Bible Review

For why unchangeability was such a key issue for Christian theologians at this time, see my remarks in “The Religion of the Empire: Christianity from Constantine to the Arab Conquest,” in Christianity and Rabbinic Judaism—A Parallel History of Their Origins and Early Development, ed. by Hershel Shanks (Washington, DC: Biblical Archaeology Society, 1992).

Eusebius of Caesarea’s Letter to His Church, in Rusch, The Trinitarian Controversy, p. 54.

Athanasius, De Decretis 20, in Philip Schaff and Henry Wace, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, second series, vol. 4, St. Athanasius: Select Letters and Works (Grand Rapids, MI: Eerdmans, 1956), p. 163.

Gregory of Nazianzus, Oration XVIII 17; quoted from H.M. Gwatkin, Studies of Arianism, 2nd ed. (Cambridge, UK: D. Bell, 1900), p. 46.

Epistle to Alexander 14.37.

Arius, Letter to Eusebius of Nicodemia 2, in William G. Rusch, The Trinitarian Controversy, Sources of Early Christian Thought (Philadelphia: Fortress Press, 1980), p. 29.

See Guiseppi Bovini, Ravenna, trans. by Robert Eric Wolf (New York: Harry N. Abrams, Inc., 1971), p. 77. Although initially dedicated to Jesus Christ by the Arian king Theodoric, the church was subsequently renamed in the sixth century the Church of St. Martin and received its present name, Sant’Apollinare Nuovo, just after 850 C.E.

For the founding date, see Richard Krautheimer, Early Christian and Byzantine Architecture, The Pelican History of Art (Hammondsworth/Baltimore/Ringwood: Penguin Books, 1965), p. 138.

Old Testament Theology, vol. 2, p. 429—the very last words of his monumental work.