The Project Gutenberg eBook of Saint John Chrysostom his Life and Times by W. R W. Stephens

523 Theophilus is said to have fallen down before her and kissed her knees, an obeisance prompted by avaricious hopes on his part, and repelled by genuine humility on hers.

524 Pallad. Dial. c. 16, 17. Sozom. viii. 9.

525 Pallad. Dial. c. 6. Tillemont xiv. p. 219 seq.: ἐγὼ αὐτῷ ἀρτύω χύτραν.

526 Pallad. Dial. c. 5, 6, 18, 19.

527 Jerome in Ruf. lib. ii. c. 5. Ep. xxxi. p. 203.

528 Tillemont, xi.: Vie de Theophile.

529 Euseb. Hist. vi. 3, 19.

530 Jerome declared that Origen had composed more books than most men would find time to copy.—Epist. xxix.

531 The Paschal Letter was a circular addressed to clergy and monks throughout the diocese soon after the Epiphany; the primary object was to announce the date of the first day of Lent and of Easter Day, whence the name; but other matters were, as in the present instance, frequently introduced. See Tillemont, xi. 462.

532 Socrat. vi. 7. Sozom. viii. 11, 12.

533 Jerome in Ruf. iii.; and Ep. lxi.

534 In Ruf. iii. 33.

535 The contest for precedence was eventually decided in favour of Jerusalem. The see was made a Patriarchate in the reign of Theodosius II., and its jurisdiction fixed to the three Palestines by the Council of Chalcedon, A.D. 451.

536 Jerome, Ep. xxxviii.

537 Jerome, Ep. xxxviii.

539 Ibid. Ep. xxxviii. and xxxix.

540 Jerome, Ep. xxxviii.

542 Pallad. Lausiaca, p. 901. Tillemont, vol. xi.

543 Pallad. Dial. c. 6. Other causes of the enmity of Theophilus are mentioned by Socrates, vi. 9, and Sozomen, viii. 12, but not incompatible with the account of Palladius.

545 Pasch. Epist. of Theoph. quoted in Tillemont, xi. p. 470. Pallad. Dial. 6. Sozom. viii. 12.

546 Sulpic. Sever. lib. i. c. 3.

547 Pallad. Dial. c. 7.

548 Sozom. viii. 13.

550 Jer. Ep. lxxviii. in Ruf. Epp. lxvii. lxxiii.

551 Socrat. vi. 9. Sozom. viii. 14.

552 Socrat. (vi. c. 13) says that the writings only of Origen, not the man himself, were condemned.

554 Pallad. Dial. c. 8.

555 Sozom. viii. 13. Pallad. Dial. c. 8.

557 Socrat. vi. c. 12.

558 Socrat. vi 12. Sozom. viii. 14.

559 Sozom. viii. 14 and 26.

561 Sozom. viii. 14.

563 Socrat. vi. 15. Sozom. viii. 15.

564 Socrat. vi. 15. Sozom. viii. 16.

565 Pallad. Dial. c. 2 (Epist. of Chrys. to Innocent), and c. 8.

566 See Tillemont, vol. xi. ch. 71.

567 Vide ante, Ch. XIII.

568 So Palladius, c. 8, on the whole the most trustworthy authority. Photius, Biblioth. (c. 59), says there were forty-five.

569 The language is not very clear in this passage, but such is, I conceive, the drift of it.—c. 8.

570 This must have been a slight exaggeration, but the members do seem to have been mainly Egyptian.

571 Pallad. Dial. c. 8.

572 Phot. c. 59. Chrys. Ep. 125 ad Cyr., where he indignantly repels the charge:—“had he done so, might his name be blotted out from the roll of bishops;” but at the same time he deprecates the treatment of such an offence (had it been committed) with extreme severity: for had not our Lord Himself instituted that holy feast, and had not St. Paul baptized without previously fasting? Chrysostom shrinks in horror from the supposition of such a gross violation of ecclesiastical rule as the act in his case would have been, but refuses to place it on the same footing with the commission of a flagrant moral crime, or direct disobedience to any command of Christ. There are, however, some doubts whether this letter is genuine. See infra, p. 317, and note.

573 Pallad. Dial. 8. Socr. vi. 15. Soz. viii. 17.

574 Tillemont, vol. xi.

575 It contains the celebrated passage: “Herodias again dances and demands the head of John;” which recurs as the exordium of another and spurious homily (vol. viii. p. 485), and also an indignant repudiation of the offence of administering baptism after eating.—vol. iii. 427. Socrates, vi. 16. Sozom. viii. 17, 18.

576 The authenticity of which has been questioned. The style is perhaps not quite worthy of Chrysostom; but in one of his sermons after his return from exile he apparently alludes to some quotations from Job made in this discourse.

577 More strictly speaking, “the Hieron,” “the sacred spot” where the Argonauts were supposed to have offered sacrifice to Zeus on their return from Colchis.

578 Sozom. viii. 18, 19. Socrat. vi. 16, 17. Zosim. v. 23.

579 Theod. v. 34. Chrys. vol. iii. p. 446.

580 Socr. vi. 16. Soz. viii. 18. Chrys. Ep. ad Innoc. in Dial. Pall. p. 10.

581 It appears from subsequent events that Theophilus had not yet actually quitted Constantinople, but he and his partisans had retired for the time discomfited from the field of active opposition; and this would justify the language of Chrysostom, who is speaking under excitement.

582 Sermones 1 and 2, post red. ab exsil. vol. iii.

583 Socrat. vi. 17. Sozom. viii. 19.

584 Ep. ad Innoc. in Pallad. Dial. p. 10.

585 As distinguished from the Forum of Constantine, which was elliptical in shape.

586 Cod. Theod. vi. 102.

587 The celebrated exordium of a homily supposed to be directed against Eudoxia—“Again Herodias rages, again she demands the head of John”—if actually spoken with reference to John the Baptist, may easily have been represented by the malevolent as aimed at the Empress. But the whole homily has been pronounced spurious by Savile and Montfaucon, and on perusal of it their verdict seems reasonable. The discourse is the production of a thorough misogynist, describing with much coarseness and acrimony the misery and trouble caused by the wickedness of women. Most will agree with Savile, that it is “scarcely worth reading, and quite unworthy emendation.”—Vol. viii. p. 485.

588 Pallad. Dial. c. 9.

589 Sozom. viii. 20. Socrat. vi. 18. Pallad. Dial. c. 9.

590 Pallad. Dial. c. 9.

591 Pallad. Dial. c. 9.

592 Pallad. Dial. c. 9. Chrysostom (Ep. ad Innoc. vol. iii.) speaks of more than forty friendly bishops.

593 Vol. iii. p. 533.

594 Pallad. Dial. c. 9.

595 Pallad. Dial. c. 9. Sozom. viii. 21.

596 Pallad. Dial. 10. Sozom. viii. 21, 22. Socrat. vi. 18.

597 Pallad. Dial. c. 10.

598 Pallad. Dial. c. 10. Zosim. v. 24. Sozom. viii. 2.

599 Pallad. Dial. c. 11.

600 Ep. ad Episcop. vol. iii. pp. 541 and 673.

604 Sozom. viii. 24. Pallad. Dial. c. 20.

605 Epist. ad Olymp. vi.

606 Epp. xciv. and civ.

607 Pallad. Dial. cc. 1, 2, 3.

609 Epp. clxviii. clxix. et aliæ.

610 Pallad. Dial. c. 3.

611 Sozom. viii. 26.

612 One previous letter we possess in Chrys. vol. iii. p. 539, in which he expresses his horror at the late outrages in the Church of St. Sophia, and at the gross violation of justice and law in the recent so-called trial of Chrysostom.

613 Pallad. Dial. c. 4.

614 Nilus, 2 Epp. cclxv. and cclxxix. Sozom. viii. 25.

615 Pallad. Dial. 20.

616 Sozom. viii. 27. Pallad. Dial. 20.

617 Ep. ad eos qui scandalizati sunt, c. 19.

618 Pallad. Dial. cc. 15 and 16.

623 Ep. cxxv. in fine.

627 Epp. xiii. lxxxiv.

630 Epp. ccxxxiv. ccxxxvi. It is not mentioned in Pliny or Ptolemy, but appears in the Itinerary of Antonine as Cocusus (pp. 10, 13). It stood at the confluence of several roads, but apparently not high-roads, one of which connected Antioch with Asia Minor.

631 Ep. cxxv. in fine.

633 Epp. xiii. xiv. ccxxxiv.

634 Vol. iii. p. 549 et seq.

636 e.g. Epp. lxxxviii. lxxxix. et aliæ.

640 Epp. cxxx. ccxxii.

641 Epp. l. li. lxi. et aliæ.

642 There seems no doubt that Maruthas was an able and active missionary bishop. Socrates (vii. 8) tells strange stories of his skill in exposing some tricks of the magi, by which they attempted to prejudice the Persian king Isdigerdes against Christianity.

647 As appears from an edict dated August 29, addressed to Studius, Prefect of Constantinople.—Cod. Theod. vol. ii. p. 16.

649 Tillemont, xi. 274.

650 Vol. v. ch. xxxii.

652 Epp. cxl. cxlvi.

654 Epp. cxxiii. cxxvi.

655 Photius, p. 1048.

656 Epp. lxi. lxix. cxxvii. cxxxi.

659 Vol. iii. p. 535.

661 Aug. cont. Jul. p. 370.

663 Pallad. Dial. pp. 38, 39, who says that they came out of Syria, Cilicia, and Armenia: but how could this be if it took three months to convey Chrysostom from Cucusus to Comana?

664 Tillemont, xi. 349.

665 This is his day in the Calendar of the Eastern and Western Church.

666 The Roman martyrology states that the remains of the saint were afterwards translated to St. Peter’s, Rome, but the statement is not supported by any trustworthy historical evidence.—Tillemont, xi. 352.

667 I must acknowledge my obligations in the composition of this chapter to the very useful and instructive work of Dr. Th. Foerster, Berlin, entitled “Chrysostomus in seinem Verhältniss zur Antiochenischen Schule.”—Gotha, 1869.

668 In Rom. Hom. xiii. 2. 1 Cor. Hom. xiii. 3. In Phil. vii. 5.

669 Hom. de Stat. xi. 2.

670 In Genes. Hom. xxi. 2.

671 Ibid. xvi. and xvii.

672 In Rom. Hom. xii. 6.

673 In Genes. Hom. xx. 3. In 1 Cor. Hom. ii. 2. In Matt. Hom. lix. 1, 2.

674 Comp. Jeremy Taylor, “On Original Sin,” ch. vi.: “A man is not naturally sinful as he is naturally heavy, or upright, naturally apt to weep and laugh; for these he is always and unavoidably.” Comp. also Aristot. Eth. ii. c. 1.