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1

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

100%

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.

2

Topos skrivene milostinje u staroj srpskoj književnosti

86%

Петровић С.

Poznańskie Studia Slawistyczne

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2013

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issue 5

EN

Charity and almsgiving, as the religious and social act of philanthropy and concern for the salvation of the soul, were one of the obligatory and permanent duties of rulers in the Middle Ages. Serbian medieval rulers were known for their numerous charitable donations to the poor, sick, old, widows, pilgrims, needy, as well as builders of churches, monasteries, hospitals. Many of these charitable deeds of the Serbian rulers became the subject of Serbian medieval literature. The topos of clandestine charity was particularly popular, since it well represented the beneficence and clemency of Serbian rulers, their piety and their respect for the poor. Disguised as beggars, several Serbian rulers (particularly Milutin, Stefan Dečanski, and Stefan Lazarević) were helping the poor by night, by giving them alms. These topoi are observed in hagiographies and church poetry, as well as in folklore and mythology. The hero in the beggar’s clothing is related to the international story model of deities or demons that travel the world and test the people.

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Duch pokuty i wezwanie do nawrócenia

58%

Sobolewski Z.

Teologiczne Studia Siedleckie

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2014

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issue XI/11

75-99

EN

The need of being purified of sins, reconciled with Got and willingness of having the wrongs committed repaired, has always been present not only in Judaism and Christianity but also in all other religions. The Old Testament shows the Chosen Nation’s sinfulness, the mystery of its iniquity as well as the ability to do penance and be converted. Various peniten-tial practices are its expression. Among them a distinctive place is given to fasting, prayer and almsgiving. The Old Testament speaks about Got who is full of mercy and forgives those who repent and shows them His love. Jesus began his teaching with the call to repentance and penance. Christianity has accepted penitential legacy of the New Testament and that of the first Christians, creating numerous pious practices and devotions for the benefit of the spiritual revival. In the course of the ages the spirit of penance in the Church has developed and in various ways enlivened hearts of the faithful. This article deals with the spirit of penance in the Old and New Testament. It also analyses penitential liturgy and ascetic practices that were in support of spiritual revival. The final part points to the most popular contemporary penitential acts and devotions that prompt repentance among the faithful.

4

Monks at work in Eastern Mediterranean: Ideals and reality

58%

Wipszycka E.

The Journal of Juristic Papyrology

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2020

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issue 50

299-342

EN

The main question that the present paper tries to answer is as follows: since two discordant precepts concerning work were to be found in the New Testament, how did monks behave? One precept treated work as a duty, the other recommended not to care about one’s maintenance. The monks followed in their behaviour either the first or the second precept. As a result of disputes that took place in the fourth century the opinion prevailed that work was the better choice. It is important for us to find out when and under what circumstances that choice was done by the majority of the monastic movement in the East. It is also important to see what arguments were used by the monks of Late Antiquity in order to settle the conflict between the two discordant precepts. This conflict worried many and caused a renewal of a dispute that seemed to have been closed. Two ways of reasoning in favour of monastic work were generally used: monks might and should pray and work at the same time, satisfying both precepts; monks ought to work in order to be able to give alms, and this conferred to work a meaning that went beyond immediate usefulness. Praying and working at the same time was not always feasible in actual practice, but this did not bother authors of ascetic treatises.

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1 Poznańskie Studia Slawistyczne

1 Teologiczne Studia Siedleckie

1 The Journal of Juristic Papyrology

1 Verbum Vitae

1 Aryanto A. G. A. W.

1 Sobolewski Z.

1 Widodo A.

1 Wipszycka E.

1 Петровић С.

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

Topos skrivene milostinje u staroj srpskoj književnosti

Duch pokuty i wezwanie do nawrócenia

Monks at work in Eastern Mediterranean: Ideals and reality