The social values of upper-class Christians in Late Antiquity often contrasted with the modest backgrounds of their religion's founders - the apostles - and the virtues they exemplified. Drawing on examples from the Cappadocian Fathers, John Chrysostom, and other late antique authors, this book examines attitudes toward the apostles' status as manual workers and their virtues of simplicity and humility. Due to the strong connection between these traits and low socioeconomic status, late antique bishops often allowed their own high standing to influence how they understood these matters. The virtues of simplicity and humility had been a natural fit for tentmakers and fishermen, but posed a significant challenge to Christians born into the elite and trained in prestigious schools. This volume examines the socioeconomic implications of Christianity in the Roman Empire by considering how the first wave of powerful, upper-class church leaders interpreted the socially radical elements of their religion.

The social values of upper-class Christians in Late Antiquity often contrasted with the modest backgrounds of their religion's founders – the apostles – and the virtues they exemplified. Drawing on examples from the Cappadocian Fathers, John Chrysostom, and other late antique authors, this book examines attitudes toward the apostles' status as manual workers and their virtues of simplicity and humility. Due to the strong connection between these traits and low socioeconomic status, late antique bishops often allowed their own high standing to influence how they understood these matters. The virtues of simplicity and humility had been a natural fit for tentmakers and fishermen, but posed a significant challenge to Christians born into the elite and trained in prestigious schools. This volume examines the socioeconomic implications of Christianity in the Roman Empire by considering how the first wave of powerful, upper-class church leaders interpreted the socially radical elements of their religion.

Examines how the apostles' manual labour, simplicity, and humility affected the worldviews of upper-class Christians in Late Antiquity.

What can we know about the everyday experiences of Christians during the fourth, fifth, and sixth centuries? How did non-elite men and women, enslaved, freed, and free persons, who did not renounce sex or choose voluntary poverty become Christian? They neither led a religious community nor did they live in entirely Christian settings. In this period, an age marked by "extraordinary" Christians--wonderworking saints, household ascetics, hermits, monks, nuns, pious aristocrats, pilgrims, and bishops--ordinary Christians went about their daily lives, in various occupations, raising families, sharing households, kitchens, and baths in religiously diverse cities. Occasionally they attended church liturgies, sought out local healers, and visited martyrs' shrines. Barely and rarely mentioned in ancient texts, common Christians remain nameless and undifferentiated. Unfinished Christians explores the sensory and affective dimensions of ordinary Christians who assembled for rituals. With precious few first-person accounts by common Christians, it relies on written sources not typically associated with lived religion: sermons, liturgical instruction books, and festal hymns. All three genres of writing are composed by clergy for use in ritual settings. Yet they may also provide glimpses of everyday Christians' lives and experiences. This book investigates the habits, objects, behaviors, and movements of ordinary Christians by mining festal preaching by John Chrysostom, Cyril of Jerusalem, Gregory of Nyssa, and Romanos the Melodist, among others. It also mines liturgical instructions to explore the psalms and other songs performed on various feast days. "Unfinished," then, connotes the creativity and agency of unremarkable Christians who engaged in making religious experiences: the "Christian-in-progress" who learns to work with material and bring something into being; the artisans who attended sermons; and, more widely, the bearers of embodied knowing.

This volume considers “lived space” as a scholarly approach to the past, showing how spatial approaches can present innovative views of the world of Late Antiquity, integrating social, economic and cultural developments and putting centre stage this fundamental dimension of social life. Bringing together an international group of scholars working on areas as diverse as Britain, the Iberian Peninsula, Jordan and the Horn of Africa, this book includes burgeoning fields of study such as lived spaces in the context of ships and seafaring during this period. Chapters investigate the history, function and use of different spaces in their own right and identify the social and historical logic presiding over continuity and/or change. They also explore the fluidity of lived space in both its physical and conceptual dimensions, analysing issues like agency and intentionality as well as meaning and social relations. Space is the fundamental dimension of social life, the arena where it unfolds and the stage where social values and hierarchies are represented; analysis of space allows us to understand history through different means of shaping, occupying and controlling space. Considering Late Antiquity through a spatial perspective offers a complex and stimulating picture of this pivotal period, and this volume provides avenues for the development of further research and discussion in this area. Lived Spaces in Late Antiquity is a fascinating resource for students and scholars interested in space and spatiality in the late antique world, as well as archaeology, classical studies and late antique studies more generally.

What did it mean for ordinary believers to live a Christian life in late antiquity? In Christians at Home, Blake Leyerle explores this question through the writings, teachings, and reception of John Chrysostom—a priest of Antioch who went on to become the bishop of Constantinople in AD 397. Through elaborate spatial and ritual recommendations, Chrysostom advised listeners to turn their houses into churches. Influenced by New Testament descriptions of the Pauline communities, he preached that prayer and chant, scriptural discussion and hospitality, and even domestic furnishings would have a transformational effect on a home’s inhabitants. But as Leyerle shows, Chrysostom’s lay listeners had different views. They were focused not on personal ethical change or on the afterlife but on the immediate, tangible needs of their households. They were committed to Christianity and defended the legitimacy of their views, even citing precedents from scripture in support of their practices By reading these perspectives on early Christian life through one another, Leyerle clarifies the points of disagreement between Chrysostom and his lay listeners and, at the same time, highlights their shared understanding. For both the preacher and his congregations, the household formed a vital ritual arena, and lived religion was necessarily rooted in practice. Elegantly written and convincingly argued, this study will appeal to scholars of theology, classics, and the history of Christianity in particular.

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.