Poverty And Leadership In The Later Roman Empire

A preeminent classical scholar on the emergence of one of our most familiar social divisions.

In 2002 the influential scholar of Late Antiquity, Peter Brown, published a series of lectures as a monograph titled Poverty and Leadership in the Later Roman Empire. Brown set out to explain a trend in the late Roman world observed in the 1970s by French social and economic historians, especially Paul Veyne and Evelyn Patlagean, namely that prior to the fourth century and the rise in dominance of Christianity, the poor in society went unrecognized as an economic category. This corresponded with the Greco-Roman understanding of patronage, whereby the state and private donors concentrated their largesse upon the citizen body. Non-citizens, for instance, were excluded from the dole system, in which grain was distributed to citizens of a city regardless of their economic status. By the end of the sixth century, rich and poor were not only recognized economic categories, but the largesse of private citizens was now focused on the poor. Brown proposed that the Christian bishop lay at the heart of this change. The authors set out to test Brown's thesis amid growing interest in the poor and their role in early Christianity and in Late Antique society. They find that the development and its causes were more subtle and complex than Brown proposed and that his account is inadequate on a number of crucial points including rhetorical distortion of the realities of poverty in episcopal letters, homilies and hagiography, the episcopal emphasis on discriminate giving and self-interested giving, and the degree to which existing civic patronage structures adhered in the Later Roman Empire of the fourth and fifth centuries.

Between 300 and 600, Christianity experienced a momentous change from persecuted cult to state religion. One of the consequences of this shift was the evolution of the role of the bishop—as the highest Church official in his city—from model Christian to model citizen. Claudia Rapp's exceptionally learned, innovative, and groundbreaking work traces this transition with a twofold aim: to deemphasize the reign of the emperor Constantine, which has traditionally been regarded as a watershed in the development of the Church as an institution, and to bring to the fore the continued importance of the religious underpinnings of the bishop's role as civic leader. Rapp rejects Max Weber’s categories of "charismatic" versus "institutional" authority that have traditionally been used to distinguish the nature of episcopal authority from that of the ascetic and holy man. Instead she proposes a model of spiritual authority, ascetic authority and pragmatic authority, in which a bishop’s visible asceticism is taken as evidence of his spiritual powers and at the same time provides the justification for his public role. In clear and graceful prose, Rapp provides a wholly fresh analysis of the changing dynamics of social mobility as played out in episcopal appointments.

If poor individuals have always been with us, societies have not always seen the poor as a distinct social group. But within the Roman world, from at least the Late Republic onwards, the poor were an important force in social and political life and how to treat the poor was a topic of philosophical as well as political discussion. This book explains what poverty meant in antiquity, and why the poor came to be an important group in the Roman world, and it explores the issues which poverty and the poor raised for Roman society and for Roman writers. In essays which range widely in space and time across the whole Roman Empire, the contributors address both the reality and the representation of poverty, and examine the impact which Christianity had upon attitudes towards and treatment of the poor.

Christians Shaping Identity explores different ways in which Christians constructed their own identity and that of the society around them to the 12th century C.E. It also illustrates how modern readings of that past continue to shape Christian identity.

Is Christianity exclusively a religious phenomenon, which must separate itself from all things political, or do its concepts actually underpin secular politics? To this question, which animated the twentieth-century debate on political theology, Liturgical Power advances a third alternative. Christian anti-politics, Heron contends, entails its own distinct conception of politics. Yet this politics, he argues, assumes the form of what today we call “administration,” but which the ancients termed “economics.” The book’s principal aim is thus genealogical: it seeks to understand our current conception of government in light of an important but rarely acknowledged transformation in the idea of politics brought about by Christianity. This transformation in the idea of politics precipitates in turn a concurrent shift in the organization of power; an organization whose determining principle, Heron contends, is liturgy—understood in the broad sense as “public service.” Whereas until now only liturgy’s acclamatory dimension has made the concept available for political theory, Heron positions it more broadly as a technique of governance. What Christianity has bequeathed to political thought and forms, he argues, is thus a paradoxical technology of power that is grounded uniquely in service.

This sourcebook gathers into a single collection the writings that illuminate one of the most fundamental periods in the history of Christian Europe. Beginning from the Great Persecution of Diocletian and the conversion of Constantine the first Christian Roman emperor, the volume explores Christianity's rise as the dominant religion of the Later Roman empire and how the Church survived the decline and fall of Roman power in the west and converted the Germanic tribes who swept into the western empire. These years of crisis and transformation inspired generations of great writers, among them Eusebius of Caesarea, Ammianus Marcellinus, Julian 'the Apostate', Ambrose of Milan, John Chrysostom, Jerome and Augustine of Hippo. They were also years which saw Christianity face huge challenges on many crucial questions, from the evolution of Christian doctrine and the rise of asceticism to the place of women in the early Church and the emerging relationship between Church and state. All these themes will be made accessible to specialists and general readers alike, and the sourcebook will be invaluable for students and teachers of courses in history and church history, the world of late antiquity, and religious studies.

This book seeks to add to common representations in the scholarship on almsgiving in late antiquity concerning the remission of post-baptismal sin, efforts to reform society, and competition between monks and bishops. It demonstrates that John Chrysostom conceptualized almsgiving as not only expiating the sins of the rich, relieving the suffering of the poor, or securing power for its promoters, but also expiating the sins of the poor, unifying the members of his congregation, and making humans like God. Although it could indeed save one from eternal death and physical hunger, it was salvific and transformative on other levels as well.