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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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Bae, Junghun. "Almsgiving and the Therapy of the Soul in John Chrysostom’s Homilies on Matthew." Augustinianum 58, no. 1 (2018): 103–24. http://dx.doi.org/10.5840/agstm20185815.
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In recent years much scholarly work has explored the topic of John Chrysostom as an ancient “psychagogue”. In these recent studies, however, relatively little attention has been devoted to Chrysostom’s approach to almsgiving in relation to the cure of the soul. This article looks closely at Chrysostom’s view of almsgiving and soul therapy within the context of ancient philosophical therapy. Analyzing Chrysostom’s Homilies on Matthew, it demonstrates that for Chrysostom almsgiving is a crucial remedy for healing the sick soul.
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Blake Leyerle. "Refuse, Filth, and Excrement in the Homilies of John Chrysostom." Journal of Late Antiquity 2, no. 2 (2009): 337–56. http://dx.doi.org/10.1353/jla.0.0048.
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Sitzler, Silke. "Identity: The Indigent and the Wealthy in the Homilies of John Chrysostom." Vigiliae Christianae 63, no. 5 (2009): 468–79. http://dx.doi.org/10.1163/157007209x413821.
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AbstractIn this article, identity theory is applied to a selection of John Chrysostom's homilies in order to investigate the identities being created, negotiated and modified in his commentary on the 'poor'. It is proposed that his discourse on the poor and almsgiving seeks overwhelmingly to negotiate identities for the wealthy within his Christian community, rather than for the poor. These identities are considered through Chrysostom's use of imagery, his commentary on behaviour, and his emphasis on the benefits provided both by the poor and almsgiving. Furthermore, it is argued that in these homilies Chrysostom sought to mediate Christian identities for the wealthy that complemented rather than opposed those operating in the wider non-Christian, Greco-Roman world.
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Hartog, Paul A. "Calvin’s Preface to Chrysostom’s Homilies as a Window into Calvin’s Own Priorities and Perspectives." Perichoresis 17, no. 4 (December 1, 2019): 57–71. http://dx.doi.org/10.2478/perc-2019-0028.
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Abstract John Calvin drew from patristic authors in a selective manner. His preference for the theological perspectives of Augustine is readily evident. Nevertheless, while he resonated with the doctrine of Augustine, he touted the interpretive and homiletic labors of John Chrysostom. Even though Calvin’s Institutes of the Christian Religion critiqued Chrysostom’s understanding of grace and free will, the Antiochene bishop is the most frequently referenced patristic author within Calvin’s commentaries. Calvin composed a preface to a projected edition of Chrysostom’s homilies (Praefatio in Chrysostomi Homilias). This preface argued for the necessity of reaching the general public with secondary aids along with the scriptures, explained Calvin’s esteem for Chrysostom’s homilies above other patristic texts, and acknowledged the theological dissimilarities that separated his views from Chrysostom’s. The Praefatio’s assessments reveal Calvin’s own hermeneutical, pastoral, and theological priorities. Calvin’s evaluations of Chrysostom and the other fathers are a window into his own interpretive concerns, homiletical aims, and dogmatic emphases.
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Carter, Robert E. "A Greek Homily on the Temptation (CPG 4906) by Severian of Gabala: Introduction, Critical Edition and Translation." Traditio 52 (1997): 47–71. http://dx.doi.org/10.1017/s0362152900011934.
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The Greek church of southern Italy and Sicily commemorated the temptation of Jesus on the first Sunday of Lent. Homiliaries for the liturgical year presented one or both of two homilies attributed to John Chrysostom, ‘΄ Hλι ος μὲ ν(PG 61, 683–88) and ‘Eξλθεν ò κύριος (CPG 4906). The former is now known to be a composite homily drawn from three homilies of Nestorius edited by Nau. The latter, as will be maintained later, is by Severian of Gabala.
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Szczur, Piotr. "Mnisi jako „żołnierze” Chrystusa w nauczaniu Jana Chryzostoma. Analiza 69. i 70. homilii z cyklu "Homilie na Ewangelię według św. Mateusza"." Vox Patrum 63 (July 15, 2015): 375–88. http://dx.doi.org/10.31743/vp.3569.
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This article considers the subject of spiritual warfare led by monks as the “soldiers” of Christ. Author of the article analyzed two John Chrysostom’ homilies (69 and 70) from the series Homily on the Gospel according to St. Matthew. First, he emphasizes the important role of the monasticism in the life and thought of John Chrysostom already from the beginning of his literary activity. Then, on the basis of sources, he shows the monks as a “spiritual army” of Christ, who are staying at the hermitage instead of at a military camp, and instead of arms have ascetic practices. This spiritual army of Christ refers more splendid victory than the crack troops of the Roman Empire army, because the battle with the demons is far more difficult than fighting with people. In the final part of the article pointed out the profile of pastoral teaching of John Chrysostom, who encouraged all Christians to take spiritual warfare as the monks.
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Maayan-Fanar, Emma. "Interpreting genesis: A note on artistic invention and the Byzantine illuminated letter." Zograf, no. 34 (2010): 27–36. http://dx.doi.org/10.2298/zog1034027m.
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The article explores iconography of the illuminated initial letters in the Byzantine tenth century Homilies of John Chrysostom and other authors with special reference to Oxford, Bodl. lib., Auct. T. 3.3. It is argued that pictorial initials composed of human figures and human-animal combats function as detailed visual interpretations of the written text, displaying at the same time artistic uniqueness and imagination.
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Leyerle, Blake. "John Chrysostom on Almsgiving and the Use of Money." Harvard Theological Review 87, no. 1 (January 1994): 29–47. http://dx.doi.org/10.1017/s001781600003162x.
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Few themes so dominate the homilies of John Chrysostom (ca. 347–407 CE) as the plight of the poor and the necessity of almsgiving. His picture of the poor, however, is always set against the prosperous marketplace of late antiquity. It seems therefore scarcely surprising that his sermons on almsgiving resound with the language of investment. With such imagery, Chrysostom tried not only to prod wealthy Christians into acts of charity but also, and perhaps more importantly, to dislodge his rich parishioners from their conviction that an uncrossable social gulf separated them from the poor. The rhetorical strategy he used is typical of all his polemical attacks. On the one hand, he denigrated the pursuit of money and social status as fundamentally unattractive; it is both unchristian and unmasculine. On the other hand, he insisted that real wealth and lasting prestige should indeed be pursued, but more effectively through almsgiving. I shall first examine how Chrysostom effected this recalculation of wealth, and then I shall turn to the question of whether there may have been some advantage for him in pleading so eloquently on behalf the poor.
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Pavlík, Jiří. "Παρρησία in John Chrysostom’s Homilies on the Gospel of Matthew." Vigiliae Christianae 73, no. 1 (February 26, 2019): 1–15. http://dx.doi.org/10.1163/15700720-12341367.
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Abstract The article deals with John Chrysostom’s usage of the expression παρρησία. It takes its starting point from an article by G.J.M. Bartelink from 1997, but unlike Bartelink it focuses on the instances where Chrysostom exploited the classical meaning of the word, i.e. boldness to speak in public and frankness in admonishing or rebuking a friend or ruler. It analyses typical occurrences of the word with these meanings in Chrysostom’s homilies on the Gospel of Matthew. As this gospel contains no occurrence of παρρησία, this word’s use can be understood as a mark of the interpreter’s exegetical point of view which is deeply rooted in his classical cultural background and his conception of the ethical ideal.
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Miltenov, Yavor. "A Note on the Adoption of the Byzantine Models in Medieval Bulgaria (9th–10th Centuries). The Case with the Chrysorrhoas Collection." Studia Ceranea 7 (December 30, 2017): 161–67. http://dx.doi.org/10.18778/2084-140x.07.11.
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The paper aims at examining the first Slavic collection of homilies of John Chrysostom, called Zlatostruy (i.e. Chrysorrhoas or Golden Stream). The peculiarities of its content, compilation strategy and impact on the medieval Bulgarian literature, revealed in previous studies, allow us to extract features that are related to the flourishing of the 10th century Bulgarian literary tradition and the successful adoption of Byzantine models.
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RADUCĂ, Vasile. "Metanoia in the thinking of Saint John Chrysostom." Icoana Credintei 2, no. 4 (June 21, 2016): 5. http://dx.doi.org/10.26520/icoana.2017.4.2.5-12.
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Laird, Raymond. "Images of this Present Life in the Rhetoric of John Chrysostom." Scrinium 11, no. 1 (November 16, 2015): 78–86. http://dx.doi.org/10.1163/18177565-00111p10.
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In determining the attitude of John Chrysostom to life in this present age, examination is made of the various images that this great rhetorician of the Church used in his homilies and writings. It could be said that the power of his oratory reaches its apex in the images frequently employed throughout the corpus of his extant works. This is no less the case in his references to our earthly lives. Inevitably linked with his pastoral concerns about human passions that endanger spiritual growth, the canvas for the main part is filled with images of disdain for and warning of worldly values, and of encouragement to focus on the heavenly riches.
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Widok, Norbert, and Wacław Grzybowski. "Christian Family as Domestic Church in the Writings of St. John Chrysostom." Studia Ceranea 3 (December 30, 2013): 167–75. http://dx.doi.org/10.18778/2084-140x.03.12.
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John Chrysostom, the most famous preacher of the Eastern Empire, exerted an important influence on the formation of family. In his homilies he instructed fathers and mothers about their pedagogical tasks, and spoke of religious upbringing of children, which was directly linked with the well being of Christian family. Commenting on St. Paul’s letters, he started propagating the idea of “domestic church,” since it performs the role of a place where sanctification of human being occurs. The father of the family performs in such situation the tasks of a bishop, i.e. a guide in religious life. He should take care of the reading of the Holy Scriptures, the practice of prayer and catechetical teaching, which lead to proper level of faith and Christian morality. According to Chrysostom, systematic introduction of these religious practices in the family contributes to increase in piety among members, as well as social responsibility. The well formed family offers proper foundation for the transmission of religious tradition and significant link in social relations.
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Buck, D. F. "St. John Chrysostom, The Homilies on the Statues: An Introduction (review)." Journal of Early Christian Studies 1, no. 4 (1993): 452–53. http://dx.doi.org/10.1353/earl.0.0126.
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Christou, Theodore Michael. "Raising an Athlete for Christ: Saint John Chrysostom and Education in Byzantium." Akropolis: Journal of Hellenic Studies 2 (December 31, 2018): 105–18. http://dx.doi.org/10.35296/jhs.v2i0.12.
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This article examines the homily titled Address on Vainglory, and the Right Way for Parents to Bring up their Children, concentrating upon the educational vision it expresses. The text is attributed to John Chrysostom, Christian saint and fourth century Patriarch of Constantinople. Uncertainty regarding the manuscript’s authenticity led to the exclusion of “Address on Vainglory” from most collections of John Chrysostom’s writings, which had seminal influence in a context when the church was united, and the homily has consequently received very limited attention. Chrysostom earned the epithet "The Golden Mouthed” primarily by virtue of his training in rhetoric and his ability to translate the classical sources that he read into his own, Christian, context. He argues that education must not only cultivate all the faculties of the student’s mind, but also prepare the child to live and act ethically in the world. Chrysostom reconfigures this argument using the striking imagery of an Athlete for Christ, who cultivated not only the faculties of his mind, but also exercised those of the soul.
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Lai, Pak-Wah. "John Chrysostom’s Reception of Basil of Caesarea’s Trinitarian Theology." Scrinium 15, no. 1 (July 23, 2019): 62–78. http://dx.doi.org/10.1163/18177565-00151p05.
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Abstract The last two decades have seen extensive research on the Trinitarian theologies of several post-Nicene Fathers. Not much, however, has been done for John Chrysostom. Thomas Karman and Pak-Wah Lai have demonstrated separately that Chrysostom shares several theological beliefs with the Eusebian-Meletians, including the doctrine of divine incomprehensibility, and their anti-Sabellian concerns. Stylianos Papadopoulos has claimed further that Chrysostom is a successor of both Athanasius and the Cappadocians’ teachings. Among the Cappadocians, it was Basil of Caesarea who first allied himself with the Meletians in the 370s. This makes him a prime candidate for examining Chrysostom’s reception of Cappadocian theology. We observe, first of all, that both bishops operate within the Meletian tradition, employing a wide range of Eusebian motifs to denote the Trinitarian relations, including the use of hypostatic language as a safeguard against Sabellianism. Both also assume God’s nature as incomprehensible. Basil, however, also developed several theological ideas which feature prominently in Chrysostom’s homilies. Specifically, a doctrine of divine simplicity that distinguishes between the knowledge and conceptions of God’s ousia, a careful distinction between God’s ousia and hypostasis whereby the latter is taken as representing ousia in its particular properties or idiomata, the illuminating role of the Spirit, and, finally, the defence of the Son and Spirit’s full divinity by underscoring the fact that they are equal in knowledge, authority, honour, and power as the Father. Taken together, these similarities suggest strongly that Basil’s teachings loom large in Chrysostom’s Trinitarian theology.
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Sturdevant, Jason S. "Incarnation as Psychagogy." Novum Testamentum 56, no. 1 (January 15, 2014): 24–44. http://dx.doi.org/10.1163/15685365-12341441.
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Abstract In his homilies on John’s Gospel, John Chrysostom refers to Jesus’ actions as reflective of an adaptable psychagogy. Starting with this initial observation, this study examines key aspects of the Gospel through the lens of psychagogy, particularly its christology and its emphasis on revelation. This study proposes an alternative understanding to the mysteriousness of the Johannine Jesus, arguing that mysteriousness does not simply arise out of Jesus’ heavenly origins, but also serves an important psychagogical end: to inspire people to reevaluate their presuppositions about Jesus’ identity and mission.
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Yudin, Alexey A. "Polish-Lithuanian Data of David Zamaray’s Azbukovnik and the Ukrainians in Patriarch Filaret’s Surroundings." Philology 18, no. 9 (2020): 144–56. http://dx.doi.org/10.25205/1818-7919-2019-18-9-144-156.
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In this article, we take a new look at the initiator of the campaign to prohibit the so-called “Lithuanian” books in the Moscow Tsardom in the first third of the 17th century on the basis of known sources. In addition to the extant documents and indisputable biographical facts, manuscript materials from the azbukovniks of Muscovite corrector David Zamaray are also involved to propose the hypothesis about the initiative in the prosecution of books from the neighboring state that came from Lithuanian emigrant Jozef Kurcewicz, who became archbishop of Suzdal and Tarusa in the Moscow Tsardom. The examination of vocabulary entries of these azbukovniks allows us to establish that some of them were borrowed from the “Lithuanian printing” books, coming to Moscow from the constant correspondent of Jozef Kurcewicz, Metropolitan of Kiev Job Boretsky (such as Homilies of John Chrysostom on the Acts of the Apostles (Kiev, 1624), John Chrysostom’s Homilies on 14 Epistles of Apostle Paul (Kiev, 1623)). We also show that the Kievan theologian Athanasius Kitaichich, who became the first among detractors of Didactic Gospel of Kyrylo Stavrovetsky-Tranquillion, was under the patronage of Jozef Kurcewicz and could reflect his point of view on this book.
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Ławreszuk, Marek. "INVOCATION OF HOLY SPIRIT IN ANAPHORA OF SAINT JOHN CHRYSOSTOM AND SAINT BASIL THE GREAT." Studia Oecumenica 14 (December 31, 2014): 195–211. http://dx.doi.org/10.25167/so.3342.
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Kaczmarek, Sylwia. "Chryzostomowe Homilie na Księgę Rodzaju." Ruch Biblijny i Liturgiczny 61, no. 2 (June 30, 2008): 101. http://dx.doi.org/10.21906/rbl.350.
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The series of the eight homilies on Genesis written by John Chrysostom include many clues to why the article was chosen. It is considered on the grounds that it is leitmotiv. It is the clue of the order of beings – settled at the moment of creation, spoiled by sin, looked to be restored by human effort and fully realized in Christ. This order, which consists on the different relations, is shown as the important point of interest in the examination of the others clues. We are referring to the dignity of the man created in God’s image as well as similitude; the system of the dependencies between the beings; the significance of the sin of the people at the beginning and other sins; the idea in which God loves man; the salvation and the reward of the Kingdom of Heaven. This article tends also to show, how Chrysostom looks to help his followers during their meeting Christ, in the way of the studying the Scrip- ture, of dogmas and of the life, which should be coherent to the Scripture.
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Krynicka, Tatiana. "Przymioty i zadania żony według Jana Chryzostoma." Vox Patrum 53 (December 15, 2009): 113–21. http://dx.doi.org/10.31743/vp.4458.
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Like many others Church fathers John Chrysostom considers virginity preferable to marriage. At the same time, being an interpreter of Saint Paul’s doctrine, he repeats that marriage is a splendid God’s mystery (Ephesians 5, 31-33). That is why he explains to the Christian men what kind of women they have to marry in order to become happy husbands, as well as draws Christian wives’ attention to their duties. According to Chrysostom, a man who seeks a wife should follow example of the servant, sent by Abraham back to his homeland to get a bride for his son, Isaac. First of all, he must aim to find a righteous woman. Bride’s wealth, as well as physical beauty are able to make her husband happy only provided that she lives faithfully serving God. Saint John teaches that God expects married Christian women to submit to their husbands, to live a chaste life, to take care of household while the man is about his public business, to be modest in their appearance and manners. Many times he sharply points out women’s vices and faults. On the other hand he holds in high esteem their virtues and sensibility, as well as demands that husbands should love their wives, treat them with respect, be loyal to them. Analyzing female characters pictured by John Chrysostom, we often come across the types well-known through ancient Greek poetry.
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Danilović, Aleksandar. "The Ruddy Boy in the Words of the Golden Mouth." Philotheos 21, no. 1 (2021): 26–44. http://dx.doi.org/10.5840/philotheos20212112.
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There is almost no Christian who has never heard about John Chrysostom, one of the greatest preachers since the Apostle Paul himself. He is honored as a saint, and his Liturgy is the most celebrated one in the Byzantine Rite even today. On the other hand, the story about the Gittite Goliath and a young boy named David, the future king of Israel and the one from whose royal line Christ will be borne, is one of the most read and used biblical stories. Art, music, popular culture, even sports, and politics – all of them, in their own way, used this story to tell how a tiny ruddy boy can win the giant. But how was it in the time of Saint Chrysostom? How did he read this story? If one knows the difference between the Greek and Hebrew version, which one did John read and preach to his community? Can his approach to this biblical text help us better understand Church Fathers’ exegesis and the Bible itself?
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Grossi, Vittorino. "La «sequela Christi». El discípulo del Señor." Augustinus 62, no. 3 (2017): 309–18. http://dx.doi.org/10.5840/augustinus201762246/24720.
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The article develops the idea of the first followers of Christ as apostolic authority, taking as point of departures some testimonies taken from Augustine’s sermons and from his homilies of the Commentary on the Gospel according to Saint John. The distinction and interaction between the concept of the «twelve» (Apostles) and that of the «disciples» is also developed, as well as the peculiarity of the Disciple in the Christian sphere, all illuminated by Saint Augustine’s Ideas.
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Yarema, Mariia. "The upbringing of children in the teachings of St. John Chrysostom (according to his works "Commentary on the First Epistle to Timothy" and "Conversation on words: a widow must be chosen at least sixty years old")." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 81–82. http://dx.doi.org/10.52761/2522-1558.2019.14.6.
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The question of raising children in his works of St. John Chrysostom pays considerable attention, this topic repeatedly permeates his socially oriented teachings. The saint considers the work of raising children to be truly important and not deprived of the reward of God: "Listen to this, fathers and mothers: the upbringing of children will not be without reward for you" (Commentary on the First Epistle to Timothy, chapter 9).
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Hazlett, W. Ian P. "Calvin’s Latin Preface to his Proposed French Edition of Chrysostom’s Homilies: Translation and Commentary." Studies in Church History. Subsidia 8 (1991): 129–38. http://dx.doi.org/10.1017/s0143045900001605.
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One of the traditional puzzles in Calvin studies has been Calvin’s proposed and supposedly French edition of the sermons of the Greek Church Father, John Chrysostom. The date, circumstances, and precise scope of this project have always been uncertain, chiefly because the only evidence for the plan is a substantial fragment of a prefatory introduction in Calvin’s own hand. As yet, no mention of or allusion to it has been found in any other contemporary source. The fact that all we have is a preface, or the first draft of one, suggests that the scheme was abortive. At any rate, no such work was published by Calvin, though that does not prove that he never actually got round to translating the Homilies. It is just as conceivable that no publisher would take it on. But it is likely that the combination of Calvin’s other extensive literary commitments and the heavy demands and vexations of what was a pioneering local and cosmopolitan ministry simply hindered him from realizing his intention.
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Dimitrova, Aneta. "Translation and Transformation of John Chrysostom’s Urban Imagery into Old Church Slavonic." Studia Ceranea 10 (December 23, 2020): 63–82. http://dx.doi.org/10.18778/2084-140x.10.04.
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John Chrysostom was not only one of the most prolific and influential authors of late antiquity but also a renown preacher, exegete, and public figure. His homilies and sermons combined the classical rhetorical craft with some vivid imagery from everyday life. He used descriptions, comparisons, and metaphors that were both a rhetorical device and a reference to the real world familiar to his audience. From 9th century onwards, many of Chrysostom’s works were translated into Old Church Slavonic and were widely used for either private or communal reading. Even if they had lost the spontaneity of the oral performance, they still preserved the references to the 4th-century City, to the streets and the homes in a distant world, transferred into the 10th-century Bulgaria and beyond. The article examines how some of these urban images were translated and sometimes adapted to the medieval Slavonic audience, how the realia and the figures of speech were rendered into the Slavonic language and culture. It is a survey on the reception of the oral sermon put into writing, and at the same time, it is a glimpse into the late antique everyday life in the Eastern Mediterranean.
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Allenova, Inna V. "THE IMAGE OF AN IDEAL CHRISTIAN BASED ON THE WORKS OF SAINT JOHN CHRYSOSTOM." Богословский сборник Тамбовской духовной семинарии, no. 3 (2021): 186–97. http://dx.doi.org/10.51216/2687-072x_2021_3_186.
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Allenova, Inna V. "THE IMAGE OF AN IDEAL CHRISTIAN BASED ON THE WORKS OF SAINT JOHN CHRYSOSTOM." Богословский сборник Тамбовской духовной семинарии, no. 3 (2021): 186–97. http://dx.doi.org/10.51216/2687-072x_2021_3_186.
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Shepardson, Christine. "Paschal Politics: Deploying the Temple's Destruction against Fourth-Century Judaizers." Vigiliae Christianae 62, no. 3 (2008): 233–60. http://dx.doi.org/10.1163/157007208x262866.
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AbstractThe fourth-century Syriac writings of Aphrahat and Ephrem, and Greek homilies by the Syrian John Chrysostom, warn Christian congregants against joining Jewish festival celebrations such as Passover. In light of the respected age of Judaism's scriptures and traditions, not all of these authors' church attendees were easily convinced by supersessionist claims about Judaism's invalidity. These authors surpass earlier Christian claims that the Temple's destruction revealed God's rejection of the Jews, by arguing that Jewish scripture requires ritual sacrifices that were confined to the Jerusalem Temple. us without the Temple sacrifices, fourth-century Jewish festivals, these authors claimed, defied God's biblical commands, a declaration with sharp implications for Judaizing Christians. Demonstrating the nuances of this argument, which crossed eastern linguistic and political boundaries, contributes to complex discussions regarding these texts' audiences, highlights distinctive elements that their contexts shared, and reveals an unrecognized role that the Temple's destruction played in fourth-century anti-Judaizing discourse.
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Saldzhiev, Hristo. "The Apocryphal Bulgarian Sermon of Saint John Chrysostom on the Оrigin of Paulicians and Manichean Dimensions of Medieval Paulician Identity." Studia Ceranea 10 (December 23, 2020): 425–44. http://dx.doi.org/10.18778/2084-140x.10.21.
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The article deals with one of the medieval Bulgarian sources about the origin of Paulicianism – the so called Sermon of Saint John Chrysostom on the Оrigin of Paulicians. On the basis of linguistic, textological and historical analysis it is concluded that the “sermon” appears to be a popular “contra version” of an unknown Paulician myth of historical and religious identity. It is suggested a reconstruction of this supposed myth and its obvious connections with Manicheism are traced out. Finally the traces of Manicheism in Paulician belief system are discussed.
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Szczur, Piotr. "Wady ludzi starych w ocenie Jana Chryzostoma." Vox Patrum 56 (December 15, 2011): 371–82. http://dx.doi.org/10.31743/vp.4230.
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From John Chrysostom’s writings – and especially his homilies – quite a picturesque portrait of old people emerges. Generally speaking, in this instance the golden-mouth preacher talks as a representative of early-Christian writers, who gave old people the privileged status. However, along with some praises for the elderly and old age we can also find his comments concerning faults of people of advanced age. Chrysostom talks about these faults especially while speaking about the great responsibility of the elderly for the upbringing of the young. Trying to stress their responsibility the Antiochene exaggerates their faults in order to motivate them to become models and to set an example to the young generation. In this context he judges old people’s disgraceful behaviour that involves surrendering to weaknesses typical of young age, frequenting hippodromes and theatres, giving bad example, lack of proper care about children’s upbringing, or even teaching the young some wrong ways. The consequence of such behaviour is that the old themselves contribute to the process of diminishing the value of ‘silver hair’ and lack of esteem the old demand from the young because of their advanced age.
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Giulea, Dragş-Andrei. "SEEKING TO SEE HIM AT THE FESTIVAL OF PASCHA: GLORY-SOTERIOLOGY IN EARLY CHRISTIAN PASCHAL MATERIALS AND RABBINIC LITERATURE." Scrinium 3, no. 1 (March 30, 2007): 30–48. http://dx.doi.org/10.1163/18177565-90000149.
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Two of the oldest Christian Paschal homilies, one by Melito of Sardis and the other of unknown origin (preserved under the names of Hippolytus of Rome and John Chrysostom), testify to the expectation of the descent of the divine and salvific glory during the Paschal night. I would call the theological doctrine behind this liturgical practice glory-soteriology or kabod-soteriology. Rabbinic materials such as the targums Neofiti 1 and Pseudo-Jonathan attest to a similar expectation on the night of the festival of Pesach. The salvific power of this glory seems to constitute the first rationale for this expectation, and the Festival of Pascha the privileged time for the divine descent and manifestation. Since further investigation identifies similar elements in the writings of Philo of Alexandria, the present study proposes what might be called a «two-branched» theory: one might reasonably suppose that both the Christian and the Jewish-rabbinic expectations of the descent of the salvific glory of Pascha may constitute two different developments of a common matrix in the Second Temple festival of Passover. Major doctrinal and ritual shifts emerge in Christian worship where Jesus Christ took the place of Yahweh or of his Word.
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Duțică, Luminița. "Petruţa Măniuţ-Coroiu – A Philocalic History of Music." Artes. Journal of Musicology 17, no. 1 (January 1, 2018): 114–18. http://dx.doi.org/10.2478/ajm-2018-0006.
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Abstract The volume titled O istorie filocalică a muzicii [A Philocalic History of Music] by the musicologist Petruța Măniuț-Coroiu offers an unusual approach to the relationship between music and religion. At the core of its demonstration lie the possible relations between the texts in the Ladder of the Divine Ascent from the Philokalia of Saint John Climacus and the masterpieces of Romanian and universal art music. In this volume, the author presents, step by step, the 30 “words of wisdom” without straying from the original text, using direct quotes from Saint John Climacus’ work, putting forward topics such as the renunciation of the world, repentance, obedience, humility, etc. The steps, representing the ladder of spiritual fulfilment, should be climbed so as to leave a mark on the souls of those who ascend. It is worth remembering than once a step is reached the others should not be forgotten, but furthered for the rest of one’s life. Each of the 30 chapters is preceded by quotes from the Old and the New Testament, or from the writings of great representatives of the Orthodox faith (Saint John Chrysostom, Maximus the Confessor, Dumitru Stăniloae). Besides the semantic dimension specific to this kind of approach, the book may also be linked to the field of art therapy. It is worth noting the author’s easiness in identifying the most representative religious texts and their matching musical pieces, as this fusion produces numerous opportunities to acquire apophatic knowledge and intense spiritual experiences.
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Kovalenko, A. N. "THE TALE OF APHRODITIAN IN THE SLAVONIC HOMILIES AT CHRISTMAS OF THE XV–XVIII CENTURIES." Proceedings of SPSTL SB RAS, no. 1 (March 6, 2020): 7–11. http://dx.doi.org/10.20913/2618-7515-2020-1-7-11.
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The apocryphal “Tale of Aphrodithian” is one of the most popular apocrypha of Ancient Russia; it narrates about the Magi’s worship to newborn Christ. The article is devoted to a brief review of Slavic homilies at Christmas, based on an apocryphal text. In total, four works of the XVXVIII centuries were identified, containing the apocrypha: “The Word about the star Irania”, “The Word about the Coming of the Magi”, “The Word at Christmas of the former Archbishop Spiridon” and “Tale for the Nativity of Christ”. The article records the number of lists preserved and the degree of elaboration of each work in the scientific literature. In all homilies, the Tale becomes a source of additional information about the worship of the Magi, but the authors of these homilies use the apocryphal details of the Tale in different ways.In the “The Word about the star Irania” the foggy and obscure language of prophecy in the idol temple is corrected, every detail is included in the context and explained. “Tale for the Nativity of Christ”, in our opinion, is a Western Russian revision of “The Word about the star Irania” and both texts are primarily aimed at revealing all the details associated with the appearance of the star – from the first prophecy by Balaam to the final journey of the Magi. The “Word about the Coming of the Magi”, on the other hand, combines most of the popular Old-Russian narrative texts related to Christmas into one plot: this is how the tale of the Magi, The Legend of Aphrodithian and the Word of John Chrysostom, noted only in Russian lists, (first words: “Today is my nature to the promise of renewal comes”) are combined. In the “Word for the Nativity of the Archbishop ex-Spyridon”, the apocrypha become just an occasion for discussion on the theme of Christmas and the worship of the Magi, the main idea of the author is to follow the spiritual Sun - Christ.The legend of Aphrodithian in this case becomes one of many sources, far from been paramount, in the text intended for public sermon, not for private reading.
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Miltenova, Anissava. "Later Echoes of the So-called Kniazheskii Izbornik in Old Slavic Literatures." Slovene 4, no. 1 (2015): 277–97. http://dx.doi.org/10.31168/2305-6754.2015.4.1.17.
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There is a proposition in palaeoslavistics that the reconstructed prototype of the Izbornik of 1076 is a composition designated as the Kniazheskii Izbornik, which originated from the time of the Bulgarian Tsar Peter (927–969). This article presents an overview of the contents of three manuscripts, which are copies of texts in the so-called Kniazheskii Izbornik: No. 162 from the collection of the Moscow Theological Academy, from the 15th century, Russian origin; No. 189 from the collection of the Hilandar Monastery and which is composed of two parts: Part 1 from the beginning of the 17th century, probably written by a copyist from Moldavia, and Part 2 from 1684, Russian in origin; and No. 280 (333) from the collection of St. Synod of the Romanian Orthodox Church, 15th–16th century, Moldavian in origin. There are suggestions for primary sources of these manuscripts, and the article considers the paths by which texts identical to the Kniazheskii Izbornik found their way into miscellanies in the Late Middle Ages. The three miscellanies under discussion are important witnesses of the paraenetic literature in the earliest period of the Slavia Orthodoxa, which integrated homilies of John Chrysostom, question and answers, interpretations of the Scripture, wise sayings, narration, and apophthegmata from the Paterikon and fragments of the Kniazheskii Izbornik.
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Richard, Frère. "How Jesus Taught His Disciples to Walk With Head Held High." Nicholai Studies: International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich I, no. 2 (July 26, 2021): 235–48. http://dx.doi.org/10.46825/nicholaistudies/ns.2021.1.2.235-248.
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In spring 2010, a student of the Orthodox Theological Faculty of Belgrade invited me to visit the well-known monasteries of his region of Valjevo: Celije, Pustinja and Lelich. I had heard of Nicholai Velimirovich before. I knew about his outstanding role in the Serbian Orthodox Church and the 20th century history of the Serbian people. But when I saw his birth place and breathed the air and the spiritual atmosphere of this amazing scenery, he became for me a much more living person. The following text is not a research paper on his homilies, but an exegetical essay. However, I am grateful to the Nicholai Studies for publishing it, since it shares the endeavour which was Nicholai’s: to read and patiently reread the Gospel and to communicate the teaching of Jesus Christ as faithfully as possible so that it may illuminate both our personal lives and the destinies of our nations. The Serbian Chrysostom insisted that we need Christ to open our eyes in order to understand who He is. This is precisely what the central section of Saint Mark’s Gospel, analysed in the present study, is about. It also contains this aspect of Jesus’ teaching which was central for Bishop Nicholai: we will see God’s Kingdom and walk with head held high when we follow in the steps of Jesus, when we, instead of sacrificing the others to our interests, become their servants.
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de Wet, Chris L. "A Walk through the City with John Chrysostom: Psychogeography, Virtue and the Urban Ascetic in the Homilies On Ephesians 15 and On Hebrews 28." Neotestamentica 54, no. 2 (2020): 223–38. http://dx.doi.org/10.1353/neo.2020.0017.
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Iluk, Jan. "Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)." Vox Patrum 52, no. 1 (June 15, 2008): 291–315. http://dx.doi.org/10.31743/vp.8057.
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In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the
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Morariu, Iuliu-Marius. "THE BEGINNINGS OF SPIRITUAL AUTOBIOGRAPHY - 2 CORINTHIANS 12, 2-5." Journal of Education Culture and Society 11, no. 1 (June 26, 2020): 42–49. http://dx.doi.org/10.15503/jecs2020.1.42.49.
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Aim/Thesis. In this inquiry, the author examines the 12th chapter of the 2nd letter of Paul to the Corinthians in a hermeneutical way, highlighting its relevance for a Christian's spiritual autobiography and emphasizing the influence it has had on the later development of the genre.
Concept/Methods. Using patristic exegesis (like that of Saint Chrysostom)t and also that of more recent authors dedicated to this theme, he tries not only to present and explain the event, but also to offer new interpretive keys for reading it.
Results and conclusion. The approach focuses on keywords and phrases like "the rapture", "glimpse" or "thorn in the flesh" and it tries to presents Paul's understanding of the link between the spiritual experience of encountering God and the suffering that follows it, as a useful means of humbling a person. The research also highlights some important examples that show how the Apostle influenced the style and the way of thinking of later authors like Saint Augustine or Saint Silouan from Mount Athos.
Originality/Cognitive value. The relevance of showing why Saint Paul's second letter to Corinthians (12, 2-) represents the beginning of the spiritual autobiography in the Christian space is a very big one due to the fact it can helps the reader to have a deeper understanding of latter spiritual autobiographies like the one of Saint Siluan, father John of Kronstadt, Teresa of Calcutta or Maria Faustina Kowalska.
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Ponesse, Matthew. "Standing Distant from the Fathers: Smaragdus of Saint-Mihiel and the Reception of Early Medieval Learning." Traditio 67 (2012): 71–99. http://dx.doi.org/10.1017/s0362152900001331.
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Abbot Smaragdus of Saint-Mihiel elaborates on the practice of compilation in his ninth-centuryLiber comitis, a compendium of biblical exegesis organized around the readings used in the liturgy. In the preface to this work, he makes it quite clear that the ideas expressed are not his own, but instead derive from the works of the church Fathers:Seeing that many in the church wisely seek to investigate the mystical sense of the divine scriptures and pluck from them the figurative fruit, I have made an effort to gather one book from many, filled with the flowers of allegory, acting both as an abbreviator and deriver of the tractates and teachings of the great Fathers, namely of Hilary, Jerome, Ambrose, Augustine, Cyprian, Cyril, Gregory, Victor, Fulgentius, John Chrysostom, Cassiodorus, Eucharis, Tychonius, Isidore, Figulus, Bede, Primasius, and also of those who must be approached cautiously, such as Pelagius and Origen, as if reducing powerful rivers and whirling eddies of the sea into moderate currents.