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By Robert C. Hill

Within the interval among the councils of Nicea and Chalcedon within the fourth and 5th centuries, the devoted within the church buildings of the ecclesiastical district of Antioch have been the beneficiaries of the ministry of the note from amazing pastors. integrated during this ministry have been homilies at the outdated testomony via John Chrysostom and written commentaries via his mentor Diodore and his fellow scholar Theodore, and later by means of Theodoret. although the biblical textual content was once admittedly Jewish in beginning, "the textual content and the that means are ours," claimed Chrysostom; and the nice bulk of extant continues to be finds the pastoral precedence given to this frequently vague fabric. scholars and exegetes of the previous testomony and its person authors and books may be brought the following to Antioch?s particular procedure and interpretation via commentators studying their neighborhood type of the Greek Bible. during this survey, readers will achieve an perception additionally into Antioch?s worldview and its method of the individual of Jesus, to soteriology, morality and spirituality.

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4 A. A Christian collection of Jewish books Antiochene commentators do not debate the contents of the canon of the Old Testament on which they are commenting. 5 In comment on Gen 1:13, where Chrysostom disputes a Jewish view that in the repeated mention of evening and morning in the opening verses of that chapter there is confirmation that “the evening is the beginning of the following day,” he blurts out: But let them reap the reward of their own insanity. 6 While Christian and Jewish readers may not agree on when the day begins, for both parties the whole of Scripture represents the kan≈n found in the Antioch commentaries; Christians are thought to have a claim on the writings without belittling their value.

He had made the point frequently at other times in his Antioch ministry. of Aristeas and even the divine inspiration of the Seventy translators shown by Theodore and Theodoret that we shall document in the next chapter. 6. 44 chapter three What was said by the Old Testament authors about the Jews came true, and the fulfilment of it was clear to everyone; likewise what was said about Christ in the New Testament—which demonstrates above all the divine character of both Scriptures. The New Testament and the Old come from the same Spirit, and the same Spirit who gave utterance in the New spoke also here.

It is not accorded to the sages, however, presumably because sapiential material is thought to be (as it claims) the fruit of human experience; only the term sofÒw is appropriate. When it comes to the composers responsible for the historical books, they are not regarded as prof∞tai (even if styled Former Prophets in the Hebrew Bible—terminology unfamiliar to the Antiochenes, of course). ”17 So, with their notion of prophecy as exclusively prospective, Antiochenes like Theodoret refer to composers like the Deuteronomist and the Chronicler as “historians, annalists,” suggrafeÊw or flstoriografÒw— not that they (or the sages) are bereft of divine guidance, it would seem, but that they share to a lesser degree in the charism of inspiration.

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