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The article considers the issue of the church status of the territory of the Byzantine theme Iberia (c. 1023–1073/1074). In 1045, Byzantium annexed the lands of Bagratid Kingdom of Armenia and included them in Iberia, which led to the significant increase of the Armenian Monophysite population in the theme. The seven dioceses of Iberia, which were located on the lands of the former Bagratid Armenia, are not in the lists of the Notitiae Episcopatuum of the Church of Constantinople and were included in the lists of the Antiochian Orthodox Church somewhere in the 11th century. Moreover, in three additional 11th century manuscripts of the Notitia Antiochena, the Antiochian patriarch owned three domains from the territory of Northern Tao, which was allegedly not part of Iberia. Nevertheless, data from the Georgian "Chronicle of Kartli" and "The Testament of Eustathius Boilas" suggest that at least from 1047 to 1053/1057, some of these fortresses in the Northern Tao were under Byzantine control and were included in the administrative structure of the theme. The return of these lands to the rule of the Georgian king Bagrat IV between 1053 and 1057, as well as the tense conflict between the Antiochian and Georgian churches about the authenticity of the Georgian autocephaly at the same time, did not allow the Church of Antioch to fully put in order the new created dioceses in such a short period of time.

Theodoret's People sheds new light on religious clashes of the mid-fifth century regarding the nature (or natures) of Christ. Adam M. Schor focuses on Theodoret, bishop of Cyrrhus, his Syrian allies, and his opponents, led by Alexandrian bishops Cyril and Dioscorus. Although both sets of clerics adhered to the Nicene creed, their contrasting theological statements led to hostilities, violence, and the permanent fracturing of the Christian community. Schor closely examines council transcripts, correspondence, and other records of communication. Using social network theory, he argues that Theodoret's doctrinal coalition was actually a meaningful community, bound by symbolic words and traditions, riven with internal rivalries, and embedded in a wider world of elite friendship and patronage

The article discusses the scientific biography and the main directions of research of the American antiquarian and classical philologist Raffaella Cribiore, one of the world's leading specialists in the study of Late Antique rhetoric and school as the most important link in the cultural continuum between Antiquity and the Middle Ages. Among the personalities of most interest to the scholar is Libanius, the Antiochian rhetorician, the greatest representative of the Third Sophistic. Quite a few works by Libanius have been preserved, most of this corpus is still awaiting translation. The researcher's interests were territorially localized in Egypt. The third leading theme of Cribiore's narrative is gender (female epistolography of Late Antiquity). One of the leading directions in Cribiore's research is the study of the history of education and the higher rhetorical school, rhetoric and sophistry of Late Antiquity, especially 4th century Antioch, and rhetoric as a cultural phenomenon. It was possible to establish that R. Cribiore's particularly detailed study of Late Antique sophistry and epistolography, which was not only an academic discipline and a necessary skill, but also an important aspect of academic and, more importantly, social career in Late Antiquity. The analysis of the content and comparative comparison of the works of modern studies within the framework of the designated problems allows us to assert that R. Cribiore was a leading specialist in the field of ancient rhetorical education, and in general higher education in Late Antiquity, and on some positions — even before the 8th century.