1 lecture 18: john chrysostom 5 november 2015. 2 introduction constantinople at turn of 5 th c...
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Introduction
Constantinople at turn of 5th C Antioch John Chrysostom and Scripture On Priesthood Family Dynamics in Fourth Century Wealth and Poverty
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Biographical Sketch St. John Chrysostom Born, 349, and educated in Antioch Studied rhetoric with Libanius, famous pagan philosopher and
orator in Antioch Joined Diodore’s school After hiding from those seeking to ordain him, he was ordained
in 386 Acquired sobriquet “Golden Mouth” for his preaching in
Antioch Became Patriarch of Constantinople in 397 Almost immediately ran afoul of both Imperial and Church
politics Political and doctrinal disputes between Alexandria and
Antioch Imperial politics, especially in terms of concern for the poor
Because of political problems, John was exiled (twice) Died in 407
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Legacy of John Chrysostom
Divine Liturgy developed by him commonly used in Orthodox Church
We have more of his works extant than any other Greek Father; 6 volumes in English in NPNF Series 1
John, along with Athanasius, Basil and Gregory Nazianzus is considered one of the Four Doctors of the Greek Church
Chrysostom, Wealth and Poverty 5
Politics in Constantinople
In less than 50 years, Constantinople most powerful city in Empire
At Council of Nicea (325), Rome, Alexandria and Antioch were singled out as patriarchies
At Council of Constantinople (381), Rome, Constantinople (referred to as the new Rome), Alexandria and Antioch were listed as key patriarchies
Growing animosity between Constantinople and Alexandria
After Theodosius’ death (395), Empire divided between his two weak sons, Honorius (West) and Arcadius (East)
Chrysostom, Wealth and Poverty 7
Empress Eudoxia (398-404) and St. John Chrysostom Eudoxia married to Theodosius’ son, Emperor Arcadius John Chrysostom preached vehemently against courtly
excess, especially targeting Eudoxia, who has a silver statue of herself placed in front of Hagia Sophia
With help from Alexandrian Patriarch, Eudoxia gets John removed from Constantinople over the Tall Brothers controversy Tall brothers were accused of being Origenists Also a political dispute between Alexandria and Constantinople
Pope Innocent supports John John, however, does not help himself politically by preaching a
sermon in exile in which he says, referring to Eudoxia, “once again Herodias is dancing and seeks the head of John”
John dies in exile
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Chrysostom’s Homilies on Eutropius The chief eunuch of the Empress Eudoxia,
Eutropius, fell from favor and hid in Hagia Sophia As the chief eunuch to the Empress he was very
powerful He had been an opponent of Chrysostom, but now
sought refuge Note the choice of Scripture passage
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John Chrysostom and Rhetoric
Studied with most famous teacher of rhetoric and sophist of the day, the pagan Libanius
Used many classical rhetorical techniques in his writing and preaching
Examples from sermons on Eutropius Vanity of vanities as basis for sermon (I.1) List of rhetorical questions Elaborate description of Eutropius (I.2) Eutropius as an example to rich and poor (I.3, 4) Exaggerated comparisons: congregation there to see
Eutropius, the lion in a cage (1.3) Discussion of ‘seasons’ and so return to original verse (I.5)
Chrysostom, Wealth and Poverty 10
Positive Role of Women in Church: St. Olympias Olympias was a very wealthy widow in Constantinople Widows owned much of the wealth in the Empire
If a woman survived childbirth, she would probably outlived her husband Move away from client-patron model to family model may have strengthened
legal standing of women Church supported right of women to inherit and control money and property
Founded a monastery near Hagia Sophia Practiced voluntary poverty, asceticism Moved away from civic building to philanthropy as an expression of public
support Gave money to support work of Gregory of Nyssa and John
Chrysostom When John was exiled, so was she; dies in 408 But at turn of 5th C, Olympias is not unique: Proba and Augustine;
Paulina and Jerome; Melania the Younger and Cyril of Jerusalem
Chrysostom Lecture 1 11
Antioch in Early Church History Ancient imperial capitol of Seleucid Empire Large Jewish and Christian population;
People of the Way first called Christians there Along with Rome, Antioch claimed both Peter and Paul
Mentioned in Council of Nicea along with Rome and Alexandria as having a bishop with primacy over a large area (patriarch)
After founding of Constantinople, Antioch becomes a ‘feeder’ for bishops and clergy
Julian the Apostate focused on Antioch as the center of his pagan revival
Suggestion for a field trip: Beautiful 5th C mosaics from Antioch in the Worcester Museum of Art
Chrysostom Lecture 1 12
Antiochene Exegesis
Antiochene exegesis defines itself explicitly in opposition to Alexandrian (Origen’s) use of allegory
“Founding’ document is early Fourth Century: Eustathius’s On the Witch of Endor Against Origen. Disputes Origen’s allegorical interpretation of 1 Sam. 28 in
favor of a literal historical reading Problem: How could a witch conjure up the dead Samuel,
and also give an accurate prophecy to Saul, especially after God did not answer Saul
Eustathius interprets dead Samuel as a demon, not real Samuel
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Diodore of Tarsus
Major developer of this type of exegesis is Diodore of Tarsus
Typology, relationship between Old Testament and New Testament, is developed not through allegory but through theoria; drawing the historical analogies
Opposed Julian the Apostate in Antioch Established an ascetical school in Antioch, John
Chrysostom is a member Wrote a treatise on difference between allegory and
theoria, now lost After his death considered heretical because he
may have influenced Nestorius
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John Chrysostom and Scripture Like most from Antioch, he was skeptical
about allegorical interpretations of Scripture But also accepted that there were multiple
meanings or layers of Scripture; the below the surface meaning being theoria
John wrote many commentaries on Scripture, most of which are extant
But John was especially known for his rhetoric, rather than hermeneutics
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Chrysostom’s On Priesthood
Probably written while he was in Antioch Tells the story of how he tricked his best friend,
Basil, into being ordained while avoiding it himself Draws on Gregory Nazianzus’s De Fuga Poignant expression on the duties, difficulties and
glories of the priesthood Emphasis on personal characteristics that should be
cultivated by clergy But also importance of preaching the Word of God
to a sick society
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Why so many works on duties of clergy? Basil, Ambrose, Nazianzus, Chrysostom, Augustine Clergy are becoming increasingly important and
visible in society Huge tax breaks for clergy
Wealthy expected to build and maintain civic structures (roads, sewers, city walls, municipal buildings)
Clergy were exempt from this requirement Clergy also exempt from military service Church, especially monasteries, increasingly
beneficiaries of wills and large donations
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Rhetoric
John Chrysostom was a rhetorician Rhetoric is from Greek word, rhtorikh, meaning the technique
of public speaking In antiquity, many handbooks were written on types of
rhetoric; and was part of study for any educated person after grammar and logic
Rules for the art of persuasion Classical debates about the relationship between
persuasion and truth Homiletics, Greek word omilia, a speech in front of an
assembly or crowd Recall that canon, kanwn, means literally measuring ruler;
but at library in Alexandria it also meant model for a particular literary style Homer and Hesiod the canon for classical culture Heroditus the canon for history
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Importance of Family
Recall that primary social model had been client-patron Clients included immediate family, but extended well
beyond that Recall common practice of adult adoption
In later antiquity, economic and social model starts to become more like our family unit
John Chrysostom often preached about importance of family household
This shift may have something to do with changing views on promiscuity and slavery due to Christian influence
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Homily 20 on Ephesians 5:22-25St. John Chrysostom, On Marriage and Family Life, Trans. Catherine Ross and David Anderson (New York: St. Vladimir’s Seminary Press, 2000), 43-64. Starts with Sir 25:1 True love of husband and wife stronger than any passion; it
never fades; positive role of eros Love of husband and wife is the force that welds society together For sake of harmony, wives should be submissive But wife is not a servant; bond is one of love
Respect should be from a free woman, not from a slave What kind of marriage can there be if wife is afraid of husband?
Extensive comparisons between wives and Church Husbands should seek beauty of soul; outward beauty does not
last Do not marry a woman for her money
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Homily 20 (cont.)Advice to Newly Married Husbands Beginning on their wedding night, let him be an
example of gentleness, temperance, and self-control; and she will likewise
Avoid ‘modern’ music with Satanic lyrics Always tell her how much you love her
Use many terms of endearment; The children will see and hear this and will learn how to
respect and love both parents Never use phrase “my own;” money and
possessions belong to the family Always pray together at home
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Key to Understanding Early Church Teaching of Wealth and Poverty Primary objective was not to make the poor
rich Primary objective was to make rich poor (in
spirit) Another way of saying this:
It’s not about the recipient, it’s about the donor Solidarity with poor because Christ was poor
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Define Poverty in Antiquity
Visible primarily in large urban beggar class Beggars were street performers, including some
who drove nails into their heads Beggars often seen as part of the criminal class
and/or lazy Viewed with suspicion
In other words, beggars in the 4th C were considered by society much as they are in the 21st C
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Rich Man and Lazarus
Series of 7 sermons on the Rich Man and Lazarus Given in Antioch where John was a presbyter several years Sermon 1: The Life of Lazarus and Rich Man
Preached day after New Years; time of extravagant parties and drunkenness
More excusable for poor and distressed not to give than for someone who is wealthy without worries;
But note expectation that poor also should give alms The purpose of the Sabbath Poor man does not envy rich man; does not complain People judge others by their troubles, lack of material goods; deserved
his misery because of some wickedness (note similarity to Job’s friends) Rich man actually lived in internal anguish during his life The virtuous are rich; the wicked poor Rich and poor should emulate Lazarus
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Second Sermon on Rich Man and Lazarus Story of death of Rich Man and Lazarus Neither rich nor poor should complain in this life Rich are those who need few possessions; poor are those with
many desires Death quenches luxuries Poverty and wealth are masks in this life Rich man’s punishment harsher because he sees Lazarus happy Rich man did no injustice to Lazarus (did not steal his money);
but failed to share his own Our money is the Lord’s, however it was obtained Abraham as symbol of hospitality Difference between justice and charity: charity gives to the
unworthy Need alone is the poor man’s worthiness
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Modern Criticism of Fathers on Social Issues Because of the Patristic emphasis on
Spiritual effect on donor, and Identification of poor with Christ
Fathers often accused of not caring about suffering of poor Poverty and suffering are not positive spiritual factors for
most of the poor Unlike Christ, poor are not voluntarily poor
Also, Fathers rarely questioned established social and political order (even during times of persecution)
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But remember…
The primary mission of Church is to assist individual in attaining salvation
We cannot change the world or even one person, only God can
Sin will remain in world until Second Coming Recall that Mother Theresa came to be viewed with
suspicion by social activists She saw Christ in poor She was not focused on changing social and economic
structures Distinction between Charity and Social Justice is
key to Deo Caritas Est
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Assignments
On Priesthood (available on line) http://www.newadvent.org/fathers/1922.htm
First and Second Sermon on Rich Man and Lazarus
Benedict XVI General Audiences, 19 September 2007 and 26 September 2007
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