Themistius was a philosopher, a prominent Constantinopolitan senator, and an adviser to Roman emperors during the fourth century A.D. In this first translation of Themistius's private orations to be published in English, Robert J. Penella makes accessible texts that shed significant light on the culture of Constantinople and, more generally, the eastern Roman empire during the fourth century. The sixteen speeches translated here are equipped with ample annotations and an informative introduction, making them a valuable resource on the late antique period, as well as on Greek intellectual history and oratory. In Themistius's public orations, he played the role of imperial panegyrist, but in the "private" or unofficial orations presented here, the senator concerns himself with apologetics, rhetorical and philosophical programs, material of autobiographical interest, and ethical themes. The speeches are valuable as evidence for the political, social, philosophical, religious, and literary history of fourth century Byzantium, and as examples of pagan ideology and eloquence in the newly Christianized court. Themistius argues, among other things, that the philosopher should be involved in public affairs, that the lessons of philosophy should be broadcast to the masses, and that it is appropriate for the philosopher to be an effective orator in order to circulate his teachings.

This groundbreaking study brings into dialogue for the first time the writings of Julian, the last non-Christian Roman Emperor, and his most outspoken critic, Bishop Gregory of Nazianzus, a central figure of Christianity. Susanna Elm compares these two men not to draw out the obvious contrast between the Church and the Emperor’s neo-Paganism, but rather to find their common intellectual and social grounding. Her insightful analysis, supplemented by her magisterial command of sources, demonstrates the ways in which both men were part of the same dialectical whole. Elm recasts both Julian and Gregory as men entirely of their times, showing how the Roman Empire in fact provided Christianity with the ideological and social matrix without which its longevity and dynamism would have been inconceivable.

"This important book by a superior scholar makes Himerius' speeches accessible for the first time in English. "—Timothy Barnes, author of Constantine and Eusebius

How did ordinary people and Church authorities communicate with each other in late antiquity and how did this interaction affect the processes of Christianization in the Roman Empire? By studying the relationship between the preacher and his congregation within the context of classical, urban traditions of public speaking, this book explains some of the reasons for the popularity of Christian sermons during the period. Its focus on John Chrysostom's sermons allows us to see how an educated church leader responded to and was influenced by a congregation of ordinary Christians. As a preacher in Antioch, Chrysostom took great care to convey his lessons to his congregation, which included a broad cross-section of society. Because of this, his sermons provide a fascinating view into the variety of beliefs held by the laity, demonstrating that many people could be actively engaged in their religion while disagreeing with their preacher.

Bringing together an international team of historians, classicists, and scholars of religion, this volume provides the first comprehensive overview of the extant Greek and Latin letter collections of late antiquity (ca. 300–600 c.e.). Each chapter addresses a major collection of Greek or Latin literary letters, introducing the social and textual histories of each collection and examining its assembly, publication, and transmission. Contributions also reveal how collections operated as discrete literary genres, with their own conventions and self-presentational agendas. This book will fundamentally change how people both read these texts and use letters to reconstruct the social history of the fourth, fifth, and sixth centuries.

A seminal figure in late antique Christianity and Christian orthodoxy, Saint Gregory of Nazianzus published a collection of more than 240 letters. Whereas these letters have often been cast aside as readers turn to his theological orations or autobiographical poetry for insight into his life, thought, and times, Self-Portrait in Three Colors focuses squarely on them, building a provocative case that the finalized collection constitutes not an epistolary archive but an autobiography in epistolary form—a single text composed to secure his status among provincial contemporaries and later generations. Shedding light on late-ancient letter writing, fourth-century Christian intelligentsia, Christianity and classical culture, and the Christianization of Roman society, these letters offer a fascinating and unique view of Gregory’s life, engagement with literary culture, and leadership in the church. As a single unit, this autobiographical epistolary collection proved a powerful tool in Gregory’s attempts to govern the contours of his authorial image as well as his provincial and ecclesiastical legacy.

Contrary to the portrayals of Chrysostom as a theologically impaired, moralizing sophist, this book argues that his thinking is remarkably coherent when it is understood on his own terms and within his culture. Chrysostom depicts God as a teacher of philosophy who adaptably guides people toward salvation. Since the theme of divine adaptability influences every major area of Chrysostom's thought, tracing this concept provides a thorough introduction to his theology. It also explains, at least in part, several striking features of his homilies, including his supposed inconsistencies, his harsh rhetoric and apparent political naïveté, his intentionally abridged and exoteric theological discussions, and his lack of allegiance to an "Antiochene school." In addition to illuminating such topics, the concept of adaptability stands at one of the busiest intersections of Late Antique culture, for it is an important idea found in rhetoric and discussions about the best methods of teaching philosophy. Consequently, adaptability is an ingredient in the classical project of paideia, and Chrysostom is a Christian philosopher who seeks to transform this powerful tradition of formation. He gives his Christianized paideia a theological foundation by adapting and seamlessly integrating traditional pedagogical methods into his reading and communication of Scripture. David Rylaarsdam provides an in-depth case study of one prominent leader's attempt to transform culture by forming a coherent theological discourse that was adapted to the level of the masses.

"Van Dam's exploration . . . makes for fascinating reading and should provoke fruitful debate."—Choice

This book argues that narrations of rhetorical performances in late antique literature can be interpreted as a reflection of the ongoing debates of the time. Competition among cultural elites, strategies of self-presentation and the making of religious orthodoxy often took the shape of narrations of rhetorical performances in which comments on the display of oratorical skills also incorporated moral and ethical judgments about the performer. Using texts from late antique authors (in particular, Themistius, Synesius of Cyrene, and Libanius of Antioch), this book proposes that this type of narrative should be understood as a valuable way to decipher the cultural and religious landscape of the fourth century AD. The volume pays particular attention to narrations of deficient rhetorical deliveries, arguing that the accounts of flaws and mistakes in oratorical displays and rhetorical performances reveal how late antique literature echoed the concerns of the time. Criticisms of deficient deliveries in different speaking occasions (declamations, public speeches, oratorical agones, school exercises, sermons) were often disguised as accusations of practising magic, heresy or cultural apostasy. A close reading of the sources shows that these oratorical deficiencies hid struggles over religious, cultural and political issues.

From the first, America has considered itself a “shining city on a hill”—uniquely lighting the right way for the world. But it is hard to reconcile this picture, the very image of American exceptionalism, with what America’s Use of Terror shows us: that the United States has frequently resorted to acts of terror to solve its most challenging problems. Any “war on terror,” Stephen Huggins suggests, will fail unless we take a long, hard look at ourselves—and it is this discerning, informed perspective that his book provides. Terrorism, as Huggins defines it, is an act of violence against noncombatants intended to change their political will or support. The United States government adds a qualifier to this definition: only if the instigator is a “subnational group.” On the contrary, Huggins tells us, terrorism is indeed used by the state—a politically organized body of people occupying a definite territory—in this case, the government of the United States, as well as by such predecessors as the Continental Congress and early European colonists in America. In this light, America’s Use of Terror re-examines key historical moments and processes, many of them events praised in American history but actually acts of terror directed at noncombatants. The targeting of women and children in Native American villages, for instance, was a use of terror, as were the means used to sustain slavery and then to further subjugate freed slaves under Jim Crow laws and practices. The placing of Philippine peasants in concentration camps during the Philippine-American War; the firebombing of families in Dresden and Tokyo; the dropping of atomic bombs on Hiroshima and Nagasaki—all are last resort measures to conclude wars, and these too are among the instances of American terrorism that Huggins explores. Terrorism, in short, is not only terrorism when they do it to us, as many Americans like to think. And only when we recognize this, and thus the dissonance between the ideal and the real America, will we be able to truly understand and confront modern terrorism.