By Demetrios E. Tonias
All through its first 3 centuries of lifestyles, the Christian group, whereas new to the Roman world's pluralistic non secular scene, portrayed itself as an old faith. The early church neighborhood claimed the Jewish Bible as their very own and seemed to it to protect their claims to historicity. whereas Jews appeared to Moses and the Sinai covenant because the concentration in their historic courting with God, the early church fathers and apologists pointed out themselves as inheritors of the promise given to Abraham and observed their project to the Gentiles because the achievement of God's statement that Abraham will be "a father of many countries" (Gen 17:5).
It is in gentle of this history that Demetrios Tonias undertakes the 1st, complete exam of John Chrysostom's view of the patriarch Abraham.
By reading the total diversity of references to Abraham in Chrysostom's paintings, Tonias unearths the ways that Chrysostom used Abraham as a version of philosophical and Christian advantage, familial devotion, philanthropy, and obedient religion.
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Additional resources for Abraham in the Works of John Chrysostom
19. 173. 20. This was the thinking of historians such as Edward Gibbon and Eduard Norden and echoed by Aimé Puech who wrote, “Quelque différente que soit son éloquence de celle des panégyristes et des sophistes, quoiqu’il se fût même formé une rhétorique toute contraire par ses principes et sa méthode à celle de Libanius . ” See Aimé Puech, Un réformateur de la société chrétienne au IVe siècle: Saint Jean Chrysostome et les moeurs de son temps (Paris: Hachette, 1891), 121. 18 | Abraham in the Works of John Chrysostom Chrysostom employed sophistic methods to condemn the sophists and, indeed, anyone else whom he viewed as a threat to the boundaries of his community.
Against the Opponents of the Monastic Life: Two Treatises, trans. David G. Hunter, vol. 13, Studies in the Bible and Early Christianity (Lewiston, NY: Edwin Mellen, 1988), 4–5. Literary, Rhetorical, and Exegetical Influences | 23 purveyors of Greek philosophy. Nevertheless, he entered into a battle in defense of philosophy against the common enemy, sophism, and its elevation of rhetoric (λόγοι). Chrysostom may have used sophistic rhetoric but he was no sophist. For Chrysostom, the sophists were disingenuous and had no real concern for virtue and, in this regard, Greek philosophy was the lesser of two evils.
Chrysostom, Homilies on Genesis, 3:29. 56. Ibid. Hill, referencing De Montfaucon, notes that Chrysostom’s conclusion is similar to that of his teacher, Diodore. 57. Chrysostom at times indicated his ignorance of the original language of the Old Testament text, saying, “Those who have a precise knowledge of the [Hebrew] language say . ” [Λέγουσι τοίνυν οἱ τὴν γλῶτταν ἐκείνην ἀκριβῶς ἠσκημένοι . . ]. 43. 58. 301. Margaret M. Mitchell, The Heavenly Trumpet: John Chrysostom and the Art of Pauline Interpretation, vol.