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'The Mennonite theologian and ethicist John Howard Yoder (1927-1997) was for many years the world's most prominent theological proponent of pacifism and was probably the most influential Mennonite theologian who ever lived. He studied at the University of Basel, Switzerland, under Karl Barth, Oscar Cullman, and other prominent theologians and philosophers, then taught at the Goshen Biblical Seminary (now called Associated Mennonite Biblical Seminary) and later at the University of Notre Dame. He influenced theologians from many different traditions (most prominently Stanley Hauerwas of Duke University) and is responsible, more than any other American theologian, for the antirealist direction of contemporary Christian thought about politics. His most important book, The Politics ofJesus (1972), included an assault on the theological and ethical inconsistencies in the work of realist Reinhold Niebuhr.
'The notion of theology as a social science comes from John Milbank, Theology and Social Theory: Beyond Secular Reason, 2nd ed. (Oxford: Blackwell, 2006). In contrast to many modern theologians who consider social science to be foundational for theology, Milbank argues that classical orthodoxy contains its own account of social and political life.
1Historia Augusta, selections available at
'Abridgement of Roman History, trans. John Selby Watson, available at
'The information in the foregoing paragraph is from Jacob Burckhardt, TheAge of Constantine the Great, trans. Moses Hadas (Berkeley: University of California Press, 1983).
'For this stance, see David S. Potter, "Roman Religion," in Life, Death and Entertainment, ed. David S. Potter and D. J. Mattingly (Ann Arbor: University of Michigan Press, 1999), pp. 148-49.
'Paula Fredricksen, Augustine and the Jews: A Christian Defense of Jews and Judaism (New York: Doubleday, 2008), p. 89: "Cult, the ancients assumed, made gods happy; and when gods were happy, humans flourished. Conversely, not receiving cult made gods unhappy; and when gods were unhappy, they made people unhappy." Sacrifice was the central religious act in all ancient religions, and that includes the religions of the Greco-Roman classical world. On sacrifice in the Greek world, see Maria-Zoe Petroupoulou, Animal Sacrifice inAncient Greek Religion, Judaism and Christianity, 100 BC to AD 200 (Oxford: Oxford University Press, 2008) and Marcel Detienne and Jean-Pierre Vernant, The Cuisine of Sacrifice Among the Greeks (Chicago: University of Chicago Press, 1998); on Roman sacrifice, see George Heyman, The Power of Sacrifice: Roman and Christian Discourses in Conflict (Washington, D.C.: Catholic University of America Press, 2007), and John Scheid, Quand faire, c'est croire: Les rites sacrificiels des Romains (Paris: Aubier, 2005).
6Lactantius Death 10; Timothy D. Barnes, Constantine and Eusebius (Cambridge, Mass.: Harvard University Press, 1981). Timothy D. Barnes ("Sossianus Hierocles and the Antecedents of the `Great Persecution,' " Harvard Studies in Classical Philology 80 [1976]: 245) says that this likely occurred in Antioch. A. H. M. Jones (Constantine and the Conversion ofEurope [Toronto: University of Toronto Press, 1978], p. 49) dates this incident to the previous year, 298.
7The date 297 is sometimes given, but Barnes ("Sossianus," pp. 247-50) argues in detail for the later date.
'Simon Corcoran, The Empire of the Tetrarchs: Imperial Pronouncements and Government, AD 284-324, rev. ed., Oxford Classical Monographs (Oxford: Oxford University Press, 2000), pp. 135-36.
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