Fields of Blood (82 page)

135.
Victricius,
De Laude Sanctorum
10:452 B, cited in Peter Brown,
The Cult of the Saints: Its Rise and Function in Latin Christianity
(Chicago, 1981), p. 79.

136.
Decretum Gelasianum,
cited ibid.

137.
The Martyrs of Lyons
1:4, in
The Acts of the Christian Martyrs,
trans. H. Musurillo (Oxford, 1972).

138.
Perpetua,
Passio,
9, in Peter Dronke, ed. and trans.,
Women Writers of the Middle Ages: A Critical Study of Texts from Perpetua († 203) to Marguerite Porete (†1310)
(Cambridge, UK, 1984), p. 4.

139.
Perpetua,
Passio,
10, cited.

140.
Frend,
Martyrdom and Persecution,
p. 15.

141.
Brown,
World of Late Antiquity,
pp. 82–84.

142.
Origen,
Contra Celsum
2:30, trans. Henry Chadwick (Cambridge, UK, 1980).

143.
Cyprian,
Letters
40:1, 48:4.

144.
Cyprian,
Letters
30:2; Brown,
Making of Late Antiquity,
pp. 79–80.

145.
Lactantius,
Divine Institutions,
in
Lactantius: Works,
trans. William Fletcher, (Edinburgh, 1971), p. 366.

146.
Ibid., p. 427.

147.
Ibid., p. 328.

1.
Garth Fowden,
Empire to Commonwealth: Consequences of Monotheism in Late Antiquity
(Princeton, NJ, 1993), pp. 13–16, 34.

2.
Eusebius,
In Praise of Constantine: A Historical Study and New Translation of Eusebius’ Tricennial Orations,
trans. H. A. Drake (Berkeley and Los Angeles, 1976), p. 89.

3.
Aziz Al-Azmeh,
Muslim Kingship: Power and the Sacred in Muslim, Christian, and Pagan Polities
(London and New York, 1997), pp. 27–33.

4.
Michael Gaddis,
There Is No Crime for Those Who Have Christ: Religious Violence in the Christian Roman Empire
(Berkeley, Los Angeles, and London, 2005), p. 88.

5.
Eusebius,
Life of Constantine
1:5, 1:24, 2:19, trans. and ed. Averil and Stuart G. Hall (Oxford, 1999).

6.
Eusebius,
Life of Constantine,
4:8–13; Fowden,
Empire to Commonwealth,
pp. 93–94.

7.
Al-Azmeh,
Muslim Kingship,
pp. 43–46.

8.
Matthew 28:19.

9.
John Haldon,
Warfare, State, and Society in the Byzantine World, 565–1204
(London and New York, 2005), pp. 16–19.

10.
Fowden,
Empire to Commonwealth,
pp. 93–94; Gaddis,
There Is No Crime,
pp. 62–63.

11.
Eusebius,
Life of Constantine
4:61.

12.
Eusebius,
Life of Constantine
4:62, cited in Gaddis,
There Is No Crime,
pp. 63–64.

13.
Gaddis,
There Is No Crime,
pp. 51–59.

14.
Eusebius,
Life of Constantine
4.24.

15.
Constantine,
Letter to Aelafius, Vicor of Africa,
in
Optatus: Against the
Donatists,
trans. Mark Edwards (Liverpool, UK, 1988), appendix 3.

16.
The Donatists argued that
Caecilian had been ordained by
Felix of Apthungi, who had apostatized during the persecution of Diocletian. Their protest was an act of piety to the memory of the martyrs.

17.
Gaddis,
There Is No Crime,
pp. 51–58.

18.
Constantine, in
Optatus,
appendix 9, cited in Gaddis,
There Is No Crime,
p. 57.

19.
Richard Lim,
Public Disputation, Power, and Social Order in Late Antiquity
(Berkeley, CA, 1995).

20.
Peter Brown,
The World of Late Antiquity, AD 150–750
(London, 1989 ed.), pp. 86–89.

21.
James B. Rives,
Religion in the Roman Empire
(Oxford, 2007), pp. 13–20.

22.
Genesis 18:1–17; Exodus 33:18–23, 34:6–9; Joshua 5:13–15.

23.
Jaroslav Pelikan,
The Christian Tradition: A History of the Development of Doctrine,
vol. 1:
The Emergence of the Catholic Tradition
(Chicago and London, 1971), p. 145.

24.
Eusebius,
Demonstratio Evangelium (Proof of the Gospel)
(Kindle ed., 2010), 5–6, Preface 1–2.

25.
Peter Brown,
The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity
(London and Boston, 1988), p. 236.

26.
Athanasius,
On the Incarnation,
cited in Andrew Louth,
The Origins of the Christian Mystical Tradition: From Plato to Denys
(Oxford, 1981), p. 78.

27.
John Meyndorff,
Byzantine Theology: Historical Trends and Doctrinal Themes
(New York and London, 1975), p. 78.

28.
Brown,
World of Late Antiquity,
p. 90.

29.
Evelyne Patlagean,
Pauvreté économique et pauvreté sociale à Byzance, 4
^e
—
7
^e
siècles
(Paris, 1977), pp. 78–84.

30.
Matthew 6:25.

31.
Matthew 4:20; Acts 4:35.

32.
Matthew 19:21.

33.
Athanasius,
Vita Antonii
3.2, in
The Life of Antony and the Letter to Marcellinus,
trans. R. C. Gregg (New York, 1980).

34.
David Caner,
Wandering, Begging Monks: Spiritual Authority and the Promotion of Monasticism in Late Antiquity
(Berkeley, Los Angeles, and London, 2002), p. 25.

35.
2 Thessalonians 3:6–12.

36.
Athanasius,
Vita,
50:4–6.

37.
H. I. Bell, V. Martin, E. G. Turner, and D. van Berchem,
The Abinnaeus Archive
(Oxford, 1962), pp. 77, 108.

38.
A. E. Boak and H. C. Harvey,
The Archive of Aurelius Isidore
(Ann Arbor, MI, 1960), pp. 295–96.

39.
Brown,
Making of Late Antiquity,
pp. 82–86.

40.
Matthew 6:34.

41.
Brown,
Body and Society,
pp. 218–21.

42.
Evagrius Ponticus,
Praktikos
9, in
Evagrius Ponticus: The Praktikos and Chapters on Prayer,
trans. J. E. Bamberger (Kalamazoo, MI, 1978).

43.
Olympios 2, 313d—316a,
Sayings of the Desert Fathers,
in J. P. Migne, ed.,
Patrologia Gracca
(
PG
) (Paris, 1800–1875).

44.
Brown,
Making of Late Antiquity,
pp. 88–90.

45.
Poemen 78, PG 65. 352cd, in
Sayings of the Desert Fathers.

46.
Ibid., 60; PG 65:332a.

47.
Douglas Burton-Christie,
The Word in the Desert: Scripture and the Quest for Holiness in Early Christian Monasticism
(New York and Oxford, 1993), pp. 261–83.

48.
Brown,
Body and Society,
p. 215;
World of Late Antiquity,
p. 98.

49.
Athanasius,
Vita,
pp. 92–93.

50.
Macarius 32; PG 65:273d, in
Sayings of the Desert Fathers.

51.
Brown,
World of Late Antiquity,
pp. 93–94.

52.
Gaddis,
There Is No Crime,
p. 278.

53.
Hilary of Poitiers,
Against Valerius and Ursacius
1:2:6, in
Hilary of Poitiers: Conflicts of Conscience and Law in the Fourth-Century Church,
trans. Lionel R. Wickham (Liverpool, UK, 1997).

54.
Athanasius,
History of the Arians
81, in
Nicene and Post Nicene Fathers
(
NPNF
), trans. and ed. Alexander Roberts and James Donaldson, 14 vols. (Edinburgh, 1885).

55.
Athanasius,
Apology Before Constantius
33,
NPNF.

56.
Genesis 14:18–20.

57.
Gaddis,
There Is No Crime,
pp. 89–97.

58.
Ibid., p. 93.

59.
Socrates,
History of the Church,
3:15,
NPNF.

60.
Gaddis,
There Is No Crime,
pp. 93–94; cf. Mark Juergensmeyer,
Terror in the Mind of God: The Global Rise of Religious Violence
(Berkeley, CA, 2000), pp. 190–218.

61.
Harold A. Drake,
Constantine and the Bishops: The Politics of Intolerance
(Baltimore, 2000), pp. 431–36.

62.
Brown,
Power and Persuasion,
pp. 34–70.

63.
G. W. Bowerstock,
Hellenism in Late Antiquity
(Ann Arbor, MI, 1990), pp. 2–5, 35–40, 72–81; Brown,
Power and Persuasion,
pp. 134–45.

64.
Gregory of Nazianzus, Oration 6.6,
PG
35:728, cited in Brown,
Power and Persuasion,
p. 50.

65.
Brown,
Power and Persuasion,
pp. 123–26.

66.
Raimundo Panikkar,
The Trinity and the Religious Experience of Man
(Maryknoll, NY 1973), pp. 46–67.

67.
Gaddis,
There Is No Crime,
pp. 251–82.

68.
Eusebius,
The History of the Church,
6:43, 5–10.

69.
Palladius,
Dialogue on the Life of John Chrysostom,
20.561–71, trans. Robert T. Meyer (New York, 1985).

70.
Gaddis,
There Is No Crime,
p. 16.

71.
Hilary of Poitiers,
Against Valerius and Ursacius,
1:2:6.

72.
Patlagean,
Pauvreté économique,
pp. 178–81, 301–40.

73.
Peter Garnsey,
Famine and Food Shortage in the Greco-Roman World
(Cambridge, UK, 1988), pp. 257–68.

74.
E. W. Brooks,
The Sixth Book of the Select Letter of Severus, Patriarch of Antioch,
1.9 (London, 1903), cited in Brown,
Power and Persuasion,
p. 148; Brown,
World of Late Antiquity,
p. 110.

75.
Sozomen,
History of the Church,
6:33:2,
NPNF.

76.
Gaddis,
There Is No Crime,
pp. 242–50.

77.
Caner,
Wandering, Begging Monks
, pp. 125–49. Cf. I Thessalonians 5:17.

78.
Gaddis,
There Is No Crime,
pp. 94–97.

79.
Libanius, Oration 30:8–9, in
Libanius: Select Orations,
ed. and trans. A. F. Norman, 2 vols. (Cambridge, MA, 1969, 1977).

80.
Gaddis,
There Is No Crime,
p. 249.

81.
Ambrose, Epistle 41, cited ibid., pp. 191–96.

82.
Ramsay MacMullen,
Christianizing the Roman Empire, AD 100–400
(New Haven, CT, and London, 1984), p. 99.

83.
Rufinus,
History of the Church
11.22, in
The Church History of Rufinus of Aquileia,
trans. Philip R. Amidon (Oxford, 1997).

84.
Gaddis,
There Is No Crime,
p. 250.

85.
Ibid., pp. 99–100.

86.
MacMullen,
Christianizing the Roman Empire,
p. 119.

87.
Augustine, Letters, 93:5:17,
NPNF.

88.
Augustine,
The City of God,
18:54, in MacMullen,
Christianizing the Roman Empire,
p. 100.

89.
Peter Brown, “Religious Dissent in the Later Roman Empire: The Case of North Africa,”
History
46 (1961); Brown, “Religious Coercion in the Later Roman Empire: The Case of North Africa,”
History
48 (1963); Gaddis,
There Is No Crime,
p. 133.

90.
Augustine, Letter 47:5,
NPNF.

91.
Augustine,
Against Festus,
22:74,
NPNF.

92.
Augustine, Letter 93:6,
NPNF.

93.
Augustine,
One the Free Choice of the Will,
9:1:5, trans. Thomas Williams (Indianapolis, 1993).

94.
Brown,
Rise of Western Christendom,
pp. 7–8.

95.
Gaddis,
There Is No Crime,
pp. 283–89.

96.
Nestorius,
Bazaar of Heracleides,
trans. G. R. Driver and Leonard Hodgson (Oxford, 1925), pp. 199–200.

97.
Socrates,
Historia Ecclesiastica
7:32,
NPNF.

98.
Palladius,
Dialogue on the Life of John Chrysostom,
20:579.

99.
Gaddis,
There Is No Crime,
pp. 292–310.

100.
Letter of Theodosius to Bausama,
May 14, 449, cited ibid., p. 298.

101.
Acts of the Council of Chalcedon, cited ibid., p. 156n.

102.
Nestorius,
Bazaar of Heracleides,
pp. 482–83.

103.
Gaddis,
There Is No Crime,
pp. 310–27.

104.
John Meyendorff, “The Role of Christ, I: Christ as Saviour in the East,” in Jill Raitt, Bernard McGinn, and John Meyendorff, eds.,
Christian Spirituality: High Middle Ages and Reformation
(New York, 1987), pp. 236–37.

105.
Meyendorff,
Byzantine Theology,
pp. 213–15.