By Demetrios E. Tonias
All through its first 3 centuries of life, 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 seemed to it to shield their claims to historicity. whereas Jews seemed to Moses and the Sinai covenant because the concentration in their ancient courting with God, the early church fathers and apologists pointed out themselves as inheritors of the promise given to Abraham and observed their undertaking to the Gentiles because the success of God's assertion that Abraham will be "a father of many countries" (Gen 17:5).
It is in mild of this historical past that Demetrios Tonias undertakes the 1st, entire exam of John Chrysostom's view of the patriarch Abraham.
By studying the total 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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Extra info for Abraham in the Works of John Chrysostom
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.
While Chrysostom was preaching in Antioch, roughly half of the population was Christian, divided between those who adhered to the Nicene formula and those who rejected it. 77 With regard to the latter, Chrysostom, like the Christian apologists before him, was faced with the added task of laying claim to a scriptural text and narrative that Jews had historically called their own. In such a religiously diverse 74. Didache 1:1. 75. Sandwell, Religious Identity in Late Antiquity: Greeks, Jews, and Christians in Antioch, 5.
Under the guidance of many of the most prominent church fathers, the church transitioned from the persecutions of Diocletian at the dawn of the century into the age of official state religion with the Theodosian decree in the century’s waning years. For most of the fourth century, the church was an active participant in the Roman religious milieu. The Edict of Milan in 313 made Christianity a religio licita, and the years that followed saw an explosion in the writings produced by church leaders.