This article analyses the collection and repurposing of legal documents in the early fourth‐century historical writings of Eusebius of Caesarea. Some of these individual documents have been the object of repeated study; others are still largely neglected. But they are even more interesting, I suggest, when considered as a collective, as Eusebius’ careful editing reveals they were intended to be. This mobilization of collated and embedded law was, I argue, the meeting of two separate wider trends that took off in this early fourth‐century watershed moment – the so‐called late antique artistic aesthetic, and the gradually changing legal dynamic between government and governed. Eusebius used both as strategies to resist imperial dominance in the uncertain times in which he wrote, constructing an image of the bishop capable of going toe to toe with emperors. In doing so, he anticipated not just the growing conflict between church and state in the centuries to come, but the rhetorical strategies that would come to be employed.
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The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details.
This article offers a new approach to the study of the persecution of the early Christians. Past scholarship on this topic has offered explanations built around inter-religious animosity, which are here exposed as the inevitable result of unquestioned assumptions about those responsible. It offers instead a hypothesis that the driving agency for the violence Christians suffered came from their immediate communities, and even from their fellow Christians. It tests this via three case studies spanning the first three centuries ce and the extent of the Roman empire. In closing, it explores the wide-ranging consequences of a new model — based on local, social tensions rather than homogenized, antagonistic religious ideologies — for early Christian persecution (both its rationale and its reality), early Christianity more widely (scholars’ continuing commitment to binary distinctions between both ‘Rome’ and ‘Christianity’, and the pre- and post-Constantinian periods), and the history of religions as a whole (our assumptions about the dynamics between minority groups and the state, and our privileging of religion in explaining historic violence).
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