Chrysostoms Devil

References to demons and the devil permeate the rhetoric of John Chrysostom, the "golden-tongued" early church preacher and theologian. Samantha Miller examines Chrysostom's theology and world, helping us understand the role of demons in his soteriology and exploring what it means to be human and to follow Christ in a world of temptation.

p.p1 {margin: 0.0px 0.0px 0.0px 0.0px; text-align: justify; text-indent: 19.9px; font: 12.0px 'GFS Didot'; -webkit-text-stroke: #000000} span.s1 {font-kerning: none} The second book of this series "Theology in Public" presents a great figure, St. John Chrysostom, and his theological teaching. One of the most significant sermons of Chrysostom is the one which bears the title "On the Devil." Chrysostom answers the timeless questions about the relationship between evil, demons, man and God. Who rules the things of this world? The answer seems simple, God. But why then is there so much suffering and injustice; why do the poor and the righteous man suffer and the unrighteous and rich man flourish; why do wicked men move unharmed and instead pious and honest men suffer? Since God is omnipotent and benevolent how can the power of evil in the world can be explained. Are demons an independent principle and their wickedness determining the progression of reality, and if so to what extent? On the pages of this homily, Chrysostom gives answers to these questions and also explains how the charity of God is combined with His righteousness.

This book is the first major study of providence in the thought of John Chrysostom, a popular preacher in Syrian Antioch and later archbishop of Constantinople (ca. 350 to 407 CE). While Chrysostom is often considered a moralist and exegete, this study explores how his theology of providence profoundly affected his larger ethical and exegetical thought. Robert Edwards argues that Chrysostom considers biblical narratives as vehicles of a doctrine of providence in which God is above all loving towards humankind. Narratives of God's providence thus function as sources of consolation for Chrysostom's suffering audiences, and may even lead them now, amid suffering, to the resurrection life-the life of the angels. In the course of surveying Chrysostom's theology of providence and his use of scriptural narratives for consolation, Edwards also positions Chrysostom's theology and exegesis, which often defy categorization, within the preacher's immediate Antiochene and Nicene contexts.

The Christian baptismal ceremony was at first quite simple; by the beginning of the third century it included complex anti-demonic rites. Henry Ansgar Kelly here describes the evolution of the rites of baptism from New Testament times to the present day and explores the impact of demonological theories on Christian liturgy. Kelly begins by identifying the nature and origins of the evil spirits that are referred to in the New Testament, which proved to be major subjects of speculation and theological development by the Church Fathers. He then traces the history both of Christian demonology and of the initiation rituals, clearly illustrating their parallel evolution and their interaction. In his analysis, Kelly examines not only the direct expression of demonological theory in the original ceremonies but also the symbolic reinterpretation of theoretically untenable rituals into allegorical dramas. An astute and ambitious work, 'The Devil at Baptism' covers all the anti-demonic rites of the catechumenate and baptismal services and compares developments in East and West since the emergence of Christianity. It will be essential reading for anyone interested in the development of Christian liturgy in particular and in the history of religion in general.

A bold retelling of the history of lying in medieval and early modern Europe Is it ever acceptable to lie? This question plays a surprisingly important role in the story of Europe's transition from medieval to modern society. According to many historians, Europe became modern when Europeans began to lie—that is, when they began to argue that it is sometimes acceptable to lie. This popular account offers a clear trajectory of historical progression from a medieval world of faith, in which every lie is sinful, to a more worldly early modern society in which lying becomes a permissible strategy for self-defense and self-advancement. Unfortunately, this story is wrong. For medieval and early modern Christians, the problem of the lie was the problem of human existence itself. To ask "Is it ever acceptable to lie?" was to ask how we, as sinners, should live in a fallen world. As it turns out, the answer to that question depended on who did the asking. The Devil Wins uncovers the complicated history of lying from the early days of the Catholic Church to the Enlightenment, revealing the diversity of attitudes about lying by considering the question from the perspectives of five representative voices—the Devil, God, theologians, courtiers, and women. Examining works by Augustine, Bonaventure, Martin Luther, Madeleine de Scudéry, Jean-Jacques Rousseau, and a host of others, Dallas G. Denery II shows how the lie, long thought to be the source of worldly corruption, eventually became the very basis of social cohesion and peace.

Although it would appear in studies of late antique ecclesiastical authority and power that scholars have covered everything, an important aspect of the urban bishop has long been neglected: his role as demonologist and exorcist. When the emperor Constantine made Christianity the official religion of the realm, bishops and priests everywhere struggledÊ to ÒChristianizeÓ the urban spaces still dominated by Greco-Roman monuments and festivals. During this period of upheaval, when congregants seemingly attended everything but their own ÒorthodoxÓ church, many ecclesiastical leaders began simultaneously to promote aggressive and insidious depictions of the demonic. In City of Demons, Dayna S. Kalleres investigates this developing discourse and the church-sponsored rituals that went along with it, showing how shifting ecclesiastical demonologies and evolving practices of exorcism profoundly shaped Christian life in the fourth century.