By Demetrios E. Tonias
All through its first 3 centuries of lifestyles, the Christian group, whereas new to the Roman world's pluralistic spiritual scene, portrayed itself as an old faith. The early church group claimed the Jewish Bible as their very own and regarded to it to protect 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 achievement of God's assertion 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, complete exam of John Chrysostom's view of the patriarch Abraham.
By interpreting the entire 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 resources 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.
17 Quite naturally, the great exemplars of the Old Testament provided ample glamour to accommodate this aspect of sophistic oratory. Indeed, Chrysostom frequently applied Abraham, Moses, Noah, Job, and other figures of the Old Testament to a host of contemporaneous situations encountered by his flock in an effort to support his position. Thus Chrysostom presented the historic Abraham to his flock as a model parent, husband, and philanthropist. Chrysostom took literally the need to “surround” a topic with the “glamour of antiquity,” often referencing multiple Old Testament figures together in succession in order to prove his point.
27 Chrysostom’s commentary on this verse is telling, for he uses it as an opportunity to attack what he saw as the baser motives of the sophists, who “indeed have ten thousand things to say, and concerning ten thousand things they speak, winding out long courses of words, framing arguments and syllogisms, compounding sophisms without end. ”28 Sophist rhetorical techniques were a toolbox that Chrysostom used to achieve the goal of Christian formation. The eloquence of the sophist was a means that he embraced in service of a goal that was absolutely distinct from that of the sophist.