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John Chrysostom, Homilies on Titus and Philemon 0.68

The Chrysostom is an easy to use chorus/vibrato that also happens to be incredibly versatile. With switches for two different voicings and to switc...

The Chrysostom is an easy to use chorus/vibrato that also happens to be incredibly versatile. With switches for two different voicings and to swit...

UsedGreat sounding pedalVery good condition, everything works and well taken care of.Note: The product specs added below are not added by Music Go...

The Chrysostom Bible Commentary Series is not so much in honor of John Chrysostom as it is to continue and promote his legacy as an interpreter of the biblical texts for preaching and teaching God's congregation. In this volume, the author, Paul Nadim Tarazi, argues that the "truth of the gospel, whose sole champion was Paul, did not entail something new to be added to the Old Testament Law, which is the expression of God's will for all ages...The Pauline letters," he explains, "were conceived to spread this message as scripture...among all those letters, 1 Corinthians holds the place of honor." The V. Rev. Dr. Paul Nadim Tarazi is Professor of Biblical Studies and Languages at St. Vladimir's Orthodox theological Seminary. He is the author of a three volume Introduction to the Old Testament, a four volume Introduction to the New Testament, Galatians: A Commentary, 1 ¬Thessalonians: A Commentary, Land and Covenant, and the Chrysostom Bible, Genesis: A Commentary, Philippians: A Commentary, Romans: A Commentary and Colossians & Philemon: A Commentary. His Audio Bible Commentaries on the books of the New Testament are available online through the Orthodox Center for the Advancement of Biblical Studies (OCABS).

The Chrysostom Bible Commentary Series is not so much in honor of John Chrysostom as it is to continue and promote his legacy as an interpreter of the biblical texts for preaching and teaching God's congregation. In this volume, the author, Paul Nadim Tarazi, argues that the "truth of the gospel, whose sole champion was Paul, did not entail something new to be added to the Old Testament Law, which is the expression of God's will for all ages...The Pauline letters," he explains, "were conceived to spread this message as scripture...among all those letters, 1 Corinthians holds the place of honor." The V. Rev. Dr. Paul Nadim Tarazi is Professor of Biblical Studies and Languages at St. Vladimir's Orthodox theological Seminary. He is the author of a three volume Introduction to the Old Testament, a four volume Introduction to the New Testament, Galatians: A Commentary, 1 ¬Thessalonians: A Commentary, Land and Covenant, and the Chrysostom Bible, Genesis: A Commentary, Philippians: A Commentary, Romans: A Commentary and Colossians & Philemon: A Commentary. His Audio Bible Commentaries on the books of the New Testament are available online through the Orthodox Center for the Advancement of Biblical Studies (OCABS).

The Chrysostom Bible Commentary Series is not so much in honor of John Chrysostom as it is to continue and promote his legacy as an interpreter of the biblical texts for preaching and teaching God's congregation. In this volume, Tarazi explains that previous studies of 2 Corinthians are plagued by "the unwarranted premise that the Corinthian correspondence contains different letters sent out on different occasions...The premise sounds convincing," Tarazi writes, "because several times one hears reference to Paul having written to the Corinthians (1 Cor 5:9; 2 Cor 2:2-3; 7:12), if not outright to "letters" (1 Cor 5:9; 2 Cor 7:8; 10:9-11)...However, when one deals with the New Testament books as literature, then one will realize that reference to something 'written' is a mere literary stratagem to draw the hearer's attention to the importance of what is being 'said.'" The Rev. Rev. Dr. Paul Nadim Tarazi is Professor of Biblical Studies and Languages at St. Vladimir's Orthodox Theological Seminary. He is the author of a three volume Introduction to the Old Testament, a four volume Introduction to the New Testament, Galatians: A Commentary, I Thessalonians: A Commentary, Land and Covenant, and the Chrysostom Bible, Genesis: A Commentary, Philippians: A Commentary, Romans: A Commentary, Colossians & Philemon: A Commentary, 1 Corinthians: A Commentary, Ezekiel: A Commentary, and Joshua: A Commentary. His Audio Bible Commentaries on the books of the Old and New Testament are available online through the Orthodox Center for the Advancement of Biblical Studies (OCABS).

John Chrysostom, the golden mouth, the greatest preacher in the early church and a key figure during the transition from the ancient to the Byzantine and medieval worlds, is known as a vehement critic of the Jews. In this study, Robert Wilken presents a new interpretation of John's homilies against the Jews, setting them in the context of the pluralistic society of fourth-century Antioch and against the tradition of ancient rhetoric. In reading John's homilies, Wilken argues, we must not impose on them the anti-Jewish attitudes of medieval times, when Christianity was the dominant force in the West and Judaism was a minority religion. In John's time, Christianity was only one, and by no means the most self-assured, of the cultural forces in Antioch. It had to compete with an established Jewish community and with the classical pagan tradition that underlay education and public life. In 363, the Roman emperor Julian, who had apostatized Christianity to embrace the traditional pagan religion, attempted to rebuild the Jewish Temple in Jerusalem. He terrified the Christians, who saw in the Temple's ruins proof of the truth of their religion. Wilken examines John's sermons against this atmosphere of intense religious rivalry and lively polemic between Christians, Jews, and pagans. His book calls not only for a fresh look at John Chrysostom but also for a reconsideration of the continued importance of Judaism in late antique society and in the history of Christianity. Its conclusions will be of interest to historians and theologians, and to participants in the present-day Jewish-Christian dialogue.

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Dio Chrysostom is a major representative of the flourishing world of the Greeks under Rome. He offers an impressive range of high-quality writing, social comment, and appraisal of Rome's Empire at its height. This volume presents eleven new assessments by an international team of experts who for the first time study Dio's politics alongside his philosophy and writing.

Dio Cocceianus Chrysostomus, ca. 40–ca. 120 CE, of Prusa in Bithynia, Asia Minor, inherited with his brothers large properties and debts from his generous father Pasicrates. He became a skilled rhetorician hostile to philosophers. But in the course of his travels he went to Rome in Vespasian's reign (69–79) and was converted to Stoicism. Strongly critical of the emperor Domitian (81–96) he was about 82 banned by him from Italy and Bithynia and wandered in poverty, especially in lands north of the Aegean, as far as the Danube and the primitive Getae. In 97 he spoke publicly to Greeks assembled at Olympia, was welcomed at Rome by emperor Nerva (96–98), and returned to Prusa. Arriving again at Rome on an embassy of thanks about 98–99 he became a firm friend of emperor Trajan. In 102 he travelled to Alexandria and elsewhere. Involved in a lawsuit about plans to beautify Prusa at his own expense, he stated his case before the governor of Bithynia, Pliny the Younger, 111–112. The rest of his life is unknown.Nearly all of Dio's extant Discourses (or Orations) reflect political concerns (the most important of them dealing with affairs in Bithynia and affording valuable details about conditions in Asia Minor) or moral questions (mostly written in later life; they contain much of his best writing). Some philosophical and historical works, including one on the Getae, are lost. What survives of his achievement as a whole makes him prominent in the revival of Greek literature in the last part of the first century and the first part of the second.The Loeb Classical Library edition of Dio Chrysostom is in five volumes.

Dio Cocceianus Chrysostomus, ca. 40–ca. 120 CE, of Prusa in Bithynia, Asia Minor, inherited with his brothers large properties and debts from his generous father Pasicrates. He became a skilled rhetorician hostile to philosophers. But in the course of his travels he went to Rome in Vespasian's reign (69–79) and was converted to Stoicism. Strongly critical of the emperor Domitian (81–96) he was about 82 banned by him from Italy and Bithynia and wandered in poverty, especially in lands north of the Aegean, as far as the Danube and the primitive Getae. In 97 he spoke publicly to Greeks assembled at Olympia, was welcomed at Rome by emperor Nerva (96–98), and returned to Prusa. Arriving again at Rome on an embassy of thanks about 98–99 he became a firm friend of emperor Trajan. In 102 he travelled to Alexandria and elsewhere. Involved in a lawsuit about plans to beautify Prusa at his own expense, he stated his case before the governor of Bithynia, Pliny the Younger, 111–112. The rest of his life is unknown.Nearly all of Dio's extant Discourses (or Orations) reflect political concerns (the most important of them dealing with affairs in Bithynia and affording valuable details about conditions in Asia Minor) or moral questions (mostly written in later life; they contain much of his best writing). Some philosophical and historical works, including one on the Getae, are lost. What survives of his achievement as a whole makes him prominent in the revival of Greek literature in the last part of the first century and the first part of the second.The Loeb Classical Library edition of Dio Chrysostom is in five volumes.

John Chrysostom was one of the most prolific and admired Christian preachers of the fourth century AD. Operating in both Antioch and Constantinople, he was constantly concerned for the spiritual welfare of his flock, especially when he saw them surrounded by the secular temptations of city life in the later Roman empire. His preaching was tailored to combat these temptations and to encourage his congregation to live more obviously orthodox lives. Previous studies of Chrysostom have been almost entirely biographical in nature. This book conducts a much needed thematic exploration of his preaching, shedding light both on gender relations in late antiquity and also on the practical processes by which Christianity established itself as a dominant social structure in the Roman Empire.

THE Homilies of St. Chrysostom on St. Matthew were undoubtedly delivered at Antioch, (see Hom. vii. p. 105.) and probably in the latter part of the time during which he preached as a Presbyter. Montfaucon considers his little mention of the sin of swearing a sign of his having accomplished some reformation on that point by his previous exertions. In the Homilies delivered from 386 to 388, it is a constant topic; and the Homilies known to belong to that date are so numerous, as scarcely to leave room for such a series as the present. These, however, contain very little to mark the period to which they belong. The argument from his reference to dissensions some time gone by, possibly those between St. Meletius and Paulinus and Evagrius, in commenting on St. Matt. 23:6. is not very conclusive.

Women figured largely in the lives of the two celibates Jerome and John Chrysostom, and in this study Elizabeth Clark investigates friendship between the sexes in the early Church. It includes chapters on Chrysostom's attitude toward women; friendship between the sexes in pagan thought; and friendship between the sexes in early Christian theory and practice. Clark proposes that there was within patristic Christianity an elevation of status for celibate women, but not for married ones.

Dio Cocceianus Chrysostomus, ca. 40–ca. 120 CE, of Prusa in Bithynia, Asia Minor, inherited with his brothers large properties and debts from his generous father Pasicrates. He became a skilled rhetorician hostile to philosophers. But in the course of his travels he went to Rome in Vespasian's reign (69–79) and was converted to Stoicism. Strongly critical of the emperor Domitian (81–96) he was about 82 banned by him from Italy and Bithynia and wandered in poverty, especially in lands north of the Aegean, as far as the Danube and the primitive Getae. In 97 he spoke publicly to Greeks assembled at Olympia, was welcomed at Rome by emperor Nerva (96–98), and returned to Prusa. Arriving again at Rome on an embassy of thanks about 98–99 he became a firm friend of emperor Trajan. In 102 he travelled to Alexandria and elsewhere. Involved in a lawsuit about plans to beautify Prusa at his own expense, he stated his case before the governor of Bithynia, Pliny the Younger, 111–112. The rest of his life is unknown.Nearly all of Dio's extant Discourses (or Orations) reflect political concerns (the most important of them dealing with affairs in Bithynia and affording valuable details about conditions in Asia Minor) or moral questions (mostly written in later life; they contain much of his best writing). Some philosophical and historical works, including one on the Getae, are lost. What survives of his achievement as a whole makes him prominent in the revival of Greek literature in the last part of the first century and the first part of the second.The Loeb Classical Library edition of Dio Chrysostom is in five volumes.

John Chrysostom, the golden mouth, the greatest preacher in the early church and a key figure during the transition from the ancient to the Byzantine and medieval worlds, is known as a vehement critic of the Jews. In this study, Robert Wilken presents a new interpretation of John's homilies against the Jews, setting them in the context of the pluralistic society of fourth-century Antioch and against the tradition of ancient rhetoric. In reading John's homilies, Wilken argues, we must not impose on them the anti-Jewish attitudes of medieval times, when Christianity was the dominant force in the West and Judaism was a minority religion. In John's time, Christianity was only one, and by no means the most self-assured, of the cultural forces in Antioch. It had to compete with an established Jewish community and with the classical pagan tradition that underlay education and public life. In 363, the Roman emperor Julian, who had apostatized Christianity to embrace the traditional pagan religion, attempted to rebuild the Jewish Temple in Jerusalem. He terrified the Christians, who saw in the Temple's ruins proof of the truth of their religion. Wilken examines John's sermons against this atmosphere of intense religious rivalry and lively polemic between Christians, Jews, and pagans. His book calls not only for a fresh look at John Chrysostom but also for a reconsideration of the continued importance of Judaism in late antique society and in the history of Christianity. Its conclusions will be of interest to historians and theologians, and to participants in the present-day Jewish-Christian dialogue.

Dio Chrysostom is a major representative of the flourishing world of the Greeks under Rome. He offers an impressive range of high-quality writing, social comment, and appraisal of Rome's Empire at its height. This volume presents eleven new assessments by an international team of experts who for the first time study Dio's politics alongside his philosophy and writing.

Dio Chrysostom is a major representative of the flourishing world of the Greeks under Rome. He offers an impressive range of high-quality writing, social comment, and appraisal of Rome's Empire at its height. This volume presents eleven new assessments by an international team of experts who for the first time study Dio's politics alongside his philosophy and writing.