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 lifestyles as a pillar of the Western institution, Chrysostom, the outspoken idealist, died in exile. although, their perspectives and beliefs have been remarakably comparable: either bishops have been taken with the social function of the Church, either have been decided 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 was once a outcome in their participation in a Christian tradition which spanned the divide among the jap (later Byzantine) and Western elements of the Roman Empire. The monastic move figures during the publication as a massive impression on either males and as probably the main dynamic improvement within the Christian tradition of the fourth century.
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Extra resources for Ambrose and John Chrysostom: Clerics between Desert and Empire
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. At the same time their use of myth and personified abstractions bears some similarity to that of contemporary Platonist philosophy. 22 Background and Forerunners canon of the New Testament. The long-term importance of these developments can scarcely be exaggerated.
G. Evelyn White, The History of the Monasteries of Nitria and Scetis (New York, 1932). Palladius, Hist. Laus. 2. 145 C. Haas, Alexandria in Late Antiquity (Baltimore, 1997), 260–2; E. Wypszycka, ‘Le Monachisme e´gyptienne et les villes’, Travaux et me´moires, 12 (1944), 1–44. 146 Palladius, HL 7, 57. 14. 148 Upper-class ascetic women: G. Clark, Women in Late Antiquity: Pagan and Christian Lifestyles (Oxford, 1993), 113–18; E. A. Clark, Jerome, Chrysostom and Friends: Essays and Translations (Lewiston, NY, 1979), also ‘Ascetic Renunciation and Feminine Advancement: A Paradox of Late Ancient Christianity’, in Clark, Ascetic Piety and Women’s Faith, 175–208.
The long-term importance of these developments can scarcely be exaggerated. They also are a measure of the pressure exerted by dualistic ideas at that time. Christian asceticism did not evolve in a vacuum. The dualism of the Gnostic opens a wider perspective on the prehistory of Christian asceticism. What we know about the Gnostics from their own texts and those of their Christian opponents suggests that there existed a widespread syncretistic religiosity, contemporary with but independent of Christianity,60 which involved a radical rejection of the things of this world together with the adoption of an unworldly, or even anti-worldly, lifestyle, a religiosity that already had a long history in the Near East.
Ambrose and John Chrysostom: Clerics between Desert and Empire by J. H. W. G. Liebeschuetz