This chapter introduces the idea that there is an intersection between providence, biblical narrative, and consolation within John Chrysostom’s works – and thus within his thought. Additionally, it lays out the scholarly context and offers a brief, preliminary discussion of Chrysostom’s theology of providence within its philosophical and theological context.

This chapter investigates Chrysostom’s primary ways of interpreting scriptural stories, or narratives, in relation to providence. It finds that the exegete often reads narratives together, in consistent ‘clusters’, which share common narrative structures, testifying to God’s habitual way of interacting providentially with the saints. It further argues that this way of reading narratives together is a sort of typology which is at odds with others within the school of Antioch.

After Chapters 5 and 6, it is tempting to think that whereas other early Christians could be labelled ‘dogmatic’ philosophers, Chrysostom is merely a ‘practical’ one; perhaps he is even just a moralist. And it is true that if we were to compare him to, for example, Nemesius of Emesa – whom we have mentioned several times through this study – there is indeed a real contrast, despite their shared theological milieu. For example, Nemesius frames his discussion of providence within a long-standing philosophical debate, listing the opinions of various schools and responding to them with his own Christian philosophy. In contrast, Chrysostom rarely names philosophers and even refrains from engaging their ideas in detail.1 And these differences are not merely rhetorical but impact their doctrines of providence: for example, while Nemesius is consistent in his maintenance that all externals – including wealth – are goods,2 Chrysostom can occasionally refer to wealth as either indifferent or evil, knowing the danger that it can pose to virtue.

This chapter lays out Chrysostom’s vision of Scripture as a treasury of exemplary characters. These characters have yielded to providence and have the virtues to show for it: patience and endurance. By suffering and yet yielding to God’s providence, they have become detached from worldly things and have attained the resurrection life: the life of the angels.

This chapter shows how John Chrysostom characteristically turns to biblical historia to console his suffering audiences. It therefore seeks to define biblical historia to see what is particularly comforting about it, finding that it is best translated as ‘story’ and has narrativity as its essential component, with divine and human activity – providence and virtue and vice – as its central subject matter.

This chapter lays out the theological and ethical doctrines that the many narratives discussed in the previous chapters contain, especially the goodness of God’s gifts, including suffering; the only evil being sinful human choice; and that God’s providence is incomprehensible to human beings. It also demonstrates how, in Chrysostom’s view, these doctrines are consolatory.

This chapter argues that Chrysostom considers scripture to be unified insofar as it is a series of proofs of providence – as well as a series of narratives of the righteous and unrighteous. The two main proofs of providence are creation and the incarnation, with the latter being the chief proof, in which God’s ineffable love for humankind is seen most clearly.