John Chrysostom Research Articles

“THE SERMON ON THE DEC EASED” BY HRYHORII TSAMBLAK: RECENSIONS, POETICS, AND STYLE

The copy of “The Sermon on the Deceased” by Hryhorii Tsamblak, preserved in the library of the Kyiv Cave Monastery, was written in the 16th or early 17th century at the Belarusian Suprasl Monastery. This sermon is a part of the so-called “Hryhorii Tsamblak’s Book,” which may have been compiled by the author himself during his tenure as Kyivan metropolitan. The examined copy of the “The Sermon on the Deceased” and the copy of the same work kept in the scientific library of the Lithuanian Academy of Sciences in Vilnius are of Belarusian origin and differ significantly from the copies created in the Moscow principality. Therefore, it can be assumed that the Kyiv and Vilnius codices originate from a common protograph that was modified either by the author himself or by a scribe in the territory of the Grand Duchy of Lithuania. In “The Sermon on the Deceased,” Hryhorii Tsamblak shares his thoughts on the Christian custom of commemorating the dead. The preacher optimistically proclaims an eschatological perspective for Christians. The didactic purpose of Tsamblak’s sermon is to illuminate the futility of earthly concerns and efforts. The ontological perspective for the righteous pertains to the hope of the resurrection of the dead and eternal life. Based on numerous examples of human activity, such as the hard lives of warriors, farmers, sailors, and ore miners, the preacher attempts to illustrate the concept of “the vanity of vanities” and “the hurricane of human life that passes quickly.” Tsamlak argues that the Christian’s axiology should oppose the cult of enrichment, power, and vanity. Metaphorically and symbolically, he portrays the work of a farmer hoping for a good harvest, which represents the imperishable — eternal life in Christ. “The Sermon on the Deceased” was influenced by the sermons of John Chrysostom and, probably, by one of the works of Macarius the Great. The style of Tsamblak’s sermon can be defined as emotionally expressive.

El valor de la educación familiar. Una aproximación desde la obra La vanagloria, la educación de los hijos y el matrimonio de Juan Crisóstomo

The following writing is the result of the interest in identifying elements that contribute to the deepening of the essential values that concern the Christian family. To this end, this writing seeks to approach the practical life of Christians and answer the question: What function did education in the family serve for Christians in the 4th century and what echo does it have for Christian life today? In this logic we focus on the Christianity of Antioch, led by John Chrysostom, in his work: Vainglory, the Education of Children and Marriage, a work written between the years 393-394. In this work it is possible to find various themes in relation to family education, Christian formation and its impact on daily life, showing in it the possibility of witnessing to Christ and conceiving a virtuous life. Finally, this work presents in a general way the vision of marriage as an opportunity to fully live the Christian faith, and a necessary pedagogical place for every Christian. With this we will present a contextual outline of the work, followed by an analysis of the work, presentation of constitutive elements of marriage, family education and some conclusions regarding the current reality of the Christian family. From the exercise of reviewing this style of Christian life, some lines of inspiration will be identified to contribute to the renewal of Christian life today, particularly in the family orbit as a space and formative path to live the Christian faith in particular societies.

Պատկերամարտական շարժման սկզբնավորումն ու վարդապետական արձագանքը․ Վրթանես Քերթող և Հովհան Մայրագոմեցի

The iconoclastic movement in Armenia is an interesting phenomenon, which precedes the Byzantine controversies in the 8th century. Two important testimonies have been preserved in the Armenian ecclesiastical literature about the iconoclastic groups and movements in Armenia and Aghvank’ in the 6th–7th centuries: Vrt῾anes K῾ert῾oł’s treatise “Against the Iconoclasts” and the letter written by Hovhan Mayragomec῾i to Bishop David, which is included in the “History of Aghvank” by Movses Dasxowranc῾i, 10th century historian. These two complementary documents outline the origins of the iconoclastic movements in Armenia and Aghvank’, the reasons for its emergence, the geographical span and name of the movement’s authors showing the religious and theological attitude of the Armenian Church regarding the issue. The treatise of Vrt῾anes is the earliest datable defense of images in any language. The author proves necessity and importance of the icons in the churches on the basis of biblical and patristic sources, provides insightful information about the iconography and frescos of the Armenian churches in general. He cites St. John Chrysostom, Bishop Severian of Gabala, Eusebius of Caesarea and St. Gregory the Illuminator, the patron saint of the Armenian nation. Vrt῾anes is the first author to use the story of Abgar’s icon of Christ in Edessa in defense of icon use. Analyzing and studying the Armenian sources of the first stage of the iconographic movement, we come to the following conclusion: the presence of images in the church doesn’t contradict to the Holy Scriptures and the teaching of Church Fathers. We have to remember that the worship of images in Christianity has nothing to do with the idolatry described in the Old Testament, because icons were also in the Holy of Holies and in the Temple of Solomon.

Missionary Translations of the Divine Liturgy of Saint John Chrysostom into the Languages of the Indigenous Peoples of the Russian Empire

Missionary Translations of the Divine Liturgy of Saint John Chrysostom into the Languages of the Indigenous Peoples of the Russian Empire

Natural Law, Free Choice, and Moral Responsibility in the Anthropology of John Chrysostom

Natural Law, Free Choice, and Moral Responsibility in the Anthropology of John Chrysostom

Simeon Polotsky’s Preaching Heritage and its Sources: Some Observations

The study attempts to investigate created within the framework of other denominations sources of Simeon’s Polotskij two sermons: «Slova o perenesenii Ubrusa iz Edessy» (Sermon to a feast of the Mandylion’s translation from Edessa) from sermon’s collection «Vecherya Dushevnaya», 1683 and interpretation of the evangelical parable of the Good Samaritan from collections of homilies «Obed dushevnyj», 1681. The study confirms existed in the literature disparate observations about the significant commonality of the sources of inspiration and factual material of Simeon’s collections and his poetic encyclopaedia «Vertograd mnogotsvetnyj» (A Garden of Many Flowers; Latin poetry sources identified by Anthony Hippisley); in particular, that in both cases Simeon used Latin collections of annual sermons by Bavarian Jesuit Matthias Faber (1586/87–1653). The techniques of translation of Latin sermons were also investigated: these techniques give the reader (researcher) the impression that in one case the biblical fragment of Song of Songs (5:10–16) acts as the structuring text for Simeon’s «Slovo», and in the other case – interpretation of the evangelical parable of the Good Samaritan by John Chrysostom, while Simeon both compositionally and textually reproduces homilies written by Faber and his elder fellow of the Jesuit Order, Spanish exegete Alfonso Salmerón (1515–1585).

Physical and Spiritual Nourishment in the Catechetical Homilies of John Chrysostom

This article explores the previously underexamined dimension of physical and spiritual nourishment in John Chrysostom’s catechetical homilies, addressing two central inquiries: 1) Chrysostom’s expectations for new church members’ approach to eating and drinking, and 2) the connection between nourishment and their life as members of the liturgical community. Through a systematic analysis, the study reveals a threefold approach to Question 1. Firstly, Chrysostom cautions against the abuse of sustenance, emphasizing its corruptive impact on both body and soul. Secondly, the author expounds upon the functions of nutritional moderation, using the concept of fasting as an image of salutary abstinence from sin. Thirdly, Chrysostom discusses spiritual nourishment, distributed through homiletical discourse and the Eucharist. Addressing Question 2, the study finds connections between hymnody and nutritional moderation, promoting an “angelic” lifestyle that prepares individuals for deeper spiritual nourishment. The article concludes by highlighting the universal applicability of Chrysostom’s teachings on nourishment, intended for all members of the Church, regardless of their level of spiritual maturity, guiding them from moderate consumption of physical sustenance to participation in spiritual nourishment and the pursuit of eternal life.

The History of Polyarchion (πολυάρχιον), John Chrysostom’s Illness, and Access to Medicinal Treatments at the End of Late Antiquity

John Chrysostom’s (c. 347‑407) works are valuable for medical historians because they provide us with a first-hand insight into his health problems and the therapies he was treated with. John’s correspondence gives us a unique opportunity to assess the popularity of certain drugs and the availability of healthcare, enabling us to verify the extant medical data. In the present study we will discuss the information on Chrysostom’s illness including his mention of a medicament named polyarchion (πολυάρχιον) which had been sent to the archbishop by Carteria. On the basis of the recipes preserved in medical treatises by Galen as well as other medical data, we will introduce the main properties of the medicine and treatments in which it was administered. Having outlined the scope of its action, and having analysed the symptoms of Chrysostom’s condition described in his correspondence to Olympias, we will establish the nature of the ecclesiastic’s main ailments fully. Finally, we will also conclude on the drug’s availability in the Byzantine world and on the inclusion of drug formulas in early Byzantine medical works.

Linear, Cyclical, and Spiral? History in Fourth-Century Greek Catechists

This article delves into the previously underexplored conceptualizations of history articulated in the initiatory homilies of late fourth-century Greek catechists Cyril of Jerusalem and John Chrysostom. Grounded in their interpretation of the (Judeo-)Christian tradition, both authors conceive history as a divine narrative, constituting a coherent “history of salvation”. Metaphorically, their historical understanding can be illustrated as a spatial entity characterized through geometric imagery. A systematic analysis of their catecheses reveals that, fundamentally, both authors maintain a linear perspective on history, emphasizing divine beginning in creation and continuing through the present toward an eschatological consummation. Nonetheless, Cyril introduces more nuanced models, including cyclical depictions, notably a four-staged vision of paradise intertwined with a spiral-like conception of history. Owing seemingly to their primary objective of guiding audiences toward robust engagement with the Christian tradition and ecclesial participation, both authors refrain from addressing themes that might provoke unwarranted speculation. By presenting these insights, this article offers a novel contribution to the scholarship on late fourth-century theology of history, concurrently paving the way for historiographical exploration in modern scholarship of late antique Christian sources.

John Chrysostom: Theologian of the Eucharist. By Kenneth J. Howell

John Chrysostom: Theologian of the Eucharist. By Kenneth J. Howell

Chronicle of the scientific life of the Ivano-Frankivsk Academy Ivana Zolotoustoho in 2023-2024

In the difficult circumstances of modern life, due to the conditions of martial law in Ukraine, the staff of the Ivano-Frankivsk Academy of St. John Chrysostom continued to combine scientific and educational work, practical activities and liturgical life at the beginning of the 2023/2024 academic year, aimed at forming a young generation of theological specialists, primarily future priests and teachers of spiritual and moral disciplines, as well as nurturing the scientific and cultural heritage of the Ukrainian nation.

Madness and the Apostle: Paul’s Jewishness in the Euthalian Prologue to the Letters of Paul and in the Writings of John Chrysostom

Abstract The Euthalian Prologue to the Letters of Paul is found in hundreds of late ancient and medieval editions of the Pauline corpus, presenting readers with a prefatory biography of the apostle that both aligns and departs from canonical traditions. Notably, the Prologue depicts Paul’s violence against early Christian assemblies as a manifestation of Jewish μανία, triggered by prophetic foresight and healed by Christ on the road to Damascus. Previous studies primarily examine the Prologue’s connection to canonical sources. This article explores its relationship with other late ancient expressions of Paul’s life. It argues specifically that the Prologue’s depiction of Paul has been shaped – either directly or indirectly – by the writings of John Chrysostom, based on otherwise unique shared thematic elements. Its findings contribute to our understanding of the Prologue’s nebulous origins, its rhetorical objectives, and Chrysostom’s already massive impact on the reception of Pauline literature and tradition in the late ancient and medieval periods.

The “Missing” Oblation and the Problem of Sacrifice in Early Antiochene Anaphoras: A Reconsideration of John Fenwick and Stefano Parenti

AbstractThere is a wrinkle in the story of common features in West Syrian anaphoras, which John Fenwick called “the Missing Oblation.” In this article, I argue that the importance of the “missing oblation” highlighted by Fenwick, Robert Taft, Stefano Parenti and others needs to be balanced against the verbs of oblation that are present. The emphasis on the missing oblation, combined with the tendency to summarize the Antiochene structure with little reference to the importance of these verbs, results in an inaccurate and unbalanced sense of the degree to which the anaphora expresses the belief that the action of offering bread and wine is constitutive of the eucharistic action. This should lead to a caution with the unhelpful heuristic about the spiritualization of sacrifice in contemporary scholarship and the underemphasis of the belief in the materiality of the eucharistic sacrifice in writers such as John Chrysostom and earlier anaphoras.

Abraham the Indiscriminate Almsgiver in John Chrysostom’s Exegesis of the Parable of Lazarus and the Rich Man

Abraham the Indiscriminate Almsgiver in John Chrysostom’s Exegesis of the Parable of Lazarus and the Rich Man

Providence and Narrative in the Theology of John Chrysostom by Robert G. T. Edwards (review)

Providence and Narrative in the Theology of John Chrysostom by Robert G. T. Edwards (review)

Interpretive ironies in More’s translations of two Lucianic dialogues

The Lucianic dialogue Cynicus has often been criticized as an unconvincing (and therefore spurious) defense of the philosophy of its title character. I argue that the dialogue deliberately undercuts its characters in humorous ways that guide us to spot their errors, without letting us dismiss anyone's claims entirely. We are meant to learn to separate the good and true from the false and misleading, which is not the same as picking a character to agree with. Thomas More translates Cynicus along with two other Lucianic dialogues, and, in his dedicatory Letter to Thomas Ruthall, describes Cynicus as a straightforward and successful defense of Christian asceticism. More goes so far as to claim that John Chrysostom based a homily on it. More's letter has been criticized as an accidental or deliberate misrepresentation of Cynicus motivated by a desire to make it palatable to censorious readers. I argue that More's treatment of Cynicus, while sincerely appreciative, does not miss its ironies, and even imitates them in its description of the work. More follows Cynicus with his translation of Lucian's Menippus, whose title character's costume recalls the Cynic and whose penchant for telling ironic lies should make us reconsider the Cynic's credibility, if we had trusted him before. More's own translation of Menippus makes subtle changes that invert his dubious claims about Chrysostom and humorously insert Christian advice into the mouth of Lucian's Tiresias in Hades, ironically baptizing the dialogue in a way that is somehow both Christian and Lucianic after all.

Specificity of Artemii Vedel’s Performing Interpretation of Liturgical Works on the Example of the Liturgy of St. John Chrysostom’s (C-Dur) Artistic Presentation

The purpose of the research is to highlight the peculiarities of the artistic interpretation of A. Wedel’s liturgical works, on the example of the artistic presentation of the Liturgy of St. John Chrysostom (C-dur). The research methodology is based on the universal methods of scientific knowledge: induction, deduction, synthesis, structural and comparative analysis, cultural reconstruction, principles of objectivity and historicism. The scientific novelty of the research lies in the formation of a clear idea of artistic and interpretive approaches to the performance presentation of A. Vedel’s liturgical works and the specifics of the use of the composer’s liturgical works in modern liturgical and concert practice. The article is the first to propose an original artistic concept of a concert and performance interpretation of Artemius Vedel’s Liturgy in C-dur. Conclusions. The research has revealed that sacred musical liturgical imagery was for A. Vedel a source of reflection of his religious sentiments and at the same time a means of expressing an individual attitude to real-life events, actualised through various compositional vocal and choral means. The publication proves the following points: A. Vedel’s liturgical works are based on the traditional principles of Orthodox liturgical practice and are an organic part of the composer’s church music heritage; the interpretive and performing algorithm of choirmaster’s work on A. Vedel’s liturgical works, and in particular, the C-dur liturgy. Vedel’s liturgical works, especially the C-dur liturgy, should aim to reveal semantic subtexts and associations in the composer’s creative intentions, characterising the composer’s psychological personality and clarifying the religious and philosophical content inherent in the score.

Robert G. T. Edwards, Providence and Narrative in the Theology of John Chrysostom (Cambridge: CUP, 2022), pp. xvii + 217. $110.00

Robert G. T. Edwards, Providence and Narrative in the Theology of John Chrysostom (Cambridge: CUP, 2022), pp. xvii + 217. $110.00

Blake Leyerle, "The Narrative Shape of Emotion in the Preaching of John Chrysostom", Christianity in Late Antiquity 10, University of California Press, Oakland (California) 2020, ss. 213

Recenzja książki: Blake Leyerle, The Narrative Shape of Emotion in the Preaching of John Chrysostom, Christianity in Late Antiquity 10, University of California Press, Oakland (California) 2020.

Pure or Noble Materials for Jewish Ritual Vessels: Passover Meal and the First Eucharistic Chalice (Holy Grail)

Very little is known about the chalice used by Jesus of Nazareth at the Last Supper. The first Christians used a cup of blessing for the Eucharistic celebration (1Cor 10:16), which insinuates that Jesus used a ritual cup. An exegetical study of the synoptic gospels reveals that this ritual dinner was celebrated in the home of a wealthy disciple of Jesus, who would have lent him the most valuable cup of blessing owned by the family. Hence, it is unlikely that this cup was made of common and cheap materials, such as ceramic or wood. The only mention of this cup in the early centuries is due to St. John Chrysostom, who states (ca. 395 AD) that it was not made of silver. However, its veracity is not reliable due to the lack of earlier comments. In recent decades, archaeological excavations in the Holy Land have revealed that, at the time of Jesus, the use of vessels carved in limestone was common in Jerusalem for ritual practices in the domestic sphere because they were considered unsusceptible to impurity. This fact suggests that the chalice of the Last Supper might have been a valued cup of carved stone, which is consistent with the use of such bowls in the Hellenistic–Roman period among the aristocratic classes.