The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
chrysostom	Levison (2009), Filled with the Spirit, 156, 327, 373 Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 134, 305, 437 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 104, 114, 185, 189, 190, 236, 237 Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 216
chrysostom, adapting to audience, john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 119
chrysostom, adversus judaeos sermons of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 103, 104, 146, 147, 148, 149, 150, 151, 152
chrysostom, against the jews, john	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 248
chrysostom, alexandria, residents of rebuked by dio	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 239, 240, 241
chrysostom, anaphora of john	Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 169, 170
chrysostom, and antioch	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 326
chrysostom, and didymus on noah, non-literal interpretation	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 261
chrysostom, and john christ, correspondence between	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 103, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 124, 140
chrysostom, and origen on bread, non-literal interpretation	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 260
chrysostom, and origen, john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 122
chrysostom, and sodom and gomorra, dio	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 144, 147, 188, 237
chrysostom, and synesiuss dio, dio	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 115, 143, 144, 145
chrysostom, and, origen	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 122
chrysostom, and, orthodoxy	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 105, 106, 107, 108, 121, 129, 148, 149, 152
chrysostom, and, pulcheria, john	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 233
chrysostom, anti-jewish writings of john	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 88, 130, 135, 136, 185
chrysostom, apostolic constitutions, john	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 248
chrysostom, arkadios and eudoxia and, john	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 175, 176
chrysostom, as teacher, john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 104, 105, 108, 109, 110, 111, 112
chrysostom, as, fable tellers, dio	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 276, 277
chrysostom, audience of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 151, 152
chrysostom, biblical exegesis, john	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 63, 72, 74, 93
chrysostom, bishop, john	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 277, 298, 320
chrysostom, character of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102, 103
chrysostom, church john father, homilies by on the judaizers	Feldman (2006), Judaism and Hellenism Reconsidered, 184, 185
chrysostom, comparison between a king and a monk, a	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 46, 47
chrysostom, condemnation of luxury, john	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 193
chrysostom, contempt for asiatic greeks, dio	Isaac (2004), The invention of racism in classical antiquity, 394, 395
chrysostom, contradictions in john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 116
chrysostom, criticizes tarsians, dio	Isaac (2004), The invention of racism in classical antiquity, 345, 346
chrysostom, dating sermons of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102
chrysostom, de exilio, dio	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 348
chrysostom, defending, nicene theology	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102, 103
chrysostom, denunciation of christian adoption of jewish practices, john	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69
chrysostom, dio	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 177 Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 65 Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 20, 235 Culík-Baird (2022), Cicero and the Early Latin Poets, 88 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 146, 147, 197 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 143, 153 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 86, 201 Goodman (2006), Judaism in the Roman World: Collected Essays, 35, 139 Gorain (2019), Language in the Confessions of Augustine, 60 Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 24, 275, 327, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 426 Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 17 Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 60, 201, 202, 317, 318 Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 95, 171 Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 54 Huttner (2013), Early Christianity in the Lycus Valley, 133 Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 6 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 45 Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 149, 150, 152, 153, 154, 155, 156, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183 Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 148, 213, 397 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183, 277, 278, 316, 321, 323 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 19, 49, 61 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183, 277, 278, 316, 321, 323 Levine Allison and Crossan (2006), The Historical Jesus in Context, 16, 75 Levison (2009), Filled with the Spirit, 156, 157, 184 Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 147 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 42, 110, 111, 112, 113, 114, 115, 116, 117, 118, 147 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 55, 107, 125, 131, 141, 153, 154, 172, 173, 223, 237, 355, 456, 508, 509, 519, 527, 528, 536, 544, 566, 607, 614, 635, 652, 653, 654, 658, 664, 677, 706, 710, 733, 734, 735, 742, 753, 766, 787, 900 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 46, 83, 173, 174, 257, 258, 259, 286, 287, 288 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 160 Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 60 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 124, 125 Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 67, 68, 276, 277 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 61, 142, 143, 144, 145, 146, 147, 148, 237, 269 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 1, 28 Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 151, 152, 156, 157, 163, 169, 294 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 436 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 7, 10, 14, 16, 60 Wilding (2022), Reinventing the Amphiareion at Oropos, 227, 228, 229, 230 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 349
chrysostom, dio of prusa	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 17, 239, 240, 241, 266, 267
chrysostom, euboean discourse, dio	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 28
chrysostom, euboian oration, dio	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 71, 101, 269, 270, 271, 272, 273, 274, 275, 276, 279, 281, 282, 293, 298
chrysostom, example	Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 140
chrysostom, exegetical goals of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 103, 104, 105, 106, 107, 108
chrysostom, fast days, public, john	Levine (2005), The Ancient Synagogue, The First Thousand Years, 296
chrysostom, hellenism and dio greekness, representations of	Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 166, 167, 168, 169, 173, 174
chrysostom, higher interpretation, john	Amsler (2023), Knowledge Construction in Late Antiquity, 272, 273
chrysostom, historical context of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 101, 102
chrysostom, homilies on the changing of names, john	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 47
chrysostom, homilies on the statues, john	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 47
chrysostom, homily on st babylas, john	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 196
chrysostom, john	Amsler (2023), Knowledge Construction in Late Antiquity, 115, 225, 227, 228, 229, 231, 258, 259, 264, 269, 271, 272, 273, 277 Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 146, 147, 148, 149, 150, 151, 152, 204, 206 Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 215 Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 22, 92, 122, 147, 148, 149, 150, 151, 152, 179, 277 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 89, 98, 100, 404, 421, 422, 425, 429 Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 77, 138, 139, 140, 141, 142, 143, 161, 357 Brooten (1982), Women Leaders in the Ancient Synagogue, 146, 147 Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 47, 94, 95, 100, 112, 114, 115, 209 Champion (2022), Dorotheus of Gaza and Ascetic Education, 12, 13, 123, 124 Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 587 Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 214, 223, 237, 337, 338, 339 Crabb (2020), Luke/Acts and the End of History, 105, 199, 285 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 178 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 48, 336, 340, 343 Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 47, 48 Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 266, 284, 293, 302, 321 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 195, 196, 197, 200 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 134, 200 Fielding (2017), Transformations of Ovid in Late Antiquity. 165 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 258 Goodman (2006), Judaism in the Roman World: Collected Essays, 221, 227 Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 59, 72, 145 Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 70, 83, 84, 355 Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 263 Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 224, 225, 226, 227 Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 311 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 35, 36, 75, 183, 202 Huttner (2013), Early Christianity in the Lycus Valley, 296, 305 Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 10, 25 Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 15 Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 236 Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 45, 46, 51, 52, 72, 92, 93, 131, 132, 151, 163, 166, 167, 171, 172, 179, 180, 182, 183, 184, 186, 188, 189, 207, 209 Karfíková (2012), Grace and the Will According to Augustine, 306, 312 Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 20, 43, 49, 69, 72, 92, 94, 107, 109, 110, 111, 112, 117, 126, 166 Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 180 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 52, 54, 143, 173, 175 Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 182 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 193, 195, 202 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 275 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 23, 459, 465 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 30, 83, 109, 110 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 551, 563 McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 211 Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 70, 71 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 9, 148, 157, 159, 160 Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 37, 64, 71, 76, 88, 94, 96, 115, 129, 136, 164, 177 Nasrallah (2019), Archaeology and the Letters of Paul, 2, 5, 6, 197 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 248, 249 O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 6, 7 Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110, 154, 162 Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 9 Schwartz (2008), 2 Maccabees, 89 Spielman (2020), Jews and Entertainment in the Ancient World. 162, 190, 227, 233, 235, 236, 237, 245, 246, 247, 250, 251, 264 Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 33, 163 Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 64, 165 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 134, 280, 362 Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 261, 262 Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 45 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 164, 196, 357, 360
chrysostom, john, church father	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394
chrysostom, john, on vainglory and the raising of children	Champion (2022), Dorotheus of Gaza and Ascetic Education, 131, 132
chrysostom, letter to stageirios, john	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 101
chrysostom, letter to theodore	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 47
chrysostom, life of dio	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 142, 143
chrysostom, lost works of dio	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 162, 163, 165
chrysostom, olbia, dio	Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 159, 160, 161
chrysostom, olympic discourse, dio	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 110, 111, 112, 113, 114, 115, 116, 117, 118
chrysostom, olympicus, dio	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 54
chrysostom, omologia, on compunction	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 46, 47
chrysostom, on anthropomorphism, non-literal interpretation	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 122
chrysostom, on benefaction, dio	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 260
chrysostom, on female pipers, dio	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154
chrysostom, on greek decline, dio	Isaac (2004), The invention of racism in classical antiquity, 395
chrysostom, on high priesthood dio of prusa, dio, archiereia, of asia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 211
chrysostom, on morality, dio	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 442
chrysostom, on philoctetes, dio, john	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 176, 462, 529, 618, 619, 620, 621, 622
chrysostom, on scolia, dio	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 229
chrysostom, on the changing of names, john	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 146
chrysostom, on the death of britannicus, dio	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 177
chrysostom, on the incomprehensibility of god, john	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 109
chrysostom, on the prologue of acts, john	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 45, 146
chrysostom, on timotheus dio, piper	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 159
chrysostom, on tragic/comic solo song, dio	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 211
chrysostom, on training for public speaking, dio	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 327, 329, 330, 331, 332, 333, 334, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 350 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 327, 329, 330, 331, 332, 333, 334, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 350
chrysostom, on wealth of artemision, dio of prusa, dio	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 99
chrysostom, on, boldness, dio	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 64, 149, 201, 707, 709
chrysostom, opposing, heresy	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 103, 112, 116, 119, 126, 150
chrysostom, passion homilies of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 151
chrysostom, perceived as anti-jewish, john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 104
chrysostom, plinys dio writings, use of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 142, 145
chrysostom, polis as a theme in dio	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 163, 164, 165
chrysostom, priest, priests, john	Levine (2005), The Ancient Synagogue, The First Thousand Years, 294
chrysostom, prusa and prusans, dio	Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 160, 163, 164, 168, 169, 170, 172, 173
chrysostom, questions-and-answers, origen and	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 292
chrysostom, relating to contemporary jews, john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 147, 148, 150, 151
chrysostom, restriction of church expenditure, john	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 195
chrysostom, revelation in sermons of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 116, 117
chrysostom, rhetoric of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 104, 105, 106, 148, 149, 150
chrysostom, scholars/scholarship, ancient and byzantine, on tragedy, dio	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 302, 304, 305, 309, 310, 311, 313, 314, 315, 317, 318, 319, 331, 343
chrysostom, sermon, derashah, homily, john	Levine (2005), The Ancient Synagogue, The First Thousand Years, 294, 295, 582
chrysostom, sermons on genesis, john	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 45, 47
chrysostom, six homilies on isaiah, ‘i saw the john lord’	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 47
chrysostom, slavery, john	Nasrallah (2019), Archaeology and the Letters of Paul, 45, 46, 47
chrysostom, sodom and gomorra, in dio	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 144, 147, 215, 230, 233, 245
chrysostom, speech to alexandrians, dio	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 185
chrysostom, stoicism, dio	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 624
chrysostom, sunkatabasis of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 117, 118
chrysostom, sunkatabasis, of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 117, 118
chrysostom, tarsians, criticized by dio	Isaac (2004), The invention of racism in classical antiquity, 345
chrysostom, the obscurity of the prophets, john	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 47
chrysostom, theatrical elements in john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 106, 118, 119, 120, 121
chrysostom, to the alexandrians, dreams, in greek and latin literature, dio	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 380, 381
chrysostom, trojan oration, dio	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 204 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 184, 197 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 184, 197
chrysostom, use of diatribe, dio	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
chrysostom, zoroastrianism, dio	Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 175, 176, 177, 178
chrysostoms, dio essenes, and zenos politeia	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 164
chrysostoms, dio essenes, as ideal stoic polis/city	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 163, 164, 165, 197
chrysostoms, dio essenes, dead sea description of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 145, 163, 233, 237, 241, 245
chrysostoms, dio essenes, happy virtuous lifestyle of	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 144, 145, 163, 165, 245
chrysostoms, essenes, dio chrysostom, dio	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 143, 144, 145, 146, 147, 148, 163, 164, 165, 233, 342
chrysostom’s, audience, dio	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 118
chrysostom’s, audience, jews, jewish people, as	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140
chrysostom’s, preaching in antioch, syria	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 120, 135, 136
chrysostom’s, sermons, revelation, in	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 116, 117

List of validated texts:

48 validated results for "chrysostom"

1. Hebrew Bible, Genesis, 2.7, 9.20, 19.8, 19.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, Dio Chrysostoms Essenes • Dio Chrysostom, and Sodom and Gomorra • John Chrysostom • John Chrysostom, Letter to Stageirios • John Chrysostom, biblical exegesis • Sodom and Gomorra,in Dio Chrysostom • questions-and-answers, Origen and Chrysostom

Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 340; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 86, 201, 258; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 93; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 101, 292; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 147, 230

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2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃' ^19.8 הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃ ^19.14 וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל־חֲתָנָיו לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן־הַמָּקוֹם הַזֶּה כִּי־מַשְׁחִית יְהוָה אֶת־הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו׃'' None

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2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. ^9.20 And Noah, the man of the land, began and planted a vineyard. ^19.8 Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’ ^19.14 And Lot went out, and spoke unto his sons-in-law, who married his daughters, and said: ‘Up, get you out of this place; for the LORD will destroy the city.’ But he seemed unto his sons-in-law as one that jested.'' None

2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dio Chrysostom • John Chrysostom,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 152; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 65

3. Homer, Iliad, 3.221-3.224 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, Trojan Or.

Found in books: Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 168; Levison (2009), Filled with the Spirit, 184

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3.221 ἀλλʼ ὅτε δὴ ὄπα τε μεγάλην ἐκ στήθεος εἵη ^3.222 καὶ ἔπεα νιφάδεσσιν ἐοικότα χειμερίῃσιν, ^3.223 οὐκ ἂν ἔπειτʼ Ὀδυσῆΐ γʼ ἐρίσσειε βροτὸς ἄλλος· ^3.224 οὐ τότε γʼ ὧδʼ Ὀδυσῆος ἀγασσάμεθʼ εἶδος ἰδόντες.'' None

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3.221 thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. " "^3.224 thou wouldest have deemed him a churlish man and naught but a fool. But whenso he uttered his great voice from his chest, and words like snowflakes on a winter's day, then could no mortal man beside vie with Odysseus; then did we not so marvel to behold Odysseus' aspect. "" None

4. Herodotus, Histories, 4.53.5-4.53.6 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, Borysthenite Or. • Dio Chrysostom, Olbia

Found in books: Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 29; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 161

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4.53.5 This is the only river, besides the Nile, whose source I cannot identify; nor, I think, can any Greek. When the Borysthenes comes near the sea, the Hypanis mingles with it, running into the same marsh; ' "^4.53.6 the land between these rivers, where the land projects like a ship's beak, is called Hippolaus' promontory; a temple of Demeter stands there. The settlement of the Borystheneïtae is beyond the temple, on the Hypanis. "' None

5. Thucydides, The History of The Peloponnesian War, 1.22.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dio Chrysostom, On Training for Public Speaking

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 340; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 340

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1.22.4 καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται.'' None

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1.22.4 The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. '' None

6. Xenophon, Memoirs, 2.1.21-2.1.34 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Dio Chrysostom

Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 652

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2.1.21 καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· ^2.1.22 καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. ^2.1.23 ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. ^2.1.24 πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. ^2.1.25 ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. ^2.1.26 καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. ^2.1.27 καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. ^2.1.28 τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. ^2.1.29 καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. ^2.1.30 καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. ^2.1.31 ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. ^2.1.32 ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. ^2.1.33 ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. ^2.1.34 οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν.'' None

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2.1.21 Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, ^2.1.22 and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. ^2.1.23 When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. ^2.1.24 First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. ^2.1.25 And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. ^2.1.26 Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. ^2.1.27 Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. ^2.1.28 For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. ^2.1.29 And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: ^2.1.30 What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. ^2.1.31 Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. ^2.1.32 But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. ^2.1.33 To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. ^2.1.34 Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. '' None

7. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • John Chrysostom, • fast days, public, John Chrysostom

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179; Levine (2005), The Ancient Synagogue, The First Thousand Years, 296

8. Anon., Sibylline Oracles, 3.414 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, Trojan Oration

Found in books: Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 201, 202; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 197; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 197

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3.414 Which they will call a comet, sign to men'' None

9. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom, On Training for Public Speaking

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 346; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 346

10. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom, On Training for Public Speaking

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 345, 347; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 345, 347

11. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 323; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 323

12. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, On Training for Public Speaking

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 323, 332, 333, 338, 344, 345, 346; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 323, 332, 333, 338, 344, 345, 346

13. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostoms Essenes, as ideal Stoic polis/city

Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 197; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 436

14. Dio Chrysostom, Orations, 12.70, 13.4, 13.31, 18.1, 18.5-18.8, 18.10-18.18, 19.5, 31.54, 32.12, 32.59-32.60, 33.3, 33.13, 36.4 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Alexandria, residents of rebuked by Dio Chrysostom • Chrysostom, John • Dio Chrysostom • Dio Chrysostom, Borysthenite Or. • Dio Chrysostom, Dio Chrysostoms Essenes • Dio Chrysostom, Euboean Or. • Dio Chrysostom, Hellenism and Greekness, representations of • Dio Chrysostom, Olympic Discourse • Dio Chrysostom, Olympic Or. • Dio Chrysostom, On Training for Public Speaking • Dio Chrysostom, Plinys writings, use of • Dio Chrysostom, and Synesiuss Dio • Dio Chrysostom, on morality • Dio Chrysostom, on tragic/comic solo song • Dio Chrysostom, speech to Alexandrians • Dio Chrysostoms Essenes, Dead Sea description of • Dio Chrysostoms Essenes, happy virtuous lifestyle of • Dio of Prusa (Chrysostom) • Dio, of Prusa, "Chrysostom", • Dreams (in Greek and Latin literature), Dio Chrysostom, To the Alexandrians • John Chrysostom • boldness, Dio Chrysostom on • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom

Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 55, 56; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 185, 211; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 146, 147, 197; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 235; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 408, 409, 410, 414, 415, 416, 417, 418; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 60, 317, 318; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 24, 28, 86, 87; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 10; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 152, 154, 155, 165, 166; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 327, 329, 330, 332, 333, 334, 338, 339, 340, 341, 342, 343, 344, 346, 347, 348, 350; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 327, 329, 330, 332, 333, 334, 338, 339, 340, 341, 342, 343, 344, 346, 347, 348, 350; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 302, 305, 315, 343; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 110, 111; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 64, 154, 201, 442, 707, 709; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 241; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 380, 381; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 60; Spielman (2020), Jews and Entertainment in the Ancient World. 245; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 145

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12.70 \xa0And then, in addition, the sculptor must have worked out for himself a design that shows each subject in one single posture, and that too a posture that admits of no movement and is unalterable, so perfected that it will comprise within itself the whole of the god's nature and power. But for the poets it is perfectly easy to include very many shapes and all sorts of attitudes in their poetry, adding movements and periods of rest to them according to what they consider fitting at any given time, and actions and spoken words, and they have, I\xa0imagine, an additional advantage in the matter of difficulty and that of time. For the poet when moved by one single conception and one single impulse of his soul draws forth an immense volume of verses, as if from a gushing spring of water, before the vision and the conception he had grasped can leave him and flow away. But of our art the execution is laborious and slow, advancing with difficulty a step at a time, the reason being, no doubt, that it must work with a rock-like and hard material. <" "^13.4 \xa0And then I\xa0recalled Homer's Odysseus, who is always bewailing his lot, although he was a hero and quite able to endure. Yet he for all that says many unworthy things, and forever sits lamenting on the shore of the sea because he yearns for his native land; and finally, so the poet says, the longing came upon him to see smoke ascending from his own country, even if he should have to die straightway, and neither his former exploits could solace him nor a goddess very beautiful and good who cherished him, going so far as to promise to make him immortal; but all these things were outweighed by his yearning and love for his native land. <" ^13.31 \xa0And thus it came about that I\xa0too endeavoured to talk to the Romans when they had summoned me and invited me to speak, but I\xa0did not take them by twos and threes in wrestling-schools and cloistered walks; for it was not possible to meet them thus in that city; but when a great number had gathered in one place, I\xa0would tell them that they needed a better and more carefully planned education, if they were ever to be happy in truth and reality and not merely in the opinion of the majority, as was now the case; that if anyone should win them to this view and take them in charge and teach them that not a single one of those things is a good to which they devoted themselves and which they strove with all their zeal to acquire, in the belief that, the more they acquired, the better and happier their life would be; < ^18.1 Although I\xa0had often praised your character as that of a good man who is worthy to be first among the best, yet I\xa0never admired it before as I\xa0do now. For that a man in the very prime of life and second to no one in influence, who possesses great wealth and has every opportunity to live in luxury by day and night, should in spite of all this reach out for education also and be eager to acquire training in eloquent speaking, and should display no hesitation even if it should cost toil, seems to me to give proof of an extraordinarily noble soul and one not only ambitious, but in very truth devoted to wisdom. And for that matter the best of the ancients said that they went on learning not only in the prime of life but also as they grew old. < ^18.5 \xa0But to cut my preface short, I\xa0must at once endeavour to carry out your instructions. For a mere lad, now, or a young man who wishes to withdraw from political life and devote himself to training and to the acquisition of forensic ability, there is need of a different regimen in both tasks and activities. But you are not unacquainted with the task, nor are you able to forsake the political career, nor is it the eloquence and effectiveness of a pleader in the courts of law of which you stand in need, but rather that which is alike fitting and sufficient for a statesman. < ^18.6 \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "^18.7 \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <" '^18.8 \xa0But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. < ^18.10 \xa0As for Herodotus, if you ever want real enjoyment, you will read him when quite at your ease, for the easy-going manner and charm of his narrative will give the impression that his work deals with stories rather than with actual history. But among the foremost historians I\xa0place Thucydides, and among those of second rank Theopompus; for not only is there a rhetorical quality in the narrative portion of his speeches, but he is not without eloquence nor negligent in expression, and the slovenliness of his diction is not so bad as to offend you. As for Ephorus, while he hands down to us a great deal of information about events, yet the tediousness and carelessness of his narrative style would not suit your purpose. < ^18.11 \xa0When it comes to the orators, however, who does not know which are the best â\x80\x94 Demosthenes for the vigour of his style, the impressiveness of his thought, and the copiousness of his vocabulary, qualities in which he surpasses all other orators; and Lysias for his brevity, the simplicity and coherence of his thought, and for his well concealed cleverness. However, I\xa0should not advise you to read these two chiefly, but Hypereides rather and Aeschines; for the faculties in which they excel are simpler, their rhetorical embellishments are easier to grasp, and the beauty of their diction is not one whit inferior to that of the two who are ranked first. But I\xa0should advise you to read Lycurgus as well, since he has a lighter touch than those others and reveals a certain simplicity and nobility of character in his speeches. < ^18.12 \xa0At this point I\xa0say it is advisable â\x80\x94 even if some one, after reading my recommendation of the consummate masters of oratory, is going to find fault â\x80\x94 also not to remain unacquainted with the more recent orators, those who lived a little before our time; I\xa0refer to the works of such men as Antipater, Theodorus, Plution, and Conon, and to similar material. For the powers they display can be more useful to us because, when we read them, our judgment is not fettered and enslaved, as it is when we approach the ancients. For when we find that we are able to criticize what has been said, we are most encouraged to attempt the same things ourselves, and we find more pleasure in comparing ourselves with others < ^18.13 \xa0when we are convinced that in the comparison we should be found to be not inferior to them, with the chance, occasionally, of being even superior. I\xa0shall now turn to the Socratics, writers who, I\xa0affirm, are quite indispensable to every man who aspires to become an orator. For just as no meat without salt will be gratifying to the taste, so no branch of literature, as it seems to me, could possibly be pleasing to the ear if it lacked the Socratic grace. It would be a long task to eulogize the others; even to read them is no light thing. < ^18.14 \xa0But it is my own opinion that Xenophon, and he alone of the ancients, can satisfy all the requirements of a man in public life. Whether one is commanding an army in time of war, or is guiding the affairs of a state, or is addressing a popular assembly or a senate, or even if he were addressing a court of law and desired, not as a professional master of eloquence merely, but as a statesman or a royal prince, to utter sentiments appropriate to such a character at the bar of justice, the best exemplar of all, it seems to me, and the most profitable for all these purposes is Xenophon. For not only are his ideas clear and simple and easy for everyone to grasp, but the character of his narrative style is attractive, pleasing, and convincing, being in a high degree true to life in the representation of character, with much charm also and effectiveness, so that his power suggests not cleverness but actual wizardry. <' "^18.15 \xa0If, for instance, you should be willing to read his work on the March Inland very carefully, you will find no speech, such as you will one day possess the ability to make, whose subject matter he has not dealt with and can offer as a kind of norm to any man who wishes to steer his course by him or imitate him. If it is needful for the statesman to encourage those who are in the depths of despondency, time and again our writer shows how to do this; or if the need is to incite and exhort, no one who understands the Greek language could fail to be aroused by Xenophon's hortatory speeches. <" "^18.16 \xa0My own heart, at any rate, is deeply moved and at times I\xa0weep even as I\xa0read his account of all those deeds of valour. Or, if it is necessary to deal prudently with those who are proud and conceited and to avoid, on the one hand, being affected in any way by their displeasure, or, on the other, enslaving one's own spirit to them in unseemly fashion and doing their will in everything, guidance in this also is to be found in him. And also how to hold secret conferences both with generals apart from the common soldiers and with the soldiers in the same way; the proper manner of conversing with kings and princes; how to deceive enemies to their hurt and friends for their own benefit; how to tell the plain truth to those who are needlessly disturbed without giving offence, and to make them believe it; how not to trust too readily those in authority over you, and the means by which such persons deceive their inferiors, and the way in which men outwit and are outwitted â\x80\x94 <" "^18.17 \xa0on all these points Xenophon's treatise gives adequate information. For I\xa0imagine that it is because he combines deeds with words, because he did not learn by hearsay nor by copying, but by doing deeds himself as well as telling of them, that he made his speeches most convincingly true to life in all his works and especially in this one which I\xa0chanced to mention. And be well assured that you will have no occasion to repent, but that both in the senate and before the people you will find this great man reaching out a hand to you if you earnestly and diligently read him. <" "^18.18 \xa0Writing, however, I\xa0do not advise you to engage in with your own hand, or only very rarely, but rather to dictate to a secretary. For, in the first place, the one who utters his thoughts aloud is more nearly in the mood of a man addressing an audience than is one who writes, and, in the second place, less labour is involved. Again, while it contributes less to effectiveness in delivery than writing does, it contributes more to your habit of readiness. But when you do write, I\xa0do not think it best for you to write these madeâ\x80\x91up school exercises; yet if you must write, take one of the speeches that you enjoy reading, preferably one of Xenophon's, and either oppose what he said, or advance the same arguments in a different way. <" ^19.5 \xa0And the most of what they give us comes from ancient times, and from much wiser men than those of the present. In the case of comedy everything is kept; in the case of tragedy only the strong parts, it would seem, remain â\x80\x94 I\xa0mean the iambics, and portions of these they still give in our theatres â\x80\x94 but the more delicate parts have fallen away, that is, the lyric parts. I\xa0might illustrate by the case of old men: all the firm parts of the body resist the ravages of time, namely, the bones and the muscles; but everything else shrivels up. This is the reason that the bodies of the extremely old men are seen to be wasted and shrunken, whereas all those old men who are corpulent because of their wealth and luxury, although they have no strength left but only fat instead of flesh, do seem well nourished and younger to the great majority. ^31.54 \xa0Well then, that there is nothing in the official list, or in the fact that these memorials stand on public property, which tends to show that they do not belong to those who have received them, has perhaps long been evident; but in order that nobody may even attempt to dispute it, let me mention this: You know about the Ephesians, of course, and that large sums of money are in their hands, some of it belonging to private citizens and deposited in the temple of Artemis, not alone money of the Ephesians but also of aliens and of persons from all parts of the world, and in some cases of commonwealths and kings, money which all deposit there in order that it may be safe, since no one has ever yet dared to violate that place, although countless wars have occurred in the past and the city has often been captured. Well, that the money is deposited on state property is indeed evident, but it also is evident, as the lists show, that it is the custom of the Ephesians to have these deposits officially recorded. < ^32.12 \xa0In my own case, for instance, I\xa0feel that I\xa0have chosen that rÃ´le, not of my own volition, but by the will of some deity. For when divine providence is at work for men, the gods provide, not only good counsellors who need no urging, but also words that are appropriate and profitable to the listener. And this statement of mine should be questioned least of all by you, since here in Alexandria the deity is most in honour, and to you especially does he display his power through almost daily oracles and dreams. Think not, therefore, that the god exercises his watchful care only over sleeping men, disclosing to each in private what is for his good, but that he is indifferent toward them when they are awake and would not disclose to them, in public and collectively, anything beneficial; for often in the past he has given aid to men in their waking moments, and also in broad daylight he has clearly foretold the future. < ^32.59 \xa0For you are always in merry mood, fond of laughter, fond of dancing; only in your case when you are thirsty wine does not bubble up of its own accord from some chance rock or glen, nor can you so readily get milk and honey by scratching the ground with the tips of your fingers; on the contrary, not even water comes to you in Alexandria of its own accord, nor is bread yours to command, I\xa0fancy, but that too you receive from the hand of those who are above you; and so perhaps it is high time for you to cease your Bacchic revels and instead to turn your attention to yourselves. But at present, if you merely hear the twang of the harp-string, as if you had heard the call of a bugle, you can no longer keep the peace. < ^32.60 \xa0Surely it is not the Spartans you are imitating, is it? It is said, you know, that in olden days they made war to the accompaniment of the pipe; but your warfare is to the accompaniment of the harp. Or do you desire â\x80\x94 for I\xa0myself have compared king with commons do you, I\xa0ask, desire to be thought afflicted with the same disease as Nero? Why, not even he profited by his intimate acquaintance with music and his devotion to it. And how much better it would be to imitate the present ruler in his devotion to culture and reason! Will you not discard that disgraceful and immoderate craving for notoriety? Will you not be cautious about poking fun at everybody else, and, what is more, before persons who, if I\xa0may say so, have nothing great or wonderful to boast of? < ^36.4 \xa0The city of Borysthenes, as to its size, does not correspond to its ancient fame, because of its ever-repeated seizure and its wars. For since the city has lain in the midst of barbarians now for so long a time â\x80\x94 barbarians, too, who are virtually the most warlike of all â\x80\x94 it is always in a state of war and has often been captured, the last and most disastrous capture occurring not more than one\xa0hundred and fifty years ago. And the Getae on that occasion seized not only Borysthenes but also the other cities along the left shore of Pontus as far as Apollonia. <' " None

15. Josephus Flavius, Jewish Antiquities, 10.267 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Chrysostom, John • Dio Chrysostom, lost works of

Found in books: Crabb (2020), Luke/Acts and the End of History, 285; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 162

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10.267 τὰ γὰρ βιβλία, ὅσα δὴ συγγραψάμενος καταλέλοιπεν, ἀναγινώσκεται παρ' ἡμῖν ἔτι καὶ νῦν καὶ πεπιστεύκαμεν ἐξ αὐτῶν, ὅτι Δανίηλος ὡμίλει τῷ θεῷ: οὐ γὰρ τὰ μέλλοντα μόνον προφητεύων διετέλει, καθάπερ καὶ οἱ ἄλλοι προφῆται, ἀλλὰ καὶ καιρὸν ὥριζεν, εἰς ὃν ταῦτα ἀποβήσεται:"" None

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10.267 for the several books that he wrote and left behind him are still read by us till this time; and from them we believe that Daniel conversed with God; for he did not only prophesy of future events, as did the other prophets, but he also determined the time of their accomplishment.'' None

16. Josephus Flavius, Jewish War, 2.120-2.122, 2.129, 2.135, 2.137-2.139, 2.141-2.145, 2.150-2.151, 2.161, 5.382 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Chrysostom, John • Dio Chrysostom • Dio Chrysostom, Dio Chrysostoms Essenes • Dio Chrysostom, and Synesiuss Dio • Dio Chrysostom, lost works of • Dio Chrysostom, polis as a theme in • Dio Chrysostoms Essenes, Dead Sea description of • Dio Chrysostoms Essenes, as ideal Stoic polis/city • Dio Chrysostoms Essenes, happy virtuous lifestyle of • John Chrysostom,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 277; Crabb (2020), Luke/Acts and the End of History, 199; Goodman (2006), Judaism in the Roman World: Collected Essays, 35; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 115, 165, 197, 241; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 436

sup>2.121 τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.' "^2.122 Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." ^2.129 καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "^2.135 ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ." "^2.137 Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." '^2.138 ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται.' "^2.139 πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "^2.141 τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται." '^2.142 πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "^2.143 Τοὺς δ' ἐπ' ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ' ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθείρεται: τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν, ποηφαγῶν δὲ καὶ λιμῷ τὸ σῶμα τηκόμενος διαφθείρεται." '^2.144 διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον, ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι.' "^2.145 Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι, καὶ δικάζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες, τὸ δ' ὁρισθὲν ὑπ' αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ' αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου, κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται θανάτῳ." "^2.151 καὶ μακρόβιοι μέν, ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη, διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν, καταφρονηταὶ δὲ τῶν δεινῶν, καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν, τὸν δὲ θάνατον, εἰ μετ' εὐκλείας πρόσεισι, νομίζοντες ἀθανασίας ἀμείνονα." "^2.161 δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος." ^5.382 εἴπω τὴν εἰς Αἴγυπτον μετοικίαν τῶν πατέρων; οὐ τυραννούμενοι καὶ βασιλεῦσιν ἀλλοφύλοις ὑποπεπτωκότες τετρακοσίοις ἔτεσι παρὸν ὅπλοις ἀμύνεσθαι καὶ χερσὶ σφᾶς αὐτοὺς ἐπέτρεψαν τῷ θεῷ;' ' None

sup>2.121 They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. ^2.122 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. ^2.129 After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, ^2.135 They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without swearing by God is already condemned. ^2.137 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. ^2.138 And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. ^2.139 And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; ^2.141 that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. ^2.142 Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. ^2.143 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; ^2.144 for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. ^2.145 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator Moses, whom, if anyone blaspheme, he is punished capitally. ^2.151 They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; ^2.161 However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. ^5.382 Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God?' ' None

17. New Testament, 1 Timothy, 3.2-3.4, 4.7, 6.4-6.5, 6.11, 6.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • John Chrysostom • fable tellers, Dio Chrysostom as

Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 456, 508, 509, 519, 527, 528, 536, 544, 551, 563, 566, 742; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 276; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169

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3.2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, ^3.3 μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, ^3.4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ ^4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· ^6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί, ^6.5 διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. ^6.11 Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. ^6.18 ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,'' None

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3.2 The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; ^3.3 not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; ^3.4 one who rules his own house well, having children in subjection with all reverence; ' "^4.7 But refuse profane and old wives' fables. Exercise yourself toward godliness. " ^6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, ^6.5 constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. ^6.11 But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. ^6.18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; '' None

18. New Testament, Acts, 1.1-1.8, 2.38, 13.16-13.41, 15.29, 28.25 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, and Sodom and Gomorra • John Chrysostom • Pseudo-Chrysostom, on ascension • Pseudo-Chrysostom, on blood and water from Christs side • sermon (derashah), homily, John Chrysostom

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 89; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 266; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 195, 197, 200; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 59, 172, 175; Levine (2005), The Ancient Synagogue, The First Thousand Years, 582; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 355, 753; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 71; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 188; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 134

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1.1 τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν ^1.2 ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη· ^1.3 οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, διʼ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ. ^1.4 καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἰεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου· ^1.5 ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. ^1.6 οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ; ^1.7 εἶπεν πρὸς αὐτούς Οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, ^1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. ^2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· ^13.16 ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε. ^13.17 Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς, ^13.18 καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, ^13.19 καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν ^13.20 ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα, ^13.21 καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα· ^13.22 καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. ^13.23 τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, ^13.24 προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. ^13.25 ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. ^13.26 Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη. ^13.27 οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, ^13.28 καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν· ^13.29 ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. ^13.30 ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν· ^13.31 ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες νῦν εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν. ^13.32 καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην ^13.33 ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. ^13.34 ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. ^13.35 διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· ^13.36 Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, ^13.37 ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. ^13.38 Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ^13.39 ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. ^13.40 βλέπετε οὖν· μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις ^13.41 ^15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε. ^28.25 ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἓν ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν' ' None

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1.1 The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, ^1.2 until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. ' "^1.3 To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. " '^1.4 Being assembled together with them, he charged them, "Don\'t depart from Jerusalem, but wait for the promise of the Father, which you heard from me. ^1.5 For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now." ^1.6 Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?" ^1.7 He said to them, "It isn\'t for you to know times or seasons which the Father has set within His own authority. ^1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth." ^2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. ^13.16 Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. ^13.17 The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. ^13.18 For about the time of forty years he put up with them in the wilderness. ^13.19 When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. ^13.20 After these things he gave them judges until Samuel the prophet. ^13.21 Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ' "^13.22 When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' " "^13.23 From this man's seed, God has brought salvation to Israel according to his promise, " '^13.24 before his coming, when John had first preached the baptism of repentance to all the people of Israel. ' "^13.25 As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' " '^13.26 Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. ' "^13.27 For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. " '^13.28 Though they found no cause for death, they still asked Pilate to have him killed. ^13.29 When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. ^13.30 But God raised him from the dead, ^13.31 and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. ^13.32 We bring you good news of the promise made to the fathers, ' "^13.33 that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " '^13.34 "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: \'I will give you the holy and sure blessings of David.\ "^13.35 Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' " '^13.36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. ^13.37 But he whom God raised up saw no decay. ^13.38 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, ^13.39 and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. ^13.40 Beware therefore, lest that come on you which is spoken in the prophets: ^13.41 \'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.\'" ^15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell." ^28.25 When they didn\'t agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers, ' ' None

19. New Testament, Colossians, 3.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • John Chrysostom • John Chrysostom,

Found in books: Nasrallah (2019), Archaeology and the Letters of Paul, 197; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 32; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 349

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3.11 ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.'' None

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3.11 where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. "" None

20. New Testament, Galatians, 3.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • John Chrysostom • John Chrysostom,

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 98; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 32

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3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε·'' None

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3.27 For as many of you as werebaptized into Christ have put on Christ. '' None

21. New Testament, Romans, 1.16, 1.19, 1.23, 6.15-6.16, 9.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, • Dio Chrysostom, use of diatribe • John Chrysostom

Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 95; Huttner (2013), Early Christianity in the Lycus Valley, 133; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 107, 111, 734, 766; Nasrallah (2019), Archaeology and the Letters of Paul, 197

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1.16 οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· ^1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. ^1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. ^6.15 Τί οὖν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο· ^6.16 οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην; ^9.14 Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο·'' None

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1.16 For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. ^1.19 because that which is known of God is revealed in them, for God revealed it to them. ^1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. ^6.15 What then? Shall we sin, because we are not under law, but under grace? May it never be! ' "^6.16 Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? " ^9.14 What shall we say then? Is there unrighteousness with God? May it never be! '' None

22. New Testament, Titus, 1.8, 2.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, and Sodom and Gomorra

Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 519; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 188; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 169

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1.8 ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ^2.8 λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον.'' None

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1.8 but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; ' "^2.8 and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. "' None

23. New Testament, John, 1.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • John Chrysostom • John Chrysostom, exegetical goals of • John Chrysostom, rhetoric of • John Chrysostom, theatrical elements in • orthodoxy, Chrysostom and

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 106; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 239; Levine Allison and Crossan (2006), The Historical Jesus in Context, 16; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 110

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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.' ' None

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1.1 In the beginning was the Word, and the Word was with God, and the Word was God. ' ' None

24. New Testament, Luke, 1.3, 22.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • John Chrysostom • non-literal interpretation, Chrysostom and Origen on bread

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 200; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 260

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1.3 ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, ^22.19 καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.'' None

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1.3 it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; ^22.19 He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me."'' None

25. New Testament, Matthew, 28.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jews (Jewish people), as Chrysostom’s audience • John Chrysostom • John Chrysostom, and Christ, correspondence between • John Chrysostom, audience of

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 137, 140; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 98; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 71; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 280

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28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,' ' None

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28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ' ' None

26. Quintilian, Institutes of Oratory, 10.1.19, 10.1.46, 10.1.54, 10.1.67, 10.1.73, 10.1.76, 10.1.81-10.1.82, 10.3.19-10.3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, On Training for Public Speaking

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 321, 331, 334, 336, 338, 342, 344, 345, 346, 350; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 321, 331, 334, 336, 338, 342, 344, 345, 346, 350

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10.3.19 \xa0The condemnation which I\xa0have passed on such carelessness in writing will make it pretty clear what my views are on the luxury of dictation which is now so fashionable. For, when we write, however great our speed, the fact that the hand cannot follow the rapidity of our thoughts gives us time to think, whereas the presence of our amanuensis hurries us on, at times we feel ashamed to hesitate or pause, or make some alteration, as though we were afraid to display such weakness before a witness. ^10.3.20 \xa0As a result our language tends not merely to be haphazard and formless, but in our desire to produce a continuous flow we let slip positive improprieties of diction, which show might the precision of the writer nor the impetuosity of the speaker. Again, if the amanuensis is a slow writer, or lacking in intelligence, he becomes a stumbling-block, our speed is checked, and the thread of our ideas is interrupted by the delay or even perhaps by the loss of temper to which it gives rise. ^10.3.21 \xa0Moreover, the gestures which accompany strong feeling, and sometimes even serve to stimulate the mind, the waving of the hand, the contraction of the brow, the occasional striking of forehead or side, and those which Persius notes when he describes a trivial style as one that "Thumps not the desk nor smacks of bitten nails," all these become ridiculous, unless we are alone.' ' None

27. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • John Chrysostom • John Chrysostom, denunciation of Christian adoption of Jewish practices

Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 263; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69

28. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dio Chrysostom, On Training for Public Speaking

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 337; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 337

29. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Chrysostom, John • John Chrysostom

Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 25; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 15

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85.3 He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons Justin: Moreover, some of you venture to expound the prophecy which runs, 'Lift up your gates, you rulers; and be lifted up, you everlasting doors, that the King of glory may enter,' as if it referred likewise to Hezekiah, and others of you expound it of Solomon; but neither to the latter nor to the former, nor, in short, to any of your kings, can it be proved to have reference, but to this our Christ alone, who appeared without comeliness, and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him the dignity; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts; and of this you may, if you will, easily be persuaded by the occurrences which take place before your eyes. For every demon, when exorcised in the name of this very Son of God— who is the First-born of every creature, who became man by the Virgin, who suffered, and was crucified under Pontius Pilate by your nation, who died, who rose from the dead, and ascended into heaven — is overcome and subdued. But though you exorcise any demon in the name of any of those who were among you— either kings, or righteous men, or prophets, or patriarchs — it will not be subject to you. But if any of you exorcise it in the name of the God of Abraham, and the God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, make use of craft when they exorcise, even as the Gentiles do, and employ fumigations and incantations. But that they are angels and powers whom the word of prophecy by David commands to lift up the gates, that He who rose from the dead, Jesus Christ, the Lord of hosts, according to the will of the Father, might enter, the word of David has likewise showed; which I shall again recall to your attention for the sake of those who were not with us yesterday, for whose benefit, moreover, I sum up many things I said yesterday. And now, if I say this to you, although I have repeated it many times, I know that it is not absurd so to do. For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture. The passage, then, by which I proved that God reveals that there are both angels and hosts in heaven is this: 'Praise the Lord from the heavens: praise Him in the highest. Praise Him, all His angels: praise Him, all His hosts.' Mnaseas (one of those who had come with them on the second day): We are greatly pleased that you undertake to repeat the same things on our account. Justin: Listen, my friends, to the Scripture which induces me to act thus. Jesus commanded us to love even our enemies, as was predicted by Isaiah in many passages, in which also is contained the mystery of our own regeneration, as well, in fact, as the regeneration of all who expect that Christ will appear in Jerusalem, and by their works endeavour earnestly to please Him. These are the words spoken by Isaiah: 'Hear the word of the Lord, you that tremble at His word. Say, our brethren, to them that hate you and detest you, that the name of the Lord has been glorified. He has appeared to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord who renders recompense to the proud. Before she that travailed brought forth, and before the pains of labour came, she brought forth a male child. Who has heard such a thing? And who has seen such a thing? Has the earth brought forth in one day? And has she produced a nation at once? For Zion has travailed and borne her children. But I have given such an expectation even to her that does not bring forth, said the Lord. Behold, I have made her that begets, and her that is barren, says the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all you that love her. Be glad, all you that mourn for her, that you may nurse and be filled with the breast of her consolation, that having suck you may be delighted with the entrance of His glory.' Isaiah 66:5-11"" None

30. Lucian, Nigrinus, 25 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, speech to Alexandrians

Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 185; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 172, 519

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25 There is an artlessness in their manner of stuffing themselves, a frankness in their tippling, which defy competition; they sponge with more spirit than other men, and sit on with greater persistency. It is not an uncommon thing for the more courtly sages to oblige the company with a song.’All this he treated as a jest. But he had much to say on the subject of those paid philosophers, who hawk about virtue like any other marketable commodity. ‘Hucksters’ and ‘petty traders’ were his words for them. A man who proposes to teach the contempt of wealth, should begin (he maintained) by showing a soul above fees.'' None

31. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Dio Chrysostom

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183

32. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dio Chrysostom • Dio Chrysostom, Borysthenite Or. • Dio Chrysostom, Trojan Oration

Found in books: Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 35; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 184, 197; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 184, 197

33. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Alexandria, residents of rebuked by Dio Chrysostom • Dio Chrysostom • Dio of Prusa (Chrysostom) • Dio, of Prusa, "Chrysostom",

Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 55; Fowler (2014), Plato in the Third Sophistic, 145; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 153, 154, 155; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 241

34. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexandria, residents of rebuked by Dio Chrysostom • Dio Chrysostom • Dio of Prusa (Chrysostom)

Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 171; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 239

35. Socrates Scholasticus, Ecclesiastical History, 6.8, 6.11, 6.14, 6.18, 6.22 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • John Chrysostom • John Chrysostom, generally • John Chrysostom, his social interactions • John Chrysostom, relationships with • John Chrysostom, relationships with, ethnic groups • John Chrysostom, relationships with, royal court in Constantinople • John Chrysostom, relationships with, visitors • John Chrysostom, relationships with, women

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 134; Esler (2000), The Early Christian World, 1134, 1138, 1146, 1147; Fowler (2014), Plato in the Third Sophistic, 22; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 347; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 183

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6.8 The Arians, as we have said, held their meetings without the city. As often therefore as the festal days occurred - I mean Saturday and Lord's day - in each week, on which assemblies are usually held in the churches, they congregated within the city gates about the public squares, and sang responsive verses adapted to the Arian heresy. This they did during the greater part of the night: and again in the morning, chanting the same songs which they called responsive, they paraded through the midst of the city, and so passed out of the gates to go to their places of assembly. But since they did not desist from making use of insulting expressions in relation to the Homoousians, often singing such words as these: 'Where are they that say three things are but one power?'- John fearing lest any of the more simple should be drawn away from the church by such kind of hymns, opposed to them some of his own people, that they also employing themselves in chanting nocturnal hymns, might obscure the effort of the Arians, and confirm his own party in the profession of their faith. John's design indeed seemed to be good, but it issued in tumult and dangers. For as the Homoousians performed their nocturnal hymns with greater display - for there were invented by John silver crosses for them on which lighted wax-tapers were carried, provided at the expense of the empress Eudoxia - the Arians who were very numerous, and fired with envy, resolved to revenge themselves by a desperate and riotous attack upon their rivals. For from the remembrance of their own recent domination, they were full of confidence in their ability to overcome, and of contempt for their adversaries. Without delay therefore, on one of these nights, they engaged in a conflict; and Briso, one of the eunuchs of the empress, who was at that time leading the chanters of these hymns, was wounded by a stone in the forehead, and also some of the people on both sides were killed. Whereupon the emperor being angered, forbade the Arians to chant their hymns any more in public. Such were the events of this occasion. We must now however make some allusion to the origin of this custom in the church of responsive singing. Ignatius third bishop of Antioch in Syria from the apostle Peter, who also had held intercourse with the apostles themselves, saw a vision of angels hymning in alternate chants the Holy Trinity. Accordingly he introduced the mode of singing he had observed in the vision into the Antiochian church; whence it was transmitted by tradition to all the other churches. Such is the account we have received in relation to these responsive hymns. " "^6.11 The odium against John Chrysostom was considerably increased by another additional event as follows: two bishops flourished at that time, Syrians by birth, named Severian and Antiochus; Severian presided over the church at Gabala, a city of Syria, and Antiochus over that of Ptolemaïs in Phœnicia. They were both renowned for their eloquence; but although Severian was a very learned man, he did not succeed in using the Greek language perfectly; and so while speaking Greek he betrayed his Syrian origin. Antiochus came first to Constantinople, and having preached in the churches for some time with great zeal and ability, and having thus amassed a large sum of money, he returned to his own church. Severian hearing that Antiochus had collected a fortune by his visit to Constantinople, determined to follow his example. He therefore exercised himself for the occasion, and having composed a number of sermons, set out for Constantinople. Being most kindly received by John, to a certain point, he soothed and flattered the man, and was himself no less beloved and honored by him: meanwhile his discourses gained him great celebrity, so that he attracted the notice of many persons of rank, and even of the emperor himself. And as it happened at that time that the bishop of Ephesus died, John was obliged to go to Ephesus for the purpose of ordaining a successor. On his arrival at that city, as the people were divided in their choice, some proposing one person, and some another, John perceiving that both parties were in a contentious mood, and that they did not wish to adopt his counsel, he resolved without much ado to end their dispute by preferring to the bishopric a certain Heraclides, a deacon of his own, and a Cypriot by descent. And thus both parties desisting from their strife with each other had peace. Now as this detention at Ephesus was lengthened, Severian continued to preach at Constantinople, and daily grew in favor with his hearers. of this John was not left ignorant, for he was promptly made acquainted with whatever occurred, Serapion, of whom we have before spoken, communicating the news to him and asserting that the church was being troubled by Severian; thus the bishop was aroused to a feeling of jealousy. Having therefore among other matters deprived many of the Novatians and Quartodecimans of their churches, he returned to Constantinople. Here he resumed himself the care of the churches under his own special jurisdiction. But Serapion's arrogance no one could bear; for thus having won John's unbounded confidence and regard, he was so puffed up by it that he treated every one with contempt. And on this account also animosity was inflamed the more against the bishop. On one occasion when Severian passed by him, Serapion neglected to pay him the homage due to a bishop, but continued seated instead of rising, indicating plainly how little he cared for his presence. Severian, unable to endure patiently this supposed rudeness and contempt, said with a loud voice to those present, 'If Serapion should die a Christian, Christ has not become incarnate.' Serapion, taking occasion from this remark, publicly incited Chrysostom to enmity against Severian: for suppressing the conditional clause of the sentence, 'If Serapion die a Christian,' and saying that he had made the assertion that 'Christ has not become incarnate,' he brought several witnesses of his own party to sustain this charge. But on being informed of this the Empress Eudoxia severely reprimanded John, and ordered that Severian should be immediately recalled from Chalcedon in Bithynia. He returned immediately; but John would hold no intercourse whatever with him, nor did he listen to any one urging him to do so, until at length the Empress Eudoxia herself, in the church called The Apostles, placed her son Theodosius, who now so happily reigns, but was then quite an infant, before John's knees, and adjuring him repeatedly by the young prince her son, with difficulty prevailed upon him to be reconciled to Severian. In this manner then these men were outwardly reconciled; but they nevertheless continued cherishing a rancorous feeling toward each other. Such was the origin of the animosity of John against Severian. " "^6.14 John was not offended because Epiphanius, contrary to the ecclesiastical canon, had made an ordination in his church; but invited him to remain with him at the episcopal palace. He, however, replied that he would neither stay nor pray with him, unless he would expel Dioscorus and his brethren from the city, and with his own hand subscribe the condemnation of Origen's books. Now as John deferred the performance of these things, saying that nothing ought to be done rashly before investigation by a general council, John's adversaries led Epiphanius to adopt another course. For they contrived it so that as a meeting was in the church named The Apostles, Epiphanius came forth and before all the people condemned the books of Origen, excommunicated Dioscorus with his followers, and charged John with countecing them. These things were reported to John; whereupon on the following day he sent the appended message to Epiphanius just as he entered the church: 'You do many things contrary to the canons, Epiphanius. In the first place you have made an ordination in the churches under my jurisdiction: then without my appointment, you have on your own authority officiated in them. Moreover, when heretofore I invited you hither, you refused to come, and now you take that liberty yourself. Beware therefore, lest a tumult being excited among the people, you yourself should also incur danger therefrom.' Epiphanius becoming alarmed on hearing these admonitions, left the church; and after accusing John of many things, he set out on his return to Cyprus. Some say that when he was about to depart, he said to John, 'I hope that you will not die a bishop': to which John replied, 'Expect not to arrive at your own country.' I cannot be sure that those who reported these things to me spoke the truth; but nevertheless the event was in the case of both as prophesied above. For Epiphanius did not reach Cyprus, having died on board the ship during his voyage; and John a short time afterwards was driven from his see, as we shall show in proceeding. " " None

36. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • John Chrysostom • John Chrysostom, and parrhesia • John Chrysostom, competing with Greek philosophers • Synesius of Cyrene, and John Chrysostom

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 209; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 260

37. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • John Chrysostom • John Chrysostom, Adversus Judaeos sermons of • John Chrysostom, rhetoric of • orthodoxy, Chrysostom and

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 149; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 166

38. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • John Chrysostom • scholars/scholarship, ancient and Byzantine (on tragedy), Dio Chrysostom

Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 72; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 311

39. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • John Chrysostom • John Chrysostom, generally • John Chrysostom, his social interactions • John Chrysostom, relationships with • John Chrysostom, relationships with, ascetics

Found in books: Esler (2000), The Early Christian World, 1139; Fowler (2014), Plato in the Third Sophistic, 22

40. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Chrysostom, John • John Chrysostom • John Chrysostom, • John Chrysostom, Adversus Judaeos sermons of • John Chrysostom, anti-Jewish writings of • John Chrysostom, as teacher • John Chrysostom, exegetical goals of • John Chrysostom, perceived as anti-Jewish • John Chrysostom, relating to contemporary Jews • John Chrysostom, rhetoric of • fast days, public, John Chrysostom • sermon (derashah), homily, John Chrysostom

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 104, 146, 147; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 92; Goodman (2006), Judaism in the Roman World: Collected Essays, 221; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 171, 172; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 20; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 182; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 88; Levine (2005), The Ancient Synagogue, The First Thousand Years, 295, 296; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 249; Spielman (2020), Jews and Entertainment in the Ancient World. 236, 247

41. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Chrysostom • John Chrysostom

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 200; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 237

42. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • John Chrysostom

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 112; Spielman (2020), Jews and Entertainment in the Ancient World. 246

43. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • John Chrysostom • John Chrysostom, bishop

Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 277; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 52

44. None, None, nan (4th cent. CE - missingth cent. CE)
Tagged with subjects: • Antioch, birthplace of John Chrysostom • John Chrysostom • John Chrysostom, biography • John Chrysostom, born in Antioch on the Orontes • John Chrysostom, funerary oration for • John Chrysostom, generally • John Chrysostom, hermit outside Antioch • John Chrysostom, his social interactions • John Chrysostom, patriarch of Constantinople • John Chrysostom, relationships with • John Chrysostom, relationships with, administrative officials • John Chrysostom, relationships with, ascetics • John Chrysostom, relationships with, ethnic groups • John Chrysostom, relationships with, laity • John Chrysostom, relationships with, various status groups • John Chrysostom, relationships with, visitors • John Chrysostom, relationships with, women • John Chrysostom, restriction of church expenditure • Meletius the Confessor, John Chrysostom’s patron • asceticism, John Chrysostom • patron and client relations, John Chrysostom

Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 115; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 47; Esler (2000), The Early Christian World, 1128, 1136, 1138, 1139, 1140, 1144, 1145, 1147; Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 233; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 355; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 45; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 195

45. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • John Chrysostom • John Chrysostom, anti-Jewish writings of

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 138; Goodman (2006), Judaism in the Roman World: Collected Essays, 227; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 72; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 88; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 157; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 6; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 162

46. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • John Chrysostom • sermon (derashah), homily, John Chrysostom

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 582; Spielman (2020), Jews and Entertainment in the Ancient World. 247

47. Sozomenus, Ecclesiastical History, 8.2, 8.13
Tagged with subjects: • John Chrysostom • John Chrysostom, Arkadios and Eudoxia and • John Chrysostom, character of • John Chrysostom, dating sermons of • John Chrysostom, generally • John Chrysostom, his social interactions • John Chrysostom, historical context of • John Chrysostom, relationships with, visitors • John Chrysostom, relationships with, women • Nicene theology, Chrysostom defending

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102; Esler (2000), The Early Christian World, 1147; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 70, 83; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 176

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8.2 Nectarius died about this period, and lengthened debates were held on the ordination of a successor. They all voted for different individuals, and it seemed impossible for all to unite on one, and the time passed heavily. There was, however, at Antioch on the Orontes, a certain presbyter named John, a man of noble birth and of exemplary life, and possessed of such wonderful powers of eloquence and persuasion that he was declared by the sophist, Libanius the Syrian, to surpass all the orators of the age. When this sophist was on his death-bed he was asked by his friends who should take his place. It would have been John, replied he, had not the Christians taken him from us. Many of those who heard the discourses of John in the church were thereby excited to the love of virtue and to the reception of his own religious sentiments. For by living a divine life he imparted zeal from his own virtues to his hearers. He produced convictions similar to his own, because he did not enforce them by rhetorical art and strength, but expounded the sacred books with truth and sincerity. For a word which is ornamented by deeds customarily shows itself as worthy of belief; but without these the speaker appears as an impostor and a traitor to his own words, even though he teach earnestly. Approbation in both regards was due to John. He devoted himself to a prudent course of life and to a severe public career, while he also used a clear diction, united with brilliance in speech. His natural abilities were excellent, and he improved them by studying under the best masters. He learned rhetoric from Libanius, and philosophy from Andragathius. When it was expected that he would embrace the legal profession and take part in the career of an advocate, he determined to exercise himself in the sacred books and to practice philosophy according to the law of the Church. He had as teachers of this philosophy, Carterius and Diodorus, two celebrated presidents of ascetic institutions. Diodorus was afterwards the governor of the church of Tarsus, and, I have been informed, left many books of his own writings in which he explained the significance of the sacred words and avoided allegory. John did not receive the instructions of these men by himself, but persuaded Theodore and Maximus, who had been his companions under the instruction of Libanius, to accompany him. Maximus afterwards became bishop of Seleucia, in Isauria; and Theodore, bishop of Mompsuestia, in Cilicia. Theodore was well conversant with the sacred books and with the rest of the discipline of rhetoricians and philosophers. After studying the ecclesiastical laws, and frequenting the society of holy men, he was filled with admiration of the ascetic mode of life and condemned city life. He did not persevere in the same purpose, but after changing it, he was drawn to his former course of life; and, to justify his conduct, cited many examples from ancient history, with which he was well acquainted, and went back into the city. On hearing that he was engaged in business and intent on marriage, John composed an epistle, more divine in language and thought than the mind of man could produce, and sent it to him. Upon reading it, he repented and immediately gave up his possessions, renounced his intention of marrying, and was saved by the advice of John, and returned to the philosophic career. This seems to me a remarkable instance of the power of John's eloquence; for he readily forced conviction on the mind of one who was himself habituated to persuade and convince others. By the same eloquence, John attracted the admiration of the people; while he strenuously convicted sinners even in the churches, and antagonized with boldness all acts of injustice, as if they had been perpetrated against himself. This boldness pleased the people, but grieved the wealthy and the powerful, who were guilty of most of the vices which he denounced. Being, then, held in such high estimation by those who knew him by experience, and by those who were acquainted with him through the reports of others, John was adjudged worthy, in word and in deed, by all the subjects of the Roman Empire, to be the bishop of the church of Constantinople. The clergy and people were uimous in electing him; their choice was approved by the emperor, who also sent the embassy which should conduct him; and, to confer greater solemnity on his ordination, a council was convened. Not long after the letter of the emperor reached Asterius, the general of the East; he sent to desire John to repair to him, as if he had need of him. On his arrival, he at once made him get into his chariot, and conveyed him with dispatch to a military station, Pagras so-called, where he delivered him to the officers whom the emperor had sent in quest of him. Asterius acted very prudently in sending for John before the citizens of Antioch knew what was about to occur; for they would probably have excited a sedition, and have inflicted injury on others, or subjected themselves to acts of violence, rather than have suffered John to be taken from them. When John had arrived at Constantinople, and when the priests were assembled together, Theophilus opposed his ordination; and proposed as a candidate in his stead, a presbyter of his church named Isidore, who took charge of strangers and of the poor at Alexandria. I have been informed by persons who were acquainted with Isidore, that from his youth upwards he practiced the philosophic virtues, near Scetis. Others say that he had gained the friendship of Theophilus by being a participant and a familiar in a very perilous undertaking. For it is reported that during the war against Maximus, Theophilus entrusted Isidore with gifts and letters respectively addressed to the emperor and to the tyrant, and sent him to Rome, desiring him to remain there until the termination of the war, when he was to deliver the gifts, with the letters, to him, who might prove the victor. Isidore acted according to his instructions, but the artifice was detected; and, fearful of being arrested, he fled to Alexandria. Theophilus from that period evinced much attachment towards him, and, with a view of recompensing his services, strove to raise him to the bishopric of Constantinople. But whether there was really any truth in this report, or whether Theophilus desired to ordain this man because of his excellence, it is certain that he eventually yielded to those who decided for John. He feared Eutropius, who was artfully eager for this ordination. Eutropius then presided over the imperial house, and they say he threatened Theophilus, that unless he would vote with the other bishops, he would have to defend himself against those who desired to accuse him; for many written accusations against him were at that time before the council. " ^8.13 Dioscorus, Ammonius, and the other monks, having discovered the machinations of Theophilus, retired to Jerusalem, and thence proceeded to Scythopolis; for they thought that it would be an advantageous residence there for them on account of the many palms, whose leaves are used by the monks for their customary work. Dioscorus and Ammonius were accompanied hither by about eighty other monks. In the meantime, Theophilus sent messengers to Constantinople, to prefer complaints against them, and to oppose any petitions that they might lay before the emperor. On being informed of this fact, Ammonius and the monks embarked for Constantinople, and took Isidore with them; and they requested that their cause might be tried in the presence of the emperor and of the bishop; for they thought that, by reason of his boldness, John, who was careful to do right, would be able to help them in their rights. John, although he received them with kindness, and treated them with honor, and did not forbid them to pray in the church, refused to admit them to participation in the mysteries, for it was not lawful to do this before the investigation. He wrote to Theophilus, desiring him to receive them back into communion, as their sentiments concerning the Divine nature were orthodox; requesting him, if he regarded their orthodoxy as doubtful, to send some one to act as their accuser. Theophilus returned no reply to this epistle. Some time subsequently, Ammonius and his companions presented themselves before the wife of the emperor, as she was riding out, and complained of the machinations of Theophilus against them. She knew what had been plotted against them; and she stood up in honor of them; and, leaning forward from her royal chariot, she nodded, and said to them, Pray for the emperor, for me, for our children, and for the empire. For my part, I shall shortly cause a council to be convened, to which Theophilus shall be summoned. A false report having prevailed in Alexandria, that John had received Dioscorus and his companions into communion, and had afforded them every aid and encouragement in his power, Theophilus began to reflect upon what measures it would be possible to adopt in order to eject John from his episcopate. '" None

48. None, None, nan
Tagged with subjects: • Dio Chrysostom

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 277

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