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. in spite of the fact that, their perspectives and beliefs have been remarakably comparable: either bishops have been thinking about the social position of the Church, either have been made up our minds rivals of what they known as the Arian heresy, and every attracted a devoted following between his city congregation. This similarity, Liebeschuetz argues, used to be due to not the 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 components of the Roman Empire. The monastic move figures in the course of the ebook as a massive impact on either males and as possibly the main dynamic improvement within the Christian tradition of the fourth century.
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Extra info for Ambrose and John Chrysostom: Clerics between Desert and Empire
36 (1982), 36–62, and M. v. 1 (Stuttgart, 2001), 1181–7. 130 V. Ant. 3–4. 131 Ibid. 3, 8, 49. 132 Augustine, Conf. 15; R. Lorenz, ‘Die Anfa¨nge des abendla¨ndischen Mo¨nchtums im 4. Jahrhundert’, ZKG 77 (1966), 4 (Rom), 16 (Trier). 38 Background and Forerunners themselves off totally from the environment of their former existence. So total separation from the everyday world, by removing oneself far from human settlement to the edge of the desert, or on to a mountain, became a widely popular form of asceticism.
108 See below 37. g. Origen, C. 1. Tatian, Oratio ad Graecos 32. 110 Tertullian, Virg. vel. 10; Cyprian, Hab. virg. 9–11. Virgins lacking family resources might live with clergy or even with men dedicated to celibacy, see Lane Fox, Pagans and Christians, 369–70 and below, 156–8. 113 (IV ) CHRISTIAN ASCETICISM BECOMES A M ASS M OV E M E N T A N D I NS T I T U TI O NA L I ZE D: T H E RO LE O F AN TON Y In the fourth century the informal spontaneous full-time asceticism of earlier times began to be institutionalized.
Cambridge History of Later Greek and Early Medieval Philosophy (Cambridge, 1967), 175–6. The Classical Roots of Christian Asceticism 27 woman’s work being in the house. But he also gives his assent to Paul’s teaching that it is the purpose of marriage to avoid fornication, and he praises the status of the dedicated virgin. 84 Sexual desire is bad. Women must not dress to make themselves attractive to men. Tertullian does not allow that a desire to have children, or even the fact that children are needed to propagate the human race, could justify remarriage after the first marriage has been childless.