Rylaarsdam’s analysis yields a strongly sympathetic and positive reading of Chrysostom. Where others have seen unvarnished hate speech directed at Jews, dissenting Christians, and any number of other people, Rylaarsdam finds the “frank speech” specified by the philosophical manuals for the moral reform of the most recalcitrant minds (274–82). Like the best books, this one opens up further work into Chrysostom’s efforts to reform the late Roman city knowing now that he was always making decisions about where the limits were to pastoral accommodation and flexibility (something the tradition itself never specifies for practitioners).
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