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. even though, their perspectives and beliefs have been remarakably related: either bishops have been considering the social function of the Church, either have been made up our minds rivals of what they known as the Arian heresy, and every attracted a committed following between his city congregation. This similarity, Liebeschuetz argues, used to be due to not the impression 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 components of the Roman Empire. The monastic circulate figures in the course of the publication as a huge impact on either males and as maybe 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
6. 730–1). 37 John Dillon, ‘Rejecting the Body, Redefining the Body: Some Remarks on the Development of Platonist Asceticism’, in V. L. Wimbush and R. ), Asceticism (New York, 1988), 80–8. 38 Parker, Miasma, 281–2, with references above all to the Phaedo. 3. 3–4. 41 Gillian Clark, ‘Philosophic Lives and the Philosophic Life’, in T. Ha¨gg and P. Rousseau, Greek Biography and Panegyric in Late Antiquity (Berkeley, 2000), 29–51. 18 Background and Forerunners ascetic views are summarized in a letter he wrote to his wife Marcella, when he was about to leave her on her own for an indefinite period:42 ‘All passion is the worst enemy of the salvation of the soul.
260–70 and died around 356. He owes his fame to the fact that St Athanasius, bishop of Alexandria, completed a biography of him around 357. 129 Although Antony was by far the most famous of the early hermits, he was not the first. 130 In fact, the movement seems to have arisen quite spontaneously towards the end of the third century, and, without the active encouragement of the organized Church, more or less simultaneously in various areas of the Near East. But as a rule these early ascetics lived in cells not far from their homes.
Williams, Rethinking ‘Gnosticism’: An Argument for Dismantling a Dubious Category (Princeton, 1997). Throughout his book Williams emphasizes the great variety of belief that scholars have classified as ‘Gnosticism’. He is no doubt right. But Gnosis and Gnosticism remain convenient terms to describe what most of these groups have in common. 55 Gnostic sects claimed to liberate those who had obtained knowledge from the laws imposed by the world, as Pauline Christianity freed its believers from the Jewish law.
Ambrose and John Chrysostom: Clerics between Desert and Empire by J. H. W. G. Liebeschuetz