The paper develops a preliminary framework for confronting poverty within the Eastern Orthodox Christian tradition. In the first section, I draw on St. Gregory of Nazianzus’s Oration 14 to discuss what is called the stigma of poverty. Although stigmatization is not essentially linked to everyday economic poverty, poor people as such are often subjected to stigmatization. For example, disaffiliation grounded in social rejection was often a distinguishing mark between pôtchos and penês. Moreover, stigmatization in itself constitutes its own form of (...) poverty since those who are stigmatized are imputed to be fundamentally impoverished or defective as person. In the second section, I focus on the writings of St. John Chrysostom and argue that the central problem for Chrysostom is not poverty but wealth, or more properly the ways in which we acquire and use wealth and the ends to which it is put. Put simply, for Chrysostom, a critical, engaged and spiritual response to poverty presupposes a critical and spiritual response to wealth. (shrink)

Until its despoliation by the warriors of the Fourth Crusade in 1204, the relic-collection of Constantinople was the largest and most illustrious of relic-collections in Christendom. “Collection” is not an altogether appropriate word however, for the relics were unevenly distributed among the various shrines of the city. First among these stood the so-called “Lighthouse” church [του Φάϱου] of the Theotokos within the Great Palace, probably founded by the iconoclast emperor Constantine V Kopronymos. This was the imperial relic-collection par excellence, housing (...) such outstanding relics as the Sacred Mandylion from Edessa, the Wood of the True Cross and many other famous relics. The principal churches of the city also had their relics: remains of the “Apostles” Andrew, Timothy and Luke lay beneath the altar of Holy Apostles' Church, the body of John Chrysostom to one side of it. Chalkoprateia housed the girdle [ζώνη] of the Theotokos, Blachernae her shawl [μαфóϱιον] – the list goes on and on. Indeed the impression is given that every significant church, including certain monastic foundations, possessed one or more relic. (shrink)

This article explores the work of Pedro de Valencia (1555-1620) with the purpose of establishing his philosophical allegiances. On the basis of his only published work, theAcademicaof 1596, widely circulated and translated into French twice in the eighteenth century, some authors have assumed that he was an Academic skeptic. On the basis of his translations of Dio Chrysostome and Epictetus and other manuscripts in imitation of the literature of retirement of Greek cynicism, others have taken him for a cynic. Placing (...) this work in the context of his other manuscripts on social and economic issues from the price of bread to the burning of witches ; his serious Biblical scholarship and polemics ; and his work as Royal Chronicler in the years 1606-1620, his writings on ancient skepticism and cynicism begin to look like little more than the scholarly exercises of a late humanist. Skepticism and cynicism were rendered harmless as only a part —-and a relatively small part—- of the arsenal of scholarly skills and philosophical sympathies of this knowledgeable and influential early modern scholar. (shrink)

The paper develops a preliminary framework for confronting poverty within the Eastern Orthodox Christian tradition. In the first section, I draw on St. Gregory of Nazianzus’s Oration 14 to discuss what is called the stigma of poverty. Although stigmatization is not essentially linked to everyday economic poverty, poor people as such are often subjected to stigmatization. For example, disaffiliation grounded in social rejection was often a distinguishing mark between pôtchos and penês. Moreover, stigmatization in itself constitutes its own form of (...) poverty since those who are stigmatized are imputed to be fundamentally impoverished or defective as person. In the second section, I focus on the writings of St. John Chrysostom and argue that the central problem for Chrysostom is not poverty but wealth, or more properly the ways in which we acquire and use wealth and the ends to which it is put. Put simply, for Chrysostom, a critical, engaged and spiritual response to poverty presupposes a critical and spiritual response to wealth. (shrink)

This article examines John Chrysostom’s (ca. 349–407 CE) statements about Manichaeism. The study enquires regarding the extent of Chrysostom’s knowledge of Manichaean beliefs and practices, and whether he possibly had contact with Manichaeans. The study is not so much interested in determining how accurately or inaccurately Chrysostom understands and characterises Manichaeism, although at some points the analysis does venture into some of these issues. In the first instance, Chrysostom’s views about Manichaean theology and, especially, Christology (...) are delineated. Proceeding from the negative evaluation of the material cosmos in Manichaeism, the study then looks at Chrysostom’s critique of Manichaean views of the body, especially as it relates to freedom of choice. Chrysostom’s accusations of Manichaean practices, namely, starving as salvation and the accusation of castration, are also examined. Finally, Chrysostom’s response to the Manichaean rejection of a corporeal resurrection is analysed, after which some conclusions are drawn. (shrink)

This article investigates a short Greek Christian homily, from the 4th century CE, by an anonymous Cappadocian preacher on the narrative of Susanna in Dan 13 LXX. The homily is simply titled, On Susanna (CPG 4567), and has been erroneously transmitted as a work of John Chrysostom. The purpose of this article is to examine more closely the construction of Susanna in the homily, with specific reference to the use of masculinity, psychic typology and finally, the construction of (...) early Christian salvation history. After addressing, in brief, some matters of canonicity, a close reading of On Susanna is given. It is demonstrated that the Cappadocian strategically constructs Susanna like a virginal Christian martyr and ascetic, with the aim of highlighting her masculine steadfastness and dominance in her contest ( agōn ) against the elders. A significant second move that is made in the homily is to position the masculine Susanna as a type for the soul of the individual, which should also be guarded against the onslaught of sin and the passions. Contribution: This Christian reconstruction of Susanna brings the subjectivity of the individual listener in the audience, and the character of Susanna, in close proximity to one another. In effect, by internalising the narrative of Susanna into the realm of the soul, the anonymous Cappadocian preacher is able to utilise a layered biblical salvation history that incorporates not only narratives from the Bible, but also the audience member’s own individual narrative and struggles into the grander scheme of salvation history. (shrink)

Through the efforts of the Institut de Recherche et d’Histoire des Textes (IRHT), a list of manuscripts is available that preserves homilies on the healing of the paralytic. Included in this list is the codex Athonensis, Lauras A 112 (Eustratiadis 112), which, according to those who provided its second description, preserves in the last four folios ‘a homily on the paralytic by John Chrysostom’. After a brief presentation of what is known about this codex, this article offers a (...) detailed examination of the codex’s last four folios, revealing that the description of them by Spyridon Lauriotis and Sophronios Eustratiadis is inaccurate. Contribution: This article provides the first thorough examination of the last four folios of the codex Athonensis, Lauras A 112 (Eustratiadis 112), demonstrating that they do not contain ‘a homily on the paralytic by John Chrysostom’ but rather several fragments of homilies on Thomas, Mid-Pentecost and the Ascension. Thus, the article contributes to the description of the codex and to the identification of a previously unknown manuscript witness to several homilies. (shrink)

Paul’s Epistle to the Galatians, read on important Christian feasts, can be commented on from various perspectives: as a documents about mission, about warning with regard to the difficulties concerning the life of a believer, as one about the differences between Jews and Christians, or/and as one about freedom. It seems to us that within this text the Apostle intended to emphasize especially the latest aspect. St. John Chrysostom considered this document so important that he included it in (...) his Liturgy. (shrink)

John Chrysostom’s De sacerdotio offers a reordering of social relationships that can be seen in comparison with the life and writings of Gregory of Nazianzus.Chrysostom understands that the priest’s relationship with Christ carries the priest above the laws of relationship governing earthly society, such as in friendship and family. By emphasizing the priesthood’s transcendent character even further than what Gregory had done, Chrysostom frees the priest from the pressures of constricting social laws so that the priest (...) may live according to Christ alone. Chrysostom’s dialogue thus prepares us to encounter his own ministry, known by both admirers and detractors for flagrant disregard of elite society’s expectations. (shrink)

Jerome and John Chrysostom explored the disgust and revulsion that people often feel when confronted with the suffering of another human being. Theyattempted morally to reform their listeners by showing them that they were just as vulnerable as those whom they disparaged, and by breaking down false barriers between the self and other. Jerome presented graphic details of one woman’s ministry to the sick and poor, while Chrysostom criticized the aloofspectator who encouraged the sick and poor to (...) perform. Disgust was thereby re-conceived as an inappropriate response to human suffering. (shrink)

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. (shrink)

Patristic scholars have commented on the early church’s common practice of drawing catechetical instructions from the creation account in Genesis. One of the recurring motifs in such discussions is the fathers’ use of the Adam-Christ typology with its soteriological and sacramental implications. The present study briefly explores this theme in John Chrysostom and Cyril of Alexandria with particular reference to the baptism of Jesus and the theological challenge it posed to the early church: Did Jesus the Lord receive (...) the Spirit at his baptism? Why did he need to be baptized? What is the relationship between the baptism of Jesus and Christian baptism? Both Cyril and Chrysostom make insightful use of the Adamic typology in this context as they discuss how Christ’s work restores fallen humanity from corruption and death that followed Adam’s sin. First, the study examines how the aforementioned fathers from two distinct traditions view the baptism of Jesus in the recovery of God’s grace that was lost in Adam’s fall. Second, the study will demonstrate that both Chrysostom and Cyril had much in common in their understanding of the transforming grace and work of the Spirit in refashioning the believer into a new creation at baptism. And third, it will be shown that there was a consensus on soteriological and sacramental perspectives among the Alexandrians and the Antiochenes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"Awe-Inspiring, in Truth, Are the Mysteries of the Church":Eucharistic Mystagogy and Moral Exhortation in the Preaching of St. John ChrysostomDaria SpezzanoWe entrust to You, loving Master, our whole life and hope, and we ask, pray, and entreat: make us worthy to partake of your heavenly and awesome Mysteries from this holy and spiritual Table with a clear conscience; for the remission of sins, forgiveness of transgressions, communion of (...) the Holy Spirit, inheritance of the kingdom of heaven, confidence before You, and not in judgment or condemnation.—Liturgy of St. John Chrysostom"Awe-inspiring, in truth, are the mysteries of the Church; awesome, in truth, her altar."1 St. John Chrysostom was a founding figure in the development of the Byzantine mystagogical tradition, not only because he is associated with the Divine Liturgy,2 but also because of his preaching on [End Page 413] the Eucharistic mysteries, woven throughout the scriptural exegesis of his liturgical homilies.3 The themes he sounded, in particular the continual exhortation to his hearers to be mindful and properly disposed for the terrible and awe-inspiring mysteries, would become part of the fabric of Byzantine liturgical spirituality. But Chrysostom's influence extends to the West as well, for instance to Thomas Aquinas, who, it is said, would rather have Chrysostom's homilies on Matthew than be lord of Paris,4 and who shares with Chrysostom the title of "Doctor of the Eucharist."5 While the promotion of reverence in liturgical celebration and the demands of social justice are sometimes perceived today as being in tension with each other, for Chrysostom they are inseparable. In accord with the Second Vatican Council's teaching in Sacrosanctum Concilium that the Eucharist is "the source and summit of Christian life," the Catechism of the Catholic Church chooses a quote from Chrysostom to instruct that "the Eucharist commits us to the poor."6 It does so with good reason. Chrysostom urgently and vividly preaches to his wealthy congregation that not only must they approach the altar with awe and holy fear, but they must care for the poor in order to receive the Eucharist worthily. Here his characteristic moral exhortations to almsgiving find their deepest source: without care for the poor, one eats and drinks the Eucharist, like Judas at the Last Supper, to one's own condemnation.Chrysostom's Eucharistic MystagogyChrysostom's preaching on the Eucharist is profoundly rooted in Scripture and shaped by his theological and pastoral concerns. Mystagogy, as Jean [End Page 414] Daniélou has pointed out, is an exegesis of the rites: "It consists of reading in the rites the mystery of Christ and contemplating under symbols the invisible reality."7 The mystagogy of the Greek Fathers is shaped by local traditions, as is their scriptural exegesis. While the distinction risks being overdrawn, Alexandrian mystagogy is characterized by anagogy, while Antiochene mystagogy—including Chrysostom's—by a focus on the relation of the liturgy to the historical events of Christ's earthly life.8 Unlike his contemporary Theodore of Mopsuestia, however, Chrysostom is not concerned to assign to each liturgical action a specific mimetic meaning. Chrysostom everywhere "reads in the rites the mystery of Christ," exemplifying Daniélou's observation that this mystery is the one object of the Christian faith, subsisting under different modes:It is prefigured in the Old Testament; it is accomplished historically in Christ's life on earth; it is contained in the mystery of the sacraments; it is lived mystically in souls; it is accomplished socially in the Church; it is fulfilled eschatologically in the heavenly kingdom.9For Chrysostom, the entire liturgy has a "mystery character," because it is "so much an anamnesis of the saving work of Christ and a revelation of heavenly reality that its earthly form is wholly irradiated by these aspects."10 Chrysostom uses the term "mystery" in relation not only to the sacraments, but more fundamentally to the entire economy of redemption, flowing from the Paschal mystery, in which they operate. The mystery is a secret except to faith; it expresses a relation between, on the one hand, a historic event of salvation history or a material element of the... (shrink)

The purpose of this article is to investigate the relationship between the discourse of death, or thanatology, and self-fashioning, in John Chrysostom’s thirteenth homily In epistulam ad Romanos. The study argues that thanatology became a very important feature in the care of the self in Chrysostom’s thought. The central aim here is to demonstrate the multi-directional flow of death, as a corporeal discourse, between the realms of theology, ethics, and physiology. Firstly, the article investigates the link between (...) the theological concepts of sin and death. Secondly, the study argues that death also becomes a highly paradoxical discourse when it enters the realm of Chrysostomic virtue-ethics, where the mortification of excessive passion leads to life, while ‘living’ in passion only results in death on every level of existence – death as a discourse therefore becomes interiorised, a process functioning as a subset of a more extensive biologisation of the spiritual life-cycle. Finally, Chrysostom also utilises death in a very physiological way, especially in his comments on the relationship between sin and the passions, and one’s physical health and appearance. (shrink)

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. (shrink)