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{"id":60617,"date":"2023-10-28T01:11:38","date_gmt":"2023-10-28T05:11:38","guid":{"rendered":"https:\/\/www.patheos.com\/blogs\/bibleandculture\/?p=60617"},"modified":"2023-10-19T12:13:45","modified_gmt":"2023-10-19T16:13:45","slug":"the-cambridge-history-of-ancient-christianity-part-four","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/bibleandculture\/2023\/10\/28\/the-cambridge-history-of-ancient-christianity-part-four\/","title":{"rendered":"The Cambridge History of Ancient Christianity– Part Four"},"content":{"rendered":"\n<\/head>

$\"\"$ <\/a><\/p>\n

\u00a0<\/p>\n

A. We use Constantine as a mile-marker rather than as a boundary, and allowed contributors to negotiate that mile-marker as they deemed most appropriate to their subject matter. In some aspects, the Constantinian era was significantly different to the pre-Constantinian era; in other aspects, that is not the case. For instance, the Constantinian era put Christian architecture and art on steroids in a way that is much less evident in earlier centuries; arguably, however, much of the \u201cproto-orthodox\u201d theological discourse of the pre-Constantinian era meshes well with the theological discourse of \u201corthodox\u201d theologians in the Constantinian era. So how the Constantinian era is navigated in relation to the pre-Constantinian era depends on the issue under consideration. We asked \u00c9ric Rebillard to address this issue in particular, and as always, he came up with a powerful essay on the subject.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"