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The contributions to this volume represent a range of case studies that provide perspectives on the question of how deeply Hellenic influence penetrated into the lives of the subjects of the Hellenistic monarchies. Greek became the language of international discourse of the ruling elites in the kingdoms formed after the conquests of Alexander. But to what extent were the institutions and practices of these monarchies shaped by ideologies brought by Greek-speaking rulers? To what extent did the customs of the complex cultures they ruled over shape the practices of the ruling elites, conserving ancient institutions in traditional ways?

Lukas Lemcke challenges the conventional understanding of the Late Roman administration as a three-tiered system by demonstrating that its hierarchy of communication was distinctly two-tiered. In so doing, he offers a new perspective on the functional and organizational structure of this administrative system and advances our understanding of the vicariate by introducing a new functional dimension and by reassessing its development during the fifth and early sixth centuries. Based on a comprehensive collection of legal, epigraphic and other literary documents to which the concept of'formal communication'is applied, the author explores the forms and development of administrative communication channels that facilitated the official exchange of information from Constantine to Justinian and thus reveals how emperors actively sought to regulate the centripetal and centrifugal flow of official information.

God is unbounded. God became flesh. While these two assertions are equally viable parts of Western Christian religious heritage, they stand in tension with one another. Fearful of reducing God's majesty with shallow anthropomorphisms, philosophy and religion affirm that God, as an eternal being, stands wholly apart from creation. Yet the legacy of the incarnation complicates this view of the incorporeal divine, affirming a very different image of God in physical embodiment.While for many today the idea of an embodied God seems simplistic--even pedestrian--Christoph Markschies reveals that in antiquity, the educated and uneducated alike subscribed to this very idea. More surprisingly, the idea that God had a body was held by both polytheists and monotheists. Platonic misgivings about divine corporeality entered the church early on, but it was only with the advent of medieval scholasticism that the idea that God has a body became scandalous, an idea still lingering today.In God's Body Markschies traces the shape of the divine form in late antiquity. This exploration follows the development of ideas of God's corporeality in Jewish and Greco-Roman traditions. In antiquity, gods were often like humans, which proved to be important for philosophical reflection and for worship. Markschies considers how a cultic environment nurtured, and transformed, Jewish and Christian descriptions of the divine, as well as how philosophical debates over the connection of body and soul in humanity provided a conceptual framework for imagining God. Markschies probes the connections between this lively culture of religious practice and philosophical speculation and the christological formulations of the church to discover how the dichotomy of an incarnate God and a fleshless God came to be. By studying the religious and cultural past, Markschies reveals a Jewish and Christian heritage alien to modern sensibilities, as well as a God who is less alien to the human experience than much of Western thought has imagined. Since the almighty God who made all creation has also lived in that creation, the biblical idea of humankind as image of God should be taken seriously and not restricted to the conceptual world but rather applied to the whole person.

That there were various ways of interaction between different groups in Graeco-Roman Egypt cannot be doubted, as a number of more or less recent regional studies have further reinforced. And as is well-known, Egypt emerges as a sort of exception in the study of ancient cultures and religions because it provides scholars with the opportunity to draw on a great number and variety of documents. Exploring interactively the diversity of documentary material is the main aim of this book. In socio-cultural terms, such an analysis corroborates the image of Egypt as a pervasive cultural system where for many centuries different elites coagulated themselves around a number of standard modalities to produce'cultural'and'religious'micro-systems. This shows that people, even when different languages and textual practices survive, respond to specific modalities of cohabitation under the umbrella of this hegemonic cultural'field.'

In the Roman Empire, travelling was something of a central feature, facilitating commerce, pilgrimage, study abroad, tourism, and ethnographic explorations. The present volume investigates for the first time intellectual aspects of this phenomenon by giving equal attention to pagan, Jewish, and Christian perspectives. A team of experts from different fields argues that journeys helped construct cultural identities and negotiate between the local and the particular on the one hand, and wider imperial discourses on the other. A special point of interest is the question of how Rome engages the attention of intellectuals from the Greek East and offers new opportunities of self-fashioning. Pagans, Jews, and Christians shared similar experiences and constructed comparable identities in dialogue, sometimes polemics, with each other. The collection addresses the following themes: real and imagined geography, reconstructing encounters in distant places, between the bodily and the holy, Jesus'travels from different perspectives, and destination Rome. The articles in each section are arranged in chronological order, ranging from early imperial texts to rabbinic and patristic literature.

Ancient religions are usually treated as collective and political phenomena and, apart from a few towering figures, the individual religious agent has fallen out of view. Addressing this gap, the essays in this volume focus on the individual and individuality in ancient Mediterranean religion. Even in antiquity, individual religious action was not determined by traditional norms handed down through families and the larger social context, but rather options were open and choices were made. On the part of the individual, this development is reflected in changes in'individuation', the parallel process of a gradual full integration into society and the development of self-reflection and of a notion of individual identity. These processes are analysed within the Hellenistic and Imperial periods, down to Christian-dominated late antiquity, in both pagan polytheistic as well as Jewish monotheistic settings. The volume focuses on individuation in everyday religious practices in Phoenicia, various Greek cities, and Rome, and as identified in institutional developments and philosophical reflections on the self as exemplified by the Stoic Seneca.

Panthée presents a collective reflection relating to the changes that affected the Graeco-Roman Empire and over the long term altered its religious landscapes. Fifty years after the foundation of the series EPRO, the volume aims to avoid the division between the supposedly'Roman'or'Graeco-Roman'and the'Oriental'by linking the available information relating the different major areas, such as the relation between local and global, the place of emotions in relation to soteriological and initiatory aspects, strategies of integration and negotiation of identities. For the first time the leading specialists in every field bring their approaches into contact with one another, and jointly construct a picture of practices and conceptual frames, which, in their diversity and inter-action, model a religious universe whose complexity will help to understand our modern globalising world.Panthée propose une réflexion collective sur les mutations qui ont affecté l'Empire gréco-romain et ont progressivement remodelé ses paysages religieux. Cinquante ans après la création de la collection des EPRO, ce livre ambitionne de dépasser le clivage entre ce qui serait'romain', ou'gréco-romain', et ce qui serait'oriental'en articulant les données disponibles autour de quelques thèmes majeurs, comme les jeux d'échelle entre local et universel, la place du registre des émotions en relation avec les dimensions sotériologiques et mystériques, les stratégies d'intégration et de négociation des identités. Pour la première fois, les meilleurs spécialistes venus de tous les horizons croisent leurs approches et construisent ensemble un tableau des pratiques et des cadres de pensée qui, dans leur diversité et dans leur interaction, dessinent les contours d'un univers religieux dont la complexité aide à penser le monde moderne de la globalisation.