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Saradi-Mendelovici, p. 47. Saradi-Mendelovici, Helen (1990). "Christian Attitudes toward Pagan Monuments in Late Antiquity and Their Legacy in Later Byzantine Centuries". Dumbarton Oaks Papers. 44: 47–61. doi:10.2307/1291617. JSTOR1291617.
Constantelos 1964, p. 372. Constantelos, Demetrios J. (1964). "Paganism and the State in the Age of Justinian". The Catholic Historical Review. 50 (3): 372–80. JSTOR25017472.
Athanassiadi, Polymnia (1993). "Dreams, Theurgy and Freelance Divination: The Testimony of Iamblichus". The Journal of Roman Studies. 83: 115–130. doi:10.2307/300982. JSTOR300982. S2CID162701698.
Saradi-Mendelovici, p. 49. Saradi-Mendelovici, Helen (1990). "Christian Attitudes toward Pagan Monuments in Late Antiquity and Their Legacy in Later Byzantine Centuries". Dumbarton Oaks Papers. 44: 47–61. doi:10.2307/1291617. JSTOR1291617.
Saradi-Mendelovici, p. 47. Saradi-Mendelovici, Helen (1990). "Christian Attitudes toward Pagan Monuments in Late Antiquity and Their Legacy in Later Byzantine Centuries". Dumbarton Oaks Papers. 44: 47–61. doi:10.2307/1291617. JSTOR1291617.
Julian's training in Christianity influenced his ideas concerning the revival and organisation of the old religion, shaping it into a more coherent body of doctrine, ritual and liturgy with a hierarchy under the supervision of the emperor.: "FLAVIUS CLAUDIUS JULIANUS", Karl Hoeber, Catholic Encyclopedia 1910, retrieved 13 May 2007.[2] Julian organised elaborate rituals and attempted to set forth a clarified philosophy of Neo-Platonism that might unite all pagans.(Ammianus Res Gestae 22.12)
Athanassiadi, Polymnia (1993). "Dreams, Theurgy and Freelance Divination: The Testimony of Iamblichus". The Journal of Roman Studies. 83: 115–130. doi:10.2307/300982. JSTOR300982. S2CID162701698.