Drawing on history, philology, literature, archeology, and theology, this book offers new approaches to Eusebius' well and less known writings as well as to his unique contribution to late antique culture.

The Demonic in the Political Thought of Eusebius of Caesarea explores how Eusebius of Caesarea's ideas about demons interacted with and helped to shape his thought on other topics, particularly political topics Hazel Johannessen builds on and complements recent work on early Christian and early modern demonology. Eusebius' political thought has long drawn the attention of scholars who have identified in some of his works the foundations of later Byzantine theories of kingship. However, Eusebius' political thought has not previously been examined in the light of his views on demons. Moreover, despite frequent references to demons throughout many of Eusebius' works, there has been no comprehensive study of Eusebius' views on demons, until now, as expressed throughout a range of his works. The originality of this study lies both in an initial examination of Eusebius' views on demons and their place in his cosmology, and in the application of the insights derived from this to consideration of his political thought. As a result of this new perspective, Johannessen challenges scholars' traditional characterization of Eusebius as a triumphal optimist. Instead, she draws attention to his concerns about a continuing demonic threat, capable of disrupting humankind's salvation, and presents Eusebius as a more cautious figure than the one familiar to late antique scholarship.

Presents a radical new reading of how Christian history was rewritten in the fourth century to suit its circumstances under Rome.

Eusebius the Evangelist analyzes Eusebius of Caesarea's fourth-century reconfiguration of the Gospels as a window into broader questions of technology and textuality in the ancient Mediterranean. The four Gospels of the New Testament (Matthew, Mark, Luke, and John) share language, narratives, and ideas, yet they also differ in structure and detail. The sophisticated system through which Eusebius organized this intricate web of textual relationships is known as the Eusebian apparatus. Eusebius' editorial intervention--involving tables, sectioning, and tables of contents--participates in a broader late ancient transformation in reading and knowledge. To illuminate Eusebius' innovative use of textual technologies, the study juxtaposes diverse ancient disciplines--including chronography, astronomy, geography, medicine, philosophy, and textual criticism--with a wide range of early Christian sources, attending to neglected evidence from material texts and technical literature. These varied phenomena reveal how Eusebius' fourfold Gospel worked in the hands of readers. Eusebius' creative juxtapositions of Gospel material had an enduring impact on Gospel reading. Not only did Eusebius continue earlier trajectories of Gospel writing, but his apparatus continued to generate new possibilities in the hands of readers. For more than a millennium, in over a dozen languages and in thousands of manuscripts, Eusebius' invention transformed readers' encounters with Gospel text on the page. By employing emerging textual technologies, Eusebius created new possibilities of reading, thereby rewriting the fourfold Gospel in a significant and durable way.

“In the world but not of it”—an expression that has been interpreted in a multitude of ways. With the publication of Rod Dreher’s much-debated book The Benedict Option in 2017, the question of just how the church is to exist “in but not of the world” is once again on the minds of many. To provide answers true to the context in which the Western church now finds itself, it is worth first investigating how the question has been answered in the past. In determining what to do today, it helps to understand how we got here in the first place. At the beginning of the fourth century, people were persecuted for being Christians; by the end of the fourth century, people were persecuted for not being Christians. This book is an academic investigation of how three paradigmatic theologians interpreted this so-called Constantinian shift: Eusebius of Caesarea (ca. 260–339), Augustine of Hippo (354–430), and John Howard Yoder (1927–1997). Surprising similarities between the theology of Eusebius and Yoder become apparent, and underlying theological structures of how to interpret what it looks like to be a community that follows Christ are revealed.

The transformation from the classical period to the medieval has long been associated with the rise of Christianity. This association has deeply influenced the way that modern audiences imagine the separation of the classical world from its medieval and early modern successors. The role played in this transformation by Constantine as the first Christian ruler of the Roman Empire has also profoundly shaped the manner in which we frame Late Antiquity and successive periods as distinctively Christian. The modern demarcation of the post-classical period is often inseparable from the reign of Constantine. The attention given to Constantine as a liminal figure in this historical transformation is understandable. Constantine’s support of Christianity provided the religion with unprecedented public respectability and public expressions of that support opened previously unimagined channels of social, political and economic influence to Christians and non-Christians alike. The exact nature of Constantine’s involvement or intervention has been the subject of continuous and densely argued debate. Interpretations of the motives and sincerity of his conversion to Christianity have characterized, with various results, explanations of everything from the religious culture of the late Roman state to the dynamics of ecclesiastical politics. What receives less-frequent attention is the fact that our modern appreciation of Constantine as a pivotal historical figure is itself a direct result of the manner in which Constantine’s memory was constructed by the human imagination over the course of centuries. This volume offers a series of snapshots of moments in that process from the fourth to the sixteenth century.

In the generation after Constantine the Great elevated Christianity to a dominant position in the Roman Empire, his nephew, the Emperor Julian, sought to reinstate the old gods to their former place of prominence—in the face of intense opposition from the newly powerful Christian church. In early 363 c.e., while living in Syrian Antioch, Julian redoubled his efforts to hellenize the Roman Empire by turning to an unlikely source: the Jews. With a war against Persia on the horizon, Julian thought it crucial that all Romans propitiate the true gods and gain their favor through proper practice. To convince his people, he drew on Jews, whom he characterized as Judeans, using their scriptures, institutions, practices, and heroes sometimes as sources for his program and often as models to emulate. In The Specter of the Jews, Ari Finkelstein examines Julian’s writings and views on Jews as Judeans, a venerable group whose religious practices and values would help delegitimize Christianity and, surprisingly, shape a new imperial Hellenic pagan identity.

Martin Goodman’s forty years of scholarship in Roman history and ancient Judaism demonstrates how each discipline illuminates the other: Jewish history makes best sense in a broader Greco-Roman context; Roman history has much to learn from Jewish sources and evidence. In this volume, Martin’s colleagues and students follow his example by examining Jews and non-Jews in mutual contemplation. Part 1 explores Jews’ views of inter-communal stasis, the causes of the Bar Kochba revolt, tales of Herodian intrigue, and the meaning of “Israel.” Part 2 investigates Jews depiction of outsiders: Moabites, Greeks, Arabs, and Roman authorities. Part 3 explores early Christians’ (Luke, Jerome, Rufinus, Syriac poetry, Pionius, ordinary individuals) views of Jews and use of Jewish sources, and Josephus’s relevance for girls in 19th century Britain.

The Greek biographer and philosopher Plutarch of Chaeronea (c. 45-125 AD) makes a fascinating case-study for reception studies not least because of his uniquely extensive and diverse afterlife. Brill’s Companion to the Reception of Plutarch offers the first comprehensive analysis of Plutarch’s rich reception history from the Roman Imperial period through Late Antiquity and Byzantium to the Renaissance, Enlightenment and the modern era. The thirty-seven chapters that make up this volume, written by a remarkable line-up of experts, explore the appreciation, contestation and creative appropriation of Plutarch himself, his thought and work in the history of literature across various cultures and intellectual traditions in Europe, America, North Africa, and the Middle East.

El volumen recoge catorce estudios que contrastan las obras historiográficas de Amiano Marcelino y de Eusebio de Cesarea: ambas coinciden en sentido amplio en el siglo IV d.C. y representan dos mundos religiosos, lingüísticos y literarios diferentes. El propósito de tal comparación no es la mera identificación de las diferencias de estilo, expectativas, público, método y escala, o una evaluación de méritos artísticos o de rigor histórico, aspectos tratados eventual y parcialmente en los capítulos, o la identificación de coincidencias entre la visión que ambos tienen de su propio proyecto literario. Dos estudios de conjunto se centran respectivamente en Eusebio de Cesarea y Amiano Marcelino, a los que se suman es capítulos centrados en la interpretación de pasajes particulares o de una determinada técnica literaria especialmente representativa de un autor o visión historiográfica, de modo que el volumen en su conjunto permite profundizar en los rasgos generales de continuidad y discontinuidad de la cultura literaria de la Antigüedad Tardía.