Caroline Humfress – författare

This book approaches the subject of late Roman law from the perspective of legal practice revealed in courtroom processes, as well as more ''informal'' types of dispute settlement. From at least the early fourth century, leading bishops, ecclesiastics, and Christian polemicists participated in a vibrant culture of forensic argument, with far-reaching effects on theological debate, the development of ecclesiastical authority, and the elaboration of early ''Canon law''.One of the most innovative aspects of late Roman law was the creation and application of new legal categories used in the prosecution of ''heretics''. Leading Christian polemicists not only used techniques of argument learnt in the late Roman rhetorical schools to help position the Church within thestructure of Empire, they also used those techniques in cases involving accusations against ''heretics''- thus defining and developing the concept of Christian orthodoxy itself.

What do we mean when we talk about ''being Christian'' in Late Antiquity? This volume brings together sixteen world-leading scholars of ancient Judaism, Christianity and, Greco-Roman culture and society to explore this question, in honour of the ground-breaking scholarship of Professor Gillian Clark. After an introduction to the volume''s dedicatee and themes by Averil Cameron, the papers in Section I, `Being Christian through Reading, Writing and Hearing'', analyse theroles that literary genre, writing, reading, hearing and the literature of the past played in the formation of what it meant to be Christian. The essays in Section II move on to explore how late antique Christians sought to create, maintain and represent Christian communities: communities that wereboth ''textually created'' and ''enacted in living realities''. Finally in Section III, ''The Particularities of Being Christian'', the contributions examine what it was to be Christian from a number of different ways of representing oneself, each of which raises questions about certain kinds of ''particularities'', for example, gender, location, education and culture.Bringing together primary source material from the early Imperial period up to the seventh century AD and covering both the Eastern and Western Empires, the papers in this volume demonstrate that what it meant to be Christian cannot simply be taken for granted. ''Being Christian'' was part of a continual process of construction and negotiation, as individuals and Christian communities alike sought to relate themselves to existing traditions, social structures and identities, at the same time asquestioning and critiquing the past(s) in their present.

This book approaches the subject of late Roman law from the perspective of legal practice revealed in courtroom processes, as well as more 'informal' types of dispute settlement. From at least the early fourth century, leading bishops, ecclesiastics, and Christian polemicists participated in a vibrant culture of forensic argument, with far-reaching effects on theological debate, the development of ecclesiastical authority, and the elaboration of early 'Canon law'. One of the most innovative aspects of late Roman law was the creation and application of new legal categories used in the prosecution of 'heretics'. Leading Christian polemicists not only used techniques of argument learnt in the late Roman rhetorical schools to help position the Church within the structure of Empire, they also used those techniques in cases involving accusations against 'heretics'- thus defining and developing the concept of Christian orthodoxy itself.

What do we mean when we talk about 'being Christian' in Late Antiquity? This volume brings together sixteen world-leading scholars of ancient Judaism, Christianity and, Greco-Roman culture and society to explore this question, in honour of the ground-breaking scholarship of Professor Gillian Clark. After an introduction to the volume's dedicatee and themes by Averil Cameron, the papers in Section I, `Being Christian through Reading, Writing and Hearing', analyse the roles that literary genre, writing, reading, hearing and the literature of the past played in the formation of what it meant to be Christian. The essays in Section II move on to explore how late antique Christians sought to create, maintain and represent Christian communities: communities that were both 'textually created' and 'enacted in living realities'. Finally in Section III, 'The Particularities of Being Christian', the contributions examine what it was to be Christian from a number of different ways of representing oneself, each of which raises questions about certain kinds of 'particularities', for example, gender, location, education and culture. Bringing together primary source material from the early Imperial period up to the seventh century AD and covering both the Eastern and Western Empires, the papers in this volume demonstrate that what it meant to be Christian cannot simply be taken for granted. 'Being Christian' was part of a continual process of construction and negotiation, as individuals and Christian communities alike sought to relate themselves to existing traditions, social structures and identities, at the same time as questioning and critiquing the past(s) in their present.