Chapter 1 sets the critical stage for the exponential increase of the iconography of Christ’s miracles by providing the contemporary sociopolitical, historical, and religious context. I focus specifically on the results of the shift from the Unionist policy of Andronikos II’s father, Michael VIII, to the empowerment of the Orthodox Church pursued by Andronikos himself. Miracles play an intriguing role in the theological debates and justifications for the reinstatement of Orthodoxy under Andronikos. The period of religious fervor and intellectual flourishing that the emperor enabled during his long reign formed the fertile environment in which the new miracle iconography could develop.

The Greek commentary tradition devoted to explicating Aristotle’s Nicomachean Ethics was extensive; it began in antiquity with Aspasius’ commentaries on selected books of the EN and reached a stage of immense sophistication in the twelfth century with the works of Eustratius of Nicaea and Michael of Ephesus, which served primarily educational purposes. The use of Aristotle’s ethics in the classroom continued in the late Byzantine period as well, but until recently scholastic use of the EN was known mostly through George Pachymeres’ compendium of Book 11 of his Philosophia. I am currently editing the last surviving exegetical commentary on the EN in the strict sense of the term, also penned by George Pachymeres, which represents a new witness to the resurgence of Aristotelian studies in late Byzantium. It also improves our knowledge of Pachymeres’ role as a teacher in the context of higher education, and of the use of ethics as a practical discipline. The discussion also takes into account the religious underpinnings of Pachymeres’ moralism, pointing to the way pagan ethics in late Byzantium are rendered relevant to their Christian readership.