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1

John Chrysostom’s Discourse on Property Ownership: An Analysis from the Perspective of Roman Law

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Yingxue C.

Vox Patrum

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2022

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vol. 83

221-246

EN

Unlike the dominant but simplified view of previous scholarship that Chrysostom stands in opposition to Roman property law, his attitude towards Roman law concerning property ownership is quite complicated. Insisting on the belief that things are created for common use and God is the ultimate owner of the world, Chrysostom denies various modes of property acquisition approved by Roman law (inheritance, thesauri inventio, and specificatio ) to be righteous, but when clarifying the limited and inferior human right over things in comparison with that of God, he never hesitates to use the Roman legal terms χρῆσις and δεσποτεία. Moreover, based on the conviction that the worldly economic order derives from divine providence, he confines his enumeration of the things shared in common mainly to the Res communes and Res publicae or Res universitatis under Roman law and persuades his audience to help those in need with the wealth temporarily under their stewardship. As a rhetorical strategy, Chrysostom’s use and manipulation of Roman legal language and thought aimed to promote almsgiving

2

A Note on the Adoption of the Byzantine Models in Medieval Bulgaria (9th–10th Centuries). The Case with the Chrysorrhoas Collection

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Miltenov Y.

Studia Ceranea

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2017

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vol. 7

161-167

EN

The paper aims at examining the first Slavic collection of homilies of John Chrysostom, called Zlatostruy (i.e. Chrysorrhoas or Golden Stream). The peculiarities of its content, compilation strategy and impact on the medieval Bulgarian literature, revealed in previous studies, allow us to extract features that are related to the flourishing of the 10th century Bulgarian literary tradition and the successful adoption of Byzantine models.

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Nil z Ancyry a Jan Chryzostom o życiu monastycznym

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Nieścior L.

Vox Patrum

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2012

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vol. 57

427-435

EN

In this article we have compared the motivations of the anachorese and hesychia in John Chrysostom’s writing Adversus oppugnatores vitae monasticae and in Nilus of Ancyra writing De monachorum praestantia. We perceive there a common spirit in their thinking about the monastic life. The authors refer similarly to the contemporary reflection about the human nature, which leads them both to value the isolated life over the life in the world. It echoes the ideal of impassibility, inflexibility, careless and the another components of the stoic ethos. Several Nilus’ reflections manifest a clear similarity to the Chrysostom’s ideas. Nilus of Ancyra defends the same kind of monasticism as Chrysostom against its opponents. In his argumentation he chooses the similar direction as Chrysostom, however, he is independent in the details of his reasoning. Surely, as the Chrysostom’s pupil, he read and knew Adversus oppugnatores vitae monasticae. In spite of this, he has created his own and original work, inspired only generally by the earlier Chrysostom’s opuscule.

4

Antuza – matka św. Jana Chryzostoma w świetle starożytnych źródeł

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Stępniewska A.

Vox Patrum

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2012

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vol. 57

587-600

EN

The existing historiography keep silent about Anthusa, early widowed mother of St. John Chrysostom, who raised him, educated and led to Christianity. The author, who for years has been involved in the life of the mothers of the Fathers of the Church, presents her figure based on available historical sources from the first millennium, including: a). the statements of John in his own works (Dialogus de sacerdotio I; Ad viduam iuniorem 2; Epistula ad Olympiadem 6, 4), however he had never mentioned her name; b). later Lives of John, based on his own works and transmitted traditions, in which his mother is mentioned (Palladius – Dialogus de vita S. Joannis Chrysostomi, BHG 870, CPG 6037; Georgius Alexandrinus – Vita S. Joannis Chrysostomi, BHG 873, CPG 7979; anonymous Vita S. Joannis Chrysostomi abbreviate, BHG 874d; Theodorus Trimithuntius – Vita S. Joannis Chrysostomi, BHG 872, CPG 7989; Ps-Hesychius Hierosolymitanus – Laudatio S. Joannis Chrysostomi, BHG 880h, CPG 6592; Cosmas Vestitor – Vita S. Joannis Chrysostomi, BHG 876m, CPG 8147; Symeon Metaphrastes – Vita et conversatio S. Joannis Chrysostomi, BHG 875; anonymous Vita S. Joannis Chrysostomi, BHG 875d); c). the ancient histories of the Church (Socrates – HE VI 3, 1; Cassiodorus – Historia tripartita X 3).

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Jan Chryzostom a duszpasterstwo osób nie mówiących po grecku

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Szczur P.

Vox Patrum

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2010

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vol. 55

597-616

EN

This study offers some examples of John Chrysostom’s pastoral care for non- Greek- speaking peasants who lived around Antioch and spoke Syrian, and also the Goths present in Constantinople who spoke Gothic. The analysis of written sources allowed us to distinguish two main points in teaching the non- Greek- speaking congregation. The first one was based on directing the Word to foreigners in Greek but with a help from interpreters who simultaneously interpreted a homily or catechesis. The second one was based on delegating the teaching to priests or catechists of foreign origin so they could directly address a particular community in their own language. The study also brings to attention the cultural accommodation used by Chrysostom in his homily to Goths. From John Chrysostom’s pastoral experience it can be concluded that, apart from missionary fervour and communication context, not just anyone who was willing could be a keryx. He should show not only a religious zeal, know the Church teachings and the language of people, who he wants to evangelize, but also he should be familiar with mentality, culture and existential reality of recipients of the Word preached.

6

Początki mowy u małych dzieci w koncepcjach rzymskich intelektualistów, Augustyna i Jana Chryzostoma

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Jundziłł J.

Vox Patrum

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2009

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vol. 53

245-258

EN

The paper is a preliminary outline of the history of views on the teaching of speech to children in ancient thinkers, especially Aristotle, Romans from the times of Republic and Empire, as well as the Church Fathers, especially Western, including Augustine in order to determine what John Chrysostom wrote and said on that subject. All the above-mentioned were not really interested in teaching speech to infants and children but in the physiology of this phenomenon (especially Aristotle) and creating the most favorable environment for the shaping of speech through the selection of nannies and child minders. There were no attempts, as Augustine aptly wrote, to teach speech consciously; it was the child himself that had to associate the sound with its material, meaningful background through observations and repeating experiences. What is more, both moral philosophers and Church Fathers described in a friendly manner (also Chrysostom) talking to children using a special, childlike language since it pleased and still pleases adults, although spoils the way children speak. The Classic Antiquity, which took care about the proper speech and promoted (like Church Fathers) rhetoric in everyday life and science, forgot about the basics, the process of creating speech, which resulted from depreciation of the first stage of children’s life, condemned to contacts with slaves – nannies. It was only the school age that stirred up stronger emotions but, as some moral philosophers wrote, children already had speech defects, among others, because of parental consent for the language deprivation.

7

Nierozerwalność małżeństwa w myśli Jana Chryzostoma

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Zagórski D.

Vox Patrum

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2009

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vol. 53

123-133

EN

The inseparability of marriage in the thoughts of St. John Chrysostom has its base on the fundament of that which is the unification of the spouses, very strong and undisputable, which is a result of the creation act of God and of His establishing. That unity finds its justification also in the mystical unification of Christ and the Church, which even more so points to the lastingness of the communion of the lives of two people joined together by the ties of marriage. The Antiochian, in accordance with the teachings of the Holy Scriptures is aware though of the dangers which are threatening that unity and seeking to undermine the inseparability of the union. They are the sins of lust and the disordered longings which lead to the evil of adultery, and therefore the sin of marital infidelity. This thesis on the inseparability of marriage is confirmed by Christ Himself, who in his teaching shows the agreement, of the initially seemingly to be in disagreement, teachings of the Old and New Law. The meaning of the Christological authority in this argument directed towards Christians was surely meant to strengthen in the faithful the responsibility for the communion of two persons and the care of all – not only spouses – for its inseparability. The words of the Savior also were to accent the actuality of this subject and its timeless meaning.

8

Małe dzieci w chrześcijańskiej epigrafice miasta Rzymu i w nauczaniu Jana Chryzostoma

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Stawoska-Jundziłł B.

Vox Patrum

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2009

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vol. 53

233-243

EN

The paper presents the results of studies of epitaphs for children up to almost eight years of age from the city of Rome (3rd-4th c. – B. Stawoska-Jundziłł, Vixit cum parentibus. Children aged under seven in Christian families from Rome of 3rd-4th c., Bydgoszcz 2008) in comparison with the views of John Chrysostom on the upbringing of small children. The content of over 2000 children from Rome demonstrates a high status of even the youngest offspring in the Christian families from this city. The founders cared for their religious „endowment”, bestowed their love on them and tried to remember them as members of the family even if they had died after a few days or months. It was unquestionably believed that small children are immediately saved, go to God and commune with the saints. Thanks to this the family could hope for their support and prayers. Whereas, John Chrysostom only casually mentions small children and, what is more, ambivalently: on one hand presenting them on the basis of thorough observations of their behavior and looking after them and on the other hand as mindless creatures, a harbinger of valuable person following the Stoics e.g. Seneca. As far as the most important for me question of the death of small children is concerned he takes a stand similar to that of the Romans. The children are really without sins (they did not commit them consciously) so God shall accept them only through the hardships of illness and death. Now they are asleep (unlike in the studied epitaphs) but they will rise from the dead and join their parents. Thus, the despair after their death is pointless; God decided the best for them. The difference lies in the fact that the founders of epitaphs more decidedly see the perfection of posthumous existence of even the smallest children who there reach their full maturity whereas John does not seem to be interested in this issue since he directs his teaching mostly to maturing and mature Christians in the earthly life and not in the beyond.

9

Przymioty i zadania żony według Jana Chryzostoma

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Krynicka T.

Vox Patrum

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2009

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vol. 53

113-121

EN

Like many others Church fathers John Chrysostom considers virginity preferable to marriage. At the same time, being an interpreter of Saint Paul’s doctrine, he repeats that marriage is a splendid God’s mystery (Ephesians 5, 31-33). That is why he explains to the Christian men what kind of women they have to marry in order to become happy husbands, as well as draws Christian wives’ attention to their duties. According to Chrysostom, a man who seeks a wife should follow example of the servant, sent by Abraham back to his homeland to get a bride for his son, Isaac. First of all, he must aim to find a righteous woman. Bride’s wealth, as well as physical beauty are able to make her husband happy only provided that she lives faithfully serving God. Saint John teaches that God expects married Christian women to submit to their husbands, to live a chaste life, to take care of household while the man is about his public business, to be modest in their appearance and manners. Many times he sharply points out women’s vices and faults. On the other hand he holds in high esteem their virtues and sensibility, as well as demands that husbands should love their wives, treat them with respect, be loyal to them. Analyzing female characters pictured by John Chrysostom, we often come across the types well-known through ancient Greek poetry.

10

Miejsce niewolników w rodzinie chrześcijańskiej według Jana Chryzostoma

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Duda J.

Vox Patrum

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2009

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vol. 53

259-270

EN

The early Christian Church did not take up any revolutionary action aiming at reforming or abolishing the so much bound with the Roman society structure slavery. Instead, it worked out a new ‘theoretical’ and characterized by humanism attitude, which is reflected and strengthened by John Chrysostom. The ‘golden mouthed’ admits that slavery is a binding and allowed by God’s Providence state, and he accepts the power of a master over a belonging to the Christian family slave. A slave should not rebel against his unjust situation but try to serve his master and family as if he actually saved his Saviour Redeemer. And that is because slaves are in nature free people and as any other people are the children of the same God. That is why he demands treating a slave as a human being and respecting his dignity. Also, he suggests a new notion of a slave being a good and obedient to his master person since, as he believes, a change in the present negative stereotype will contribute to some improvement in the existential situation, or in some time may lead to the reform of the social-economic state system.

11

Chryzostomowa terminologia wychowania

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Osek E.

Vox Patrum

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2009

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vol. 53

337-391

EN

This paper is the study of the Greek terms using by John Chrysostom on rearing, upbringing, training and teaching of children. The analyse of these terms and their use in all the John Chrysostom's writings shows as strong influence of the Atttic writers' vocabulary (especiallty Platoʼs), even in his commentaries on the Scriptural verses, as of the early Christian literature (New Testament, Clement of Alexandria, Gregory of Nyssa).

12

Świętość i sakramentalność małżeństwa w myśli Jana Chryzostoma

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Wysocki M.

Vox Patrum

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2009

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vol. 53

145-157

EN

John Chrysostom, bishop of Constantinople, in his works as one of the first Church Fathers, spoke a lot about marriage. First of all, Christian matrimony, according to his teaching, was the unity of the bodies from whom the communion of two person – man and woman – follows. The unity and uniqueness were the essential features of the matrimony. Only true love, which comes from God, can build true unity of husband and wife. That’s why Chrysostom calls matrimony „sacrament (mysterion) of love”. Greek word „mysterion” has in John Chrystosom’s works two meanings: mystery of marriage and mysterious activity of God. Because Holy God is the creator of matrimony it can be called holy and sacred.

13

Wady ludzi starych w ocenie Jana Chryzostoma

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Szczur P.

Vox Patrum

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2011

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vol. 56

371-382

EN

From John Chrysostom’s writings – and especially his homilies – quite a picturesque portrait of old people emerges. Generally speaking, in this instance the golden-mouth preacher talks as a representative of early-Christian writers, who gave old people the privileged status. However, along with some praises for the elderly and old age we can also find his comments concerning faults of people of advanced age. Chrysostom talks about these faults especially while speaking about the great responsibility of the elderly for the upbringing of the young. Trying to stress their responsibility the Antiochene exaggerates their faults in order to motivate them to become models and to set an example to the young generation. In this context he judges old people’s disgraceful behaviour that involves surrendering to weaknesses typical of young age, frequenting hippodromes and theatres, giving bad example, lack of proper care about children’s upbringing, or even teaching the young some wrong ways. The consequence of such behaviour is that the old themselves contribute to the process of diminishing the value of ‘silver hair’ and lack of esteem the old demand from the young because of their advanced age.

14

Apistia nie rozrywa małżeństwa. Jan Chryzostom o małżonku (-nce) spoza chrześcijańskiej politei

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Iluk J.

Vox Patrum

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2009

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vol. 53

175-189

EN

Apart from a few treatises on the life of women in an extra-marital state and some short speeches about the dignity of Christian women, John Chrysostom did not engage in longer discourses about marriage. Chrysostom expressed himself most broadly on this subject in his commentary to „The First Letter to the Corinthians”. This and over a dozen other utterances by Chrysostom which I found in his writings allow us to suppose that his assessment of the value of the union between a believer and a non-believer is dictated by the realism of the epoch and not by pure dogma. Such a tone of teaching resonates with the moods of the Antioch community, which seethed with the luxuriant life of the most varied religious communities. Here, a non-believer was a partner also in marriage, hence the use of the „Pauline privilege” in order to remove such a one from a marriage would expose Christians to the accusation of a lack of tolerance at the very least. Knowing his community very well, John Chrysostom brings to the foreground the principle that a non-believer in a married couple is a problem between the non-believer and the Lord. Civil law does not make an impediment of this (such was the Roman tradition) and Canon law (the synods of the 4th century) should not make such impediments either. „Your partner’s relations with the Lord”, Chrysostom continually reminds us, „should not decide about the continuation or the dissolution of the marital union”. The „defence” of a spouse from outside the Christian politeia is also an opportunity to obtain new members of this community.

15

Chryzostomowa egzegeza Ewangelii według św. Mateusza

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Baron A.

Ruch Biblijny i Liturgiczny

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2008

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vol. 61

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issue 2

EN

This article is divided into four sections. In the first, Fr. Arkadiusz Baron describes shortly the reception of Chrysostom’s writings in the ancient world in the East and in the West. It is surprising that the “Golden Mouth” and his homilies have triggered so many difficulties from the very beginning until the present. In the past, in the East, a growing conflict with the Severian of Gabbala and other bishops became the main obstacle to the reception of Chrysostom’s preaching. In 403, at the so-called council at the oak, Chrysostom was condemned and exiled. One of many false accusations charged him with being too merciful toward sinners who were recidivists. In the West, Anian of Celedo, Pelagius’ friend, translated Chrysostom’s homilies (especially on Matthew) into Latin. Pelagianism was condemned and Chrysostom was suspected to be semi-Pelagian. The oldest and most integral Latin version of Chrysostom’s homilies on record date back from the twelfth century. In the fifteenth century pope Nicholaus V asked for a new translation. Similarly in Poland, Chrysostom was not too lucky. In Polish, only about 15 per cent of his homilies are available. Among the translators are J. Wujek, A. Załęski and J. Krystyniacki from the eighteenth century, and T. Sinko, W. Kania, A. Baron and J. Iluk from the twentieth century. Some of them are historians and philologists, but not theologians. This is a problem of the existing Polish translations: we need a good theological, biblical and homiletical elaboration of Chrysostom’s homilies. Homilies on Matthew were preached in 390 in Antioch when Chrysostom was already well-known. Chrysostom’s homilies are the first and one of the best ancient commentaries to this Gospel. He is the only man who in the first millennium of Christianity explained the Acts of the Apostles, and he is the only one in Christianity to do this in the form of homilies. The centre of the Jesus’ Gospel according to Chrysostom is the person of Jesus. The prime purpose of Matthew’s Gospel is to reveal the unconditional love of God for each human being. Homilies on Matthew are completely apolitical. Chrysostom never even mentions governors or political situations. Similarly, he does not speak about ecclesiastical canons of councils of Antioch from the fourth century. He is only interested in how to explain the best way to all the listeners the Good News that Jesus has brought on earth. At the end, Fr. Baron gives some examples of Chrysostom’s exegesis: Mt 12: 33-37; 10: 32; 28: 1-3 and Homily on Matthew 85, 3-4.

16

John Chrysostom’s Commentary on the Collection for Jerusalem in Rom 15:25–32

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Widodo A., Aryanto A. G. A. W.

Verbum Vitae

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2022

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vol. 40

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issue 2

551-573

EN

John Chrysostom (349–407) provides the most comprehensive commentary on the Pauline epistles from the patristic era. During his priestly mission in Antioch (386–397) and his episcopate in Constantinople (398–403), he wrote over 200 homiletic commentaries on the entire Pauline epistolary body of work. This research attempts to analyze how Chrysostom interprets Paul’s verses concerning the collection and uses them to organize and transform the ecclesial groups into communities of love, particularly paying attention to the poor. The study focuses on the works of John Chrysostom on Rom 15:25–29. Based on his interpretation, the status of debtors in the spiritual blessings is the main reason why the Romans had to be more earnest in almsgiving, imitating the Macedonians and the Achaeans who had helped the community in Jerusalem. He also encourages them to reform their lives, cutting off the superfluities, luxurious lifestyles, and bad attitudes in squandering money on other selfish needs. At the same time, he stirrers them up to meet their needs moderately, which meant using only the goods that are truly necessary for a healthy and dignified life so that they would always have something to share with the poor.

17

Ideał żony w homiliach św. Jana Chryzostoma

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Zgraja B.

Studia Elbląskie

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2012

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vol. 13

153-166

EN

This article is an attempt to sketch out the Chrysostom’s ideal of a wife, on the basis of his homilies delivered in Antioch. In brief, this ideal should be understood as a realization of Christ’s commandment to love God and the neighbor. It is a call to the wife to undertake all necessary actions related to the material and spiritual sphere of a person, which serve not only the good of the individual, the family, but also the good of the society. So, according to Chrysostom’s ideal, the wife should, besides a broadly understood evangelization activity, perform also the function of a „guard of the home“, „guard of the state“, and be a teacher and educator. The realization of such outlined model of perfecting, undoubtedly conducive to many virtues that come into being, as well as assuming their development, requires furthermore a presence of the virtue of humility, modesty, fear of God, and faith in God’s Providence, as indispensable to its realizing; the virtues should be preceded by acquirement of a right hierarchy of values. In other words, the ideal of a wife, postulated by Chrysostom is, as it seems, a care about the, initiated in the sacrament of baptism, unity with God through unceasingly realized and deepened fidelity to Christ’s commandment of love god and neighbor.

18

The Morphing Portrait of a Church Father: Evidence from the de morte (CPG 4886) Attributed to John Chrysostom

88%

Muehlberger E.

Eirene. Studia Graeca et Latina

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2016

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vol. 52

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issue 1-2

407–419

EN

This article investigates the ecloga of passages on death collected from works attributed to John Chrysostom and preserved in New College Manuscript 83, which is classifi ed as CPG 4886. It describes New College Manuscript 83, the contents of its ecloga on death, and provides a direct comparison of this ecloga with another on death published in Patrologia Graeca 63; then the article refl ects on what the New College Manuscript ecloga can reveal about the users who created it and their ideas about its use. Because this ecloga attempts to preserve the original location of each passage it cites, and because its author explicitly labeled the rhetorical form of speech-in-character when it appeared, we can speculate that its creators were invested in rhetoric and the preservation of Chrysostom’s authority as the composer of specifi c individual works. This allows us to see that the ecloga confl ates its creator’s intellectual frameworks with those of late antiquity, in effect retrojecting the processes of knowledge creation and preservation so prevalent in the Byzantine era back into Chrysostom’s time.

19

The Rhetorical Structure of John Chrysostom's Seventh Homily on Philippians in Relation to the Kenosis Hymn

88%

Latawiec Z.

Classica Cracoviensia

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2017

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issue 20

55-70

EN

The purpose of this study is a description the rhetorical structure of John Chrysostom s seventh homily on Philippians in relation to the kenosis hymn. The analysis aims to identify and characterize individual structures within the homily. This is done with a view to highlighting the delibrate usage of rhetorical argument as an instrument for biblical text analysis in the construction of Chrysostom s sermon. The study includes two sections. The first one is a theoretical introduction to St. John s style, followed by investigation into the origin of the homily. The subject matter of Chrysostom s work is also discussed. The second part of the article is a thorough description of the structure of John s text. The chapter is a detailed and systematic analysis of elements showcasing the author s rhetorical skills.

20

Boska liturgia św. Jana Chryzostoma hymnem i źródłem miłości

88%

Koperek S.

Studia Pastoralne

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2014

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vol. 10

363-373

EN

Jesus constituted Eucharist in the atmosphere of love: „having loved His own who were in the world, He loved them to the end” (Joh 13:1). It is especially stressed in the anaphora and all The Divine Liturgy of Saint John Chrysostom. In this article author considers liturgical hymn about God’s source of love and he recalls 150th anniversary of the Congregation of the Resurrection’s participation in the mission in aid of the Bulgarian Union. First of all he shows genesis of this congregation. Next he analysis a history of its work in Bulgaria: years of beautiful and creative apostolate, the difficult and tragic time of war, and after that the period of communistic regime. The great works of this congregation were canceled and some of friars were imprisoned. Members of the Congregation of the Resurrection treated a time of prisoning as a „second university” and to the end of their lives they served to the people with joy.

Refine search results

John Chrysostom’s Discourse on Property Ownership: An Analysis from the Perspective of Roman Law

A Note on the Adoption of the Byzantine Models in Medieval Bulgaria (9th–10th Centuries). The Case with the Chrysorrhoas Collection

Nil z Ancyry a Jan Chryzostom o życiu monastycznym

Antuza – matka św. Jana Chryzostoma w świetle starożytnych źródeł

Jan Chryzostom a duszpasterstwo osób nie mówiących po grecku

Początki mowy u małych dzieci w koncepcjach rzymskich intelektualistów, Augustyna i Jana Chryzostoma

Nierozerwalność małżeństwa w myśli Jana Chryzostoma

Małe dzieci w chrześcijańskiej epigrafice miasta Rzymu i w nauczaniu Jana Chryzostoma

Przymioty i zadania żony według Jana Chryzostoma

Miejsce niewolników w rodzinie chrześcijańskiej według Jana Chryzostoma

Chryzostomowa terminologia wychowania

Świętość i sakramentalność małżeństwa w myśli Jana Chryzostoma

Wady ludzi starych w ocenie Jana Chryzostoma

Apistia nie rozrywa małżeństwa. Jan Chryzostom o małżonku (-nce) spoza chrześcijańskiej politei

Chryzostomowa egzegeza Ewangelii według św. Mateusza

John Chrysostom’s Commentary on the Collection for Jerusalem in Rom 15:25–32

Ideał żony w homiliach św. Jana Chryzostoma

The Morphing Portrait of a Church Father: Evidence from the de morte (CPG 4886) Attributed to John Chrysostom

The Rhetorical Structure of John Chrysostom's Seventh Homily on Philippians in Relation to the Kenosis Hymn

Boska liturgia św. Jana Chryzostoma hymnem i źródłem miłości