In this monument, time is transformed into space. The column of Arcadius towered with an almost phallic ambience in the forum, a symbol of a once powerful empire long past. I wish to commence this study from the Xerolophos in 18th-century Istanbul, where a similar monument resonated the melancholy of Istanbul, known in its youth as Constantinople. For me, it has always been a city of ruins and of end-of-empire melancholy.
The city into which I was born was poorer, shabbier, and more isolated than it had ever been before in its two-thousand-year history. Orhan Pamuk writes the following in his prolific yet pensive Istanbul (2004): It is specially asked whether Chrysostom could escape the classical Graeco-Roman habitus of barbarism and the normativity of the free, male Roman body. In the light of this, the study specifically looks at how Chrysostom constructs and negotiates barbarian identity, with special emphasis on the rhetorical and ethical dimensions of his involvement with emphasis on the trajectories provided by Foucault and De Certeau for understanding rhetoric, ethics and identity. During and shortly after Chrysostom's arrival in Constantinople, most of the Arians were Goths, and Chrysostom became personally involved in their affairs. After Theodosius declared Nicene orthodoxy to be the only valid and legal faith, a potent programme to establish orthodoxy in Constantinople had begun, with bishops like Gregory Nazianzen and Nectarius promoting the cause.
This study examines the role of John Chrysostom as bishop-missionary to the Goths in Constantinople. John Chrysostom and the mission to the Goths: Rhetorical and ethical perspectivesĭepartment of New Testament and Early Christian Studies, University of South Africa, South Africa
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