Smathers Library Resources for this Course

GENERAL WORKS

Primary sources and sourcebooks:
James Stevenson, Creeds, Councils and Controversies:  Documents illustrating the history of the Church AD 337-461.  An extremely useful sourcebook for anything Christian.  A good way to “sample” major patristic authors (e.g. Augustine, Jerome, Basil, Chrysostom) 20 or 30 pages at a time.

Clyde Pharr, trans.  The Theodosian Code and Novels.  Imperial legislation issued between 311 and 437, organized by subject and then chronologically within each topic area.  Book 16 deals with religious matters.

P.R. Coleman-Norton, ed.  Roman State and Christian Church.  Collects and translates, in chronological order, every piece of imperial legislation that has anything to do with Christians or the Christian church, from the second century to 535 AD.  Collected from a variety of sources and includes much that does not appear in the Theodosian Code.

J. Hillgarth, Christianity and Paganism, 350-750:  The Conversion of Western Europe.  An excellent selection of texts, dealing mainly with conversion and Christianization in the early medieval barbarian kingdoms.

Herbert Musurillo, ed.  The Acts of the Christian Martyrs.  Many of the most well-known contemporary accounts of Christian martyrdom, with introduction and commentary.

Marvin W. Meyer ed., The Ancient Mysteries:  A Sourcebook.  Many more sources on pagan religious practice, particularly the mystery cults.

Modern Scholarship:
Peter R.L. Brown, Society and the Holy in Late Antiquity.  Assorted essays.  See especially “The Rise and Function of the Holy Man in Late Antiquity”, an extremely influential study.

W.H.C. Frend, The Rise of Christianity.  A massively detailed, but readable, narrative general history of Christianity and the Christian church from the time of Jesus to about AD 600.  Written for the nonspecialist, but solid.

Averil Cameron, The Later Roman Empire (for the fourth century)
and
Averil Cameron, The Mediterranean World in Late Antiquity (for the fifth and sixth centuries).  These two short books make a good comprehensive introduction to the period.  Concise chapters on military, political, administrative, social and economic, cultural and intellectual, and religious history give the basics, summarize the current state of scholarship, and suggest further reading.  Not nearly as fun to read as Brown’s World of Late Antiquity, but more organized and systematic.

Frank R. Trombley, Hellenic Religion and Christianization.  Assembles a mountain of useful and fascinating evidence (both literary and archaeological) regarding Christianization and “survival” of pagan worship in the late fourth through sixth centuries.  Long on description, short on interpretation/explanation.  Different chapters cover particular regions (Greece, Syria, Palestine, Egypt).

 The Cambridge Ancient History, second edition.  Volumes covering the fourth through sixth centuries.  Long scholarly essays describing the current state of research on various topics.

Augustine through the Ages:  an Encyclopedia.  Ed. Allan Fitzgerald, Grand Rapids 1999.

Quasten’s Patrology (4 vols):  Basically a massive guide to early Christian literature.  Long chapters on significant Christian authors, both Latin and Greek; what they wrote, where to find it, what scholars have said about it.
 
Robin Lane Fox, Pagans and Christians (New York 1987). The chapters on pagans and pagan religion are outstanding, and very detailed.  Chapters on early (pre-Constantine) Christianity and persecutions are also exceptional.
 
Peter Brown, The World of Late Antiquity.

Ramsay MacMullen and Eugene Lane eds., Paganism and Christianity 100-425 CE:  A Sourcebook.
 

ON LATE PAGANISM:

Robin Lane Fox, Pagans and Christians (New York 1987). The chapters on pagans and pagan religion are outstanding, and very detailed.

John Ferguson, The Religions of the Roman Empire (Cornell 1970).  Good general survey, focusing on the second and third centuries AD.

Glen Bowersock, Hellenism in Late Antiquity (Ann Arbor 1990).  A good interpretive essay discussing the complicated relationship between “Hellenic” culture and
“Hellenic” religion, focusing on the Near East (Egypt and Syria) and taking the story up to the coming of Islam.

Garth Fowden, The Egyptian Hermes:  A Historical Approach to the Late Pagan Mind (Cambridge 1986).  On Hermeticism, Greco-Egyptian religion, magic, alchemy, astrology.

E.R. Dodds, Pagan and Christian in an Age of Anxiety (Cambridge 1965).  A classic and influential essay with a sociological/psychological approach, although his characterization of the third century as an “age of anxiety” is no longer universally accepted.
 
Specific cults or particular region:
 Meyer, Ancient Mysteries for primary texts.
 Isis:  R.E. Witt, Isis in the Graeco-Roman World (Cornell 1971).  Good general survey, with particularly interesting discussion of possible connections between Isis-worship and Christian veneration of Mary.
Mithraism:  Since this religion has left behind few texts (you will find some in MacMullen/Lane and in Meyer), much of our knowledge comes from archaeological evidence.  As you will see, such evidence poses its own difficulties of interpretation; scholars still disagree over the precise nature of Mithraic beliefs and practices.  Best single book to read is probably David Ulansey, Origins of the Mithraic Mysteries (Oxford 1989).  However, his interpretations are controversial, so read others as well, e.g. Roger Beck’s article in the series Aufstieg und Niedergang der römischen Welt (don’t worry; the article’s in English) 2.17.4, pp.2002-2115.  Archaeological evidence for Christian desecration/destruction of Mithraic worship sites is presented in Eberhard Sauer, The End of Paganism in the North-Western Provinces of the Roman Empire (British Archaeological Reports, International Series v.634, Oxford 1996.
 Asclepius:  the god of healing.  See Emma Edelstein, Asclepius:  A Collection and Interpretation of the Testimonies (New York 1975).  See also the dream-accounts of Aelius Aristides, under “Dreams and Visions” below.
Anatolia/Asia Minor (modern Turkey):  Stephen Mitchell, Anatolia:  Land, Men, and Gods in Asia Minor (2 vols:  Oxford 1993-94).  Good discussion, with lots of textual and archaeological evidence for both pagan and early Christian worship in a particular region.
Egypt:  If you’re interested in Egyptian paganism specifically, then get a head start on the readings assigned to the class for October 25th; see also Fowden, Egyptian Hermes (above) and Frankfurter, Religion in Roman Egypt (on reserve.)
Greece:  Pausanias’ Guide to Greece, the Lonely Planet Guide for the second century AD.  Organized geographically, lots of descriptions of temples and local cults.
 
On pagan “holy men” and philosophers:
The Life of Apollonius of Tyana, by Philostratus.  Excerpted in MacMullen/Lane, the complete text fills two volumes in the Loeb Classical Library.  Apollonius is the most famous of the pagan “holy men”.  Credited with working miracles, he was held up by some as a pagan alternative to Christ.
Philostratus and Eunapius, Lives of the Sophists.  Short biographies of pagan philosophers who lived in the first and second centuries (Philostratus) and in the fourth century (Eunapius.)  Both are in a single Loeb volume under Philostratus.  Eunapius has much to say, from a pagan point of view, on fourth-century pagan-Christian conflict.
Iamblichus, On the Pythagorean Life.  Late third/early fourth century Neoplatonist describes how a philosopher should live.  SU has at least two different translations.
Plotinus, leading Neoplatonist philosopher of the third century AD.  In the Loeb edition of his philosophical works you will also find the Life of Plotinus by his disciple Porphyry.
 Marinus, Life of Proclus.  This biography of a leading fifth-century philosopher illustrates life in ancient Athens during paganism’s last days.
If you’re interested in Neoplatonist philosophy, browse through the selections translated in John Gregory, The Neoplatonists:  A Reader (Routledge 1999).

Secondary reading:
Garth Fowden, “The Pagan Holy Man in Late Antique Society” Journal of Hellenic Studies 102 (1982) 33-59.
James A. Francis, Subversive Virtue:  Asceticism and Authority in the Second-Century Pagan World.  University Park, PA 1995.
 
Dreams, visions, etc.:
Artemidorus, On the Interpretation of Dreams.  Trans. Robert J. White (Park Ridge NJ 1975).
 Aelius Aristides, Sacred Tales.  Another dreamer; this second-century hypochondriac records his frequent visions of the healer-god Asclepius.  Trans. by C.A. Behr; multiple copies in Bird.
The best modern work on this subject is Patricia Cox Miller, Dreams in Late Antiquity (Princeton 1994).  This deals with dreams and visions in both pagan and early Christian contexts.  See also chapters 4 (pagans) and 8 (Christians) in Lane Fox.
 
Magic:
In addition to the spells in Ancient Christian Magic (on reserve), see Hans Beck, The Greek Magical Papyri in Translation (Chicago 1992).
Apuleius, author of the Golden Ass, was himself put on trial for sorcery.  Read his speech of defense, a great source for the rights and wrongs of second-century magic:  http://classics.mit.edu/Apuleius.
 The History of Ammianus Marcellinus, Book 29, Chapters 1-2 (in the third volume of the Loeb edition of Ammianus) describes a “witch-hunt” in late fourth-century Antioch that ensued when some people were caught using divination to predict when the emperor would die and who his successor would be.  Lots of detailed accounts of magical practice.
Valerie Flint, The Rise of Magic in Early Medieval Europe (Princeton 1991) discusses the interaction between traditional “magical” practices and Christianization in the post-Roman kingdoms of early medieval Europe.

Jews and Judaism:
Margaret H. Williams, The Jews Among the Greeks and Romans:  A Diasporan Sourcebook (Baltimore 1998) DS122.J49.
Gager, John.  The Origins of Anti-Semitism:  Attitudes toward Judaism in Pagan and Christian Antiquity (Oxford 1983).
Judith Lieu ed., The Jews among Pagans and Christians in the Roman Empire (London 1992).  Various articles.
Martin Goodman, Jews in a Graeco-Roman World (Oxford 1998).  Various articles.
 

FURTHER READING ON CHRISTIANITY BEFORE CONSTANTINE

General texts:
            Eusebius’ Church History (written c.300 and revised during reign of Constantine) was the first attempt to write a general narrative history of Christianity, from the death of Jesus up to Constantine.  Plenty on persecutions, heresies and schisms.  Entire text available online; library has multiple copies.
            Browse through the tables of contents at the Fathers of the Church series website.  A huge selection of early Christian literature is translated here, full texts rather than just sourcebook excerpts.  The first ten volumes (a few thousand pages’ worth) cover the second and third centuries.

General secondary:
            Much excellent material in Lane Fox, Pagans and Christians.  Frend, Rise of Christianity (on reserve) is a massively detailed but well-written narrative history going up to AD 600.  You will note that Lane Fox and Frend have very different perspectives on the spread of Christianity.
 
Orthodoxy and Heresy:
        Anti-heretical texts:  the earliest is that of Irenaeus of Lyons (mid-second century).  Irenaeus is arguing mainly against Gnostics (volume 1 of the online Church Fathers series.)  Others can be found in the same series.  Compare the late fourth century’s encyclopedia of heresies, the Panarion of Epiphanius of Salamis (trans. by Philip Amidon; in library).
        For Gnostic, Manichaean and other “heretical” texts, as well as Apocrypha, see the Gnostic Society and Noncanonical Homepage sites.  The complete Nag Hammadi Gnostic texts are translated in J.M. Robinson, The Nag Hammadi Library in English (San Francisco:  rev. ed. 1988).
Augustine’s anti-Manichean writings are collected in v.4 of the first series of Nicene and Post-Nicene Fathers (online at the Church Fathers site.)

Secondary:
Walter Bauer, Orthodoxy and Heresy in Earliest Christianity (Eng. tr. Philadelphia 1971) is a classic.  Argues, in a nutshell, that the heretics were there first and that “orthodoxy” was a later development.  Controversial:  the 1971 edition includes an appendix summarizing scholarly debate of the Bauer thesis.

Manichaeism:  S.N.C. Lieu, Manichaeism in the Later Roman Empire and Medieval China (1992:  in library).  Also Lieu, Manichaeism in Mesopotamia and the Roman East (E.J. Brill:  Leiden 1994.  Not at SU:  interlibrary loan) with more up-to-date discussion of archaeological evidence and analysis of primary sources.  For a brief overview see Peter Brown, “The Diffusion of Manichaeism in the Later Roman Empire” in Brown, Religion and Society in Late Antiquity.

Gnosticism:  Elaine Pagels’ The Gnostic Gospels (New York 1979) and Adam, Eve and the Serpent (New York 1988) are very readable introductions intended for the nonspecialist audience.  They have, however, been superseded by more recent scholarship.  See e.g. James Goehring ed., Gnosticism and the Early Christian World (Sonoma 1990); P. Perkins, Gnosticism and the New Testament (Minneapolis 1993); K.L. King ed., Images of the Feminine in Gnosticism (Philadelphia 1988).  The long article in Encyclopedia of Early Christianity is an excellent starting point, with ample bibliography.

Montanism, a movement of the second and third centuries which emphasized prophecy and visions, and apparently allowed a prominent role for women.  Although the movement mainly centered in Asia Minor, some have argued that Perpetua’s visions show Montanist tendencies.  See Christine Trevett, Montanism: gender, authority and the new prophecy (Cambridge 1996:  in library).

Generally on the spread of Christianity in the centuries before Constantine, peruse W.H.C. Frend’s The Rise of Christianity (on reserve) and Martyrdom and Persecution in the Early Church (New York 1967), opposite Lane Fox, Pagans and Christians.  Frend and Lane Fox are good examples of what could be called the “triumphalist” and “skeptical” (respectively) approaches to early church history.  Ramsay MacMullen’s Christianizing the Roman Empire (New Haven 1984) analyzes stories of conversion from a somewhat skeptical bent.  A useful and provocative book, but trying to navigate his footnotes can be difficult.  Rodney Stark, The Rise of Christianity:  A Sociologist Reconsiders History (Princeton 1996).  An attempt to apply to early Christianity sociological methods used to study religious movements in modern America.  See also the critical forum devoted to it in Journal of Early Christian Studies 6 (issue 2) of 1998.
 
Pagan/Christian Debate:
Christian Apologetic:  In addition to Athenagoras (in MacMullen/Lane), see (in roughly chronological order) Justin Martyr’s Dialogue with Trypho, Tatian’s Oration to the Greeks, Tertullian’s To the Pagans, Apology and Ad Scapulam, Minucius Felix’s Octavius, Origen’s Against Celsus, Lactantius’ Divine Institutes and Arnobius’ Against the Heathen for the period prior to Constantine.  For the fourth and fifth centuries, see e.g. Athanasius’ Against the Heathen (Contra Gentes), Firmicus Maternus’ On the Error of the Pagan Religions, a section devoted to paganism in Epiphanius of Salamis’ anti-heretical Panarion, and last but definitely not least, Augustine’s City of God.  Do Christians use different arguments once they are speaking from a position of power?  All of these texts are translated in the Church Fathers online series, except for Firmicus Maternus and Epiphanius (both in library).
Pagan anti-Christian writings are less likely to survive intact; but often they are preserved because they were quoted in full by a later Christian author writing in response to them.  In the second century, Celsus’ True Doctrine (surviving as quotations in Origen’s Against Celsus).  Read this in the translation of Origen above, or as separately reconstructed by modern scholarship in R.J. Hoffman tr., Celsus:  On the True Doctrine (New York:  Oxford University Press 1986.  *Not at SU).  One of the most famous anti-Christian treatises was that of Porphyry, in the late third century.  It has not survived (but some of it can be reconstructed:  see Wilken, below)  but the emperor Julian’s Against the Galilaeans probably reproduces most of its arguments.

Secondary:
Much useful information and bibliography can be found in the article “Apologetics” in Encyclopedia of Early Christianity.
On pagan views of early Christianity, and on pagans’ reasons for persecuting Christians, Robert Wilken’s The Christians as the Romans Saw Them.
 
Women in Early Christianity:  Study of this subject is complicated by the fact that nearly all the texts we have about women were in fact written by elite men, and so these sources must be read with particular caution.  There is ample modern scholarship on this subject; I will be adding more titles soon.  One exception is the Martyrdom of Perpetua.  Joyce E. Salisbury, Perpetua’s Passion (Routledge 1997) does a good job of setting this text in its religious and social context.

Elizabeth Clark, Women in the Early Church (Wilmington 1983; in library) collects and translates passages from church fathers (mainly of the fourth and early fifth centuries) relating to women.

On women and “family values” in the Apocryphal Acts see Virginia Burrus, Chastity as Autonomy (New York 1987).

A general introduction to women’s history in this period (secular as well as religious) is Gillian Clark, Women in Late Antiquity (Oxford 1993).

A good starting point for feminist scholarship on the role of women in the early church is Elizabeth Schussler Fiorenza’s In Memory of Her (New York 1983).

On women in Syrian and Persian traditions, the introduction to Brock and Harvey, Holy Women in the Syrian Orient (in library) has some good material and bibliography.
 
Martyrdom and Persecution:
A great assortment of martyr-texts are in Herbert Musurillo, Acts of the Christian Martyrs; female martyrs in Syria and Persia in Brock and Harvey, Holy Women of the Syrian Orient.  Read also the martyrdoms from North Africa, and the discussions about what to do with those who “lapsed”, in MacMullen/Lane.  Donatist martyrdoms in Maureen Tilley, Donatist Martyr Stories.

To see how the cult of the martyrs develops in the generations after the end of persecution, read e.g. Prudentius’ Peristephanon (hymns on the martyrs, written c.400).  A good monograph on Prudentius is Michael Roberts, Poetry and the Cult of the Martyrs (Ann Arbor 1993).

Frend, Martyrdom and Persecution (above) is a good narrative, if somewhat old-fashioned.
Some more sophisticated theoretical approaches can be found e.g. in Judith Perkins, The Suffering Self:  Pain and Narrative Representation in the Early Christian Era (Routledge 1995); Brent Shaw, “Body/Power/Identity:  The Passions of the Martyrs” Journal of Early Christian Studies 4 (1996).  Maureen Tilley’s “The Ascetic Body and the (un)making of the World of the Martyr” Journal of the American Academy of Religion 59 (1991) 467-479 is an interesting attempt to make sense of the experiences of the early martyrs by using modern studies (e.g. Amnesty International reports) on victims of torture.
 
Church and State in the Age of Constantine
Ecclesiastical Historians (Christian writers of the 4th-6th centuries) – narrative histories covering religious affairs in great detail.
Note:  NPNF = “Nicene and Post-Nicene Fathers” series – volumes can be found in libraries; all texts in that series are also available online.
General:
            Glenn F. Chesnut, The First Christian Histories.  Paris 1977.
Eusebius, History of the Church (multiple translations available).
            See T.D. Barnes, Constantine and Eusebius.
Rufinus, Church History.  Trans. Philip Amidon, Cambridge 1997.  From Constantine through Theodosius I.
            See Françoise Thélamon, Païens et chrétiens au IVe siècle:  l’apport de l’”Histoire ecclésiastique” d’Rufin d’Aquilée.  Paris 1981.
Philostorgius (Arian-leaning historian of fourth century).  See me for translation.
Socrates Scholasticus (trans. in NPNF and online.)  From Nicaea to 439.
            See Theresa Urbainczyk, Socrates of Constantinople:  Historian of Church and State.  Ann Arbor 1997.
Sozomen (in NPNF and online.)  From Nicaea to 425.
 Theodoret of Cyrrhus (in NPNF and online.)  From Nicaea to 428.
Evagrius Scholasticus (from 428 to c.595).  English translation by Michael Whitby, Liverpool 2000.
            See Pauline Allen, Evagrius Scholasticus the Church Historian.  CSCO Subsidia, Louvain 1981.
 
Constantine:
            Primary Sources:
            Eusebius, Life of Constantine.  Constantine’s Oration to the Assembly of the Saints, and Eusebius’ Orations in Praise of Constantine.  Both can be found attached to the NPNF translation of Eusebius’ Life of Constantine.
            Fifth-century ecclesiastical historians, all trans. at the Church Fathers Website.  Socrates book 1, Sozomen books 1 and 2, Theodoret book 1.
            S.N.C. Lieu and Dominic Montserrat eds., From Constantine to Julian:  Pagan and Byzantine Views.  Routledge 1996.  Additional texts.
 
            Secondary:
            Timothy Barnes, Constantine and Eusebius.  Harvard 1981.  Best and most detailed.
            Harold A. Drake, Constantine and the Bishops:  The Politics of Intolerance.  Johns Hopkins 2000.
            Garth Fowden, “The Last Days of Constantine:  Pagan and Oppositional Versions.”  Journal of Roman Studies 1994.
            E.D. Hunt, “Constantine and Jerusalem.”  Journal of Ecclesiastical History 48 (1997) 405-424.
            Richard Krautheimer, Three Christian Capitals:  Topography and Politics.  Rome, Constantinople, Milan.  Berkeley 1983.
            Timothy Barnes, From Eusebius to Augustine:  Selected Papers.  Variorum 1994.
            Claudia Rapp, “Imperial Ideology in the Making:  Eusebius of Caesarea on Constantine as ‘Bishop’”.  Journal of Theological Studies n.s. 49 (1998) 685-695.
            Averil Cameron, “Eusebius’ Vita Constantini and the Construction of Constantine” in M.J. Edwards and Simon Swain, Portraits:  Biographical Representation in the Greek and Latin Literature of the Roman Empire.  Oxford 1997:  pp.145-174.
Classic:
            A.H.M. Jones, Constantine and the Conversion of Europe.  1948.
            Norman H. Baynes, “Constantine and the Christian Church” Proceedings of the British Academy 15 (1929) 341-442.
            Jacob Burckhardt, The Age of Constantine the Great.  1880.
 
Julian “the Apostate” (last pagan emperor)
            Primary Sources:
            Works of the Emperor Julian, 3 vols in Loeb Classical Library Series.
            Gregory Nazianzus, Orations against Julian.  Trans. in C.W. King, Julian the Emperor (London 1888).
            Ecclesiastical historians:  Socrates book 3, Sozomen book 5, Theodoret book 3.
            S.N.C. Lieu ed., The Emperor Julian:  Panegyric and Polemic.  Liverpool 1989.  Contains a pagan panegyric in honor of Julian (also translated with the Panegyrici Latini), John Chrysostom’s homily on the Martyr Babylas, Ephrem’s Hymns Against Julian; with excellent introduction and commentary.
 
            Secondary:
            Glen Bowersock, Julian the Apostate.  Harvard 1978.  Best general monograph on Julian.
            Polymnia Athanassiadi-Fowden, Julian and Hellenism:  An Intellectual Biography.  Oxford 1981.
            Rowland Smith, Julian’s Gods:  Religion and Philosophy in the Thought and Action of Julian the Apostate.  Routledge 1995.
            Oliver Nicholson, “The ‘Pagan Churches’ of Maximinus Daia and Julian the Apostate.”  Journal of Ecclesiastical History 45 (1994) 1-10.
            Scott Bradbury, “Julian’s Pagan Revival and the Decline of Pagan Blood Sacrifice” Phoenix 49 (1995) 331-356.
            David Woods, “The Emperor Julian and the Passion of Sergius and Bacchus.”  Journal of Early Christian Studies 5 (1997) 335-367.
            René Braun and Jean Richer eds., L’empereur Julien:  de l’histoire à la légende.  2 vols:  Paris 1978.
 
General on Church and State in the Fourth Century:
            Garth Fowden, Empire to Commonwealth:  Consequences of Monotheism in Late Antiquity.  Princeton 1993.
            Timothy Barnes, Athanasius and Constantius:  Theology and Politics in the Constantinian Empire.  Harvard 1993.
             Gilbert Dagron, Empereur et prêtre:  étude sur le ‘caesaropapisme’ byzantine.  Paris 1996.
 
Bishops:
General works:
            Peter Brown, Power and Persuasion in Late Antiquity:  Towards a Christian Empire (Madison 1991).
            Peter Brown, Poverty and Leadership in Late Antiquity (Brandeis 2002).
            Richard Lim, Public Disputation, Power, and Social Order in Late Antiquity (Berkeley 1995) – on heresy, orthodoxy and the enforcement of religious authority.
In most cases, letters, sermons etc by famous bishops can be found in series such as the Nicene Fathers (online at ccel.org) or the Fathers of the Church, or Ancient Christian Writers; some also in Loeb Classical Library.
 Andrea Sterk, Renouncing the World Yet Leading the Church. The Monk-Bishop in Late Antiquity.  Harvard, 2004.
 
Studies of individual bishops:
            Neil McLynn, Ambrose of Milan.
            David Brakke, Athanasius and the Politics of Asceticism.
            Annick Martin, Athanase d’Alexandrie.
            Wendy Mayer and Pauline Allen eds., John Chrysostom (translated sermons, and intro on preaching).  Routledge 2000.
            J.N.D. Kelly, Golden Mouth.  (on John Chrysostom).
                        6 volumes of Chrysostom’s sermons in NPNF series.  Main biographical source for John’s career is Palladius, Dialogue on the Life of St. John Chrysostom.  Translated in Ancient Christian Writers series.
            Philip Rousseau, Basil of Caesarea.  4 vols of Basil’s letters in Loeb series.
            Dennis Trout, Paulinus of Nola.
            Jay Bregman, Synesius of Cyrene.  Two volumes of this bishop’s essays and letters can be found in translation.
            Peter Brown, Augustine of Hippo.
            George Lawless, Augustine of Hippo and his Monastic Rule.
            William Klingshirn, Caesarius of Arles:  The Making of a Christian Community (Cambridge 1994).  See also Klingshirn trans., Caesarius of Arles:  Life, Testament, Letters (Liverpool 1994).

Bishops and the church in Gaul:
            Raymond Van Dam, Leadership and Community in Late Antique Gaul, and Saints and their Miracles in Late Antique Gaul.
            Ralph Mathisen, Ecclesiastical Factionalism and Religious Controversy in 5th-Century Gaul.
 

General/miscellaneous:
            Frances Young, From Nicaea to Chalcedon:  A Guide to the Literature.  Surveys life and works of major patristic thinkers.