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 old faith. The early church group claimed the Jewish Bible as their very own and regarded to it to safeguard their claims to historicity. whereas Jews regarded to Moses and the Sinai covenant because the concentration in their historic dating 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 mild of this heritage that Demetrios Tonias undertakes the 1st, accomplished exam of John Chrysostom's view of the patriarch Abraham.
By studying 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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Additional info for Abraham in the Works of John Chrysostom
Isabella Sandwell, Religious Identity in Late Antiquity: Greeks, Jews, and Christians in Antioch (New York: Cambridge University Press, 2007), 163. 24 | Abraham in the Works of John Chrysostom mother’s monetary investment helped form Chrysostom’s rhetorical style of persuasion and, perhaps more importantly, his understanding of how that rhetoric could be applied in order to advance his own particular civic and moral ethos. 5. Scriptural Text The famous Letter of Aristeas to Philocrates describes the legend of the translation of the Torah into the Hellenistic Greek of Alexandria by seventy-two Jewish scholars using a base text from Jerusalem.
75–76. 46. Baur, John Chrysostom and His Time, 1:318. ” See Natalio Fernández Marcos, “Some Reflections on the Literary, Rhetorical, and Exegetical Influences | 25 undertaking his revision, Lucian compared his text with a Hebrew text and, most likely, the Syriac Peshitta. 47 Between the general features of the Lucianic edition of the Septuagint text found throughout Chrysostom’s work and the widespread usage of this text in his world, there is no reason to believe that Chrysostom relied upon an Old Testament text that was substantially different.
Hunter, vol. 13, Studies in the Bible and Early Christianity (Lewiston, NY: Edwin Mellen, 1988), 4–5. Literary, Rhetorical, and Exegetical Influences | 23 purveyors of Greek philosophy. Nevertheless, he entered into a battle in defense of philosophy against the common enemy, sophism, and its elevation of rhetoric (λόγοι). Chrysostom may have used sophistic rhetoric but he was no sophist. For Chrysostom, the sophists were disingenuous and had no real concern for virtue and, in this regard, Greek philosophy was the lesser of two evils.