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 regarded to it to guard their claims to historicity. whereas Jews seemed 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 project 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 history that Demetrios Tonias undertakes the 1st, entire exam of John Chrysostom's view of the patriarch Abraham.
By reading the complete 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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Extra info for Abraham in the Works of John Chrysostom
Gregory Nazianzus, Supremum vale (orat. 488. 36 Libanius, like Chrysostom, was engaged in the art of persuasion and used a variety of rhetorical techniques that were part and parcel of the sophistic method. These techniques included hyperbole [ὑπερβολή], ekphrastic rhetoric [ἔκφρασις], and psogos [ψόγος]. 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.
Pauline Influence It is indeed an understatement to say that Chrysostom held the Apostle Paul in high regard. ”58 The effusive praise that Chrysostom heaped upon the Apostle Paul was similar to the praise he afforded Abraham or any other prominent scriptural exemplar. ”59 55. 436. 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 .
68. 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.
Abraham in the Works of John Chrysostom by Demetrios E. Tonias