https://chrysostom.hypotheses.org/1692: https://www.oxfordpatristics.com/programm Jean Chrysostome à Oxford (5-9 août 2024) Le programme provisoire de la XIXe International Conference on Patristic Studies qui aura lieu à Oxford du 5 au 9 août 2024 comporte de multiples interventions concernant les Chrysostomica et les Pseudo-Chrysostomica: les 6 et 7 août de 14h à 18h, 12 communications dans le cadre de l’atelier sur Jean Chrysostome théologien que Catherine Broc-Schmezer et moi organisons (Ioannou Center, salle 1): 6 août: 14h, Catherine Broc-Schmezer : John as Theologian: How he Speaks of the Holy Spirit 14h30, Guillaume Bady : John Chrysostom’s Reading of the Christ-Hymn (Phil 2:5-11) 15h, Victor Bou Tanos : Ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, la récapitulation dans la première homélie de Jean Chrysostome sur l’Épître aux Éphésiens 15h30-16h : pause 16h, Kenneth J. Howell : Is there a Doctrine of Deification (Theosis) in the Thought of John Chrysostom? 16h30, Alexandre Étaix : Analyse comparative entre les notions de libre volonté (προαίρεσις) chez Jean Chrysostome et de liberum arbitrium chez Augustin 17h, Matthew Jarvis : The Two Wills of God: An Original Theological Distinction from John Chrysostom? 17h30-18h : discussion 7 août: 14h, Alessia Brombin : Unveiling the Theological Depth of the Homily ‘non esse ad gratiam concionandum’ (CPG 4358) by John Chrysostom 14h30, Peter Montoro : The MS tradition of Chrysostom’s homilies on Romans 15h, Pierre Augustin : Quelques échos de controverses théologiques en marge de l’exégèse chrysostomienne de la Parabole du Riche et de Lazare : pour une mise en situation des Conciones de Lazaro (CPG 4329) 15h30-16h : pause 16h, Magdeleine Nivault : Y-a-til une théologie de l’hospitalité chez Jean Chrysostome? 16h30, Manon Girard-des Portes : La dimension théologique des parénèses de Jean Chrysostome, vue à travers les titres d’ethica 17h, Pierre Molinié : Gender, Politics, Ecology: Chrysostom’s Concept of Domination 17h30-18h : discussion 8 communications dans d’autres sessions, les 6, 7 et 8 août: le 6 août entre 9h et 13h dans la session sur la réception des Pères (salle 8): Nicoleta Acatrinei: In the Image and Resemblance of God: Patristic Insights on Personhood for AI Ethics and Blockchain Technologies le 6 août entre 9h et 13h dans la session sur l’ascétisme macarien et évagrien (salle 6): Karl Heiner Dahm: Belied Expectations: Picturing John Chrysostom between Evagrian Monasticism and Ecclesiastical Administration le 7 août entre 16h et 18h30 dans la session sur la réception des Pères dans la théologie byzantine tardive (Examination Schools, Salle 7): Marie-Hélène Congourdeau: Nicolas Cabasilas, de Jean Chrysostome à Maxime le Confesseur le 8 août entre 9h et 13h dans la session sur les sacrements (salle 8): Marco Xu: Aspects of Eucharistic Theology in John Chrysostom le 8 août entre 9h et 13h dans la session sur la culture matérielle et visuelle (salle 14): Ivan Mileković: St John Chrysostomos at the Parthenon: Re-evaluating Christian Attitudes towards Athena in Late Antique Athens le 8 août entre 14h et 18h30 dans la session sur les pères et la paternité dans le christianisme ancien (Examination Schools, salle 12): Daria Morozova: Mothers as an Example for Fathers in the Pedagogy of John Chrysostom le 8 août entre 14h et 16h dans la session sur Antioche et au-delà (Examination Schools, salle 2): Robert Edwards: Homiletical and Commentarial Traditions of Exegesis in John Chrysostom and Severian of Gabala une session dédiée à Jean Chrysostome le vendredi 9 août au matin, de 9h à 13h (salle 6), avec 9 communications: Junghun Bae: The Secret of anti-Aging: John Chrysostom’s Reading of the Story of Abraham’s Hospitality Ashish Naidu: The Christological Paradox: John Chrysostom on the Divinity and Humanity of Christ in Hebrews Jenny Labendz: Holy Books in the Hands of Heretics: the Rabbis and Chrysostom Grzegorz Pamula: Was the Theatre really a Haven of Debauchery? Some Remarks on Homily 7 on St Matthew by John Chrysostom Ivan Mileković: St John Chrysostomos at the Parthenon: Re-evaluating Christian Attitudes towards Athena in Late Antique Athens Radu Gárbacea: In Pentecosten (CPG 5053): Its Content, Sources and Reception Yingxue Chen: More than being Critical: John Chrysostom’s View on the Legal Practice of Marriage in Late Roman Society Natasha Puglisi: Martyrs as Fruits of the Earth in John Chrysostom’s Promotion of Martyrial Commemoration Mathieu Cuijpers: The Spiritual Exercise of Self-Examination in the Homilies of John Chrysostom

This introduction to the life and work of the 4th century theologian John Chrysostom from an Anglican viewpoint, uses six of St. John’s most popular sermons as exemplars to illustrate rhetorical devices often present in texts from the Second Sophistic period; the essay also references the Paschal Sermon of John Chrysostom, even though possibly apocryphal, and includes its text.

Two opposing opinions about “the Maccabees” feature in the homily On Eleazar and the Seven Boys. According to the homilist, “the Maccabees” can be recognized as martyrs; yet, many others fail to see it. The construction of this conflict relies heavily on another confrontation identifiable in the same text: a dialogue between the homilist and “the Jew”, who thinks differently and, in the opinion of the homilist, incorrectly. These tensions in the source may be taken to reflect “identity-political” issues of the time and evaluated accordingly. My analysis challenges this view by emphasizing how difficult it is to reconstruct historical encounters between persons/groups based on such a source. I suggest, instead, that the conflict and dialogue should be considered parallel examples of how, in the context of late antiquity, a Christian intellectual mind conceptualizes “difference” (of opinions or between identities) and how it deals with it. The analysis shows that the homilist’s argume...

This study aims to establish the semantic range of ?????? (?faith?) in fourth century Christian discourse using the preaching of John Chrysostom as a source base. Against previous scholarship which sees ?????? as primarily a cognitive or propositional term referring to belief, this study uses a close examination of Chrysostom?s preaching to argue that the relational nature of the term was central to its significance for fourth century preaching as Christians considered their own faith and biblical texts. Chrysostom uses the reciprocal, relational character of ?????? to emphasise loyalty, trust and obedience to God through metaphors based upon the military, economic and household contexts of late antiquity. This study further shows that Chrysostom in turn uses these aspects of ?????? to seek to influence the everyday life of his congregation, whether to support existing behaviour (such as obedience to the emperor, or husbands, or the bishop) or to seek to transform behaviour (such as...