Abraham in the Works of John Chrysostom by Demetrios E. Tonias

By Demetrios E. Tonias

All through its first 3 centuries of life, the Christian neighborhood, whereas new to the Roman world's pluralistic spiritual scene, portrayed itself as an historical faith. The early church neighborhood claimed the Jewish Bible as their very own and regarded to it to safeguard their claims to historicity. whereas Jews appeared to Moses and the Sinai covenant because the concentration in their ancient dating with God, the early church fathers and apologists pointed out themselves as inheritors of the promise given to Abraham and observed their venture to the Gentiles because the success of God's announcement that Abraham will be "a father of many countries" (Gen 17:5).

It is in mild of this historical past that Demetrios Tonias undertakes the 1st, finished exam of John Chrysostom's view of the patriarch Abraham.

By reading the whole variety of references to Abraham in Chrysostom's paintings, Tonias finds the ways that Chrysostom used Abraham as a version of philosophical and Christian advantage, familial devotion, philanthropy, and obedient religion.

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Libanius’s sophistic method, which wedded religious and civic life with rhetoric, had a profound influence on Chrysostom—one that John acknowledges. 43 The education derived from his 42. Isabella Sandwell, Religious Identity in Late Antiquity: Greeks, Jews, and Christians in Antioch (New York: Cambridge University Press, 2007), 163. 24 | Abraham in the Works of John Chrysostom mother’s monetary investment helped form Chrysostom’s rhetorical style of persuasion and, perhaps more importantly, his understanding of how that rhetoric could be applied in order to advance his own particular civic and moral ethos.

14 That this prominent Antiochene first-century father of the church used such profoundly Stoic language indicates that the use of this type of language indeed had a long history in Antiochene Christian discourse. 3. Sophist Rhetoric A significant percentage of scriptural exegesis from the early church fathers is homiletic in nature, and consequently the homiletical style had a profound impact on the nature of their exegesis. 15 Oratory in antiquity was entertainment, and the sophistic style, which Chrysostom embraced, was as much show as it was substance.

82 Such images resonated with Ambrose’s flock and helped contextualize and communicate the scriptural text to his contemporary audience. The first-century Roman Stoic philosopher, Musonius Rufus, described virtue as that which was “not simply theoretical knowledge, but . . ”84 Thus being 80. Geljon, Philonic Exegesis in Gregory of Nyssa’s De Vita Moysis, 31–36. 81. 1). 82. See Marcia L. Colish, Ambrose’s Patriarchs: Ethics for the Common Man (Notre Dame: University of Notre Dame Press, 2005). 83.

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