As ambitious emperors such as Constantius II or Theodosius I sought to integrate late antique Christianities, their policies created a fringe of resistant groups and individuals. One of those was a group of bishops and local churches (in, e.g., Spain, Rome, Oxyrhynchus in Egypt, and Eleutheropolis in Palestine)—that their opponents named after a certain Lucifer, bishop of Calaris (Sardinia), ‘Luciferians’ (see Jerome’s Adversus Luciferianos). It is, however, unclear whether Lucifer—who died in 370 C.E. (see Jerome, Chronicon, ed. R. Helm, 246), should be considered the ‘founder’ of the ‘Luciferians’ in any meaningful sense. These were, at any rate, strict and unforgiving adherents of the Nicene Creed of 325, who rejected the Homoian creed of the big Council of Rimini- Seleucia-Constantinople (359/360) and refused to have communion with its supporters. They also refused communion with those bishops who—particularly in the West—had first seemed to support the Nicene Creed, but had then been persuaded by Constantius II to embrace the Homoian orthodoxy of 359/360, only to abandon this position again to join the growing pro-Nicene consensus after the death of Constantius II in November 361. In the eyes of the ‘Luciferians’, the suspicious flexibility of these bishops—so necessary to end the doctrinal strife among the churches—turned them into prevaricators (praevaricatores), more intent on keeping their ecclesiastical office and the emoluments attendant on it than defending the purity of the faith.