Thus, beginning with the fifteenth century, where our story finds us, Paris had already outgrown the three concentric circles of walls which, from the time of Julian the Apostate, existed, so to speak, in germ in the Grand-Châtelet and the Petit-Châtelet.
At the head of the Pont aux Changeurs, behind which one beheld the Seine foaming beneath the wheels of the Pont aux Meuniers, there was the Chalelet, no longer a Roman tower, as under Julian the Apostate, but a feudal tower of the thirteenth century, and of a stone so hard that the pickaxe could not break away so much as the thickness of the fist in a space of three hours; there was the rich square bell tower of Saint- Jacques de la Boucherie, with its angles all frothing with carvings, already admirable, although it was not finished in the fifteenth century.
Among their topics are the Wooing of Rebekah and the methodological rift between tradition history and reception history, Abraham and the sacrifice of Isaac in early Jewish and Christian exegesis: conceptual patterns in development, the prodigal son and his angry brother: Jacob and Esau in a parable of Jesus, Abraham and Hellenismos in Julian the Apostate
's Contra Galilaeos: challenging Christian knowledge about the divine, and Syrians and the appeal to Abraham in the early Islamic times.
Another story suggests Theodore foiled a plan by Roman Emperor Julian the Apostate
, who wanted to mock Christians by making them them eat food stained with the blood of animals that had been sacrificed to Pagan idols.
But if the latter is true, why does he conclude by taking a sentimental journey to the Parthenon and wondering what might have been if Julian the Apostate
had enjoyed a longer reign?
If Julian the Apostate
hadn't been killed by a random spear, Christianity may have died out.
Tougher (edd.), Emperor and author: The writings of Julian the apostate
, Swansea: Classical Press of Wales, 35-46.
After his conversion, Christianity was favored at the seat of power and remained so until Julian the Apostate
, who ruled from 361 to 363.
Whether Julian the Apostate
could have succeeded in his project to restore Roman paganism is impossible to know; by his time, the old ways were in such decline and Christianity, in its various forms, was so well-entrenched, that it is doubtful that even a full frontal assault, along the lines of the Diocletian persecutions, could have succeeded.
Later, there was a short-lived reprieve from Church oppression during the 20-month reign of the pagan Roman emperor Julian the Apostate
(361 C.E.), who rejected Christianity and its anti-Jewish edicts and even encouraged the Jews to reconstruct their fallen commonwealth and rebuild their Temple.
Julian the Apostate
hated the bitter, boring doctrinal disputes of the bishops.
I didn't plot my alternate Roman history too precisely, but it seemed to me that a good moment to deviate from 'our' history was the reign of Julian the Apostate