Suchergebnisse

Neither John Chrysostom's efforts to evangelize in Sasanid Persia nor the conflict fought between Rome and Persia in 421 have drawn a great deal of attention.1 So this paper will attempt to navigate the 20 years from John's initial efforts up to the outbreak of the war without much modern support. Beginning from a series of clues in ancient sources I will try to gather apparently unrelated narratives into a story of how John inadvertently contributed to the even that Kenneth Holum called 'Pulcheria's Crusade'. Not that this war earned any of the historical significance of the later crusades. Our sources tell of various religious disputes on the border that led to a Roman incursion into Sasanian territory, the conflict was quickly dropped without any major strategic outcome.2 On the other hand, this conflict could be seen as a milestone in the development of the role of exclusive religions in imperial politics. Though the term 'crusade' will at first sound anachronistic in the early 5th century, there does appear to be a development of religious motivations in conflicts between Romans and Sasanids. Roman battles against the first Persian invaders in the early 3rd century could hardly call upon any crusading attitudes, but Heraclius' climactic battles against Khosro II in the 7th century were able to return the true cross to Jerusalem. So when we see Theodosius' court react to Persian persecution of Christians with a full scale military attack, we may be tempted to test its status as the first Roman crusade and look for motivations and causes. However complex and manifold these may be, I will argue that the unique missionary zeal of John Chrysostom initiated a concatenation of events that led to war.

Relying on the works of Jasbir Puar and Marchal, the chapter explores the locus where sexuality, specifically the formation of masculinity, intersects with religious conflict, notably in the formation of late antique religious radicalism, using the homilies of John Chrysostom as a case in point. In a study engaging with religious conflict and notions of "just peace" in Augustine's thought, Serena Sharma highlights the importance of identifying, problematising, and addressing historical discursive grey zones. Inclusion is a very important feature in the operations of sexual exceptionalism and religious conflict. Two important strategies are at play in the sexual exceptionalism of religious conflict, namely inclusion, and teratogenisation. Chrysostom meticulously constructs the sexual perversity of his opponents in contrast to the sexual exceptionalism of his own group. The formation of masculinity in terms of sexual exceptionalism and perversity therefore has a leading role in religious conflict.

The main purpose of this theological research is to show the testimony in the priestly ministry. Our approach based on the words from Acts 1:8. Biblical and Patristic texts constitutes the sources of the thesis, it is the Antiochian environment that is emphasized and that grants unity to the corpus. The authorized testimony entrusted to the Apostles by Jesus is expressed more in the teaching and the liturgy than in the government because it does not cease with the dispossession. From Paul to Ignatius and John Chrysostom, referring to the prophetic texts and the Word of Christ, we see the development of a theology of the priesthood as testimony. ; L'objet principal de cette étude théologique est le témoignage dans le ministère sacerdotal, analysé à partir du verset Ac 1, 8 . Le milieu antiochien a été privilégié. Il donne l'unité aux textes bibliques et patristiques qui constituent les sources de la thèse. Le témoignage autorisé confié aux apôtres par Jésus Ressuscité s'exprime davantage dans l'enseignement et la liturgie que dans le gouvernement car il ne cesse pas avec la dépossession. De Paul à Ignace et Jean Chrysostome, toujours en référence aux textes prophétiques et à la parole du Christ,on voit s'élaborer une théologie du sacerdoce comme témoignage.

Intro -- Title Page -- Copyright -- Dedication -- Contents -- Abbreviations -- Editor's Introduction -- Acknowledgments -- Introduction -- Chapter One: Paradise Lost: Creation, Fall, and Marriage -- Augustine, On the Good of Marriage -- Augustine, Literal Commentary on Genesis -- Ambrose, On Paradise -- John Chrysostom, Discourse 4 on Genesis -- John Chrysostom, Discourse 2 on Genesis -- John Chrysostom, The Kind of Women Who Ought To Be Taken As Wives -- Irenaeus, Against Heresies -- Tertullian, On the Dress of Women -- Augustine, Literal Commentary on Genesis -- Ambrose, On Paradise -- John Chrysostom, Homily 26 on I Corinthians -- John Chrysostom, Discourse 4 on Genesis -- Augustine, The City of God -- Clement of Alexandria, Miscellanies -- Augustine, On Marriage and Concupiscence -- Augustine, On the Good of Marriage -- Augustine, On the Sermon on the Mount -- Augustine, Epistle 262 -- Tertullian, Exhortation to His Wife -- John Chrysostom, Homily 12 on I Corinthians -- John Chrysostom, Homily 5 on I Thessalonians -- John Chrysostom, Homily 19 on I Corinthians -- Chapter Two: Women Endangered: The Apocryphal Acts and Martyrdom -- Acts of Paul and Thecla -- Acts of John -- The Martyrdom of Perpetua and Felicitas -- Ambrose, On Virgins -- Prudentius, Crowns of Martyrdom -- Chapter Three: Paradise Regained: Asceticism in Theory and Practice -- Methodius, The Banquet -- Gregory of Nyssa, On Virginity -- John Chrysostom, On Virginity -- Jerome, Against Jovinian -- Jerome, Epistle 22 -- Palladius, Lausiac History -- Jerome, Epistle 108 -- Augustine, Epistle 211 -- Caesarius of Arles, Rules for the Holy Virgins -- John Chrysostom, On the Necessity of Guarding Virginity -- Tertullian, Exhortation to Chastity -- Tertullian, On Monogamy -- John Chrysostom, On Not Marrying Again -- Chapter Four: Women in the Wider World

"Serial no. 99-B." ; "September 1985." ; At head of title: Committee print. ; Title on added t.p.: A matter of interpretation, changes under chapter 1 of the Education Consolidation and Improvement Act. ; CIS Microfiche Accession Numbers: CIS 85 H342-11 ; Bibliography: p. 221-224. ; Microfiche. ; Mode of access: Internet.

Attempting to present the teaching of St. John Chrysostom about fasting, we must specify from the very beginning that this holy father does not ascribe the fasting a medical and culinary meaning, in the sense of diet change or variation of foods, but a spiritual meaning. In the spiritual sense, fasting is not a mere moral exercise of willpower and control of the physical passions and urges, but a freely accepted sacrifice out of love and respect to God. The man who loves God is happy to offer Him this sacrifice, which consists of renouncing food, drink and amusement, games, and, first and foremost sin. Such a believer does not darken his face but maintains his good mood, showing people the joy emerging from fasting, because naturally, anyone feels joy when he makes an act of charity and sacrifice for the person he loves, for God who is love (I John, IV, 16). And the sacrifice from love is discrete, it wants to remain unknown to others. This sacrifice for God is a fountain of indescribable gifts for each faster. Fasting is the abstinence of all urges, all senses, all physical impulses so that you can hear God, so you can feel God in your heart. This is fasting according to St. John Chrysostom: a process of purification of body and soul, so that God may dwell in our being. Fasting is the discipline that makes the life of Christ blossom within us.

During his Antiochian Period, St John Chrysostom gave three homilies on the Letter to ‎Philemon, which reveal the Saint's standpoint from slavery, a deep-rooted institution in ‎Antioch and the Eastern Roman Empire of that period. The political system in the region was ‎changing into the Byzantine Era and Christianity was expanding progressively in the city. ‎However, it was not easy for Chrysostom to move his audience to foster the liberation of ‎slaves and to deal with all humankind with equity. A task that had been already difficult for ‎the Apostle Paul was still so for Saint John. Nowadays, several forms of slavery still blight ‎our global and local society, a fact that challenges Christians again to engage for freedom ‎and equity all over the world. This paper studies the three homilies searching for the Pauline ‎fundamentals as detected by Chrysostom in order to define modern patterns to fight against ‎all forms of slavery, including forced labor and human trafficking.‎

The New Testament period -- Injustice or God's will? : early Christian explanations of poverty / Steven J. Friesen -- "Be not one who stretches out hands to receive but shuts them when it comes to giving :" envisioning Christian charity when both donors and recipients are poor / Denise Kimber Buell -- James 2:2/7 in early Christian thought / George K. Hasselhoff -- Wealth, poverty, and the value of the person : some notes on the hymn of the pearl and its early Christian context / Edward Moore -- Egypt in late antiquity -- Widening the eye of the needle : wealth and poverty in the works of Clement of Alexandria / Annewies van den Hoek -- Care for the poor, fear of poverty, and love of money : Evagrius Ponticus on the monk's economic vulnerability / David Brakke -- Wine for widows : papyrological evidence for Christian charity in late antiquity Egypt / Adam Serfass -- Rich and poor in sophronius of Jerusalem's miracles of Saints Cyrus and John / Susan R. Holman -- John Chrysostom, the Cappadocians, and friends -- This sweetest passage : Matthew 25:31/46 and assistance to the poor in the homilies of John Chrysostom / Rudolf Brendle -- Poverty and generosity toward the poor in the time of John Chrysostom / Wendy Mayer -- Poverty and wealth as theater : John Chrysostom's homilies on Lazarus and the rich man / Francine Cardman -- Wealthy and impoverished widows in the writings of St. John Chrysostom / Efthalia Makris Walsh -- The hellenic background and nature of patristic philanthropy in the early Byzantine era / Demetrios J. Constantelos -- Wealth, trade, and profit in early Byzantium -- Gilding the lily : a patristic defense of liturgical splendor / A. Edward siecienski -- Wealth, stewardship, and charitable "blessings" in early Byzantine monasticism / Daniel Caner -- Trade, profit, and salvation in the late patristic and the Byzantine period / Angeliki E. Laiou -- Patristic studies for today -- St. Basil's philanthropic program and modern microlending -- Strategies for economic self-actualization / Timothy Patitsas -- The use of patristic socioethical texts in Catholic social thought / Brian Matz

The article is dedicated to the intellectual history of the early twentieth centuryof the Kyiv Theological Academy. In the years of the First Russian Revolution (1905-1907) in the Kyiv Theological Academy was formed a liberal party of professors. They were advocating the idea of a reform of theological education system. In particular, the reformers called for the democratization of the inner life of the theological academies, for the academies autonomy in relation to the power of the bishops, and for the election of higher administrative positions in the academies. In addition, liberal professors tried to find new ways of Orthodox theology developing. They advocated the approximation of theology to the needs of the present, for overcoming the closeness and scholasticity of academic theology. One of the brightest representatives of this ideological course was the professor of the Kyiv Theological Academy Vasiliy Ekzemplyarskiy (1875-1933). In teaching moral theology, he tried to discuss with the students the actual social problems.In his publications in the 1905-1912, one can see the seeds of what is now called "public theology". In particular, his program articles were dedicated to the problem of the morality of international politics and the problem of the death penalty. A wide resonance was caused by his article devoted to the comparison of the social doctrine of St. John Chrysostom and Leo Tolstoy. The views expressed in this article caused the discontent of the church leadership. In particular, Ekzemplyarskiy here severely condemned the "official" theology, which, in his opinion, tried to justify the non-Christian actions of the state through biblical arguments. As a result, in 1912, Ekzemplyarskii was dismissed from the Academy and was able to return to teaching only after the February Revolution, 1917. In connection with further revolutionary upheavals, the ideas of professor Ekzemplyarskiy, unfortunately, did not develop. Nevertheless, the legacy of Vasiliy Ekzemplyarskiy was an important prologue to the formation of domestic "public theology".