S p i r i t ua l i t y S t u d i e s 6 - 2 Fa l l 2 0 2 0 4 3 Miloš Lichner 4 Ethos of Dialogue The pluralistic reality of their world inspired early Church authors to create an ethos of dialogue, which is also a big topic of the highest importance in our times (Dojčár 2018, 40–49). Early Church theological spirituality was substantially pluralistic, which is demonstrated by the testimony of the many schools of spirituality as well as by theological attitudes towards different opinions inside the Church and within the framework of its relations with non-Christians. St. Irenaeus of Lyons offers us a testimony in this regard (Karabová 2015, 29–31). According to him, the spiritual uni - ty of the Church is demonstrated through the differences among nations and languages. Inner communion ( communio ) with the Church of Rome represents a unifying element, be - cause “ every Church should synchronize with this Church due to its more powerful authority ” (Irenaeus 1974, Book 3, Chap. 3, Para. 2). However, Irenaeus did not put emphasis on uniformity. Ecclesiastical communio is demonstrated through big differences in rites, spiritual movements traditions and theologies. Thus, the Lyonese theologian believed that differences help achieve unity, even confirm it, because the more this unity is capable of expressing itself in a diversity of liturgical practice, the deeper it actually is. The Church Fathers were against an external uniformity that restrains rich diversity (Lichner 2012, 61–68). In this spectrum, we direct our attention to the texts from the early Church period that are important for a proper under - standing and potential development of Jewish-Christian relations. Unfortunately, it is true that some texts of the Fathers are very harsh towards Jews, even if we wanted to justify it by their literary nature and protection from proselytism. The existence of anti-Judaism represents a tragic reality of our history. That is why it is necessary to emphasize that healthy Christian spirituality cannot be based on anti-Judaism or anti-Semitism (Krauss 1892, 122–157). Examples from early Christian authors may be a very important impulse for a new theological reflection on Christianity’s relationship to Judaism and their mutual interconnection that is vital for Christians and would exclude any hints of anti-Judaism and anti-Semitism. It must be noted that it was precisely the renewal of patristic studies that brought about a positive change in Christiani - ty’s relationship to the Jewish nation at the Second Vatican Council, thus influencing this mutual relationship. 5 Some Inspirations for the Theological Study of Spirituality Early Church authors are also important because of their universal spirituality, which interconnects the profession of faith with the concrete life of believers. In this regard, it is necessary to remember that charity, as we know it, has JudeoChristian roots – they were Christians who transformed what André Boulanger called euergetism – from Greek euergetéô , “ doing good deeds ” (1923, 20). Early Church homiletic texts thus testify not only to the struggle for the profiling of or - thodox teaching but also to the constant struggle against corruption, usury and slavery and to taking up collections for the poor and those affected by various epidemics. For St. Basil the Great, St. Cyril of Jerusalem, St. Augustine, St. John Chrysostom or Leo the Great, charity originates in one’s per - sonal relationship with Christ. The homilies of these authors strongly remind us that true Christian spirituality must have direct impact on social behavior. Therefore, according to the Church Fathers, Christian is an individual with pronounced social attitude. John Chrysostom, the archbishop of Constantinople, was not only a renowned speaker and theologian but also a reformist and a man with charitable social attitude. In hisHomily no. 50 inspired by the Gospel of Matthew, he reminds his listeners that God does not need any golden vessels but our golden souls. He does not forbid donations to the temple, but he suggests that almsgiving should precede them, because he likes it more. He clearly says that it is necessary to feed the hungry in the first place and then we can decorate the altar of God with the rest. He invites believers to reflect over the Christ who walks by as a vagabond and pilgrim with no place to stay. Instead of letting him in, we decorate the floors, walls and column chaplets, and we refuse to see him shackled in the prison (Johannes Chrysostomus 1862, col. 508–509). The awareness of this message is directed at Christians who are actively involved in helping professions. Through the study of early Christian literature, they realize that charity or social service is of Judeo-Christian roots and belongs to authentic Christian existence. The duty of clergy to actively search for people in need and look after them as well as to create financial resources to help the sick and the poor was emphasized even by the most ancient Church councils. Judeo-Christian tradition integrated biblical values into social life, mainly through practicing the deeds of mercy and almsgiving. We can mention a number of sermons in which Pope Leo the Great in the 5thcentury regularly encouraged believers to offer a helping hand to the poor during the Lent - en period, or the social and spiritual activity of Pope Gregory
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