criticised by Engels and Van Nuffelen, and Mayer in terms of its foundation on rational choice theory and secular liberal ideologies.
10The 4Cs are not mutually exclusive, since it is possible that in some areas there might have been cooperation between two groups, while in other areas there might have
Religious Conflict: New Views from the Formative Centuries of Christianity (London and New York: Routledge, 2018).
7 W. Mayer, “Introduction,” in Mayer and Neil, Religious Conflict, 1–14.
8 T. L. Donaldson, ed., Religious Rivalries and the Struggle for Success in Caesarea Maritima, SCJ, vol. 8 (Waterloo: Wilfrid Laurier University Press, 2000); R. S. Ascough, ed., Religious Rivalries and the Struggle for Success in Sardis and Smyrna, SCJ, vol. 14 (Waterloo: Wilfrid Laurier University Press, 2005); and L. E. Vaage, ed., Religious Rivalries in the Early Roman Empire and the Rise of Christianity, SCJ, vol. 18 (Waterloo: Wilfrid Laurier University Press, 2006).
9 T. L. Donaldson, “Introduction,” in Donaldson, Religious Rivalries, 5.
10 D. Engels and P. Van Nuffelen, “Religion and Competition in Antiquity, An Introduction,”
in Religion and Competition in Antiquity, ed. D. Engels and P. Van Nuffelen, Collection Latomus, vol. 343 (Brussels: Éditions Latomus, 2014), 9–44; and W. Mayer, “Re-theorizing Religious Conflict: Early Christianity to Late Antiquity and Beyond,” in Mayer and de Wet, Reconceiving Religious Conflict, 7–9.
Geoffrey D. Dunn and Christine Shepardson
6
been conflict between those same two groups. Mayer is also somewhat critical of this model being applied within or between religious groups,
11yet it must be remembered that in antiquity, late antiquity, and the medieval period, the state was not simply secular authority but was a religious entity or was engaged in legislating and mediating religious practices and beliefs as well. Yet, even if we reject the idea of religions competing for adherents as being too economic or too rationalist, the truth remains that, at least at the rhetorical level, there was rivalry for legitimacy, authority, power, and many other things. Further, the dif- ference between competition and conflict is somewhat fuzzy. Indeed, Donaldson originally had proposed a fifth C: confrontation,
12but it disappeared in later publications from the seminar, and competition was initially divided into im- plicit and explicit.
13Criteria for deciding if an incident was competition or con- flict was not provided.
Of course, sociologists like Georg Simmel have long known that conflict between individuals and groups, manifested as antagonism, hostility, or jealousy, can be an important constitutive and integrative element in self-identity.
14Simmel recognised that competition was a more indirect form of conflict, along the lines later followed by the Canadian seminar.
15If the prize being sought was external to both contestants it was competition, but if the prize was in the posses- sion of one of them then it was conflict. As Bartos and Wehr describe it:
In general, people who are in competition do not engage in conflict interaction and, in fact, may not even be aware that they are in competition; they are always seeking the same end; and they usually seek what belongs to a third party rather than what belongs to the opponent … If, on the other hand, they do direct conflict behavior at each other, they are in conflict.16
However, Simmel’s exclusion of religious communities as being in any way engaged in competition is deficient because he considered religious communities as striving only for one goal, one that all could attain.
17As the essays of this
11 Mayer, “Introduction,” in Mayer and Neil, Religious Conflict, 4.
12 T. L. Donaldson, “Concluding Reflections,” in Donaldson, Religious Rivalries, 336–37.
13 Donaldson, “Introduction,” 6.
14 G. Simmel, Conflict and the Web of Group-Affiliation, trans. K. H. Wolff and R. Bendix, Eng. edn. (New York: The Free Press, 1955), 13–55.
15 Simmel, Conflict and the Web of Group-Affiliation, 57–58: “In many other kinds of con- flict, victory over the adversary not only automatically secures, but itself is, the prize of victory.
In competition, instead, there are two other combinations. (1) … The lover who eliminates or shames his rival is not a step ahead if the lady does not bestow her favors on him either … (2)… Here the struggle consists only in the fact that each competitor by himself aims at the goal, without using his strength on the adversary … from a superficial standpoint, it [competition]
proceeds as if there existed no adversary but only the aim.”
16 O. J. Bartos and P. Wehr, Using Conflict Theory (Cambridge: Cambridge University Press, 2002), 13–14.
17 Simmel, Conflict and the Web of Group-Affiliation, 69.
Introduction
7
volume will demonstrate, on the contrary, members of a religious community could be in competition or conflict with their co-religionists or with others over a wide range of things in which envy and fear, insecurity and greed reveal that Christians often had feet of clay and were no different from the rest of humanity.
There is not yet an agreed use of terminology or conceptual framework among scholars of the late antique world about this entire phenomenon, especially in relation to these terms used in other disciplines like sociology. A term like con- flict, for example, is often loaded with ideas of struggle, hostility, and generally violence, when it may be used in a more neutral fashion in other disciplines.
Max Weber, for example, used terms like conflict and competition, but defined them differently than would the Canadian seminar.
18The collections of essays edited by Rosenblum, Vuong, and DesRosiers, and by DesRosiers and Vuong, which came out of panels at SBL looking at a variety of religious expressions in the classical and late antique periods, utilised the concept of competition.
19Yet, it is a concept not clearly defined. In the opening essay of the first volume, Daniel Ullucci, echoing Harvey Whitehouse, says that religious competition:
… is not simply a competition to get more people to ‘believe’ (whatever we mean by this) a specific version of truth over and against some other version. It is a competition to get people to remember the specific version and to be able to pass it on with some degree of fidelity. Religions compete for room in the memory spaces of their devotees.20
While Steven Larson does consider the notion and appropriateness of the con- cept of religious tolerance and intolerance,
21the contributors to those volumes seem to have taken the idea of what competition is as a given. It appears to align with the understanding of competition as provided in the Canadian seminar as a contest between individuals or groups over a third party (whether a person or an idea or a goal), but without considering explicitly the theoretical framework in which their evidence is situated, these essays are a little unfocused. In our volume we shall follow the lead of the Canadian seminar and take their model
18 M. Weber, Economy and Society, ed. G. Roth and C. Wittich, trans. E. Fischoff et al., Eng.
edn. (Berkeley and Los Angeles: University of California Press, 1968), 38: “A social relationship will be referred to as conflict (Kampf) insofar as action is oriented intentionally to carrying out the actor’s own will against the resistance of the other party or parties. The term ‘peaceful’
conflict will be applied to cases in which actual physical violence is not employed. A peaceful conflict is ‘competition’ insofar as it consists in formally peaceful attempt to attain control over opportunities and advantages which are also desired by others.”
19 J. D. Rosenblum, L. C. Vuong, and N. P. DesRosiers, eds, Religious Competition in the Third Century ce: Jews, Christians, and the Greco-Roman World, JAJS, vol. 15 (Göttingen: Vanden- hoeck and Ruprecht, 2014); and N. P. DesRosiers and L. C. Vuong, eds, Religious Competition in the Greco-Roman World, WGRW Supplements, vol. 10 (Atlanta: SBL Press, 2016).
20 D. C. Ullucci, “What Did He Say? The Ideas of Religious Experts and the 99 %,” in Rosen- blum, Vuong, and DesRosiers, Religious Competition in the Third Century ce, 22.
21 S. J. Larson, “The Trouble with Religious Tolerance in Roman Antiquity,” in Rosenblum, Vuong, and DesRosiers, Religious Competition in the Third Century ce, 50–59.
Geoffrey D. Dunn and Christine Shepardson
8
as a conceptual starting point in examining the full range of ways in which dif- ference was created and dealt with using the general term rivalry, and the 4Cs as subdivisions, even though each contributor would, if given free reign, construct the theoretical framework somewhat differently.
Sitting behind the Canadian approach (which explored interaction between religions in the period in the first three centuries before the Constantinian revolution) is the influence of John North’s thesis about the religious market- place in the age of religious pluralism. This concept underwrites the view that religious competition dominated the Roman world in the period before Con- stantine, and the idea has continued to be explored and upheld in volumes such as that of Engels and Van Nuffelen, even while critiqued for its foundations in rational choice theory and secular liberal ideology as noted above. The flipside of this view is the notion that as Christianity became the dominant religion and state-aligned, othering (in the construction of ‘orthodoxies’ and ‘heresies’), co- ercion, and violence increasingly became the norm. That the rhetoric from with- in Christianity does not match the reality, however, is increasingly becoming the prevailing view. In other words, monotheism is, of its very nature, not necessarily intolerant, just as polytheism is not necessarily tolerant.
22What we have demonstrated in this volume is that rivalry exists not only between religions (understood broadly) but within religions, which are never monolithic entities, and that they have been addressed in a multitude of ways.
What we can learn from the past is that there have been successful and un- successful ways to resolve rivalry, there have been peaceful and violent paths followed in seeking resolution, and that the same path followed does not always lead to the same outcomes. Sometimes negotiation is fruitful and sometimes it is not, sometimes violence works and sometimes it does not. Of course, to say that something works is merely to say that a desired outcome has been achieved, at least as far as some of the participants are concerned, even though not all the issues have been resolved to everyone’s satisfaction. Other participants might simply have had to capitulate and thereafter live with resentment and bitter- ness, a situation that could see new rounds of conflict erupting later as lingering indignation boils over.
As is becoming increasingly clear as a result of the other studies mentioned in this introduction, religion is one area of life in which various responses to othering has and continues to occur with pressing consequences. The essays in this volume are concerned with Christianity in its earliest centuries, particularly in late antiquity, a fertile period of ferment in which, contrary to earlier paradigms, religious pluralism (both external and internal to Christianity) still existed. The
22 Mayer, “Re-theorizing Religious Conflict,” 6–7; and É. Fournier and W. Mayer, eds, Heirs of Roman Persecution: Studies on a Christian and Para-Christian Discourse in Late Antiquity (London and New York: Routledge, 2020).
Introduction
9
creation of the identity of the other stems from Christian beliefs (such as debate over the nature of the Trinity, the person of Jesus, or issues of theological an- thropology like sin and salvation) or from Christian practices (such as disagree- ment over episcopal elections, membership and structure of the church, the relationship between church and state, church and other religions, or groups within the church, and the celebration of the liturgy). Discussions about violence and conflict tend to stress what is often regarded as the negative dimensions of religious difference, particularly when assessed from a Christian ideal of love and forgiveness. In all the previous studies mentioned there has not been an explicit focus on the dynamics of difference as a whole, by which is meant the patterns and spectrum of response, both successful and unsuccessful, to difference with- in and between religious groups that either escalated or de-escalated that rivalry in order to deal with it.
Much of the scholarly interest to this point has been on religious violence, the physical result of extremist attitudes. Yet, this is only one form of conflict, which itself is only one form of religious rivalry. In essence, in the process of self-iden- tity there are insiders and outsiders and the process of inclusion or exclusion comes about through labelling differences and similarities and dealing with difference. The essays collected here look across the fuller range of reactions and interactions and thus we prefer the term ‘religious rivalry’ rather than the narrower ‘religious conflict’ or the even more narrow ‘religious violence’. In addition to contributing new case studies to the field, which of themselves are worth bringing to the attention of our readership, our concern with the variety of reactions to rivalry and their impact on resolution is thus one of the original features of this collection, one that provides a framework in which to evaluate the different ways in which early Christians dealt with difference.
This volume brings together contributions from leading international scholars currently working on these questions (many of whom have been mentioned already in the above survey) with a view towards arriving at a more nuanced understanding of religious rivalry and the factors behind the escalation and de- escalation, or the generation, exacerbation, and resolution of religious rivalry involving Christianity. Thus, we are interested not only in the presence of dif- ference or radical extremism, but in the process of radicalisation (and de-rad- icalisation): how and why it happened, how it could be avoided, and the means by which it could be addressed. Of particular interest in bringing together these essays is charting the spectrum and movement from difference to disagree- ment to competition or conflict to resolution, whether that last was achieved by diplomatic or violent means. As we know, sometimes diplomatic mechanisms such as letter-writing or synods resolved differences and sometimes they did not, leading to further, more intense rounds of disagreement. These essays seek to provide more of a balanced perspective on how religious rivalry could be avoided or negotiated as much as it could be settled by belligerent collision. The essays
Geoffrey D. Dunn and Christine Shepardson
10
Scriptures
Gen3:14 143
3:15 63 3:17–19 144 3:17 144
4 131, 135
4:2 133 4:3–8 132
4:7 133, 139–40
4:8 141 4:9 140 4:11–12 143 4:12 144–45 4:15 144
4:17 58, 72
4:19–24 137 9:20–27 139 Exod 33:11 214
1 Kgs 176
2 Kgs 176
1 Chr (3 Kgs) 176 2 Chr (4 Kgs) 176
Tob 177, 183
3:8 218
Jdt 177, 183
Esth 177, 183
Macc 183 Ps29:11–12 211 30:6 211 58(59):15(16) 229 89 210 109 230
Wis 177, 183
2:24 232
Sir 177, 183
Isa37:22 59, 75 42:12–15 232 Lam 177 Bar 177 Ezek 73 28 232 Jon 60
Nah 3:1 73
Hab 73
Matt5 212
14:25 157 16:18 174 23:35 66–67 Mark 234 5 212 John 13:2 230 Rom 1:30 228 1 Cor
2:8 230 4:21 96 Heb 134 1 John 2:18 191
Rev 59, 70, 179, 232 6:9 63
13 132 14:8 71 14:9–10 62
Modern Authors, Editors, and Translators
Aland, B. 201 Alberigo, G. 54, 81 Alcock, S. E. 187–88 Aldama, J. A. de 22 Alexakis, A. 161 Alexander, J. S. 44, 48–49 Ali, N. 146
Allen, P. 11, 15–16, 30, 78, 99, 106, 120, 156, 158–59, 164, 167, 169–70, 172–73, 181, 185, 187, 191, 204
Alpi, F. 156 Amidon, P. R. 37
Anagnostou-Laoutides, E. 106, 221 Anastos, M. V. 120
Antonopoulou, G. T. 100–101, 112 Arbesmann, R. 65
Arkel, D. van 131–32, 152 Armstrong, C. B. 21, 32 Arnaud-Lindet, M.-P. 43, 48–50 Ascough, R. S. 6, 201–202 Atanassova, D. 162 Ayres, L. 41, 180 Babcock, W. 60 Bacht, H. 157 Baghos, M. 106 Bagnall, R. 218 Baker-Brian, N. J. 118 Bakirtzis, C. 84 Baltussen, H. 105 Bangert, S. 41, 45 Bardy, G. 24 Barnard, L. W. 20 Barnes, M. R. 21 Barnes, T. D. 45, 82, 85 Barnwell, P. S. 82 Barrett, T. H. 122, 126 Bartos, O. J. 7 Bass, A. 57 Batlle, C. M. 205 Batovici, D. 180 Baun, J. 141–42 Baur, C. 100, 102 Bays, D. H. 118 Beatrice, P.-F. 203, 212 Beaumont, M. 11
Beck, H.-G. 101 Bedjan, P.
Belayche, N. 235 Bell, H. I. 19 Bell, P. N. 171, 189 Bendix, R. 7 Beneševič, V. N. 23 Benin, S. D. 135 Benjamin, R. 71
Bergjan, S.-P. 11, 12, 15, 19, 35, 165 Berndt, G. M. 41, 43, 50, 53 Bernier-Farella, H. 201 Bertacchi, L. 204 Beschi, L. 209 Bettenson, H. 47 Bianchetti, S. 45 Billings, T. 121 Blamey, K. 189
Blaudeau, P. 80, 169, 174–75 Bojovíc, D. 84
Bonnet, M. 221–31, 234–35 Booth, P. 3, 159
Borbone, P. G. 119 Bordi, G. 119 Bori, C. 49 Botha, P. J. J. 153 Botta, S. 122, 124 Bovon, F. 178, 180 Bowersock, G. W. 187, 201 Bradbury, S. 235 Brakke, D. 177, 219 Brandes, W. 80, 93 Brändle, R. 100, 103 Brändli, A. 99 Bratož, R. 84 Bremmer, J. N. 131
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Brock, S. P. 119, 162 Brockey, L. M. 118 Brooks, E. W. 188 Brown, P. 187, 201, 220 Brubaker, L. 105 Buc, P. 4–5 Buchberger, E. 3 Burgess, R. W. 22, 105
Burns, T. S. 84 Burrus, V. 42 Busine, A. 41
Byron, J. 65, 67, 69, 143–44, 150
Cadwallader, A. H. 11, 17–18, 221–22, 228 Caillet, J.-P. 201, 210
Cain, A. 54
Cameron, A. (Alan) 92
Cameron, A. (Averil) 141–42, 186, 201 Camplani, A. 21
Canellis, A. 32 Casiday, A. 81 Caspar, E. 94, 96 Cavallera, F. 21–22, 24–25 Cawte, J. 156, 204 Cecchelli, M. 119 Cecconi, P. 180 Cerno, M. 214–15 Chadwick, H. 22 Chabot, J.-B. 164 Chen, H. 128–29 Chiesa, P. 212–13 Chrestou, P. K. 229 Christie, N. 205 Chronz, T. 162 Chrysos, E. 85, 93, 163 Chrysostomides, J. 87 Clark, G. 138 Clark, W. R. 81, 85 Clarke, G. W. 67–68
Coleman-Norton, P. R. 100, 102 Colombi, E. 207–210, 213–14 Conant, J. P. 99
Constable, G. 223 Conte, R. 118 Coser, L. A. 187 Costache, D. 106
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D’Alton, J. 156 Daly, E. J. 65
Daniel-Hughes, C. 234 Davis, P. J. 105 Davis, T. W. 113 Declerck, J. H. 156
Deeg, M. 118, 120–21, 123–28 Deferrari, R. J. 29, 31, 35–38, 46, 68, 146 Delaney, D. 65
Delehaye, H. 223 Delmaire, R. 107
Demacopoulos, G. E. 94, 168, 172 Demougeot., É. 83
Dennis, G. 223
DesRosiers, N. P. 8, 174, 222, 234 Devambez, P. 226
de Wet, C. L. 5, 6, 11, 15, 65, 99, 138–39, 141, 143, 153,195, 221
Di Benedetto Zimbone, A. 158 Di Brazzano, S. 210–12 Diekamp, F. 162 Dijkstra, J. 99, 191 Dindorf, L. A. 23 Dobschuetz, E. von 170 Donaldson, T. L. 6–7, 28, 57 Dorival, G. 165
Dörries, H. 229 Dossey, L. 3
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Dunn, G. D. 11, 13–14, 30, 49, 65, 78, 80, 82, 84, 88–90, 93, 96, 107, 167–69, 172, 206 Dunning, B. H. 1–2, 78, 142
Dünzel, F. 25 Dupont, A. 59 Durkheim, E. 171 Duval, Y.-M. 89 Ebied, R. Y. 164 Edsall, B. J. 170
Edwards, M. 65, 109, 141–42 Egger, R. 212
Elliott, T. 39 Elm, S. 19, 234 Elmer, I. J. 167, 170 Elton, H. 52, 226 Engels, D. 6, 9 Eno, R. B. 55 Erhart, P. 205
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Errington, R. M. 84, 85 Ertl, N. 170
Ertl, T. 119 Eskildsen, S. 121 Fairbank, J. K. 119 Fatouros, G. 233 Featherstone, J. 218 Ferguson, E. 176 Ferrara, M. 122, 124 Ferreira, J. 118, 123–24
Field, F. 134–35, 141, 143, 150, 233 Field, L. L. 33, 39
Fischer, R. H. 164 Fischoff, E. 8 Flower, H. I. 187 Forlati Tamaro, B. 209 Forte, A. 118, 125–27, 129 Foucault, M. 138 Fournier, É. 9, 99, 193 Fowler-Magerl, L. 182 Fox, Y. 3
Foxhall, L. 138 Freiberger, O. 125 Frend, W. H. C. 70 Frendo, J. D. C. 158–159 Frerichs, E. S. 1 Friedrich, J. 80 Friell, G. 85 Friesen, S. J. 84 Fröhlich, I. 218 Fuhrmann, H. 93 Gaddis, M. 4, 86, 185, 199 Gagniers, J. des 226 Gagos, T. 218 Gasparro, G. S. 222 Gassó, P. M. 205 Geanakopolos, D. J. 77 Gebhardt, E. 228 Geest, P. J. J. van 170 Geljon, A. C. 4–5 Gemeinhardt, P. 21, 34–35 Gill, J. 77
Gillett, A. 78
Ginkel, J. J. van 186, 190, 193–94, 198–99 Ginouvès, R. 227
Glenthøj, J. B. 146, 149 Gnilka, C. 121 Godwin, R. T. 128 Goltz, A. 47 Gonnelli, F. 158, 160 González Holguín, J. A. 142
Gothóni, R. 232 Grabar, O. 187, 201 Graninger, D. 86 Gray, P. T. R. 162 Greatrex, G. 1, 52, 226 Greenslade, S. L. 84 Gregg, R. C. 219 Gregory, A. 180 Grig, L. 78, 85, 201 Griggs, C. W. 20, 233
Grillmeier, A. 156–157, 161–162, 204 Grumel, V. 83
Grypeou, E. 133 Gryson, R. 43, 70 Guisso, R. W. L. 125 Gumerlock, F. X. 59 Günther, O. 172 Gwynn, D. M. 41, 44–45 Haas, C. 19
Haase, W. 221 Hahn, J. 21, 49 Hainthaler, T. 156, 204 Halbwachs, M. 187–88 Haldon, J. 105
Halkin, F. 100–104, 107–112, 114–116 Hall, L. J. 89
Hansen, D. 35
Hanson, R. P. C. 22–23, 26, 34 Harkins, P. W. 152
Harreither, R. 84 Harries, J. 54 Harvey, S. A. 193, 201 Hathaway, S. 221 Hauben, H. 19–20 Haugh, D. 234 Hauschild, W.-D. 30, 37 Hayward, C. T. R. 156 Hayward, P. A. 201 Hayward, R. 133
Heather, P. 43–44, 46–47, 51, 53 Hefele, K. J. 81, 82, 85, 86 Heil, U. 27, 31, 35, 41, 50, 53–54 Heine, R. E. 180
Hennecke, E. 224, 230 Herndl, D. P. 146 Hero, A. C. 223 Hess, H. 81, 83 Heyden, K. 99
Hiebert, R. J. V. 133, 139, 144 Hihn, O. 27
Hild, F. 84 Hill, C. 50
284
Modern Authors, Editors, and TranslatorsHill, E. 58
Hill, R. C. 134, 136, 138–39, 141 Hoffmann, D. 83
Høgel, C. 221 Holman, S. 193 Holmes, M. W. 65 Holum, K. G. 100 Honigmann, E. 162
Hoover, J. A. 11, 12–13, 15, 57, 59, 132, 134 Howard-Johnston, J. D. 201
Huayu, C. 121 Humphries, M. 78 Hunt, E. D. 54
Hunter, D. G. 55, 170, 201, 255 Hurtado, L. 234
Husseint, S. L. 11 Hyatt, A. 218 Imhoof-Blumer, F. 227 Iricinschi, E. 1–2 Jacobs, I. 92 Jaeger, W. 225, 228 Jaffé, P. 32, 79–80, 167, 203 Jankowiak, M. 101, 113 Jasper, D. 93
Joannou, P.-P. 23 Jones, A. H. M. 81, 82, 87 Kaegi, W. E. 159 Kahil, L. 227
Kahlos, M. 1, 2, 3, 11, 12, 49, 77–78, 92, 97, 168, 171
Kalleres, D. S. 143, 221, 233 Kannengiesser, C. 21 Karlin-Hayter, P. 87
Karmann, T. R. 21, 23, 26, 30–31, 34 Kazuo, E. 120
Kedrick Jr, C. W. 168–69, 182 Keenan, J. G. 218
Kellenbach, K. von 131–32 Kelly, C. 85
Kelly, G. 78, 85 Kelly, H. A. 230 Kelly, J. N. D. 103, 107 Keough, S. W. J. 27 Kéry, L. 80, 172, 182 Kim, A. Y. 133 Kim, D. 221 Kirbyson, F. R. 79 Kleine, C. 125 Klimkeit, H.-J. 123 Klingshirn, W. E. 42
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Lietzmann, H. 38 Lieu, J. 1–2
Lieu, S. N. C. 119, 123 Lillios, K. 187
Livingstone, E. A. 20, 29, 44 Lizzi Testa, R. 3, 171–72 Lopez, A. G. 3
Lössl, J. 118 Louis, E. D. 146 Louth, A. 77, 180 Lowenthal, D. 186–87 Ludlow, M. 225
Lunn-Rockliffe, S. 225–27, 234 Luttikhuizen, G. P. 71, 131, 133, 153 Maas, M. 52
Maassen, F. 80, 167 McCarthy-Spoerl, K. 21 MacCoull, L. S. B. 158–161 Macdonald, J. 84 McLynn, N. 49–51, 85
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McMahon, L. 226 McVaugh, M. 146 Magee, M. K. 81, 82, 85 Maisano, R. 160 Malek, R. 120–21, 128 Mango, C. 218 Marasco, G. 45 Maraval, P. 203 Marchesi, C. 117 Marcon, E. 212 Marconi, G. 172 Marcovich, M. 220 Marcus, R. A. 70
Markschies, C. 24–25, 177 Martin, A. 21, 25–26, 32, 35, 39 Martindale, J. 109
Martinez, M. J. A. 218 Martini, E. 223 Marx, K. 171
Mathisen, R. W. 50, 53–54, 86 Mattaloni, V. 209–10 Matthews, J. 44, 46–47, 51, 53 Mayer, W. 5–7, 9, 11, 14, 15, 78, 82, 99,
103, 106, 110, 126, 153, 155–56, 164, 167, 171, 187, 193, 195, 221 Meconi, D. 179
Mellon Saint-Laurent, J.-N. 186, 189 Menze, V. L. 169, 185–86, 188, 191–94, 198 Merklein, A. 218
Meslin, M. 49–50 Metzler, K. 35 Miles, R. 1
Mitchell, S. 1–2, 52, 222 Moffatt, A. 158
Mommsen, Th. 44–45, 54, 62, 91, 93 Moor, J. C. de 234
Moorhead, J. 11 Morin, G. 225 Morris, R. 232 Moule, A. C. 118–19 Moutlon, W. F. 224 Müller. C. 31 Mungello, D. E. 118 Nankov, E. 86 Nasrallah, L. 84 Nau, F. 22, 228, 230–32 Neil, B. 5, 6, 7, 11, 16, 78, 82, 99,
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Nicklas, T. 180 Nicolaye, C. 27
Nicolini-Zani, M. 118, 120–22, 124 Noble, T. F. X. 170
Norman, A. F. 235 Norris, F. W. 81, 176 Norris, R. A. 225 North, J. 9 Norton, P. 82
Nostik-Rieneck, R. von 80 Nowak, E. 136–37 O’Daly, G. 70 Olivar, A. 162 Olster, D. M. 159–160 O’Meara, J. J. 67 Omissi, A. 169
Ommeslaeghe, F. van 112 Oort, J. van 69–70, 179 Opitz, H.-G. 35 Oudet, E. 21 Palanque, J.-R. 83 Palmer, M. 122
Papaconstantinou, A. 114 Papadopoulos-Kerameus, A. 233 Parvis, P. 43–44, 46–47, 65, 109 Parvis, S. 43
Paschini, P. 212 Payne, R. E. 3 Pearce, J. W. E. 83 Peers, G. 221 Pellauer, D. 189 Penn, M. P. 11
Pelliot, P. 118, 123, 125–27 Pergola, Ph. 84
Perrone, L. 228 Pertusi, A. 159 Peterson, V. K. 233 Pheasant, F. 150 Philippart, G. 207, 209 Pietersma, A. 133 Pietri, Ch. 84, 91, 94, 204 Pietri, L. 204
Pietrini, S. 170 Pigott, J. M. 86, 103 Pillinger, R. 84 Piovanelli, P. 171 Pitra, J. B. 229 Pohl, W. 205
Poinsotte, J.-M. 32, 117 Poli, F. 21
Pollard, R. M. 170 Poo, M.-C. 235 Porten, B. 218
286
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Quain, E. A. 65 Ramsey, B. 60 Raphals, L. 235 Rapp, C. 100, 113 Raschle, C. 99, 191 Rauschen, G. 83 Rebenich, S. R. 29–30 Reed, A. Y. 118 Reinink, G. J. 159 Reischl, W. K. 233 Reitzenstein, R. 68 Resnick, I. M. 153 Reutter, U. 33, 39 Ricoeur, P. 189 Riedinger, R. 163 Rist, J. 84 Ritter, A. M. 85 Rizzo Nervo, F. 158 Robert, L. 226 Robertson, A. 176–77 Robinson, D. C. 58 Roggema, B. 11 Roisman, J. 84 Rolfe, J. C. 235 Roosen, B. 156 Rosenblum, J. D. 8, 174 Roth, G. 8
Roukema, R. 4–5 Rousseau, P. 219 Rousselle, A. 150 Rüpke, J. 171 Rupp, J. 233 Russell, J. B. 230 Saeke, P. Y. 118 Saggioro, A. 122, 124 Sághy, M. 3, 171 Sahner, C. C. 11 Salmon, J. 138 Salway, B. 51
Salzman, M. 3, 171, 182 Sarna, N. M. 132–33 Savage. J. J. 66 Savile, H. 100 Savvidis, K. 35 Schadler, P. 11
Schäferdiek, K. 43, 224, 234
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Schütz, M. 33, 80, 167, 203 Schwartz, D. 190
Schwartz, E. 23, 36, 80, 87, 167, 175 Scott, D. 123
Seleznyov, N. N. 120 Selig, K.-L. 218 Sessa, K. 85, 178 Shaw, B. D. 4–5
Shepardson, C. 3, 11, 16–17, 119, 122, 127, 155, 168, 190, 193, 195, 202, 216, Sider, D. 146222
Sieben, H.-J. 79, 82, 88–89, 94 Silva-Tarouca, K. 79, 80, 88–90, 92–97, Sim, D. C. 30, 78167
Simic, K. 99 Simmel, G. 7
Simonetti, M. 21, 26, 34, 212 Siniscalco, P. 212
Sizgorich, T. 4–5, 189–90, 195, 199 Skedros, J. C. 84
Smith, J. D. 23 Smith, J. P. 67 Smith, J. Z. 1–2, 221 Smith, K. 4–5 Snively, C. S. 84 Snyman, G. 132 Somerville, R. 218 Sommar, M. E. 89 Sotinel, C. 203–206 Speake, G. 232 Spence, J. D. 118 Spira, A. 25 Springer, A. J. 65 Spurling, H. 133 Standaert, N. 118 Stander, H. F. 142, 146 Ste Croix, G. E. M. de 42 Stein, E. 83
Steinacher, R. 41, 43–44, 50, 53 Stephens, C. W. B. 24, 81
Modern Authors, Editors, and Translators
287
Stewart, C. A. 113 Stier, O. B. 187
Stockhausen, A. von 27, 31 Stolte, B. H. 159
Stormon, E. J. 77 Stowers, S. 221–22 Streeenberg, M. C. 65 Streeter, J. 42 Streichhan, F. 84 Strickler, R. 105, 113 Stroumsa, G. G. 11 Talbot, A.-M. 218
Tamas, H. 11, 17, 79, 155–56, 187 Tang, L. 118, 120, 124, 128 Tartaglia, L. 158–60 Taylor, W. R. 119 Teske, R. 66, 70 Tetz, M. 21, 39 Teugels, L. M. 133 Thenganatt, M. A. 146 Thiel, A. 169–70, 172–80, 182 Thomas D. 11
Thomas, J. 223
Thompson, G. W. 120, 124 Thonemann, P. 221 Tilatti, A. 209 Tilley, M. 61
Tommasi, C. O. 11, 14–15, 121, 124 Tornau, C. 180
Trainor, M. 222 Tuckett, C. M. 180 Turner, C. H. 24, 81, 234 Twitchett, D. 119, 126 Uglione, R. 21 Ullucci, D. C. 8, 174 Ulrich, J. 35 Unger, D. J. 65
Uthemann, K.-H. 101, 163 Vaage, L. E. 6
Várhelyi, Z. 221 Valantasis, R. 219 Valeva, J. 86 Van Dam, R. 81 Vanderspoel, J. 85 Van Deun, P. 156 Van Dyke, R. M. 187–88
Van Nuffelen, P. 6, 9, 19, 27, 78, 100, 103, 107, 222
Van Roey, A. 164 Varner, E. R. 168
Veniamin, C. 229 Verheyden, J. 180 Vessey, M. 42 Vezzoni, A. 180 Vian, G. M. 21
Vinzent, M. 141–42, 180 Vogel, C. 175, 181 Voicu, S. 161
Vuong, L. C. 8, 174, 222, 234 Wace, H. 176
Wallraff, M. 100, 103 War, S.-K. 235 Ward, W. D. 3 Ward-Perkins, B. 45, 85 Wataghin, G. C. 210
Wattenbach, W. 33, 79, 167, 203 Watts, E. J. 3
Weber, M. 8, 171 Wehr, P. 7 Weiler, I. 84 Weinrich, W. C. 225 Wessel, S. 105, 161 Weyl Carr, A. 113 Whitby, M. 42, 158–60 Whitehouse, H. 8 Whittaker, M. 235 Wickham, L. R. 164
Wiles, M. F. 23, 29, 41, 43–45, 54 Williams, D. H. 21
Williams, F. 26, 220 Williams, S. 85 Wilson, R. McL. 224 Winer, G. B. 224 Winkelmann, F. 101
Winkler, D. W. 118, 120, 124, 128 Wintjes, J. 29, 31
Wirth, G. 85 Wittich, C. 8 Wolde, E. van 131–32 Wolff, K. H. 7 Wolfram, H. 43 Wood, I. 54 Wood, P. 190 Worthington, I. 84 Wright, B. G. 133 Wylie, A. 118 Yarnold, E. J. 23, 29 Yates, J. P. 59 Yoffee, N. 187 Young, F. 65, 109, 180 Youssef, Y. N. 156, 162
288
Modern Authors, Editors, and TranslatorsZachhuber, J. 34, 37 Zagorin, P. 42 Zakythenos, D. A. 83
Zellentin, H. M. 1 Zuckerman, C. 45
Modern Authors, Editors, and Translators
289
Subjects
Abel 15, 58–69, 71–72, 74, 131–37, 139–41, 143–46, 148–49, 151–53
Abgar (king of Edessa) 180
Acacius (bishop of Constantinople) 51, 170–72, 174–75, 182
Acta beatissimi Siluestri 178
Acta martyrum Saturnini presbyteri 64 Acts of Andrew 180, 230
Acts of John 180, 234 Acts of Thomas 182
Adam 59, 63, 71, 74, 131, 138, 143–44, 153, Adelphios (bishop) 112230
Adrianople 49 Aëtius 22 Alaric 47–48, 50
Alexander (bishop of Alexandria) 25 Alexander (bishop of Antioch) 12, 22 Alexandria 12, 19–20, 23, 25–27, 39, 81,
86–87, 100, 103, 106, 108, 113–14, 163, 171, 174–75
Alexandria (blind lady) 212 Aluoben (Syrian priest) 124, 126, 128 Ambrose (bishop of Milan) 50, 69, 83, 177 – De Cain et Abel 66
– De fide 49–50
Ammianus Marcellinus 235 Amphilochius of Iconium 157 Anastasius (emperor) 16, 169, 172 Anastasius II (bishop of Rome) 172, 182 – Exordium pontificates 173
Anastasius of Sinai 105, 156, 161 – Hodegos 163
Anatolius (bishop of Constantinople) – Ep. ad Leonem 86–87
Ancyra/Ankara 87
Ananias (deacon and martyr) 214 Andrew (apostle) 105
Andrew of Caesarea 232 angel 61, 219, 224, 232 Anianus (bishop of Antioch) 22 Anician family 169, 209 An Lushan 123
Anthimus of Trebizond (bishop of Constant- inople) 164
Antichrist 62, 191, 199, 224–25, 231
Antioch 12, 15, 19–30, 33–39, 78, 81, 82, 86–87, 100, 103–104, 107–108, 133, 171, 174–75
Antony (monk) 219, 228 Antony (Byzantine monk) 223 apocrisarius 109–110
Apollinaris (bishop of Laodikeia) 31, 38, apostle 60, 67–68, 72, 105, 164, 223163 Apostolic Canons 182–83
Apostolic Constitutions 69 Aquileia 17, 79, 202–212, 214–16 Arabians 101, 114, 159
Arcadius (emperor) 102–105, 108–13, 115–16
Archippos 222–23, 233, 236 Aristotle
– Mete. 147–48
Arius 23, 35, 41, 51–52, 153, 162–163 Arles 82
Arnobius of Sicca 179, 183 – Adu. nat. 117
Arsacius (bishop of Constantinople) 110 Ascholius of Scythia 45
Assyrians 60, 119
Asterius (presbyter of Antioch) 24, 33 Asterius of Petra 39
Athanaric 50–51
Athanasius (bishop of Alexandria) 19–20, 26, 31–32, 36–38, 108, 164, 177, 180, 183, – De syn. 35220
– Encyc. ep. 20 – Ep. ad Iou. 31 – Epp. 176–77, 179 – Exp. In Ps. 230 – Or. c. Arianos 354 – V. Antonii 219–20 Athanasius Gammal 159 ps.-Athanasius
– Refutatio hypocriseos Meletii et Eusebii 31, 34
– V. monast. inst. 229
Athenagoras (bishop of Constantinople) 77 Atticus (bishop of Constantinople) 13, 78,
91–93
Augustine (bishop of Hippo Regius) 12–13, 76, 153, 167, 177, 179
– C. Cresc. 57, 64, 75 – C. Faust. 66 – C. lit. Pet. 61, 64
– De ciu. Dei 13, 47–48, 69–74, 235 – De doc. Chr. 58, 70–71
– Enarr. In Ps. 64, 72, 74 – Epp. 64, 70, 149 – In Ioan. tract. 232
Aurelius (bishop of Carthage) 70 Auxentius of Durostorum 43 Avatamsaka 125, 129 Avellana 172 Babylon 60–61, 71–72 Baghdad 14
Barachiah 66
‘barbarians’ 12 Bardaisan
– Liber legume regionum 117 Barḥadbešabba 22, 28
Basil (bishop of Caesarea) 31, 35–36, 39, 47, 160, 164, 177
– Epp. 29–31, 35–36, 38–39, 45–46, 146 ps.-Basil of Caesarea
– Const. asc. 228 Basil (bishop of Seleucia) – Or. 146–47
basilica 47
– St Euphemia, Aquileia 206 – St Hilary, Aquileia 204, 214 – St Mary Major, Rome 181 Bethlehem 63
bishops
– deposition 21–28, 32, 103, 106–108, 162, – election 78–81, 94176
– metropolitan 81, 86, 90
– primacy 14, 16, 78–80, 82–87, 90–95, 98, 167–68, 174, 204–207
Boniface I (bishop of Rome) 13, 78–80, 87–88, 90–98
– Beatus apostolus 89–90
– Institutio uniuersalis 79–80, 88, 95–98 – Manet beatum 94–95
– Retro maioribus 89, 94 – Tales esse 88–90
Book of the Luminous Religion from Da Qin Bretanion/Betranion (Ventranio) of Tomi 120 Buddhism 15, 119,121, 123, 125–26, 128–2945
Buddhist Record of the Zhenyuan Period 128 Burgundians 45
Byzantios (somatophylax) 110 Caecilianist 13, 57, 61, 64, 69, 74–75 Caesaria (Syrian ascetic) 196 Caesarius (bishop of Arles) 54 – Exp. Ad Apoc. 225
Cain 13, 15, 58–69, 71–75, 131–53 Calliopus (Thessalian bishop) 94 Calvary 66
Canadian Society for Biblical Studies 6, 8–9, 57, 79
Candidianus (bishop of Aquileia) 206 Cantianilla (martyr) 209
Cantianus (martyr) 209 Cantius (martyr) 209 Carinus (emperor) 209 Carthage 67
Catholics 5, 77, 209 cell 219
centaur 160
Cerularius, Michael (bishop of Constant- inople) 77
China 14–15, 117, 119, 128
Chonai/Colossae 217, 226–27, 234–36 Chosroes (king of Persia) 160 christology 38, 157–158, 160, 171 Chromatius (bishop of Aquileia) 203, 210 Chronicon Paschale 23
Chrysogonus 209 Cirta 64
Clement of Alexandria 123, 183 – Strom. 180
Clement I (bishop of Rome) – Ep. ad Cor. 65
ps.-Clement – Recogn. 117 Codex 14 230
Codex Constamonitou 226 Codex Δ 228
Codex Neapolitana 223 Codex Oxford Barocci Codex P 229–30 Codex Paris 223 Codex Q 231
Codex Theodosianus 54, 88, 91–92 Codex Vallicell 223
Codex W 234
Collectio Avellana 16, 83, 172 Collectio Dionysiana 181–82
Collectio Thessalonicensis 44, 79–80, 84, 88–89, 91–92, 97
Subjects
