Relevant bibliographies by topics / Homilies (John Chrysostom, Saint)

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Academic literature on the topic 'Homilies (John Chrysostom, Saint)'

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Published: 2 March 2023

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Journal articles on the topic "Homilies (John Chrysostom, Saint)"

Żelazny, Jan. "Pedagogiczne podejście do odbiorcy. Rozważania w oparciu o Homilie św. Jana Chryzostoma do Listu do Hebrajczyków." Ruch Biblijny i Liturgiczny 61, no. 2 (June 30, 2008): 117. http://dx.doi.org/10.21906/rbl.352.

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The fascination with St. Paul’s activity was one of St. John Chrysostom characteristic features. In the attitude of the Antiochian we can see not only true admiration but also the will to imitate St. Paul as a guiding light of Christian involvement and activity. St. John Chrysostom has often underlined the pedagogical attitude of the Apostle towards the audi- ence in his letters. Such appraisal of the activity of the Apostle of Nations by the Patriarch of Constantinople determined his own pastoral attitude. As a result of this one of the char- acteristic features of St. John Chrysostom’s preaching is the concern for the audience that accompanied the preacher of Antioch in his homiletic activity. Chrysostom was a master of words, a tutor always dedicated to his audience. This helped with his choice of themes, the topics he discussed or the choice of time in which he undertook particular deliberations. So, controversial texts didn’t give a chance for an insightful dogmatic analysis, although none of the topics were passed over. In other words he was concerned not only with what he would convey, but also when and how he would reach the topic with the audience. St. John Chrys- ostom was aware of the perceptual limitations of his audience hence his caution. Such an approach implies great caution in dealing with his works and at the same time explains why on the one hand some allusions in the commentary to particular parts of the Holy Scripture lack, as well as, the fact that all crucial topics have been discussed by the saint of Antioch. An example of this are the homilies to Corpus Paulinum, and especially the analyzed parts from St. John Chrysostom’s Homilies to the Epistle to the Hebrews.

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Kaczmarek, Sylwia. "Jak mówić o Chrystusie, by rosła wspólnota? Chryzostomowa egzegeza Dz 2, 37-47 w 7. Homilii na Dzieje Apostolskie." Vox Patrum 57 (June 15, 2012): 225–45. http://dx.doi.org/10.31743/vp.4129.

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Chrysostom`s Homilies on the Acts of the Apostles bring a vision for the Church that induced some scholars to think of his communist ideology. Other underline his pure stoic principles. Is it really so? The analysis of Homily 7, in which Saint John Chrysostom speaks about the Christian community in Jerusalem, shows that there is something more than the only economy that leads people to become brothers. There is something more than the only perfection of virtues that one should desire. There is also something more than the only demagogic influence of preacher that create the Christian community from the sinners who have crucified Christ. People have their role to play, but there is also someone else who makes the community grow.

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Szczur, Piotr. "Image and metaphor of the sea in the Homilies on the Gospel of saint Matthew by John Chrysostom." Vox Patrum 70 (December 12, 2018): 527–44. http://dx.doi.org/10.31743/vp.3220.

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In this article analyzes all statements of John Chrysostom from the Homilies on the Gospel of Saint Matthew containing terms: pšlagoj and q£lassa, used by our author as a designation of the sea. This analysis allowed for the extraction of few groups of sea metaphors. Chrysostom points on the sea as one of the elements of the Universe (together with heaven and earth). He describes the sea as a dangerous and uncontrollable wild element, but still subjected to Christ. The image of the sea, which – because of its enormity – is beyond other elements of the Universe, is used by Golden Tongued to describe immensity and commonness. And the reference to sea threats (winds, sea currents, storms, shallows) inclines him to describe human life as a sailing across the rough sea.

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Sando, Dragomir. "On Similarities in the Homilies of Clement of Alexandria and Saint John Chrysostom." Christian reading, no. 4 (2020): 11–20. http://dx.doi.org/10.47132/1814-5574_2020_4_11.

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Lai, Pak-Wah. "The Monk as Christian Saint and Exemplar in St John Chrysostom’s Writings." Studies in Church History 47 (2011): 19–28. http://dx.doi.org/10.1017/s0424208400000826.

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By the time Augustine read the Life of Antony in 386, the biography had already become an international best seller in the Roman Empire. Translated twice into Latin and read in places as far off as Milan and Syrian Antioch, the Egyptian Life also proved to be a significant influence upon hagiographical writing in the late fourth century, the most notable example being the Lives of St Jerome. Consequently, scholars have often taken it to represent the dominant paradigm for sainthood in fourth-century Christianity and the centuries that followed. But is this assumption tenable? The Life of Antony would in all likelihood be read only by the educated elite or by ascetic circles in the Church, and was hardly accessible to the ordinary Christian. More importantly, hagiographical discourse in the fourth century was not restricted to biographies, but pervaded all sorts of Christian literature. This is certainly the case with the writings of St John Chrysostom (c. 349—407), who often presents the Christian monk as a saintly figure in his monastic treatises and his voluminous homilies. Indeed, what emerges from his writings is a paradigmatic saint who is significantly different from that portrayed in the biographies, and yet equally influential among his lay and ascetic audiences. To be sure, Chrysostom’s monastic portraits share some common features with that provided by Athanasius’s Life. Nevertheless, there are also stark differences between the two, and these are the focus of this paper.

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Constantin, Zamfir. "Alungarea lui Adam din Rai în Omiliile lui Ioan Chrysostom şi Apocriful Apocalipsa lui Moise." Hiperboreea A2, no. 3 (January 1, 2013): 22–30. http://dx.doi.org/10.5325/hiperboreea.2.3.0022.

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Abstract This essay is a comparative study between the Holy Bible and a apochryphical text about the expulsation of Adam from Heaven. The two texts compared here (The Homilies on Genesis of Saint John Chrysostom and the apocryphal Apocalypse of Moses) have some points in common (such as Eve`s guilt and the punishments decided by God for those who have infringed his commandment), but they also have more divergent points. The Apocalypse of Moses presents things in a nuanced way, giving Eve and even Satan the possibility to defend themselves, insists more on human sufferance after being banished from Heaven, therefore presents more points of view, it is a more extended and diverse document than the version presented in the Bible.

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Allen, Pauline. "Death and Veneration: Treatment of a Martyr Death by Severus, Patriarch of Antioch (512–518)." Scrinium 11, no. 1 (November 16, 2015): 11–21. http://dx.doi.org/10.1163/18177565-00111p05.

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Among the homiletic corpora of late antiquity the 125 surviving homilies of Severus, patriarch of Antioch (512–518), provide us with a rich lode of works on martyrs. This is not surprising, given that Antioch was second only to Rome in the number of martyrs and saints it venerated. Previously I have examined Severus’ treatment of the deaths of two local martyrs, Barlaam/Barlaha and Romanus (in Martyrdom and Persecution in Late Antique Christianity. Festschrift Boudewijn Dehandschutter, ed. J. Leemans, Leuven – Paris – Walpole, MA, 2010, pp. 1–14) and of four martyrs foreign to Antioch, Drosis/Drosina, Julian, Dometius, and Leontius ( Journal of the Australian Early Medieval Association, 5 [2009], pp. 9–20), an examination that proved the quality of the sources which the patriarch used in his preaching. In this paper I intend to carry the discussion further by concentrating on Severus’ treatment of the death of St Babylas in one homily and two hymns, particularly in relation to the treatment accorded to the martyr in John Chrysostom, in order to situate Severus’ homily in the martyrial homiletic tradition and to trace the history of the veneration of this saint in the city of Antioch.

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Spitsyn, Dmitry. "Богоявление в Мамре и гостеприимство Авраама в Великом каноне: идентификация путников и истоки экзегезы." Fontes Slaviae Orthodoxae 3, no. 3 (January 4, 2021): 121–27. http://dx.doi.org/10.31648/fso.6272.

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This report examines the origins of the exegesis in the Great Penitential Canon of the episode of Abraham’s mysterious encounter with three travelers at Mamre (Gen. 18:1-11). The saintly author of the Canon interprets them in the troparion of Ode 3 as angels, while in his Canon for the Presentation of the Lord – as God the Word with two angels. This apparent inconsistency is probably connected with a possible imitation of Heb. 13:2 (“be not forgetful to entertain strangers”) in the first Canon. The idea of the Patriarch’s hospitality as an example of entertaining strangers is also found in the homilies on the book of Genesis by St. John Chrysostom. Saint Andrew, as it seems, creatively reworked them, as is apparent from his use of words that are cognate with ἡ φιλοξενία and τό θήρημα, his reference to Heb. 13:2, and the causal link between the meeting of Abraham and the promise of the birth of a child.

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Szczur, Piotr. "Głód jako problem ekonomiczny i społeczny w świetle nauczania homiletycznego Jana Chryzostoma." Vox Patrum 69 (December 16, 2018): 595–610. http://dx.doi.org/10.31743/vp.3277.

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The article consists of three parts covering consecutively the question of treating ancient homilies as historic sources, the economic dimension of hunger and food shortages, and finally, their social dimension. The analyses presented show that hunger and food shortages were quite common phenomena in ancient societies and they were intrinsically woven into the fabric of their everyday lives. In his homilies John Chrysostom encouraged his congregation not only to show their social conscience in the face of starving people, but also to help those in need. Describing lives of the poor, especially those suffering from hunger, the preacher pictured them as morally entitled to receiving help. We should though remember that descriptions of destitution in John Chrysostom’s homilies and sermons were quite often exaggerated and designed to serve preacher’s specific purpose. This is the reason why we should approach their analyses with extreme caution and thoroughness. Nevertheless, the information on the issue of hunger given by Chrysostom is still valuable and useful in discovering the reality of social relationships in his time.

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Lang, Uwe Michael. "Book Review: St. John Chrysostom, Old Testament Homilies, Volume One: Homilies on Hannah, David and Saul; St. John Chrysostom, Old Testament Homilies, Volume Two: Homilies on Isaiah and Jeremiah; St. John Chrysostom, Old Testament Homilies, Volume Three: Homilies on the Obscurity of the Old Testament – Homilies on the Psalms; St. John Chrysostom, Eight Sermons on the Book of Genesis; St. John Chrysostom, Spiritual Gems from the Book of Psalms; Reading the Old Testament in Antioch." Irish Theological Quarterly 71, no. 1-2 (February 2006): 190–93. http://dx.doi.org/10.1177/002114000607100119.

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Dissertations / Theses on the topic "Homilies (John Chrysostom, Saint)"

Radke, Douglas B. "John Chrysostom, On the statues : a study in crisis rhetoric." PDXScholar, 1988. https://pdxscholar.library.pdx.edu/open_access_etds/4051.

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The name of John Chrysostom has historically been held in high esteem by the Christian Church. John was born, circa A.O. 350, in the Syrian city of Antioch. His rhetorical career led him to the apex of religious power as bishop of Constantinople. As a result of his verbal harangues of the political and religious leaders, he was sent into exile, where he died in A.O. 407. During his life time he was recognized both for his eloquence and his controversial style. Since the fifth century he has been remembered by the epitaph "Chrysostom," a tribute to his oratorical abilities, which translated means "the golden mouthed."

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Harris, Michael Dale. "The body of Christ in John Chrysostom's homilies on First Corinthians." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Schummer, Constanze M. F. "Heaven and the 'basileus' in St John Chrysostom." Thesis, University of St Andrews, 1990. http://hdl.handle.net/10023/13735.

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The thesis takes its inspiration from a parallel central to Byzantine ideology: God enthroned in heaven, governing the universe, is mirrored on earth by the emperor surrounded by his court, ruling his realm. The earliest definitive formulation of this doctrine is expressed by Eusebius of Caesarea in the 'Tricennial Orations' held for Constantine the Great in A.D. 336. The thesis briefly documents this formulation and then takes a look at the further evolution of this parallel in some fourth century Fathers. Here the parallel becomes a metaphor in that the earthly basileus is frequently employed to explain and describe God. At the same time, the attitudes towards the earthly basileus need not be positive. After having thus set the scene, the thesis moves on to its primary task and explores heaven and the basileus in St. John Chrysostom. The sheer bulk of his work is matched by the complexity of his views in this respect, far removed from the apparent simplicity of the Eusebian model. After documenting his ideas about the technique of metaphor, and about the application of such a parallel as that of God and basileus, I examine Chrysostom's metaphorical use of the basileus in his explanations of inexprimable divine qualities. The basileus takes more shape when Chrysostom describes him in the context of the Old Testament, of early imperial history, or as a contemporary ruler. These portrayals are suitably followed by an exploration of Chrysostom's uncompromising interpretation of the relationship between priest and ruler. A short excursus on his attitude towards imperial and Christian symbols rounds off this extensive treatment of the basileus. The next two chapters concentrate on how Chrysostom describes heaven and what role is played by imperial terminology and concepts in these descriptions. Finally, the possible influence of St. Paul on Chrysostom in these areas is considered - partly because the topos of the Apostle in the power of the pagan basileus Nero appears frequently, partly because St. Paul turns out to be a major Leitfigur for Chrysostom. This bulky documentation works exclusively from texts dating from Chrysostom's life in Antioch. His move to Constantinople and into the direct environment of the real basileus presents a chronological step of the utmost importance in the context of the God - basileus parallel. Introducing this chronological divide in the course of the thesis obviously involves a close attention to the dating of Chrysostom's works, which in many cases is not unequivocal. The thesis tries to show that the awareness of a chronology of metaphorical language within Chrysostom's works can help with the dating of individual texts. Although this possibility was resorted to very sparingly here for fear of introducing a circular argument, it merits becoming a stronger element in studies on Chrysostom. For the Constantinopolitan period, the thesis tries to ascertain whether Chrysostom's view of the earthly basileus and his use of metaphors based on this basileus in the description of heaven are influenced and changed by his experience of imperial reality. The most interesting question then is to what extent Chrysostom's metaphorical use of 'the basileus' in all its different shades of meaning precipitated his fate at imperial hands. As the conclusion argues, these findings are of special interest in view of the popularity Chrysostom enjoyed throughout Byzantine history. It is possible that with his extensive metaphorical use of the basileus he was a model and an influence in theological and ideological issues. There is the possibility that descriptions that were intended by Chrysostom to show the limitations of earthly rule in comparison with heavenly power may have been misunderstood, due to subtlety of expression, as describing a full parallel between God and basileus. This applies both to contemporary audiences and later readers and supports a hypothesis that Byzantine propaganda was not so much constructed by masterminds as inferred by audiences.

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De, Wet Chris Len. "The homilies of John Chrysostom on 1 Corinthians 12 a model of Antiochene exegesis on the charismata /." Diss., Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-07222008-165019/.

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Hartney, Aideen M. "Men, women and money - transformation of the city : representations of gender in the homilies of John Chrysostom." Thesis, University of Liverpool, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367177.

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Amirav, Hagit. "Exegetical traditions and the rhetoric of John Chrysostom : a study of the homilies on Noah and the flood." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391019.

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Miller, Eric P. "For God, then king reflections on the controversies and teachings of Saint John Chrysostom /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Morgan, Boyd. "Bishopspresbyters : an investigation into the writings of St. Ignatius of Antioch and St. John Chrysostom." Thesis, McGill University, 1985. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=63348.

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Amos, Charles Harry. "John Chrysostom's understanding of the Eucharist in its relation to the Christian life." Thesis, Rhodes University, 1988. http://hdl.handle.net/10962/d1001547.

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The aim of this thesis is to reveal the intimate relationship between John Chrysostom's Eucharistic theology and the christian life, and that at the Eucharist Man's true being is demonstrated. It investigates Chrysostom's exegetical and oratorical method in order to ascertain how he approached a text and how he delivered his understanding of it. He is a representative of the Antiochene School of Exegesis and his fame as a preacher was a result not so much of his oratorical construction, but of the underlying spiritual unity within the oration. The purpose of all his preaching and exegesis was to evoke a moral response from his hearers. In the consecration of the elements, Chrysostcm displayed a remarkable openness to the varying traditions. He saw reciting the words of institution and invoking the Spirit as effecting consecration. Not only this, but also the moral life of the congregation played its part in effecting consecration. Once the elements had been consecrated, Christ was sacrificed, symbolically and literally, not again but in memory (Greek letters) of the Passion, which thereby becomes a present reality. In Chrysostom's understanding of the real presence he displays yet again an openness to the traditions. Christ is both present symbolically through the elements and literally through the transformation of the elements. The real presence demanded of the communicant a high degree of morality. To approach the Table on which Christ lay demanded a life of virtue, not only from the individual communicant but from the whole community. Those who partook unworthily imitated Judas and shared his fate. The community had to approach the Table in unity. At the Table, however, the community received its unity from Christ, the community became the body of Christ. Through participation and becoming the body of Christ, the community was united with the Godhead . Schism, therefore, was a very serious sin for it tore the body of Christ apart. For Chrysostom, Christ was also present in and intimately united with the poor. The church had to be able to be aware of Christ's presence in the poor and be responsible toward Him. In giving to the poor, the communiicant acknowledged that he/she had received at the Table and also received his/her salvation from Christ through the poor. The whole Eucharistic feast not only fed the christian with spiritual food, but called the communicant away from gross materialism to a life-giving dependance on God. It called the communicant to give to others as he/she had received from Christ.

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Lee, Won Sang. "A critical exploration and conversation across the centuries of pastoral leadership principles in John Chrysostom's Antioch and Constantinople and Won Sang Lee's Washington's Korean Central Presbyterian Church." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683102.

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Books on the topic "Homilies (John Chrysostom, Saint)"

Amirav, Hagit. Rhetoric and tradition: John Chrysostom on Noah and the Flood. Louvain, Belgique: In Aedibus Peeters, 2003.

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Amirav, Hagit. Rhetoric and tradition: John Chrysostom on Noah and the Flood. Louvain, Belgique: In Aedibus Peeters, 2003.

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Chrysostom, John. Iohannis Chrysostomi De Davide et Saule: Homiliae tres. Turnhout: Brepols, 2008.

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Chrysostom, John. St. John Chrysostom Old Testament homilies. Brookline, Mass: Holy Cross Orthodox Press, 2003.

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Die illustrierten Homilien des Johannes Chrysostomos in Byzanz. Wiesbaden: Reichert, 2004.

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A, Lamouille, and John Chrysostom, Saint, d. 407., eds. Un Evangile pré-johannique. Paris: J. Gabalda, 1993.

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Catholic Church. Byzantine Rite, Ukrainian. The divine liturgy of Saint John Chrysostom. Philadelphia, PA: Synod of the Hierarchy of the Ukrainian Catholic Church, 1988.

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The divine liturgy of Saint John Chrysostom. [S.l.]: Published by the Synod of the Hierarchy of the Ukrainian Catholic Church, 1988.

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Paverd, Frans van de. St. John Chrysostom, the homilies on the statues: An introduction. Roma: Pont. institutum studiorum orientalium, 1991.

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Studiorum, Pontificium Institutum Orientalium, ed. The homilies of St John Chrysostom: Provenance, reshaping the foundations. Roma: Pontificio istituto orientale, 2005.

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Book chapters on the topic "Homilies (John Chrysostom, Saint)"

Acatrinei, Nicoleta. "Perspectives of Saint John Chrysostom for the VUCA World." In Management for Professionals, 27–43. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52231-9_3.

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"On Saint John Chrysostom." In Michael Psellos on Literature and Art, translated by Stratis Papaioannou, 167–75. University of Notre Dame Press, 2017. http://dx.doi.org/10.2307/j.ctvpj7gd5.17.

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"Homily 10." In John Chrysostom, Homilies on Colossians, 220–41. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv20w2v6r.15.

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"Homily 6." In John Chrysostom, Homilies on Colossians, 140–55. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv20w2v6r.11.

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"Introduction." In John Chrysostom, Homilies on Colossians, 1–28. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv20w2v6r.5.

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"Table of Contents." In John Chrysostom, Homilies on Colossians, vii—viii. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv20w2v6r.2.

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"Homily 3." In John Chrysostom, Homilies on Colossians, 82–101. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv20w2v6r.8.

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"Front Matter." In John Chrysostom, Homilies on Colossians, i—vi. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv20w2v6r.1.

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"Index of Biblical Works." In John Chrysostom, Homilies on Colossians, 299–304. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv20w2v6r.19.

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"Homily 4." In John Chrysostom, Homilies on Colossians, 102–21. SBL Press, 2021. http://dx.doi.org/10.2307/j.ctv20w2v6r.9.

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Conference papers on the topic "Homilies (John Chrysostom, Saint)"

Morariu, Iuliu-Marius. "Multidimensional Value Of Education At Saint Basil And John Chrysostom." In 2nd Central and Eastern European LUMEN International Conference - Multidimensional Education and Professional Development. Ethical Values. Cognitive-crcs, 2017. http://dx.doi.org/10.15405/epsbs.2017.07.03.53.

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Isbasoiu, Iulian. "The pastoral care and the priest profile in the study �On the Priesthood� of Saint John Chrysostom." In The 2nd Virtual International Conference on the Dialogue between Science and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2015. http://dx.doi.org/10.18638/dialogo.2015.2.1.34.

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