By J. H. W. G. Liebeschuetz

J. H. W. G. Liebeschuetz compares the personalities and the respective careers of 2 of the best of the early Christian Fathers, Ambrose and John Chrysostom. whereas the statesmanlike Ambrose ended his existence as a pillar of the Western institution, Chrysostom, the outspoken idealist, died in exile. besides the fact that, their perspectives and beliefs have been remarakably comparable: either bishops have been fascinated by the social position of the Church, either have been decided rivals of what they referred to as the Arian heresy, and every attracted a committed following between his city congregation. This similarity, Liebeschuetz argues, was once due to not the impact of 1 at the different, yet was once a outcome in their participation in a Christian tradition which spanned the divide among the japanese (later Byzantine) and Western elements of the Roman Empire. The monastic flow figures in the course of the publication as a massive impression on either males and as probably the main dynamic improvement within the Christian tradition of the fourth century.

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5: 28–9. 70 Matt. 19: 6; Mark 10: 9. 71 Luke 20: 34–6. 72 1 Cor. 8: 25; cf. Matt. 19: 10–11, also ibid. 73 All this prefigures the ascetic movement. It has already been remarked that advocacy of separation from the world and of abstinence from sex did not have a monopoly of teaching in early Christian communities. 75 The Letter to the Colossians reads: ‘Wives be subject to your husband; that is your Christian duty. Husbands love your wives and do not be harsh with them. Children obey your parents in everything, for that is pleasing to God.

62 Not that ascetic doctrine was monolithic. Thus Tatian’s views were not identical with those of Tertullian, or indeed those of the young or middle-aged Tertullian with his views as an old man who sympathized with the Montanists. 63 David G. Hunter, Marriage, Celibacy and Heresy in Ancient Christianity (Oxford, 2007), especially 90–105. The main theme of this excellent book is the opposition to the advance of ascetic ideals in the later fourth century, which Chrysostom and Ambrose helped to bring about.

Virg. 20. 88 Tertullian, Ad ux. 4; De cast. 4. 89 Tertullian, Virg. vel. 10; De cast. 3–4. 28 Background and Forerunners community. 91 Girls who remained virgins were held in high honour. 200–58). But it seems that there was not at that time a public ceremony at which young girls dedicated themselves to virginity and the service of God. 96 But if to be a perfect Christian a 90 In Carthage in the time of Tertullian an ordo of widows was recognized by the Church. This was a distinct group of widows over 60 who had renounced second marriage, and lived a life consecrated to God.

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