St. John Chrysostom
Archbishop of Constantinople and Doctor of the Church. Known as "the Golden-Mouthed" for the power of his preaching. Wrote extensively on Genesis and Paul's Epistles.
Works
Preface and Praise of Sacred Scripture
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Chapter IV: The Judgments and Examples of the Fathers
— Writing on Genesis, homily 21, asserts there is not a syllable in Scripture in whose depths some great treasure does not lie hidden
"St. Chrysostom agrees with St. Augustine, when writing on Genesis, homily 21"
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Chapter IV: The Judgments and Examples of the Fathers
— Studied under Eusebius; listed among Fathers who labored night and day
"Chrysostom under Eusebius"
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Chapter V: On the Dispositions Required for This Study
— While dictating commentaries on Paul's epistles, someone in the likeness of Paul was seen whispering into his ear
"To St. Chrysostom, whose devotion to St. Paul was so great, as he dictated commentaries on his epistles"
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The Author's Method (paragraph 48)
— Renders now historical, now mystical sense
"Augustine, Chrysostom, Jerome, and the rest of the Fathers weave now the historical, now the mystical"
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The Fathers' Defense of the Old Testament
— Wrote 32 homilies on Genesis
"Chrysostom 32 homilies"
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Arguments for the Old Testament
— Comments that Christ said "Search" not "Read" the Scriptures, meaning dig out hidden treasures with labor
"He did not say, comments Chrysostom, "Read the Scriptures," but "Search""
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The Virtues of Moses
— In homily 40 on First Timothy: "A bishop must be an angel, subject to no human disturbance"
"St. Chrysostom said, homily 40 on the First Epistle to Timothy"
Commentary on the Pentateuch of Moses
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Canons Bearing a Torch Before the Pentateuch
— Transmits the canon that Scripture promises things to certain persons fulfilled in their descendants; Homily 8 on Matthew
"St. Chrysostom transmits this canon, Homily 8 on Matthew."
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Canons Bearing a Torch Before the Pentateuch
— Named in the etymology discussion: "golden mouth" from eloquence
"Chrysostom, as it were, "golden mouth," from his eloquence"
Chapter I (The Six Days of Creation)
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Heaven and Earth: Four Interpretations
— Quoted from Homily 2: God first stretched out heaven, then laid earth beneath
"Saint John Chrysostom here, homily 2: "God, contrary to human custom, in perfecting His building, first stretched out heaven, and afterward laid the earth beneath it: first the roof, and afterward the foundation;""
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Verse 5: And He called the light Day
— Quoted at length from his Homily That Man Is Set Over Every Creature on nature serving man
"St. Chrysostom, in his Homily That Man Is Set Over Every Creature, applies keen incentives to man from the day, light, and other creatures"
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Verse 9: Let the waters be gathered together
— Listed among those who hold that earth and water form one globe
"Molina, Pererius, Cajetan, St. Jerome, Chrysostom, and Damascene."
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Verse 16: And God Made Two Great Lights
— Cited from Homily 6 on the moon appearing greater due to proximity
"So St. Chrysostom here, homily 6"
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Verse 26: Let Us Make Man in Our Image and Likeness
— Cited for denouncing as impious the idea that angels created man
"St. Basil, Chrysostom, Theodoret, Cyril in Book I Against Julian"
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Verse 26: Let Us Make Man in Our Image and Likeness
— Quoted from Homily 9 on Genesis on the distinction between image and likeness
"And St. Chrysostom, Homily 9 on Genesis: "He said 'image' on account of dominion; 'likeness,' so that by human powers we may become like God in gentleness, mildness, etc.,"
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Verse 26: Let Us Make Man in Our Image and Likeness
— Cited alongside Origen and Eucherius for the tropological interpretation of man's dominion
"So say Origen, Chrysostom, and Eucherius."
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Verse 28: Increase and Multiply
— Cited alongside Rupert and Augustine for the view that there is no precept to procreate
"So say St. Chrysostom, Rupert, and Augustine"