By Demetrios E. Tonias
All through its first 3 centuries of life, 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 shield their claims to historicity. whereas Jews regarded 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 venture to the Gentiles because the achievement of God's announcement 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, entire exam of John Chrysostom's view of the patriarch Abraham.
By interpreting the entire 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 info for Abraham in the Works of John Chrysostom
399). 32. Libanius does make reference to a student John who is beginning his career in Constantinople, but this is long before John is spirited away to become the bishop there. Baur, John Chrysostom and His Time, 1:22–23. 33. For a discussion on whether or not Chrysostom was in fact a student of Libanius, see Baur’s treatment of the subject and his subsequent conclusion that Chrysostom was indeed trained by the famous rhetor. 34. See David Hunter’s conclusion that Chrysostom was in fact the student of Libanius, in David G.
Geljon, Philonic Exegesis in Gregory of Nyssa’s De Vita Moysis, Studia Philonica Monographs (Providence: Brown Judaic Studies, 2002), 52–53. 22. For a larger discussion on the philosophical influences on Chrysostom’s rhetorical style, see David Rylaarsdam, “Painful Preaching: John Chrysostom and the Philosophical Tradition of Guiding Souls,” Studia Patristica 41 (2006). 23. 405). Literary, Rhetorical, and Exegetical Influences | 19 instructing his congregation to “read, if you will, both our own (books), and those without: for they also abound in such examples.
5. 16 | Abraham in the Works of John Chrysostom The Pauline influence on Chrysostom and the other Antiochenes, as described later, was indeed profound and, combined with their own similar cultural exposure to Stoicism, no doubt led to their appropriation of such Stoic athletic imagery in their exegesis. Indeed, the Stoic athletic ideal is present in the famous letter of Ignatius of Antioch to Polycarp throughout the first three chapters of the epistle. ”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.