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Home , Cyril of Alexandria, Ousia

John Chrysostom 11:20 - 13:00 Tuesday, 20th August, 2019 Room 7 Presentation type Short Communications

277 -Christ Typology in Cyril of and

Ashish Naidu Biola University, La Mirada, CA, USA

Abstract

The biblical narrative of the baptism of posed a theological conundrum to the early : how can Jesus the Lord ‘receive’ the Spirit at his baptism and why does he need to be baptized? Some scholars have persuasively shown how Cyril resolves this tension by invoking the theme of kenosis and using Adamic typology. However, scholars have largely marginalized John Chrysostom’s perspective on this thorny subject. I will examine Chrysostom’s treatment of this topic in Matthew and in his Baptismal Instructions against the background of Cyril’s perspective. I hope to show that although Chrysostom employs classical pedagogical methods and rhetorical devices, deeper concerns shape his reading of the texts. Careful examination of the words in scripture must in turn be complemented with precision in spiritual and moral application. The goal of Christian paideia in the early church was to persuade individuals to follow Christ example, and be united to his virtuous life. It is therefore not surprising that although both Chrysostom and Cyril belong to two different traditions and interpret the baptism of Jesus differently, their soteriological and sacramental views overlap significantly. 420 and Therapy in John Chrysostom’s Trinitarian Discourse

Pak-Wah Lai Biblical Graduate School of , Singapore, Singapore

Abstract

Recent studies on Chrysostom’s Trinitarian teachings have shown his indebtedness to Meletius of Antioch, the Eusebians, and . Our present study of Chrysostom’s Homilies Against the Anomeans suggest that, even as a young priest, Chrysostom already had a sophisticated understanding of Trinitarian doctrine. His Trinitarian theology is founded on the premise that is incomprehensible and can only be known by faith. The Anomeans’ mistake is their failure to grasp this principle. To treat their spiritual madness, they must be persuaded otherwise through philosophical therapy and with gentle kindness. Chrysostom concurs with Meletius and Basil that God’s incomprehensibility imply that He can only be known partially through metaphors and forms. He, recognises, however, that God is not the compound of these different ideas but remain a simple . This is why a doctrine of is a necessary component in Trinitarian teachings. Chrysostom argues further that our knowledge of God is only possible because He has accommodated Himself to us. This idea of God’s synkatabasis, we believe, is Chrysostom’s unique contribution to Trinitarian discourse of his time. Judging from his homilies, it is evident Basil’s influence also looms large in other aspects of Chrysostom’s Trinitarian discourse. Like Basil, he distinguishes between the and hypostasis of God. Adopting Basil’s principle of equivalence, he affirms likewise that since the Son and the Spirit share the same knowledge, power, honour and authority with the Father, this must mean that the Three share the same . 462 ‘Suddenly We Have Become and Sons’: The Centrality of The Sudden (Ἐξαίφνης) in John Chrysostom's Homilies on Romans

Rev. Fr. Tishel Hellenic College, Brookline, USA. University of Thessaloniki, Thessaloniki, Greece

Abstract

The role of the sudden (ἐξαίφνης) has been explored within the realm of both ancient and contemporary by the likes of Kierkegaard and Heidegger, and by more recent scholars such as John Mannousakis. Furthermore, It has been examined in the realm of patristic theology by scholars such as Andrew Louth and Alexander Golitzin primarily in reference to Denys the Areopagite. In reading John Chrysostom's Homilies on Romans, however, ἐξαίφνης and its terminological and conceptual equivalents play a significant role in Chrysostom's theology. Furthermore, his description of the suddenness, immediacy, and unexpected nature of divine revelation connects him to enduring mystical traditions in both Greek philosophy and Judeo-. This paper will draw from central passages in Homilies on Romans, in order to demonstrate that Chrysostom's treatment of ἐξαίφνης unlocks a subtle qualitative and mystical element of his theological system that has heretofore often been dismissed as muted and moralizing. 648 Virtue in Leadership: Examining John Chrysostom’s Ideal of the Ascetic Priest

Beatrice Victoria Ang New College, University of Edinburgh, Edinburgh, United Kingdom

Abstract

This article examines Chrysostom’s ideal of the ascetic priest. It begins by exploring his views on as models of Christian virtue in Comparatio regis et monachi. By directing focus entirely on God, Christian asceticism creates persons not easily swayed by wealth, pleasure, and human approval. Such persons gain social relevance, 1) models of good governance; 2) able patrons of the poor; and, 3) effective spiritual intercessors for whole cities. However, the ascetic’s aim to rise above the anxieties of ordinary life can be too individualistic, raising questions about the effectivity of their patronage and mediation. Chrysostom’s priest, in De sacerdotio book 6, fills the gap. Despite sharing many similar roles and ideal qualities with the , the priest’s fate is more significantly tied to the public. This is represented in his unique role in the administration of the Eucharist. The asceticism required of the priest takes a different character as it cannot be done in withdrawal.