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 existence as a pillar of the Western institution, Chrysostom, the outspoken idealist, died in exile. even though, their perspectives and beliefs have been remarakably related: either bishops have been excited by the social function of the Church, either have been made up our minds competitors of what they referred to as the Arian heresy, and every attracted a committed following between his city congregation. This similarity, Liebeschuetz argues, was once due to not the effect of 1 at the different, yet used to be a outcome in their participation in a Christian tradition which spanned the divide among the japanese (later Byzantine) and Western components of the Roman Empire. The monastic circulation figures through the e-book as a big impact on either males and as maybe 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
Christian ascetic life was presented by its advocates as an alternative philosophy,109 which was open to anyone; and in important respects this was true. From the start the Christian ascetes were drawn from all layers of society. 110 However, the great majority of the Christian ascetes came from humbler stock and were far from being well read in philosophical, or in any kind of literature; indeed many were illiterate. It is indeed a remarkable feature of the ascetic movement that many highly educated members of the governing class were enormously impressed by the ascetic 107 Tomb inscriptions suggest that normally Christian girls married very early, like their pagan counterparts.
See F. Solmsen, Personal Religion among the Greeks (London, 1954), 162–3 n. 32. The known austerities required of priests of Isis involve dietary laws. 54 M. A. Williams, Rethinking ‘Gnosticism’: An Argument for Dismantling a Dubious Category (Princeton, 1997). Throughout his book Williams emphasizes the great variety of belief that scholars have classified as ‘Gnosticism’. He is no doubt right. But Gnosis and Gnosticism remain convenient terms to describe what most of these groups have in common.
He insists of course on strict division of labour between man and wife, the 79 Elizabeth Clark, Ascetic Piety and Women’s Faith (New York, 1986), 4–42. 80 Brown, Body and Society, 138; Hunter, Marriage, Celibacy and Heresy, 105–13. 81 Clement of Alexandria, Paed. 2. 83; cf. Str. 66. 82 Str. 70; but in Str. 147–9 virginity is superior. See H. Chadwick in A. H. ), Cambridge History of Later Greek and Early Medieval Philosophy (Cambridge, 1967), 175–6. The Classical Roots of Christian Asceticism 27 woman’s work being in the house.
Ambrose and John Chrysostom: Clerics between Desert and Empire by J. H. W. G. Liebeschuetz