Cover

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pp. 1-1

Title Page, Copyright Pages

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pp. 2-5

Contents

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pp. v-7

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Acknowledgments

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pp. vii-9

The research for this book started (too long ago) in the very congenial and productive context of the program Les identités religieuses dans les mondes grec et romain d’Alexandre à Justinien, directed by Nicole Belayche and Simon Mimouni (Paris, 2001–2005). Mark Vessey’s invitation...

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Note on Primary Sources

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pp. ix-11

Abbreviations for works are those of the Thesaurus Linguae Latinae for Latin texts and of the Diccionario Griego-Español (DGE) for Greek texts. Translations are mine unless otherwise acknowledged in the notes.

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Introduction

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pp. 1-8

Binary oppositions between Christians and non-Christians are now increasingly understood as a discursive construct, part of the making of a Christian identity (see, among others, Lieu 2004, Kahlos 2007, and Perkins 2009), and therefore it has become apparent that on-the-ground confessional identities are less important than contemporary sources...

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1. Setting the Stage: Carthage at the End of the Second Century

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pp. 9-33

In his magisterial study of Tertullian, Timothy Barnes notes: “It can surely be no accident that Tertullian’s three earliest extant works are De Spectaculis, De Idololatria and what appears in modern editions as the second book of De Cultu Feminarum. All three address themselves to similar problems: how ought Christians...

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2. Persecution and the Limits of Religious Allegiance

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pp. 34-60

In the Historia ecclesiastica, Eusebius describes a succession of periods of persecution and periods of peace corresponding to the reigns of different emperors. However, Eusebius’s view of these events is skewed by his contemporary circumstances, and his narrative of the persecutions is, as a result, distorted by a number of erroneous...

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3. Being Christian in the Age of Augustine

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pp. 61-91

Our study resumes with Augustine’s ordination as bishop of Hippo in 395 (for the date, see Lancel 2002: 184–185). The status of Christians in the Roman Empire has changed greatly in the interim. By this time Christianity has been legal in North Africa for nearly a hundred years, a fact that, as Augustine reminds his audience...

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Conclusion

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pp. 92-97

That Christianness did not define early Christians’ experience in all of their interactions is not in itself an unexpected conclusion. Nevertheless, I think that it has been fruitful to focus specifically on the intermittency of Christian religious identity, as this has typically been underemphasized in early...

Notes

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pp. 99-107

Bibliography

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pp. 109-126

Index

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pp. 127-134