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Korasion, a coastal settlement between Seleukeia a.K. and Korykos, was (re?) founded in Late Antiquity and abandoned in the seventh century. While its monuments still maintained a remarkable state of preservation in the early 20th century, the intensive resettlement thereafter has not only destroyed most structures, but also made the remaining ones invisible, making archaeological fieldwork impossible. Due to the presumable importance of the settlement, strongly suggested by early archaeological and epigraphic studies, it is nevertheless necessary to sum up, reevaluate and contextualize the evidence and address several aspects of this late antique settlement. Because of the mentioned current and prospective impossibility to carry out fieldwork at Korasion, I pursue an approach based on the analysis of data, drawings and images dating back to the 19th and early 20th century. While doing so, I mainly focus on the various known buildings of the settlement including not only the two basilicas but also several civil buildings, which are presented with redrawn plans and partially new reconstructions and analyses. Moreover, the epigraphic data, mainly related to grave monuments, is – for the first time - systematically evaluated and contextualized. The more than 80 inscriptions documented by J. Keil and A. Wilhelm, combined with the decoration and the broad spatial setting of the funerary monuments, offer an interesting insight into the habits and social structures of a genuinely late antique coastal settlement. Finally, a largely updated version of the settlement’s plan-reconstruction, based on written, drawn and photographed material of those above-mentioned early studies, as well as on this paper’s results, is included. This way, this article attempts to offer a suitable base for further comparative studies. [ABSTRACT FROM AUTHOR]

Acacius's significance relates to the controversies between Arianism and monolithic church doctrine, and as a consequence, the ideas that developed during the 4th century that caused turmoil in the Eastern Church. After the condemnation of Arius's doctrine as heretical at the Nicaean Council in A.D. 325, orthodox opponents regarded many bishops as heretics; some were expelled, while others, called Homoians, formed the base of the episcopate. Acacius, was appointed as episcopus by Acacius Caesariensis in 360 (?), presumably up to 379 (?), after Silvanus of the Ecclesia Tarsensis Metropolis of Dioecesis Antiochena (Le Quien, 869 sqq.). He was cited and studied by Basilius, Epiphanius, Sozomenus, and Theodoretus, who were interested in the Churches' dealings with heretics. This paper analyzes the acts that played determinative roles in this interaction and focuses on the religious viewpoints that this aroused as well as the social and economic problems that the late Roman Empire faced in managing the Cilician territory. [ABSTRACT FROM AUTHOR]

This paper examines the selection of Nectarius of Tarsus as the first patriarch of Constantinople in A.D. 381. Nectarius, a layman and a retired senator from the provincial capital of Cilicia, was elected as the bishop of Constantinople during the sessions of the second general council. The election was a part of the agenda of the council, which had gathered under the auspices of the emperor Theodosius. The selection of Nectarius fit well within the imperial ideology, which sought an ecclesiastical reconciliation. Nectarius also had regional support from the Cilicians, who were in agreement with the Church of Antioch. His election was also a case of philia (friendship), which was an important factor in church politics in the 4th century. Theodoret, Socrates, and Sozomenus-near contemporary observers from the 5th century-provide reliable and comparable details of this election. [ABSTRACT FROM AUTHOR]