scholarly journals Images of this Present Life in the Rhetoric of John Chrysostom

Scrinium ◽  
2015 ◽  
Vol 11 (1) ◽  
pp. 78-86
Author(s):  
Raymond Laird
Keyword(s):  
Spiritual Growth ◽  
Main Part ◽  
John Chrysostom ◽  
The Church ◽  
Present Life

In determining the attitude of John Chrysostom to life in this present age, examination is made of the various images that this great rhetorician of the Church used in his homilies and writings. It could be said that the power of his oratory reaches its apex in the images frequently employed throughout the corpus of his extant works. This is no less the case in his references to our earthly lives. Inevitably linked with his pastoral concerns about human passions that endanger spiritual growth, the canvas for the main part is filled with images of disdain for and warning of worldly values, and of encouragement to focus on the heavenly riches.


scholarly journals Peran Kotbah Gembala Sidang Dalam Pertumbuhan Rohani Jemaat Menurut John Chrysostom

2021 ◽  
Vol 2 (1) ◽  
pp. 77-90
Author(s):  
Hisikia Gulo ◽  
Hendi Hendi
Keyword(s):  
Jesus Christ ◽  
Spiritual Growth ◽  
Spiritual Maturity ◽  
Word Of God ◽  
John Chrysostom ◽  
The Church

AbstractThe preaching role of the pastor of the congregation in the spiritual growth of the congregation has a major contribution to the salvation of every soul. This article discusses and describes the role of the pastor as a preacher in the spiritual growth of the church taught by John Chrysostom. Every pastor as a preacher must reach 3 depths of approach to preaching the word of God; Cognitive, Affective and Psychomotor. It is through the preaching of the word of God which is taught by a pastor so that someone understands and understands the meaning of following and imitating the great shepherd, Jesus Christ, and carrying out each of His teachings. The spiritual growth of each congregation is influenced by each pastor's role as the preaching of the word of God through 3 depth approaches with the aim of the need for the purity of one's soul leading to spiritual maturity. AbstrakPeran khotbah gembala sidang dalam pertumbuhan rohani jemaat memiliki kontribusi besar bagi keselamatan setiap jiwa. ­ Artikel ini membahas dan menguraikan peran gembala sidang sebagai pengkhotbah dalam pertumbuhan rohani jemaat yang di ajarkan oleh John Chrysostom. ­Setiap gembala sidang ­ sebagai pengkhotbah ­ harus mencapai 3 kedalaman pendekatan pemberitaan firman Allah; Kognitif, Afektif dan Psikomotorik. Melalui pemberitaan firman Allah yang di ajarkan oleh seorang gembala sidang sehingga seseorang mengerti dan memahami arti dari mengikut dan meneladani gembala agung ­ yaitu Yesus Kristus serta melakukan setiap ajaran-Nya. Pertumbuhan rohani setiap jemaat ­ di pengaruhi dari setiap peran gembala sidang sebagai pemberitaan firman Allah melalui 3 kedalaman pendekatan dengan tujuan kebutuhan akan kemurnian jiwa seseorang menuju kepada kedewasaan rohani. Kata-kata Kunci: Gembala Sidang; Kedewasaan; Peran; Pengkhotbah.

The Burial of Alexander Nevsky in Vladimir: the Archaeology of the Veneration

2021 ◽  
pp. 76-107
Author(s):  
Л.А. Беляев ◽  
П.Л. Зыков ◽  
О.М. Иоаннисян ◽  
А.В. Сиренов
Keyword(s):  
Main Part ◽  
17Th Century ◽  
Saint Petersburg ◽  
History Of ◽  
The Church

В статье публикуются материалы по истории некрополя при главном храме монастыря Рождества Богородицы во Владимире, где в 1263 г. был погребен князь Александр Ярославич Невский. Основная часть сведений получена в 1997–2000 гг. при раскопках остатков собора (снесен в 1930 г.). Это белокаменные саркофаги и могилы, а также остатки самого собора, построенного в 1198 г. из белого камня, и его галереи, целиком перестроенной из кирпича в XVII в. В кладке галереи была обнаружена ниша с нижней частью саркофага, возможно, служившей одной из реликвий князя после переноса его мощей в Санкт-Петербург (1722–1724). Традиционные источники, рассказывающие о судьбе погребения князя Александра в XIV—XVIII вв., рассматриваются в свете археологических данных и новых архивных документов и фотографий (в том числе - о каменных гробах, найденных при сносе собора в 1930 г.). Materials on the history of the necropolis near the principal church of the monastery of Nativity of Blessed Virgin where Prince Alexander Nevsky was buried in 1263 are published in the article. The main part of information was obtained during the excavation of the church remnants (excavations were performed in 1997-2000). The church was demolished in 1930. Archeologists discovered sarcophagi and tombs made of white stone and remnants of the very church built in 1198 of white stone and of its gallery that was rebuilt completely of bricks in the 17th century. A niche was discovered in the brickwork and contained a lower part of a sarcophagus. That served (probably) as a relic of Alexander upon his remnants transfer to Saint-Petersburg. Traditional sources telling the fate of Prince Alexander's internment are considered in light of archeological data and new archive documents and photos including photos of stone sarcophagi found during the demolition of the church in 1930.

Mengkaji Bahaya Sinkretisme dalam Konteks Gereja

2019 ◽  
Vol 1 (1) ◽  
pp. 43-54
Author(s):  
Yesri E. Talan
Keyword(s):  
Qualitative Research ◽  
Literature Review ◽  
Jesus Christ ◽  
Research Method ◽  
Spiritual Growth ◽  
Christian Faith ◽  
Absolute Truth ◽  
In Christ ◽  
True Knowledge ◽  
The Church

Syncretism is not just phenomenology in the church but is a real and serious problem. Syncretism is a mixture of Christian faith and culture that results in the congregation losing its identity as a believer, blurred beliefs and do not have absolute truth. Syncretism in the church is a real and serious problem in the life of the church because it negatively impacts spiritual growth.The church cannot grow in true knowledge about Jesus Christ because of the dualism of belief, so Jesus Christ is not the only way of truth and life. The method used in this paper is theological qualitative research. Qualitative is a research method that emphasizes an in-depth understanding of a problem with the process of observation and interview. Conducting literature review and exposition of verses related to the discussion material. This research is descriptive. The results obtained are found the danger of syncretism to the church, namely: the absence of absolute truth in Christ because of the dualism that affects the spiritual growth of the church. Abstrak Sinkretisme bukan hanya fenomenologi di gereja tetapi menjadi masalah nyata dan serius. Sinkretisme adalah percampuran antara iman Kristen dengan budaya yang mengakibatkan jemaat kehilangan identitasnya sebagai orang percaya, kepercayaannya kabur dan tidak memiliki kebenaran absolut. Sinkretisme adalah masalah serius dalam kehidupan gereja karena memiliki dampak negatif pada pertumbuhan rohani. Gereja tidak dapat bertumbuh dalam pengenalan yang benar akan Yesus Kristus karena dualisme kepercayaan, sehingga Yesus Kristus bukanlah satu-satunya jalan kebenaran dan kehidupan. Metode yang dipakai dalam peulisan ini adalah kualitatif teologi. Kualitatif adalah metode penelitian yang menekankan pada suatu pemahaman secara mendalam terhadap suatu masalah dengan proses observasi dan wawancara. Melakukan kajian pustaka dan eksposisi ayat-ayat yang berkaitan dengan materi pembahasan. Penelitian ini bersifat deskriptif. Hasil yang diperoleh adalah ditemukan adanya bahaya sinkretisme terhadap jemaat, yaitu: tidak adanya kebenaran mutlak di dalam Kritus karena adanya dualisme yang mempengaruhi pertumbuhan rohani jemaat.

scholarly journals Encomium on the Twenty-four Elders ascribed to Proclus of Cyzicus (М. 591 f. 1r–11v)

2020 ◽  
Vol 3 (5) ◽  
pp. 1379-1396
Author(s):  
L. R. Frangulyan ◽  
V. V. Shtefan
Keyword(s):  
Russian Translation ◽  
Unknown Origin ◽  
Literary Translation ◽  
Book Of Revelation ◽  
John Chrysostom ◽  
Kingdom Of Heaven ◽  
Russian Literary ◽  
Eastern Traditions ◽  
The Church

The 24 elders are the biblical image that is found only in the Book of Revelation of John the Apostle. They surround the throne of God and are endowed with certain attributes of glory. In the Ancient Church this image was interpreted in different ways. This article presents the first Russian literary translation of Coptic text signed as Encomium in honor of the 24 elders. The translation was carried out from the edition, which was published with the Italian translation in 1977 by Antonella Maresca. The author of Encomium is declared Proclus of Cyzicus, who later became the Patriarch of Constantinople. However, this is a pseudo-attribution, namely, this hierarch did not write this Encomium, and its real author remains unknown. The Italian translator divides the text into 33 paragraphs, and in the preface to Coptic edition highlights the four parts of Encomium. Two of them, dedicated to John Chrysostom and the exegetical interpretation of the first chapter of Genesis, seem to be interpolations. But after analyzing the entire narrative it is possible to say that these parts are embedded in the narrative. Also the features of the Coptic veneration of the 24 elders, which are reflected in Encomium, are discussed in the introduction to Russian translation. In particular, the bodiless nature of the 24 elders. Their unknown origin is emphasized several times in Encomium, the priestly role of these elders in the Kingdom of Heaven is also noted. It can be stated that the author of Encomium in the first two parts acts as a storyteller-historian of the Church, conveying information about John Chrysostom, and in the last two as an exegete. The image of 24 elders in Eastern traditions is a little studied topic and acquaintance with the Coptic tradition thanks to the translation of this Encomium opens up opportunities for comparative studies.

scholarly journals Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)

Vox Patrum ◽  
2008 ◽  
Vol 52 (1) ◽  
pp. 291-315
Author(s):  
Jan Iluk
Keyword(s):  
Roman Empire ◽  
Church Fathers ◽  
The Road ◽  
Shortest Route ◽  
John Chrysostom ◽  
Christian Love ◽  
The Times ◽  
Autumn And Winter ◽  
The Church

In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the

scholarly journals Med troen som fællesnævner – fællesskab blandt unge i Indre Mission

Kulturstudier ◽  
2010 ◽  
Vol 1 (2) ◽  
pp. 38
Author(s):  
Tina Wilchen Christensen
Keyword(s):  
Common Ground ◽  
Central Position ◽  
Lutheran Church ◽  
Faith Based ◽  
The Bible ◽  
Collective Interaction ◽  
Evangelical Lutheran Church ◽  
Evangelical Lutheran ◽  
The Church ◽  
Present Life

<div>Artiklen vil belyse de mekanismer, der ligger til grund for et velfungerende f&aelig;llesskab&nbsp;i en af Indre Missions ungdomsforeninger i &Aring;rhus. Troen har p&aring; forskellige&nbsp;m&aring;der en central position i f&aelig;llesskabet, og denne artikel vil argumentere for de&nbsp;unges tro som en social identitet, idet deres habitus synes at have en afg&oslash;rende&nbsp;betydning for den og deres oplevelse af det religi&oslash;st funderede f&aelig;llesskab. Artiklenvil ogs&aring; belyse, hvordan Biblen og dens fort&aelig;llinger udg&oslash;r den fortolkningsramme,&nbsp;som de unge er opvokset med og forst&aring;r livet igennem. Artiklen viser&nbsp;desuden den rolle, det kollektive samv&aelig;r spiller i de unges konstruktion af Gud&nbsp;og egen identitet som kristen.</div><div><br /></div><div><br /></div><div>Faith as common ground- community feeling among young evangelicals in Denmark</div><div><br /></div><div>The aim of this article is to demonstrate the mechanisms that underlie a youth association in the so-called Home Mission, a branch of the Evangelical Lutheran Church of Denmark. It is the result of anthropological research focusing on the sense of community among members aged between 15 and 27. In a number of ways faith plays a central role in the community, and the main argument of the article is that the young people's faith constitutes a social identity, since their habitus seems to have a decisive impact on their experience of the faith-based community. The article further demonstrates how the Bible and its narratives form the framework of interpretation with which the young people have grown up, and which, in their present life as adults, continues to mould their understanding and view of life, as well as the role that collective interaction plays in the young people's construction of God and their own identity as Christians. A core argument in the article is that faith is a socialization into a structure which results in all participants having the same frame of reference and therefore experiencing a strong feeling of community with one another within this particular wing of the Church of Denmark.&nbsp;<br /> <br /></div>

scholarly journals Pengaruh Pelayanan Kunjungan Pastoral Terhadap Pertumbuhan Rohani Jemaat

2020 ◽  
Vol 4 (1) ◽  
pp. 39
Author(s):  
Mikha Agus Widiyanto ◽  
S Susanto
Keyword(s):  
Correlation Coefficient ◽  
Spiritual Growth ◽  
Pastoral Ministry ◽  
The Church

This research aim to test the influence of pastoral visiting ministry to the spiritual growth of the church. Research executed in Gereja Kemah Injil Indonesia of Tenggarong, Kutai Kartanegara District, Kalimantan East. The results showed that there was an influence of pastoral visiting ministry on the spiritual growth of the congregation as indicated by the correlation coefficient of 0.340 which was significant at α = 0.05. Pastoral visiting ministry will bring the pastor closer to the congregation that he serves, making the pastoral ministry effective, thereby impacting the spiritual growth of the congregation. Penelitian ini bertujuan untuk menguji pengaruh pelayanan kunjungan pastoral terhadap pertumbuhan rohani jemaat.Penelitian dilaksanakan di Gereja Kemah Injil Indonesia Tenggarong, Kabupaten Kutai Kartanegara, Kalimantan Timur. Hasil penelitian diperoleh bahwa terdapat pengaruh pelayanan kunjungan pastoral terhadap pertumbuhan rohani jemaat yang ditunjukkan melalui koefisien korelasi sebesar 0,340 yang signifikan pada α = 0,05. Pelayanan kunjungan pastoral akan mendekatkan gembala dengan jemaat yang dilayaninya, membuat pelayanan penggembalaan menjadi efektif, sehingga berdampak pada pertumbuhan rohani jemaat.

scholarly journals PERAN ORANG TUA DALAM PERTUMBUHAN SPIRITUALITAS ANAK: SEBUAH STUDI EKSEGETIS EFESUS 6:1-4

2018 ◽  
Vol 4 (2) ◽  
pp. 116-129
Author(s):  
Waharman Waharman
Keyword(s):  
Spiritual Growth ◽  
Sunday School ◽  
Early Age ◽  
School Services ◽  
The Family ◽  
Role Of Parents ◽  
The Church

The role of parents for their children in spiritual growth is very important, and starting from an early age, teaching for children's spiritual growth is not only given to the church, or during Sunday school services but the most important and most important is the role of parents in the family for her children. If noted, there are still many parents who do not realize the importance of their role as parents to educate the spiritual growth of their children. Therefore through this paper, we try to remind the important role of parents in the growth of children.

The Monk as Christian Saint and Exemplar in St John Chrysostom’s Writings

2011 ◽  
Vol 47 ◽  
pp. 19-28
Author(s):  
Pak-Wah Lai
Keyword(s):  
Roman Empire ◽  
Significant Influence ◽  
Fourth Century ◽  
Common Features ◽  
John Chrysostom ◽  
Christian Literature ◽  
The Church ◽  
Dominant Paradigm

By the time Augustine read the Life of Antony in 386, the biography had already become an international best seller in the Roman Empire. Translated twice into Latin and read in places as far off as Milan and Syrian Antioch, the Egyptian Life also proved to be a significant influence upon hagiographical writing in the late fourth century, the most notable example being the Lives of St Jerome. Consequently, scholars have often taken it to represent the dominant paradigm for sainthood in fourth-century Christianity and the centuries that followed. But is this assumption tenable? The Life of Antony would in all likelihood be read only by the educated elite or by ascetic circles in the Church, and was hardly accessible to the ordinary Christian. More importantly, hagiographical discourse in the fourth century was not restricted to biographies, but pervaded all sorts of Christian literature. This is certainly the case with the writings of St John Chrysostom (c. 349—407), who often presents the Christian monk as a saintly figure in his monastic treatises and his voluminous homilies. Indeed, what emerges from his writings is a paradigmatic saint who is significantly different from that portrayed in the biographies, and yet equally influential among his lay and ascetic audiences. To be sure, Chrysostom’s monastic portraits share some common features with that provided by Athanasius’s Life. Nevertheless, there are also stark differences between the two, and these are the focus of this paper.

The ‘Whole Humanity’: Gregory of Nyssa's Critique of Slavery in Light of His Eschatology

2001 ◽  
Vol 54 (1) ◽  
pp. 51-69 ◽  
Author(s):  
D. Bentley Hart
Keyword(s):  
Domestic Economy ◽  
Ancient Text ◽  
Male And Female ◽  
Common Life ◽  
Chattel Slavery ◽  
John Chrysostom ◽  
Female Slaves ◽  
The Church

Nowhere in the literary remains of antiquity is there another document quite comparable to Gregory of Nyssa's fourth homily on the book of Ecclesiastes: certainly no other ancient text still known to us—Christian, Jewish, or Pagan—contains so fierce, unequivocal, and indignant a condemnation of the institution of slavery. Not that it constitutes a particularly lengthy treatise: it is only a part of the sermon itself, a brief exegedeal excursus on Ecclesiastes 2:7 (‘I got me male and female slaves, and had my home-born slaves as well’), but it is a passage of remarkable rhetorical intensity. In it Gregory treats slavery not as a luxury that should be indulged in only temperately (as might an Epicurean), nor as a necessary domestic economy too often abused by arrogant or brutal slave-owners (as might a Stoic like Seneca or a Christian like John Chrysostom), but as intrinsically sinful, opposed to God's actions in creation, salvation, and the church, and essentially incompatible with the Gospel. Of course, in an age when an economy sustained otherwise than by chattel slavery was all but unimaginable, the question of abolition was simply never raised, and so the apparent uniqueness of Gregory's sermon is, in one sense, entirely unsurprising. Gregory lived at a time, after all, when the response of Christian theologians to slavery ranged from—at best—resigned acceptance to—at worst—vigorous advocacy. But, then, this makes all the more perplexing the question of how one is to account for Gregory's eccentricity. Various influences on his thinking could of course be cited— most notably, perhaps, that of his revered teacher and sister Macrina, who had prevailed upon Gregory's mother to live a common life with her servants—but this could at best help to explain only Gregory's general distaste for the institution; it would still not account for the sheer uncompromising vehemence of his denunciations.

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