THE DEATH AND RESURRECTION OF CHRIST

IN THE

SOTERIOLOGY OF ST. JOHN CHRYSOSTOM

by

George H. Wright, Jr., A.B.

A Thesis submitted to the Faculty of the Graduate School, Marquette University in Partial Fulfillment of the Re­ quirements for the Degree of Master of Arts

Milwaukee, Wisconsin July, 1966 PREFACE

It i. quite evident that there ha. been a movement durinl the pa.t thirty years or .0 away hOll an empba.ia on the death of Chriat to a focus on the Re.urreetion, or at l.alt to an interpre- tatioo which .how. tb4t death and reaurnction are intell'&l1y one.

Thia reDewed intereat in the ailDiflcan,ee of Chrht·. re.urrection ha. been the ocea.ion fora re-exaeinatlon of many, if not all, area. of theology, includinl the QY area of .otedology.

Recent UM' have abo witn.... d a renewed inter•• t in

Pattiatic studie.. Th. school of Antioch, In particular,. ha. belUD to be ••en in a more favorable 11Cht. Wlth rare exe.ptionl, the theololian. of thia .ehool hav., until r.cently, b.en totally for- lot ten or 41 __ i •••d a. heretie.. Th. critlci.. that was leveled malnly .t the extreme po.ition. tekeD by individual. luch a. Ne.toriu. haft overahadowed the coapletely ol'th04ox beUd. of many Antiochene theololian•• CBJ:e of the 1'8"00. for _kiDI thh .tudy .... to dileover what place the AntiocheD" live to Chri.t'. death and re.urrection in their teachine about the Redemption. Thh va. done not only out of an intere.t in the current .pha.h OIl the Re.urrection and in the

Antiochene School, but .... liven impetus by the di.covery that there doe. not I •• to be alre..aut amoaa .eholar. recardtDa the role of t it iii

Christ's death and re.\.Irrectlon in the .otadololY of the Eastern

Father••

It wa. decided to .tudy the .erl\Oll. of John Olry.oatoca, as a repr.. entative of the Sehool of Antioch, mainly because o~ the significant amount of hie WTitin&. available in tranllation. Also, no docttdnal .yntb.lb ot Chryaoltom'l theo1oIY hal been mitten .... for reaaon. diicu.. ed in Ch4ptel' I -- and little information is avan .. able which indicates how tbla great blabop and preaeber incorpot'IUes the central eventl of death and resurrection into bis .oteriololY.

The purpo.e, th$refore, for rudin, all of ChrYlo8tom', writina. in translation bas be.n to discover bow he witnuaee to the death and the reaurre.ction of Chd,st al they relate to l'edemption.

Thi. i, done mainly by a.,embling statementl found in the practical and moral exhortations of his biblical COllllQenta~ies. It will be empha­ sized throughout the fol1owina paae. that there is alway. the dancer of readina into ChrYlo. • tom or of eitabUab1na catagodea in which to place hh .tat_nt. that may not always be eon.istent with h18 thouaht.

The molt obv10ul inltances where thl. may occur, however, are mention- ed in footnote ••

A. a final word, it IiiUlt be empha.bed that the pr.. ent thed. att.ptl to diseoveT the relation w)Ubh Chry.ostOll makes b.tween •• lYa. don and the death and resurrection of Christ. The rea.ons he ..... to .phaod.e the savilll benefit. of Chrilt t. 4uth are not the c.OQeern of thl. study, even tbouah leveral pO.libilitiel are aUII•• ted in the • final chapter. tv

The author whhea to thank Fr. Be1!'Nlrd 3 • Cooke. $ .• 3., for hit helpful .u"•• tion. 1n the preparation and nvhion of this .tudy, and to ,ratefully aekilowled&e the advice .nd encouragement given hj:m by

the faculty and students of the 'ftleololY Depar~nt a.t Marquette

Univel'aity. v

TABLE OF tONTEm::;

Chapter Page I. INtRODUCTION

Life. Work, Wri tings The Life of St. John Chrysostom. • • • 1 The WQrk of Chry$Qstom. • • • • 2 The Wri Ungs of Chrysostom. .' • • · .' 5 ChrysoJltom and the Antliochene School .' .' . The Relation of Cht:!Y'$ostom ttl) the

Antioehene: School • .' • • • ;0' • • It ~ . ' ,. 6 Antioehene Exe,gesis • • • • • • • • • • • • • • • • 7 Chrysoatoml's Exegesis and IU.. Theology ••••••• 8 Chryso8tom and Antiochene Soteriology Antiocbene Anthropoloey al'ld the KUllan Na,tute of Christ. • •• • • • • • • • • • • .' • • • 11 AntioehaDe SOtedologlqal Theorie. of lQq)lanationa • " • • • • • • • • • • • • • • • • 12 Cbl'YS08tlom and Christ' 8 n.a th and Re8urrecti,oo. • • '. • • • • • • • • • • _ • .. .. • • 15 II. THE RELATION OF CHRISTiS DEATP TO SALVAT10N

Death and the Devil, SiQ, JUatlfieatiOQ, Reconeiliation The Devil and the 'Dtath of Cbdn • • , • • • • •• 18 .sin and the Death of Christ • • • • • • • • • • •• 20 JUiltUtcaticm and the DNtb of Chrht • • • • • •• H ReconciliatiOQ ODd the Death of Christ. • • .. • •• 22 Th. Powef of Christ's Death, Ji;apedaUy the Power of Hi. Blood .' 'rbe

~tI . THE RELATION OF CHRIST'S RESURRBCTION r~ SALVATION

Re.urreetlon through De.ath • • ., .... __ ,. • • • • " • '. >, 4. Tbe Power of Christ', aeaurreetlon • • • • • • • • • 54 Thf/ Resurrection of Chri., i. Baptiaim al'ld the Euchartst Bapthm 6n6 the R4.uir~ti,cm. .' • .. • .. • • • .' ,< 60 The ~uehari.t and the ae.urreetlon of Chri. t • • • • • • It '. • • • • • • • . ' • • 62 Th. Death a.nd ltesurrection ~fCbd.t Together as · .' 00. Eval: or Sl,na1eC.ua. of SalvaUon. • • 64

CONCWDlN(; 088ERVA'ftONS. • • ~ 67 • • • . . .. '. . • • ... .' .. . • • • • Bl8L!OORAPItY • • • • • • .. • • • • • • • . .' . • • . .' . • • • • 69 vi

ABBREVIAT IONS

Hoa.- -Aeta Ha.ill.a ~ Act. lapt. lllat. Iap,I... 1 lftatructlona -H_. -Col. 8oal1t•• aD Colo •• tan. -HOIII~ 1 Cor. Ho.l11 •• OIl FIr.t Corlnthlaol !!!!. 2 Cor. Ha.UI.. OIl S.cond Corinthian. -Hom. !.!h* Horaill.. OIl Eph.sian. -Hom. -Gal. a_iU•• on oalaUan. -HOIII~" -H.b. Hoal11 •• OIl H.~r... !!!!. ~. H_Ul•• OIl John

~. !!!.. HQII111.. on Metbhcv --HOII. Pl.. JlG.dU•• on Philemon -HOII. -Phil. 8_Ul.. OIl Ph:Ulpplan. -HOIl. -a«*. Homill •• OIl ROSIn. -HOlII. 1 Tlaa. If_iU., OIl 'hat Timothy -HOII. 2 T.... Ha.1ll•• aD S.~ODd Timothy -HOII. -Tit. 80.111.a OIl Tltu. CHAPTER I

INTRODUCTION

tife; Work, Wtltin,a The tife of St • . Jolin ChtyaoatOll\ ..... John ChTysostOJl1 vas born between l44aud 354 to ..a1thy pannU at Antioch in Syda. 1hI va. raised and ed':lcated 1n hb youth by hit pious mother, Anthusa. tater, he studie'" Thetodc under L:1banius and Chrhttan Doctrine under

Mel.dus, patriarch of Antioeh. A. a younl IUn, he rejected an earUer lnten.tin the theat're "d the law coutrteto give his tf.tae to p-rayer and the study of SCTipture. He was baptised in 369, waf ordained to the office of re.det', and beaan to study wdet' Diodorua, bhhop of

Tarsus. Between 374 and 3eO be lived al a he~it in a mountain cay., when be continued to ned tbe Scriptures. He Tetumed to Antioch, wa, ordained a priest in 386, and for the next ten years enjoyed areat success as a pnaebe't in 'the c.ity'. prindpt.lchurch.

The patdarehate of CooUafttlnoplebeume vacant in 398, and Chry'Oltomva. I.leeted, a.alnst his vlll, to be the new bishop. ae­ cause of his atteSllpu to nlol'lll the epheopal oU'ce and the court, conflict .oon .TOle tilth .evet:al clvU ludu.. After a •• rt.. of dla­ putes with thtt _perot' and hh {oUu.ntial vUe, Budoxia, CA'ty.o.toca va. caUed in 403 to the Synod of Oak by TbeophUut,the Bl.bop of

Ale.. ndria, to answer to 'OM tT.,ed up cbal'le.. Without eVidence, he 2 was banhhed by tbeemperoq however, because of subsequent events, be was welcomed back. Aftlu' a tetnpor_ry peace, he was aga1n exUed in 404 and sent on a long journey into the Taurus mountain. where he I died io 401.

The Work ¢If Chrysostom.-- Since the close of tbe fifth ceott!ry, th" naflle "Golden Mouth" bas been given to John of Antioch 1.n recogni- t i on of his eloquence as a preacher and a moralist. It was through

1 . • Thh sketch of the chronology of Chrysostom s lih was taken from the following sources, many of which also give iniiormation on his character, WOT~, theology, etc., pege number. are for information on lifel -- Berthold Altaner, Patrology, trans. Hilda C. Graef (Frei­ burg. Herder, 1960), pp. 373ft ••- Doneld At~ter, St. John Cnry.os­ t()gl, The Vole-eo! Go~d (MU~ukeu The Bruce Publishing Company, 1939), the entire book, with chart,p. 202. -. Otto Bardenhewer:, Patrologx, tranj. Thomas J. Shahan (St. Louisa B. Horder, 1908) , pp. 323-28. -- G. Bardy, "Jean ChrysostOllle (Saint)," Dictionnatre de Th'ololie Catholique, VIII, part I (1924), aols. 661-67. -- G. Bardy, The Gnek Literature of the Earl Chris~ian Church, trans. Mother Mary Reginald, O.P. St. Louis: B. Herd,; Book Company, 1929), p. 115. _. James Marshall Campbell, The Greek Fathers (New York. Longmana, Green and Co., 1929), p. 68. _. W. A. Jurgens, trans., The Prlest;hoQd of St. John Chrysostom (N(;w York: Ttl!:. MacmU '-an Company, 1955), p. xix. -- Maycock, lOA Word About St •. John Chry.ostom," The Month; 144 (September, 1924), 214 .. 220. _.. Johanna. Quasteft. PatrOIOIY, Vol. tIl (We.tlllinstart Marylandi The Newman Press, 1963), pp. 424-25. u St. John Chry80.tom, S.ptiamalln.truetion., trans. Paul W. Harkins, Vol. 31 in Ancient Chdatian \-lriter" The Works of the Fathers in Tranalation, ed. Johanne. Quasten and Waltel'J. Burghardt, S • .J:-rW•• t­ min.tef, Maryland. The Newman Preas., 1963), pp. 3-6. --Philip Schaff, '''lbe L!fe and Work of St. John Chrysostom, It in St, John Chrysostom, On the Priesthood, Ascetic Treatisesl Select Homilie. and Letters, Homilie. on the Statuea, trana. W. R. Stephen. et al •• Vol. IX of A Select Library of the Nieene an~ Post-Nicene Fathers of the Chdltian Church, edt Philip Sehaff Oat Serin, 14 voh. , Grand Rapidt, Michigan: Wru. B. Eerdmans Publishing Company, 1956), pp. 5-16. ... ar~o H. Vanden};e-rghe, O.P., Itt --Ante de Chrysos­ tome, to La Vie Sprituelle, 99 (October, 1958), 255.70 (Antioeb), 270-81 (Constantinople). -- J. li. C. Wand, The Greek DoctOTS (London: The Faith Press, Ltd., 1950>. Pp. 65 .. 77. 3 his work in the pulpit that he gained ,the u 'putatlo"Q f011 beina the areateat preac:her of the Gr.ek. Church.-

A maj<)1' factor \lhLeh iI'ade it p() •• tble faT ('llry.o.t~mr!1 to

b.e-.... a ,rut prucbu and moralist Val t~ bbtodeal pedod '" which be U.ved. Wben he bepn to preach at Antioch, in 386, the

Church was expertebcina a temporary peace in the battle with heresy.

Tbb tima of doctrinal calm between the great trinitarian and Chdato-

togLed controvenle. with Ar iu. and Ne.todu. was ideal for tbe .0Ud 3 mo~al in.truction that Chryso.tom was able to give.

When he preached to simple people or to those among the ed.

ucated whQ had no in.terest in l ntd.cate doptic controversie.,

COry.o.tOGa avoided diaeussion of suu maUan a. ~OgOSt Quaia. and

hypostasi.. He wal pr imadly concerned with the reUgiou... etbieal

education of tbe people, and preferred to treat moral tbemes in the

2see Schaff, "The Life and Work," 3; \Jand, p. 65, Dardenbewl', p. 337. He say. that ()Uly ' Au,u.til'ls comes n ..r Chry.o.tOCl in the We.t. Campbell, p. 68; M. B. Riddle, "CbrysostOlll al an Exegete," in St. John Chry.ost~, HQmilie. on tb. ao.pe~ of Su int Mattbew, tran,. Sir Geot'ge Prevost, Baronet, rev. M. B. Riddle, Vol. X of A g.teet Library of the Nicene and Post-MiceDe Fa thers atth. Christian Church, ed. PhlHp Schdf (! .t Sedea, 14 vols.; Grand R,p!ds, Michigan: WID. B. EercSmans PubUsbincComp&ny , 1956), xvH,xx. Cbryllo.tOOlu s Baut', O.S.B., Jq,hn Cbly.ostom and Mil '!'11'1l8, 'fUtil. Sr. M. Gonia", n, .S.M. (2 .,ols. ; W.atminiyteT Marylandl The Newman Preu, 1(59 ), p. 206 ; E. M:lchaud, "La ,~o t.dolocle de St. Jean Chryao8tome,·t R.an.International. de n.olosle 18 (1910), 46 .. 7, • "Saint JeanChryso.tome etl 'Eucbarlstie,!' R~v. Int. d. ::Tb:-::~~o-:'1-.-:lMl~(O:-:1903) , 93.4, Judy, "..e Creek Literatlira, p. 117.

3See Qua.ten and Burabardt in' tbe f.ntroducUon to Baeti8m$ 1 Ina tt\lctlonl, p. 3; Sehaff, "The Ufe and Work." 20; Campbell. p. 68. 4 pulpit. He was intere.tea, therefore, 1n practical Chri.tianity 4 rather than theory, Ufe rather than .cience. In.tud of baUla a speculative theologian, " ••• he is a homiletical commentator who S aimed at the converl1on and edification of hb hearer•• tt

De'pita the fact that Chry.o.tOlll h not remembered a •• dogmadc or specuutive theologian, due to hhtodcal c:1rcUlllStancee and poa.ibly interG.t. and talents, he atill remains an admirable

" • • vitn... of the .tate of development of many truths of faith • • • • .. 6 He remain. important for the theololian today becau.e he mirror- ed the faith of his dille, therefore; even though he was not a theolo... - 7 :gup~ .uch, he .Ull had a stTon, theololY. As was .uted in the prefac€l, the object ot this paperb to search for certain seterio.. logical a.pect. of Chry.ostomt a theology by auemblini statements found 1n the practical And JIloul exhortatlona of hit biblical c~n .. 8 tad.a.

4 See naur, vol. I, pp. 355-56 ; Campbell, p. 68 ; Bardtlnh."er, pp. 337-38. Baur polnu out that ChrySQltMl was interested 1n "practical preaching" rather than "fancy words. It 5 Schaff, "The Life and Work, It 19. He adds that speculation was not hh .trona point and that ''he was a rhetorician rather than a logician."

6Baur , vol. I, p. 355 . See a h o Campbell, p. 68 . 7 !aur, vol. I, p. 356 . 8 According to Schaff, " the theology of Chrysoatom JIlust be eathered chidly hom his c ....nt.rt. ••• n ''the Lit. and Work,~ ' 20. Chrysostom did not preach or "rite speculative tnathea, 80 bbat bia aotedoloay, or any aapect of hia theolocy, mu.t be .ought for in vArioua places tlP.~.Jttt hh hOlllil1ea. 5

The ~'] dt1nls of Chrysostom .... - More literary works of

Chrysostom • • e e~tant today than those of .ny other Greek father.

Over ,ix hundred of his homilies have been preserved, which are his most important and permanently useful works. T.hey are for the most part scriptural expositions in the form ot homilies, usually given as a continuous series upon some book of Scripture, and arranged with practical exhor tations throughout and moral applications particularly at the conelusion. 9 Most of these homilies are available in trans·

9 See Schaff, "The Life and Work," 17; Riddle, xix; Bardy , The Greek Literature, Pi 11 7, Wand, p. 78. HOIllilies are extant on Genesis, the Psalms, the Gospel of Matthew, the Gospel of John, the Acts, the Pauline Epistles, Hebrews (which he consider ed Pauline). See Schaff, "The Life and Work," 17. , Numbering and place of composition of the homi lies in Barden- hewer, pp. 329-31. A similar analysis of the homilies in Bardy, tlJean Chrysostome , \I cols. 669 ... 70,. . Extensive lists of Chrysostom'. works, and translations, biographies and essay,s appear in the following sources: Schaff, "The Life and Work, It 3 .. 5, Baur. vols. I, II; Ivo MaUl', O.S.B., ''Monchtum Und Glaubensverkundigung in den Schdften des Hi. Johannes Chl'Ysos­ tomus,·' (Fl'eiburg, 1959); Quasten, Patrology, pp. 428-82. According to Quast4ln , Chryso$tom's ~ reat reputation as an orator caused many authors t~ sign hi. name to their works. The task of sifting out the spurious writings continues, and as yet, no gen­ uinely c;r1tieill edition of his works is avail• .ble. Many Greek man­ uscripts and translations are available for research, but "so far no satisfactory survey of the Greek manuac~ipta exists and the value of the different versions haa yet to be establ~ahed'" p. 430. Complete editions have been made by Fronton du Due, 12 vola. Paris, 1609-33. Henry Savile, 8 yols~ Eton, 1612 (Greek), and Bern­ hard de Montfaucon, 13. vols. Paris, 1718 .. 38 (Gre.k and Latin) • . The latter was reprinted by F. de Sinner at Paria with reviaions l 8 34~40, 13 vall. (47-64). Qua.ten claims SaV'Ue's edition offerathe best text (p. 431). Schaff holds that the edition of de Montfaueon (the Benedietine edition) is the moat complete edition , but tbat S avil~'s gives a more correct Greek text and valuable notes (p.3). 6

. . . 10 lation and are the main sources used i n this *tudy.

Chrysostom and the Antiochene School

The k,lation of Chry.oatom to the Antiochene School. -- In order to attempt an investigation of the aicnifieance Cbryao.tom attaches to the death and resurrection of Cht'ist in salvation, or of any aspect of his theology, it seems that aome acquaintanee.hould be made with his theololical background. It i. particularly impor ~-

Jrm\.t in Chrysoltom's caee to undentafid hi. • exe&esia and that of hb milieu, since lDOat of hh works are ba.ed C)D hh interpretation of

Script.ure. WhUe it would be helpful to be able to relate the death and resurrection of Christ and salvation to !DIlny facets of the

Antiochene theology, the concern here is only Wtth its exe,esis and, to a degree, with its anthropology. It i. hoped that aome infoTlDlltion in these two areas may furnish insi&bU into aoma of the statements

Chrysostom !DIlkea about tbe death and resunection of Christ .. they relate to .alv.tion, and offer po.sible solution. as to why he says what be doe., even though the latter concem 1a beyond the .cope of 11 this ,aptly.

lOThOS. homilies and treatis.s that vere read, but in which little Va' found that .a hdpful for thb .tudy are.' St. John Cbry.ostom, On . the ?t'iesthood, Ascetic Treatises! Select Homilies and Letten! Homill•• on the Statu.. , See n. 1. par. 3. From thb point on, references to thb sedee (the Nic:ene and Po.t-Nlcen. Fathers) vill be !DIlrked NPNF. Edltin& and pubU.hina is the same for aU .1x vols. t.ed. SeibUiUOlraphy for tranalatorll aho. I •• n. 30, below. The Bapti... l In.truetioa. are in a .eparate '.1'1.'1 lee n. 1, par. 2, above. lL_ . , -Y. £l'IDOIli point. out in tt!Col. Theololique a 'Antioch. , to 7

Chryso.tom lived duting what misht be caUed the golden agi of the School of Antioch (370.430). Thi. period becan with Flivian, bi.hop of Antioch, and reaehecS itl ~ with Dlodore of Taraus and hia pupU, Theodore of Mop.ue.tia and John Chry.O.tOlll.. The.e men, along with Theoctoret of CyruI, vere the mo.t famous writer. of the .chool •. and they all defend.d the IUc-ene f81th apinat the Adan••

Cbry.O.tOll remain., however, the ",ouodeat and lDO.t popular I'epreaenta­ tiven of the school.U

Antiochene Exege.ia •• - Aa was indleated above, the most noted Gha~aeteri.tie of thts .chool which Chry.o.tOlll represents 10' well i8 it. e~egesi., an aspect which i. mentioned becau.e of the probable connection between theology and exegetical method. In con- traat to their counterparts in Alexandria who followed speculative, intuitive and mystical tendendes in their work, the Antioehenn were concerned with the real and the preactieal. In the area of dogma, thh lIlean. that inatead of focusing upon the myst.rious and supra-

Dietionna1re cI. Theol.l.• Cathol1gue, I, 2nel pert (1923), col. 143$, that it is n.e.... ry to di.t1nIU1.h 1n the School of Antioch itl method anel its theolo&y. and that under the influence of its method, itt theology was very adept.

12The fina 1 quote taken from Schaff. "The Ufe and Work, II 18; .e. allo ETmOni, col. 1436, for an outline of the school'. hhtodcal period., al.o, R. V. Sellert, Two Ancient Chdstoloales (London. S.P.C.~., 1954), pp. 107-108. Schaff expl.ins that the school vat oon4 ....4 latet for its all.dled connection with the Neat.. orlan here.y, but that this connection was aeddental an4 not nec­ eu.ry. For more on the orthodoxy of the main IIleIIlbera of the Ichool, see Qua. ten , Patrololl. p., 302. $ rational el.ment of Teye.led truths, the Antlocben,. In.isted on theiT . 13 utional ald. and on the hhtorieal manU.. taUon of revelaUoa.

The Antlochene exe,.sh "., • strong Teaetian a,ain.t tb. aUegorieal metbod of tbe AleXAndrian tbeo10,iana. The critical

IJpirit was domiunt at An tioc.h, whet. the lnteteat wa. in tbe Utel'al. hhtodcal and lummadeal Bens. 0·£ Sedpture. It va. through what they te.naed "insigbt" (theod.) that the deeper spiritual me.lage at the SCl'ipturea could be found. "Insight" was the " ••• power of pe redv In, , in addition to the hhtoddl faeta.et out in the t.ext, a 'plr1t.ual naUty to ""ich th.y wn dedped to polat ... 14 In thh vay, theyaccepte. typoloay pToper, but tde" to at.ep it hom being exploited. 15

ChrysoatCQ'1S EX.ilah and hh TheQlop .... tn hh exegelh;

13see !naonl. coh.1436-31, and G. I.. Preni.e, ,.\ben anQ Heretic. (London: S.P.C.K., 1(54); p. 131. More will be laid on tbt Antiochene theoloay in the .eetion on the1t .otedololY. 801M 1mpUu· tiona of thb rdationship between dogma and exegesia an mendone. below.

14J • N.D. KliUy. kr1y. Cbthtlu. Docttlnt, (2nd _d., New Yot'k. Harp.r &. luther•• PubUaher s, 1960), p. 16. 15 Ibid.,p. 76. Kelly ,ivea " detailed explanation of their exegetlu1 methocl. See Baur, vol. I., p. 319, who a180 8ay. that they called theirexec.. h "theory" ratheti than allegorya ttBy theory the .Mtiocb_n•• undn.tQOd In ,eneral the objecthely red hisher,en.e, yielded by tha hhtotieal-sralll!1atieal text, .. wrouaht by the in­ .pired writan themu1vea." Aho, EtmoOl. col. 1437, Sehaff, "The Life and Work, It 18, eOlllpalie' Antioc:h and Alexandria; "Antioehene TheololY, It The Oxfotd Dictionary of t}\e Chriatian Church, ed. p. L. CliOS. (19:58), 63J Qua. ten, on Theodore of MopsuestU, p. 401, Altataer. on Tbeodoret of Cyrus, p. 398, Bar4eubewer contra.ta the Andoehene to the ·v.nnth of sent iment of the A le_ndr~n., U pp. 236 .. 37. 9

ChrYlostOlll followed the method of the Antiochene School. A main realon for hh Ireatne" as a practical mor.Ust was his profound knowledce of Seripture, Whlch he expounded alool literal, objective and historical l1ne.. Hi, only use of alleaory ~s to show a reality throush a type, a. Mo.es 1. a type of Christ, the Red Sea a type of 16 baptism, and the paschal lamb a t.ype of the Lamb of 000.

It .e... tmpartant to note hl, exeae.i. and that of his lIliUeu in order to attempt a further understanding af the neture and merit of hh theololY. Since be was an oratol" and 1IlOl"alist rather than a wdtu of dopaUc: tbIUlttifsn" his theoloay must be found in his s,rmona, which are ba.,d on his ex,celi.. It is held by Scholars that ,uch a areat preacher could not be without a theololY, even one that is positive and well defined. Furthenaore, " ••• one 10 emi- nent in euce.ts could not but pley a role in dopatic theololY, re­ cardl... ot the lpecuatlve bent o·f hil' Ilibd. ,,17 An indication that

CbryIO.tOlll doe. have a .ienifleant theoloay follow. from the fact that even thouCh he was involved in no dogmatic controversy dudng hil lit. t~ and did not contribute snytbinc noteworthy to the dave lop· mant of a .peciAl point of dopla in bh own 'ltar, he was often referred to in the dopatic cODtroverde. which era•• after hil death, and hh

16 He u.e. the.e imaCe. be.uently ln the death, l"eaurree­ tion and ..lvation pa ••alel cQD81dered ln Chapl. 11 and Itl. See ~".ten and Burpardt, Dapti8iDal In.truction.; p. 3. 17 campbell, p. 69. See abo Riddle, xix, 10 . . 18 witne •• was claimed by those who struggled to uphold orthodoxy.

This bdef sUIIIlIII.ry of ChrysostOlD', exegesis and ita relation to hie aetivity as a pnaeher and to hie theology bas been given a place in this study for 8e~et:al reasonsl (1) to indicate the pout- bil1ty of. searching for a real theology. {n his homilie". 19 ( 2 ) to su"eat that hia activity as a noteworthy exe.,ete and preather is re... lated to his theology; (3) to suggeat more specifieAlly the possibility of a connection between what he eay. about the ,elvHie significance of Chd.t~. death and resurrection, and hla .phasis on the practicel, real, hbtodcal, evident and objec.tive, (4) to act •• an introduction to the toUavtng section on the Antioehene ,oterioloay, which situates

Chty808tom in hb theologieAl milieu.

Cbry.08to. and Antiochene Soteriology

Chty,o.tom·, pnaeh1nson the .otedologic:.al aignificanee of

Christ', death and resurrection has itt rOots in the ,alviHe thought u . . .. , See Campbell. p. 69. For further information on Chry.ostom I exeg•• i. and ita relation to hi. pr.achina and theoloay, .eel Attwater, pp. 186-88, Riddle, xvii-xii, Bar4enhewer, pp. 33S.39J Qua ,teD, PatrololY, p. 433, kur, vol. 2, .p. 2071 Wand,p. 781 ean.pbell, p. 68, Vandenberpe, 262,65, Schaff" ''The Life and Work, \I 18 .. 23, Michaud, Soteriolocie,I' ... 47.

19It is evident from the seal'eity of.econdary .ouree' that little hal been done in this reaard. It seem. that scholars haye been kept from .urebin, for cettdn aspeets of Chrysostom'. theoloey becau,e of hh reputation for beingprtmadly a moralist and the fact that he wu not involved in any dogmatic dhputea • . It il evident that a valuable wi.tn... to .arly Banern ChrhUanity ha.beon ,Uaht­ ed in thb naard. Mo.t of ~at is "",itte", on him deals chiefly with hh bioaraph)". ' 11

of his theological milieu·. It is also evident that his redemptive

theology Is not based solely on the death and r,surrection of Christ,

but like other Arttioehe'tleB. it is only one of several ways in whiah 2Q OUI' ~edelllptiQD. iii axplained.

Antioehen~ AnthroP,91osy and,~h~ Human · N,atUt'eQf· Christ,

Tbe theology of t.he Ant!oebette$ is ~.ed to a great extent on th61r

anthropology,21 es.peciaUy a,s it relaiUtI to the hUUian nature of Chriillt.

They were concerned with the natural power. of am and had a deep

appreciation for human nature. They Were fully aware ·Qf the great

diffe71ell~ bet1ieen God and _n, and ye,t in.l,ted I,tl'ong'iy tl\at in

J.su. Chdst the two natu!!., tr. btoupttoget.bel'. 22

It i. know ·that all the Antioeba.. s.treued the ·reality and

eorap1etene•• of Chrht·. human natute. In the eont~t of their ltle.-.

of red_ptlqn, they em.pha.bedthe way ~n which the Son of God was

manUested in truelll&n tot our .alv.Uon. In other' _rd., 1t: was tM

20BeeauiJe thare were nO heresieaon the _ ,Un" no official pos1tiOll was or luli been uk_ tn the Church &8 to tbe exact -.anner ofoux l'edem~tion. T.h'ttlogial1s have, therefore, been able tc) $pea­ ulat, and cr(j,. lines in theh dbcusdon of redemption. This over­ lappins is ve1lY evident alQbng the Antiochen•• " u · is evidenc.ed in the mtlltipletlleoriesthey adhered to. 2~. V. Sellers, in The Countil of Chaleedon (Lon4~n: S.P.C.K., 19$3), points out that the). AnUochen.. wer,every interut­ ed in the 1DC)td quaUties of man, especially in the power of free -choice. It al becaUleof theirconce~ foJ' I-uch penNI' of .mao. 'and tH the very nature of 1IIlUl M.ud! and bis tdaUOIl to ,God. that the Antioehetle8 may be called anthropoloabta. p. 164. He alao indicate. that the antllropolQl)' of the Antiod1enes ... alway.... od.ted witJl their coneepts '0£ ethies8l\d $otel'iology. · , l2 . S•• ~el1er. , Chtbtol:ode!ii lh ' ~U. . ' , ' u fact that: Chr1lt va. teoth.ly human which nabled him to become the R.de.... r of ..nkind. ·23

It w. not only tha reau.ty of OIrht·. human natuTe, however, which r.d.... d the world, Th. human nature, lhe "Han" of Christ, vas the in.t1lUIIMnt of the toao. io rede_in, _n t.hrou&h ob.dienc. to the w111 of the Son of God. It. va. by hh entbe human Uf., based on a free obedience to the will of Cod, that Chrilt earned ..lvation for all _n.24

AIltiochene Soteriololieal neode. Ot' Explanations. As va. pointed outabov_, there w. no .ynth•• b worked out for .oter101oay in the fourtb end fffth ~eotud... At the time wh.n the School of Abtioch flourl.hed, a vari.ty of .oteriolo,ieal th.ori•• were dileu.,.d., _ay of nieb vere oft•• unr.lat.d, lncOIQpatible and

, ..time. p.of.... d by the .... th.oloatan. heau•• of the div.raity of opinion. and explanation. that wre pOpular durinS thbperiod, it 25 II difficult to i.olate a unlfyinS or central r.demptive th.... It

23 Se. Pnlttae, p. 131. H. note. that tfOlrhttt va. for th_ both the divine Son and the Tetr•• entative and fir.t-fruit. of tb. r.- 4.... 4 b18Ul rac•••••• " p. 131. See Pt.,U,. aho concernina Chd.t.', blatodeal expedenc.. "'Th. real th.olosteal bonclbetwe.n aU the Antiochen" va. their d ..r pereeption 01 the full and genuine bwun experience Which the incarnate Son hbtol'ically undenrent, •••• It p. 133. 24 See SeU.n, Chdatolod". pp. 130 ... 35. 2lS .. ( . ) . A. 1•• vident "ith ChIY.Olt_ I •• b.lov , indivldual t.h.olo,lan. often held 1DOl't than OIl. vl..,. TIlil .... to be an 1nclieaUon that no .xplanatlon va. iaportaDt enouah to ov.nbadov oth.r.. • What 11 clear both In the AIltioc.b.e antbropoloay and ill the 13 is noted, however, that the various theories do not exclude one another, .ince they ..re all attempt. to appreach the. .... reality. It b even po.dble to ••e them a. complementary, if they are carefully 25 stated. 27 The explanationsspropoaed at the tima can be divided into tour cateloriea. (1) Incarnatioaal, physical, or mystical, (2) Ransom, priee, satisfaction id... , (3) Second Adam or re-orientation concept.,

(4) reaU.t. 28 '

Th. Incarnational theory Unked the Redemption with the Incarna- tion. It wa. Christ' _ becoalnl an that Mnctified, tran.fot1Md and 29 elevated h&aall nature. John ChryaoatOlll 18 a S'tInlIIlg vitne •• to thb trad~tion. He explain. that" ••• it is pred,ely bec.ua. th. Word baa beca.a fleah and the Maater haa •••..ed the form of a ••rvant that various aoteriololical explanation. that w.re advaneed Is that the h&aan side of Mn 18 the focal point in our redapt1on. Aside from possibly the Ranaom theory, the Incarnat1onal, Second Ad .. and R.. lht poaition. ara ba.ed on the fact that un mu.t be re-orientated to God by a Man who act. with th. perfect fulln ••• of human a¢tivity. 26 Til18 it Kelly'. opinion, p. 376. Aaoila exampl.. , he cite. that ao.t forma of the Incarnational theory did not intend to db­ relArd the value of Chri.t'. death.

27Ke11y _UCle.t. three, while A. D'Ale. hold. that a methodical elaaa1fieation 18 tapo.dble,. aine. the developmenta overlap one, another, and that it is only po.dbleto ark vadou. directiona. Se. "Red.ption," Dlc.tlmm.eire Apolo,eU,ut de ]a roi Catboliqyt, IV (1928), col. 554. 28 See, for eaaple, SeUen, Chdatolollea, p. 140. 29 Doll repre•• nhUve explana tiona of thb view, a.e Kelly, . . , . ~ p. 375, and]) Ale., eol. 554. 14

30 men have been made sons of God."

The R$nsOCQ ap.proac:h ".. ba.edon the notion that a price or a

.athfact:f.on in sOCQe fOWl had to be paid the devU for mania stn.

Chl'Yao.tOCQ cphesbes that the dCiVil IIlhu.. ct hit power and exceeded his rights by attacldng the sinle., Chtistl it was for this rea80nthat he was removed from his dQllla1n and los·t hb hold over men he had enslaved .31 ...... 32 He say. t he. t Chl'ist paid the price for u. all, bis own blood, and freed men frOlJ1 th~ 8 lavery of sin and the tyranny of the devil.

In the Seeond AdaUl a1' re.. orientat1on theory, the salvation of mankind required that a man who i8 perfect in his obedience to the will of Goo ~~ into the world as -the Man or the second Adam. Chdst acts as the representative of all men; he is the second Adam in whom all men 33 . 81'6 present and saved. He succeeds wt\ere ~Ul faUed, and a new order come. into existGtlEte through his death and re.url'ection. Man

30HC!IIl. .. In •• ···11,.1, quote4 in Kelly, p. 381. See. .so1 HC!IIl. H.b •• 3,.1, Hom. cal.:-4; Hom. Phil •• U. Hom. 1 Cor., 16,6. These latter reference.-.r. hom the 5 (.ee n:-TO). The first nilDerd is the homily numheli' (in. true tlon in.ber in the BaRt. le.t., chapter in lli!!!. Q!!.) and the .eeond is the paragraph designation, when thh is given in the NPNF. See the bibHography for t;ranalat.ors, etc. of the abc volumes v.ed in the -NPNF. ~~Olll. :!!!..,. 67,2, HOilh Rom •., 13,5 in Kelly, p. 384. . 32 • Inat. 12.50, Aho 12; 51, H!)IQ.Ca 1. ~ 5, HOJD.£ph·. 1 J ll(lln. ~t., 15,14;BaPI 6,14,22,7, Hom. Rom. 25, Hom. 1 Cor., 18.3. There i. a ...... ---... ..-..-. . - ' connection between the blood which---- Chri.t paid as a price to ran'Qm man back fr.omthe devil, and the ..vina pQWeJi Qf Chrb t 's blood re ... ferred to below (Chap. ttl. The devil hi abo frequently mentioned by Chl'Y.~.tom in "'elation to Christ IS passion and de_Ul. See below, Chap. II.

33 . . • See Kelly, PP. 376 ... 77; and Sellers; Christolosi, ••• p. 116. 15

is onee lDOl'E! made tbe head of a re ~toJl'ed ~re.tion throughChdst, who 34 is the bead of aU.

TheQ'de. of the tealist type interpreted Christ's savJ.ng work in

sacrificial terms. They empb.a8b;e~ the .uffel'ings of Christ, who

substituted hlrQ"~f fOT sblfu.l huar,a,nlty, took 'upon himself the penalty which justice detaanded, and JieconeUed ....t to God. by the sacrific,ial . . 35 . . death of the eros.,. The re.urrect.:1on is mentioned at times in this theory along with the paaSion and d~th. 36

Ch!Ysost~ and Cb.f;',iU'"tI Death ;and ll.squecUon .... The death and the re.urreetLon of Christ are lilenitioned, therefore, at least

in the t.lt three thear!e.. Christ died to pay the p~ice of his blood, through death and t ••utreetion ",a ••cOltd Adaua e.tablished a new order, and., hh ••orifietal death ba,& reCOItcHed the world. The

34S8e SeUers, &haleedon, Pp. 166.. 613. Theo40re of Mt;),sueaUa is an ~le of aD. Antiochene Who link' the .eeond Ad4m idea with Chtbtts death and resuneetion. He. s.ays that Christ was the second Adam who renewed the tel.HOIt.hlp bew.cm God and man through his death and l"esunect1on, and that Christ ,was nvea.led .a bead of a .... - ..!ted ereaUon 1n th. ReauJ:l'eetion, .LIDtIli~" up aU of ereated ~hinga tn hia Tole 88 second Adam.. See ~Uy, p.39S, Sellen, Cbriato1o­ aiel, p • . 141, R. A. Nonia, MaJ1hoQd!~d ~tt'n (OX;'ol'd: The Clirendon Pteas, 1963),. p" 192, AboH.1Uthud,LeMystere de la ledemrt,"on (Toumait Deaelee &. COOl ' 19'9)'. p. 117,• . EllllQa1, eol.l438. Tb. la anothn example of the QVerlap:ping oftheae theories.

35See Kelly, pp. 37 5-76, 384, 3 ~ 5. . The ~ ideas are presented by Richard, wo """"itlbu. that Chds·t., was ,Iii.st and victim for men. See pp • . 1U, 12() $1'0 Sdlera, Chd.to~ogi •• , pp. 140"141. KAUy "Ueve. ,that theor.! •• of the .... n.t type represented the main atrealll of fourth-centurY Gnat<. aot.el'101ogy and were meat prcminent tnthe fhst yeata of the fi~th eentul"Y'

36See ~Uy~ AP- 164: 170, 177, 395, 398. It will be evident from Chap.t. tt and III tM. tChl.'Y.o8t~ La a st1:'oog witness to the 16

purpose of the next two chapter. is to present what Chrysostom says about the salvifie valuGs of Christ's death and resurrection. 37 This can now be done a&ainst the soteriological background of his theological mil- 38 leu. It will be noticed, however, that the intention is not to empha-

size one of the theories, even though the Realist position is frequently used. The groupings used come naturally from Cbrysostom's witting••

He fefera often to the devil and to sin in relation to death, resurree-

tion and salvation, and his many reference. to baptism and the Eu~harist

Reali.t tileory. Se. also, Kelly, pp. 38~-86, for quot.s from Chrysos­ tom which show hil teaching in this regard. 37 ' Aa was ..nticmed in the pr.f.• ce, th.re is dilagreement among cOIIIDentators a. to the relative illlportane. of the death 4nd reaunec­ tionof Chrilt in out .alvation. H. F. Davia hold. that aU these fathera pve a gro'ter plat. to the pa.don and death .in our Tedemp· tlon than they gave to the re.urrection, de'pite the fact that they weI'. aware of the iaportarae.of the re.urrection more than are modern We.tern ChrbUan.. S•• p. 194 in \'Th. AtOlleMnt, II A Catholic Dictipnary of Ibeoloay, 1 (19.62). SeUers uY' that th••• fathen .tr•••• d , Chrilt' s re.urrection rather than hit death. The Antiochene. believed that through his resurrection Chri.t has become ttl •• the firstfruits of a risen humanity. men now bave the pledge of a Hfe of sinlesaneas and, conse­ quently, of a Ufe o.f ianortal1ty and i1PllUtabUity •••• " Seller., Chrilto lodea, p. 141. S.Uers also atate. that It ••• if the Alexandrians lay .tre.s on the Inearnaticm, and, • • • , the We.terns OD the Cro.s, the Antioeheno. lay atress on the Resurrection of Jesu8 Chri.t." .n!4., p. 168, n. 4. William F. Hogan ••y. that these Gre.k fathers eon.idered the death and resurreetion of Christ as co·cau.es of the Redemption, in thrift'. Bldempt!v, Sacrifice (Englewood Cliff., N.J., Prentiee·Hal1, Inc., 1963), p. 47. 38 It is iaportant t.o realize., tharefot., that what is pr•• ented in Chap'. II and III doe8 not pretend to be Chryso.tom's soteriology. It simply repl"88ents his witness to the role which he and his age attacheclto the death and resurrection of Christ in our ulvation. The variouatheoriea are given to .how Saine lnflu... " •• which have to b. considered in thi. re.aTd. 17 supply lome of the mOlt valuable examples of his witness to the aoteriologieal significance of the death and t~e resurrection of

Christ. CHAPTER II

THE RELATION OF CHRIST'S DEATH TO SALVATION

Death and the Devil, Sin, Justification, Reconciliation

The Devil and lihe Death of Christ. -- When he preaches about the .alvific effects of the death of Christ, Chrysostom frequently mentions the contending power 6f the devil that haa been destroyed by the C1lOSS. He presents the evil one not as an abstract force, but as an active personal being who constantly plots man's daath, and who is eager to des troy man's fa i th in the power of Chris t '. dea th, 80 tha t he might destroy salvation. 1 Chrysostom explains that the devil's plan to rule by death has been destroyed, aince the death of Christ destroyed death, therefore, the devil's dominion has been permanently - . 2 weakened fl ••• by those very things wher~by he did prevail." The devil remains active in the wQrld, but the cross acted like

1For example., Chrysoatom taySl "The devil vished to plot not only against the story of the resurrection but also against the be­ aef that He had died. For the devil knew, aDid knew clearly, that the Savior's dea th was the cOIIIIlon temedy for the who le wor ld • • • • II Sapt. Inst., 10, 12. ' 2H2!. Mt.2,1. Sii al.o, Sapt. ~., p,7. In Hom, In., 12, 3, At the death of Chrht, " ••• death va. abbll.hed, the curse wa. loosed, devils were shamed and led in tri.umph •••• II In Hom • .&D., 2 t Say that you worship ". • • him who by the eTO" stopped the mouths of devila, and did away with their countless juggler!es." With his use of types from the Old Testament (see above, p. 9 and n. 16), he further explains the relation of Christ's death, the devil and salvation in ·Ham. In., 27, 2. For the Jews, the hang­ ina aeTpent enabled ,them to escape temporal d.. th caused by bit.. of 19 a sword and gave him a mortal wound. He can no longer hold all men in his death-dealing grip. The Ctla88 ended his power, opened the gates of heaven e.nd cut away the nerves of the devil, so that now he 3 can only act with a venom that can~ot kill. Because of the death of

Christ, " ••• the devils are no longer terrible, but contemptible; neither is death, death, but a $leel" because of this, all that 4 warreth against us is cast to the ground, and trodden under foot."

In these words, Chrysostom te~ches that we are saved by the death of Christ, since it was His death that overcame the devil.

Conmenting on Hebrews, S the bishop of Antioch observes "that through death • • • He [Christ] might destroy him that had the power of death, 6 that is, the devil~ II It is a constant theme in Chrysostom, therefore, that man has been saved and sin destroyed because the devil has been serpents; now, the death of Jesus cures the wounds given by the spiritual dragon. "There a serpent bit and a serpent healed, here death destroyed and a Death saved. • •• Christ, in the sight of all the world, cast down the adverse powers, and having healed those who were smitten in the wilderness, delivered them from all venomous beasts that vexed them, by being hung upon the Cross." 3 See tl2!. ~., 54,7; 46,4. 4Hom • Mt. , 54,7. This passage is rieh in references to the devil and his po;erlbe~ore and after the death of Christ. See also in Bapt. !nat., 12,57; "Do you not know how many wrongs the cmoss has set right? ~it not destroy death, did it not blot out sin, did it not end the power of the devil ••• ?" In Hom. 2 Tial., 2, "That death connected earth with heaven, that death dUtroyed the power of the devil •••• II 5Chrysostom believed that St. Paul ~ote tbe Letter to the Hebrews. See Chap. I, n. 9. 6 llgm. "eb., "' ,6. 20 saved and sin destroyed because the devil has been ~quered by the 7 death of Christ.

Sin and the Death of Christ. -- The death of Christ not only brought the devil's downfall, but caused the destruction of sin.

Chrysost'om indicates that when the Lamb was slain, the enemy was destroyed and sin blotted out. 8 The cross represents for him the crucifixion of death and the hanging of sin. 9

7COl1lllenting on Heb 2:14, Chrysostom says "that by what ~i~ the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, Death, by this Christ smote him." Hom. Hab. 4,6. On 2:14: "Not death alone has been put an end to~ .--.-but the devil hath been brought to nought •• " In Hom. Col., 6, "t-IhUst the world was looking on, the serpent shou,ld be slainem high upon the Cross, herein is the marvel." 8 See ~. ~., 11,6. In the same passage, referring to In 1:29, he says: tlIt is not all one, simply to remit (iii] , and to take it upon Himself. For the one was to be done without peril, the other 'WI'fH death." See also Hom. Acts, 36 : "That He might foregive oux' sins, [He] spared not HIS'OnlJ-:begotten and True Son • •• ." He says also in Hom. Act s, 36, that "thou dost not so much desire thy sins to be forgiv;U;-as He desires to forgive thee thy sins. II And further, " ••• he more desires to forgive thee thy sins (than thou to be forgiven)." In Hom. Rom., 11: ''What does 'unto sin' mean? It means that He was not subject even to that one, but for our sin, that he might destroy it, and cut away all its sinews and power, therefore he died." In these cases, Chrysostom seems t o be speaking of s in as personal guilt or offense. In other passages, he appears to talk more of sin as original sln, or power working against man that has been overcome. In Hom. Heb., 17,5: " ••• Sin has no longer any boldness; ••• it suffered VIOlence: when it expected to destroy all men, then it was itself destroyed. II In Hom. Mt., 2,1: ", •• vnlere death is set forth cruci­ fied, ••• wheresinls hanged up." In Hom. Mt., 11,6: " ••• the lamb was to be slain, and to be blotted out, .-•• " It does not seem that Chrysostom draws any clear lines in these two meanings of s in. 9 So Chrysostom: " ••• The trophy of the cross ••• ( is) where death is set forth crucif1~d, and where sin is hanged up, • •• " 21

In his explanation of Paul's statement in Romans that Christ

"died unto sin," Chrysostom emphasize. that this death was for our sin; our Lord died, he aays, to destroy sin, " ••• and to cut away ita ,,10 sinews and all its power ••• This idea that sin has been done 11 away with by Christ's death is found throughout Chrysostom's homilies.

Justification and the Death of 9 tihU. u A central theme in Chrysostom's homilies on Romans is that man bas been just i fied by

Christ's death. God is called a judge who declares us just by the death of his Son, so that a Christian no longer has to fear temptations.

'rbe declaration of justice, in which God shows that he is for man and which is a sign of his love for us, takes place in Christ's death.

God crowns men as his elected and justified ones by giving up his own

Son . Chrysostom says in his fifteenth homily on Romans that "it is

God that r sic] forgave our sins, ••• ; it is God that justifieth •• He bas both elected and justified us, and the wondrous thing is

that it was also by the death of His Son that He did so. God 12 crowns us and Christ was put to death for us."

~. ~. 2,1. In~. ~., HI "[Sin] wrought death of the body, and the wound required so great attendance, that the bord of all came down to die, and so put a stop to the evil, ••• " 10 ~. ~., H. 11 For example, Hom. Heb., 17,5: Because Christ died, It. sin has no longer any boldness; ••• it suffered violence; ••• it was itself destroyed." 12 m See ~. ~,15. Similar lines are found in following passages of the same homil~ Even though he says In this paasage that God as a judge declare. us just, other statements seem to indicate that he looked upon 22

The great preacher of Antioch indicates that even though some of his li.teners had a weak faith in tho.e things which are to come, there wa. nothing they could say against the evident and good things that have already taken place. Among these good things, the friend- ship of God towards man from the b¢*inning and his justification by Christ's death are given prominence. It ia the death of Christ that has ju.tified matt and ". • • effected the liberty and salvation of the whole race." 13

Reconciliation and the n.&th of Chri.t. -- Chryso.tom preaches the fact that we have been reconciled and he a.ks his people to wonder add to inquire how this reconciliation has taken place. In this way he tries to help the people not only t~ learn about the reality of reconciliation, but to appreciate the .icnificance of the manner in which it was accomplished. Hia answer baa three levels which pro- justification as an internal change rather than an external, juridical imputation. For example, these phra.e. also appear in Hamily 15: "For He did not only justify us, • • • , and glorify us, and make us conformed to tha t Image, • • ." The friendship of God towards thee from the first, the justifying, the glory." He says in the tenth homily on Roman. that " ••• He would not have difid unle.. He intended to justify." " ••• And in the thirteenth homily on Kphe.ians, Chry.ostom observes that " ••• man is created henceforth, not of water, nor of earth, but 'in ri&hteousne.s and holiness of truth.' What is this? He straight­ way created him, he mean., to be a son, for this takes place from Baptism. This it is which i. the reality, "in rishteousnes8 and holiness of truth." 13 Hom. Rom. 15. In the same passagel '~e Cross, scourges, bonds, theae are what have set the whole world aright." In Hom. Rom., 101 'Ve Yere justified, ••• , from the dying of Christ (for-He-WOuld not hav~ died unless he intended to ju.tify)." • 23 gressive1y show the wonder of the reconciliation that has been brought about. He point. out first what a sreat thing it is to reconcile; secondly, that this should be through Christ htmaelf is even greater; finally, greater than all is that it should be throush his blood which was shed on the cross.14 These ideas are found in various homilies. Men are described .s havina been enemies to God, but who now have been reconciled by the 15 Only-begotten throush his death. It is shown that the manner of the reconciliation was in the body, one that was beaten, scourged and 16 . crucified. And in a homily on Fbst Corinthians, Chrysostom ex- plains that the rulers of the world crucified Christ because they did not ~e.Uz. that the cross brought about ".. • the salvation of the worl~ and the reeonciU.don of God unto Illen. ,,17

The Power of Christ', Death, Especially the Power of His Blood The Power of the Death of Christ. -- Throughout his homilies,

Chry.ostom continual1yspea~ of the power of the death of Christ,

14See Hom. Col., 3. In ChrysostODl's succinct words: "He reconciled us;-to Oodl through Him.e1f, through Death, through the Cro.s. ••• By giving Himself up for the reconciliation, He so wrought everything. to All of Chrysostom's eOlla.ntary on Col 1119-20 is filled with similar idea.. It is also interesting to note that in this suamary stat_eat by Chrysoatom on reconciliation, bhere is no mention of resurrection. Se. Below, Chap. III. IS See !!!. ~., 15,14. 16 See !!!. Col, 4.

17!!!. 1 ~., 7T5. , 24 a power that overcame the grip of the devil and showed that Christ wa. above all the horrows of his death. lS While preaching on Galatians, for example, the bishop of Antioch exhorts his flock to observe how St. Paul, " ••• everytmere preaches the power of Christ, ••• hold­ .. 19 ing up His coo... • • • In his homily on Colossians, he .ays that it is through the power of the cro•• that ain has been remitted 20 and mankind saved. Coaaenting on the Gospel of John, Chryso.tom states that Christ must be admbed not only for his miracles, but for the power of his 21 suffering' and death. Referring to the pa.sion narrative in John,

ChrysostOll1 bring. out two additional way. of seeing the power of

Chrbt' a death. He .aya that the place of cru~ifiodon wu where 22 Je.u. " ••••et up the troPhY." It is this trophy, the ceo .. , that h the .ymhol of victory which Jesus carried a. a conqueror to show hh power" ••• over the tyranny of death.,,23

18 - See, for example, Hom. 1 Cor., 4,3. "Unspeakable is the power of the Cros.. Overcoming the-devil •• • cometh of Infinite Power. .. See ala0!!2!!. 1 £2!:., 4,5. 19 !!2!!. 2!.!.., 3 • 20 See Hom. Col., 6. 'Ve all were under sin and punishment ~ rysostom cili. m. 'the bond 'J . He Himself, through .uffedng punishment, did away with both the .in and the punishment, and He was punished on the Cros.. To the Cross then He affixed it Lthe bond] J a. havina power, He tore it a.sunder." 21 See Hom. In., 12,3. 22 -- !!2!!. l!!.., 85; 1. 23~. 25 There are also instances in which Chrysostom mentions the power of the death of Christ in less explicit statements. He teaches that once the Christian has aceepted the passion, death and resurrec- tion of Christ as a clear proof of the promise of the things to come, he must worship" ••• the invincible might of the Crucified, \1n order to] • • • escape the intolerable punishments, and obtain the ever­ lasting kingdom. •• • .. 24 The Diight or poWer of the cross has done more than dissolve or cancel the evil which afflicted man. The sufferings and death of Christ have forever killed the power of evil 25 so that men can now attain their salvation.

Ghry.ostom suggest. that Christian. ~ltate their Master by .triying to live a crucified life. The noble soldier of Chri.t should shun ease and luxury, .inee they are contrary to the crOSI; he should crucify himself out of love fOT Christ, and thereby "learn how 26 great is the power of the Cross. •• ." Iy Uving the crucified life, the Christian learn, what the cro•• ha, accomplished and the power it hal now; he learns that it is _n's safety and that all thing' are aceomplhhed through it. The saeramenta have their power by the cross, and it ts the Christian', main weapon for combatting the devil

24 !!2!!. 2 £2!.., 8,4.

25 See !!2!!!. Eph., S. He say. abo in ihhpaasage that " nothing can be more decisive, nothing Diore expre'sive than these word.. His death, saith the Apostle, hath ',lain' the enmity." 26-- Hom. Phil., 13. Z6

27 and winnin, salvation.

The !lower of the Blood of Christ. -- The power which Chrysost.OIl1 ascribes to Christ's death i. demonstrated most foreefully in his descriptions of the bnportance of the blood of Christ in our salvation. A typical example appears in the seventh homily on Romans. Chrysostom indicates that the only way to escape from the devil is to show others the kind of brotherly love which Christ showed to us. This love was manifested when Christ shed his blood for us when we were his enemies. Chrysostom reminds his listeners that while they refuse to give money even to friends, Christ gave his own blood for those who had wronged him. This is the example men should follow. The accusation remains, however, that as '~e did it for our salvatiOb. we will not do it even 28 for our own illvanta,e."

In his in.trueUons for the baptismal candic1ates, Cbrysostom uses the themes of the seriousness of acandal and the duty of fraternal correction to further explain the salvific power of Christ's blood. He tells the neophytes that St. Paul constantly denounced those who scandalize others by their wicked actions, since some weak men who experience the scandal may periah by the power of the devil. Chrysostom explains the seriousness of scandal and emlhasizes that the duty of

27 Ibid. Through the eNU, " ••• all things are done. Baptism is through the Cross, for we mUlt receive that .eal. The laying on of hands is through the Cross. ••• ~ Cross is a great good, the armor of salvation, a shield which cannot be beaten down, a weapon to oppose the devil. 28 ~. Rom., 7. See also Hom. Eph.,3. In few words, Chryao.tom say. "He saved hlal by Hil blood."'- 27

Chri.tian. to mutually help one another .rbe. from the fact that ,,29 Chri.t ". ~ • poured fOllth Hia blood • • • for the salvation of all the brothers in the coaaunity. He conclude. that "ainee Christ poured forth Hia blood for our •• 1v.Uon, • • • ,we mu.t .tretch out our hand to our brother. who by their laxity have fallen into the snare. of the devil ...30

The pas ...e. in Cbry.ostoa'. bomi1ie. which live the .tronaest witne•• to his beUef in the pavel' of the blood of Chri.t are those which refer to the Eucharist and tho.e in which he make. detailed ref- . 31 nences to the alpificance of blood in the Old Te.tament. P. n~ tt~1I.7 dch pa ••a,e. in which the relation between the power of Chri.t·. blood .nd the Eucharist is MIltiQned fTequently in forceful term. occur in the thirdbapti... l in.truction.32 The instruction.

29 ..pt • In.t., 6,20. 30 Ibid. In a sl.n.r pa'''ae, Chry.o.tom mention. th. pQVer of Chrilt'. bloocl in conn.etlon with I.rvina him in our brotherl' ''He l.id down Hi. life for u', .nd poured forth hi. precious Blood for our .ake., who wre neither wn--dispo.ed nor ,ood. whUe w do not pour out ev.n our money for our ow ..tee.; and ne,lect Him who died for u., when h. b naked and a • tran,er, • . . ... !!£!..:!!!o., 27,3. 31 See above, Chap. I, on unry.o.tom~ . ••xeCe.i.. He recognized a proare•• ive movement in the Old T•• tament and held that there i. an ••••nti.1 unity in th. Scripture., hovever, he admitted the incomplete­ ne., of the Old T•• tament and the luperiority of the New. See Riddle, xx. 32MUch of what CbrylO.tom lay. in this in.truetion could a110 be u.ed to .how the connection he _tee. between Cbrilt'. death and the Euchari.t. Hovever, the vivid .nd forceful .tat~nt. he make. bere about the power inh.r.nt in Chrilt'. blood would .... to merit 'peeial con.ider.tion of the pa"~a. in thi. context. 28

also take many of their comparisons for understanding the power of Christ's blood fr om the Old Testament.

Chrysostom informs the candidates that God has prepared for

them " ••• a good which is more powerful than any armor, ••• " 33 and one which will not make bhem weary in their fight with the devil. With the new gift they will be able to eat in joy, and by this very eating defeat the plans of their adversary. The mere sight of them

returning from Christ's banquet will send the devil fleeing. But most importantly, they are told that it is because of the " tongue stained with the precious blood, fi:ha'ij he will not be able to . make a stand; [!nd that it is th~ ••• mouth all crimsoned and ruddy ••• " that will make the devil run away." 34

The neophytes are asked if they know the power that is inherent

in the blood of Christ whieh they will receive in the Eucharist. In

order to clarify this reality for them, CbrysoatOlll indicates what pre- figured it in the Old Testament. 35 He emphasizes events connected with the tenth plague, such as the destruction of the first-born of

the Egyptians for the safety of God's first-born peop ~ e, and the

incident of the destroying angel who smeared the blood of a lamb on

the doorposts. All of this background is given so that the people

could better understand that the blood of the lamb had the power to

33 Bept. ~., 3,12, 34~.

35 See n. 31 concerning' exegesis and use of Seripture. 29 save the Hebrews, " ••• not because it was blood, but because it was 36 a tllpe of the Master's blood. " The concludln& step which Chrysostom uses in his scriptural analoay 37 is to point to the power of the blood of Christ in the Eucharist. As the angel in the Old Testament held back and did not harm tho.e with blood on their doorposts, 80 the devil today will flee when he sees the truth rather than what repre.ented the truth;

for he see8 n ••• not the blood of the type smeared on the doors, but the blood of the truth a.eared on the mouths of the faithful, ••

,~8

References similar to these on the Eucharist, in which blood in the Old Testament a. a type of figure is compared and contrasted with the power of Christ's blood, are al.o made by Chrysostom in passages coneerned wibh the ceneral nature and cause of redemption.

In a homily on Hebrew., for example, h. &&&in refers to the sprinkling of blood on the doorposts, but adds a somewhat different interpreta- tion to it than he did above. He sca in famili.riae. his listeners with the facts of the slaln lamb and the placing of blood on the door- posts to save the inhabitants from destruction. The point is then mad.

that if the blood of a lamb pTeserved the Jews, tI ••• much more will

36 Bapt. In.t., 3,14. 37 See n. 31. 38 ,apt. Inst., 3,15. It Is taken for granted that the mention of Christ • ~lood 1, synonymous with his death. Th. d.vil fl••• b.­ cau•• Christ'. blood, i.e.'hh death, has power. 30 the blood 01 Christ save us, who have had it sprinkled not on the door­ posta l)icJ, but in our souls.,,39 And what Christ's blood Iras achieved " ••• was salvation, and the stopping, and preventing of destruction. ,,40 . , 41 The power of Christ. blood is also shown when it is con- trasted with the sacrifices of the old 4ispensation. Chrysostom point. out that " ••• if the sacrifices of things without reason ••• jSheep and calve!) cleared from sin, much more would this blood. ,,42 Again he says that " ••• if the type had such force, much more would the reality display the same," the reality of Christ'. blood that ". • • wrought the whole aright ... 43 So a. the Old Testament had the blood of sheep and calves, the new dispensation has Christ's blood. Chrysostom shows in a homily on Matthew that the former is meant to show the greatness of the latter, for, though both testaments were dedicated with blood, Jllle blood of Christ has been shed for the remission of ains. He refers to the fact that Matthew gradually draws his reader's attention away from the

39 lli!!. Heb., 27,1. This may refer to the i.t.charist. 40Ibid• He adds. "The angel feared the blood, for he knew of what itWas a Type; he shuddered, thinking on the Lord's death. "

4lSee n. 38 . It is always conaidered that the death of Christ and our salvation ate understood in these references to Christ'. blood. 42tl2!. ~., 7. Chrysostom al.o say. here that St. Paul i. re­ ferring to our entire redemption. Se. Rom 3124,25. 43~. 31

Jevllh cuatcIIU ... to.l'4. the .~.. te~ ...nina of the blood of Chrht.

111 this r.ference, Chry.oatoaa ...in repeau hla ballef in the Hvinl

power ot Christ'. blood wh.n he "Y' that in Eaypt blood II ••• va • • h.d for the pre.erv.tion of the fir.tborn, thi. for the remi ••ion idr

the dn. of the whole VOi'ld ...44

lapU_ .nd the De.th of chriat

When Chry.o.tom pruthe. on uptUa .nd the Euchariet or on other topic' in wldeh h. tantio..... particular • .• peet ofth•••

~ . .. lllY.t.rte., he fntuently ref.tI to ~e d ..th of Chrbt .nd tt, 46 conn.ction .hh oUt' ,.1v.t1on. Thouah it .y .ppear in .ome place, that the 4ir.~don is toward•• n ••planation of Chry.o.tom', ..ct .... n· tal th.oloar, the expoeition .nd .uly.s.. of ~ t.xu vbldl follow bave •• their purpo•• to .tve further indication. of Chry.O.tOlll', tuchin. on the relation which extah b.tween our ..lvaUon .nd the 47 the d ..th of Chrt.t.

44H•• Mt. 82. Tbis is .nother particularly dchpa••• ,. for the .tudy-ol ChiY.o.tom'. vitn••• to the power of Chri.t-. blood in our •• lv.tion. .

4'Chry.o.tOll call. hapti. and the Euchari.t ''aaylt.d••• II H...... ao.t oft.n to u •• It for the Euchari.t. S.e Kelly, p. 422.

46'nl. ref.renc•• to ..lv.,1on by Chdat'. d ..th Mntloned ill this ••ction .re ...tiM. found in Chry.oatOll in • cont•• t which mention. bapU_ Or the Eucharllt .pacifically, Or th.y ..y .iJaply ba found in the .... pa ..... wbi~ trMU of • upti.. l or Euehad.Uc tb_.

47 111 other vord.,whenev.r· Chry.O.tOll mention. bapt.l_ ( or the Eucbad.t in the follovina ••ction) h. u.08ll,. ..tlon. Chri.t', death. The intere.t here i ••01.l Y ill th••• referenc•• , .Dd not in the HVina 32

In hi. tenth homily on Roman., Chry.o.tom explain. Paul's teach. ing that we have been buried with Christ by baptism into death. 48 The bishop of Antioch-. explanation of what it mean. to be baptized into 49 Christ'. death revolves around the facts that "Baptism is the Cross," and that the cross is to Christ what baptism is to u.. Chry.ostom establishes a connection between Christ'. death and the remi.sion of our sin. in baptism, that is, we die to .in by dying with Cbriat in bapti.m. The difference he points out between Christ'. death and the benefit. we derive from it in baptism i. that Christ's death is of

the flesh and our death is to sin. 50 Commenting on succeeding verses5l in the eleventh homily, he giv•• a .lightly different interpretation and u.e. different symbol. 52 to further clarify PaUl'. statement. In this passage , it is explained

power ot8baptism. Again, the concern is with .the relation of Christ'. death to s~ !vatiOtl and not of baptiam to salvation, even though me.uion is ~de of the latter. 48Rom 614·4. 49 !!2!!. !2!!., 10. 50 Ibid. Our death i. to .in because of the fact that Chri.t hal died. An~ our death i. to .in, then it could be .aid that a re~ lation exi.t. between Chri.t'. death and our salvation. Chry.o.tom doe. seem to imply thia. Se. alao Hom. Rom., 111 "Since then we were burted in water, He in earth, and w;-rn regard to .in, He in regard to Kia Body • • . "." And in !!2!!. ~., 111 In bapti.m ". • • we died not in the fle.h, to the body, but to lin... ." He indeed died in the body, whilat we died to sin, and theee the man d~_ed which He a ••umed. who was in our fle.h, but here the man of sinl • •• " 51aom 615~6. 52 That is, PaUl's statement in Rom 6.3~4. 33

that our due are buried tn baptlsm beeau•• we have be.en given the previous g1ft of Christ's death and b:w1a1. It is shown that his body by being buded in the earth brought forth the fruit oladvation, so

that when 11140 11 buded in b,apti8lll, 53 he beafs ". ••• a. fruit right· eouane... tSl.itl!!t;dttcation, a4option, eOl,dltl.aa ble•• ings.,,54

It seems evident 1.1'1 aU of the•• bapUsmal referetlces that

Cbrylostom either impUdtly Oli explbitly shows his Hstenen the

relation of Christ'. death to sa Ivat1 on by uaing a basic pl.'ogreulon of related idea.. He begin. by .peatting about the great benefits that come to men in bapt.1sm, etpeelaUy the fore,iven.a. of sina, sanetifi .. cation., adoption .1 IOns, and other ble.stnc.. He tbenlliOves to the baa1e benefit lIbleh un reed.,•• and that which b the. cau~.. !of all

theothan. namely, that all of them at-e a .... uult of the e~s. In a hoadly 011 John, Cht'y.ostOlli upla1lls that P.ul places these benefits tocethu under the ttentral b ...,tt of tile ,ct.-th of Christ,55 he say.

'3That is, When he eOilC4cta the effecta of Chrilt's death. S4J;ka. a.., U. S•• ai.0lis. !blln 11, where CbrylOltom gives other ex&GtpI.1 of "'Y·I til which Cflrbt'a death relates to our .elv.don. He eaaphallbe. the dignity of sufterill,' and the fact that they •• rva aa fA!lother means .0£ entedng1llto' the effeets of Chrtat's death, a!ld that". are buded hne with hb death like we are in baptil1ll. See abo 1AR1.,-~, 10,8. Chrysoltom teUs his people to listen " ••• to What St. Paul 84ya and how he 'P84Iks of baptil1ll 1t a. both the d ..tb

S~ An apparent refer_nce to 1 Col' la13. 34

tha t ". • • these two that He both suffered for His enemies, and that having died for His

enemies, He freely gave to them by Baptism entire remission of their sins.,,56

In this same passage in which he me~tions baptism and Christ's 57 death, Chrysostom explains why St. John refers to the incident of

Moses lifting up the serpent in the desert. 58 One reason he gives i. that John wanted to show that salvation comes from the lifting up of Christ on the eros.. Chrysostom explains that as the Jews escaped death by looking at the tmage of a serpent in the desert, much more will the Christian enjoy far greater benefits by having faith in the death of Chri.t. The greatest benefit of all that he receives is

salvation, and this cornes " ••• not through the weakness of the

Crucified, .. but by the fact that the Son of God is ". • • fastened to the Cross."59 Another pas.age which strongly emphasizes the relation between

baptism, Christ's death and our salvation OCCUt'8 au: Chrysostom' s tenth baptismal instruction$ Refeuing mainly to Ramana 6:3, he asks

56Hom • In., 27,1. In other words, bapti~ i$ one place where the Chrhtian encounters the saving effects of Christ's Luke 12:50, "I have a baptillll to be baptized with, of which you do not know, " and he gives reasons why he 6l thinks it is clear that Christ'. reference i. to his death. The

~in point Chrysostom makes in his explanation i. that Chri.t cal L~d 62 his eros. a baptism. Chry.ostom .eerna to be .aying that when the

Christian is bapti"', he is .aved by ~rist'. blood, n ••• because the blood which flowed from the pa •• ion and cru•• we.hed the whole world cl.an."63 He brine' out the same idea. when he explains the .tatement of St. Luke that John the Baptist "' ••• came into the country about Jordan, preach ina the baptbm of repentance for the remission of 64 81ns. ,n He indicates that ...., .•• John'. bapU8II1 did not have the

60 Bept. ~., 10,9. 61 Pas.ag.s Chrysostom explain. are Mt. 20121, t1k 10138. 62 See Rapt. ~. , 10,9. 63 Bapt. ~., 10,10. The .a.hine is probably a direct refer- ence to baptism. He quotes St. Paul, n'For if we have been united with him in the Ukeness 0.£ his dea th through baptism.' " (Rom 6: 5) He did not say I in death' but 'in the likenesa of His death! 1 For both the first and the second are death, but not the death of the same thinal the Hut is the death of the body, the second of sin." See a lao Hom. Mt. t 43,2 I ''We everywhere show forth his dea th, both in the mysteries, and in baptism ••• " ." 64Lk 313. 36

power to forgive ains, the baptism by water and the Spttit did ~ve 65 it. The bapthtn given by Jesus enables us to be buried with him, to have our old asn crucified with Him, and thus to have our sins for .. given. Chrysostom again links Christ's death and our salvation, for hheshows that tI ••• before the CrOSS there doth not appear remission 66 anywhere; for everywhere this is imputed to His blood. tl

Probably one of the most significant passages that can be studied with regard to Chrysostom's teacbing on the relation between salvation and the death of Christ occurs in hi. first baptismal instruction. The initial paragraphs f_"lfQdij~ the neophyte. to the natlJre of the .,ri'a.! ma1;'riage which they will soon enter into with Christ. As part of this introduction, the gifts are enumerated whieh the BridggJ;oOlll brings to the marriage. Chrysostom quotes St. Pauls

Husbands, love your wives, ju.t a8 Christ also loved ~~e Church and delivered Himaelf up for her, that He might sanctify her, cleansing her in the bath of water by means of the word, in order that He might present to Himself the Church in all her glory, not having spot or wrinkle, or any such thing.67

The bishop of Antioch asks the candidates if they understand the greatness and wonder of the gifts which Christ prepared for them,

65References are to Col 2a12 and Rom 614.

66Hom• Mt~, 10,2. See above nn. 50 ... 54. Chrys08tom giv.s further examples concerning death, baptism and salvation in references to 1 Cor 6all and Acta 19:4.

67 Eph 5:25-27. This quote and its introd~n~iban is found in Bapt. !e!!., 1,1-16, the quote specifically in par. 16. 37 and if they see the boundl ••• love which their Lord has shown them. Chry.o.tom lnfoTma his li.teners that Chri.t has already shown hi. love and concern for men when he died on the cross, for He did what no man would ever have allowed himslef to do, tI ••• namely, to pour out hh blood for the woman who was going to be hls bride. ,,6 13 He shows that Christ died in order to ~men, and that He waahes 69 away sin with hls blood 1n the bath of baptism. In hls own words, he remtinds th. that Christa

••• Poured f·orth Hla blood and endured the cro.s, that thr oulh this He might f reely give sanctification to U8 • • • , and IIliIJt t e leanse us through the bath of regeneration, and might pre.ent to Himself those who before were in di.hODor and unable to speak with con­ firlenDe ~ t but now are Iloriou., without .pot or WTinkle, or any such thlng. 70

The Eucharist and the Death of Christ

Everything tha twas aaid in the introduction to the pr4!lvioul section on Christ's death and our salvation In connection with baptism can also be said in regard to the Eucharist. The purpose for explain- ing various Eucharistic passages Is to show the relation which Chrysostom posits between the death of Christ and our salvation; and, a. In the ca.e of the baptismal references, the interest here is on this relationship and not on the salvific power of the sacrament

68 Bapt • .!!!.!!. t 1,17. The woean h the Church.

69!!!i!.

70Ibid• 38

itself • 71 In some passages which refer to the Eucharist, Chrysostom uses

various themes and symbols from the Old Testament to explain how ~

are saved through the death of Christ. He ~plains that Christians

are not sprinkled with blood as the Jews were since the cleansing of

Christians is of a spriritual and not a bodily nature. He also say.

that the blood shed by Christ was a spiritual blood, and that it is

~ this sgWrl~mD aspect of Christ's blood which cleanses us from our

sins. One reason why the blood of Christ is said to have a spiritual quality is that "it flowed not from the body of irrational animals,

but from the body prepared by the Spirit."72

Chrysostom explains further the meaning and significance of the

spiritual blood. He indicates that it is not Moses who sprinkles

blood on us with the hyssop branch, but it is Christ who sprinkles all

men ". • • through the word which was spoken: 'This is the blood of 73 the New Testament,. for the remission of sins.'" The spiritual and

saving nature of Christ's blood, then, is a result of a signifying

word which he gave to it. So, whereas in the previous dispensation

the body received an external cleansing since "purifying was bodily,

~owJ it ~he blood of Christ given a spiritual .ignificance by his

71 See nne 45-47. 72 tl2!. ~., 16,5.

73Ibid.This seems to be a reference to the blood of Christ in the Eucharist. 39 wo r d] entereth int o the soul, andcleanseth it, not being simply spr ink- led over, but gushing for th in our souls." 74

In another homily, in which Chryaostom contrasts the Old Testa­ ment Passover and the Eucharist , the relation between Christ 's death and our salvation is brought out more exp lici ~Y. ' Commenting on Paul's teaching that the glory to come is greater than the present glory,

Chrysostom shows the differ ence by comparing the way things were un- der the Law and as they are after the grace of Christ has come forth.

In other words, he shows that the present time is to the future glory 75 as past glory i s to present glory.

The method he follows is to compare the former Passover rites with the Eucharist in order to show how great the differ ence is between the past and present. He shows that the Jews did not conceive of the hidden mysteries that the Passover prefigured, 80 that they saw only a slain lamb, the blood of an animal, and doorposts which were sprinkled with it. They di d not see that it was the Son of God who would be put

74Ibid• Again, it seems that Chrysostom can only be talking about the EUCharist when he speaks here of the spiritual blood of Christ. He also says that" ••• the blood is mixed with its ~he SOUl's] very substance , making it vigo~o us and pure, and leading it to the very unapproachable beauty." IM.d. In the paragraph of this homily which immediately follows (6), Chrysoatom indicates t hat the WTiter of Hebrews shows from this point on in his work that the death of Christ on the c c~oss is the cause of purification. This reference helps to tie together the idea, which have immediately preceded it. It seds to clarify tha t when Chr1sostom speaks of Christ 's blood j ust above, he is referring to the death of Christ. There does seem to be a connection between remission of sins, cleansing, purification, purity of 80ul and spiritual blood, mixing with the substance of the f oul, and the association of blood and death, 7S See ~ 1 Cor., 34,3. 40 to death, and thereby ". • • set free the whole world, and • • • grant both to Oreeka and Barbarians to taste of this Blood, and • • • open heaven to all, and ••• offer what is there to the whole human race • ,,76 • Chryaostom remind. his people that hhat fhe Jews celebrated the III81IlOry of the favors God sboved to them not only in the Pal$over, but in all of their fusts. They are told also that ju.t as God bound into the fea.t. of the Jew. a memorial of his favors to them, so doe. He every day give Christian. a me~rial of His favor in the

Eucharist. His main poiht is that they should not be ashamed of the eros., tI ••• for the.e are our venerable things, these our mysterie., . 77 with this gilt do we adorn ourselve., with this we are 1:h!'aut:lb"~:'

And, as the Jews had feasts which only foreshadowed the benefit. which would COIIle when men could eat the fle.h of the true Lamb, the

Christian. have that Lamb, he has been sacrificed and has given us

76~. It is quite explicit here that Cbry.ostom relate. salvation to the death of Christ. And in his apparent indication that the Eucbarbt has its sa!vifie: power becau.e of Christ t. deeth, there is further witness to his belief that man i. saved because Christ has died. See also Hom. Mt.; 81,3. Here Chrysostom point. out that Chri.t desired to eat the Pauover with hb disciple. on thet ni&ht and in that year because it was then that It ••• the salvation of. the world wal to be brought about,' and the mylteri.1 to be delivered, and the sub­ jects of sorrow to be done away with by Hia deathJ 10 welcome was the CTDQ to Hinl." There Ie.. to be an implied conn.ctio~ between salva.. tion and the death of Christ, and the r.f.~ence t to the _Eucharist and the death of Christ helps to illultrate the P4raaraph!mmadiately above in this note and all of n. 74. 77 .. .. Hom. Mt •• 50,3. ~. thue ••ems to say that spiritual beauty (salvationy-comes about throulb the Eucharist (.ee n. 45) and that the Eucharist has ita power by thereath of Chri.t. 41

hie fl.. b 10 that we lIli&bt be saved frOll th•• neaay. All of this has

come about frOlll one arut benafit, that Chd.t cU.d in ord.r that man 78 lIliaht be ..yed.

AU of the preeedina ld••• in thb .ection 4I1Cl .lII&ny in this

chapter are .lmIIII&ri•• d in Cbry'O.tCllli'1 d.taUed and mapific.nt

cOllll8lltny on John 6.52. He be,lns by teUina the people that the

blood of Chri.t in tbe Eucharist cau•• s the t.age of Chri.t to be

fresh within thea, prev.ntl tbem fram lo.ina noblene•• of loul,

alway. refre.b•• and nourbh•• th_, and vorkl ... • • in them .ome 79 m.ichty power. It He .ub.t1tute. the vord "blood" for the Eucbaritt;

he says, for exampl.. that nthb blood, if dahtly taken, ddvetb

away devUs. •• • .. 80 ADd then be •••• the Old Te.talMnt to help

illustrat. that titbit blood poured forth waabecl clean all the vodd uSl • •• • The blood u.ed in the Old T.ataMnt did hav. power, but it w •

....kel' than that of the 11eW tltapens.Uon becau.e It w' only. type

or U",re. The teaple wa. eleansed with it and it laved the Jeva

wh.n it was ....r.d on their doorpo.t., it aancitifled the altar,

78 !!.e H•• !1!.., 50,3. 79 --HOlD. In., 46,3. 801bld•

81Ibid• Hi, prolf.,lion of Id... could abo be revened to liV. the ...... anina. (1) the blood .h.d by Old.t laved the vorld, (2) we neelY. the blood of Cbrbt in the Eucharilt and are ther.by ..v.d. 42 con.ecrated I¢iE"s.tm" and clean.ed ains. Chry.ostom empha.ize. that if the type or shadow of the Lord'. blood has accomplished all of these thing., such more doe. the reality have .uch power. The reality, the blood .hed by Christ on the cross, no 0 • is the .alvation of our souls, by this the ttll¥l 18 waahed, by this ia beautiful ••• ; this blood waS poured forth, and made heaven acceaible."82 Cbrysostom also compares the saving blood of Christ in the Eucharist to a fountain which springs up from the holy table and send. forth spiritual rivers. Men who plant themselves like trees in the fountain', water reachuup to heaven and bear fruit which never decays, those who are "scorched with heattlS3 are invited to cool the

o 84 burning by coming to the fountain. It prevents drought and comfort. 85 all those who are burnt up by lithe fiery darts." It begins from above, where its .ource is, and from where it. vater flow.. The fountain i. one of light, of truth, of great powerJ and, it work. upon the soul even to a greater degree than molten gold which render. 86 eVeTythina lolden it touches. The river boil, up and is fiercer

82 Ibid. The first part of this paragraph is l&l'gely a SUllllll&ty of 46,3. ~.e ... clear here that be relate. salvation to the death of Cbri.t . See n. 31 for hi. exe,•• i.. Tbouah he doe' not say .0 explicitlY, it .e.... that the "death of Chrht" can be .ub.thud for his "blood," i.e., the fOl'ller is allumed to be included in the latter. 83 This probably ..an. tho.e who al'8 in lin. 84 The probable meaning here is far,ivene.s. 8' Probably the devil. 86 That is, the fountain, the blood of the lucharht. 43 than fire, yet instead of burning, it save. and sanctifies what it touche.. The blood which is this river, this fountain, this water, was foreshadowed in the Old Testament by the sacrifices of holy men, in 87 the New Testament it is the pdce paid for the .alvation of the world. Chrysostom also equate. Christ t. body with the Eucharist and describes the blood and water that flowed from his pierced side as saving fountain.. 88 He calls the body of Christ " ••• spotless, pure, associate with the Divine Nature, the Body wbereby we are and live; Whereby the gates of hell were broken down and the sactuaries of heaven opened."8 9 He informs his people that they should reverence this body, should approach it with purity of heart; and, when they see it before them, should remind themselves that becau.e of it they &Ye no longer prisoners, but free men. 90 They should say to the~elve s that because of it, heaven is open to thea and ~ortal life is their •• Chryso.tom tells them the Body has and doe. accomplish all these things because it was " ••• nailed and scourged, [ancU was DlOi'e than .,91 death could stand against; • • It was Jl'a pierced and blood- 87 SUIIII8ry of firat part of --Hom. In •• 46,4. 88The emphasta hera is on the fact u..t it is becau •• of Christ crucified, the death of Christ, that man is ..vad. 89 Ham. 1 Cor., 24,7. More will be aald about the body below, but hare ltshouTcr'be Doted that Chry.o.tOll aay. the body atv.. Hfe, de.troy. evil, in other word., is a meau to aalvatioo. 90He seem. to be ref*rrlng directly to the Eucharist.

9 ~om. 1 Cor., 24,7., Ha add. that ". • • this Body the very .un aa•• mitteed, and turned aaida his beams, • • • • ~" I 44 stained body ". ~ • out of which susbed taviq fOU1lta1l1" the one of blood. the othet wattet'. for aU t~wo~ld.il92

For Cbry.ostom, therefore, i,t · h the death of Christ that gives His Euchadnte .ocSy anCl blQOd th.lr powty. The c.. eat pl"ea,cher of Antioch ..,. tJ)at U the devU _":,e aslted _y be no lonser baa any poweJ:, hi. answet tiOuld be' tMt the body of Chrbt was crudtied. 93 ' . -' And if death could lte .• 8lced how hh utnc baa been taken away and his vlete;>l)' abolbhed,he lI01,I1d ". ,0 a.edk it to thte Body. POl' when this .s cl:ucUied, then were We d.. d railed up, then was that

pfison burst, .. 94 " . ~ 1 In au_uy, it is Cbd.t • d_ttl that ha, destroyed sin alid the devU, a114 be, ju.Ufltd ancI recOQe.lled 1,18, ttl power ha. l'emltted ain, .,pedaU, the pQWell' of the blOOd, Oaryso'tomia baptismal and Euehuistic pa'•• sel ne .specially rich in a.. eJ'ipUons of the relation b.tween IDlln·s .dYatiOll and the death Q£ C117:istf

Mos_t oi what Chry.ostom ••-y. 1n thb (~ptel' • theact.edolos·. leal dpiU(,8Q.ee of C!htbt--s death b .vtdtnt and.pea", fot (Uelf.

His obje¢ttve _d plIeds... sed. of S.eJ'lpture 18 clearly portrayed,

The tn~.r.weavtng of Old .ad ~ T.. ~t th.... abd the aeriptural

92 1b_U • Se. al.e;> a•• Aeta, 2),t "Cocl pye h_elf lor the world.; .-:!iciltlaat death t'eeeiyed h.i d.. ~'. blow." and the Eucbad.t U ~ eel.bradon of thb vf.ctory.

93stD! b probably 1apU.ed hue. 9iL. -~i 1 Cor .. , 24,1.. Chry ••• t,oIl\ .e... to .ay here that it wa. the death of Chri. t the t fre4lld .. f~omtbe Irt~ of the duU and frem ain; and, that Dew Ufe t.emecto IM1l "t:len Chdst •• cf1Jcifled. 45 references he makes t o i l lustrate a point show the training, skill, and personal depth of the man described in the introductory section.

The most important aspect of this chapter is undoubtly the large number of explicit RIa' "til which relate Christ' s de.. t h and our salvation. It is not only the quantity of such statement s, but their connection with various redemptive themes and the deep faith portrayed in their vivid comparisons and analogies which makes the total witness of Chrysostom to the soteriological significance of

Christ's death 80 strong and so valuable to the theologian. Chrysoatom is clear and forceful in each section that men are saved because Christ suffered and di ed for them. CijAPTER III

THE RELATION OF CHRIST'S RESURRECTION TO SALVATION

R.surre~tion throush Death

In contra.t to hi. many explicit .tatement. on the telation between the death of Christ and our salvation, Cbry.ostom •• !Som mentions the .aLvifle benefit. of Chri.t'. re.urrection. Furthermore, it is difficult to find pas"ae. In whieb he treats explicitly of any theoloaical .ienifieance. of the Re.urreetion. 1 Mo.t of what can be

.d,d in reprd to bb thoupt on the loter1010aieal lipUieance of the Resurrection ha. to be placed toaether frOlll .tatementl that in- clude .uch notion••• alory, kine.bip, perfection, cain., ereat thin,. and kinadOlll, which be aives as the re.ult. of lueh realities a. the crOSI, lufferina and endur1na affliction.. In other wordl, he doe. have aaaethini to ..y about Chri.t'. resurrection and our 1.1-

1Throughout hi' writin&" he makes many referencea to the pw•• onal relurrection of individual human., and he freguently mention. the Relurrection of Chrilt al a proof for hi. divinity. I In these l.tter reference., there il a~lt a eoaplete ableence of any dis­ cussion of the theological aianificance of Christ's t:eaurrection. He .tate. over and over .cain in various contexts that Chrilt rOle apin to prove he was God and that 1f he It ••• had continued dead, ••• , no one would have believed." .oa. In.; 67,3. See also Hom. Acta. 1; 3; Hom. In. 87,2. (twice), HOI'Il.~ Heb., ar,ument, 3; Sapt. Inst., 10, III Hoa. Nt., 5,6. ~often mentions the resurr ection of bodies to show that bodily lubltaace il aot evil. For lucb refereaee. and for other. on thia tilpic, lee Hom. Aets, 2; Hom. l!ltt;. s , 31,4; 82,2; 80,1. " ? 47 vation as is evident from some passages, but his total witness in this 2 re.gard is not as strong as his witness to the role of Christ f s death.

This first section on resurrection through death is an example of the kind of hypothetical arrangements that have to be made in order to attempt to bring Chrysostom's theology out into the open.

As was stated above, the real problem here is the scarcity of explicit statements linking Christ' ~ resurrection with our salvation. The fact remains, however, that Chrysostom does seem to connect the two, even though he does so infrequently ,and in far weaker terms than he uses to relate Christ's death and salvation. Many of the passages which follow illustrate these two points. One explanation might be that in some cases, Chrysostom may be indicating a reality that he takes for granted, namely, that resurrec- tion is somehow included or assumed in death. The cross is called the root of glory and Christ is king because he has been sold; his glory has come through suffering; ; gains have come by afflictions; and, greater glory comes with a good life. These and other ideas are examined in detail to point to possible connections between them and Chrysostom's thought on the reaation of Christ's resurrection to our

.a1v.UoaionThe point to be noted is that there are few passages in which Chrysostom says ixplicitjy tha. death or .in i. loosed or killed

2 It i.s evident, then, that more has to be aasumed in the former area and more .urmised in connecting fmpli~it and dispersed statements and ideas. 48

3 becau •• of Ch~i.t'8 resurrection.

ODe of the few explicit statement. which the bishop of Antioch makes linkin& our salvation with Christ's resurrection occur. in a bcaUy OIl First Corinthians. He says 8uecintly that " ••• it after death He could not rise again, neither is sin loosed nor death taken 4 away nor the curs. r.aoved . .. It ia evident that he maintains here tha t Christ'. death alone ia sufficient fOJ; ..!va tion. 5 . In the same homily, he attribut.. the end of death to Chriat'. resul'rection. He says, Itan.d besides, death remains immortal, if He did not arise. For if He t oo was holden of death and lo~.ed not i's pains, bow J;el.... ed He all others, being as yet Hita.elf holden of , 6 it?" Since Christ did rilte from the dead and thereby overcome itt 7 power. he can now save all men by; freeina them from deatb'sgdp.

WhUe coumenting on Act. 2:24, he points out the Ireatnel8 of the fact that God raised up Christ, and alain mentions that this happened so that death would be overcome. He tells his people that

35 •• n. 4 aM n. 42. .4. is evid,ent frora Chap. 11, theTa if a distinct contrast httre with what he says .0 explicitly about Christ's death.

~om. 1 Cor.; 39,3, coanenting on 15114. See also niO 42. Ha does notSaY' in the latter refetenee that the curse is removed, but he doe. !deUcate that sin haa been taken away becau•• of the re.un­ ~ettmnu. This ~y mean that Christ'. re8UrTection is related to man', salvation.

S"Silt" could prc>bably be .ubsthuted berea

6 • 1 Cor., 39,4, Oft 15117. -Uom , 7Apla, sin could be .ubaitutecl for death, 'l1l. ead of d.ath, 49

there is It ••• something great and sublime ••• It in the fact that Jesu$ has been raised up, and that this resurrection has loosed the pains of death, since " ••• it wa$ not pouible that He should be 8 kept in its power." He indicates that the expression "it was not possible" is one of assigning something, and that "it shows that death itself in holding him had pains as in travail, • •• and that 9 He so rose as never more to die." The next passages to be considered are quite implicit in their references to the soteriological siiOificance of Christ's resurrection. In most cases, the Resurrection is not even mentioned. However, i t

.eerna that Chryaostom is saying that the death of Christ was only therefore, is also the tnd of sin; and with the end oj sin, man is freed from the former subjection ~death and other effects of sin. (See n. 8, Chap. II, for ChrysQstom'. ideas on sin). This is a rather puzzling passage in which Chrysostom first seems to connect our salvation di~ectly to the death of Christ. Even though hhemaintains the Resurrection, it Seems that he then repeats ideas gben in Chap. II and emphasi2le •. the death of Christl "For if He was not raised, neither did he die, and if He died not, neither did he take away sin. • • • But if He rose not again; neither was 11k slain, and if He was not slain, neither was sin taken away: •••• " He a180 .eems to be using the Resurrection here as a proof that Christ died. tn olther QOrds, since Christ was raised, he did d6.; and sinee he died, sin has been taken away. 8 Hom. Acts, 6. 9 ... Ibid~ He may be saying here that we are saved since death has been"OVercome by one who can never die again. See also his cOlllllentary on vv. 30-31. He .peaks l1ere of certain prophecies and the fact that the kingdom haa been d,e1at'ed with Christ f, rhing again. In this diseua,ion, he explains that the resurrection of Christ is identical with the fact that ''hia flesh saw no corruption." If the kingdom is man redeemed; then it may be \11. t Chrysos tom Unka the Resurrection with man: . salvation. . . 50

the initial .tep or ••peet of tha Redemption, and that ,lory, which

eould ...ily mean man as redeemed, i. somehow ineluded in or is

the re.ult of death.

Theae idea. are bl"ought together in one, terse statement when Cbry.o.tom .ays that It ••• as the Cl"o,., though counted

ignominiou., became the author of inumerable ble.aings, and the 10 foundation and root of ,101"1 unspeakable, • • • . " The temptation would be to include such a pa'aa.e in the chapter on Chl"l.t'. deathl howrter, there doe ••a. to be aCilaetbins about this r.f.nne. and

thoae to follow that IUII•• ta their cla•• lfication in thl•• ection.

Cbry.o.toa ae.. to be .ayias .or. than Chrbt'. death hal .aved U'I

it ..... the t the croll 18 ntkoned aa only the 'esinning of • t 11 is Slory.

In a .1mUar paa.a.a, Cb1"1.o.tom beiil18 by quoting Paula

"'That the Upt of the Slodou. 00.pe1 of Chd.t who i. th. laag., 12 of Cod, .hould not dawn upoll th_. '" He interpreta the pallage to ...n ". • • that. the Cro•• 18 the ..lntion of the 1IOrld, and Hi,

Slorn that thla Crucified OIle Hiluelf iI about to come with much ,,13 .plendor, • • • • Here apln, the death of Chd.t is mentioned

10 Hom. 1 Cor. 10,2. 11 . As Iuuested before, the C10ry wt is spoken of here an. 1n .ub.equant pa•• as •• could be uadarttoocl al.ynOllyalOU' with or refurini to redeemed mankind. 12 In ~. l Cor., 8,2, commenting on 4:4. 13rus. 51 a. beina .isnific.nt and needed for man' ••alvation, but th.ee is also 14 a alory which follow. upon the death of Christ.

In a homily on Matthew, Chryi.o.tC)lll uplaint the lisnificance of the .tatament that ttteven .. the Son of Man eame not to be mini.tered unto, but to mini,ter, and to give Hil life a C.ic] 15 ran.om for many.·.. He tell. his flock not to be afraid if they are not highly esteemed by otherl, sinee no matter how much they humble themaelves, they cannot descend a. much a. Christ did for them. Then Chryso.tom _ke. the point that Chrbt humbled him.elf to the extent that ". • • hb de. cent 16 hath become the a.tent of all, and hath made Hia own glory .hine forth, • • • IJurthermore] , after He va. made and va. crueified, 10 far from lessening that glory, He acquired other be.ide., ••• ,u17 Hete ChrYloltom says again that glory or resurrection is the result of d.ath. The po.sibility remain. that he may be connecting man's .alvation with the alory which he .peaks about. This connection between Chry.ostom's refer-

14 In other word., it is possible that Chry'08tom may link the id.. s of glory, re.urrectiOD and salvation, and the fact that they are aU iniUated in or have death as theh starting point. The death of Christ would not be isolated then. but glory or re.urrection or salvation would be included in it or be its re.ult. 15 Hom. Kt. 65,4, on Mt 20128. - - ~ 16 Probably hi. death i. meant here.

l7Hom• Kt., 65,4. See abo Hom. In., 80,2. " •• i How .eeketh He to be ,1oriTied with the Father?-:-. :-The saying ~ee Kt 171~ refert to the D1apens.t1onJ .ince HlI fleey nat),lre had not yet been glorified, not having a. ~et enjoyed incorrupt~on, nor 'hared the kingly throne." ~ 52 ence to glory following death, and salvation by Christ's resurrection is vague and there is danger of reading into Chrysostom something he does not say. However, these pass_ges are ,ignificant because of the possibIlity of such relationships. 18 A somewhat stronger witness in this reaard is found in his third bomily on Second Corinthians. Chrysostom explains that just as Christ thought ab~bt his own glory, so be thouaht also about our salvation. It is empha.ized that Christ was concerned with bis own glory and our salvation because If ••• he loveth mankind exceedingly, and because our salvation is bound up with Kis glory •••• So that if the promises are for His glory, our salvation also will certainly fonow •••• ,,19 Here Chrysostom explicitly connecta Christ's "glory" and our salvation, but tbe relation of "glory" to the saving significance of the Resurrection can only b. conjectured. In a final group of passages in which Chrysostom may again be linking salvation with the glory or resurrection that follows upon death, the ~phasi. is on bow individuals sbould imitate Christ in his death and re.urrection. Commenting on Philippians, he explains the meaning of 3112. "'Not that I have dready obtained, or am

18 It ts evident in these passaae. also that many of the statement. apply to the relation between Christ'. death and salvation. 19 Hom. 2 Cor., 3,4. See al.o Hom. Heb., 4,4. It is not clear what he mean. by the Itpromises." And".iain, glory (resurrection 7) follow. deatb, .. in all of the pallage. in this ••ction. For a further example of alory or power throuah death, See Hom. Acts, 16: '~us also does Christ in Hi. death give proof of his-pwwera-thus also doe. He there reign as king where they sold lim. It 53

already made perfect I but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus.'" He explains to his listeners the mean i ng of Paul's words "already obtained." If the apo.tle who had indu. ed great .ufferings for Christ was not confident about the resurrection or "the pTi.ze, " 20 what can we say 21 about being sure of the reeuT.t'ection.

Chrysostom explains further that Paul's statement "that I may apprehend" means "that I may apprehend His resurrection," and that thb means " ••• if I may be able to endutte so great things, if I may be able to imitate H1m, if I may be able to become conformed to 22 Him." He then points out that if mem are to come to Christ's resurrection, they must be willing to suffer the things that Christ suffered. In other words, he .ay. that if men are able to endure all the diffioultie. and Strulgles of life, then they will al.o be able . 23 " ••• to have His resurrection, and to rise with glory." Christ's resurrection is equated here w~~ pi. glory, but it is still not clear whether "to have His resurrection" is to be saved by it. Here again, Chrysostom seems to .ay that death is the inttial point through which one passes to glory.

20 This could refer to salvation. 21 ' See Hom. Phil., 11. He aeem. 'to mean individual resurrection here, but .e;!belOW:- 22 !!2!!. £h!!., 11. 23~. 54

Chrysostom say. 41so that men should not be puzzled or con­

founded by the a fflictions that are part of Ufe, since they are the

means by which great gains are acquired. The .pecific a·f£l:f..e.tttc)1'I§ s mentioned by Paul are recoUllted, .uch .. the fact that in the patient acceptance of sufferinl, the dyinl of Jesu. is manifested to the world; also, t he very bearina about of this death pre.entl " ••• the

gr.atest proof o# His power ••• [and exhibit;] a cle.r proof of the Resurrection, for, s.ys he lP.uiJ ' 'that the life of Je.u. may be 24 manifested in our mortal fle.h.· .. In de.h, therefore, there 11

resurrection which 18 power. Whether this power h aa1vif1c, •• the mention of "the Ufe of J .."." milht indic.te, is not cl•• dy 1ndi-

caUd here. The fol1owb~& .ection will condder in detail the

pa•• ale. in which Chry.o.tea .pe.k. of power .nd Christ' a reaurrectilOa •

The Powe#of Chr ist' a Re.urrection

Thepaasage. which f oUow illu.trate how Chrysostom decI'ibes

the power of the Resurrection .s it rel.tes to such realities as the

establishment of Chri.t· s kin~dO&ll. the converalon of the unbeliever,

the strength to witness to Christ, the dissolving of deabh, and the

foregivene •• of sins. In tbe latter two case. particularly, ~CO.l'ReTD

24 lUlL. 2 Cgr •• 10,1. Fot' other reference, 1n th18 u.a of r ••urt'ection (and its po •• ible savin, power) through death, lee Hom. ~,33,4. Amon, othel' thina" he say. here that the .uffering or­ wrona 18 " ••• to teach the,. that the victory 11 in .uffering evU, and that Hb Ilodou. trophi•• are th.r.by .et up. It It 18 C30t cleat' whether the "glorious trophies" are results of the death or the re.­ urreetlon of Christ. S•• •• l.o Hea. ~ 2, H~ ~., 43,2. 54

is with ~ possible relation between man'a salvation and the Re8urre 6 ~ tion aa it is manifested by its powe r in the above categories.

In a homily on Second Corinthians, Chrysostom compares ~hat

Christ did after his resurrection with the power of Alexander the Great. He says that it is no great marvel that one who is alive and

is a king and has armies at his disposal should win battles and "- victories. The great and novel wonder is that one who has died and was buried should be able to perform great acts in every land. It

is this ability which Christ has that; ". • • proclaims His divine 25 and unutterable Power." After Alexander died he never again re-

stored his kingdom, but ChUst ". • • set up Hia after He was sead." 26 While there is an obvious connection here between Christ's power and

hss resurrection, the relation' betwe~n »is kingdom and man's salvation 27 is not clearly indicated, even though it is suggested. Another passage in which this relation is suggested more strong­ ly occurs in Chrysostom's twelfth homily on John. It is explained here that while the tomb in which Christ wa. buried remained closed

25 Hom. 2 Cor., 27,5. 26 Ibid• 27 There i. a strong witness, however, to the fact that Christ accomplishes great wonder. after his death, which is probably a ref­ erence to his resurrection. See also Hom. In., 53,2. Here Chrysostom explains that the miracles, the resurrection of Jesus, and the destruc­ tion of Jeru.alem were all sufficient to manifest his power. He quotes Christ: "' ••• 1 suffer nothing from death, then ye shall know that 1 Am, that is, the Christ, the Son of God, who governs all things • • • • '" The fact that Chri.t's power comes after and in spite of death seems to be indicated here. 56

and sealed, the crucified one, the dead one arose and " ••• filled His disciples with His mighty power. ,,28 These men were then sent

with this power to all parts of the world to heal spiritual wounds,

to present a new way of living, to make known to all men the message of Christ, to overcome the treachery of the devil, to bring news of

the soul's itIlllortality, "and the eternal life of the body, and re- wards which are beyond conception, aod shall never have an end." 29

Even if this power is taken to mean the strength or fortitude which

the disciples had to preach these ~ruths, the power did originate with Christ's resurrection. 30

These ideas are also mentioned in a homily on Matthew, Chrysostom begins by asking how the disciples could ~ave preached the resurrection of Christ after such actions as Peter'lI denial and their running away at the sight of Jesus bound. The question is how men who could not stand the questioning of a servant woman or the sight of their master

in bonds could go forth n ••• to stand against kings, and rulers, and nation., where were swords •••• , and ten thouland deat.hs any by

28 Hom. In., 12,3. Power is here clo.ely related to Christ's resurrectI'On.- 29 Hom. ~., 12,3. A similar passage appears in ~ In., 72,4. I 30 That is, the disciples were sent to preach these things and they did 80 because Christ gave them uHis mighty powed ' in his resurrection. There may be a connection between such itema as bring­ ing Utidings of the soul'. illll1ortality, and the eternal life of the body, and rewards. ~ ." and the power of the resQrrecttOft as it relates to man's salvation. However, the passage seems Quly to suggest this and it may not be Chrysostqm'. intention here. / See also Hom. In., 85,1. Here Chrysostom speaks more about the power of JesUS-effecting all. 51b

day, unleas they had the benefit of the power and grace of H~ who rose agaln1,·31 It i8 quIte evident here that Chrysostom holda that the power needed to be a Chtistian and to actively live the Christian life flows from the resurrection of Christ. Again, However, a direct conaection between the effeets of this power and redemption can only be conjectured. Chrysostom suggests to his people that their beliefs in Christ'a resurrection and in wha t it has worked for them may be strengthened, if they reflect upon the worthiness of Him who raised Jesus up from the dead. They should see in their belief that it is plain from the Resurrection that Jesus is Lord. In this regard, he remind. them of

St. ', Paul's words that Christ "' ••• was declared to be the Son of 32 God with power ••• by the resurrection from the dead.'" And in '!!he homily on Acts, he says that some persecutors of the disciples only

31 HOIIl. Nt., 89,1. Chl'}'aostOlll adds. "The •• thinaa are not, they are-not so, but the might of Him, who rose again brought them to pan... He aaya aleo that the apostles " ••• attacked aU, and overthrew all, and overran in a shaft time the whole world, liRe a sort of winaed beinga, making no account of dangera, of deaths, of the difficulty of the thing, of their own fewness, of the multitude of the opponentl, ·of the authority, the paver, the wisdom of thoae at war with them. For they had an ally greater than all thes., the power of Him that had been crucified and was risen asain. tt Hom. 1 Cor., 4,10. See also, Mca. Act•• 9, for a further referenee to Christi-a-­ power. In this ea.e, power is reasoned to by the fact that ..... the Prince (or Author) of Life must be He t>1bo baa hfe from Himself." See also, Hom. Acts, 29. 32 Rom 114, quoted in Hom. Rom., 17. He al.o says here that " ••• the Resurrection Is ea8Y too, Cthiil has been shown even to those who are very unbeUeving, from the might of the Worker of it." 5S

became believers because of the great power of his resurrection. 33 The Resurrection has, therefore, touched the live. of men, Jesus, as Lord, has been given to men with all of his power; and conversion is brought about in some cases by the power of Christ's rising again. 34 It i. also noted by Chrysostom that it was the power of Chtist'. resurrection that dissolved death. 35 Ha say. that Christ did not come forth again ••• by the mouth of death, but having burst asunder and ripped up 1a the yery mid.t, the belly of the dra,0036 thus from his secret chambers (Ps 19s5) right gloriously He i ••ued forth and flUDI abroad Hi. b.... Dot to this heaven alone, but to the very throne most high.37 The statement "beams flung abroad" by Christ seama to refer to power which he manifes ted at the Resurrection, the power which "dissolved death. ,,38

33 lli!!. ~, 19. 34All of the.e coacept. seem to lead up to or point towards, the Resurrection and man's salvation, without making the actual connection. It is not certain whether in Chryaoltom's mind the accept­ ande of Christ is Lord - put even in terms of the conversion of a per.ecutor - is .ynonymous with being .aved. 35 "Death" here may mean ain, for Chryso.tom say. that becaus. of the Resurrection, death wa. dissolved. See Hom. 1 Cor. 24,7, also, nne 4, 38, 42. --- 36 Probably a reference to death, po •• ibly to sin. 37 ~. 1 Cor., 24,7. 38 If death (or sin, see n. 35) is dis.olved, it may be said that man is saved by Christ's re.urrection. This is only a possibility and Chrysostom does not seem to make the explicit connection between the.e ideas. • Thera are other places where the power of Chri.t'. re.urrection

t~ i 59

In a p~S$age ~itnUQ,t;' t o OM above on t he strength the disciples 31) roceived to vittles, to Christ after his r e,ul"rection. Ch:t:ysostom points out that there is aho a connection between the d1aciplcs l 'be ...

He! 't'hat .Je$U5 f orgave $inti and th~ fAc t that He has been raised up egain. 'the bhbt1p asks why the wrHer of ,t·eU did not just refer to

8001e 'criptut'al teJCt to pct'~uade his nader. that it is Jesus who fQrgtves dn... The :/t~ason be gives hi that men Hl;c St. Lukdt desired to $how that the fit:'$t a.nd ,l:eattlst ptbtnt of faith is that Christ is risen, and tha t u ••• thh baing acknowledged. the other was unques don.able ...4 0 That is, if Christ hail , ben, he has undQubt.edly forgiven sins.Ha tben quote. Act.8 LH3S, fHTArou$h thb man; ' nay more, by

Him, . f is remh.lon of aina. H.41 this se.1IlS to be qui te a clear affirmation by Chry,o$tettl that our ain. al'~ forgiven because of Christ'. resurrection.. 42

It ill evident from what haa beensdd in this section that

Chryffostom deUnitely preeches about the power of Christ IS ruurrection •

...______~ ____".M.~ . ~~ ____~~ ~" ~------••~ · ~· .~.~~~ ____~-- __~ ______~ ___ b connec.ted with th~ en4 of death. In B

39 See n . 31. 40 JlQQ). ~., 29. 41.1lWl. 42 ' le may dso os that the forgiven... of sina h fo·r Chtysostom 60

This power enables men to establish His kingdom and to witness to

H~; it is also the power by which death is conquered and sins are forgiven. It abo seesa quite possible that Chrysostom connects man's salvation with the Resurrection, as it ia aeen especially in its power to overcome death and forgive aina. 43

The Resurrection of Chri.t in Baptism and the Eucharist Baptism and the Re.urrection of Chriat. -- The relation between the Resurrection and our salvation i. mentioned in baptismal and Euchariatic context. much lea. frequently and vividly than ia the , . . 44 relation between Bhrist • death and salvation. When the Resurrection is ~ntioned in a paasage on baptism, the closest Chrysostom comes to linking the Reaurrection with our salvation i. in auch terms as shar- ing in His benefits, living together, rising up with H~, and becoming 45 illll10r ta 1. Chryaostom tella the candidatea for baptism that aharing in the

~( ~ "" l ' "'. death of Chriat ia not a aadness, becauseI with a little wait there. i.

the granting of salvation. See above, n. 4. Thia paa ..ge (in~. ~, 29) is one of the stronger explicit witnellea to a possible connection between Christ'. reaurreetion and our salvation.

43This conneetion doea seem to ble made by Ghryaostom, but it 18 not nearly as evid.ntand foreeful a. it i. when he speaks of the power of Christ' a death. ~ 44It will be noticed that in Chap. II, baptism and the Eucharist formed two main aectiona. Here. they are both sub-.ectiona; 45 The idea of becominl 1IIIIlortai becauae of the resurrection seems to be the eloaest he cames to saying we a.re saved by it. 6 ~

46 a" • sharing in Hia benefits." He eeminds them of St. Paul's words that if we have died with Christ, "'we shall also live together with Him. '" (Rom 6:8) Chrysostom teaches them that the man It ••• whp 47 is baptized puts off the old man, takes the new, and riaes up." He

ends by asking the neophytes if they now see how St. Paul calls baptism a resurrection. It does not seem to be clear here whether or not Chrysostom is relating to our salvation such concepts as sharing

in the benefits of the Resurrection, living with Christ, and rising up 48 as a new man. In a homily on Romans, the preacher of Antioch begins his discussion of baptism by telling his people not to pennit their bodies to become overly accustomed to livinS in this world, so that they may continue to live after death. He exhorts them to make their body die now, so that at death it will not die; and he reminds the people that a characteristic of resurrection in seneral is that life follows upon 49 death. It is in paptism that th'ir body dies first, but then be- comes immortal in resurrection, This, he points out, has also happen- ed with the body of Christ, namely, it flint had its crucifixion and

~ Bapt. !2!1., 10,11. He may mean here the benefits. which come from the Resurrection; but see n. 48. 47 Ibid. This seems to be a strong witness to the fact that man is saved, but it is difficult to tell whether this is strictly a re­ sult of baptism or the Resurrection. See Chap. II, nne 46,47. 48 In other words, even though baptism 1s a resurrection, it does not necessarily follow that its benefit. for man are a result of the resurrection of Chri.t.

49He probably means the "person" here. 62 then was r jised up. 50 There appears to be a relation here between resurrection and overcoming death, but as in s~ilar passages in this section and elsewhere, the connection is vague and cannot be definitely said to refer to the soteriological significance of Christ's resurrec- tion. 51

The Eucharist and the Resurr~ction of Christ. -- There are only a few passages on' the Eucharist in which Chrysostom relates salvation 52 to the Resurrection. An instance where this relation is alluded to comes in a passage of a homily on First Corinthians. He is quiet ex- plicit in this dase that our salvation is closely connected wihh the

Eucharistl he indicates that tI ••• this Table is the dnews of our soul, the bond of our mind, the foundation of our confidence, our hope, our salvation, our light, our life." 53 The problem is to see if he links the Euchariat and salvation with the Resurrection.

Tb.T ~ o •• ibility that he does relate salvation in this context

50 , .. R 13 ~e~ ~. -2!. • 51 r.. :'l See, for example, Hom. E)!h., 41 ttBeeause saith he ~au!I 'if we suffer we shall .1so reighnwith Him, ! (2 Tim 2sl2) if we be dead with Him we shall also live with Him." See abo Hom. ROIIl, 11. Chry~ostom explains how we .T ~ to rise as Christ did, even though ~. did h't di~ as ile did. He ••ys that in the former cas., it is the likeness of his death, where.s the rhing is "of the Resurrection it­ self." The whole paasage seems, however, to refer mainly to the final resurrection of all men.

52This is despite the fact that he often mentions the Eucharist. See n. 44. There is a noted contrast her. with Chap. II on the death of Christ and salvation. 53 ' ~. 1 Cor., 24,8. 63 with Christ's resurrection arises later in this pas.age. He says firat 54 that the Eucharist It ••• makes earth become to thee a heaven ," and

then explains what he tIleans by the statement. He adds that if we

could se. into the ''heaven of heavens, t. we would behold lithe Body of 55 the Kina." Then, referring to the Euchari.t. he .xplains that this

.... body of "the very Lord" is now "lyi11l upon the earth" and can be 56 seen by them. It is po.aible that Chry.oatom intenda a connection

between the s.lvific effect. of the Eucharht he runtion. in the

paragraph above and his deaeription of the Eucharist as "the body of

the King" or "the Lord.,,'7

An indication that he doe. intend auch a relation ia found in

two other hoaUiea. In another paa.. ge on Pint Corinthians,

Chry.o.tom explain. that Chrht will exalt his "blood-stained flesh" above the "heaven of h ..ven .... and will to ••• C4lUse it shining i n

un.peakable glory. -- to lit down upon th. t h ione it.elf of the King,

on the riibt hand of the Father. • • ,,58 And coment ing on Firs t

54lbid•

55Thil could ...n the rilen Chrilt. He UY'I "For a. in royal palaces, what i. mo.t gloriou. of all i. not walls, nor golden roofs, but the person of the king .itting on the throne, so likewise in heaven the Body of the King." !!.2!!. 1 Cor., 24.8, on 10,24. 56 He adds that this body cannot only be seen, but can be . touched and ea ten. 57 Thla po ..ibiHty reats largely on hh meaning of "the body of the King" and t'the very Lord." These exprellions could refer to the risen Christ or to power derived from the Resurrection • 58 • These quot.s fr_ Hoa. 1 Cor. 34.3. A dmilar statement can ~ fc:.und in Hom. Heb., 2,2. M

Timothy, he says that "the Mystery at Easter is not of more efficacy than that which is now celebrated. It is one and the same . .. 59

Chrysostom has ~~~~~ stated that there is salvation in the

Eucharist, and here he is evidently saying that the Eucharist has this power because the body received the risen body of Christ, whp sits in alory with the Father; and furthermore, the efficacy60 of the

Eucharist is "one and the same" with that of the Resurrection. The 61 conclusion might be that he links sal vation with the Resurrection.

The Death and Resurrection of Christ Together as One Event or

Single Cause of Salvation. -- There are a few passages in which Chry- sostom speaka of the death and resurrection of Christ together, as if they are equally important or a single cause of salvation. For ex- ample, commenting on Romans 4125, he points out that after Paul mentions

Christ's death, he also speaks of His res ~rr '~-ction. Chrysostom then explains how this shows that Christ " ••• both died and rose again,

59 These quotes from Hom. I Cor. 34,3. A similar statement can be found in ~. Heb., 2,2-;- 60 This could mean the saving effects mentioned above, pp. 63-4.

61The intention here is not to make Chrysostom say what he does not. It i. emphasized that this reasoning is only possible on his part, but is presented here a. that possibility that has to be con­ sidered. In summary, the Euchari st is used by the ~iter of this study as a connecting link and it is recognized that the somewhat .ylloj1!t ­ It:\altic st,ructure or its r esults may not be Chrysostom's intention; only the po.aibility is recognized. The ~ ist (1) there is salvation in the Eucharist; (2) the saving power of the Eucharist is, at least to a degree or in. part, from the Resurrection; (3) salVation, therefore, is from (or is from a degree or in part) the Resurrection. I,.

65

62 that He might make us righteous. II

In his first baptismal instruction, he tells the neophytes that

Jesus Christ, " ••• for our salvation, took the form of a slave and became man, dwelt with human nature, was crucified, and rose again 63 on the third day." He says also in a cOI'IIIlentary on Galatians that all need of the Law is excluded because of " ••• the benefit con- 64 ferred on all through the Cross and the Resurrection. II References suob as these are infrequent in Chryaostom and are mentioned here since they represent ano~her way in Which he states the fact of re- demption through Christ's death and resunect1on.

In SUIIIDAry, there are only a ffSW inatance. in which Chrysostom . exp~icity connects our salvation with the resurrection of Christ.

These scattered statements stand in aharp contrast to the numerous and detailed descriptions of the soteriological significance of

Christ's death.

Grouped under the general notion of resurrection in death, there are some passages which suggest that Chrysostom implies resurrection

62 lli!!!. !2!!., 9. 63 Bapt. Inst., 1, 21. 64 !l~. 9al., 1, oa hl-3. There &l:e alao a few lIimllar passages which appear more in referenee to baptism. In Bapt. .!!!!!.., 10, 11 i "For in baptism there are both burial and resurrection together at the same time." In 2,111 "Baptism is a burial and a resurrection ••• [which frees men] from every stain." In!!!!!!.:!!!,n 25,2. "In Baptism are fulfilled the pledges of our covenent with Goda Burial and death, resurrection and life; and these take place all at once." See also ~ 1 C~r., 7,2. 66 where only death is mentioned. For example, he suggest. that the crOSS is only the beginning of a greater glory and that resurrection is the result of death. In other words, it is possible that he may tink salvation with the glory or resurrection that follows upon death. However, neither this relation nor that suggested between the power

Christ received at his resurrection and 1IIBl}' a salvation is clearly indicated by Chrysostom. In regard to baptism, it again is not clear if Chrysostom would hold that its saving benefits are a result of the resurrection of

Christ. With regard to the Eucharis't, it is .hown that even though he doe. relate it to our salvation, the problem remains whether or not he connects the Eucharist and salvation with the Resurrection.

It must be said again that because of the lack of many clear, explicit referencea to the aoteriologieal significance of the Resurrec­ tion, aomewhat arbitrary sOhemes have been imposed on Chrysostom's thought in order to try to discover what he doe. in this regard. In the case of the Eucharistic passages in particular, it i. realized that Chrys08tom probably did not have this particular reasoning process in mind. However, he does have something to say regarding the Resur­ rection and salvation, and tb. few explicit statements and scattered implicit ones do have to be placed into some kind of a pattern in order to be studied. CONCLUDING OBSERVATIONS

It is evident from Chapter II that Chrysostom places considerable emphasis on the soteriological role of Christ's death. Regardless of the particular topic on which he preaches, whether it be the devil, sin, justification, reconciliation, Christ's blood, or baptism and

the Eucharist, he frequently and explicitly says in vi~id language that we have been saved because Christ ha$ died for us. As was pointed out above, Chrysostom's preaching on the soterio­ logical significance of Christ's death stands in sharp contrast to what' he says about the relation of the Resurrection to salvation. He does refer to the redemptive value of the Resurrection in isolated instances, and he implicitly suggests it under such general headings as resurrection through death, the power of Christ in his resurrection, and the Resurrection in baptismal and Eucharistic contexts; however, his witness to the relation between the Resurrection and our salvation

is much weaker than his witness to the ~eie.~~ significance of Christ's death.

Even though there are few passages in which Chrysostom seems to

indicate that the death and resurrection of Christ are equally impo~ ­

~~ in redemption or act together as a single cause of salvation, these references are infrequent and there is little evidence for attaQhins a particular si~ificance to them. It seems evident from ~ Ia

these passages, however, and from those which are more explicit and numerous in other sections of the thesis, that Chrysostom does not give any real explanation of how redemp~lon takes place, but contin­ ually states in various ways the fact that salvation is rela ted to

Christ's death and resurrection. This relation is indicated mos t strongly, both explicitly and implicitly, and in number and language of statements, between salvation and the death of Christ. BIBLIOGRAPHY

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Chrysostom, St. John. On the Pde!thood; Ascetic Treatises; Select Homilies and Letters; Homilies on the Statues, trans. W. R. ,-I. Stephens, il al. Vol. IX of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, edt Philip Schaff. 1St Series, 14 vols.; Grand Rapids, Michigan, Wm. B. Eerdmans f ubli.hing Company, ,1956.

______" Homilies on the Gospel of Saint ~.tthew, trans. Sir George Prevost, Baronet, revised by M. B. Riddle, Vol. X of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, edt Philip Schaff. let Series, 14 vols.; Grand Rapids, Michigan, Wm. B. Eerdmans Publishing Company, 1956. Homilies on the Acts of the Apostles and the Epistle to the Romans, trans. J. Walker, J. Sheppard, and H. Browne, revised by George B. Stevena. Vol. XI Gf A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, edt Philip Schaff. 1st Series, 14 vols.; Orand P~pids, Michigan: ldm. B. Eerdmans Publishing Company, 1956.

______.• Homilies on the Epistles of ~'ul to the Corinthians, trans. Talbot W. Chambers. Vol. XII of A Select Library of the Nicene and Post-Nicene lathers of the Christian Chunch , edt Philip Schaff. 1st Series, 14 vols.; Grand Rapids, Michigan, Wm. B. Eerdmans Publishing Company, 19$6.

Homilies on Galatians. Ephes~ans, Philippians, Colossians, Thessalonians, Timothy, Titus, 4nd Philemon, trans. Gross Alexander, John A. Broadus, and Philip Schaff, Vol. XIII of A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, edt Philip S~haff. 1st Series, 14 vols.; Orand Raplss, Michigan, Wm. B. Eerdmans Publishing Company, 1956. Homilies on the Gospel of St. John and the Epistle to the Hebrews, trans. Philip Sehaff and Frederic Gardiner, Vol. XIV of A Select Library of the ~ ¢ene and Post-Nicene Fathers of the Christian Church, edt Philip Schff. 1st Serie., 14 vols., Grand Rapids, Michigan: ¥ho. B. Eerdmans Publishing Company, 1956.

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Chrysostom, St. Bohn. !!ptl~l Instructions, trans. Paul W. Harkins. Vol. 31 in Ancient ChTi.tian Write~l! The Works of the Fath.r, in TTanllat1on";~ ed. Johannes Qua.t.n and 11alte1' J. Burghardt, S. J. Uestrdnater, Maryland. The Newman PTe •• , 1963.

___~. The Pri.sthood, tran•• W. A. Jurlens. New York. The Macmillan Company, 1955.

SECONDARY ~~S Book. A1taner, Berthold. PatI'o logy , trans. Hilda C. Graef. Freiburls Herder, 1960. Attwater, Donald. St. John Chrysostam, The Voice of Gold. Milwaukee. The Bruce Publishing Company, 1939. . Bardenhewer, Otto. Patrology. tran•• Thoma. J. Shahan. St. Louis: B. Herder, 1908. Bardy. Abbe" G. The Creek Literature of the Early Christian Church, trans. Motber Mary ielinald, O.P. St. Loui •• B. Herder Book Coaapany, 1929. Baur, Chry,o.tomu't O.S.B. John Cbryso.tom and His Time, trans. Sr. M. Gonzaga, R.S.M. 2 vols. We.taiuter, Maryland, The Newman Pr•••• 1959.

Campbell, Jam.. Marsball. Th. Greek Fathers. New York. Loncman., Green and Co., 1929. Cayre, F., A.A. Manual of Petrology enf 811tory of Theology. Vol. I, tran•• H. Howitt, A.A. Pari,. O.sele. ! Co., 1936. Hogan, William F. Chri.t's Redemptiv. Sacrifice. Foundation. of Cb£hol1~ Tbeology Serie•• , Enalewood Cliffs, N.J.s Prentice­ Hall, Inc., 1963.

Kelly, J. N. D. ~X Christian Doctrine •• 2d ed. New York: Harper . ! Brotber., ~~blilherl, 1960. Mer.ch, Emile,S.J. The Theolo8Y of the Mystieal Body, tran•• Cyril Vollert, S.J. St. Louis. B. Herder Book Co., 1951. Norris, a. A. , Jr. Manhood and Christ, A Study in the Chri.toloay of Theodor. of Mop.u ••, tia. Oxford. At the Clarendon Pre.s, 1963. Pre.ti,., G. L., D.D. ,.theTI and Heretic.. London. S.P.C.K., 1954. 71

Quasten, Johannes. Patrology. Vol. Itt. Westminster, Maryland, The Newman Press, 1963. Richard, M. Le HYstere'/ de la Redemp t ion. Tournai, Belgiuml DescleeI , Co., 1959.

Se ~ler., R. V., D.D. The Council of Chalcedon. London. S.P.C.K., 1953.

Two Ancient Chrl$to1o$l es. London~ S.P.C.K., 1954. Turner, H. E. W. The Patristic Doct rine of Redemption. London: A. R. Mowbray & Co. Limited, 1952. Wand, J. W. C. The Greek Doctors. ~ondonl The Faith Press, Ltd., 1950.

Articles and Periodiealis "Antiochene Theology," The Oxford Dietionary of the Christian Chanch, ed. F. t. Cross. London: Oxford University Press, 1958. Bar~y, G. "Jean Chrysostome (Saint)," Dlctionnaire de The;;logie / Catho ligue, VIII, part I. Paris: Librairie Letouzey et Ane, 1923. Cols. 660-90.

, I / D' Ales, A. '~e demption, I in Dictionnaire Apo1oaetique de la Foi Cathol&gue, IV. PariSI Gabriel Beachesne, 1928. Coho 541-82. Davis, H. F. "The Atonement," A Catholic Dtctionary of Theology, I. Londonl Thomas Nelson and Sons Ltd, 1962. Pp. 189-98.

/ / oJ . , Ermoni, V. "Ecole Theoloqique d 'Antiocllle, II Dictionnatte de Theologjt Catholigue, I, part II. ParisI Librairie Letouzey at An', 1923.

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"Saint Jean ChrY8ostome et 1 'Euehar!stie," Revue Inter­ nationale de Th:ologic, 11 (1903), 93-111.

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