Preaching Bondage: John Chrysostom and the Discourse of by Chris L. de Wet

By Chris L. de Wet

Preaching Bondage introduces and investigates the unconventional idea of doulology, the discourse of slavery, within the homilies of John Chrysostom, the past due fourth-century priest and bishop. Chris L. de rainy examines the dynamics of enslavement in Chrysostom’s theology, advantage ethics, and biblical interpretation and exhibits that human bondage as a metaphorical and theological build had a profound impact at the lives of institutional slaves. The hugely corporeal and gendered discourse linked to slavery was once unavoidably principal in Chrysostom’s discussions of the loved ones, estate, schooling, self-discipline, and sexuality. De rainy explores the impression of doulology in those contexts and disseminates the consequences in a brand new and hugely expected language, bringing to mild the extra pervasive fissures among historic Roman slaveholding and early Christianity. The corpus of Chrysostom’s public addresses presents a lot of the literary facts for slavery within the fourth century, and De Wet’s convincing research is a groundbreaking contribution to stories of the social international in past due antiquity.

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Additional info for Preaching Bondage: John Chrysostom and the Discourse of Slavery in Early Christianity

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108. Lord, “Aristotelian Corpus,” 159–60. ”109 This could explain the absence of the notion of natural slavery in later treatises on slave and household management, especially among ancient Roman philosophers and agronomists. The concept is almost completely absent in early Christian writings. While Aristotle’s influence is contested (and I must state that I do not assert that it was completely absent) in discussions on domestic slaveholding, Xenophon’s influence is much more apparent, especially the influence of his work the Oeconomicus.

8–12); Mut. nom. 22–46). 64. 26–30): Καὶ ὅπερ ἐπ’ ἀνθρώπων οὐ γίνεται, τοῦτο ἐπὶ τοῦ Θεοῦ συμβαῖνον ἔστιν ἰδεῖν. Οἷόν τι λέγω· ἐπὶ τῶν ἀνθρώπων ἀπὸ τῶν δεσποτῶν οἱ δοῦλοι καλοῦνται, καὶ οὕτως ἔθος ἅπασι λέγειν, ῾Ο δεῖνα ἐπίτροπος τοῦ δεῖνος. Translation: Robert C. , Homilies on Hannah, Introducing Doulology 17 an exceptional case, he continues, for although slaves are always named after their masters, God is named after his slaves, and slaves after God. Chrysostom compares biblical theophorisms (names that have the name of God embedded in them) with the naming of slaves—illustrating a type of kyriophorism (when the slaveholder gives a new name to a slave that signifies and affirms his domination over the slave).

196). 56. Dig. Just. 37, 44; in Harrill, “Vice of Slave Dealers,” 104–5. 57. In Harrill, “Vice of Slave Dealers,” 108–12. 58. Sacr. 240): ἀνδράποδον μὲν πρίασθαι βουλομένους καὶ ἰατροῖς ἐπιδεικνύναι καὶ τῆς πράσεως ἐγγυητὰς ἀπαιτεῖν καὶ γειτόνων πυνθάνεσθαι καὶ μετὰ ταῦτα πάντα μηδέπω θαρρεῖν, ἀλλὰ καὶ χρόνον πολὺν πρὸς δοκιμασίαν αἰτεῖν. 16 Introducing Doulology we see here all the measures someone may take to secure their investment. As a commodity, the slave body was subject to inspection at any time.

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