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 ancient faith. The early church group claimed the Jewish Bible as their very own and appeared to it to safeguard their claims to historicity. whereas Jews regarded to Moses and the Sinai covenant because the concentration in their old courting 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 announcement that Abraham will be "a father of many countries" (Gen 17:5).
It is in gentle of this heritage that Demetrios Tonias undertakes the 1st, complete exam of John Chrysostom's view of the patriarch Abraham.
By examining the whole diversity 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
Of the seventy) is understood to be derived from the approximate number of translators alleged in the Letter of Aristeas. 44 It is by no means surprising that the Septuagint translation of the Old Testament was the basis for John Chrysostom’s exegetical work. The Alexandrian translation of the Jewish Bible was normative, not only for the Evangelists and Paul, but also for the vast majority of patristic authors writing at Chrysostom’s time. However, there are many known recensions of the Septuagint and it is important to identify the one Chrysostom used in his Old Testament exegesis.
61 As much as Chrysostom extolled the virtues of Abraham, such hyperbole pales in comparison to that offered by Chrysostom on behalf of Paul. Indeed, the rhetorical device employed by Chrysostom demanded that he show that Paul’s virtue exceeded not only that of Abraham but that of all the Old Testament patriarchs. ”62 The sheer volume of Chrysostom’s homilies on the Pauline corpus, over 250, demonstrates its profound hermeneutical influence on Chrysostom. It could hardly have been otherwise. Paul’s epistles were frequently read in the liturgical life of the church, and that reality, combined with Chrysostom’s intensive and successful efforts to memorize the scriptural text, makes his emphasis on Paul’s writings seem only natural.
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. If you despise ours, and this from pride; if you admire the works of philosophers, go even to them.