This article is about the Christian saint. For other uses, As he grew older, however, he became more deeply com- see Chrysostomos (disambiguation). mitted to Christianity and went on to study theology under Diodore of Tarsus, founder of the re-constituted John Chrysostom (/ˈkrɪsəstəm, krɪˈsɒstəm/; Greek: Ἰω- School of Antioch. According to the Christian histo- rian Sozomen, Libanius was supposed to have said on his άννης ὁ Χρυσόστομος), c. 347 – 407, Archbishop of Constantinople, was an important Early Church Father. deathbed that John would have been his successor “if the Christians had not taken him from us”.[15] He is known for his preaching and public speaking, his denunciation of abuse of authority by both ecclesiasti- He lived in extreme asceticism and became a hermit in cal and political leaders, the Divine Liturgy of St. John about 375; he spent the next two years continually stand- Chrysostom, and his ascetic sensibilities. The epithet ing, scarcely sleeping, and committing the Bible to mem- Χρυσόστομος (Chrysostomos, anglicized as Chrysos- ory. As a consequence of these practices, his stomach tom) means “golden-mouthed” in Greek and was given and kidneys were permanently damaged and poor health on account of his legendary eloquence.[2][5] forced him to return to Antioch.[16] The Orthodox and Eastern Catholic Churches honor him as a saint and count him among the Three Holy Hierar- chs, together with Basil the Great and Gregory Nazianzus. 1.2 Diaconate and service in Antioch He is recognized by the Eastern Orthodox Church and the Catholic Church as a saint and as a Doctor 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 Septem- ber. Some Lutheran and many Anglican provinces com- memorate 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]
1 Biography
1.1 Early life and education
John was born in Antioch in 349 to Greco-Syrian par- ents. 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 be- A sculpture of John Chrysostom in Saint Patrick’s Cathedral, New gan his education under the pagan teacher Libanius.[13] York City From Libanius, John acquired the skills for a career in rhetoric, as well as a love of the Greek language and For more details on this topic, see Meletian schism. literature.[14]
1 2 1 BIOGRAPHY
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 hospi- tals in Constantinople to care for the poor.[20] One incident that happened during his service in Antioch illustrates the influence of his homilies. When Chrysos- tom arrived in Antioch, the bishop of the city had to in- tervene with Emperor Theodosius I on behalf of citizens who had gone on a rampage mutilating statues of the Em- peror 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: John Chrysostom confronting Aelia Eudoxia, in a 19th-century many pagans converted to Christianity as a result of the painting by Jean-Paul Laurens. homilies. As a result, Theodosius’ vengeance was not as severe as it might have been.[21]
John was ordained as a deacon in 381 by Saint Meletius of Antioch who was not then in communion with Alexandria 1.3 Archbishop of Constantinople and Rome. After the death of Meletius, John separated himself from the followers of Meletius, without joining In the autumn of 397, John was appointed Archbishop Paulinus, the rival of Meletius for the bishopric of An- of Constantinople, after having been nominated without tioch. But after the death of Paulinus he was ordained a his knowledge by the eunuch Eutropius. He had to leave presbyter (that is, a priest) in 386 by Evagrius, the succes- Antioch in secret due to fears that the departure of such sor of Paulinus.[17] He was destined later to bring about a popular figure would cause civil unrest.[22] reconciliation between Flavian I of Antioch, the succes- During his time as Archbishop he adamantly refused to sor of Alexandria and Rome, thus bringing those three host lavish social gatherings, which made him popular sees into communion for the first time in nearly seventy with the common people, but unpopular with wealthy cit- years.[18] izens and the clergy. His reforms of the clergy were also In Antioch, over the course of twelve years (386-397), unpopular with these groups. He told visiting regional John gained popularity because of the eloquence of his preachers to return to the churches they were meant to be public speaking at the Golden Church, Antioch’s cathe- serving—without any payout.[23] dral, especially his insightful expositions of Bible pas- His time in Constantinople was more tumultuous than his sages and moral teaching. The most valuable of his works time in Antioch. Theophilus, the Patriarch of Alexandria, from this period are his Homilies on various books of wanted to bring Constantinople under his sway and op- the Bible. He emphasised charitable giving and was con- posed John’s appointment to Constantinople. Theophilus cerned with the spiritual and temporal needs of the poor. had disciplined four Egyptian monks (known as “the He also spoke against abuse of wealth and personal prop- Tall Brothers extquotedbl) over their support of Origen's erty: teachings. They fled to John and were welcomed by him. Theophilus therefore accused John of being too partial to Do you wish to honour the body of Christ? Do the teaching of Origen. not ignore him when he is naked. Do not pay He made another enemy in Aelia Eudoxia, the wife of him homage in the temple clad in silk, only then the eastern Emperor Arcadius, who assumed (perhaps to neglect him outside where he is cold and ill- with justification) that his denunciations of extravagance clad. He who said: “This is my body” is the in feminine dress were aimed at herself.[21] Eudoxia, same who said: “You saw me hungry and you Theophilus and other of his enemies held a synod in 403 gave me no food”, and “Whatever you did to the (the Synod of the Oak) to charge John, in which his con- least of my brothers you did also to me”... What nection to Origen was used against him. It resulted in his good is it if the Eucharistic table is overloaded deposition and banishment. with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and He was called back by Arcadius almost immediately, as then with what is left you may adorn the altar the people became “tumultuous” over his departure.[24] as well.[19] There was also an earthquake the night of his arrest, which Eudoxia took for a sign of God's anger, prompt- [25] His straightforward understanding of the Scriptures – in ing her to ask Arcadius for John’s reinstatement. contrast to the Alexandrian tendency towards allegorical Peace was short-lived. A silver statue of Eudoxia was 1.4 Death and canonization 3 erected in the Augustaion, near his cathedral. John de- nounced the dedication ceremonies. He spoke against her in harsh terms: “Again Herodias raves; again she is trou- bled; she dances again; and again desires to receive John’s head in a charger,”[26] an allusion to the events surround- ing the death of John the Baptist. Once again he was ban- ished, this time to the Caucasus in Abkhazia.[27] Around 405, Chrysostom began to lend moral and fi- nancial support to Christian monks who were enforcing the emperors’ anti-Pagan laws, by destroying temples and shrines in Phoenicia and nearby regions.[28]
1.4 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]
Byzantine 11th-century soapstone relief of John Chrysostom, Louvre
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 The return of the relics of St. John Chrysostom to the Church of O graced one, having conquered the bounds of time and the Holy Apostles in Constantinople. place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the Pope Innocent I protested John’s banishment out of Con- miracles of the saint.” stantinople to the town of Cucusus in Cappadocia, but to no avail. Innocent sent a delegation to intercede on behalf These homilies helped to mobilize public opinion, and the of John in 405. It was led by Gaudentius of Brescia; Gau- patriarch received permission from the emperor to return dentius and his companions, two bishops, encountered Chrysostom’s relics to Constantinople, where they were many difficulties and never reached their goal of enter- enshrined in the Church of the Holy Apostles on January ing Constantinople.[33] 28, 438. John wrote letters which still held great influence in Con- The Eastern Orthodox Church commemorates him as stantinople. As a result of this, he was further exiled from a “Great Ecumenical Teacher”, together with Basil the the Caucasus (where he stayed from 404-407) to Pitiunt Great and Gregory the Theologian. These three saints, in (Pityus) (in modern Abkhazia) where his tomb is a shrine addition to having their own individual commemorations for pilgrims. He never reached this destination, though, throughout the year, are commemorated together on 30 as he died at Cormana in Pontus on 14 September 407 January, a feast known as the Synaxis of the Three Hier- during the journey. His last words are said to have been, archs. extquotedblδόξα τῷ θεῷ πάντων ἕνεκεν extquotedbl There are several feast days dedicated to him: (Glory be to God for all things).[25]
John came to be venerated as a saint soon after his • 27 January, Translation of the relics of St John death. Three decades later, some of his adherents in Con- Chrysostom from Comana to Constantinople stantinople remained in schism.[34] Saint Proclus, Patri- arch of Constantinople (434-446), hoping to bring about • 30 January, Synaxis of the Three Great Hierarchs the reconciliation of these Johannites, preached a homily praising his predecessor in the Church of Hagia Sophia. • 14 September, Repose of St John Chrysostom 4 2 WRITINGS
• 13 November, St John Chrysostom the Archbishop subsequently circulated, revealing a style that tended to of Constantinople be direct and greatly personal, but was also formed by the rhetorical conventions of his time and place.[38] In gen- eral, his homiletical theology displays much characteris- 2 Writings tic 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 2.1 Homilies the Alexandrian school.[37]
2.1.1 Paschal Homily John’s social and religious world was formed by the con- tinuing 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 go- ing 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 sub- tleties of a heretical misreading, or to demonstrate the presence of a deeper theme. One of the recurring features of John’s homilies is his em- phasis on care for the needy.[41] Echoing themes found in The Byzantine emperor Nicephorus III receives a book of homilies the Gospel of Matthew, he calls upon the rich to lay aside from John Chrysostom, the Archangel Michael stands on his left materialism in favor of helping the poor, often employ- (11th-century illuminated manuscript). ing all of his rhetorical skills to shame wealthy people to abandon conspicuous consumption: The best known of his many homilies, his famous Paschal Homily (Hieratikon), is rather brief. In the Eastern Or- “Do you pay such honor to your excrements thodox Church it is traditionally read in full each year at as to receive them into a silver chamber-pot the Paschal Divine Liturgy (eucharistic) service following when another man made in the image of God the midnight Orthros (or Matins).[35] is perishing in the cold? extquotedbl[42]
2.1.2 General 2.1.3 Homilies on Jews and Judaizing Christians
Known as “the greatest preacher in the early church”, Main article: Adversus Judaeos John’s homilies have been one of his greatest lasting [36] legacies. Chrysostom’s extant homiletical works are During his first two years as a presbyter in Antioch (386- vast, including many hundreds of exegetical homilies on 387), John denounced Jews and Judaizing Christians in both the New Testament (especially the works of Saint a series of eight homilies delivered to Christians in his Paul) and the Old Testament (particularly on Genesis). congregation who were taking part in Jewish festivals and Among his extant exegetical works are sixty-seven hom- other Jewish observances.[43] It is disputed whether the ilies on Genesis, fifty-nine on the Psalms, ninety on the main target were specifically Judaizers or Jews in general. Gospel of Matthew, eighty-eight on the Gospel of John, [37] His homilies were expressed in the conventional manner, and fifty-five on the Acts of the Apostles. utilizing the uncompromising rhetorical form known as The homilies were written down by stenographers and the psogos (Greek: blame, censure). 2.3 Liturgy 5
One of the purposes of these homilies was to prevent Olympias, of which seventeen are extant.[54] Christians from participating in Jewish customs, and thus prevent the perceived erosion of Chrysostom’s flock. In his homilies, John criticized those “Judaizing Christians”, 2.3 Liturgy who were participating in Jewish festivals and taking part in other Jewish observances, such as the shabbat, submit- Beyond his preaching, the other lasting legacy of John ted to circumcision and made pilgrimage to Jewish holy is his influence on Christian liturgy. Two of his writ- places.[44] John claimed that on the shabbats and Jewish ings are particularly notable. He harmonized the liturgi- festivals synagogues were full of Christians, especially cal life of the Church by revising the prayers and rubrics women, who loved the solemnity of the Jewish liturgy, of the Divine Liturgy, or celebration of the Holy Eu- enjoyed listening to the shofar on Rosh Hashanah, and charist. To this day, Eastern Orthodox and Eastern applauded famous preachers in accordance with the con- Catholic Churches of the Byzantine Rite typically cele- temporary custom.[45] A more recent theory is that he in- brate the Divine Liturgy of St. John Chrysostom as the stead tried to persuade Jewish Christians, who for cen- normal Eucharistic liturgy, although his exact connection [55] turies had kept connections with Jews and Judaism, to with it remains a matter of debate among experts. choose between Judaism and Christianity.[46] In Greek the homilies are called Kata Ioudaiōn (Κατὰ Ιουδαίων), which is translated as Adversus Judaeos in 3 Legacy and influence Latin and Against the Jews in English.[47] The original Benedictine editor of the homilies, Bernard de Mont- During a time when city clergy were subject to criti- faucon, gives the following footnote to the title: “A dis- cism for their high lifestyle, John was determined to re- course against the Jews; but it was delivered against those form his clergy in Constantinople. These efforts were who were Judaizing and keeping the fasts with them [the met with resistance and limited success. He was an ex- Jews].”[48] cellent preacher[55] whose homilies and writings are still studied and quoted. As a theologian, he has been and According to Patristics scholars, opposition to any par- continues to be very important in Eastern Christianity, ticular view during the late 4th century was convention- and is generally considered the most prominent doctor ally expressed in a manner, utilizing the rhetorical form of the Greek Church, but has been less important to known as the psogos, whose literary conventions were to Western Christianity. His writings have survived to the vilify opponents in an uncompromising manner; thus, it present day more so than any of the other Greek Fa- has been argued that to call Chrysostom an “anti-Semite” thers.[2] He rejected the contemporary trend for allegory, is to employ anachronistic terminology in a way incongru- instead speaking plainly and applying Bible passages and ous with historical context and record.[49] That does not, lessons to everyday life. His exile demonstrated the ri- however, prevent one from claiming that Chrysostom’s valry between Constantinople and Alexandria for recog- theology was a form of Anti-Jewish supersessionism, or nition as the preeminent Eastern See, while in the west, that his rhetoric was not Anti-Judaism.[50] the Pope's primacy remained unquestioned.
2.2 Treatises 3.1 Influence on the Catechism of the Apart from his homilies, a number of John’s other trea- Catholic Church and clergy tises have had a lasting influence. One such work is John’s early treatise Against Those Who Oppose the Monastic John’s influence on church teachings is interwoven Life, written while he was a deacon (sometime before throughout the current Catechism of the Catholic Church 386), which was directed to parents, pagan as well as (revised 1992). The Catechism cites him in eighteen sec- Christian, whose sons were contemplating a monastic vo- tions, particularly his reflections on the purpose of prayer cation. The book is a sharp attack on the values of An- and the meaning of the Lord’s Prayer: tiochene upper-class urban society written by someone who was a member of that class.[51] Chrysostom also Consider how [Jesus Christ] teaches us to writes that, already in his day, it was customary for An- be humble, by making us see that our virtue tiochenes to send their sons to be educated by monks.[52] does not depend on our work alone but on grace Other important treatises written by John include On the from on high. He commands each of the faith- Priesthood (written 390/1, it contains in Book 1 an ac- ful who prays to do so universally, for the whole count of his early years and a defence of his flight from world. For he did not say “thy will be done in ordination by Bishop Meletios of Antioch, and then pro- me or in us”, but “on earth”, the whole earth, ceeds in later books to expound on his exalted under- so that error may be banished from it, truth standing of the priesthood), Instructions to Catechumens, take root in it, all vice be destroyed on it, virtue and On the Incomprehensibility of the Divine Nature.[53] flourish on it, and earth no longer differ from In addition, he wrote a series of letters to the deaconess heaven.[56] 6 3 LEGACY AND INFLUENCE
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 de- scribed John as a “bright, cheerful, gentle soul; a sensitive heart.”[57]
3.2 Music and literature
John’s liturgical legacy has inspired several musical com- positions. Particularly noteworthy are Sergei Rachmani- noff'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 Chrysos- tom, Op.41; and Ukrainian composer Kyrylo Stetsenko's Liturgy of St. John Chrysostom. Also noteworthy is the Divine Liturgy of St. John Chrysos- tom (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. The Penance of St. John Chrysostom. Engraving by Lucas James Joyce's novel Ulysses includes a character named Cranach the Elder, 1509. The saint can be seen in the back- Mulligan who brings 'Chrysostomos’ into another char- ground on all fours, whilst the princess and their baby dominate acter (Stephen Dedalus)'s mind because Mulligan’s gold- the foreground. stopped teeth and his gift of the gab earn him the ti- tle which St. John Chrysostom’s preaching earned him, 'golden-mouthed':[60] extquotedbl[Mulligan] peered side- This last scene was very popular from the late 15th cen- ways up and gave a long low whistle of call, then paused tury onwards as a subject for engravers and artists. The [63] awhile in rapt attention, his even white teeth glistening here theme was depicted by Albrecht Dürer around 1496, and there with gold points. Chrysostomos.” [61] 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 leg- 3.3 The legend of the penance of St. John end was also recorded in Croatia in the 16th century.[65] Chrysostom
A late mediaeval legend (although not mentioned in the 3.4 Relics Golden Legend) relates that, when John Chrysostom was a hermit in the desert, he was approached by a royal John Chrysostom died in the city of Comana in the year 407 on his way to his place of exile. There his relics re- princess in distress.[62] The Saint, thinking she was a de- mon, at first refused to help her, but the princess con- mained until 438 when, thirty years after his death, they were transferred to Constantinople during the reign of the vinced him that she was a Christian and would be de- voured by wild beasts if she were not allowed to enter his Empress Eudoxia's son, the Emperor Theodosius II (408– cave. He therefore admitted her, carefully dividing the 450), under the guidance of John’s disciple, St. Proclus, cave in two parts, one for each of them. who by that time had become Archbishop of Constantino- ple (434–447). In spite of these precautions, the sin of fornication was committed, and in an attempt to hide it, the distraught Most of John’s relics were looted from Constantinople saint took the princess and threw her over a precipice. He by Crusaders in 1204 and taken to Rome, but some of then went to Rome to beg absolution, which was refused. his bones were returned to the Orthodox Church on 27 November 2004 by Pope John Paul II.[66] They are now Realising the appalling nature of his crimes, Chrysostom [67] made a vow that he would never rise from the ground until enshrined in the Church of St. George, Istanbul. his sins were expiated, and for years he lived like a beast, However, the skull of St John, having been kept at the crawling on all fours and feeding on wild grasses and Vatopedi Monastery on Mount Athos in northern Greece, roots. Subsequently the princess reappeared, alive, and was not among the relics that were taken by the crusaders suckling the saint’s baby, who miraculously pronounced in the 13th century. In 1655, at the request of Tsar Alexei his sins forgiven. Mikhailovich, the skull was taken to Russia, for which the 7 monastery was compensated in the sum of 2000 rubles. [9] Yohanan (Hans) Lewy, “John Chrysostom” in In 1693, having received a request from the Vatopedi Encyclopaedia Judaica (CD-ROM Edition Version Monastery for the return of St John’s skull, Tsar Peter 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). the Great ordered that the skull remain in Russia but that ISBN 965-07-0665-8. the monastery was to be paid 500 rubles every four years. [10] “John Chrysostom”, Encyclopaedia Judaica The Russian state archives document these payments up until 1735. [11] The Encyclopaedia Judaica describes Chrysostom’s mother as a pagan. In Pauline Allen and Wendy The skull was kept at the Moscow Kremlin, in the Mayer, John Chrysostom, (Routledge:2000), p.5 ISBN Cathedral of the Dormition of the Mother of God, until 0-415-18252-2, she is described as a Christian. 1920, when it was confiscated by the Soviets and placed in the Museum of Silver Antiquities. In 1988, in con- [12] Wilken (p. 7) prefers 368 for the date of Chrysostom’s nection with the 1000th Anniversary of the Baptism of baptism, the Encyclopaedia Judaica prefers the later date of 373. Russia, the head, along with other important relics, was returned to the Russian Orthodox Church and kept at the [13] Cameron, A. (1998) “Education and literary culture” in Epiphany Cathedral, until being moved to the Cathedral Cameron, A. and Garnsey, P. (eds.) The Cambridge an- of Christ the Saviour after its restoration. cient history: Vol. XIII The late empire, A.D. 337-425. Cambridge: Cambridge University Press, p. 668. However, today, the Vatopedi Monastery posits a rival claim to possession of the skull of St. John Chrysostom, [14] Wilken, p. 5. and there a skull is venerated by pilgrims to the monastery [15] Sozomen (1995) [1890]. “Ecclesiastical History of So- as that of St John. zomen, Book VIII, Chapter II: Education, Training, Con- Two places in Italy also claim to have the skull of St. John duct, and Wisdom of the Great John Chrysostom”. In Chrysostom: the Basilica di Santa Maria del Fiore in Flo- Schaff, Philip and Wace, Henry (trs., eds.). Nicene and rence and the Dal Pozzo chapel in Pisa. Post-Nicene Fathers, Volume II: Socrates and Sozomenus Ecclesiastical Histories. Zenos, A. C. (rev., notes) (reprint The right hand of St. John[68] is preserved on Mount ed.). Peabody: Hendrickson Publishers. p. 399. ISBN Athos, and numerous smaller relics are scattered through- 1-56563-118-8. Retrieved 2007-03-29. out the world.[69] [16] Pauline Allen and Wendy Mayer, John Chrysostom, (Routledge:2000), p.6 ISBN 0-415-18252-2, 4 Notes [17] Socrates Scholasticus, Ecclesiastical History, VI, 3 [18] Philip Hughes, History of the Church (Sheed and Ward [1] The date of John’s birth is disputed. For a discussion see 1934), vol. I, pp. 231-232 Robert Carter, “The Chronology of St. John Chrysos- tom’s Early Life”, in Traditio 18:357–64 (1962); Jean Du- [19] John Chrysostom, In Evangelium S. Matthaei, hom. 50:3- mortier, “La valeur historique du dialogue de Palladius et 4: PG 58, 508-509 la chronologie de saint Jean Chrysostome”, in Mélanges [20] See Cajetan Baluffi, The Charity of the Church, trans. De- de science religieuse, 8:51–56 (1951). Carter dates his nis Gargan (Dublin: M H Gill and Son, 1885), p. 39 and birth to the year 349. See also Robert Louis Wilken, Alvin J. Schmidt, Under the Influence: How Christianity John Chrysostom and the Jews: Rhetoric and Reality in the Transformed Civilization (Grand Rapids, Mich.: Zonder- Late Fourth Century, (Berkeley: University of California van, 2001), p. 152 Press:1983), p.5. [21] Robert Wilken, “John Chrysostom” in Encyclopedia of [2] “St John Chrysostom” in the Catholic Encyclopedia, avail- Early Christianity, ed. Everett Ferguson (New York: able online. Retrieved March 20, 2007. Garland Publishing, 1997).
[3] Newadvent.org [22] Allen and Mayer, 2000, p. 6
[4] Catholic-forum.com [23] David H. Farmer, The Oxford Dictionary of the Saints, second ed. (New York:Oxford University Press, 1987) [5] Pope Vigilius, Constitution of Pope Vigilius, 553 p.232.
[6] Coptic synaxarium [24] Socrates Scholasticus (1995) [1890]. “Book VI, Chap- ter XVI: Sedition on Account of John Chrysostom’s Ban- [7] John Chrysostom, Discourses against Judaizing Chris- ishment”. In Schaff, Philip and Wace, Henry (trs., eds.). tians, translated by Paul W. Harkins. The Fathers of the Nicene and Post-Nicene Fathers, Volume II: Socrates and Church; v. 68 (Washington: Catholic University of Amer- Sozomenus Ecclesiastical Histories. Zenos, A. C. (rev., ica Press, 1979) notes) (reprint ed.). Peabody: Hendrickson Publishers. p. 149. ISBN 1-56563-118-8. Retrieved 2007-03-29. [8] Walter Laqueur, The Changing Face of Antisemitism: From Ancient Times To The Present Day, (Oxford Uni- [25] “St John Chrysostom the Archbishop of Constantinople”. versity Press: 2006), p. 48. ISBN 0-19-530429-2. 48 Orthodox Church in America. Retrieved 2007-03-29. 8 4 NOTES
[26] Socrates Scholasticus, op cit “Chapter XVIII: Of Eu- [46] Rodney Stark, The Rise of Christianity. How the Obscure, doxia’s Silver Statue”, p. 150. Marginal Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries, (Princeton [27] “John Chrysostom” in The Oxford Dictionary of Church University Press:1997)p.66-67. History, ed. Jerald C. Brauer (Philadelphia:Westminster Press, 1971). [47] John Chrysostom, Discourses Against Judaizing Chris- tians (vol. 68 of Fathers of the Church), trans. Paul [28] A chronicle of the last pagans, pg 75 W. Harkins (Washington, D.C.: Catholic University of America Press, 1979) p.x [29] (Ep. CLV: PG LII, 702) [48] Chrysostom, Discourses Against Judaizing Christians, [30] Vatican Library p.xxxi
[31] Appeal to the Pope [49] Wilken, Robert Louis. 1983. John Chrysostom and the Jews: Rhetoric and Reality in the Late [32] Stephens, W. R. W., (2005) “Saint Chrysostom: His Life Fourth Century. Berkeley: University of Califor- and Times”, (Elibron Classics), pp. 349-50. Writing in nia Press. ISBN 978-0-520-04757-0 pages 124- 1872, church historian William Stephens said “The Patri- 126.Cited in CCL 2.0 at “John Chrysostom.” New arch of the Eastern Rome appeals to the great bishops of World Encyclopedia. 29 Aug 2008, 13:33 UTC. 25 the West, as the champions of an ecclesiastical discipline Oct 2011, 03:48
[37] “John Chrysostom” in the Catholic Encyclopedia, online. [56] John Chrysostom, Hom. in Mt. 19,5: PG 57, 280. Retrieved March 20, 2007. [57] John Henry Newman, “St. Chrysostom” in The Newman [38] Yohanan (Hans) Lewy, “John Chrysostom” in Ency- Reader (Rambler:1859) available online (see esp. chapter clopaedia Judaica (CD-ROM Edition Version 1.0), Ed. 2). Retrieved March 20, 2007. Cecil Roth (Keter Publishing House: 1997). ISBN 965- 07-0665-8. [58] “The Divine Liturgy of St John Chrysostom, Op 31”. Hy- perion Records, Ltd. [39] Wilken, p.30. [59] extquotedblwww.arvopart.org – texts – Litany”, Re- [40] John Chrysostom, quoted in Wilken, p.30 trieved 2014-04-15
[41] Liebeschuetz, J.H.W.G. Barbarians and Bishops: Army, [60] Blaimes (1996, 3). Church, and State in the age of Arcadius and Chrysostom, (Oxford: Clarendon Press, 1990) pp.175-176 [61] Joyce (1961, 3).
[42] John Chrysostom, quoted in Liebeschuetz, p.176 [62] A variant relates that this was Genevieve of Brabant, wife of Count Siegfried of Treves, who was unjustly accused [43] See Wilken, p.xv, and also “John Chrysostom” in Ency- of infidelity and sentenced to death. She was led into the clopaedia Judaica forest to be put to death, but her executioners relented and there abandoned her. [44] Wilken, p.xv. [63] See http://www.lombardiabeniculturali.it/stampe/ [45] “John Chrysostom” in Encyclopaedia Judaica. schede/F0140-00156/ 9
[64] Available at http://reader.digitale-sammlungen.de/de/ • Dumortier, Jean (1951). “La valeur historique du fs1/object/display/bsb10204257_00005.html. See dialogue de Palladius et la chronologie de saint Jean Laura Fenelli, “From the Vita Pauli to the Leg- Chrysostome.” Mélanges de science religieuse, 8, enda Breviarii: Real and imaginary animals as a 51–56. Guide to the Hermit in the Desert”, in Francisco de Asís GARCÍA GARCÍA; Mónica Ann WALKER • Hartney, Aideen (2004). John Chrysostom and the VADILLO; María Victoria CHICO PICAZA, (eds.), Transformation of the City. London: Duckworth. Animals and Otherness in the Middle Ages: Perspec- ISBN 0-520-04757-5. tives Across Disciplines, Oxford, Archaeopress (BAR International Series 2500), 2013, p. 41, fn. 40 = • Joyce, James (1961). Ulysses. New York: The https://www.academia.edu/3740182/From_the_Vita_ Modern Library. Pauli_to_the_Legenda_Breviarii_Real_and_imaginary_ • animals_as_a_Guide_to_the_Hermit_in_the_Desert Kelly, John Norman Davidson (1995). Golden Mouth: The Story of John Chrysostom-Ascetic, [65] Legend of St John Chrysostom. In: Zgombic Miscellany. Preacher, Bishop. Ithica, New York: Cornell Uni- 16th-century Glagolitic manuscript [in Croatian Church versity Press. ISBN 0-8014-3189-1. Slavonic]. Zagreb, Archive of the Croatian Academy of Sciences and Arts. Shelf-mark VII 30. p. 67-75. • Laqueur, Walter (2006). The Changing Face of An- tisemitism: From Ancient Times To The Present Day. [66] Pope John Paul II. “Letter to the Ecumenical Patriarch of Oxford University Press. ISBN 0-19-530429-2. Constantinople, His Holiness Bartholomew I”. Retrieved 2007-03-20. • Liebeschuetz, J.H.W.G. (1990) Barbarians and Bishops: Army, Church and State in the Age of Ar- [67] cbc link. Retrieved 13 September 2010. cadius and Chrysostom. Oxford: Clarendon Press. ISBN 0-19-814886-0. [68] Orthodoxphotos.com • Lewy, Yohanan [Hans] (1997). “John Chrysostom”. [69] “Thousands queue outside Cyprus church after reports of Encyclopaedia Judaica (CD-ROM Edition Version miracle-working relic”. International Herald Tribune. 13 1.0). Ed. Cecil Roth. Keter Publishing House. November 2007. Retrieved 2007-11-13. ISBN 965-07-0665-8. • Meeks, Wayne A., and Robert L. Wilken (1978). 5 References Jews and Christians in Antioch in the First Four Cen- turies of the Common Era (The Society of Biblical Literature, Number 13). Missoula: Scholars Press. • Allen, Pauline and Mayer, Wendy (2000). John ISBN 0-89130-229-8. Chrysostom. Routledge. ISBN 0-415-18252-2 • Morris, Stephen. extquotedbl'Let Us Love One An- • Attwater, Donald (1960). St. John Chrysostom: Pas- other': Liturgy, Morality, and Political Theory in tor and Preacher. London: Catholic Book Club. Chrysostom’s Sermons on Rom. 12-13 and II Thess. • Blamires, Harry (1996). The New Bloomsday Book: 2,” in: Speculum Sermonis: Interdisciplinary Reflec- A Guide Through Ulysses. London: Routledge. tions on the Medieval Sermon, ed. Georgiana Don- ISBN 0-415-13858-2 avin, Cary J. Nederman, and Richard Utz. Turn- hout: Brepols, 2004. pp. 89–112. • Brändle, R., V. Jegher-Bucher, and Johannes • Palladius, Bishop of Aspuna. Palladius on the Life Chrysostomus (1995). Acht Reden gegen Juden And Times of St. John Chrysostom, transl. and (Bibliothek der griechischen Literatur 41), Stuttgart: edited by Robert T. Meyer. New York: Newman Hiersemann. Press, 1985. ISBN 0-8091-0358-3. • Brustein, William I. (2003). Roots of Hate: Anti- • Parks, James (1969). Prelude to Dialogue. London. Semitism in Europe before the Holocaust. Cambridge • University Press. ISBN 0-521-77308-3 Parry, David; David Melling, eds. (2001). The Blackwell Dictionary of Eastern Christianity. Ox- • Carter, Robert (1962). “The Chronology of St. John ford: Blackwell. ISBN 0-631-18966-1. Chrysostom’s Early Life.” Traditio 18:357–64. • Pradels, W. (2002). “Lesbos Cod. Gr. 27 : The • Chrysostom, John (1979). Discourses Against Ju- Tale of a Discovery”, Zeitschrift für Antikes Chris- daizing Christians, trans. Paul W. Harkins. The Fa- tentum 6, pp. 81–89. thers of the Church; v. 68. Washington: Catholic • University of America Press. Pradels, W., R. Brändle, and M. Heimgartner (2001). “Das bisher vermisste Textstück in Jo- • Chuvin, Pierre (1990). “A chronicle of the last pa- hannes Chrysostomus, Adversus Judaeos, Oratio 2”, gans”. Harvard University Press Zeitschrift für Antikes Christentum 5, pp. 23–49. 10 6 FURTHER READING
• Pradels, W., R. Brändle, and M. Heimgartner Primary sources (2002). “The sequence and dating of the series of John Chrysostom’s eight discourses Adversus Ju- • The priesthood: a translation of the Peri hierosynes daeos”, Zeitschrift für Antikes Christentum 6, 90- of St. John Chrysostom, by WA Jurgens, (New York: 116. Macmillan, 1955)
• Schaff, Philip, and Henry Wace (eds.) (1890). • Commentary on Saint John the apostle and evan- Socrates, Sozomenus: Church Histories (A Select gelist: homilies 1-47, translated by Sister Thomas Library of Nicene and post-Nicene Fathers of the Aquinas Goggin, Fathers of the Church vol 33, Christian Church, second series, vol. II). New York: (New York: Fathers of the Church, Inc, 1957) The Christian Literature Company. • Commentary on Saint John the Apostle and Evan- • Stark, Rodney (1997). The Rise of Christianity. gelist, translated by Sister Thomas Aquinas Gog- How the Obscure, Marginal Jesus Movement Became gin. Homilies 48-88, Fathers of the Church vol 41, the Dominant Religious Force in the Western World (Washington, DC: Catholic University of America in a Few Centuries. Princeton University Press. Press, 1959) [translation of Homiliae in Ioannem] • Baptismal instructions, translated and annotated by • Stephens, W.R.W. (1883). Saint John Chrysostom, Paul W Harkins, (Westminster, MD: Newman His Life and Times. London: John Murray. Press, 1963) • Stow, Kenneth (2006). Jewish Dogs, An Imag- • Discourses against judaizing Christians, translated ine and Its Interpreters: Continiuity in the Catholic- by Paul W Harkins., Fathers of the Church vol 68, Jewish Encounter. Stanford: Stanford University (Washington: Catholic University of America Press, Press. ISBN 0-8047-5281-8. 1979) • Wilken, Robert Louis (1983). John Chrysostom and • On the incomprehensible nature of God, translated the Jews: Rhetoric and Reality in the Late Fourth by Paul W Harkins. Fathers of the Church vol 72, Century. Berkeley: University of California Press. (Washington, DC: Catholic University of America Press, 1984) • Willey, John H. (1906). Chrysostom: The Orator. Cincinnati: Jennings and Graham. • On wealth and poverty, translated and introduced by Catharine P Roth, (Crestwood, New York: St. • Woods, Thomas (2005). How the Catholic Church Vladimir’s Seminary Press, 1984) Built Western Civilization. Washington, D.C.: Re- • genery. ISBN 0-89526-038-7 Chrysostom, John (1985). Apologist. Margaret A. Schatkin and Paul W. Harkins, trans. Washing- ton, D.C.: Catholic University of America Press. 5.1 Collected works ISBN 0-8132-0073-3. [translations of Discourse on blessed Babylas, and Against the Greeks: Demonstra- Widely used editions of Chrysostom’s works are available tion against the pagans that Christ is God.] in Greek, Latin, English, and French. The Greek edition • Chrysostom, John (1986). Homilies on Genesis. is edited by Sir Henry Savile (eight volumes, Eton, 1613); Robert C. Hill, trans. Washington, D.C.: Catholic the most complete Greek and Latin edition is edited by University of America Press. ISBN 0-8132-0074-1. Bernard de Montfaucon (thirteen volumes, Paris, 1718– [translation of Homilies on Genesis 1-17] 38, republished in 1834-40, and reprinted in Migne’s “Pa- trologia Graeca”, volumes 47-64). There is an English • Chrysostom, John (1986). On marriage and family translation in the first series of the Nicene and Post-Nicene life. Catherine P. Roth, trans. Crestwood, N.Y.: St. Fathers (London and New York, 1889–90). A selection Vladimir’s Seminary Press. ISBN 0-913836-86-9. of his writings has been published more recently in the • Samuel NC Lieu, ed, The Emperor Julian: panegyric original with facing French translation in Sources Chréti- and polemic. Claudius Mamertinus, John Chrysos- ennes. tom, Ephrem the Syrian, (Liverpool: Liverpool Uni- versity Press, 1986.) [contains translation of John Chrysostom, Homily on St. Babylas, against Julian 6 Further reading and the pagans XIV-XIX] • Commentaries on the sages, translated with an intro- Bibliography duction by Robert Charles Hill, 2 vols, (Brookline, MA: Holy Cross Orthodox Press, 2006) [Vol 1 is • [Chrysostom Bibliography http://www.cecs.acu. a translation of the Commentary on Job; vol 2 is a edu.au/chrysostombibliography.html] translation of the Commentary on Proverbs] 7.2 Orthodox Feast days 11
Secondary sources --- Homilies on the Epistles to the Galatians, Eph- esians, Philippians, Colossians, Thessalonians, • Attwater, Donald (1939). St. John Chrysostom: The Timothy, Titus, and Philemon Voice of Gold. London: Harvill. --- Homilies on the Gospel of St. John and the Epistle to the Hebrews • Baur, Chrysostomus (1959). John Chrysostom and His Times. M. Gonzaga, trans (2nd ed.). London: • The Hieratikon Easter Sermon of St. John Chrysos- Sands. tom
• Lim, Richard (1995). Public disputation, power, and • Eight Homilies Against the Jews social order in late antiquity. Berkeley: University of • Opera Omnia by Migne Patrologia Graeca with an- California Press. ISBN 0-585-16041-4. alytical indexes
• The Auxiliary Resources page on the Electronic Ma- 7 External links nipulus florum Project Website provides digital tran- scriptions of the Latin translations of De laudibus • On St. John Chrysostom’s Antioch Years by Pope sancti Pauli homeliae (PG 50, 473-514), Dialogus Benedict XVI de sacerdotio (PG 48, 623-91), and In epistolam ad Hebraeos homeliae (PG 63, 9-236), as well as the • Symposium Commemorating the 1600th Anniver- Latin text of the Pseudo-Chrysostom Opus imper- sary of St. John’s Repose fectum in Mattheum (PG 56, 611-946). It also pro- vides digital transcriptions of Anianus of Celeda’s • St. John Chrysostom article from The Catholic En- prologue on the homilies on Matthew and his Latin cyclopedia (Newadvent Website) translations of the first eight homilies (PG 58, 975- 1058) and also Anianus of Celeda’s prologue and • Jewish Encyclopedia: Chrysostomus, Joannes his Latin translations of Chrysostom’s homelies 1- • John Chrysostom on Patristique.org (french) 25 on Matthew from the editio princeps published in Venice in 1503. • Was St. John Chrysostom Anti-Semitic? • Ps.Chrysostom Homily 2 on Christmas at Tertul- • St John Chrysostom and the Anglican Communion lian.org and here at Archive.org.
• St John Chrysostom the Archbishop of Constantino- ple Orthodox icon and synaxarion (13 November 7.2 Orthodox Feast days feast day) • 27 January, Translation of the relics of St John • Translation of the relics of St John Chrysostom Chrysostom to Constantinople the Archbishop of Constantinople (27 January feast • day) 30 January, Synaxis of the Three Great Hierarchs • • Synaxis of the Ecumenical Teachers and Hierarchs: 14 September, Repose of St John Chrysostom Basil the Great, Gregory the Theologian, and John • 13 November, St John Chrysostom the Archbishop Chrysostom (30 January feast day) of Constantinople
7.1 Works
• The Divine Liturgy of St. John Chrysostom
• Writings of Chrysostom in the Christian Classics Ethereal Library edition of the Nicene and Post- Nicene Fathers:
--- On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statues --- Homilies on the Gospel of St. Matthew ' --- Homilies on the Acts of the Apostles and the Epistle to the Romans --- Homilies on First and Second Corinthians 12 8 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES
8 Text and image sources, contributors, and licenses
8.1 Text
• John Chrysostom Source: http://en.wikipedia.org/wiki/John_Chrysostom?oldid=628845810 Contributors: Eloquence, Mav, Wesley, Koyaanis Qatsi, Ffaker, RK, Amillar, Ktsquare, Panairjdde, Mintguy, Tedernst, Mkmcconn, Edward, Michael Hardy, Llywrch, Jtdirl, MartinHarper, Sannse, TakuyaMurata, Mkweise, Csernica, Charles Matthews, Adam Bishop, Harris7, El, Selket, Huangdi, Dimadick, Gentgeen, AlexPlank, Robbot, Academic Challenger, TMLutas, Humus sapiens, JackofOz, Cautious, GreatWhiteNortherner, Crculver, Hpc, Aphaia, Bradeos Graphon, Michael Devore, Hans-Friedrich Tamke, Yekrats, Schlev, Wmahan, Andycjp, Jonel, OverlordQ, JoJan, JHCC, Creidieki, Squash, Lacrimosus, Jayjg, Jim Henry, Rich Farmbrough, Freestylefrappe, Silence, Liblamb, Bender235, Djordjes, Wareh, Sole Soul, Man vyi, Nk, Hajenso, Polylerus, Ranveig, ADM, Alansohn, SlimVirgin, Stack, Ksnow, Deacon of Pndapetzim, Garzo, Magda, Ghirlandajo, Asdamick, Dismas, Preost, Spartacus007, FeanorStar7, Hippalus, Chochopk, Chris Buckey, Graham87, Cuchullain, BD2412, Dpv, Rjwilmsi, Koavf, NatusRoma, MarnetteD, Ev, SchuminWeb, Wikidgood, Str1977, Planetneutral, Aloysius, Valentinian, Chobot, Jaraalbe, The Rambling Man, YurikBot, Nighm, TodorBozhinov, RussBot, Epolk, Pvasiliadis, Nirvana2013, Alarichall, Nick, Yzb, Syrthiss, Dbfirs, Aaron Schulz, Evrik, Jpeob, Tomisti, Avraham, Mamathomas, Adam Holland, Closedmouth, Errabee, Extraordinary, JBogdan, Shyam, Nick Michael, Jackturner3, SmackBot, FocalPoint, Reedy, Bomac, Yopie, Srnec, David Fuchs, Gilliam, Carl.bunderson, Ludi, Chris the speller, Taelus, D.Papuashvili, Grimhelm, Doright, Sion6, Moshe Constantine Hassan Al-Silverburg, BALawrence, Colonies Chris, William Allen Simpson, Mladifilozof, Cplakidas, RandomP, Kendrick7, SirIsaacBrock, SashatoBot, Mukadderat, Ser Amantio di Nicolao, Harryboyles, Normalityrelief, Johanthon, Slakr, Makyen, AdultSwim, Ghaly, InfernoXV, Switchercat, Idols of Mud, Fetofs- bot2, CmdrObot, Earthlyreason, Rwflammang, FinnHK, Penbat, Alton, Cydebot, Ntsimp, Aristophanes68, Kozuch, Lindsay658, Malleus Fatuorum, Thijs!bot, Biruitorul, Sagaciousuk, Roger Pearse, Kidwellj, SusanLesch, Igorwindsor, Obiwankenobi, Seaphoto, Yukirat, Blair Bonnett, Dmerrill, JAnDbot, Dsp13, Fetchcomms, Semioli, Magioladitis, VoABot II, JNW, Nyttend, Hekerui, Alekjds, Clive sweeting, Nikolaj Christensen, JaGa, GhostofSuperslum, Gjd001, STBot, BetBot, Cicdc, R'n'B, Tgpaul, PStrait, Beit Or, J.delanoy, Mrhsj, Gguy, Ian.thomson, ConservativeDC, Écrasez l'infâme, Victuallers, Egwin, Sofeil, Skier Dude, Taxico, Lanternix, Pastordavid, Levmyshkin, Ju- lianhayda, MishaPan, Hashomer, Thismightbezach, Redtigerxyz, JMMoritz, Majoreditor, Epson291, Philip Trueman, Coreyg37, Catholic Orthodox, TXiKiBoT, Muratovic, Wikidemon, Donatus, Andreas Kaganov, Littlealien182, John Carter, Falcon8765, EunseokLee, SieBot, Æthelwold, Bertelin, Mahoward01, Jc3schmi, Lightmouse, Aolrnin, Vanished user ewfisn2348tui2f8n2fio2utjfeoi210r39jf, Bepimela, Huku-chan, Richard David Ramsey, Randy Kryn, MikeSMorgan, Benkenobi18, Mr. Granger, ClueBot, GorillaWarfare, Sevilledade, Razi- mantv, Ottawahitech, Leadwind, Gnome de plume, Baler901, Jusdafax, NuclearWarfare, SchreiberBike, Glorthac, La Pianista, Schinleber, DumZiBoT, Ambrosius007, BodhisattvaBot, Rror, AmanUwellCant, Beach drifter, MystBot, Addbot, Proofreader77, Jafeluv, Grego- rius Pilosus, Leszek Jańczuk, Fluffernutter, LaaknorBot, ShepBot, PranksterTurtle, Favonian, Dollface13cf, Ymer1234, Ch.Andrew, Zor- robot, Alain08, Legobot, Yobot, Amirobot, PlutoidBrain, KamikazeBot, Roltz, AnomieBOT, Avidus, Mauro Lanari, Rubinbot, Jim1138, JackieBot, Citation bot, ArthurBot, Xqbot, Jayarathina, Alveus lacuna, YYouhanna, YukioSanjo, Off2riorob, Omnipaedista, RibotBOT, GhalyBot, Mattis, Haploidavey, Wizguy5, FrescoBot, Anthony on Stilts, Tomcat7, RedBot, MastiBot, Shelhabiron, Lotje, Aoidh, Tim- ONeill, Goblinwars, Kheew, EmausPriester, Legendkiller386, TECHDECKKKk, Esoglou, EmausBot, WikitanvirBot, Lipsio, Renato de carvalho ferreira, Colemcginnis, Jake72s, Erianna, Jbribeiro1, Δ, Mayur, Philafrenzy, Willthacheerleader18, Carmichael, ClueBot NG, Prioryman, Utziputz, Monnkey666, EauLibrarian, Widr, Okteriel, Helpful Pixie Bot, Ectweb, Hurricanefan25, Sword of St. Michael, FromAcrossTheDesert, Marcocapelle, Montalban, Laurent Jerry, He to Hecuba, G.M. Sir Lawrence, ChrisGualtieri, Emmyles, VIAFbot, Afterlifeperfection, GoGandhi, Athenianepirote, Evensteven, Sever Juan, Levankiknadze and Anonymous: 226
8.2 Images
• File:00058_christ_pantocrator_mosaic_hagia_sophia_656x800.jpg Source: http://upload.wikimedia.org/wikipedia/commons/4/4c/ 00058_christ_pantocrator_mosaic_hagia_sophia_656x800.jpg License: Public domain Contributors: Unknown Original artist: Byzantinis- cher Mosaizist des 12. Jahrhunderts • File:046CupolaSPietro.jpg Source: http://upload.wikimedia.org/wikipedia/commons/5/5a/046CupolaSPietro.jpg License: CC-BY-SA- 3.0 Contributors: Own work Original artist: MarkusMark • File:Coat_of_arms_of_the_Holy_See.svg Source: http://upload.wikimedia.org/wikipedia/commons/3/31/Coat_of_arms_Holy_See.svg License: Public domain Contributors: • Bruno Bernhard Heim, Heraldry in the Catholic Church: Its Origin, Customs and Laws (Van Duren 1978 ISBN 9780391008731), p. 54; Original artist: F l a n k e r • File:Commons-logo.svg Source: http://upload.wikimedia.org/wikipedia/en/4/4a/Commons-logo.svg License: ? Contributors: ? Original artist: ? • File:Gloriole_blur.svg Source: http://upload.wikimedia.org/wikipedia/commons/4/48/Gloriole_blur.svg License: Public domain Contrib- utors: Own work Original artist: Eubulides • File:Hildegard_von_Bingen_Liber_Divinorum_Operum.jpg Source: http://upload.wikimedia.org/wikipedia/commons/2/2e/ Hildegard_von_Bingen_Liber_Divinorum_Operum.jpg License: Public domain Contributors: Original artist: Creator:Hildegard von Bingen • File:John_Chrysostom_Louvre_OA3970.jpg Source: http://upload.wikimedia.org/wikipedia/commons/0/08/John_Chrysostom_ Louvre_OA3970.jpg License: Public domain Contributors: Jastrow (2005) Original artist: Unknown • File:John_Chrysostom_and_Aelia_Eudoxia.jpg Source: http://upload.wikimedia.org/wikipedia/commons/6/6c/John_Chrysostom_ and_Aelia_Eudoxia.jpg License: Public domain Contributors: [1] Original artist: Jean-Paul Laurens • File:Johnchrysostom.jpg Source: http://upload.wikimedia.org/wikipedia/commons/c/cf/Johnchrysostom.jpg License: Public domain Contributors: ? Original artist: ? • File:Kirchenfenster_Böckweiler.jpg Source: http://upload.wikimedia.org/wikipedia/commons/0/02/Kirchenfenster_B%C3% B6ckweiler.jpg License: CC-BY-SA-2.0 Contributors: http://www.flickr.com/photos/11596438@N00/2435169073/sizes/o/in/ photostream/ Original artist: tiegeltuf 8.3 Content license 13
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