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By Demetrios E. Tonias

All through its first 3 centuries of life, the Christian group, whereas new to the Roman world's pluralistic non secular scene, portrayed itself as an ancient faith. The early church neighborhood claimed the Jewish Bible as their very own and appeared to it to protect their claims to historicity. whereas Jews regarded to Moses and the Sinai covenant because the concentration in their historic courting with God, the early church fathers and apologists pointed out themselves as inheritors of the promise given to Abraham and observed their challenge to the Gentiles because the achievement of God's statement 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, complete exam of John Chrysostom's view of the patriarch Abraham.

By studying the whole diversity 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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E. G. Clark, “Pastoral Care: Town and Country in Late-Antiquity Preaching,” in Urban Centers and Rural Contexts in Late Antiquity, ed. Thomas S. Burns and John W. Eadie (East Lansing: Michigan State University Press, 2001), 270–71. Literary, Rhetorical, and Exegetical Influences | 17 deemed to be both banal and boring. ”17 Quite naturally, the great exemplars of the Old Testament provided ample glamour to accommodate this aspect of sophistic oratory. Indeed, Chrysostom frequently applied Abraham, Moses, Noah, Job, and other figures of the Old Testament to a host of contemporaneous situations encountered by his flock in an effort to support his position.

45 Indeed, says Jerome, by the beginning of the fifth century, the Lucianic recension was the de facto Old Testament text in use from Constantinople to Antioch. Therefore, most posit that Chrysostom used the Lucianic recension of the Septuagint. Lucian (240–312) was a presbyter from Antioch. 46 In 43. 68. 44. In his fourth homily on Genesis, Chrysostom uncritically presents the outline of the formation of the Septuagint text as presented in the Letter of Aristeas. 42–43. 45. “Ad difficultatis autem cumulum accedebat, quod aliae praeterea Graecae editiones, quae ferebantur, multum inter se pro regionum varietate atque usu Ecclesiarum differrent.

43. 58. 301. Margaret M. Mitchell, The Heavenly Trumpet: John Chrysostom and the Art of Pauline Interpretation, vol. 40, Hermeneutische Untersuchungen zur Theologie (Tübingen: Mohr Siebeck, 2000). 59. Mitchell, “The Archetypal Image: John Chrysostom’s Portraits of Paul,” 18. 28 | Abraham in the Works of John Chrysostom For Chrysostom, Paul was himself an Abrahamic figure. Indeed, in Chrysostom’s opinion, Paul was an even greater figure than Abraham.

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