De sancto Johanne Chrysostomo
The Rise of a Zealous Bishop
John Chrysostom is ordained bishop and begins his ministry with a rigorous, often misunderstood, zeal for reform.
John, known as Chrysostom, was born in Antioch to Secundus and Anthusa, who were of noble birth. His life, lineage, conduct, and persecution are detailed more fully in the Tripartite History. After dedicating himself to the study of philosophy, he eventually abandoned it to focus on divine readings. Once ordained a priest, he was considered quite severe because of his zeal for chastity; he served fervor more than gentleness, and because of his upright life, he was inexperienced and did not know how to look toward the future. Those who didn't know him thought him arrogant in conversation, but he was exceptional in teaching, brilliant in exposition, and excellent at correcting behavior. Consequently, he was made bishop while Arcadius and Honorius were Augusti and Damasus presided over the Roman see. When he suddenly tried to correct the lives of the clergy, he stirred up hatred against himself; they avoided him as if he were a madman and spoke ill of him to everyone. Because he never invited anyone to dinner, nor would he be invited by anyone, they claimed he did this because he ate in a shameful way. Some claimed he did this because of an excellent and refined taste in food, but in reality, he often suffered from stomach and head pain due to his fasting, and for that reason, he avoided banquets. The people loved him deeply for his sermons, and they paid little attention to the criticisms his rivals leveled against him. John also began to rebuke some of the nobles, which stirred up even greater envy against him. He also did something else that greatly disturbed everyone. Eutropius, the emperor's chamberlain who also held the rank of consul, wanted to take action against people who had fled to the church for sanctuary; he pushed the emperor to pass a law forbidding anyone from seeking refuge in the church and ordering that those already there be dragged out. But a few days later, after offending the emperor, Eutropius himself fled to the church. Hearing this, the bishop went to where he was hiding under the altar and delivered a stinging homily, rebuking him very harshly. This offended many people, as he refused to show mercy to a miserable man and instead kept on rebuking him. The emperor then seized Eutropius and had him beheaded. For various reasons, therefore, he rebuked many people quite boldly, and for that reason, he was hated by many.
Courage Before the Powerful
John demonstrates spiritual authority and divine protection when confronting the ambitious Gaimas and the corrupt nobility.
Theophilus, the bishop of Alexandria, wanted to depose John and was eager to install a certain priest named Isidore in his place, so he diligently sought grounds for his deposition; the people, however, defended John and fed with amazing hunger on his teaching. John also compelled the priests to live according to ecclesiastical rules, saying that those who refused to imitate their way of life should not enjoy the honor of the priesthood. He not only governed the city of Constantinople energetically, but also organized many surrounding provinces with prudent laws through his imperial authority. When he learned that sacrifices to demons were still being offered in Phoenicia, he sent clergy and monks there and had all the idol temples destroyed. At that same time, there was a man named Gaimas who was Celtic by birth, barbaric in his counsel, fiercely puffed up with tyrannical ambition, and corrupted by the Arian heresy, yet he was the master of the soldiers. He approached the emperor. He asked that he be given a church within the city for himself and his people. Once the emperor had allowed this, he asked John to grant him a church so that he might restrain his tyranny. But John, very strong in virtue and burning with zeal, said, 'Emperor, do not permit this, nor give what is holy to the dogs. Do not fear this barbarian, but order us both to be called, and listen in silence to what is said between us. For I will so restrain his tongue that he won't presume to ask for such things again.' Hearing this, the emperor was pleased and summoned them both the next day. When Gaimas asked for an oratory for himself, John said, 'The house of God is open to you everywhere, so that no one may forbid you to pray.' But he replied, 'I am of a different sect, and I demand to have one temple with my own people; I have performed many labors for the Roman Republic, and therefore I should not be scorned in my request.' John said to him, 'You have received many rewards, and ones that exceed your struggles; you have been made a master of soldiers, and furthermore, you are adorned with the consular toga. It is fitting that you consider what you were a short time ago and what you appear to be now, what your former poverty was and what your current pride is, and what clothes you used to wear and what you are adorned with now.' Therefore, since a few labors have brought you the greatest rewards, do not be ungrateful toward the one who honors you.' With these words, he shut his mouth and forced him to be silent. While he was diligently governing Constantinople, Gaimas, who was hungry for power, found he could do nothing by day, so he sent barbarians by night to burn down the palace; then it was clearly shown how Saint John was guarding the city. For a great crowd of armed angels appeared to the barbarians, and they immediately drove them away. When they reported this to their master, he was greatly amazed, knowing that the army of soldiers was stationed in other cities. So when he sent them again the following night, they were driven away in the same way by the vision of the angels. Finally, he went out, saw the miracle, and fled, thinking the soldiers were hiding by day and guarding the city by night. He left, went to Thrace, gathered a large army, and laid waste to everything, while everyone feared his barbarian cruelty. The emperor therefore placed the burden of the embassy upon the most holy John, who, mindful of no past enmity, set out eagerly. Gaimas, however, recognizing his confidence and moved by his piety, met him on the long journey, placed his own right hand in his, and ordered his children to kiss his holy knees.
Theological Strife and Liturgical Defense
John navigates complex theological disputes and defends the orthodox faith against Arian influence through prayer and liturgical practice.
John possessed such virtue that he could compel even the most terrifying people to humble themselves and feel fear. At that same time, a question arose about whether God has a body. This question sparked arguments and conflicts, with some people claiming one thing and others another. The crowd of simple monks was especially deceived, claiming that God is distinct in bodily form. Theophilus, the Bishop of Alexandria, held the opposite view; he argued in church against those who claimed God had a human form and preached that God is incorporeal. When the Egyptian monks learned of this, they left their cells and went to Alexandria, where they stirred up a riot against Theophilus and even tried to kill him. Recognizing this and feeling afraid, he said to them, "I see you as I see the face of God." They replied, "If you truly mean that the face of God is like ours, then condemn the books of Origen that oppose our opinion." If you don't do this, you who are a rebel against the emperors and against God, you will face our scorn. He replied, "Don't be so fierce; I'm doing what pleases you." In this way, he calmed the monks' outburst. The experienced and perfect monks were not led astray by this, but the simple ones, burning with zeal for the faith, rose up against the brothers who held the contrary view and caused many to be killed. While this was happening in Egypt, John was flourishing in his teaching at Constantinople and was held in admiration by everyone. However, as the Arians were growing in number and had a church outside the city, they would gather within the gates and porticoes on Saturdays and Sundays to sing hymns and antiphons at night; then, at dawn, they would leave through the gates with those same antiphons and hurry through the middle of the city to their own church. They didn't stop doing this to insult the orthodox, frequently chanting: "Where are those who say that three are one in power?" John, fearing that the simple-minded might be drawn in by these chants, established that the crowd of the faithful should persist in nocturnal hymns, so that their work might be overshadowed and the profession of the faithful strengthened; he also had silver crosses made, which were carried with silver candles. Then the Arians, inflamed by the zeal of envy, rose up even to the point of murder. One night, Brison, the Augusta's eunuch who had been appointed by John to lead the hymns, was struck by a stone and died; some of the people from both sides were also killed. Moved by these events, the emperor forbade the Arians from singing hymns in public. At that time, Severianus, the bishop of Gabala—a man held in high honor by many nobles and deeply loved by the emperor and the Augusta herself—came to Constantinople and was welcomed warmly by John; when John later traveled to Asia, he entrusted his church to him. He, however, did not walk faithfully, but instead sought to win the people's favor for himself. Serapion, a cleric of John's, made it his business to report this to John; when Severianus passed by, Serapion did not rise for him, and Severianus, indignant, shouted, 'If Serapion the cleric doesn't die, then Christ wasn't born in human nature.' Hearing this, John returned and expelled him from the city as a blasphemer. This greatly displeased the Augusta, and she had him recalled, begging John to be reconciled with him; John wouldn't agree to it at all until the Augusta placed her son Theodosius at his knees, pleading and begging him to reconcile with Severianus. At that same time, Theophilus, the bishop of Alexandria, unjustly expelled Dioscorus, a most holy man, and Isidore, who had previously been his closest friend.
The Plot Against the Saint
Envy and political intrigue lead to a concerted effort by Theophilus and the Empress to depose John from his see.
Those who came to Constantinople to report these events to the prince and to John were indeed honored by John, but he refused to associate with them before the case had been examined. However, a false rumor reached Theophilus that John was communicating with them and offering them his support. Theophilus, indignant, began to arm himself strongly not only to take vengeance on them but also to depose John; hiding his true intention, he sent word to the bishops of every city saying that he wanted to condemn the books of Origen, and he also circumvented Epiphanius, the bishop of Cyprus—a man most holy and famous—making him a friend and asking him to likewise condemn the books of Origen. Epiphanius, not noticing the deception because of his own holiness, gathered his bishops in Cyprus and forbade the reading of Origen, asking John by letter to distance himself from those books. He asked him to suspend the practice and to confirm what had been ordered. John, however, thought little of this and continued his work in ecclesiastical teaching, flourishing in it and caring nothing for what was being plotted against him. Finally, Theophilus revealed the hatred he had long kept hidden and indicated that he wanted to depose John. Soon, John’s enemies, along with many clergy and palace officials, found a favorable moment and strove to have a council held against John in Constantinople. After this, Epiphanius came to Constantinople bringing the condemnation of Origen's books; he declined John's invitation for the sake of Theophilus, and while some subscribed to the condemnation out of reverence for Epiphanius, most refused to do so. One of them was Theotinus, the bishop of Scythia, a man most famous for the uprightness of his life, who replied as follows: 'I do not tolerate, Epiphanius, the insults against a man who has long since rested in peace, nor do I presume to attempt a blasphemous act by condemning what our predecessors refused to reject, for I do not see any evil doctrine in his books.' Those who insult these men don't know themselves. Athanasius, however, the defender of the Council of Nicaea against the Arians, calls this man a witness to his own faith, joining his books with his own and saying: "Origen," he says, "is a wonderful and most hardworking man who bears witness to us concerning the Son of God, asserting that He is coeternal with the Father." John, however, wasn't indignant that Epiphanius had performed an ordination in his church without following the rules, but he did ask that he remain with him among the bishops. But he replied that he wouldn't stay with him or pray unless he cast out Dioscorus and subscribed to the condemnation of Origen's books. Because John refused to do this, Epiphanius was incited against John by those who envied him. Consequently, Epiphanius condemned the books of Origen, judged Dioscorus, and began to disparage John as their defender. To which: John sent word: "You've done many things against the rules, Epiphanius; first, because you performed an ordination in a church established under my jurisdiction, and second, because..." "...you celebrated the sacred rites there on your own authority; again, because you made excuses when invited; and now, once more, because you rely on your own judgment. Therefore, take care that a riot doesn't arise among the people, and that you yourself don't bear the danger of this matter." Hearing this, Epiphanius left. As he was about to return to Cyprus, he sent word to John, "I hope you won't die a bishop," and John sent word back, "I hope you won't return to your own country." And that is how it happened: Epiphanius died on the road, and John, having been deposed from his bishopric shortly after, finished his life in exile; yet demons are cast out at the tomb of this most holy man, Epiphanius. He was, however, a man of remarkable generosity toward the poor. Once, when he had given away all the church's money and had nothing left for himself, a man suddenly appeared and offered him a bag full of money, then left; it was never known where he came from or where he went. Some poor men, Wishing to deceive Epiphanius so that he would give them something, one of them threw himself flat on the ground, while another stood over him weeping as if he were dead, crying out in a mournful voice that he had nothing with which to bury him; Epiphanius, therefore, coming upon them, prayed that he might sleep in peace and provided what was necessary for the burial. And having comforted the man, he left. He knocked on his companion's door and said, "Get up; let's feast on our labors today." After knocking repeatedly and realizing the man was dead, he ran to Epiphanius, reported what had happened, and began begging him to bring the man back to life. Epiphanius comforted him kindly, but he didn't bring the man back to life, so that God's ministers wouldn't be easily mocked. But after Epiphanius had left, it was reported to John that Empress Eudoxia had stirred up Epiphanius against him. John, fired up by his usual zeal, preached a sermon to the people that contained a total condemnation of all women. Everyone took this sermon as if it had been delivered against the Empress. When the Empress learned of this, she complained to the Emperor, saying that the insult directed at his wife reflected more upon him. Moved by this, the Emperor ordered a synod to be held against John.
Exile and Final Vindication
John endures unjust exile and death, yet his holiness is vindicated by divine signs and the eventual restoration of his relics.
Theophilus then began to summon the bishops in haste, and all of John’s enemies flocked to him eagerly, calling him proud and godless. The bishops gathered at Constantinople stopped discussing the books of Origen and openly set themselves against John, so they sent for him and summoned him. John thought it best to avoid them as enemies and declared that a general synod should be held; they, however, provoked him four times over. When he avoided them and called for a synod, they condemned him, blaming him for nothing other than his refusal to obey when summoned. Hearing this, the people were stirred to massive riots and wouldn't allow him to be dragged from the church, insisting instead that the matter be referred to a higher council. The emperor’s order, however, forced him to be cast out and sent into exile quickly; yet John, fearing that a riot might break out, surrendered himself to be taken into exile without the people knowing. When the people learned of this, an unbearable riot broke out, so much so that even many of his enemies were moved to mercy, saying that he had suffered a false accusation, even though they had wanted to see him deposed just a short time before. Severianus, however—the one mentioned earlier—was teaching in the church and slandering John, saying that even if he had no other crime, his pride alone was sufficient cause for his deposition. He did this to have John brought back from exile. A massive earthquake also struck the city, and everyone said it was happening because of John's unjust expulsion. Envoys were sent to John, begging him to return quickly to help the dying city with his prayers and to calm the rioting among the people. Others were sent after them, and then still others, to force him to return at once. They quickly brought him back, even though he didn't want to go, with the whole population coming out to meet him carrying candles and lamps. He refused to take his seat on the episcopal throne, saying that this had to be done through a synodal judgment and that those who had condemned him needed to revoke their sentence. The people were stirred up in a remarkable way, wanting to see him sitting on the episcopal throne and to hear the words of their teacher. The people prevailed, and he was forced to speak to them and to sit in his chair. Theophilus fled from there. When he arrived in Hierapolis, the bishop of that city died, and Lamon, a very holy monk, was elected in his place. But when he repeatedly refused, Theophilus tried to persuade him to consent to his election. Then he promised, saying, "Tomorrow, what pleases the Lord will be fulfilled." The next day, they came to his cell and urgently begged him to accept the bishopric; he said, "Let us first pray to the Lord." While he was praying, he soon reached the end of his life with that very prayer. John, therefore, persisted in his diligent teaching. At that time, a silver statue draped in a cloak had been set up in the square near the Church of Saint Sophia in honor of the Empress Eudoxia, where soldiers and nobles held public games. This displeased John greatly, as he saw it as an insult to the Church. With his usual confidence, he armed his tongue again; and although he should have used the language of supplication to turn the leaders away from such games, he didn't do so, but instead used the force of his own eloquence to curse those who ordered such things. The Empress, however, took this as a personal insult and worked once more to have a synod convened against him. Sensing this, John delivered that most famous homily in the church, which begins: "Herodias rages again, she is troubled again, she seeks again to receive the head of John on a platter." This action incited the Empress to even greater anger.✦ While some wanted to kill John, he was seized by the people and handed over for judgment, but he was rescued by the prefect so that he wouldn't be killed. A certain servant of a priest also made an attempt on him, trying to kill him. While he was being held by someone, he struck the man who was holding him, as well as another standing nearby, and a third. Then, after an outcry was raised and many people gathered, he killed several. From that time on, the people guarded John, protecting his house day and night. At the Empress's urging, the bishops gathered in Constantinople, and John's accusers began to press their case vigorously. When the feast of the Lord's Nativity arrived, the Emperor sent word to John that he wasn't to receive Communion unless he first cleared himself of the charges. The bishops, however, found nothing against him except that he had presumed to remain in his episcopal seat after his deposition without a council's decree, and so they condemned him. When the Easter solemnity finally approached, the Emperor sent word to him that he couldn't remain with him in the church, since two councils had condemned him; John therefore stayed away and didn't go down to the church at all. Those who favored John were called Johannites; after this, however, the Emperor had John expelled from the city and taken into exile to a small town where the borders of the Roman Empire meet, in a region near cruel barbarians. But the merciful Lord didn't allow His most faithful athlete to remain in such places for long. When Pope Innocent heard of this, he was deeply troubled and, wishing to call a council, wrote to the clergy of Constantinople not to ordain any successor to John. Since he had been exhausted by a long journey and was suffering intensely from a headache, and was also enduring the intolerable heat of the sun, that holy soul departed at Comana on the 14th.1 She was released from the flesh on a day in September. After she died, a violent hailstorm struck Constantinople and all its suburbs. Everyone said it was an act of God's wrath because John had been unjustly condemned. The Empress's death, which followed immediately, confirmed this, as she died four days after the hail. Furthermore, after the teacher of all the world had died, the Western bishops refused to have any communion with the Eastern bishops until his most sacred remains were placed among the preceding bishops. But Theodosius, the most Christian son of the aforementioned Arcadius—who held to his grandfather’s name and piety—had the sacred relics of this teacher brought into the royal city in the month of January, and the faithful people met them with lamps and candles. Theodosius, however, humbly venerating his relics, prayed for his parents, Arcadius and Eudoxia, that pardon might be granted to those who had sinned in ignorance; for his parents had died long ago. This Theodosius was so merciful that he would not sentence any of those who harmed him to death, saying, “If only it were possible for me to call even the dead back to life.” His court seemed like a monastery; he observed the morning praises and read divine books. He had a wife named Eudoxia, who composed many poems in heroic meter, and they had a daughter named Eudoxia, whom he gave in marriage to Valentinian, whom he had made emperor. All of this is taken from the Historia Tripartita. He died, however, around the year 400.
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Johannes cognomine Chrysostomus Antiocenus filins Secundi etAnthurae nobilium fuit. Cujus vita, genus, conversatio et persecutio in hystoria tripartita plenius declaratur. Qui cum philosophiae studium impendisset, tandem hanc deserens divinis lectionibus incumbebat. Qui presbiter ordinatus propter zelum castitatis severior habebatur et fervori magis quam mansuetudini serviebat et propter vitae rectitudinem incantus ad futura prospicere nesciebat. ln confabulatione arrogans a nescientibus putabatur, in docendo erat praecipuus, in exponendo egregius, ad mores coercendos optimus. Regnantibus igitur Arcadio et Honorio Augustis, et Damaso in Romana sede praesidente factus est episcopus. Qui dum vitam clericorum repente corrigere voluit, omnes in sui odium concitavit et eum velut furiosum declinabant et apud omnes ei detrahebant, et quia nunquam aliquem ad prandium invitabat, nec ab aliquo invitari volebat, dicebant eum hoc ideo facere, quia turpiter manducaret. Alii propter excellentem et exquisitum usum ciborum hoc eum facere praedicabant, revera autem propter abstinentiam stomachum et caput saepe dolebat et ideo prandiorum epulas evitabat.
Populus autem propter sermones, quos in ecclesia faciebat, eum plurimum diligebat parvipendens, quod contra eum aemuli loquerentur. Apposuit quoque Johannes et quosdam procerum objurgare et ideo contra eum major invidia est accensa. Aliud quoque fecit, quod cunctos valde commovit. Eutropius namque praepositus imperatoris et habens consulis dignitatem, volens in quibusdam ad ecclesiam fugientibusse vindicare, studuit, ut lex ab imperatore poneretur, ut nullus ad ecclesiam fugeret, imo qui dudum refugerant, extraherentur. Post paucos autem dies cum Eutropius regem ollendisset, ad ecclesiam mox confugit, episcopus autem hoc audiens ad eum sub altari latitantem accessit et homiliam increpatoriam contra eum faciens ipsum durissime objurgavit. Ex quo multos offendit eo, quod homini infelici noluit misericordiam impendere, sed insuper non destitit objurgare. Imperator ergo Euiropium rapiens ejus caput abscidit. Pro diversis igitur causis multos homines fiducialius objurgabat et ideo erat plurimis odiosus.
Theophilus autem Alexandrinus episcopus Johannem deponere volebat et presbiterum quendam nomine Ysidorum intrudere affectabat et ideo causas depositionis diligenter: quaerebat, populus autem defendebat Johannem et ejus doctrina mirabili aviditate pascebatur. Sacerdotes quoque Johannes secundum ecclesiasticas sanctiones vivere cogebat dicens, non debere frui honore sacerdotii, qui eorum vitam contemnerent imitari. Non solum autem civitatem Constantinopolitanam strenue gubernabat, sed et plures cireumadjacentes provincias imperiali auctoritate providis legibus ordinabat, cumque cognovisset, in Phoenice adhuc daemonibus sacrificia ministrari, clericos illuc et monachos destinavit omniaque templa ydolorum destrui fecit, Eodem tempore Gaimas quidam erat genere Celticus, consilio barbarus, studio tyrannico vehementer elatus, Ariana haeresi depravatus, magister tamen militum factas. Hie imperatorem
M — rogavit, ut intra clvitatem sibi suisque ecclesiam unam daret. Quod cum permisisset, rogavit Johannem, ut ecclesiam unam sibi concederet, ut sic ejus tyrannidem refrenaret. Ac Johannes virtute fortissimus ac totus zelo ignitus: noli, inquit, o imperator, hoc permittere nec sanctum canibus dare; nec hunc barbarum metuas, sed ambos nos jube vocari et sub silentio, inter nos quae dicuntur, audi, Ego namque hujus linguam sic refrenabo, mt hujusmodi petere non praesumat. Quod audiens imperator gavisus est et utrunque altera die vocavit. Cumque Gaimas unum pro se oratorium peteret, ait Johannes: ubique tibi divina domus aperta est, ut nullus te vetet orare. At ille: ego alterius sectae sum et unum templum cum meis habere deposco; multos quidem pro Romana republica labores assumsi et ideo non debeo in mca petitione contemni. Cui Johannes: plurima praemia et quae transscendunt tua certamina, recepisti, magister militum factus es, consulari toga Insuper exornatus, et oportet te considerare, quid dudum fueris et qualis modo conspiciaris, quae prisca panperfas et quae modosuperbia, quibus vestimentis ante utebaris et quibus ornaris modo. Igitur quia pauci labores maxima tibi praemia contulerunt, contra honorantem te non sis ingratus.
His sermonibus ejus os obstruxit ipsumque compulit, ut taceret. Dum igitur Constantinopolitanam urbem strenue guübernaret, Gaimas imperium ambiens, cum in die nihil agere posset, nocte barbaros misit, qui palatium concremarent, Tunc aperte monstratum est, quomodo sanctus Johannes eustodiebat civitatem. Barbaris enim angelorum armatorum corpus habentium copiosa turba apparuit, quae ipsos protinus effugavit. Quod cum domino suo nuntiassent, ille valde miratus est sciens, exercitum militum per civitates alias constitutum. Cum igitur sequenti nocte eos iterum destinasset, a visione angelorum sunt similiter effugati. Novissime ille egressus miraculum vidit et fugit, aestimans milites in die latere et nocte civitatem custodire, Egressus inde ad Thraciam ivit et magno congregato exercitu cuncta vastabat, timentibus cunctis barbaricam feritatem. Imperator ergo Johanni sanctissimo onus legationis imposuit, ille autem inimicitiarum immemor alacriter est profectus. Gaimas vero agnoscens ejus fiduciampietate assumta longo itinere eidem occurrit suisque eculis dextram ejus circumposuit et filios suos sacra ejus genua osculari praecepit.
Hujus namque virtutis Johannes fuit, ut etiam valde terribiles humiliari cogeret et timere. Eodem quoque tempore quaestio mofa est, utrum Deus corpus haberet. Ex qua quaestione contentiones et certamina surrexerunt, aliis hoc aliis illud affirmantibus. Maxime tamen monachorum turba simplicium est decepta dicentium, Deum forma corporea esse distinctum. Theophilus autem episcopus Alexandrinus contrarium sapiebat, ita ut in ecclesia contra eos, qui humanae formae Deum asseruerant, contenderet et Deum incorporeum praedicaret. Quod Aegyptiorum monachi agnoscentes habitacula sua reliquerunt et Alexandriam venientes seditionem contra Theophilum excitarunt, ita ut eum occidere niterentur. Quod ille cognoscens et timens ait illis: sic vos, inquit, video, sicut Dei vultum. Et illi: si vere, inquiunt, dicis, quia vultus Dei sic est, ut noster, anathematizà libros Origenis, qui nostrae opinioni adversantur.
Quod si non feceris, qui imperatoribus et Deo rebellis es, a nobis opprobrium sustinebis. Et ille: nolite saevire, ego quidem, quae vobis placent, facio, Et sic monachos a suo impetu revocavit. Exercitati vero et perfecti monachi in hoc seducti non sunt, sed simplices ardore fidei contra fratres contrarium sapientes insurrexerunt et multos occidi fecerunt. Dum haec in Aegypto fierent, Johannes apud Constantinopolim doctrina florebat et apud omnes admirabilis habebatur. Verum cum Ariani plurimum pullularent et extra civitatem ecclesiam haberent, sabbato tamen et dominica intra portas et porticus congregati hymnos et antiphonas nocte cantabant, diluculo autem cum ipsis antiphonis per mediam civitatem portas egressi ad snam ecclesiam concnrrebant. Haec autem ad vituperationemorthodoxorum facere non cessabant, frequenter hoc decantantes: ubi sunt, qui dicunt tria virtute unum. Johannes antem metuens, ne simplices his cantibus traherentur, instituit, ut fidelium turba nocturnis hymnis insisteret, ut et illorum opus offuscaretur et fidelium professio firmaretur, fecitque cruces argenteas, quae cum argenteis cereis portabantur. Tunc Ariani zelo accensi invidiae usque ad necem insurgunt.
Una igitur nocte petra perenssus est Brison eunuchusAugustae, qui ad hymnos exercendos a Johanne fuerat deputatus, sed etiam quidam de populo utriusque partis exstincti sunt. Ex his motus imperator prohibuit Arianos hymnos publice decantare. Eo tempore Severianus Gabalensis episcopus honorabilis apud mnltos proceres et ab ipso imperatore et Augusta multum dilectus Constantinopolim venit et a Johanne gratanter acceptus est, cumque Johannes in Asiam perrexisset, suam eidem ecclesiam commendavit. Ille autem non fideliter ambulabat, sed semetipsum populo commendabat. Serapion autem clericus Johannis hoc Johanni studuit nuntiare, Transeunti autem Severiano non assurrexit Serapion, ille autem indignatus clamavit: si Serapion clericus non mortuus fuerit, Christus in humana natura natus non est. Haec audiens Johannes rediit et ipsum tamquam blasphemum de civitate ejecit. Quod Augustae multum displicuit et ipsum evocari fecit rogans Johannem sibi reconciliari, qui nullatenus acquievit, donec Augusta filium suum Theodosium ejus genibus imponeret, supplicans et conjurans, nt Severianum reconciliaret. Eodem quoque tempore Theophilus Alexandrinus episcopus Dyoescorum virum sanctissimum et Ysidorum prius sibi amicissimum injuste ejecit.
Qui Constantinopolim venerunt, ut principi et Johanni ea facta narrarent, Johannes autem cos quidem honorabat, sed ante causae cognitionem cum iis participare nolebat. Falsus tamen rumor ad Theophilum venit, quod Johannes cum illis commnunicaret et iis auxilium ferret. At Theophilus indignatus non solum in illos vindictam exercere, sed Johannem deponere fortiter se armabat, Celans igitur intentionem suam misit ad singularum episcopos civitatum dicens, se Origenis velle libros damnare, Epiphanium quoque episcopum Cypri virum sanctissimum et famosissimum circumvenit et amicum fecit rogans, ut et ipse similiter libros Origenis damnaret. Epiphanius propter sui sanctitatem ejus fallacias non attendens apud Cyprum suos episcopos convocavit et lectionem Origenis interdixit, rogans Johannem per litteras, ut se ab horum lectione librorum. suspenderet et, quae ordinata fuerant, confirmaret. Johannes autem hoc parvipendens in doctrina ecclesiastica laborabat et in ea florebat nihilque de his, quae contra enm cogitabantur, curabat, Demum Theophilus odium diu celatnm manifestavit et se velle Johannem deponere indicavit. Mox inimici Johannis multique clerici et proceres palatii tempus opportunum invenientes nitebantur, ut contra Johannem apud Constantinopolim consilium fieret, Post hoc autem Epiphanius Constantinopolim venit, damnationem librorum Origenis secum ferens, et invitationem Johannis causa Theophili declinavit et quidam propter Epiphanii reverentiam damnationi librorum Origenis subscribebant, plurimi autem facere recusabant. Quorum unus fuit Theotinus Sichiae praesul, vir rectitudine vitae famosissimus, qui ita respondit: ego, inquit, Epiphani, aeque ejus, qui dudum bene requievit, injurias non fero neque rem blasphemam tentare praesumo, damnans ea, quae priores nostri respuere noluerunt, nam neque malam doctrinam in libris ejus esse conspicio.
Qui his contumelias inferunt, nesciunt semetipsos, Athanasius autem defensor Nicaeni concilii contra Arianos testem suae fidei huno virum appellat, illius libros suis conjungens et dicens: mirabilis, inquit, et laboriosissimus Origenes hoc de filio Dei nobis testimonium perhibet asserens coaeternum eum patri, Johannes autem indignatus non est, cur absque regulis in ecclesia sua Epiphanius ordinationem fecerit, Sed tamen rogabat, ut inter episcopos cum eo maneret. At ille nec se cum eo manere nec orare respondit, nisi Dyoscorum ejiceret et damnationi librorum Origenis subscriberet. Johahne hoc facero renuente adversus Johannem ab ejus invidis Epiphanius incitatur. Unde Epiphanius libros Origenis damnavit et Dyoscorum adjudicavit et Johanni tanquam horum defensori detrahere coepit. Cui. Johannes mandavit: contra regulas multa fecisti, o Epiphani; primum, quia ordinationem fecisti in ecclesia sub meo jure instituta, deinde, quia. in ea auctoritate propria saera- celebrasti, rursus, quia invitatus excusasti, et nunc denuo, quia in te ipsum confidis; quapropter observa, ne in populo seditio oriatur et hujus-rei periculum ipse suscipias. Hoe autem audiens Epiphanius discessit.
Qui cum ad Cyprum reversurus. esset, mandavit Johanni: spero, quia episcopus non morieris, At ille remandavit: spero, quia ad tuam patriam non redibis. Quod sie evenit, Nam Epiphanius in via obiit et Johannes post modicum de episcopatu depositus in exsilio vitam finivit, Ad sepulchrum autem hnjus Epiphanii viri sanctissimi daemones expelluntur. Fuit autem vir mirae liberalitatis ad pauperes. Qui cum quadam vice totam ecclesiae pecuniam erogasset et nihil sibi remansisset, quidam subito veniens sacculum multarum pecuniarum sibi obtulit ac discessit, nec unde venerit aut quo abierit, scitum fuit. Pauperes quidam. volentes Epiphanium decipere, ut aliquid iis daret, unus eorum supinum se in terra prostravit, alter super eun) stans quasi mortuum- flebat et qnod nihil, unde eum sepelire posset, haberet, querulis vocibus clamabat, Epiphanius igitur superveniens, ut in quiete dormiret, oravit et sepulturae necessaria ministravit. hominemque consolatus abiit.
Hle antem socium pulsans dicebat: surge, hodie laboribus epulemur. Quem cum crebro pulsasset et mortuum agnovisset, ad Epiphanium cucurrit et quid acciderit, nuntiavit ac, ut eum resuscitaret, rogare coepit. llle autem benigne eum consolatus est, non tamen eum resuscitavit, ne ministris Dei facile illudatur. Verum cum Epiphanius discessisset, relatum est Johanni, quod Eudoxia Augusta contra eum Epiphanium incitasset. Qui solito zelo accensus sermonem ad populum fecit, qui cunctarum mulierum vituperationem omnimodam continebat. Hic sermo ab omnibus est acceptus, ut quasi contra Augustam sit prolatus. Quod cum Augusta cognovisset, imperatori conquesta est dicens, contumeliam illatam uxori in eum potius redundare. Motus ad haec imperator contra Johannem praecepit synodum celebrari.
Theophilus igitur festine episcopos convocabat, omnesque Johannis inimici alacriter confluebant, superbum et impium eum vocantes, Universi igitur episcopi apud Constantinopolim constituti non jam de libris Origenis tractabant, sed contra Johannem se manifesto erigebant, Mittentes igitur pro Johanne ipsum citaverunt. Qui eos velut inimicos vitare censuit ac universalem synodum fieri proclamavit, illi vero quater eum denuo concitaverunt. Qni cum eos refugeret et synodum fieri proclamaret, damnaverunt eum in nullo eum culpantes , nisi quod vocatus noluit obedire. Quod populus audiens ad seditiones maximas excitatur et eum trahi ab eeclesia non sinebat, sed ut hoc ad majus referretur consilium, proclamabat. Jussio autem principis compellebat eum velociter ejici et in exsilium deportari, Johannes autem timens, ne in populo seditio oriretur, nesciente populo semel ipsum tradidit in exsilium deferendum. Quod cum populus cognovisset, importabilis seditio est exorta, ita ut etiam multi inimicorum ejus ad misericordiam moverentur, dicentes eum calumniam passum, quem paulo ante desiderabant videre depositum. Severianus autem, de quo supra sermo habitus est, in ecclesia docens Johanni detrahebat dicens: etsi nullum aliud crimen haberet, ejus tamen superbia depositionis ejus causa sufficiens esse posset. Orta igitur contra imperatorem et episcopos immensa seditione in populo, Augusta imperatorem rogavit,.
ut Johannem de exsilio reduci faceret. Terrae motus quoque maximus civitatem invasit dicentibus cunctis, hoc accidere propter injustam ejectionem Johaunis, Missi igitur sunt legati ad Johannem rogantes, ut cito rediret et civitati pereunti suis orationibus subveniret et in populo seditionem excitatam sedaret, Alil quoque post illos et rursus alil destinati sunt, qul eum cito redire compellerent. Qui eum redire nolentem ad propria cito reduxerunt, eidem cum cereis et lampadibus universo populo occurrente. Ipse autem in episcopali sede residere nolebat dicens, oportere hoc fieri in judicio synodali et eos, qui damnaverant, suam sententiam revocare. Populus autem miro modo accendebatur, eum in episcopali sede residentem videre et verba doctoris audire, Praevaluit igitur populus coactusque est sermonem facere ad populum ac in sua cathedra residere. "Theophilus igitur inde aufugit, Qni cum Hierapolim advenisset, mortuus est ejusdem civitatis episcopus et ibi Lamon sanctissimus monachus est electus. At ille cum crebro refugeret, ei Theophilus suadebat, ut suae electioni consensum praeberet. Tunc ille promisit dicens: cras, quod domino placet, implebitur.
Crastina ergo die venientes ad cellam suam eum, ut episcopatum susciperet, instanter rogabant; qui ait: oremus primo ad dominum. Qui, dum oraret, mox cum illa oratione terminum vitae suscepit, Johannes itaque doctrinae sedulae insistebat, Eo autem tempore statua argentea chlamyde circumamicta in platea juxta ecclesiam sanctae Sophiae ad honorem Eudoxiae Augustae constituta erat, ubi milites et proceres ludos publicos exercebant. Quod quidem Johanni plurimum displicebat, cum videret hoc ad ecclesiae spectare injuriam. Consueta igitur fiducia rursus linguam suam armavit, et cum oporteret principes supplicationis verbo deflectere, ut a tali ludo recederent, hoc non fecit, sed impetu sui usus eloquii jubentes fieri talia )maledicebat, Augusta vero rursus ad suam hoc trahebat injuriam et denuo laborabat, ut adversus eum synodus iterum celebraretur. Hoc sentiens Johannes illam famosissimam in ecclesiam protulit homiliam, cujus initium est: rursus Herodias vesanit, rursus turbatur, denuo caput Johannisin messorio concupiscit accipere, Quod factum ad iracundiam plus incitavit Augustam. Dum autem quidam Johannem vellet occidere, a populo est comprehensus et ad judicandum traditus, sed a praefecto, ne occideretur, arreptus est, Quidam etiam servus cujusdam presbiteri in eum impetum faciens ipsum occidere molitus est. Qui dum a quodam teneretur, ipsum, qui tenebat, et alium adstantem et tertium percussit, 'Tune clamore facto multis concurrentibus plurimos interfecit. Ex illo tempore populus Johannem custodiebat, ejus domum diebus ac noctibus muniens.
Suadente igitur Augusta episcopi Constantinopolim convenerunt et accusatores Johannis fortiter insistere coeperunt. Cum autem festivitas natalis domini supervenisset, mandavit imperator Johanni, quia, nisi prius criminibus exueretur, non communicaret eidem. Episcopi autem nihil contra eum repererunt, nisi quod post depositionem residere in sede episcopali sine decreto concilii praesumsisset, et sic damnaverunt enm. Appropinquante tandem sollemnitate paschali mandavit ei imperator, non posse secum in ecclesia manere, cum eum duo concilia condemnassent, Vacabat igitur Johannes et nequaquam in ecclesiam descendebat. lili, qui Johanni favebant, Johannitae dicebantur, Post hoc autem imperator Johannem de civitate expelli fecit ac duci in excidium in quandam civitatem parvam, ubi fines sunt ponti imperiique Romani, quae loca crudelibus barbaris sunt vicina. Sed clemens dominus non permisit diu in locis talibus athletam suum fidelissimum commorari. Hoc Innocentius papa audiens moleste ferebat volensque concilium celebrare, scripsit clero Constantinopolitano, ne Johanni successorem aliquem ordinarent. Cum igitur longo fuisset itinere fatigatus et dolore capitis vehementissime cruciatus nec non et ardorem solis intolerabilem pateretnr, sancta illa anima in Cumanis XIV.
die mensis Septembris e carne soluta est. Quo defuneto grando vehemens in Constantinopolim et omnia suburbana descendit, dicentibus cunctis, hoc Dei iracundia gestum esse eo, quod injuste Johannes fuerit condemnatus, Quibus verbis fidem facit mors Augustae protinus subsecuta: quarta namque die post grandinem est defuncta. Mortuo quoque omnium doetore terrarum occidentales episcopi cum orientalibus nullatenus communicare voluerunt, donec illius sacratissimum momen inter praedecessores episcopos poneretur. Verum Theodosius christianissimus filius praedicti Arcadii, qui avi sui nomen et pietatem tenebat, sacras hujus doctoris reliquias in mense Januario in regiam civitatem transferri fecit, Cui fidelissimus populus cum lampadibus et cereis obviavit. Theodosius autem suppliciter ejus adorans reliquias pro Arcadio et Eudoxia genitoribus supplicavit, ut ignoranter delinquentibus venia condonaretur, Dudum enim parentes ejus mortui fuerant. Hic Theodosius clementissimus fuit adeo, ut nullum se laedentium morti adjudicaret, dicens: utinam esset mihi possibile ad vitam etiam mortuos revocare. Ejus curia monasterium videbatur, matutinas laudes agebat, codices divinos legebat. Huic erat uxor nomine Eudoxia, quae heroico metro poemata multa confecit, habuitque filiam nomine Eudoxiam, quam Valentiniano, quem imperatorem fecerat, dedit uxorem.
Haec omnia de hystoria tripartita extraeta sunt. Mortuus est autem circa annos domini CCCC.
Scripture echoes
- ↩Mark.6.24-Mark.6.25 — She went out and said to her mother, 'What should I ask for?' And she said, 'The head of John the Baptist.' Mark.6.25 — And having entered immediately with haste to the king, she asked, saying, "I want you to give me at once on a platter the head of John the Baptist."
Notes
- 1 ↩The Latin text ends abruptly with 'XIV' (14th), implying a date, likely September 14th, consistent with the context of his death.
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