Peter Van Nuffelen - Böcker

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 naïve 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 naïve 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.

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.

In the Later Roman Empire (AD 300-650), power seems to manifest itself mostly through legislation, bureaucracy, and an increasingly distant emperor. This book focuses instead on personal interaction as crucial to the exercise of power. It studies four social practices (petitions, parrhesia, intercession, and collective action) to show how they are much more dynamic than often assumed. These practices were guided by strong expectations of justice, which constrained the actions of superiors. They therefore allowed the socially inferior to develop strategies of conduct that could force the hand of the superior and, in extreme cases, lead to overturning hierarchical relations. Building on the analysis of these specific forms of interaction, the book argues for an understanding of late antique power rooted in the character and virtue of those invested with it.

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.

This is the first systematic collection of the remains of the lost Greek chronicles from the period AD 350-650 and provides an edition and translation of and commentary on the fragments. Introducing neglected authors and proposing new interpretations, it reveals the diversity of the genre and revises traditional views about its development, nuancing in particular the role usually attributed to Eusebius of Caesarea. It shows how the writing of chronicles was deeply entangled in controversies about exegesis and liturgy, especially the dates of Christmas and Easter. Drawing from Latin, Armenian, Syriac and Arabic sources besides Greek ones, the book also studies how chronographic material travelled across linguistic and cultural boundaries. In this way, it sheds a profoundly new light on historiography in transition from Antiquity to the Middle Ages.

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.

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.

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.

Of Gothic descent, Jordanes wrote a unique setof histories. The Getica narrates thehistory of the Goths from their earliest origins until the middle of the sixthcentury. Building on the lost history of Cassiodorus, it is the earliestexample of a history told from the perspective of one of the barbarian peoplesestablishing kingdoms in the fifth and sixth centuries. It had great influenceon later medieval historians, on national histories of the nineteenth centuryand on modern accounts of Gothic history. The Romana is a survey of world and Roman history. Whilst largelydependent on traditional Roman histories and chronicles for events up to thefourth century, it contains much unique information for the last two centuriesit narrates. This book offers the first translation into English of the Getica for a century and the firstmodern translation of the Romana. Theintroduction locates the Getica andthe Romana in the context of ancienthistoriography, building a new picture of Jordanes as a historian and of thetwo works themselves. It also offers a detailed discussion of the sources usedby Jordanes, suggesting possible ways to identify his debt to Cassiodorus.Extensive notes guide the reader through these fascinating but often complextexts.

Of Gothic descent, Jordanes wrote a unique setof histories. The Getica narrates thehistory of the Goths from their earliest origins until the middle of the sixthcentury. Building on the lost history of Cassiodorus, it is the earliestexample of a history told from the perspective of one of the barbarian peoplesestablishing kingdoms in the fifth and sixth centuries. It had great influenceon later medieval historians, on national histories of the nineteenth centuryand on modern accounts of Gothic history. The Romana is a survey of world and Roman history. Whilst largelydependent on traditional Roman histories and chronicles for events up to thefourth century, it contains much unique information for the last two centuriesit narrates. This book offers the first translation into English of the Getica for a century and the firstmodern translation of the Romana. Theintroduction locates the Getica andthe Romana in the context of ancienthistoriography, building a new picture of Jordanes as a historian and of thetwo works themselves. It also offers a detailed discussion of the sources usedby Jordanes, suggesting possible ways to identify his debt to Cassiodorus.Extensive notes guide the reader through these fascinating but often complextexts.

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.