Studies: Gender, Asceticism and Historiography (Durham, NC: Duke University Press, 2005);
Elizabeth A. Clark, Reading Renunciation. Asceticism and Scripture In Early Christianity (Princ-
eton: Princeton University Press, 1999); ead., History, Theory, Text. Historians and the Linguistic
Turn (Cambridge, Mass.: Harvard University Press, 2004). In general see now for compre-
hensive coverage Susan Ashbrook Harvey and David G. Hunter, eds., The Oxford Handbook
of Early Christian Studies (Oxford: Oxford University Press, 2008).
4 See Averil Cameron, ‘Education and literary culture, AD 337–425’, Cambridge Ancient
History XIII (Cambridge: Cambridge University Press, 1997), chap. 22, 665–707.
5 See also for different reasons Arnaldo Momigliano, ed., The Confl ict between Christianity and
Paganism in the Fourth Century (Oxford: Clarendon Press, 1963), Introduction.
6 Cambridge: Cambridge University Press, 1965.
7 Thus the period from the fourth to the seventh centuries was defi ned as an ‘age of spiritual-
ity’ in K. Weitzmann, ed., The Age of Spirituality. Late Antique and Early Christian Art, Third
to Seventh Century (New York: Metropolitan Museum of Art, 1977), and the transition to
Byzantine art has been seen in similar terms: E. Kitzinger, Byzantine Art in the Making (Cam-
bridge, Mass.: Harvard University Press, 1977).
8 Vol 2: Charles and Luce Piétri, eds., Naissance d’une chrétienté (250–430) (Paris: Desclée,
1995); vol. 3: L. Piétri, ed., Les églises d’Orient et d’ Occident (Paris: Desclée, 1998).
9 Cambridge: Cambridge University Press, 2007.
10 J. Rüpke, ‘Early Christianity out of, and in, context’, Journal of Roman Studies 99 (2009),
182–93 (reviewing vols. 1 and 2 of the Cambridge History of Christianity, and with much to
commend in vol. 2 at 188–93).
11 Art. cit., 182.
12 For which see Peter Brown, ‘Christianization and religious confl ict’, in Averil Cameron
and Peter Garnsey, eds., The Late Empire, AD 337–425, The Cambridge Ancient History
XIII (Cambridge, 1998), 632–64; id., Authority and the Sacred: Aspects of the Christianisation
of the Roman World (Cambridge: Cambridge University Press, 2005); Kenneth Mills and
Anthony Grafton, eds., Conversion in Late Antiquity and Beyond (Rochester, NY: Univer-
sity of Rochester Press, 2003); Rodney Stark, The Rise of Christianity. A Sociologist Reconsiders
History (Princeton: Princeton University Press, 1996), for a controversial sociological
approach, on which see the special issue of JECS 6.2 (1998); W.V. Harris, ed., The Spread of
Christianity in the First Four Centuries: Essays in Explanation (Leiden: Brill, 2005).
13 For a useful corrective see John Curran, ‘The conversion of Rome revisited’, in Stephen
Mitchell and Geoffrey Greatrex, eds., Ethnicity and Culture in Late Antiquity (London: Duck-
worth, 2000), 1–14.
14 The earliest of these may have been the church known as the Basilica Apostolorum (San
Sebastiano), on the Via Appia, which became part of a large and elaborate complex. For
a stimulating discussion of Christian funerary practice and martyrs’ shrines see Ramsay
MacMullen, The Second Church. Popular Christianity, AD 200–400 (Atlanta: Society of Biblical
Literature, 2009), with an appendix listing churches built before 400.
15 Some of these are included in the excellent collection of translated sources by Cyril Mango,
The Art of the Byzantine Empire 312–1453. Sources and Documents (Englewood Cliffs, NJ: Pren-
tice Hall, 1972, repr. Toronto: University of Toronto Press, 1986): cf. 24–25, prescriptions
for what churches should be like; 27–29, the martyrium at Nyssa; 30, church of St Euphe-
mia at Chalcedon; 32–39.
16 But see T.D. Barnes, Early Christian Hagiography and Roman History (Tübingen: Mohr Sie-
beck, 2010), 260–83, arguing against the authenticity of this well-known text.
17 See Daniel F. Caner, with contributions by Sebastian Brock, Richard M. Price and Kevin
van Bladel, History and Hagiography from the Late Antique Sinai, Translated Texts for Historians
53 (Liverpool: Liverpool University Press, 2010), 18–19.
18 S. Apollinare Nuovo was the palace chapel of Theoderic, who made Ravenna his capi-
tal; some of its mosaic decoration was remodelled and the portrait of Justinian inserted
when Gothic churches were reclaimed and catholic orthodoxy imposed after the Byzantine
reconquest in 554 (Chapter 5): A. Urbano, ‘Donation, dedication and Damnatio memoriae:
NOTES TO CHAPTER 3