By Demetrios E. Tonias
All through its first 3 centuries of lifestyles, the Christian neighborhood, whereas new to the Roman world's pluralistic non secular scene, portrayed itself as an historical faith. The early church group claimed the Jewish Bible as their very own and appeared to it to guard their claims to historicity. whereas Jews seemed 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 challenge 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 mild of this historical past that Demetrios Tonias undertakes the 1st, complete exam of John Chrysostom's view of the patriarch Abraham.
By studying 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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Additional info for Abraham in the Works of John Chrysostom
For Chrysostom, the techniques he learned from Libanius (and mastered) were one thing, and the application of those techniques was something entirely different. Chrysostom applied the techniques he learned as a student under Libanius to promote his vision of a virtuous Christian life for the citizens of Antioch. The dramatic imagery and strong language present throughout Chrysostom’s homilies bear witness to the influence of Libanius’s sophistic style 31. The church historian Sozomen (400–450) gave one of the principal attestations that Chrysostom studied under Libanius.
In his fourth homily on Genesis, Chrysostom uncritically presents the outline of the formation of the Septuagint text as presented in the Letter of Aristeas. 42–43. 45. “Ad difficultatis autem cumulum accedebat, quod aliae praeterea Graecae editiones, quae ferebantur, multum inter se pro regionum varietate atque usu Ecclesiarum differrent. Alexandria, inquit, et Aegyptus in Septuaginta suis Hesychium laudat auctorem: Constantinopolis usque Antiochiam Luciani martyris exemplaria probat. 75–76. 46.
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.
Abraham in the Works of John Chrysostom by Demetrios E. Tonias