By J. H. W. G. Liebeschuetz
J. H. W. G. Liebeschuetz compares the personalities and the respective careers of 2 of the best of the early Christian Fathers, Ambrose and John Chrysostom. whereas the statesmanlike Ambrose ended his lifestyles as a pillar of the Western institution, Chrysostom, the outspoken idealist, died in exile. besides the fact that, their perspectives and beliefs have been remarakably related: either bishops have been fascinated about the social function of the Church, either have been decided competitors of what they known as the Arian heresy, and every attracted a devoted following between his city congregation. This similarity, Liebeschuetz argues, used to be due to not the effect of 1 at the different, yet was once a end result in their participation in a Christian tradition which spanned the divide among the jap (later Byzantine) and Western components of the Roman Empire. The monastic move figures in the course of the booklet as a huge effect on either males and as possibly the main dynamic improvement within the Christian tradition of the fourth century.
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Extra info for Ambrose and John Chrysostom: Clerics between Desert and Empire
G. see survey in R. Gryson, L’Origine du ce´libat eccle´siastique du premier au septie`me sie`cle (Gembloux, 1970). 74 1 and 2 Tim. and Titus. 75 Hunter, Marriage, Celibacy and Heresy, 90–7. 76 Col. ; Eph. 5: 25–6: 9. 77 Lane Fox, Pagans and Christians, 130–6 on epistles which are certainly Pauline (1 and 2 Corinthians, Romans, Galatians) and those which are not. The Pastorals are almost certainly post-Pauline. 78 1 Cor. 7: 17. 26 Background and Forerunners Thus it was natural that when towards the end of the second century the New Testament was assembled into more or less the form in which we now have it, its compilers included not only writings which presented extreme ascetic and eschatological doctrine, but also others which did not anticipate an imminent end of the world, and advocated a much more moderate form of asceticism.
75 The Letter to the Colossians reads: ‘Wives be subject to your husband; that is your Christian duty. Husbands love your wives and do not be harsh with them. Children obey your parents in everything, for that is pleasing to God. . Fathers do not exasperate your children, for fear they grow disheartened. Slaves give entire obedience to your earthly masters. . Out of reverence for the Lord. . ’76 It is generally agreed that the Pastoral Epistles are not by Paul, and that they are later than the genuine Pauline epistles,77 but one should not put too much stress on the incompatibility of the two lines of teaching.
Religious doctrines which rejected the existing world-order may well have been particularly attractive to individuals who resented the subjection of their society by an imperial power, and longed for a time when this state of affairs would come to an end. However if 60 J. M. v. ), 641: The existence of a preGnostic religiosity is controversial because it has left little or no written evidence of its existence, which has rather been deduced from features which later developments in Judaism, Hermeticism, Christianity, and the Gnostic sect have in common.
Ambrose and John Chrysostom: Clerics between Desert and Empire by J. H. W. G. Liebeschuetz