By J. H. W. G. Liebeschuetz
J. H. W. G. Liebeschuetz compares the personalities and the respective careers of 2 of the best of the early Christian Fathers, Ambrose and John Chrysostom. whereas the statesmanlike Ambrose ended his existence as a pillar of the Western institution, Chrysostom, the outspoken idealist, died in exile. besides the fact that, their perspectives and beliefs have been remarakably related: either bishops have been eager about the social position of the Church, either have been made up our minds competitors of what they referred to as the Arian heresy, and every attracted a devoted following between his city congregation. This similarity, Liebeschuetz argues, used to be due to not the effect of 1 at the different, yet used to be a end result in their participation in a Christian tradition which spanned the divide among the japanese (later Byzantine) and Western components of the Roman Empire. The monastic stream figures in the course of the booklet as a huge effect on either males and as probably the main dynamic improvement within the Christian tradition of the fourth century.
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Additional info for Ambrose and John Chrysostom: Clerics between Desert and Empire
130 V. Ant. 3–4. 131 Ibid. 3, 8, 49. 132 Augustine, Conf. 15; R. Lorenz, ‘Die Anfa¨nge des abendla¨ndischen Mo¨nchtums im 4. Jahrhundert’, ZKG 77 (1966), 4 (Rom), 16 (Trier). 38 Background and Forerunners themselves off totally from the environment of their former existence. So total separation from the everyday world, by removing oneself far from human settlement to the edge of the desert, or on to a mountain, became a widely popular form of asceticism. 133 Antony seems to have been born of comfortably-off peasant stock.
His own basic argument for dualism is: ‘For if nothing comes into being without a cause, and if good could not provide the cause of evil, then nature must be in itself the creation and origin of evil as well as good’ (ibid. 369D, trans. J. G. Griffiths). 58 S. N. C. Lieu, Manichaeism in the Later Roman Empire and Medieval China (Manchester, 1985), 85–90. On its extreme asceticism, which could only be lived by a chosen few, the Elect, ibid. 19–20, 143–9. 59 Gnostic writers make much use of both Jewish and Christian biblical traditions.
Amirav and B. ter Haar Romeny, From Rome to Constantinople: Studies in Honour of Averil Cameron (Leuven, 2007), 153–72. 48 Iamblichus, On the Pythagorean Life, trans. with notes and introduction by Gillian Clark (Liverpool, 1989), c. 31 (187–211). 49 Jamblichus, U¨ ber die Geheimlehren, trans. T. Hopfner (Leipzig, 1922; repr. 1987). 51 In the preceding paragraphs literary evidence, notably the evidence of philosophers, has been cited as evidence for the development of religion. However, this procedure is now somewhat problematical.
Ambrose and John Chrysostom: Clerics between Desert and Empire by J. H. W. G. Liebeschuetz