Chris L. de Wet

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

This work introduces and investigates the novel concept of doulology, the discourse of slavery, in the homilies of John Chrysostom, the late fourth-century priest and bishop. The text examines the dynamics of enslavement in Chrysostoms theology, virtue ethics, and biblical interpretation and shows that human bondage as a metaphorical and theological construct had a profound effect on the lives of institutional slaves.

Claiming corporeal capital: John Chrysostom's Homilies on the Maccabean Martyrs

ABSTRACT This study examines John Chrysostoms homilies On the Maccabees specifically from the perspective of martyrdom as corporeal discourse. Chrysostom focuses mostly on the martyr-mother and the last of the seven sons. Along with the discourse of maternality and the maternal body, a contrary meta-discourse of masculinity is promoted that overrides the feminine weaknesses of maternality. In typical androcentric and patriarchal fashion, Chrysostom has the Maccabean martyr-mother deny her maternal corporeal knowledge, and implements a potent andromorphism in the reconstruction of her corporeality and self-definition. Central to this endeavour is the application and promotion of a new scopic economy, a new way of looking with spiritual eyes. The last sons martyrdom, being voluntary and suicidal, is valued by Chrysostom, since the mother acts as a catalyst for his death. Chrysostom strategically succeeds in claiming this corporeal capital for the wider programme of reconstructing martyrdom in late antique Christianity.This study examines John Chrysostoms homilies On the Maccabees specifically from the perspective of martyrdom as corporeal discourse. Chrysostom focuses mostly on the martyr-mother and the last of the seven sons. Along with the discourse of maternality and the maternal body, a contrary meta-discourse of masculinity is promoted that overrides the feminine weaknesses of maternality. In typical androcentric and patriarchal fashion, Chrysostom has the Maccabean martyr-mother deny her maternal corporeal knowledge, and implements a potent andromorphism in the reconstruction of her corporeality and self-definition. Central to this endeavour is the application and promotion of a new scopic economy, a new way of looking with spiritual eyes. The last sons martyrdom, being voluntary and suicidal, is valued by Chrysostom, since the mother acts as a catalyst for his death. Chrysostom strategically succeeds in claiming this corporeal capital for the wider programme of reconstructing martyrdom in late antique Christianity.

Sin as Slavery and/or Slavery as Sin? On the Relationship between Slavery and Christian Hamartiology in Late Ancient Christianity

This study explores the relationship between slavery and the theological concept of original sin in late ancient Christianity. The link is discussed in terms of three intersections, namely “nature”, or “naturalness” and “unnaturalness”, domination, and kinship. These intersections shed light on the very conceptualization of the sin-as-slavery concept, and show that in many instances late ancient thinking differed considerably from classical conventions. Even though sin was considered as slavery, it took more than a millennium for the church to realize that slavery is sin.

Grumpy Old Men?: Gender, Gerontology, and the Geriatrics of Soul in John Chrysostom

This article analyzes old age in the thought of John Chrysostom, specifically asking: what role does the discourse of old age play in the formation of masculinity in Chrysostom, and what was its place and function in Christian society? And how can the body of the old man transcend its symbolic links with weakness, femininity, and sin, and even serve as a symbol of new Christian masculinity? In order to address these issues, the article proposes the theoretical framework of gerotranscendence for approaching old age in late ancient Christianity. Senescence is initially examined as a problem of masculinity, with special emphasis on its relation to physical frailty, femininity, and sin. Thereafter, the study proposes that Chrysostom views the gerotranscendent male body—that is, the man who has mastered his bodily passions and transcended the challenges of old age—as the new standard for ideal masculinity, especially for the youth.

Paul and Christian identity-formation in John Chrysostom's Homilies De laudibus sancti Pauli apostoli

The aim of this study is to investigate the dynamics between Paulinomorphism (becoming like Paul) and Christian identity-formation in John Chrysostoms (347-407 C.E.) De laudibus sancti Pauli apostolic. Chrysostom understands Christian identity-formation as a type of Paulinomorphism. The discursive operation of Paulinomorphism is most clearly manifested in Chrysostoms homilies De laudibus sancti Pauli apostolic, and operates by means of four interrelated discourses, namely: a) transformation and mimesis; b) virtue and masculinization; c) the zealotic, and; d) medicalization. The four discourses are delineated and critically discussed in this study.ABSTRACT The aim of this study is to investigate the dynamics between Paulinomorphism (becoming like Paul) and Christian identity-formation in John Chrysostoms (347–407 C.E.) De laudibus sancti Pauli apostoli. Chrysostom understands Christian identity-formation as a type of Paulinomorphism. The discursive operation of Paulinomorphism is most clearly manifested in Chrysostoms homilies De laudibus sancti Pauli apostoli, and operates by means of four interrelated discourses, namely: a) transformation and mimesis; b) virtue and masculinization; c) the zealotic, and; d) medicalization. The four discourses are delineated and critically discussed in this study.

‘IF A STORY CAN SO MASTER THE CHILDREN’S SOUL’: CHRISTIAN SCRIPTURAL PEDAGOGY, ORALITY AND POWER IN THE WRITINGS OF JOHN CHRYSOSTOM

The aim of this study is to give account of the dynamics between Christian scriptural pedagogy, orality and power in the writings of John Chrysostom. The study firstly examines Chrysostom’s views on the discourse of reading scripture, with reference to his In Acta apostolorum homilia 19. Thereafter, the study investigates the practical application of this discourse in the household ritual of reading scripture, here with reference to Chrysostom’s In Genesim sermo 6. Finally, on an even higher level of abstraction, the study looks at scriptural pedagogy in the education of children as seen in Chrysostom’s De inani gloria.

Of monsters and men : religious conflict, radicalism, and sexual exceptionalism in the works of John Chrysostom

ABSTRACT The purpose of this article is to investigate the dynamics between religious conflict and sexual exceptionalism, as a means to radicalise members of a religious group, in the works of John Chrysostom (347–407 AD). Using modern terms, Chrysostom aims to infiltrate and minimise the ‘grey zone’ of religious identity and participation by constructing the sexual identity of the group he represents as masculine, pure, and dominant, and that of his opponents as inferior, perverse, and diseased. Chrysostom affirms the sexual exceptionalism of his radical adherents by means of inclusion – it is no longer one’s ethnicity, gender, class, or social status that are markers of exceptionality, but rather the presence of self-mastery and chastity, or sōphrosynē. Chrysostom abnormalises his opponents by means of teratogenisation, that is by making monsters out of them, in highlighting their abnormal pathic excess, corporeal mutilation, demonisation, psychic disease, and puerility. The masculinity of the radicals is affirmed and the sexual inferiority of the opponents sketched in vivid detail. By means of this case study from Chrysostom, the article hopes to emphasise the importance of gender and sexuality in the study of religious conflict past and present.The purpose of this article is to investigate the dynamics between religious conflict and sexual exceptionalism, as a means to radicalise members of a religious group, in the works of John Chrysostom (347–407 AD). Using modern terms, Chrysostom aims to infiltrate and minimise the ‘grey zone’ of religious identity and participation by constructing the sexual identity of the group he represents as masculine, pure, and dominant, and that of his opponents as inferior, perverse, and diseased. Chrysostom affirms the sexual exceptionalism of his radical adherents by means of inclusion – it is no longer one’s ethnicity, gender, class, or social status that are markers of exceptionality, but rather the presence of self-mastery and chastity, or sōphrosynē. Chrysostom abnormalises his opponents by means of teratogenisation, that is by making monsters out of them, in highlighting their abnormal pathic excess, corporeal mutilation, demonisation, psychic disease, and puerility. The masculinity of the radicals is affirmed and the sexual inferiority of the opponents sketched in vivid detail. By means of this case study from Chrysostom, the article hopes to emphasise the importance of gender and sexuality in the study of religious conflict past and present.

NEOLIBERALISM AND THE OCTOBER 2015 SOUTH AFRICAN STUDENT PROTESTS—PART 2

In the editorial of the previous issue of JECH (2015), I made the point that a type of slavery discourse is often prevalent in the managerial rhetoric of institutions of higher education, specifically in the language of utility and productivity, which poses numerous problems for the study of Ancient History and Early Christianity. This discourse is a subset of a larger discursive formation that is taking hold of universities, namely neoliberalism. Now, at the time of writing this editorial to the second issue of JECH (2015), towards the end of October 2015, South Africa is experiencing some of the most intense student protests since the apartheid era. The second to last week of October 2015 saw student demonstrations at most state funded universities - on 22 October 2015 many universities were closed (and this close to the year-end examinations). And on this day students also marched to the headquarters of the ruling party, the African National Congress (ANC) at Luthuli House in Johannesburg, and the next day they marched to the Union Buildings to confront the President. Although it is a very complex matter, the main impetus for the protests was the rising student fees that universities had announced. When the students read their memorandum at Luthuli House, at the top of their list was a request not to increase student fees for 2016, and to start implementing cost-free higher education (which the ANC promised in 2013/2014). It is a difficult but also exciting time for South African, but also international, higher education.

Between the Domestic and Agoric Somatoscape: John Chrysostom on the Appearance of Female Roman Aristocrats in the Marketplace

AbstractThe purpose of this essay is to give an account of John Chrysostom’s views on the public appearance of female Roman aristocrats in the marketplace, and to ask what it tells us about the functioning of pastoral power. The focus is on John Chrysostom’s 28th homily On Hebrews. The study argues that Chrysostom’s rhetoric is aimed at pastoralizing the domestic somatoscape and manipulating the patria potestas. The pastoralization of the household ramified various patriarchal operations in Christian households, and a potent programme of asceticization of the agoric space accompanies it. The asceticization of the agoric took place by means of a tripart campaign of metaphorization: firstly, metaphorical dedoulologization, accompanied by decosmeticization, and also psychic virginization.

John Chrysostom on Paul as Founder of Churches

AbstractThe purpose of this article is to examine John Chrysostom’s view of Paul as founder of churches. The article is written in dialogue with the research done by James Hanges on Paul as a founder-figure. The study argues that by the fourth century, especially in the works of Chrysostom, we a have a vision of Paul as founder of the church that has become interwoven with the very substance of the (orthodox) church’s subjectivity – a very different dynamic that was present in the first two centuries at least. Being a Christian, being part of the church, for Chrysostom, also means embodying something of the subjectivity of Paul. Paul was more than a hermeneutical bridge between the Old and the New Testament. Paul and Paulinomorphism became the very language of ecclesiastical power, a rhetoric with an impetus on correction, discipline and social protection. The fourth-century Chrysostomic reconstruction of Paul, the founder of churches and the church, operated as a central discursive formation in the reproduction of Christian identity. The appellations of Paul as builder, physician and father formed part of an interconnected web of power-language with the capacity to ramify group boundaries and also to pathologize heretical groups. The power-language of Paul also sustained orthodox Christian identity in its curative and corrective measures.