January
398-404 A.D. John
Chrysostom—Constantinople’s 37th
John Chrysostom
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Eastern Orthodoxy
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John Chrysostom (/ˈkrɪsəstəm, krɪˈsɒstəm/; Greek: Ἰωάννης ὁ Χρυσόστομος), c. 347 – 407, Archbishop of Constantinople, was an important Early Church
Father. He is known for his preaching and public
speaking, his denunciation of abuse of
authority by both ecclesiastical and political leaders, the Divine Liturgy of St. John Chrysostom, and his ascetic sensibilities. The epithet Χρυσόστομος(Chrysostomos, anglicized as Chrysostom) means
"golden-mouthed" in Greek and was given on account of his legendary
eloquence.[2][5]
The Orthodox and Eastern
Catholic Churches honor him as a saint and count him among the Three Holy
Hierarchs, together with Basil the Great and Gregory Nazianzus. He is recognized by the Eastern Orthodox Church
and the Catholic
Church as a saint and as aDoctor of the
Church. Churches of the Western tradition, including the Roman Catholic Church,
some Anglican provinces, and parts of the Lutheran Church, commemorate him on 13 September. Some Lutheran and many Anglican provinces commemorate him on the traditional Eastern
feast day of 27 January. The Coptic Orthodox Church of Alexandria also recognizes John Chrysostom as a saint (with
feast days on 16 Thout and 17 Hathor).[6]
Among his homilies, eight
directed against Judaizing Christians remain controversial for their impact on
the development of Christian
antisemitism.[7][8][9]
Contents
Biography
Early life and education
John was born in Antioch in 349 to Greco-Syrian parents. Different scholars describe his mother
Anthusa as a pagan[10] or as a Christian, and his father was a high-ranking military officer.[11] John's father died soon after his birth and he was
raised by his mother.
He was baptised in 368 or 373 and tonsured as a reader (one of the minor orders of the Church).[12] As a result of his mother's influential connections
in the city, John began his education under the pagan teacher Libanius.[13] From Libanius, John acquired the skills for a
career in rhetoric, as well as a love of the Greek language and literature.[14]
As he grew older, however, he
became more deeply committed to Christianity and went on to study theology under Diodore of Tarsus, founder of the re-constituted School of Antioch. According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John would have
been his successor "if the Christians had not taken him from us".[15]
He lived in extreme asceticism and became a hermit in about 375; he spent the next two years continually standing, scarcely
sleeping, and committing the Bible to memory. As a consequence of these practices, his stomach and kidneys
were permanently damaged and poor health forced him to return to Antioch.[16]
Diaconate and service in Antioch
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Communions
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History
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Specific
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Liturgy
and worship
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Theology
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John was ordained as a deacon in 381 by Saint Meletius of
Antioch who was not then in communion with Alexandria and Rome. After the death of
Meletius, John separated himself from the followers of Meletius, without
joining Paulinus, the rival of Meletius for the bishopric of
Antioch. But after the death of Paulinus he was ordained a presbyter (that is, a priest) in 386 byEvagrius, the successor of Paulinus.[17] He was destined later to bring about reconciliation
between Flavian I of
Antioch, the successor of Alexandria
and Rome, thus bringing those three sees into communion for the first time in
nearly seventy years.[18]
In Antioch, over the course of
twelve years (386-397), John gained popularity because of the eloquence of his
public speaking at the Golden Church, Antioch's cathedral, especially his
insightful expositions of Bible passages and moral teaching. The most valuable
of his works from this period are his Homilies on various books of the Bible. He emphasised charitable giving and was
concerned with the spiritual and temporal needs of the poor. He also spoke
against abuse of wealth and personal property:
Do you wish to honour the body of Christ? Do not ignore him when he is
naked. Do not pay him homage in the temple clad in silk, only then to neglect
him outside where he is cold and ill-clad. He who said: "This is my
body" is the same who said: "You saw me hungry and you gave me no
food", and "Whatever you did to the least of my brothers you did also
to me"... What good is it if the Eucharistic table is overloaded with
golden chalices when your brother is dying of hunger? Start by satisfying his
hunger and then with what is left you may adorn the altar as well.[19]
His straightforward
understanding of the Scriptures – in contrast to the Alexandrian tendency
towards allegorical interpretation – meant that the themes of his talks were practical, explaining the Bible's
application to everyday life. Such straightforward preaching helped Chrysostom
to garner popular support. He founded a series of hospitals in Constantinople
to care for the poor.[20]
One incident that happened
during his service in Antioch illustrates the influence of his homilies. When
Chrysostom arrived in Antioch, the bishop of the city had to intervene with
Emperor Theodosius I on behalf of citizens who had gone on a rampage
mutilating statues of the Emperor and his family. During the weeks of Lent in 387, John preached twenty-one homilies in which he entreated the people
to see the error of their ways. These made a lasting impression on the general
population of the city: many pagans converted to Christianity as a result of
the homilies. As a result, Theodosius' vengeance was not as severe as it might
have been.[21]
Archbishop of Constantinople
In the autumn of 397, John was
appointed Archbishop of
Constantinople, after
having been nominated without his knowledge by theeunuch Eutropius. He had to leave Antioch in secret due to fears
that the departure of such a popular figure would cause civil unrest.[22]
During his time as Archbishop
he adamantly refused to host lavish social gatherings, which made him popular
with the common people, but unpopular with wealthy citizens and the clergy. His
reforms of the clergy were also unpopular with these groups. He told visiting
regional preachers to return to the churches they were meant to be
serving—without any payout.[23]
His time in Constantinople was
more tumultuous than his time in Antioch. Theophilus, the Patriarch of
Alexandria, wanted to bring
Constantinople under his sway and opposed John's appointment to Constantinople.
Theophilus had disciplined fourEgyptian monks (known as "the Tall Brothers") over their support of Origen's teachings. They fled to John and were welcomed by him. Theophilus
therefore accused John of being too partial to the teaching of Origen.
He made another enemy in Aelia Eudoxia, the wife of the eastern Emperor Arcadius, who assumed (perhaps with justification) that his denunciations of
extravagance in feminine dress were aimed at herself.[21] Eudoxia, Theophilus and other of his enemies held a synod in 403 (the Synod of the Oak) to charge John, in which his connection to Origen
was used against him. It resulted in his deposition and banishment.
He was called back by Arcadius
almost immediately, as the people became "tumultuous" over his
departure.[24] There was also an earthquake the night of his arrest, which Eudoxia took for a sign of God's anger, prompting her to ask Arcadius for John's reinstatement.[25]
Peace was short-lived. A
silver statue of Eudoxia was erected in the Augustaion, near his cathedral. John denounced the dedication ceremonies. He spoke against her in harsh
terms: "Again Herodias raves; again she is troubled; she dances again; and again desires to
receive John's head in a charger,"[26] an allusion to the events surrounding the death ofJohn the Baptist. Once again he was banished, this time to the Caucasus in Abkhazia.[27]
Around 405, Chrysostom began
to lend moral and financial support to Christian monks who were enforcing the
emperors' anti-Pagan laws, by destroying temples and shrines in Phoenicia and
nearby regions.[28]
Death and canonization
Faced with exile, John
Chrysostom wrote an appeal for help to three churchmen: Pope Innocent I, the Bishop of Milan, Venerius, and the third to the Bishop of Aquileia,Chromatius.[29][30][31][32]
The return of the relics of St. John Chrysostom to the Church of the
Holy Apostles in Constantinople.
Pope Innocent
I protested John's banishment
out of Constantinople to the town of Cucusus in Cappadocia, but to no avail. Innocent sent a delegation to
intercede on behalf of John in 405. It was led by Gaudentius of
Brescia; Gaudentius and his
companions, two bishops, encountered many difficulties and never reached their
goal of entering Constantinople.[33]
John wrote letters which still
held great influence in Constantinople. As a result of this, he was further
exiled from the Caucasus (where he stayed from 404-407) to Pitiunt (Pityus) (in modern Abkhazia) where his tomb is a shrine for pilgrims. He never reached this destination, though, as he
died at Cormana in Pontus on 14 September 407 during the journey. His last
words are said to have been, "δόξα τῷ θεῷ πάντων ἕνεκεν" (Glory be to God for all things).[25]
John came to be venerated as a
saint soon after his death. Three decades later, some of his adherents in
Constantinople remained in schism.[34] Saint Proclus, Patriarch of Constantinople (434-446), hoping to
bring about the reconciliation of these Johannites, preached a homily praising
his predecessor in the Church of Hagia Sophia. He said, "O John, your life was filled with
sorrow, but your death was glorious. Your grave is blessed and reward is great,
by the grace and mercy of our Lord Jesus Christ O graced one, having conquered
the bounds of time and place! Love has conquered space, unforgetting memory has
annihilated the limits, and place does not hinder the miracles of the saint."
These homilies helped to
mobilize public opinion, and the patriarch received permission from the emperor
to return Chrysostom's relics to Constantinople, where they were enshrined in
the Church of the
Holy Apostles on January 28, 438.
The Eastern Orthodox Church
commemorates him as a "Great Ecumenical Teacher", together with Basil the Great and Gregory the
Theologian. These three saints, in
addition to having their own individual commemorations throughout the year, are
commemorated together on 30 January, a feast known as the Synaxis of the Three Hierarchs.
27 January, Translation of the relics of St John
Chrysostom from Comana to Constantinople
30 January, Synaxis of the Three Great Hierarchs
14 September, Repose of St John Chrysostom
13 November, St John Chrysostom the Archbishop of
Constantinople
Writings
Homilies
Paschal Homily
The Byzantine emperor Nicephorus III receives a book of homilies from John Chrysostom,
the Archangel Michael stands on his left (11th-century illuminated manuscript).
The best known of his many
homilies, his famous Paschal Homily (Hieratikon), is rather brief. In the Eastern
Orthodox Church it is traditionally read in full each year at the Paschal Divine Liturgy (eucharistic) service following the midnight Orthros (or Matins).[35]
General
Known as "the greatest
preacher in the early church", John's homilies have been one of his
greatest lasting legacies.[36] Chrysostom's extant homiletical works are vast,
including many hundreds of exegetical homilies on both the New Testament (especially the works of Saint Paul) and the Old Testament (particularly on Genesis). Among his extant exegetical works are
sixty-seven homilies on Genesis, fifty-nine on thePsalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of John, and fifty-five on the Acts of the
Apostles.[37]
The homilies were written down
by stenographers and subsequently circulated, revealing a style that tended to
be direct and greatly personal, but was also formed by the rhetorical
conventions of his time and place.[38] In general, his homiletical theology displays much
characteristic of the Antiochian school (i.e., somewhat more literal in interpreting
Biblical events), but he also uses a good deal of the allegorical
interpretation more associated with the Alexandrian
school.[37]
John's social and religious
world was formed by the continuing and pervasive presence of paganism in the
life of the city. One of his regular topics was the paganism in the culture of
Constantinople, and in his homilies he thunders against popular pagan amusements:
the theatre,horseraces, and the revelry surrounding holidays.[39] In particular, he criticized Christians for taking
part in such activities:
"If you ask [Christians]
who is Amos or Obadiah, how many apostles there were or prophets, they stand mute; but if you ask
them about the horses or drivers, they answer with more solemnity than sophists or rhetors".[40]
John's homilies on Saint Paul's Epistles proceed linearly, methodically treating the texts verse by verse, often
going into great detail. He shows a concern to be understood by laypeople,
sometimes offering colorful analogies and practical examples. At other times,
he offers extended comments clearly intended to address the theological
subtleties of a heretical misreading, or to demonstrate the presence of a
deeper theme.
One of the recurring features
of John's homilies is his emphasis on care for the needy.[41] Echoing themes found in the Gospel of Matthew, he
calls upon the rich to lay aside materialism in favor of helping the poor,
often employing all of his rhetorical skills to shame wealthy people to abandon conspicuous
consumption:
"Do you pay such honor to
your excrements as to receive them into a silver chamber-pot when another man
made in the image of God is perishing in the cold?"[42]
Homilies on Jews and Judaizing Christians
Main article: Adversus Judaeos
During his first two years as
a presbyter in Antioch (386-387), John denounced Jews and Judaizing Christians in a series of eight homilies delivered to
Christians in his congregation who were taking part in Jewish festivals and other Jewish observances.[43] It is disputed whether the main target were
specifically Judaizers or Jews in general. His homilies were expressed in the
conventional manner, utilizing the uncompromising rhetorical form known as the psogos (Greek: blame, censure).
One of the purposes of these
homilies was to prevent Christians from participating in Jewish customs, and
thus prevent the perceived erosion of Chrysostom's flock. In his homilies, John
criticized those "Judaizing Christians", who were participating in
Jewish festivals and taking part in other Jewish observances, such as the shabbat, submitted to circumcisionand made pilgrimage to Jewish holy places.[44] John claimed that on the shabbats and Jewish
festivals synagogues were full of Christians, especially women, who loved the solemnity of the
Jewish liturgy, enjoyed listening to the shofar on Rosh Hashanah, and applauded famous preachers in accordance with
the contemporary custom.[45] A more recent theory is that he instead tried to
persuade Jewish Christians, who for centuries had kept connections with Jews
and Judaism, to choose between Judaism and Christianity.[46]
In Greek the homilies are called Kata Ioudaiōn (Κατὰ Ιουδαίων), which is translated as Adversus Judaeos in Latin and Against the Jews in English.[47] The original Benedictine editor of the homilies, Bernard de
Montfaucon, gives the following footnote
to the title: "A discourse against the Jews; but it was delivered against
those who were Judaizing and keeping the fasts with them [the Jews]."[48]
According to Patristics scholars, opposition to any particular view during the late 4th century was
conventionally expressed in a manner, utilizing the rhetorical form known as
the psogos, whose literary conventions were to vilify opponents in an
uncompromising manner; thus, it has been argued that to call Chrysostom an
"anti-Semite" is to employ anachronistic terminology in a way
incongruous with historical context and record.[49] That does not, however, prevent one from claiming
that Chrysostom's theology was a form of Anti-Jewish supersessionism, or that his rhetoric was not Anti-Judaism.[50]
Treatises
Apart from his homilies, a
number of John's other treatises have had a lasting influence. One such work is
John's early treatise Against Those Who Oppose the Monastic Life, written while he was a deacon (sometime before
386), which was directed to parents, pagan as well as Christian, whose sons
were contemplating a monastic vocation. The book is a sharp attack on the
values of Antiochene upper-class urban society written by someone who was a
member of that class.[51] Chrysostom also writes that, already in his day, it
was customary for Antiochenes to send their sons to be educated by monks.[52] Other important treatises written by John include On the Priesthood (written 390/1, it contains in Book 1 an account of
his early years and a defence of his flight from ordination by Bishop Meletios
of Antioch, and then proceeds in later books to expound on his exalted
understanding of the priesthood), Instructions to Catechumens, and On the Incomprehensibility of the Divine
Nature.[53] In addition, he wrote a series of letters to the deaconess Olympias, of which seventeen are extant.[54]
Liturgy
Beyond his preaching, the
other lasting legacy of John is his influence on Christian liturgy. Two of his
writings are particularly notable. He harmonized the liturgical life of the
Church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this
day, Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite
typically celebrate the Divine Liturgy of St. John Chrysostom as the normal Eucharistic liturgy, although his
exact connection with it remains a matter of debate among experts.[55]
Legacy and influence
During a time when city clergy
were subject to criticism for their high lifestyle, John was determined to
reform his clergy in Constantinople. These efforts were met with resistance and
limited success. He was an excellent preacher[55] whose homilies and writings are still studied and
quoted. As a theologian, he has been and continues to be very important inEastern
Christianity, and is generally considered
the most prominent doctor of the Greek Church, but has been less important to
Western Christianity. His writings have survived to the present day more so
than any of the other Greek Fathers.[2] He rejected the contemporary trend for allegory,
instead speaking plainly and applying Bible passages and lessons to everyday
life. His exile demonstrated the rivalry between Constantinople and Alexandria
for recognition as the preeminent Eastern See, while in the west, the Pope's primacy remained unquestioned.
Influence on the Catechism of the Catholic Church and clergy
John's influence on church
teachings is interwoven throughout the current Catechism of
the Catholic Church (revised 1992). The Catechism cites him in eighteen sections, particularly
his reflections on the purpose of prayer and the meaning of the Lord's Prayer:
Consider how [Jesus Christ]
teaches us to be humble, by making us see that our virtue does not depend on
our work alone but on grace from on high. He commands each of the faithful who
prays to do so universally, for the whole world. For he did not say "thy
will be done in me or in us", but "on earth", the whole earth,
so that error may be banished from it, truth take root in it, all vice be
destroyed on it, virtue flourish on it, and earth no longer differ from heaven.[56]
Christian clerics, such as
R.S. Storr, refer to him as "one of the most eloquent preachers who ever
since apostolic times have brought to men the divine tidings of truth and
love", and the 19th-century John Henry Newman described John as a "bright, cheerful, gentle
soul; a sensitive heart."[57]
Music and literature
John's liturgical legacy has
inspired several musical compositions. Particularly noteworthy are Sergei
Rachmaninoff's Liturgy of St. John Chrysostom, Op.31, composed in 1910,[58]one of his two major unaccompanied choral works; Pyotr Tchaikovsky's Liturgy of St. John Chrysostom, Op.41; and Ukrainian composer Kyrylo Stetsenko's Liturgy of St. John Chrysostom.
Also noteworthy is the Divine Liturgy of St. John Chrysostom (Božanstvena Liturgija Svetog Jovana Zlatoustog) by the Serbian composer Stevan Mokranjac.
Arvo Pärt's Litany sets Chrysostom's twenty-four prayers, one for each hour of the day,[59] for soli, mixed choir and orchestra.
James Joyce's novel Ulysses includes a character named Mulligan who brings
'Chrysostomos' into another character (Stephen Dedalus)'s mind because
Mulligan's gold-stopped teeth and his gift of the gab earn him the title which
St. John Chrysostom's preaching earned him, 'golden-mouthed':[60] "[Mulligan] peered sideways up and gave a long
low whistle of call, then paused awhile in rapt attention, his even white teeth
glistening here and there with gold points. Chrysostomos." [61]
The legend of the penance of St. John Chrysostom
The Penance of St. John
Chrysostom. Engraving by Lucas Cranach
the Elder, 1509. The saint can be seen
in the background on all fours, whilst the princess and their baby dominate the
foreground.
A late mediaeval legend
(although not mentioned in the Golden Legend) relates that, when John Chrysostom was a hermit in the desert, he was approached by a royal princess in distress.[62] The Saint, thinking she was a demon, at first
refused to help her, but the princess convinced him that she was a Christian
and would be devoured by wild beasts if she were not allowed to enter his cave.
He therefore admitted her, carefully dividing the cave in two parts, one for
each of them.
In spite of these precautions,
the sin of fornication was committed, and in an attempt to hide it, the
distraught saint took the princess and threw her over a precipice. He then went
to Rome to beg absolution, which was refused. Realising the appalling nature of
his crimes, Chrysostom made a vow that he would never rise from the ground
until his sins were expiated, and for years he lived like a beast, crawling on
all fours and feeding on wild grasses and roots. Subsequently the princess
reappeared, alive, and suckling the saint's baby, who miraculously pronounced his
sins forgiven.
This last scene was very
popular from the late 15th century onwards as a subject for engravers and
artists. The theme was depicted by Albrecht Dürer around 1496,[63] Hans Sebald Beham and Lucas Cranach
the Elder, among others. Martin Luther
mocked this same legend in his Die Lügend von S. Johanne Chrysostomo (1537).[64] The legend was also recorded in Croatia in the 16th century.[65]
Relics
John Chrysostom died in the
city of Comana in the year 407 on his way to his place of exile.
There his relics remained until 438 when, thirty years after his death, they were
transferred to Constantinople during the reign of the Empress Eudoxia's son, the Emperor Theodosius II (408–450), under the guidance of John's disciple, St. Proclus, who by that time had become Archbishop of
Constantinople (434–447).
Most of John's relics were
looted from Constantinople by Crusaders in 1204 and taken to Rome, but some of his bones
were returned to the Orthodox Church on 27 November 2004 by Pope John Paul II.[66] They are now enshrined in the Church of St.
George, Istanbul.[67]
However, the skull of St John,
having been kept at the Vatopedi Monastery on Mount Athos in northern Greece, was not among the relics that
were taken by the crusaders in the 13th century. In 1655, at the request of Tsar Alexei Mikhailovich, the skull was taken to Russia, for which the
monastery was compensated in the sum of 2000 rubles. In 1693, having received a
request from the Vatopedi Monastery for the return of St John's skull, Tsar Peter the Great ordered that the skull remain in Russia but that
the monastery was to be paid 500 rubles every four years. The Russian state
archives document these payments up until 1735.
The skull was kept at the Moscow Kremlin, in the Cathedral of
the Dormition of the Mother of God, until 1920, when it was confiscated by the Soviets and placed in the Museum of Silver Antiquities. In 1988, in connection with the 1000th
Anniversary of the Baptism of Russia, the head, along with other important relics, was
returned to the Russian
Orthodox Church and kept at the Epiphany
Cathedral, until being moved to the Cathedral of
Christ the Saviour after its restoration.
However, today, the Vatopedi
Monastery posits a rival claim to possession of the skull of St. John
Chrysostom, and there a skull is venerated by pilgrims to the monastery as that
of St John.
Two places in Italy also claim
to have the skull of St. John Chrysostom: the Basilica di
Santa Maria del Fiore in Florence and the Dal Pozzo chapel in Pisa.
The right hand of St. John[68] is preserved on Mount Athos, and numerous smaller
relics are scattered throughout the world.[69]
Notes
Jump up^ The date of
John's birth is disputed. For a discussion see Robert Carter, "The
Chronology of St. John Chrysostom's Early Life", in Traditio 18:357–64 (1962); Jean Dumortier,
"La valeur historique du dialogue de Palladius et la chronologie de saint
Jean Chrysostome", inMélanges de science religieuse, 8:51–56
(1951). Carter dates his birth to the year 349. See also Robert Louis Wilken, John Chrysostom and the Jews:
Rhetoric and Reality in the Late Fourth Century, (Berkeley:
University of California Press:1983), p.5.
^ Jump up to:a b c "St John Chrysostom" in the
Catholic Encyclopedia, available online. Retrieved
March 20, 2007.
Jump up^ John Chrysostom,
Discourses against Judaizing Christians, translated by Paul W. Harkins. The
Fathers of the Church; v. 68 (Washington: Catholic University of America Press,
1979)
Jump up^ Walter Laqueur, The Changing Face of Antisemitism:
From Ancient Times To The Present Day, (Oxford
University Press: 2006), p. 48. ISBN 0-19-530429-2. 48
Jump up^ Yohanan (Hans)
Lewy, "John Chrysostom" in Encyclopaedia
Judaica (CD-ROM Edition
Version 1.0), Ed. Cecil Roth (Keter Publishing
House: 1997). ISBN 965-07-0665-8.
Jump up^ The Encyclopaedia Judaica describes Chrysostom's mother as a
pagan. In Pauline Allen and Wendy Mayer, John Chrysostom,
(Routledge:2000), p.5 ISBN 0-415-18252-2, she is
described as a Christian.
Jump up^ Wilken (p. 7)
prefers 368 for the date of Chrysostom's baptism, the Encyclopaedia Judaicaprefers the
later date of 373.
Jump up^ Cameron, A. (1998) "Education and literary
culture" in Cameron, A. and Garnsey, P. (eds.)The Cambridge
ancient history: Vol. XIII The late empire, A.D. 337-425. Cambridge:Cambridge
University Press, p. 668.
Jump up^ Sozomen (1995) [1890]. "Ecclesiastical History of Sozomen, Book VIII,
Chapter II: Education, Training, Conduct, and Wisdom of the Great John
Chrysostom". In Schaff, Philip and Wace, Henry (trs., eds.). Nicene and Post-Nicene Fathers, Volume II:
Socrates and Sozomenus Ecclesiastical Histories. Zenos, A. C.
(rev., notes) (reprint ed.). Peabody: Hendrickson Publishers. p. 399. ISBN 1-56563-118-8. Retrieved 2007-03-29.
Jump up^ See Cajetan
Baluffi, The Charity of
the Church, trans. Denis Gargan (Dublin: M H
Gill and Son, 1885), p. 39 and Alvin J. Schmidt, Under the Influence: How Christianity
Transformed Civilization (Grand Rapids, Mich.: Zondervan, 2001), p. 152
^ Jump up to:a b Robert Wilken, "John
Chrysostom" in Encyclopedia of
Early Christianity, ed. Everett Ferguson (New
York:Garland Publishing, 1997).
Jump up^ David H. Farmer, The Oxford Dictionary of the Saints, second ed.
(New York:Oxford University Press, 1987) p.232.
Jump up^ Socrates
Scholasticus (1995) [1890]. "Book VI, Chapter XVI: Sedition on Account of John
Chrysostom's Banishment". In Schaff, Philip and Wace, Henry (trs., eds.). Nicene and Post-Nicene Fathers, Volume II:
Socrates and Sozomenus Ecclesiastical Histories. Zenos, A. C.
(rev., notes) (reprint ed.). Peabody: Hendrickson Publishers. p. 149. ISBN 1-56563-118-8. Retrieved 2007-03-29.
^ Jump up to:a b "St John Chrysostom the Archbishop of
Constantinople". Orthodox Church in America. Retrieved 2007-03-29.
Jump up^ "John
Chrysostom" in The Oxford
Dictionary of Church History, ed. Jerald C. Brauer
(Philadelphia:Westminster Press, 1971).
Jump up^ Stephens, W. R.
W., (2005) “Saint Chrysostom: His Life and Times”, (Elibron Classics), pp.
349-50. Writing in 1872, church historian William Stephens said “The Patriarch
of the Eastern Rome appeals to the great bishops of the West, as the champions
of an ecclesiastical discipline which he confesses himself unable to enforce,
or to see any prospect of establishing. No jealousy is entertained of the
Patriarch of the Old Rome by the Patriarch of the New Rome. The interference of
Innocent is courted, a certain primacy is accorded him, but at the same time he
is not addressed as a supreme arbitrator; assistance and sympathy are solicited
from him as from an elder brother, and two other prelates of Italy are joint
recipients with him of the appeal.”
Jump up^ Barker, Jason
(2005). "Pascal Homily". Be Transformed. Antiochian Orthodox Christian
Archdiocese of North America, dept. of Youth Ministry. Retrieved 2009-11-17.
Jump up^ Yohanan (Hans)
Lewy, "John Chrysostom" in Encyclopaedia Judaica (CD-ROM Edition Version 1.0), Ed.
Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.
Jump up^ Liebeschuetz,
J.H.W.G. Barbarians and
Bishops: Army, Church, and State in the age of Arcadius and Chrysostom, (Oxford:
Clarendon Press, 1990) pp.175-176
Jump up^ Rodney Stark, The Rise of Christianity. How the
Obscure, Marginal Jesus Movement Became the Dominant Religious Force in the
Western World in a Few Centuries, (Princeton University
Press:1997)p.66-67.
Jump up^ John Chrysostom, Discourses Against Judaizing
Christians (vol. 68 of Fathers of the Church), trans. Paul
W. Harkins (Washington, D.C.: Catholic University of America Press, 1979) p.x
Jump up^ Wilken, Robert
Louis. 1983. John Chrysostom and the Jews: Rhetoric and Reality in the Late
Fourth Century. Berkeley: University of California Press. ISBN 978-0-520-04757-0pages
124-126.Cited in CCL 2.0 at "John Chrysostom." New World
Encyclopedia. 29 Aug 2008, 13:33 UTC. 25 Oct 2011, 03:48 <http://www.newworldencyclopedia.org/entry/John_Chrysostom?oldid=794415>.
Jump up^ Fonrobert,
Charlotte. 2010. "Jewish Christians, Judaizers, and Anti-Judaism." In Late Ancient Christianity, pp. 234-254.
Minneapolis: Fortress Press.<http://books.google.com/books?id=uPC-fTBF1K8C>.
Jump up^ Thomas Woods, How the Catholic Church Built Western
Civilization, (Washington, D.C.: Regenery, 2005), ISBN 0-89526-038-7, p.44
Jump up^ On the
Priesthood was well-known
already during Chrysostom's lifetime, and is cited by Jerome in 392 in his De Viris
Illustribus, chapter 129
Jump up^ Kirsch, Johann
Peter (1911). "St. Olympias". Catholic Encyclopedia. Robert
Appleton Company. Retrieved 2009-11-17.
Jump up^ John Henry
Newman, "St. Chrysostom" in The Newman Reader (Rambler:1859) availableonline (see esp. chapter 2). Retrieved March
20, 2007.
Jump up^ A variant
relates that this was Genevieve of
Brabant, wife of Count Siegfried of Treves, who was
unjustly accused of infidelity and sentenced to death. She was led into the
forest to be put to death, but her executioners relented and there abandoned
her.
Jump up^ Available at http://reader.digitale-sammlungen.de/de/fs1/object/display/bsb10204257_00005.html. See Laura
Fenelli, "From the Vita Pauli to the Legenda Breviarii: Real and imaginary
animals as a Guide to the Hermit in the Desert", in Francisco de Asís
GARCÍA GARCÍA; Mónica Ann WALKER VADILLO; María Victoria CHICO PICAZA, (eds.), Animals and Otherness in the Middle
Ages: Perspectives Across Disciplines, Oxford, Archaeopress (BAR
International Series 2500), 2013, p. 41, fn. 40 =https://www.academia.edu/3740182/From_the_Vita_Pauli_to_the_Legenda_Breviarii_Real_and_imaginary_animals_as_a_Guide_to_the_Hermit_in_the_Desert
Jump up^ Legend of St
John Chrysostom. In: Zgombic
Miscellany. 16th-century Glagoliticmanuscript [in
Croatian Church Slavonic]. Zagreb, Archive of the Croatian Academy of Sciences
and Arts. Shelf-mark VII 30. p. 67-75.
Jump up^ Pope John Paul
II. "Letter to the Ecumenical Patriarch of
Constantinople, His Holiness Bartholomew I". Retrieved 2007-03-20.
Jump up^ "Thousands queue outside Cyprus church
after reports of miracle-working relic".International Herald Tribune.
13 November 2007. Retrieved 2007-11-13.
References
Allen, Pauline and Mayer, Wendy
(2000). John Chrysostom.
Routledge. ISBN 0-415-18252-2
Attwater, Donald (1960). St. John Chrysostom: Pastor and
Preacher. London: Catholic Book Club.
Blamires, Harry (1996). The New Bloomsday Book: A Guide
Through Ulysses. London: Routledge. ISBN 0-415-13858-2
Brändle, R., V. Jegher-Bucher, and
Johannes Chrysostomus (1995). Acht Reden gegen Juden (Bibliothek der
griechischen Literatur 41), Stuttgart: Hiersemann.
Brustein, William I. (2003). Roots of Hate: Anti-Semitism in
Europe before the Holocaust. Cambridge University Press. ISBN 0-521-77308-3
Carter, Robert (1962). "The
Chronology of St. John Chrysostom's Early Life." Traditio18:357–64.
Chrysostom, John (1979). Discourses Against Judaizing
Christians, trans. Paul W. Harkins. The Fathers of the Church; v. 68.
Washington: Catholic University of America Press.
Chuvin, Pierre (1990). "A
chronicle of the last pagans". Harvard University Press
Dumortier, Jean (1951). "La
valeur historique du dialogue de Palladius et la chronologie de saint Jean
Chrysostome." Mélanges de
science religieuse, 8,
51–56.
Hartney, Aideen (2004). John Chrysostom and the
Transformation of the City. London: Duckworth. ISBN 0-520-04757-5.
Joyce, James (1961). Ulysses. New York: The Modern
Library.
Kelly, John Norman Davidson (1995). Golden Mouth: The Story of John
Chrysostom-Ascetic, Preacher, Bishop. Ithica, New York: Cornell University
Press. ISBN 0-8014-3189-1.
Laqueur, Walter (2006). The Changing Face of Antisemitism:
From Ancient Times To The Present Day. Oxford University Press. ISBN 0-19-530429-2.
Liebeschuetz, J.H.W.G. (1990) Barbarians and Bishops: Army,
Church and State in the Age of Arcadius and Chrysostom. Oxford: Clarendon
Press. ISBN 0-19-814886-0.
Lewy, Yohanan [Hans] (1997).
"John Chrysostom". Encyclopaedia
Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. ISBN 965-07-0665-8.
Meeks, Wayne A., and Robert L. Wilken
(1978). Jews and Christians in
Antioch in the First Four Centuries of the Common Era (The Society of Biblical Literature,
Number 13). Missoula: Scholars Press. ISBN 0-89130-229-8.
Morris, Stephen. "'Let Us Love
One Another': Liturgy, Morality, and Political Theory in Chrysostom's Sermons
on Rom. 12-13 and II Thess. 2," in:
Speculum Sermonis: Interdisciplinary Reflections on the Medieval Sermon,
ed. Georgiana Donavin, Cary J. Nederman, and Richard Utz. Turnhout: Brepols,
2004. pp. 89–112.
Palladius, Bishop of Aspuna. Palladius on the Life And Times of
St. John Chrysostom, transl. and edited by Robert T. Meyer. New York:
Newman Press, 1985. ISBN 0-8091-0358-3.
Parks, James (1969). Prelude to Dialogue. London.
Parry, David;
David Melling, eds. (2001). The Blackwell
Dictionary of Eastern Christianity. Oxford: Blackwell. ISBN 0-631-18966-1.
Pradels, W. (2002). "Lesbos Cod.
Gr. 27 : The Tale of a Discovery", Zeitschrift für Antikes
Christentum 6, pp. 81–89.
Pradels, W., R. Brändle, and M.
Heimgartner (2001). "Das bisher vermisste Textstück in Johannes
Chrysostomus, Adversus Judaeos, Oratio 2", Zeitschrift für Antikes
Christentum 5, pp. 23–49.
Pradels, W., R. Brändle, and M.
Heimgartner (2002). "The sequence and dating of the series of John
Chrysostom's eight discourses Adversus Judaeos", Zeitschrift für Antikes
Christentum 6, 90-116.
Schaff, Philip, and Henry Wace (eds.)
(1890). Socrates, Sozomenus:
Church Histories (A Select
Library of Nicene and post-Nicene Fathers of the Christian Church, second
series, vol. II). New
York: The Christian Literature Company.
Stark, Rodney (1997). The Rise of Christianity. How the
Obscure, Marginal Jesus Movement Became the Dominant Religious Force in the
Western World in a Few Centuries. Princeton University Press.
Stephens, W.R.W. (1883). Saint John Chrysostom, His Life and
Times. London: John Murray.
Stow, Kenneth (2006). Jewish Dogs, An Imagine and Its
Interpreters: Continiuity in the Catholic-Jewish Encounter. Stanford:
Stanford University Press. ISBN 0-8047-5281-8.
Wilken, Robert Louis (1983). John Chrysostom and the Jews:
Rhetoric and Reality in the Late Fourth Century. Berkeley: University of
California Press.
Willey, John H. (1906). Chrysostom: The Orator.
Cincinnati: Jennings and Graham.
Woods, Thomas (2005). How the Catholic Church Built
Western Civilization. Washington, D.C.: Regenery. ISBN 0-89526-038-7
Collected works[edit]
Widely used
editions of Chrysostom's works are available in Greek, Latin, English, and
French. The Greek edition is edited by Sir Henry Savile (eight volumes, Eton,
1613); the most complete Greek and Latin edition is edited by Bernard de
Montfaucon (thirteen volumes, Paris, 1718–38, republished in 1834-40, and
reprinted in Migne's "Patrologia Graeca", volumes 47-64). There is an
English translation in the first series of the Nicene and Post-Nicene Fathers (London and New York, 1889–90). A
selection of his writings has been published more recently in the original with
facing French translation in Sources
Chrétiennes.
Further reading
Bibliography
Primary sources
The priesthood: a translation of the
Peri hierosynes of St. John Chrysostom, by WA Jurgens, (New York:
Macmillan, 1955)
Commentary on Saint John the apostle
and evangelist: homilies 1-47, translated by Sister Thomas Aquinas Goggin, Fathers of
the Church vol 33, (New York: Fathers of the Church, Inc, 1957)
Commentary on Saint John the Apostle
and Evangelist, translated by Sister Thomas Aquinas Goggin. Homilies 48-88, Fathers of
the Church vol 41, (Washington, DC: Catholic University of America Press, 1959)
[translation of Homiliae in
Ioannem]
Baptismal instructions, translated and annotated by Paul W
Harkins, (Westminster, MD: Newman Press, 1963)
Discourses against judaizing
Christians, translated by
Paul W Harkins., Fathers of the Church vol 68, (Washington: Catholic University
of America Press, 1979)
On the incomprehensible nature of God, translated by Paul W Harkins.
Fathers of the Church vol 72, (Washington, DC: Catholic University of America
Press, 1984)
On wealth and poverty, translated and introduced by
Catharine P Roth, (Crestwood, New York: St. Vladimir's Seminary Press, 1984)
Chrysostom, John
(1985). Apologist. Margaret A.
Schatkin and Paul W. Harkins, trans. Washington, D.C.: Catholic University of
America Press. ISBN 0-8132-0073-3.[translations of Discourse on blessed Babylas,
and Against the Greeks: Demonstration
against the pagans that Christ is God.]
Chrysostom, John
(1986). Homilies on
Genesis. Robert C. Hill, trans. Washington, D.C.: Catholic
University of America Press. ISBN 0-8132-0074-1. [translation of
Homilies on Genesis 1-17]
Chrysostom, John
(1986). On marriage and
family life. Catherine P. Roth, trans.
Crestwood, N.Y.: St. Vladimir's Seminary Press. ISBN 0-913836-86-9.
Samuel NC Lieu, ed, The Emperor Julian: panegyric and
polemic. Claudius Mamertinus, John Chrysostom, Ephrem the Syrian,
(Liverpool: Liverpool University Press, 1986.) [contains translation of John
Chrysostom, Homily on St.
Babylas, against Julian and the pagans XIV-XIX]
Commentaries on the sages, translated with an introduction by
Robert Charles Hill, 2 vols, (Brookline, MA: Holy Cross Orthodox Press, 2006)
[Vol 1 is a translation of theCommentary on Job; vol 2 is a translation
of the Commentary on Proverbs]
Secondary
sources
Attwater, Donald
(1939). St. John
Chrysostom: The Voice of Gold. London: Harvill.
Baur,
Chrysostomus (1959). John Chrysostom
and His Times. M. Gonzaga, trans (2nd ed.).
London: Sands.
Lim, Richard
(1995). Public
disputation, power, and social order in late antiquity. Berkeley:
University of California Press. ISBN 0-585-16041-4.
External links
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Wikiquote has quotations related to: John Chrysostom
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St John Chrysostom the Archbishop of
Constantinople Orthodox icon and synaxarion (13 November feast day)
Translation of the relics of St John
Chrysostom the Archbishop of Constantinople (27 January
feast day)
Synaxis of the Ecumenical Teachers and
Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom (30 January
feast day)
Works
Writings of Chrysostom in the Christian Classics Ethereal Library edition of the Nicene and Post-Nicene Fathers:
The Auxiliary Resources page on the Electronic Manipulus
florum Project Website provides digital transcriptions of
the Latin translations of De
laudibus sancti Pauli homeliae(PG 50, 473-514), Dialogus de sacerdotio (PG 48, 623-91), and In epistolam ad Hebraeos homeliae (PG 63, 9-236), as well as the Latin
text of the Pseudo-Chrysostom Opus
imperfectum in Mattheum (PG
56, 611-946). It also provides digital transcriptions of Anianus of Celeda's
prologue on the homilies on Matthew and his Latin translations of the first
eight homilies (PG 58, 975-1058) and also Anianus of Celeda's prologue and his
Latin translations of Chrysostom's homelies 1-25 on Matthew from the editio princeps published in Venice in 1503.
Orthodox Feast days
|
Preceded by
Nectarius |
Archbishop of Constantinople
398–404 |
Succeeded by
Arsacius of Tarsus |
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