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Obsculta

Volume 2 Issue 1 Article 3

April 2014

Saint and Social Justice

Joel Cassady College of Benedict/Saint John’s University

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ISSN: 2472-2596 (print) ISSN: 2472-260X (online)

Recommended Citation Cassady, . 2009. Saint John Chrysostom and Social Justice. Obsculta 2, (1) : 5-12. https://digitalcommons.csbsju.edu/obsculta/vol2/iss1/3.

This Article is brought to you for free and open access by DigitalCommons@CSB/SJU. It has been accepted for inclusion in Obsculta by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. Saint John Chrysostom Joel Cassady and Social Justice

Since the beginning of , Christ’s fol- himself, when asked on his deathbed to name a suc- lowers have been challenged to stand up for the rights cessor, commented, “It would have been John, had of the poor and to serve them. Indeed, Christ tells not the Christians stolen him from us.”5 his disciples, “You always have the poor with you” Partially due to the urgings of a close friend he (John 12:8). Early Christians faced many of the same studied with who had himself become a religious, issues of poverty that modern Christians confront and partially due to a meeting with Meletius today. Then, as now, Christians were called upon by of , Chrysostom began to withdraw from religious leaders to change the very structures that his study of law and pursued an ascetic and religious took advantage of the poor or kept them in poverty. life.6 He was baptized in about 369 by Meletius and One such voice was John Chrysostom. Chrysostom ordained a lector soon afterward. Above all, Chryso- firmly believed that in order to call oneself Christian, stom desired to become a and live the full as- one must be mindful of one’s neighbors and care for cetic life. At his mother’s request, however, he waited their needs. Chrysostom’s strong words moved the until her death before he retreated to the hills out- people of his time into action on behalf of the poor, side Antioch, spending four years within a monastic and those same words can inspire Christians today. community and two more as an anchorite in a cave.7 The intent of this paper is to focus on Chrysostom Palladius, his fifth-century biographer, says of those as a champion for the poor and to allow his words two years that Chrysostom “never relaxed . . . not to challenge Christians today to act on their behalf. in the days nor at night, and his gastric organs be- Sources put Chrysostom’s birth between 345 came lifeless and the proper functions of the kidneys and 347 in Antioch, Syria, which at that time had be- were impaired by the cold.”8 As a result, Chrysostom come one of the prominent cities in the Roman Em- was forced to leave, and, referring again to Palladius, pire. His father, Secundus, was magister militum of the “This is proof of the Savior’s providence that he Syrian imperial army.1 His mother, Anthusa, was an was taken away from the ascetic life . . . forcing him intelligent and religious woman who was widowed at to leave his caves for the benefit of the .”9 the age of twenty, not long after Chrysostom’s birth. Chrysostom returned to Antioch, where he was or- As she never remarried, she raised by herself John and dained a by Meletius in about 381. In 386, he his elder sister, who died while still a child.2 Chrysos- was ordained a priest by Meletius’s successor, Fla- tom was very close to his mother, and his religious and vian, and spent the next twelve years in Antioch as moral upbringing can be attributed to her. a priest. Palladius says that as a priest in Antioch, Despite the difficult circumstances in which he Chrysostom, “Shed great glory on the priesthood . . . grew up, Chrysostom received a fine . His by the strictness of his lifestyle. . . . It was all smooth most notable teacher was the famous orator Liba- sailing with Christ as pilot.”10 nius, who, at the time, was also one of the most As a priest, Chrysostom immediately put his “tenacious adherents of the declining .”3 skills of oration to work from the , so much Chrysostom was one of ’ best pupils and so that in 553, almost 150 years after his death, took an initial interest in law, no doubt looking to- Vigilius gave him the surname “Chrysostom,” ward a path of wealth and high public office.4 He or “golden-mouthed,” and the appropriate title has would likely have had a successful career. Libanius stuck ever since. Though his theological and exegeti- cal contributions are overshadowed in the West by 1 Donald Attwater, St. John Chrysostom: The Voice of Gold (Milwau- kee, WI: Bruce Publishing Company, 1939), 9. 5 Ibid., 13. 2 Chrysostom Baur, “St. John Chrysostom,” in The Catho- 6 Baur, “St. John Chrysostom.” lic Encyclopedia (New York: Robert Appleton Company). See 7 Ibid. New Advent, Kevin Knight, ed.; http://www.newadvent.org/ 8 Palladius, Dialogue on the Life of St. John Chrysostom, ed. and cathen/08452b.htm (accessed December 3, 2008). trans. Robert T. Meyer (New York: Newman Press, 1985), 35. 3 Baur, “St. John Chrysostom.” 9 Ibid. 4 Attwater, St. John Chrysostom, 13. 10 Ibid., 36.

obsculta 5 one of his contemporaries, St. , at the news, formed a mob and stormed through the Chrysostom is a Doctor of the Roman city. They made it to the imperial governor’s praeto- Church and highly revered to this day in the East- rium, and found he had slipped out a back door. 18 ern Church as one of the , the What were present were statues of the imperial fam- other two being Basil the Great and Gregory of Na- ily. The mob proceeded to destroy the statues, leav- zianzus. He was well known during his time for his ing some in the house and carrying some pieces out theological and exegetical work, receiving the title vir to the streets. The rioting lasted three hours, after illustris from St. .11 But while his and which the governor was able to round up his troops doctrine are sound, Chrysostom is best remembered to disperse the crowd. for his . Once all the dust settled, the people realized Chrysostom’s sermons typically consisted of a what had happened, and were fearfully anticipating biblical passage that he progressively explored, let- the emperor’s response. Though Christian, Theodo- ting it speak to him and, through him, to his audi- sius took such actions as a great offense. The bishop ence.12 His method of exegesis, the “grammatico- Flavian went to to reason with the historical,”13 was common to Antioch, and differed emperor, and in the meantime, Chrysostom was left from the allegorical and mystical methods of exege- to comfort the anxious people of Antioch. sis common to Alexandria. Chrysostom Baur con- Chrysostom was not a major player in calming siders Chrysostom “the chief and almost the only the response of Theodosius. Nor was he, accord- successful representative of the exegetical principles ing to the sources, involved in interceding with the of the School of Antioch.”14 His sermons were elo- soldiers the emperor sent immediately upon hearing quent and extraordinary, even among the Greeks.15 of the incident. Chrysostom was, however, front He was quick to improvise, and would not hesitate and center in urging his people to repent and to pray to divert his message when appropriate. According for mercy. The people, and the city, responded. In to Baur, with “whole-hearted earnestness and con- the end, Flavian was able to play to the emperor’s viction, he delivered the message . . . which he felt Christianity, and Theodosius was merciful to An- had been given to him.”16 The people loved hearing tioch. Chrysostom, as any good priest would, turned him, and frequently responded to his sermons with the event into a learning experience, even praising applause, for which he would admonish them: for the lessons the people could take away, “Let When you applaud me as I speak, I feel at the us always give thanks to God who loveth man; not moment as it is natural for a man to feel. . . . I merely for our deliverance from these fearful evils, am delighted and overjoyed. And when I go but for their being permitted to overtake us. . . . He home and reflect that the people who have ever disposes all things for our advantage, with that been applauding me have received no benefit loving kindness which is His attribute, which God . . . I feel as though I had spoken altogether in grant, that we may continually enjoy.”19 vain. . . . And I have often thought of laying Donald Attwater calls the issue of the statues a down a rule prohibiting all applause, and urg- major point in Chrysostom’s life, where he first saw ing you to listen in silence.17 the impact he could make and the abilities he pos- Chrysostom’s skills from the pulpit were put to sessed.20 He spoke words of comfort, and people lis- the test early in his career as a priest. During of tened and responded. But Chrysostom used the pul- 387, Emperor Theodosius, in order to pay for war pit for more than comforting purposes. Throughout and for an upcoming celebration the following year, his time in Antioch, and beyond, Chrysostom’s pri- raised taxes in the wealthy cities of the Eastern Em- mary subject of discourse was the poor, and it was pire, one of which was Antioch. The people, enraged on their behalf that the golden-mouthed called the people to action. 11 Attwater, St. John Chrysostom, 47. Chrysostom primarily targeted those who were 12 Stephen Neill, ed. and trans. Chrysostom and His Message: A Selec- wealthy without being charitable. He said: tion from the Sermons of St. John Chrysostom of Antioch and Constanti- nople (London: Lutterworth Press, 1962), 17. 13 Baur, “St. John Chrysostom.” 18 Attwater, St. John Chrysostom, 38. 14 Ibid. 19 John Chrysostom, “ XXL,” Twenty-One on the 15 Ibid. Statues, vol. 9, Nicene and Post-Nicene Fathers, ed. , 16 Ibid. trans. W. R. W. Stephens (Peabody, MA: Hendrickson Publish- 17 Neill, Chrysostom and His Message, 80. ers, 1995), 489. 20 Attwater, St. John Chrysostom, 47.

6 obsculta Many reproach me saying continually thou fas- In order to avoid the rich man’s fate, Chrysos- teneth upon the rich: while they on the other tom called the rich to use their wealth to the benefit hand fasten upon the poor. Well I do fasten of the poor: “All the wealth of the world belongs upon the rich: or rather not the rich, but those to you and to the others in common, as the sun, air, who make a bad use of their riches. For I am earth, and all the rest. . . . Do not say ‘I am using continually saying that I do not attack the char- what belongs to me.’ You are using what belongs to acter of the rich man, but of the rapacious. A others.”25 Almsgiving, for Chrysostom, was a duty rich man is one thing, a rapacious man another: for the rich.26 This duty not only manifested itself an affluent man is one thing, a covetous man in the lavish giving of money,27 but also in opening is another. Make clear distinctions and do not one’s home to the poor: confuse things which are diverse.21 Make yourself a guest-chamber in your own For Chrysostom, wealth itself was not the root house: set up a bed there, set up a table there and of evil. The overzealous desire for money—greed— a candlestick. . . . Have a room to which Christ was what led one to evil.22 This evil manifested it- may come. Say, ‘This is Christ’s cell; this build- self in the wealthy who took advantage of and over- ing is set apart for him.’ Even though it is just looked the needs of the poor. a little insignificant room in the basement, he Nowhere is this stance by Chrysostom more ap- does not disdain it. Naked and a stranger, Christ parent than in his homilies regarding the story of the goes about—all he wants is a shelter. Make it rich man and Lazarus (Luke 16:19-31). For Chryso- available even though it is as little as this.28 stom, greed overtook the rich man, who, though he If the rich of his time were unable to grasp the daily walked by Lazarus, was blinded by his avarice concept that their wealth in fact belonged to the so that he did not see Lazarus’s poverty and was not poor, Chrysostom found other ways to show that moved to help him: the poor needed assistance. One such way was by If we suppose that he passed the man by on acknowledging Christ’s presence in the poor. In re- the first day, he would probably have felt some sponding to requests for more church decorations, pity on the second day; if he overlooked him Chrysostom replies: even on that day, he surely ought to have been Do you really wish to pay homage to Christ’s moved on the third or fourth or the day after body? Then do not neglect him when he is na- that, even if he were more cruel than the wild ked. At the same time that you honor him here beasts. But he felt no such emotion, but be- with hangings made of silk, do not ignore him came harder-hearted and more reckless. . . . The outside when he perishes from cold and naked- very appearance of the poor man was pitiful, ness. For the One who said, ‘This is my body’ as he was overcome by hunger and long illness. . . . also said ‘When I was hungry you gave me Nevertheless, none of this tamed that savage nothing to eat.’ . . . For is there any point in man. This cruelty is the worst kind of wicked- his table being laden with golden cups while ness; it is an inhumanity without rival.23 he himself is perishing from hunger? First fill When the avarice that blinded the rich man in Je- him when he is hungry and then set his table sus’ parable blinds those who are rich, they hurt only with lavish ornaments. Are you making a gold- themselves by neglecting the poor. “Don’t you real- en cup for him at the very moment when you ize,” Chrysostom told his people, “that, as the poor refuse to give him a cup of cold water? Do man withdraws silently, sighing and in tears, you ac- you decorate his table with cloths flecked with tually thrust a sword into yourself, that it is you who gold, while at the same time you neglect to give received the more serious wound?”24 him what is necessary for him to cover him- self? . . . The conclusion is: Don’t neglect your 21 John Chrysostom, “Homily II,” Two Homilies on , vol. 9, Nicene and Post-Nicene Fathers, ed. Philip Schaff, trans. W. R. W. Stephens (Peabody, MA: Hendrickson Publishers, 1995), 254. the Poor,” in The Faith that Does Justice: Examining the Christian 22 Attwater, St. John Chrysostom, 60. Sources for Social Change, ed. John Haughey (Mahwah, NJ: Paulist, 23 Catharine P. Roth, ed. and trans., John Chrysostom: On Wealth 1977), 118. and Poverty (Crestwood, NY: St. Vladimir’s Seminary Press, 1984), 25 1 Corinthians: Homily 10.3; quoted in ibid., 129. 21–22. 26 Ibid., 142. 24 On Matthew: Homily 35,5; quoted in William J. Walsh and John 27 Ibid. P. Langan, “Patristic Social Consciousness—The Church and 28 On Acts: Homily 40.2; quoted in ibid., 132.

obsculta 7 in his distress while you decorate his ness—of human beings. The dignity of the house. Your brother is more truly his temple human person, realized in community with than any church building.29 others, is the criterion against which all aspects Writers after Chrysostom have shared in his vi- of economic life must be measured. . . . When sion of Christ within the poor. Saint Vincent de , we deal with each other, we should do so with a seventeenth century priest who founded an order the sense of awe that arises in the presence of of priests and brothers to serve the poor of France, something holy and sacred. For that is what tells us, “It is from your hands that Our Lord, in the human beings are: we are created in the image person of the sick, seeks relief.”30 of of God (Gn 1:27).34 Calcutta, the twentieth-century figure of saintliness, Mother Teresa takes the idea of dignity even points out that “we should not serve the poor like further, claiming the poor are the ones who truly they were Jesus. We should serve the poor because they understand human dignity: “All my years of service are Jesus.”31 to the poor have helped me to understand that they Jesuits William J. Walsh and John P. Langan tell are precisely the ones who better understand human us that Chrysostom “recognized the poor as privi- dignity. If they have a problem, it is not lack of mon- leged members of the body of Christ, and took ey, but the fact that their right to be treated humanly upon himself the task of defending them against and with tenderness is not recognized.”35 their wealthy oppressors. . . . Never perhaps had the Once one understands and acknowledges the poor possessed so eloquent a public defender.”32 dignity within each person, the next step is action. The recognition of Christ within the poor and the For Chrysostom, action on behalf of one’s neighbor acknowledgment of the poor’s privilege within the is the true testament of what it means to be a Chris- body of Christ give to the poor a dignity that neither tian. “There is nothing more chilling,” he says, “than their status nor their treatment by others can take the sight of a Christian who makes no effort to save away. In his fifteenth homily on Matthew, Chrysos- others, from which effort we are exempted neither tom explored Jesus’ choice to call the subjects of the by poverty nor lowliness nor bodily infirmity. To beatitudes “blessed,” saying: make weakness an excuse for hiding our Christian And he doth not introduce what he saith by light is as insulting to God as to say that He could way of advice or of commandments, but by not make the sun shine.”36 For Chrysostom, even the way of , so making his word less bur- poor had enough to give: thensome, and opening to all the course of You say that you are yourself too poor to help his discipline. For he said not, ‘This or that others. If that is what is worrying you, listen person,’ but ‘they who do so, are all of them to me when I tell you that poverty is not a bar blessed.’ So that though thou be a slave, a beg- to almsgiving, for were you a thousand times gar, in poverty, a stranger, unlearned, there is poorer than you are you would still not be nothing to hinder thee from being blessed, if poorer than the woman who had only a hand- thou emulate this virtue.33 ful of flour or that other who had only a cou- The church today maintains Chrysostom’s belief ple of pennies. These, by giving all that they in the dignity of humanity, particularly the poor. In had to the poor, showed that great poverty is the U.S. Catholic ’ letter Economic Justice for not incompatible with great generosity. . . . To All, the bishops note that: strip oneself of all is to become rich; a small The basis for all that the Church believes about gift may earn a crown of glory.37 the moral dimensions of economic life is its The poor were not Chrysostom’s only focus. At vision of the transcendent worth—the sacred- a time when slavery was commonplace culturally,

29 On Matthew: Homily 50.4; quoted in ibid., 131. 30 Vincent de Paul, Spiritual Insights from the Letters of St. Vincent 34 United States Council of Catholic Bishops, “Economic Justice de Paul, June 5, 2008, http://www.vincentians.ie/quotes.htm (ac- for All (1986),” in Catholic Social Thought: The Documentary Heritage, cessed December 8, 2008). J. O’Brien and Thomas A. Shannon, 572–664 (Maryknoll, 31 Jose Luis Gonzalez-Balado, Mother Teresa: In My Own Words NY: Orbis Books, 1992), no. 28. (New York: Random House, 1996), 30. 35 Gonzalez-Balado, Mother Teresa, 29. 32 Walsh and Langan, “Patristic Social Consciousness,” 142. 36 On the Acts, XV; quoted in Attwater, St. John Chrysostom, 50. 33 Jaroslav Pelikan, ed., The Preaching of John Chrysostom (Philadel- 37 No One Can Be Harmed Except by Himself, VI; quoted in ibid., phia, PA: Fortress Press, 1967), 43. 65.

8 obsculta Chrysostom, according to Donald Attwater, more penalties against the church (one for murder, another than once showed himself “exercised in mind as to for adultery).44 Chrysostom next turned to the la- how such an unnatural institution had arisen in the ity, preaching against the extravagance of the rich, world.”38 Chrysostom points out to his people: particularly against the absurd finery in the dress For to that end did God grant us both hands of women.45 Some responded with offense to the and feet, that we might not stand in need of new bishop’s demands, but others responded posi- servants. Since not at all for need’s sake was the tively. It is said he had intimate friends even among class of slaves introduced, else even along with the wealthy classes in the city, and that his flock as a had a slave been formed; but it is the whole never forgot his care for the poor. penalty of sin and the punishment of disobe- Regardless of how favorably or unfavorably his dience. But when Christ came, he put an end people looked upon him, his message stayed the also to this, ‘For in Christ Jesus there is neither same. He had little patience for the ridiculous spend- bond nor free’ (Gal 3:28).39 ing habits by the wealthy of Antioch and Constan- In looking at Chrysostom’s homilies, it is not al- tinople: ways easy to discern where he is presiding and to Don’t envy the man whom you see riding whom he is orating. What is sure is that the message through the streets with a troop of attendants he gave to the people in Antioch was similar to the to drive the crowds out of his way. It is absurd! message he would give to the people in Constantino- Why, my dear sir, if I may ask, do you thus ple. After bishop Nectarius of Constantinople died drive your fellow creatures before you? Are you in 397, Emperor , under the suggestion of a wolf or a lion? Your Lord, Jesus Christ, raised his minister Eutropius, appointed Chrysostom to fill man to Heaven: but you do not condescend to the vacant seat. In order to avoid a riot in Antioch, share even the market place with him. When his removal from the city was done in , and he you put a gold bit on your horse and a gold was informed of the imperial decree upon his arrival bracelet on your slave’s arm, when your clothes in the capital.40 Chrysostom was ordained bishop of are gilded down to your very shoes, you are Constantinople on February 26, 398, by Theophilus, feeding the most ferocious of all beasts, ava- of Alexandria, who had had his own can- rice: you are robbing orphans and stealing from didate for the seat in the capital, and was less than widows and making yourself a public enemy.46 happy that his candidate was not selected. In another , he admonishes those who use Chrysostom immediately went to work reform- expensive silks in making footgear: ing the church in Constantinople. He started by cut- Ships are built, sailors and pilots engaged, sails ting expenses and ending the frequent banquets of spread and the sea crossed, wife and children the episcopate. The new bishop himself lived “little and home left behind, barbarian lands tra- less strictly than he had formerly lived as a priest and versed and the trader’s life exposed to a thou- monk.”41 Luxury items that adorned the bishop’s sand dangers—what for? So that you may trick palace were sold and the money given to feed the out the leather of your boots with silk laces. poor.42 Chrysostom then went to work reforming What could be more mad? . . . Your chief con- the , calling his priests to an austere life, do- cern as you walk through the public places is ing away with the “spiritual sisters” who lived with that you should not soil your boots with mud some of the priests who claimed celibacy,43 and or dust. Will you let your soul thus grovel while even dismissing who had committed grave you are taking care of your boots? Boots are made to be dirtied: if you can’t bear it, take 38 Ibid., 67. them off and wear them on your head. You 39 John Chrysostom, “Homily XL,” First Corinthians, vol. 12, in laugh!—I am weeping at your folly.47 Nicene and Post-Nicene Fathers, ed. Talbot W. Chambers, trans. Hu- Homilies such as these rightfully called the bert Kestell Cornish and , 244–249 (Peabody, MA: people of his time to task, but as the bishop of Hendrickson Publishers, 1995), 248. 40 Justo L. Gonzalez, The Story of Christianity, vol. 1, The Early Church to the Dawn of the (New York: Harper Collins, 44 Baur, “St. John Chrysostom.” 1984), 196. 45 Ibid. 41 Baur, “St. John Chrysostom.” 46 On the , XLVIII; quoted in Attwater, St. John Chrysostom, 42 Gonzalez, The Story of Christianity, 196. 62. 43 Ibid. 47 On Matthew, IL; quoted in Attwater, St. John Chrysostom, 62–63.

obsculta 9 Constantinople, his enemies used such sermons to prisoners, likely to be put to death. Chrysostom in- demonstrate to members of the court, particularly tervened, apparently accepting a mission to . the empress Eudoxia, that Chrysostom was insulting Chrysostom not only saved the officials’ lives but them and their lifestyles. Palladius says that Chrysos- also was able to get them liberated.52 Not long af- tom’s enemies “pretended that certain homilies were ter, Gainas, who was an Arian Goth, demanded for really making sport of the Empress and of others himself and his troops a within of the court.”48 It is not certain if the empress had Constantinople. Chrysostom again intervened, and this impression before being influenced by Chrys- Gainas again acquiesced.53 Gainas was eventually de- ostom’s enemies, nor is it certain that Chrysostom feated and slain by the Huns, and full power was re- indeed intended to make an example of the royal stored to the emperor. These two events—the fall of court. What is certain is that while the relationship Eutropius and the revolt by Gainas—gained Chrys- between the bishop and the empress was at first ostom a great deal of prestige and influence among “true friendship,”49 she eventually became one of his the people of Constantinople, but also resentment harshest enemies. The story commonly pointed to in from the imperial court. highlighting this change took place in about 401 and Eventually, Chrysostom’s enemies became consisted of the empress depriving a widow of land. weary of his challenging sermons, tired of the re- Chrysostom considered this unjust and sided with forms he brought to the capital city, and jealous of the widow; Eudoxia took offense. Though relations the power he had acquired. Eudoxia found an ally between the bishop and the empress were never in Theophilus, who helped drum up false charges again friendly after this incident, there is evidence against Chrysostom, and ordered Chrysostom to ap- that Chrysostom had begun to fall out of royal favor pear before a of forty-two bishops and arch- even before the issue with the widow. bishops. This order was backed by imperial decree. The year 399 was a year of turmoil in Constan- Chrysostom would not present himself, refusing to tinople. The first thing to take place was the fall of recognize the legality of a synod formed of his open Eutropius. Though only a minister in the court, Eu- enemies.54 Theophilus gave Chrysostom three sum- tropius had a significant amount of power, which he mons, and, after the third, armed with the emperor’s wielded rather tyrannically. Many of the people he decree, Chrysostom was deposed.55 went after sought asylum in the church, and Chrys- The people erupted in anger. Bishops and priests ostom granted such requests and stood up against from neighboring areas pledged their support. As Eutropius. After a series of political events, the Justo L. Gonzalez says, “One word from the elo- details of which are not entirely known, Eutropius quent bishop, and the entire conspiracy against him found himself running from a vengeful mob. Ironi- would crumble. Arcadius and Eudoxia were aware cally enough, the minister fled to the church, and of this and made ready for war. But Chrysostom was in a significant display of integrity, Chrysostom de- a lover of peace.”56 Chrysostom’s punishment was fended his “erstwhile enemy”50 from the mob, from exile, and three days after being deposed, he surren- the army, and eventually from the emperor himself. dered himself to the soldiers who took him away. Eutropius lost faith in the safety of the church, how- According to Palladius, however, “Scarcely ever, and tried to escape in the night. He was later had a single day passed when a calamity occurred caught, exiled, and put to death.51 in the royal bedroom. This caused such an alarm Within a few months of the incident with Eu- that a few days later they called John back through tropius, an even more significant event took place. a house notary, so he was brought back to his own An imperial general, Gainas, was sent to subdue a re- throne.”57 Fearing this “calamity” to be a sign from volt led by a man named Tribigild. Gainas eventually God, Chrysostom was reinstated, to the rejoicing of united with Tribigild, and in order to restore peace, the people, and Theophilus and his parties retreated Arcadius was forced to name Gainas commander in quickly from the capital. chief of the Imperial Army. Two of Constantino- ple’s highest ranking officials were sent to Gainas as 52 Ibid. 53 Ibid. 48 Palladius, Dialogue, 40. 54 Ibid. 49 Baur, “St. John Chrisostom.” 55 Ibid. 50 Gonzalez, The Story of Christianity, 199. 56 Gonzalez, The Story of Christianity, 199. 51 Baur, “St. John Chrysostom.” 57 Palladius, Dialogue, 57.

10 obsculta But once the fear of heavenly punishment himself at the last Amen.”65 faded, Eudoxia again clashed with the bishop, and In looking at Chrysostom’s legacy as bishop, summoned Theophilus to return to banish Chryso- some historians are apt to compare him with Am- stom once again. Theophilus, though he refused to brose of , who was consecrated bishop of travel to Constantinople, encouraged the emperor, Milan about fifteen years before Chrysostom was along with other bishops, to sign a new decree of ex- consecrated in Constantinople. As bishop, , ile.58 According to Baur, there were two attempts on like Chrysostom, had many battles of power with Chrysostom’s life, both of which failed.59 Finally, on the emperor of the West, Theodosius. Unlike Chrys- June 24, 404, Arcadius signed the decree to banish ostom, Ambrose used his authority and humbled the Chrysostom for a second time.60 Again Chrysostom emperor into submission. As history compares the had the support of the people and neighboring cler- two bishops a connection is seen between the future gy and bishops, but again Chrysostom surrendered courses of the churches in the East and the West himself, and was exiled this time to Cucusus,61 a re- and how they relate to the secular authority of the mote village in Armenia. The second exile, however, area. As Gonzalez points out, Theodosius was not instigated large riots in the city. In the disturbance, the last Western emperor to be humbled by a Lat- the and neighboring public buildings in bishop, and Chrysostom was not the last Greek caught fire and were destroyed. The causes of the bishop to be banished by an Eastern emperor.66 But fires were never discovered, but several of Chryso- it would seem that this correlation in the lives of the stom’s supporters and friends were tortured or ban- bishops could inaccurately imply a weakness on the ished as a result.62 part of Chrysostom. As can be seen by his life and In his exile, Chrysostom took up the pen, and his words, Chrysostom’s primary care as bishop was wrote to friends that he still had in the city and also for the well-being of his flock. Like the Good Shep- to Pope Innocent, who, in response to Chrysos- herd modeled by Christ, Chrysostom was not willing tom, pledged his support. Others in the area joined to any of his flock on his behalf. Instead, the pope, and the actions of both the emperor and Chrysostom became the martyr Palladius painted Theophilus were condemned throughout the em- him to be, giving himself for the sake of his people pire. Though Chrysostom never gave up hope of and for the integrity of his message.67 Far from be- returning, no action taken would result in his return. ing weak, Chrysostom became one of the strongest With its new famous inhabitant, however, “the little examples of the often required of a life town of Cucusus seemed to have become the center devoted to social justice. of the world.”63 Stephen Neill writes that Chrysostom “is above Due to fears about his influence from afar, all a preacher of the Christian life; gently and pa- Chrysostom was moved in the summer of 407 even tiently he tries to lead his hearers forward in the way further from Constantinople. His new destination of holiness; they are to learn to reproduce in daily was to be Pithyus, a town on the eastern bank of the word and action the very life of Christ Himself.”68 Black Sea near the . The journey was rug- Chrysostom’s words can inspire and call our world ged and made worse by his two soldier escorts, who to action, just as they did to the ancient Greek world caused the bishop “all possible sufferings.”64 On that Chrysostom lived in and critiqued. The poor to- , 407, Chrysostom was marched to the day still need a defender like the “golden-mouth.” point of death. The party returned to , the He calls Christians through his sermons to recognize town in which they started the day, and it was there the dignity Christ places within those who are the that Chrysostom received his last Holy Communion, least among us. He calls Christians to live their faith ending, according to Palladius, with “his usual for- by loving their neighbor, and gives Christ’s follow- mula: ‘Glory to God for all things.’ Then he signed ers an example. Indeed, he speaks from experience and calls Christians to that same experience when he says, “If you have , you will not notice the 58 Baur, “St. John Chrysostom.” 59 Ibid. loss of your money, the labor of your body, the toil 60 Ibid. 61 Gonzalez, The Story of Christianity, 199. 65 Palladius, Dialogue, 73. 62 Ibid. 66 Gonzalez, The Story of Christianity, 200. 63 Ibid. 67 Palladius, Dialogue, 73. 64 Baur, “St. John Chrysostom.” 68 Neill, Chrysostom and His Message, 17.

obsculta 11 of your words, your trouble or your ministering, but Church to the Dawn of the Reformation. New York: Harper you will bear everything courageously.”69 Collins, 1984. Gonzalez-Balado, Jose Luis. Mother Teresa: In My Own Words. New York: Random House, 1996. Bibliography Neill, Stephen, ed. and trans. Chrysostom and His Message: A Se- from the Sermons of St. John Chrysostom of Antioch and Attwater, Donald. St. John Chrysostom: The Voice of Gold. Milwau- Constantinople. London: Lutterworth Press, 1962. kee, WI: Bruce Publishing Company, 1939. Palladius. Dialogue on the Life of St. John Chrysostom. Edited and Baur, Chrysostom. “St. John Chrysostom.” In The Catholic En- translated by Robert T. Meyer. New York: Newman Press, cyclopedia. New York: Robert Appleton Company. New 1985. Advent. Kevin Knight, ed. http://www.newadvent.org/ Pelikan, Jaroslav, ed. The Preaching of John Chrysostom. Philadel- cathen/08452b.htm (accessed December 3, 2008). phia: Fortress Press, 1967. Gerald Bray. Romans. Vol. 6, Ancient Christian Commentary on Scrip- Roth, Catharine P., ed. and trans. John Chrysostom: On Wealth and ture. Downers Grove, IL: InterVarsity Press, 1998. Poverty. Crestwood, NY: St. Vladimir’s Seminary Press, Chrysostom, John. First Corinthians. Vol. 12, Nicene and Post-Nicene 1984. Fathers, edited by Talbot W. Chambers, translated by Hubert United States Council of Catholic Bishops. “Economic Justice Kestell Cornish and John Medley. Peabody, MA: Hendrick- for All (1986).” In Catholic Social Thought: The Documentary son Publishers, 1995. Heritage, by David J. O’Brien and Thomas A. Shannon, ———. Twenty-One Homilies on the Statues. Vol. 9, Nicene and Post- 572–664. Maryknoll, NY: Orbis Books, 1992. Nicene Fathers, edited by Philip Schaff, translated by W. R. Walsh, William J., and John P. Langan. “Patristic Social Con- W. Stephens. Peabody, MA: Hendrickson Publishers, 1995. sciousness—The Church and the Poor.” In The Faith That ———. Two Homilies on Eutropius. Vol. 9, Nicene and Post-Nicene Does Justice: Examining the Christian Sources for Social Change, Fathers, edited by Philip Schaff, translated by W. R. W. Ste- edited by John Haughey, 113–51. Mahwah, NJ: Paulist, phens. Peabody, MA: Hendrickson Publishers, 1995. 1977. de Paul, Vincent. Spiritual Insights from the Letters of St. Vincent de Paul. June 05, 2008. http://www.vincentians.ie/quotes.htm (accessed December 8, 2008). Gonzalez, Justo L. The Story of Christianity. Vol. 1, The Early

69 Homilies on Romans XXI; quoted from Gerald Bray, Romans, vol. 6, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 1998), 314.

Divided Land, Jacumba, CA Jeffrey P. Regan December 2008

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