By Demetrios E. Tonias
All through its first 3 centuries of life, 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 seemed to it to shield their claims to historicity. whereas Jews seemed 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 success 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, entire exam of John Chrysostom's view of the patriarch Abraham.
By examining 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 resources for Abraham in the Works of John Chrysostom
Mitchell, The Heavenly Trumpet: John Chrysostom and the Art of Pauline Interpretation, 40, 30. 30 | Abraham in the Works of John Chrysostom describing his own struggles and that of the early church. 68 Such language had a long Antiochene tradition, reaching back even to the first century and the martyred bishop Ignatius. The Pauline epistles also helped form Chrysostom’s attitude toward the relationship of the Old Testament to the New Testament. In this regard, John departed from his fellow Antiochenes, Diodore of Tarsus and Theodore of Mopsuestia, who tended to think of the Old Testament as a closed salvation economy.
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. So pervasive was the expectation of such entertainment that it was not uncommon for the audience to break into applause during a sophist’s oration. The sermons of John Chrysostom indicate that this practice was also prevalent in the Antiochene church—much to his consternation.
421. 54. 429. Literary, Rhetorical, and Exegetical Influences | 27 Hexapla) with the Greek to help resolve difficult passages. Chrysostom comments on Gen. ”56 The implication for Chrysostom was that the Hebrew “under my loins” more directly referred to the procreative aspect of the Abrahamic promise that he would be the father of many nations. Chrysostom, ever the literal interpreter, thus referenced the Hebrew since he considered the Greek “under my thigh” somewhat ambiguous and not helpful to the point he was attempting to make.
Abraham in the Works of John Chrysostom by Demetrios E. Tonias