18.As Larry Hurtado has especially emphasized; see his One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism (London: SCM Press, 1988), and Lord Jesus Christ: Devotion to Jesus in Earliest Christianity (Grand Rapids, MI: Eerdmans, 2003).
Chapter 9: Ortho-Paradoxes on the Road to Nicea
1.Translation of Thomas B. Falls, Saint Justin Martyr (Washington, DC: Catholic Univ. of America Press, 1948).
2.Translation of Russell J. DeSimone, Novatian (Washington, DC: Catholic Univ. Press of America, 1974).
3.Translation of Henry Bettenson, Documents of the Christian Church, 2nd ed. (Oxford: Oxford Univ. Press, 1963).
4.See the discussion in Franz Dünzel, A Brief History of the Doctrine of the Trinity in the Early Church, trans. John Bowden (London: T & T Clark, 2007), 41–49.
5.Translation of Stuart Hall in J. Stevenson, ed., A New Eusebius: Documents Illustrating the History of the Church to AD 337, rev. ed. (London: SPCK, 1987).
6.Translation of Edward Rochie Hardy, Christology of the Later Fathers (Philadelphia: Westminster, 1954).
7.Translation of Andrew S. Jacobs in Bart D. Ehrman and Andrew S. Jacobs, Christianity in Late Antiquity: 300–450 C.E. (New York: Oxford Univ. Press, 2004).
8.Some scholars have questioned whether the persecution of Christians was actually the intention that lay behind Decius’s edict. The edict required all inhabitants of the empire to perform a sacrifice to the traditional gods and to receive a certificate indicating that they had done so. Christians, of course, were not able to perform the sacrifices because of their religious commitments, and they were punished upon their refusal. The question is whether the point of the edict was to weed out Christians or instead to affirm the importance of pagan religious ritual. Either way, Christians who refused to follow the dictates of the edict suffered as a consequence.
9.On the growth rate of early Christianity, see Ramsay MacMullen, Christianizing the Roman Empire (New Haven, CT: Yale Univ. Press, 1984).
10.Translation of Averil Cameron and Stuart Hall, The Life of Constantine (New York: Oxford Univ. Press, 1999).
11.For a brief and precise discussion, see Dünzel, Brief History, 49–60; and Joseph F. Kelly, The Ecumenical Councils of the Catholic Church: A History (Collegeville, MN: Liturgical Press, 2009), 11–25. For a scholarly assessment of the theological issues, see Lewis Ayres, Nicaea and Its Legacy: An Approach to Fourth-Century Trinitarian Theology (Oxford: Oxford Univ. Press, 2004), 1–61.
12.Translation from J. N. D. Kelly, Early Christian Creeds, 3rd ed. (London: Longman, 1972).
13.See the books cited in note 11 above.
Epilogue
1.Among the classic studies of Jewish-Christian relations in antiquity and the rise of Christian anti-Judaism, still very much worth reading, are Marcel Simon, Verus Israeclass="underline" A Study of the Relations Between Christians and Jews in the Roman Empire (135–425), trans. H. McKeating (Oxford: Oxford Univ. Press, 1986; French original, 1964); Rosemary Ruether, Faith and Fratricide: The Theological Roots of Anti-Semitism (New York: Seabury, 1974); and John Gager, The Origins of Anti-Semitism: Attitudes Toward Judaism in Pagan and Christian Antiquity (New York: Oxford Univ. Press, 1983).
2.Translation of Gerald F. Hawthorn, “A New English Translation of Melito’s Paschal Homily,” in Current Issues in Biblical and Patristic Interpretation (Grand Rapids, MI: Eerdmans, 1975).
3.See Ruether, Faith and Fratricide. I rely on her account here.
4.Some scholars have questioned whether Ambrose actually played as significant a role in this controversy as he contends in these letters. However one decides the issue, it is quite clear that Christian leaders had assumed previously unheard-of power in their relationship to the state authorities by this time.
5.In addition to Lewis Ayres, Nicaea and Its Legacy: An Approach to Fourth-Century Trinitarian Theology (Oxford: Oxford Univ. Press, 2004), see the following two useful anthologies of texts from the period, with introductions: Richard A. Norris, The Christological Controversy (Philadelphia: Fortress, 1980), and William G. Rusch, The Trinitarian Controversy (Philadelphia: Fortress, 1980).
6.Martin Hengel, “Christological Titles in Early Christianity,” in Studies in Early Christology (Edinburgh: T & T Clark, 1995), 383.
SCRIPTURE INDEX
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Genesis, 51, 56, 58, 60, 62, 63, 68, 72, 259, 261, 275, 328, 332
1:1, 275
1:26, 68, 328, 332
1:27, 259
2:16–17, 259
3:5, 259
5, 60
5:24–27, 60
6, 62, 63, 77
6:2, 62
6:4, 62
16, 55
16:7, 56
16:13, 56
18, 332
18:1–2, 56
18:13, 56
19, 72
19:1, 56
Exodus, 51–52, 56, 68, 69, 80, 124, 261, 278, 327
3, 278, 327
3:1–22, 56, 57
4, 80
4:10, 80
4:16, 81
19–20, 82
20:2–3, 52
24:9–10, 68–69
33:20, 69
Leviticus, 51
Numbers, 51, 261
13:3, 62
20:11, 261
Deuteronomy, 51, 258
21:23, 258
34:5–6, 60
1 Samuel, 76–77, 114
3:1, 74
3:6, 74
10:1, 114
16:13, 114
2 Samuel, 114
7, 76, 114
7:12–14, 77
7:16, 114
1 Kings, 205
17:17–24, 205
Job, 58
1, 58
Psalms, 52, 57–58, 77, 78, 79, 117, 209, 226, 227, 239, 281, 328, 332
2, 77
2:7, 77, 226, 227, 239
22, 117
45:6, 328, 332
45:6–7, 79
82, 57, 58
82:6–7, 58
89, 77
89:20, 77
89:27, 77
110:1, 78, 209, 227, 328, 332
Proverbs, 52, 70–71, 267, 275, 276, 340
8, 70, 267, 275, 340
8:22–23, 275
8:22–25, 70
8:27–30, 275
8:27–31, 71
8:35, 276
8:35–36, 71
Isaiah, 52, 53, 54, 79, 80, 117, 242, 243, 328
6:1–6, 54
7:14, 242
9:6–7, 80