Download Abraham in the Works of John Chrysostom by Demetrios E. Tonias PDF
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 ancient 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 appeared to Moses and the Sinai covenant because the concentration in their old 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 achievement 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, complete exam of John Chrysostom's view of the patriarch Abraham.
By studying the total variety 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
50 Chrysostom, though he knew no Hebrew, was still an Antiochene with a literal sense of scriptural interpretation in which precision [ἀκρίβεια] meant everything. 53 Chrysostom also appears to be unaware of the inconsistencies between the Greek and Hebrew texts. His exegesis of Gen. ”54 Chrysostom, however, makes no mention that the Hebrew text has God calling Abraham’s name only once. Chrysostom, notwithstanding his difficulties with the original Hebrew, was not averse to comparing the Hebrew text (albeit most likely from the Tyng, “Theodore of Mopsuestia as an Interpreter of the Old Testament,” Journal of Biblical Literature 50, no.
One should not make too much of the similarity of agonistic language in Paul and Chrysostom nor imply that Chrysostom was writing in the style of Paul. Rather, Chrysostom was simply adapting Pauline language that fit neatly into the sophistic style he learned in his youth. See Ameringer, The Stylistic Influence of the Second Sophistic on the Panegyrical Sermons of St. John Chrysostom: A Study in Greek Rhetoric, 10. 69. For more on Theodore’s strict historical interpretation of the Old Testament, see section eight below.
40, Hermeneutische Untersuchungen zur Theologie (Tübingen: Mohr Siebeck, 2000). 59. Mitchell, “The Archetypal Image: John Chrysostom’s Portraits of Paul,” 18. 28 | Abraham in the Works of John Chrysostom For Chrysostom, Paul was himself an Abrahamic figure. Indeed, in Chrysostom’s opinion, Paul was an even greater figure than Abraham. ” he asks. ”60 Whereas Abraham left the land of his father and his idolatrous ways, Paul left behind, not just hearth and kin, but the very world and all that it entailed.