APPENDIX.
[Vide ante, p. 415 note.]
ON THE LETTER TO CÆSARIUS (Chrys. Op. vol. iii. p. 755).
The history of this letter, and the controversy connected with it, are curious and interesting. Peter Martyr transcribed a Latin translation of it, which he found in a manuscript at Florence, carried it with him to England, and deposited it in the library of Archbishop Cranmer. After Cranmer’s death, and the dispersion of his library, the letter disappeared. Peter Martyr had not stated the source from which he had derived it, and, therefore, when the assailants of the doctrine of Transubstantiation wished to make use of it, their opponents always maintained that it did not exist. In 1680, however, Emericus Bigotius discovered a copy in the library of St. Mark’s Convent, at Florence, probably the same which Peter Martyr, himself a Florentine, had transcribed. Emericus appended it to his edition of Palladius’s “Life of Chrysostom,” and in his preface endeavoured to vindicate its authenticity; but the Doctors of the Sorbonne suppressed the letter, and such portions of the preface as related to it. Emericus, however, had retained in his own possession some of the entire copies after they were printed, before they came into the licenser’s hands. The translation was published by Stephanus Le Moyne in 1685, by Jacob Basnage in 1687, and in 1689 by Harduin, a Jesuit, who strenuously maintained the Roman Catholic interpretation of the passage on the Eucharist. Montfaucon adopted Harduin’s version of it, annexing a few fragments in the Greek, picked out of Anastasius and John Damascene.
John Damascene, Anastasius, and Nicephorus refer to the letter as authentic, nor does Harduin venture to dispute it; but there are several points of evidence which seem to mark it as belonging to a later age than that of Chrysostom. It is not quoted before Leontius, in the latter part of the sixth century, although it might usefully have been employed against the Eutychians. There are expressions in it which were not in common use till after Cyril of Alexandria had employed them against Nestorius. The language generally is that of one who had lived in the midst of the Nestorian and Eutychian controversies, and the style of the Greek fragments, as well as the tone of the Latin translation, are extremely unlike Chrysostom’s manner: the sentences are abrupt and rugged, and a kind of scholastic, dogmatic tone pervades the whole composition. The general scope of the letter is clear: it is to maintain the doctrine of the two natures under one person in Jesus Christ, against the heresy of the Apollinarians; or, if we accept the theory of Montfaucon, the intention of the author, living in the time of the Eutychian heresy, was to strike a blow at that by forging a letter supposed to be addressed by Chrysostom to a friend, warning him against Apollinarian errors, which had much in common with the Eutychian. The passage in which the writer illustrates his position by a reference to the Holy Eucharist has been construed by Roman Catholics and Protestants in a sense agreeable to their own views on the subject. The writer has been labouring to prove that there were two distinct natures in the one person of God the Son Incarnate, and he proceeds as follows:—“Just as the bread before consecration is called bread, but when the Divine grace sanctifies it through the agency of the priest it is liberated from the appellation of bread, and is regarded as worthy of the appellation of the Lord’s body, although the nature of bread remains in it, and we speak not of two bodies, but one body of the Son; so here, the Divine nature being seated in the human body, the two together make up but one Son, one Person.”
[FOOTNOTES:]
[1] In the case of Savonarola such a want has now been fairly well supplied by Villari and other writers. For a good portrait of Erasmus, see “Erasmus, his Life and Character,” by Robert Blackley Drummond, B.A. 2 vols., 1873.
[2] “That godly clerk and great preacher” is the description of him in the English Homilies, Hom. i.
[3] “Remains,” vol. iii. Letters to Dr. Woodward and Mrs. Hannah More.
[4] Wall, on Infant Baptism, endeavours to prove that she was a Pagan, in order to account for the delay in Chrysostom’s baptism, but his reasons are far from convincing.
[5] De Sacerdot. lib. i. c. 5.
[6] Julian: Misopogon, p. 363.
[7] Epist. 1057.
[8] Epist. ad viduam jun., vol. i.
[9] Ibid. p. 601.
[10] Adv. Oppug. Vit. Monast. lib. iii. c. 11.
[11] Liban. de fortuna sua, pp. 13-137.
[12] See concluding Chapter.
[13] See concluding Chapter.
[14] Quoted by Isidore of Pelusium, lib. ii. ep. 42.
[15] Sozomen, viii. c. 2.
[16] Isidore Pel., lib. ii. ep. 42; De Sacerdot. i. c. 4.
[17] Gibbon, iii. 52, note; Milman’s edition.
[18] Gibbon, iii. 53; for an account of the character of lawyers at this period see Amm. Marcellinus, lxxx. c. 4.
[19] As Socrates, book vi. chap. 3, has done.
[20] De Sacerdot. lib. i. c. 1.
[21] De Sacerdot. c. iii.
[22] See references in Bingham, vol. iii. b. xi. Wall, vol. ii.
[23] Basil: Exhort. ad Baptismum; Greg. Nazianz. Orat. 40 de Bapt.; Nyssen, de Bapt.; Chrysost. in Acta Apost. vol. ix. hom. i. in fine, and in Illumin. Catechesis, vol. ii. p. 223.
[24] Philostorgius, ii. 7; Socrates, i. 23; Theod. i. 21.
[25] Socr. i. 24; Theod. i. 22.
[26] Athanas. Hist. Arian. 20, 21; Theod. ii. 9, 10.
[27] Socr. ii. 26; he had been deposed from the rank of presbyter because he was a eunuch, in accordance with the provision of the Council of Nice, c. i. Labbe, i. p. 28.
[28] Sozom. iii. 20; Theod. ii. 24.
[29] Sozom. iv. 12-16; Theod. ii. 26. In consequence of an earthquake at Nice, it was removed to Seleucia in Isauria.
[30] Rufin. i. 21; Socr. ii. 36, 37; Sozom. iv. 19; Jerome c. Lucif. 18, 19.
[31] Socr. ii. 42, 43.
[32] Sozom. iv. 28.
[33] Theod. ii. 31; Sozom. iv. 28.
[34] Socr. ii. 45.
[35] The Arian Bishop George having been murdered by the Pagan population, Socr. iii. 5.
[36] Rufin. i. 27; Socr. iii. 6; Sozom. v. 12.
[37] Chrysost. Hom. in Matt. 85, vol. vii. p. 762.
[38] Chrysost. Hom. in Melet.
[39] Tillemont, viii. 374.
[40] Greg. Nazian., Orat. de Bapt. 40; Chrysost. Ep. 132, ad Gemellum.
[41] Tertullian is the first who mentions it; de Prescript. c. 41.
[42] Just. Nov. cxxiii. c. 13.
[43] Quoted in Bingham, vol. i. p. 378.
[44] Conc. Carth. iv. c. 8; Labbe, vol. ii.
[45] Vide quotations in Suicer, Thesaur. sub verbo φιλοσοφία.
[46] De Sacerdot. i. c. 4.
[47] Ibid. c. 3.
[48] Ibid. c. 5.
[49] For the oppressive manner in which taxes were collected see Gibbon, iii. 78 et seq., Milman’s edit.
[50] De Sacerdot. i. c. 6.
[51] Ibid. vi. c. 12.
[52] Socr. vi. c. 3.
[53] Ibid. vi. 3.
[54] In Facund. Hermiana, Pro Def. trium capit., lib. iv. c. 2, in Gall. and bibl. patr. xi. p. 706.
[55] Chrysost. Hom. in Diodor., vol. iii. p. 761.
[56] Socr. vi. 3.
[57] Niceph. σειρά, vol. i. pp. 524 and 436.
[58] Ibid. vol. i. p. 80.
[59] Leont. Byzant. contra Nestor., et Eutych. lib. iii., in Basnage, Thesaur. monum. i. 592.
[60] C. 2-5.
[61] I. c. 8, 9.
[62] C. 9.
[63] C. 10.
[64] Theod. i. c. 11, in initio.
[65] C. 11.
[66] C. 13.
[67] C. 14.
[68] C. 17.
[69] C. 16 and 19.
[70] C. 19.
[71] C. 3.
[72] C. 5.
[73] Tillemont maintains that the Theodore to whom the first letter is addressed must have been a different person from the fellow-student of Chrysostom and eventual Bishop of Mopsuestia, but he stands alone in this opinion, and his reasons for it seem inadequate.—Till. xi. note vi. p. 550.
[74] Possid. Vit. August. c. iv.
[75] Sulp. Sever. Vit. St. Martin. lib. i. p. 224. The affectation of reluctance to be consecrated became a fashion in the Coptic Church. The patriarch-designate of Alexandria is at this day brought to Cairo, loaded with chains, as if to prevent his escape.—Stanley, Eastern Church, lect. vii. p. 226.
[76] C. 5. This word may refer to the bishops or the people. Ambrose calls the people his “parentes,” because they had elected him bishop.—Comment. in Luc. l. viii. c. 17.
[77] μειράκια; vide note at end of Chapter.
[78] I. c. 5.
[79] C. 7.
[80] C. 6.
[81] C. 8.
[82] C. 9.
[83] The words priest and bishop are employed, in the following translations and paraphrases, to correspond with ἱερεὺς and ἐπίσκοπος, which are used in the original without much apparent distinction. Chrysostom is speaking of the priesthood generally, and it is not easy to say which Order he has in his mind at any given moment.
[84] II. c. 2.
[85] III. c. 1, 2, 5.
[86] III. c. 4.
[87] III. 5.
[88] III. 9, 10.
[89] Lamprid. Vita Alex. Sev. c. 45. Paris edit.
[90] Cyprian, Epis. 52.
[91] Ammian. Marcell. lib. xxvii. c. 3. Socrat. lib. iv. c. 29. See a multitude of evidence carefully collected on this subject in Bingham, vol. i. b. iv. ch. 2.
[92] III. 15.
[93] Comp. in Act. Apost. Hom. iii. 5. “Men now aim at a bishopric like any secular office. To win glory and honour among men we peril our salvation.... Consuls and prefects do not enjoy such honour as he who presides over the Church. Go to court, or to the houses of lords and ladies, and whom do you find foremost there? no one is put before the bishop.”
[94] III. c. 14.
[95] III. 16.
[96] III. 17.
[97] IV. c. 3-5 and c. 9.
[98] V. c. 1-4.
[99] V. c. 5.
[100] V. c. 6, 7.
[101] V. c. 8.
[102] VI. c. 1.
[103] VI. c. 4.
[104] VI. c. 6-8.
[105] VI. c. 12.
[106] VI. c. 13.
[107] Which is the date assigned by Socrates, vi. 3.
[108] As stated by Palladius, at least in the Latin translation by Ambrose Camaldulensis.
[109] Zosimus, lib. iv. 13-15. Ammian. Marcell. xxix. c. i.
[110] In Act. Apost. Hom. 38, in fine.
[111] Cyril. Catech. x. n. 19. Athanas. Synopsis.
[112] Euseb. lib. vi. c. 11. Clemens Alex., Hom., Quis Dives salvetur?
[113] Vide Epiphan. 69. Hæres. n. i., whence it appears that Laura, or Labra, was the name of an ecclesiastical district in Alexandria.
[114] Theod. Lector. II. l. c. col. 102-104.
[115] Jerome, Ep. 77, 5; Ambrose, de Virgin. i. 10, 11.
[116] Baron. 398, 49-52; Giesel. I. 251.
[117] Sozom. iii. 14; Sulp. Severus.
[118] At Stridon, on the frontiers of Pannonia and Dalmatia.
[119] Sozom. iii. 14. Palladius, Hist. Lausiaca, 38.
[120] In Matt. Hom. 8, p. 87.
[121] The custom of one monk reading the Scriptures aloud during dinner was first adopted, according to Cassian, in the Cappadocian monasteries.—Cass. lib. iv. c. 17; Sozom. iii. 14; Jerome’s translation of the rule.
[122] But sometimes later.
[123] Hom. in Matt. 55, vol. vii. p. 545.
[124] Sozom. iii. 14, 15; Cassian., de Cœnob. Instit. iv. x. 22.
[125] Cod. Theod. ix. 40. 16.
[126] Vide Müller de Antiq. Antioch. c. 3.
[127] Chrysost. in Matt. Hom. 69, vol. vii. p. 652.
[128] In Matt. Hom. 68, c. 3. When they received the Eucharist, which they did twice a week, on Sundays and Saturdays, they threw off their coats of skin, and loosened their girdles.—Sozom. iii. 14.
[129] In Matt. Hom. 68, c. 3; 69, c. 3; in 1 Tim. Hom. 14, c. 4, 5.
[130] In Matt. Hom. 72, vol. vii. p. 671.
[131] In 1 Tim. Hom. 14, c. 5.
[132] In Joh. Hom. 44, c. 1.
[133] De Compunct. i. c. 6.
[134] De Compunct. i. c. 1.
[135] C. 2.
[136] C. 3.
[137] C. 4, 5.
[138] C. 7.
[139] C. 8.
[140] C. 9.
[141] De Compunct. ii. 1-3.
[142] C. 5.
[143] ἔχθρα ἀκήρυκτος, lib. i. c. 5.
[144] Lib. i. c. 4.
[145] The word in the decree is “militare,” but this term appears to be applied to civil duties as well as military. Vide Suicer, sub v. στρατεύειν. The Egyptian monks, however, do seem to have been specially forced into the army. De Broglie, v. 303; Gibbon, iv.; Milman, History of Christianity, iii. 47.
[146] Adv. Oppug. Vitæ Mon., lib. i. c. 1-3.
[147] C. 4.
[148] C. 5-7.
[149] C. 8.
[150] Lib. ii. c. 1, 2.
[151] C. 2-5.
[152] C. 6-10.
[153] Lib. iii. c. 6.
[154] Compare similar remarks by Thucydides, book iii., in his account of the Corcyræan sedition, on the misapplication of names to vices.
[155] Lib. iii. c. 6, 7.
[156] C. 8, 9.
[157] Lib. iii. c. 14, 15.
[158] C. 18, 19.
[159] Pallad. Dial. c. v.
[160] Ad Stag. a Dæm. vex., vol. i. lib. i. c. 1.
[161] Ibid. lib. ii. c. 1.
[162] Ad Stag., vol. i. lib. ii. c. 1.
[163] Ibid. c. 5-9.
[164] See ante, Chapter II.
[165] See preface to his Orat. xliii.
[166] The bishops of Egypt and the West generally adhered to Paulinus, Sozom. vii. 11, till by the united efforts of Chrysostom and Theophilus the universal acknowledgment of Flavian was obtained in A.D. 398.
[167] So Jerome, Ep. xxvii.
[168] Conc. Nic., can. 18. (Hefele, p. 426.)
[169] Tertull. de Bapt. cxvii. Jerome Dial. contr. Lucif.
[170] Chrysost. Hom. ii. in 2 Cor.
[171] Constit. Apost. lib. viii. c. 10.
[172] Constit. Apost. lib. ii. c. 57. Chrysost. Hom. xxiv. in Act.
[173] Constit. Apost. lib. ii. c. 31, 32. Cyprian, Ep. xlix.
[174] Conc. Nic., can. 18. (Hefele, p. 426.)
[175] Jerome, Epist. lxxxv. ad Evang.
[176] Chrysost. vol. ii. p. 591.
[177] Ibid. vol. vii. p. 762.
[178] Ibid. p. 629.
[179] Euseb. Vita Const. iii. 50. Chrysost. vol. iii. p. 160 and vol. xi. p. 78. Vide also Müller de Antiq. Antioch., p. 103.
[180] This description of Antioch is mainly collected from Müller’s admirable and exhaustive work on the Antiquities of Antioch, or from the authorities referred to therein.
[181] See Socrates vi. 1, and Montfaucon’s preface to “De Sacerdotio.”
[182] Ad vid. jun. c. 5.
[183] C. 4.
[184] Ad vid. jun., c. 3.
[185] C. 4. Executed in 371 in the reign of Valentinian, Valens, and Gratian; Ammian. Marcell. xxix. 1, who calls him a Gaul, not, as Chrysostom, a Sicilian.
[186] Constans by Magnentius.
[187] Constantine the younger.
[188] Jovian.
[189] Gallus Cæsar by Constantius. The two who died natural deaths were Constantine the Great and his son Constantius.
[190] The widow of Jovian, whose son Varronian was deprived of an eye. See Gibbon, vol. iv. p. 222.
[191] Doubtful; possibly first wife of Valentinian I., divorced from him and sent into exile.
[192] Constantia, wife of Gratian.
[193] Flacilla, wife of Theodosius. Compare this mournful list of tragic deaths of sovereigns with the splendid passage in Shakespeare’s Richard II.:—
“For Heaven’s sake let’s sit upon the ground,
And tell sad stories of the death of kings,” etc.
[194] De Virginitate, c. 15.
[195] C. 14-22.
[196] De Virginitate, c. 57.
[197] τὴν μάλιστα πάντων ἀγαπωμένην, c. 52.
[198] De Virginitate, c. 52.
[199] C. 62, 63.
[200] C. 66, 67.
[201] De Virginitate, c. 83.
[202] Gibbon, iv. p. 111.
[203] Strabo, p. 750.
[204] As Verus, Pescennius Niger, Macrinus, and Severus Alexander.—Herodian, ii. 7, 8, v. 2, vi. 7.
[205] De S. Babyla, c. 14-16.
[206] Hom. in Matt. vol. vii. p. 762.
[207] To the establishment of parochial divisions with separate pastors in Alexandria we have the direct testimony of Epiphanius, Hæres. 69; Arian. c. 1. In Rome, however, and Constantinople, though the churches were numerous, the clergy seem to have been more or less connected with the mother Church.—Vide Bingham, chap. viii. 5, book ix.
[208] μειρακίσκος εὐτελὴς καὶ ἀπεῤῥιμμένος—applied by rather a strong rhetorical licence to a man forty years old.
[209] μηδέπω πρότερον. This seems to prove that he had not preached during his diaconate.
[210] Ecclus. xv. 9.
[211] Hom. xi. in Act. Apost. in fine.
[212] Vol. ii. p. 515.
[213] C. 3.
[214] See the Monitum to these Homilies, vol. i. p. 699.
[215] See Newman’s Arians, chap. i. sect. i.
[216] Arius, in a letter to Eusebius, addresses him as συλλουκιανιστά, “fellow Lucianist,” Theod. i. 5.
[217] I. c. 6, 7.
[218] C. 3.
[219] I. c. 4.
[220] II. c. 3, 4.
[221] II. c. 4, 5; III. 3, 4, 5, 6.
[222] IV. 4.
[223] V. 2, 3.
[224] VII. c. 3, 4.
[225] VII. c. 6, 7.
[226] III. c. 6.
[227] III. c. 6, in fine.
[228] IV. in fine.
[229] The colours represented the seasons, and according as one or other was victorious a plentiful harvest or prosperous navigation was indicated.
[230] Contra Anom. vii. c. i.
[231] De Laz. vii. c. 1.
[232] De Anna, iv. 1.
[233] De Laz. vii. c. 1.
[234] It is a treatise, because too long for a homily, though mutilated of its proper conclusion. It must belong to the first two years of his priesthood, because it promises a more ample discussion of several points, which promise we find redeemed in the homilies against the Jews, and these homilies, again, can be proved, by internal evidence, to have been delivered not later than A.D. 387. See Montfaucon’s Monitum, vol. i. pp. 811 and 839.
[235] C. 1.
[236] See a singular parallel to this thought in the Emperor Napoleon I.’s remarks on Christianity: “Table Talk and Opinions of Napoleon I.”
[237] C. 9.
[238] C. 9.
[239] C. 12.
[240] C. 13.
[241] C. 2.
[242] C. 2-5.
[243] C. 6.
[244] C. 7.
[245] C. 3.
[246] See Perowne, vol. i. in loco; Ps. lxxii. 6; and Delitzsch in Isa. lx. 17.
[247] Milman’s History of the Jews, vol. ii. book xix.
[248] Basnage’s Hist. des Juifs, vi. 41. Newman’s Arians, ch. i. sect. i.
[249] V. in fine; robbers may possibly be used in a figurative sense.
[250] I. c. 7. They seem early to have claimed medical skill. When Simon Ben Jochai went to Rome as ambassador, in the reign of Antoninus Pius, to obtain the abrogation of persecuting edicts, he won the favour of the Emperor by curing his sick daughter—Milman, ii. 443.
[251] II. 3; vii. in initio; i. c. 3, 4.
[252] I. c. 6.
[253] i. c. 7. So the idle youth of Rome turned for amusement into the Synagogue. Horace, Sat. ix. 69.
[254] ἐπιγινώσκετε ἀλλήλους. i. 4. This admonition “Discern one another” was uttered just at the close of the Missa Catechumenorum, when all but the baptized had to depart.
[255] Newman’s Arians, ch. i. p. 16. Hefele, pp. 305, 306.
[256] In Jud. iii. c. 6, iv. c. 4.
[257] According to Theod. iii. 20, the Jews had ceased to offer sacrifices by the reign of Julian, and when he inquired the reason, said, because it was unlawful except on the site of the Temple; and this was one chief reason why Julian commanded the Temple to be restored.
[258] In Jud. v. c. 1.
[259] Ibid. c. 4-7.
[260] He punished the captives by cutting off their ears. It is singular that there is no record of this rebellion in history.
[261] For a full relation of this singular event, see Milman’s Jews, book xx.
[262] Hom. viii. 4, and in fine.
[263] Hom. de Anathemate, delivered soon after the discourses against the Anomœans. See Monitum, vol. i. 944.
[264] The former chiefly in the Hom. de Philog. vol. i. 752; the latter in the Hom. in Nat. Diem Christi, vol. ii. p. 552.
[265] De Beato Philog. vol. i. p. 753.
[266] In Nat. Christi, vol. ii. p. 560.
[267] De Bapt. Christi, c. 4.
[268] In Kalend. c. 2.
[269] In Ephes. Hom. vi. c. 4.
[270] Perhaps that convulsive twitching which we call “quick blood.”
[271] In Ephes. Hom. xii. c. 3. In Hom. viii. and xii. on 1 Cor. he rebukes the heathenish ceremonies performed at the birth of a child. One was, to give it that name which was attached to the candle that burned longest out of a row of candles.
[272] He was executed at Carthage in A.D. 376.
[273] See Gibbon, c. xxvi. xxvii.
[274] Cod. Theod. xvi. 1, 2.
[275] Sozom. vii. c. 12; Gibbon, c. xxvii.; De Broglie, “L’Église et l’Empire,” vi. p. 93.
[276] Cod. Theod. xvi. v. 7, lib. 1, 2.
[277] Cod. Theod. xvi. v. 10, lib. 7, 9. Sozomen informs us (vii. 22) that Eugenius, the usurper, after the death of Valentinian II., was persuaded by divinations to take up arms.
[278] Sozomen, vii. 15. Theod. v. 21.
[279] The most distinguished scholar, and orator, and one of the most upright statesmen of his time—quæstor, prætor, and proconsul of Africa.
[280] Fragments of his speeches preserved in Mai’s collection, vol. i.
[281] Ambrose, Op. vol. ii. Ep. 18.
[282] Libanius: Pro templis non exscind. The oration was certainly not spoken before the Emperor, and probably not even sent to him.
[283] Cod. Theod. xii. 104-115.
[284] Theodor. v. 19. A funeral oration on her and the infant was pronounced by Gregory Nyssen, Op. vol. iii. pp. 515, 527, 533.
[285] Libanius, Or. 12, pp. 391-395.
[286] Probably the prætorium built in the reign of Constantine for the Count of the East, who from that time resided in Antioch; vide Müller, Antiq. Antioch., ii. 16.
[287] Liban. Or. 12, p. 395, and 21, p. 527. Theod. vii. 20. Sozom. vii. 23. Zos. iv. 41.
[288] Chrys. Hom. de Stat. iii. 1; xxi. 1. Zosimus (iv. 41) sends Libanius also to Constantinople, but this is a palpable error. There is no trace of his having gone, either in his own Orations or in any other historian.
[289] Socrat. vi. 5. The most common practice was for the preacher to sit, the people to stand.
[290] Hom. ii. 2.
[291] iii. 6.
[292] iii. 1, 2.
[293] ii. 5.
[294] iii. 3.
[295] iii. 4, 5.
[296] xvi. 6.
[297] iii. 7.
[298] xiv. 1.
[299] v. 7.
[300] xx. 9. A passage in another homily on this subject is curious, as proving that just the same jugglers’ feats were performed in Antioch in the fourth century as at the fairs and races of the present day:—“Persons pretended it was next to impossible to conquer an inveterate habit: this was a paltry excuse, perseverance could conquer any difficulty. To unlearn a habit of swearing could not be more impossible than to acquire the art of throwing up swords, and catching them by the handle, or balancing a pole on the forehead with two boys at the top of it, or dancing on a tightrope.”—Hom. in Dom. Serv.
[301] iv. 1.
[302] iv. 2.
[303] v. 3. τὸ σῶμα τῇ ψυχῇ περίκειται καθάπερ ἰμάτιον. Comp. Shakespeare: “When we have shuffled off this mortal coil.”
[304] v. 3.
[305] ix. 3, 4.
[306] x. 2, 4.
[307] xiii. 2.
[308] xii. 2.
[309] x. 3.
[310] xii. 2-4; xiii. 3. Comp. Aristotle’s distinction between natural and conventional law or justice, Eth. v. 7.1: φυσικόν and νομικόν δίκαιον. Compare also his description of προαίρεσις as the ἀρχἠ κινήσεως in b. iii., and of φρόνησις (nearly = Butler’s “Conscience”) in b. vi.
[311] Comp. again what Aristotle says of the necessity of training to improve the natural gifts, b. x. 9, and of the formation of habits by repeated acts. Comp. Chrys. Hom. xiii. 3, with Arist. Eth. ii. 4, 5.
[312] xiii. 4.
[313] xvi. 1.
[314] Liban. Or. 21, in Helleb. and 20, 517.
[315] Theodor. v. 20.
[316] xvii. 1, 2.
[317] Liban. Orat. 20. De Broglie, vi. 150, 151. Chrys. Hom. xvii. 2.
[318] xvii. 2. The colonnades, especially of the great street which ran through the city from east to west; the περιπάτους or promenades were lined by colonnades with seats.—Vide Müller, Antiq. Ant. ii. 12.
[319] xvii. 2.
[320] xx. 5, and xviii. in fine.
[321] Liban. Or. 21, p. 536.
[322] xxi. 1.
[323] It was the custom to signalise the great festivals by acts of mercy. “The oil of mercy glistens on the Festivals of the Church,” says Ambrose, Serm. 14, on Ps. cxviii. 7. Leo the Great also, Serm. 39, alludes to the custom. But, to prevent any abuse of the practice, it was enacted by Theodosius in A.D. 384-385, that it should apply only to those accused of petty offences: the grosser crimes of robbery, adultery, magic, murder, sacrilege, were to be excepted from claims to this indulgence.
[324] xxi. 1-4.
[325] xxi. 4.
[326] Hom. i. de Anna, vol. iv. c. 1, where he recapitulates the arguments which he had used in the Homilies on the Statues.
[327] Hom. de Anna, i. 1.
[328] Called κυριακὴ τῆς ἐπισωζομένης, this last word being the name of Ascension Day among the Cappadocians, possibly because Christ’s work on earth for man’s redemption was completed by his return into heaven. (Vide Leo Allatius, quoted in Suicer, Thesaur., sub verbo “Episozomene,” and Bingham, Antiq. b. xx. sect. 5.)
[329] Hom. de Stat. xix. 1, vol. ii.
[330] Euseb. de Vita Constant. lib. iv.
[331] Chrys. Hom. xl. in Juvent.
[332] Hom. de Cæmet. et Cruce, vol. ii. c. i. in Ascens. Christi, vol. ii., and de Sanct. Martyr. vol. ii. p. 705. The Sunday corresponding to the present Trinity Sunday was kept as a kind of All Saints’ Day. See Bingham, b. xx. c. 7, sect. 14.
[333] Aug. Hom. xxvi. Gelas. Decret. in Grabe, vol. i. The word “legend” is perhaps derived from these Acts of the Saints, which were to be read—“legenda.”
[334] Adv. Judæos viii. c. 7.
[335] Hom. in Juvent. et Maxim. vol. ii. p. 576.
[336] De Bern. et Prosd. vol. ii. p. 640.
[337] See the letter in Euseb. lib. iv. c. 15.
[338] Aug. de Vera Relig. c. 55.
[339] Aug. contra Faustum, lib. xx. c. 21.
[340] De Droside, vol. ii. p. 685.
[341] Flavian caused the remains of some much-revered saints who were buried beneath the pavement of the church to be taken up, and placed in another separate grave, because the people were distressed that the reliques of such venerated personages should repose in the same vaults with the remains of less saintly, if not heretical, characters.—Hom. in Ascen.
[342] De S. Babyla, c. 12. De Stat. i. 2, and viii. 2. Quod Christus sit Deus, c. 7. De Stat. v. 1.
[343] In S. Ignat. Mart. c. 4.
[344] In Juvent. et Maxim. c. 1.
[345] Hom. in Martyres, vol. ii. p. 663.
[346] In Sanct. Jul. vol. ii. p. 673.
[347] Aug. cont. Faustum, lib. xx. c. 21.
[348] Aug. Confess. lib. vi. 2. Epist. 64, ad Aurel. Conc. Carth. iii. c. 30.
[349] Basil. Regul. Major., quæst. 40.
[350] See Dr. Hessey’s Bampton Lectures, “on Sunday.”
[351] Whether it was a regular custom for the rustic population to visit Antioch on this day, or whether it was the first great influx for trade and legal business after the recent suspension of all business, does not appear.
[352] Ambr. Ep. xx.
[353] Ambr. Ep. xx. p. 854.
[354] Sozomen, vii. 13. Ruf. ii. 16.
[355] Ambr. Ep. xxi. Sermo contra Aux. p. 868.
[356] Ignatius is said to have first introduced antiphonal singing at Antioch, Flavian and Diodorus to have established it there; Socr. v. 8; Theod. ii. 19. Basil refers to it as a common practice, but Ambrose is generally allowed to have introduced it to the Western Church, and on this occasion. Vide Suicer.
[357] Aug. Conf. ix. 7, and preceding books.
[358] Ambr. Ep. xxi.
[359] Ambr. Ep. xxii. Aug. Conf. ix. 7.
[360] Ambr. Ep. xl. and xli.
[361] Cod. Theod. iv. v. 4, lib. 2. De Broglie, vi. 257.
[362] Sozom. vii. 25. Theod. v. 17. Ambr. Ep. li. De Broglie, vi. 302, etc.
[363] Theod. v. 18. De Broglie, vi. 302 et seq.
[364] Sozom. vii. 15. Socr. v. 15. Ambr. Ep. lvi. Theod. v. 23.
[365] Ambr. de ob. Val.
[366] Theod. v. 24. Socr. v. 25. Sozom. vii. 24. De Broglie, vi. 8.
[367] Ambr. Ep. lxi. lxii.
[368] Socr. v. 26. Sozom. vii. 29. Ambrosii Vita a Paul. scripta, de obit. Theod.
[369] Of course I do not forget that the idea and name of Roman Emperor and Roman Empire lived on for centuries more, but the elevation of Charles the Great was a revolt against the old order of things. He can hardly be regarded as a successor of Theodosius so truly as Theodosius was a successor of Augustus.
[370] Claud. de Bello Gild. 293.
[371] Claud. in Ruf. i. v. 137.
[372] Philostorg. xi. 3. For much assistance in his notices of Rufinus and Eutropius, the writer must pay his acknowledgments to the admirable work by Amédée Thierry: “Les trois ministres des fils de Théodose”—Rufin, Eutrope, Stilicon.
[373] Gibbon, iii. 67. Zosim. iv. 51.
[374] Claud. in Ruf. i. v. 220.
[375] See references in Thierry, p. 19.
[376] De Laud. Stil. ii. v. 379.
[377] “Noster Scipiades Stilicho.” De Consulat. Stilic. præf. v. 21.
[378] Claud. de Nupt. Honor. et Mariæ.
[379] Zosim. v. 3.
[380] Symmach. Ep. iv. 15 and 16.
[381] Possibly alluded to by Chrysostom in Hom. iv. de Penitentia, c. 2, where he mentions “incursions of enemies” among other recent calamities. These homilies were probably delivered in A.D. 395.
[382] Thierry, pp. 35-78. Claud. in Ruf. lib. ii.
[383] In Eutrop. i. v. 104, 105.
[384] “Contemptu jam liber erat.”—Claud. in Eutrop. i. v. 132.
[385] Claud. in Eutrop. i. v. 148, 149.
[386] Sozom. vii. 22.
[387] Philostorg. xi. 5.
[388] Claud. in Eutrop. i. 427, etc.; ii. 97, etc.
[389] Thierry, pp. 97-126. Zosim. v. 5. Claud. in Eutrop. ii.
[390] Zosim. v. 8, 9, 12.
[391] Sozom. viii. 7.
[392] Claud. in Eutrop. i. 235, etc.
[393] Synes. de Regno, p. 16.
[394] Claud. in Eutrop. ii. 95. Thierry, p. 162, etc.
[395] Socr. vi. 2.
[396] See Chrysostom’s own remarks in De Sacerdotio, lib. iii., cited above in Ch. iv., and in Act. Apost. Hom. iii. 5.
[397] Epist. xxi. ad Valerium.
[398] Socrat. vi. 2. Sozom. viii. 2.
[399] Lib. iii. c. 15, 17.
[400] Pallad. Dial. c. 5.
[401] Socr. vi. 2. Sozom. viii. 2. Pallad. Dial.
[402] Socr. vi. 2. Sozom. viii. 2.
[403] Pallad. Dial. c. 5.
[404] Sozom. viii. 2. Pallad. Dial. 5.
[405] Socr. vi. 2.
[406] Bingham, b. ii. c. 11, sec. 8.
[407] The title Patriarch is occasionally used in the following pages, although it does not appear to have been a formally recognised title till fifty years later. Socrates (A.D. 440 about) uses it (vide c. 8), but the first occurrence of it in any public document is in the acts of the Council of Chalcedon, A.D. 451, where it is applied especially to Leo i. of Rome.—Can. 28. Labbé, vol. iv.
[408] Hom. xi. in Anom. vol. i. p. 795.
[409] De Sacerd. lib. vi. c. 6-8, quoted above, p. 53.
[410] Soc. vi. 3. Sozom. viii. 9.
[411] Pallad. Dial. c. v. p. 20.
[412] Lib. xxvii. c. 3.
[413] Epist. ii. ad Nepotianum.
[414] Pallad. Dial. c. v. and xii.
[415] See Hefele, p. 131, and on the date of this synod.
[416] Stanley, Eastern Church, lecture v. Socr. i. 11. Sozom. i. 23. The truth of the story has been disputed, but apparently on insufficient grounds. Vide Hefele, p. 436.
[417] Can. 3. Hefele, p. 379.
[418] Jerome, Ep. xxii. ad Eustoch. Epiphan. Hær. 63.
[419] See references in Bingham, b. vi. c. ii. 13.
[420] Contra eos, etc., vol. i. p. 495.
[421] Ibid. c. 3, 4.
[422] Ibid. c. 7.
[423] Contra eos, etc., c. 9.
[424] Ibid. c. 10.
[425] Ibid. c. 10.
[426] Socr. vi. 4.
[427] Vol. xii. p. 468.
[428] Vol. xii. p. 485.
[429] Contra Lud. et Theat. vol. vi. p. 269, in fine.
[430] Ibid. c. 1.
[431] Contra Lud. et Theat. c. 2.
[432] From this and what follows it would appear that communicants went within the rails to receive, and close to the altar. This was the most primitive custom. Sometimes the recipients stood; vide passages cited in Bingham, b. viii. ch. 6, sec. 7.
[433] Vol. xii. Hom. ix.
[434] In Coloss. Hom. vii., vol. xi. p. 350.
[435] Hom. xviii. in Genes., vol. iv. p. 150.
[436] The use of silk seems from its first introduction into the Empire to have been regarded as the ne plus ultra of luxury. It was condemned by Pliny, vi. 20, xi. 21. Elagabalus was the first man as well as the first Emperor who ventured to wear a material hitherto confined to female dress. See Gibbon, vol. vii. c. 40, and his interesting account of the introduction of silk-worms from China to Constantinople by some Persian monks in the reign of Justinian.
[437] In Matt. Hom. xlix., vol. vii. p. 501
[438] In Psalm. xlviii., vol. v. p. 514.
[439] Hom. i. de Lazaro, c. 8.
[440] In Gen. Hom. xli., p. 382.
[441] In Joan. Hom. lxii., p. 340, and Hom. lxix., p. 380.
[442] In Act. Apost. p. 147 et seq.
[443] Hom. xx. in Act. Apost. p. 162. This set of fifty-five Homilies on the Acts of the Apostles, of which much use is made in this chapter, was delivered in A.D. 400, between Easter and Whitsuntide, in which interval it was customary to read through the Acts in the Lessons for the day: vide Bingham, vol. iv. These homilies are among the least polished of Chrysostom’s productions. Erasmus, who translated them into Latin, was thoroughly disappointed and out of humour with them, and even doubts their authenticity. In a letter to Tonstal, Bp. of Durham, he declares that he could have written better matter himself even when “ebrius ac stertens.” But most persons familiar with Chrysostom’s productions will agree with Montfaucon and Savile that these homilies could have flowed only from that golden vein, though the ore is not so much refined as usual, and that some passages are in his very best style. None of his homilies, except those on the Statues and St. Matthew, contain more curious revelations of the manners and customs of the age.
[444] In Act. Apost. pp. 74 and 98.
[445] In Act. Apost. p. 256.
[446] See Villari’s Life of Savonarola, b. i. c. 3.
[447] In Act. Apost. p. 191.
[448] Hom. in Inscrip. Altaris, i. in initio.
[449] In Act. Apost. pp. 189, 190.
[450] Vol. xii. Hom. vi. adv. Cath. pp. 143 and 491.
[451] Vol. xii. Hom. i., “Quod frequenter,” etc. Socrates, vi. 22. If we may estimate the man from the account by Socrates, his admirer, who relates a number of his so-called witticisms, the book is no great loss.
[452] Greg. de Vita sua, pp. 585-1097. Orat. xxii., xxvii., xxxii.
[453] Vide Gibbon, v. p. 30.
[454] Socrates, vi. 8. Vide Dean Stanley, Eastern Church, pp. 131, 132, for specimens of these Thalia; e.g. one commences, “Where are those who say that the Three are but one power?”
[455] Sozom. viii. 3. Socrat. v. 15.
[456] Epist. xiv. vol. iii.
[457] Vol. xii. Hom. viii.
[458] Theod. v. 30.
[459] Epist. xiv. and ccvii.
[460] Theod. v. 29. Tillemont, xi. p. 155.
[461] Marc. Diac. ap. Baron, an. 401, 49.
[462] Vol. xii. 471. The titles “mother of churches,” “nurse of monks,” “staff of the poor,” etc., were not bestowed till after his return from his first exile, vol. iii. p. 446. M. Thierry has erroneously introduced them into this earlier stage of his life.
[463] Claud. in Eutrop. lib. i. The pathetic appeal is by Claudian put into the mouth of an allegorical impersonation of the city. Claudian was the intimate friend and companion of Stilicho, and may not improbably have assisted at this audience. He is a valuable guide to the history of this period, and especially as an indicator of public opinion on the great events of his day.
[464] Gibbon, vol. v. p. 361. Claudian, De Consul. Mall. Theod.
[465] In Eutrop. ii. 39, 136.
[466] Claud. in Eutrop. ii. 187 et seq.
[467] In Eutrop. ii. 377.
[468] The above account is taken from Zosimus, lib. v.; Claudian in Eutrop. ii. Thierry, “Trois Ministres; Eutrope.”
[469] Zosim. v. 17.
[470] Claud. in Eutr. ii. 474 and 534, etc.
[471] Philostorg. xi. 6. Zosim. v. 18.
[472] Stanley, (Appendix,) “Memorials of Westminster.”
[473] Cod. Theod. lib. ix. tit. 45.
[474] Ibid.
[475] The altar was sometimes called ἄσυλος τράπεζα (Synesius, Ep. lviii.)
[476] Claud. Prolog. in Eutrop. ii. 25. Chrysost. in Eutrop., c. 3. vol. iii.
[477] Chrysost. in Eutrop. c. 2.
[478] De Capto Eutrop. vol. iii.
[479] In Eutrop. i.
[480] De Capto Eutrop. c. 4.
[481] In Eutrop. c. 3.
[482] Socrat. vi. 5.
[483] In Eutrop. c. 1.
[484] In Eutrop. c. 2-4.
[485] Zosimus, v. 18, ἐξαρπάσαντες.
[486] De Capto Eutrop. c. 1.
[487] Zosim. v. 18.
[488] Zosim. v. 18. Cod. Theod. ix. 40, 17. Philostorg. xi. 6.
[489] Zosim. v. 18.
[490] Zosim. v. 18. Socrat. vi. 6. Sozom. viii. 4.
[491] Hom. cum Saturn. et Aurel. vol. iii.
[492] Socr. vi. 6. Sozom. viii. 4. Theod. v. 31.
[493] Sozom. viii. 4. Theod. v. 32.
[494] Nili Mon. Epist. i. 70, 79, 114, 116, 205, 206, 286.
[495] Sozom. viii. 4. Socr. vi. 6. Theod. v. 32.
[496] Sozom. viii. 4. Socr. vi. 6. Zosim. v. 19.
[497] Eunap. Sard. Fragm. 60. Sozom. viii. 4.
[498] Vide c. 21.
[499] Sozom. viii. 4. Socr. vi. 6.
[500] The Alexandrian Chronicle is precise in fixing Dec. 23, A.D. 400, as the date of his defeat on the Hellespont, and Jan. 3, A.D. 401, as the day on which his head was brought into Constantinople. This certainly leaves a very insufficient interval for the events recorded in Zosimus.
[501] Vide c. 33.
[502] Palladius, author of the Dialogue prefixed to Migne’s edition of Chrysostom’s works. On the debated question whether this Palladius was the same Bishop of Hellenopolis who wrote the Lausiaca, vide Tillemont, xi. “Vie de Pallade.”
[503] There was in fact what might be called a floating synod of this kind always in existence in Constantinople; the Patriarch being ex officio President.—Tillemont, xv. 703, 704.
[504] We are in the summer of A.D. 400, and the capture and death of Gaïnas occurred in Jan. A.D. 401.
[505] σοῦ τὴν τιμιότητα; sometimes we have ὁσιότητα, “your Holiness.”
[506] Pallad. Dial. c. 14 and 15.
[507] See, on this whole subject, Bingham, viii. 13. 6; and Robertson, i. pp. 187 and 318, and the authorities there cited.
[508] Pallad. Dial. c. 14, 15. Sozomen (viii. 6) says that Chrysostom deposed thirteen bishops of Asia, Lycia, and Phrygia. This is possible, as the synod may have inquired into other simoniacal cases beyond the original six.
[509] Sozom. viii. 6.
[510] Tillemont, xi. p. 170.
[511] Labbé, ii. p. 947. It must always be borne in mind that Diocese was the name of the largest civil division of the Roman Empire. Each diocese contained several provinces, e.g. Thrace, six; Asia, ten; Pontus, eleven. The whole Empire was divided into thirteen dioceses, and about one hundred and twenty provinces. The Ecclesiastical divisions followed more or less the plan of the civil. An archbishop was bishop of the metropolis of a Province, a Patriarch of one or more Dioceses.
[512] Can. xxviii.; and Can. ix. Chalced. in Labbé, iv. pp. 769 and 798.
[513] Comp. Keble, Christian Year, for Easter Day:—
“Sundays by thee more glorious break,
An Easter Day in every week.”
[514] Vol. iii. p. 421.
[515] Socrat. vi. 11. Sozom. viii. 10.
[516] Vol. iii. p. 424 et seq.
[517] Pallad. Dial. c. 18, pp. 62 and 67.
[518] Socrat. vi. 4.
[519] Sozom. viii. c. 9.
[520] Pallad. Dial. c. 19.
[521] Greg. Naz. Epp. lvii. lviii.
[522] Greg. Naz. Ep. lvii.
[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.
[538] Jerome, Ep. cx.
[539] Ibid. Ep. xxxviii. and xxxix.
[540] Jerome, Ep. xxxviii.
[541] Ibid.
[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.
[544] Socrat. vi. 7.
[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.
[549] Jer. Ep. lxx.
[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.
[553] Ep. lxxviii.
[554] Pallad. Dial. c. 8.
[555] Sozom. viii. 13. Pallad. Dial. c. 8.
[556] Ep. xvi.
[557] Socrat. vi. c. 12.
[558] Socrat. vi 12. Sozom. viii. 14.
[559] Sozom. viii. 14 and 26.
[560] Socrat. vi. 14.
[561] Sozom. viii. 14.
[562] Sozom. c. 15.
[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.
[601] C. 11.
[602] Epist. cxxv.
[603] Epist. ccxii.
[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.
[608] Ep. cxiii.
[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.
[619] Theod. v. 34.
[620] Epp. x. xi.
[621] Ep. xiii.
[622] Epp. cxx. cxxi.
[623] Ep. cxxv. in fine.
[624] Ep. ccxxi.
[625] Ep. viii.
[626] Ep. xiv.
[627] Epp. xiii. lxxxiv.
[628] Ep. cxxv.
[629] Ep. ccxxxiv.
[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.
[632] Ep. xiii.
[633] Epp. xiii. xiv. ccxxxiv.
[634] Vol. iii. p. 549 et seq.
[635] Ep. ii. c. 10.
[636] e.g. Epp. lxxxviii. lxxxix. et aliæ.
[637] Ep. cxxiv.
[638] Ep. cxxxii.
[639] Ep. cxlvii.
[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.
[643] Ep. ccx.
[644] Ep. ccxii.
[645] Ep. ccxvii.
[646] Ep. cciv.
[647] As appears from an edict dated August 29, addressed to Studius, Prefect of Constantinople.—Cod. Theod. vol. ii. p. 16.
[648] Ep. cxiv.
[649] Tillemont, xi. 274.
[650] Vol. v. ch. xxxii.
[651] Ep. vi.
[652] Epp. cxl. cxlvi.
[653] Epp. liii. liv.
[654] Epp. cxxiii. cxxvi.
[655] Photius, p. 1048.
[656] Epp. lxi. lxix. cxxvii. cxxxi.
[657] Ep. clvii.
[658] Ep. clv.
[659] Vol. iii. p. 535.
[660] Ep. cxlix.
[661] Aug. cont. Jul. p. 370.
[662] Ep. v.
[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.
[675] In Matt. Hom. xxviii. 3, and lviii. 3.
[676] In Heb. Hom. xii. 2 and 3.
[677] De Fato, Hom. iii.-vi. Comp. Jer. Taylor, Unum Necessar. ch. 6. sec. 5.
[678] De Pœnit. Hom. i. 2; et ad Theod. lapsum.
[679] In Inscrip. Act. ii. 6.
[680] In Psalm. cxlii. 5.
[681] In Act. Hom. xli. 4.
[682] In Matt. xxxii.
[683] De Sanct. Babyla, vol. ii.
[684] In Johan. vol. viii. p. 482.
[685] In Hebr. Hom. v. i.
[686] Contra Julianum, bk. i. ed. Bened. p. 630; but I have failed to find the passage in Chrysostom’s works.
[687] In Rom. Hom. x. 2.
[688] προτρεπτικὴ οὐ βιαστική in Johan. Hom. xlvii. 4; et in Matt. H. lxxx. 3.
[689] In 1 Cor. Hom. vii. 2. In Ephes. Hom. i. 2. In 1 Cor. Hom. ii. 2.
[690] In Rom. Hom. xvi. cc. 8, 9.
[691] In Genes. Hom. xlii. c. 1.
[692] In Johan. Hom. xviii. 3.
[693] In Heb. Hom. xii. c. 3.
[694] De Mac. i. 3.
[695] Ch. VIII.
[696] In Johan. Hom. iii. 2.
[697] In Heb. Hom. ii. c. 2.
[698] In Psal. li. Expos.
[699] In Heb. Hom. iv. 2, 3.
[700] In Rom. Hom. xiii. 5.
[701] In Phil. Hom. vii. c. 3.
[702] In Heb. Hom. iii., Hom. iv. c. iii. In Philog. Beat. In Johan. Hom. xlviii. c. i.
[703] In Matt. Hom. iii.; Expos. in Ps. li.; in 1 Cor. Hom. xxiv. 4.
[704] De Resur. J. Chr. c. 3.
[705] De Bapt. Christi, c. 3.
[706] De Cœmet. et Cruce, i.
[707] De Cœmet. et Cruce, 3. See also in Ephes. Hom. xx.; and esp. In Ascens. J. Chr. c. 2.
[708] De Verb. Apost. vol. iii. p. 276.
[709] In Johan. Hom. xxxiii. c. 1.
[710] In Rom. Hom. viii. c. 5.
[711] In Gen. Hom. v. c. 1.
[712] In Ephes. Hom. iv. c. 2.
[713] In Gen. Hom. xxxi. 2.
[714] De Pœnit. Hom. viii. 2.
[715] Cont. Anom. vii. 7.
[716] De Anna, iv. 5.
[717] Ibid. ii. 2.
[718] Ad illum. Catech. i. c. 3.
[719] De Mut. Nom. iv. in fine.
[720] Ad ilium. Catech. i. 3.
[721] Ibid. ii. 3.
[722] De Bapt. Chr. c. 3.
[723] In Gen. Hom. xl. c. 4.
[724] De Bapt. J. Chr. c. 7.
[725] De Cœmet. et Cruce, in fine, vol. ii.
[726] De Prod. Jud. vol. ii. Hom. i. c. 6.
[727] In Eustath. Ant. vol. ii. p. 601.
[728] In Ep. ad. Hebr. Hom. xvii. c. 3.
[729] Hom. ii. De Stat. c. 9.
[730] De Nat. Christi, c. 7.
[731] De Stat. xi. c. 5. The authenticity of the letter to Cæsarius is so doubtful that I have not ventured to introduce here the celebrated passage which it contains on this subject. It will be found in the Appendix, where the curious history of this letter is related.
[732] Eirenikon, part i. p. 112.
[733] De Laz. Hom. iv. 4.
[734] De Pœnit. Hom. iv. 4.
[735] De Pœnit. Hom. ix.
[736] See Dr. Pusey’s history of the cultus and its mischievous effects, in Parts i. and ii. of the “Eirenikon.”
[737] In Johan. Hom. xxi. 2; and in Matt. Hom. xliv. 1.
[738] De Mundi Creat. vi. 10.
[739] Vide Dr. Pusey, Eiren. i. p. 113: “We could preach whole volumes of the sermons of St. Augustine or St. Chrysostom to our people, to their edification and without offence: were a Roman Catholic preacher to confine himself to their preaching, he would (as it has been said among themselves) be regarded as ‘indevout towards Mary.’”
[740] In Ephes. Hom. iii. in fine.
[741] Vol. iii. p. 362.
[742] I have not thought it expedient to crowd the margin with references to Chrysostom’s works for every one of the liturgical forms above mentioned. They may nearly all be consulted in Bingham, book xv., who has collected them with great care. The fullest passages occur in vol. ii. p. 345; iii. p. 104; x. pp. 200 and 527; xi. p. 323. The so-called prayer of St. Chrysostom in our Prayer-Book is found in the Liturgies of St. Basil and St. Chrysostom, but cannot certainly be traced to either of those fathers. It was inserted at the end of the Litany in 1544, and of the Daily Service in 1661.
[743] Vol. ii. pp. 17, 92, 522, et passim.
[744] Vol vi. 157.
[745] In Isai. v. 3, and vi.
[746] Ibid. vii. 6.
[747] In Is. vii. c. i.
[748] In Ephes. Hom. x. 1.
[749] De Verb. Apost. vol. iii. p. 282.
[750] In Matt. Hom. i. 2.
[751] In Galat. i. 6.
[752] In Matt. i. et in Johan. i.
[753] In Rom. Hom. xxxi. 1.
[754] In Psalm xliv.; in 1 Cor. Hom. xxix. 1.
[755] Vide Tillemont, xi. p. 37.
[756] Socrat. vi. 4.
[757] Suidas; vide verb. Johannes.
[758] Cont. Anom. Hom. iv.
[759] De Sacerdot. iv. 6.
[760] Adv. Oppugn. Vit. Mon. iii. 2.
[761] Adv. Oppugn. Vit. Mon. ii. 4.
[762] De Pœnit. vi. 1.
[763] De Pœnit. ii. 1.
[764] In Johan. Hom. ii. 2, and vol. vii. 30.
[765] Vol. xi. p. 694.
[766] Vol. ix. p. 407. Comp. Jerome: “Quotusquisque nunc Aristotelem legit? quanti Platonis vel libros novere, vel nomen? Vix in angulis otiosi eos senes recolunt; rusticanos vero et piscatores nostros totus orbis loquitur, universus mundus sonat.”—In Galat. iii.
[767] Alex. Knox, “Remains,” vol. iii. pp. 75-77.
[768] Jebb, “Pastoral Discourses,” ii.
[769] Milner, Hist. ii. p. 302.
[770] Dante, Parad. xii. 136.
[INDEX.]
- ABLAVIUS, the prefect, grandfather of Olympias, [280].
- Acacius, bishop of Berœa, carries a petition to Rome, [237];
- Acacius of Cæsarea preaches at Antioch, [19].
- Æmilius, a champion of Roman freedom, [242].
- Æmilius, bishop of Beneventum, one of the Italian deputation, [353].
- Aëtius, an extreme Arian, [109].
- Africa, Church of, maintains communion with Theophilus and Chrysostom, [385].
- African Council, resolution of, wishing for intercourse between Rome and Alexandria, [385].
- Alaric, a royal Visigoth, [187];
- Alexander, governor at Antioch, [11].
- Alexander of Basilinopolis, a friend of Chrysostom, [329].
- Alexander Severus, Emperor, [46].
- Alexander succeeds Porphyry in the see of Antioch, [377];
- pays honour to Chrysostom, [388].
- Alexandria, vices of the Christian population of, [11];
- Alexandrian school, allegorical interpretations of, [28].
- Almsgiving, Chrysostom on the duty of, [228].
- Amantius, chamberlain of Eudoxia, [241].
- Ambrose, archbishop of Milan, [41] note;
- a layman when consecrated, [56];
- converts multitudes of women to celibacy, [61];
- sides with Theodosius, [142];
- reply to the appeal of Symmachus, [145], [146];
- prohibits feasts in the churches, [182];
- his character, [187];
- before the royal council, [187];
- refuses to surrender the Portian Basilica, [187];
- will not recognise the edict, [188];
- served with an order of banishment, but refuses to depart, [189];
- declines the proposal of arbitration, and remains master of the field, [190];
- his triumph, [190];
- mission to Maximus, [190];
- letter to Theodosius on his commanding the bishop of Callinicum to restore the Jewish synagogue, [192];
- sermon at Milan on the same subject, [192], [193];
- the Emperor succumbs, [193];
- mission to obtain clemency for the Thessalonians, [195];
- withdraws from Milan into the country, [196];
- exhorts the Emperor to deep repentance, [196];
- refuses Theodosius admittance to the cathedral, [196];
- repulses Rufinus the minister, [197];
- prescribes penance to the Emperor, [197];
- testimony of Theodosius to his nobility of character, [198];
- strife with Flavian, [199];
- receives the Emperor after his defeat of Arbogastes, [201];
- administers the Eucharist to Theodosius, [201];
- urges Nectarius to depose Gerontius, [273].
- Ammianus Marcellinus on the luxury of bishops of great cities, [217].
- Ammon, bishop of Laodicea, [266];
- a leader of Chrysostom’s enemies, [329].
- Ammonius, a Nitrian monk, baptizes Rufinus, [204];
- Anastasius, Pope, anathematises Origen, [296].
- Anathematising denounced by Chrysostom, [133].
- Anchorites, the, [60].
- Ancyra in Phrygia, the summer retreat of Arcadius, [209];
- spectacle of the Emperor’s departure to, [211].
- Anomœan doctrine, [110], [111];
- Chrysostom’s homilies against, [115]-117.
- Anthemius, master of the offices, appealed to, to disperse the congregation at the Baths, [336];
- Anthropomorphites, or Humanisers, [288];
- Anthusa, mother of Chrysostom, [9];
- Antioch, the birthplace of Chrysostom, [9];
- vices of its Christian inhabitants, [11];
- Chrysostom resident at, [57];
- persecutions at, [57], [58];
- St. Jerome at Church of, [61];
- monasteries near, [62], [63];
- monks in the mountainous heights near, [66];
- population of, [89];
- description of, [90], [91];
- “the great church” at, [91];
- character of the inhabitants, [92];
- bishop’s relations to the city, [103];
- Chrysostom appointed preacher at, [104];
- resides here ten years, [107];
- the cradle of Arianism, [109];
- passion of the people for chariot-races, [118];
- influence of the Jews, [126], [127];
- character of its population, [137];
- its paganism, [137];
- sedition at, [150];
- proclamation of edict levying the tribute, [151];
- sedition at, [150]-153;
- dejection of the people, [153];
- arrival of the commissioners from the Emperor, [165];
- the city degraded, [165];
- Chrysostom remonstrates against the prevalent discontent, [168], [169];
- the city is pardoned, [170];
- joy of the people, [170];
- excitable feelings of the populace, [215];
- Chrysostom’s forcible removal from the city, [215].
- Antioch, Church of, vicissitudes in the, [17]-22;
- the see in the hands of the Arians for some time, [17];
- its Arian bishops, [17]-20;
- split into three parties, [20];
- its three rival bishops, Paulinus, Meletius, and Euzoius, [20];
- a fourth added by the Apollinarians, [20];
- the people favour Meletius, [21];
- the schism finally healed by Chrysostom, [21];
- its three sections of Meletians, Eustathians, and Arians, [133].
- Antioch, Council of (A.D. 341), Twelfth Canon of the, [328];
- Antiochus, bishop of Ptolemais, discourses at Constantinople, [276];
- a leader of the faction hostile to Chrysostom, [282];
- plots against the archbishop after his recall, [329];
- rage at the proposal of Elpidius, [331];
- undertakes the responsibility, with Acacius, of Chrysostom’s deposition, [332], [339];
- urges the Emperor to remove him from the city, [339];
- assists in ordaining Porphyry, [358].
- Antiochus Epiphanes, [91].
- Antiochus the Great, [126].
- Antiphonal singing, [189] note.
- Antoninus, bishop of Ephesus, grave charges against, [266];
- Antonius, a reader, made bishop, [56].
- Antony, the Anchorite, [60];
- wholesome saying of, [64].
- Apollo, oracle of, at Daphne, [100].
- Apostolical constitutions, [56].
- Applause of the congregation, [118];
- sternly repressed, [164].
- Arabianus, bishop, at the assembly at Constantinople, [266].
- Arabissus, a fortified town near Cucusus, [383];
- attacked and nearly captured by Isaurians, [383].
- Arbogastes, Valentinian’s general of the forces, [199];
- Arcadius, son of Theodosius, [150];
- Rufinus appointed his guardian, [203];
- does not oppose the ambition of Rufinus, [204];
- Eutropius gains complete mastery of his feeble mind after the death of Rufinus, [209];
- neglect of his empire, [210];
- becomes a mere puppet, [211];
- his palaces and pageants, [211];
- dismisses Eutropius, [248];
- promises Chrysostom to respect his minister’s retreat in the church, [251];
- entreats the troops to refrain from violence towards Eutropius, [251];
- misgivings as to beheading his late minister, [255];
- yields to the demands of Gaïnas, [259];
- ratifies the deposition of Chrysostom by the “Synod of the Oak,” [316];
- refuses to attend church on Christmas Day until the archbishop has cleared himself, [329];
- the patriarch’s case pleaded before him, [330], [331];
- orders Chrysostom to be removed from the church to his palace, [332];
- his alarm, [332];
- sends for Acacius and Antiochus, [332];
- turns a deaf ear to the entreaty of the forty bishops, [333];
- permits a concourse of Christians at Pempton to be dispersed, [337].
- Archelaus invited Socrates to court, [76].
- Arian controversy, the, [17]-22.
- Arianism, at Antioch, [109], [110];
- Chrysostom’s homilies against, [110]-117.
- Arians, the, [50];
- Aristides, resistance of, to ambition, [95].
- Arius, probably instructed by Lucian, [109];
- his Thalia, [236].
- Arsacius elevated to the see of Constantinople, [344];
- Ascension Day, Sunday before, [177] note.
- Ascetic life, commencement of, [24];
- Asceticism considered the highest form of life, [82].
- Ascetics, youthful association of, [27];
- Asia, Church of, disgraceful state of the, [373].
- Asia Minor, Chrysostom desires to visit, [268];
- Asterius, count of the East, assists in removing Chrysostom from Antioch, [215].
- Aterbius, a pilgrim, applies himself to the detection of heresy at Jerusalem, [288];
- denounces John the bishop, Jerome, and Rufinus as Origenists, [289].
- Athanasius, archbishop of Alexandria, obscurity of the early years of, [9];
- Atticus, a presbyter, an opponent of Chrysostom, elected to the see of Constantinople during the archbishop’s banishment, [283], [356];
- Augustine, St., [40];
- permits sitting during the reading of the Acts of the Saints, [178];
- on the honour due to saints and martyrs, [180];
- prohibits feasts in the churches, [182];
- traits of earlier life and baptism, [189];
- on the discharge of episcopal duties, [212];
- eulogium on Chrysostom, [385];
- comparison with Chrysostom, [430].
- Aurelian, prætorian prefect, presides over the suit instituted against Eutropius, [255];
- Aurelius, bishop of Carthage, [182];
- receives a letter from Chrysostom, [385].
- Auxentius, the Arian bishop, [190].
- Avarice, denunciations of, [223], [224].
- BABYLAS, the martyr, Chrysostom’s book on, [92];
- Basil, bishop of Raphanea, [14];
- Basil, bishop of Seleucia, [14].
- Basil (the Great), bishop of Cæsarea, [14];
- Basiliscus, bishop of Comana, suffered martyrdom, [386];
- story of his appearing to Chrysostom, [387].
- Baths of Constantine, interrupted services carried on at, [334];
- Bautho, father of Eudoxia, [205].
- Benedict, St., [60];
- establishment of his monastery, [144].
- Benedictines of Camaldoli, [62].
- Bequests made by codicils renounced by Theodosius, [193].
- Bethlehem, Jerome’s monastic establishment at, [289].
- Bishops, mode of electing, [40], [46], [47];
- Bithynia, Chrysostom conveyed to, [340].
- Bosporus, the, Chrysostom crosses, to intercede with Gaïnas, [257];
- Botheric, governor of Thessalonica, imprisons a favourite charioteer, [194];
- Briso, Eudoxia’s chamberlain, wounded in a street fray, [236];
- Brison, bishop of Philippopolis, a leader of Chrysostom’s enemies, [329].
- British Isles, [112];
- CÆSAREA, pre-eminence of the see of, over that of Jerusalem, [292];
- Cæsarius, Chrysostom’s letter to, [433], [434].
- Cæsarius, commissioner to Antioch, [165];
- Cæsarius of Arles made reader at the age of seven, [23].
- Caligula, destruction of Antioch in the reign of, [90].
- Callinicum, [191];
- Camillus, a champion of Roman freedom, [242].
- Capua, council of Western bishops at, [199].
- Carterius superintends the studies of youthful ascetics, [27].
- Carthage, Fourth Council of, [23].
- Cassianus, John, founder of a monastery at Marseilles, [61];
- Castricia, [257];
- Catechumens, period of probation for, [15].
- Celibacy of the clergy, Chrysostom on, [95], [96];
- Chalcedon, Council of (A.D. 451), [14];
- Chalcedon, “The Oak” a suburb of, where the synod hostile to Chrysostom was held, [204];
- a church, monastery, and palace built here by Rufinus, [309].
- Character, Eastern and Western, compared, [173].
- Chariot-races censured, [119], [224]-226.
- Christian morals, Chrysostom on the state of, [70].
- Christian responsibilities, [231].
- Christian wife, portrait of a, [229].
- Christianity, recognised position of, [10];
- Christmas, observance of, [134], [136].
- Christmas Day, the Emperors attend divine service in state on, [329].
- Christ’s equality with the Father, [113]-116;
- Chromatius, bishop of Aquileia, sends a letter by the Italian deputation, [368];
- Chrysostom, St. John: Probable date of his birth, [9].
- His birthplace Antioch in Syria, [9].
- His parents, [9].
- Father’s death, [10].
- Early training, [12].
- Destined for the legal profession, [12].
- Attendance at the lectures of Libanius, [12].
- Nascent powers of eloquence, [13].
- Appellation of Chrysostomos, or the “Golden Mouth,” [13], [427].
- Libanius praises his speech in honour of the Emperors, [13].
- Commences practice as a lawyer, [13].
- Disgust with a secular life, [14].
- Study of Holy Scripture, [14].
- Early friendship with Basil, bishop of Raphanea, [14].
- Forms acquaintance with Meletius, bishop of Antioch, [15].
- Delay in his baptism, [15];
- alleged cause for the delay, [21], [22].
- Baptized by Meletius, [22].
- Becomes for a time an enthusiastic ascetic, [22].
- His intense piety and love to God, [22].
- Ordained reader by Meletius, [23].
- Project for retiring into seclusion, [25].
- Frustrated by his mother’s entreaties, [25]-27.
- Letters of exhortation to Theodore, [32]-39.
- Reluctance to be consecrated a bishop, [40], [41].
- His “pious fraud,” [42].
- Dissension with Basil, [42], [43].
- Books on the priesthood, [40]-55.
- Reasons for declining a bishopric, [53].
- Narrow escape from persecution, [58].
- Retirement into a monastery, [58].
- Exults at the growth of monasticism in Egypt, [62].
- Description of the daily life of the monks, [66], [67].
- Admiration for monastic communities, [67].
- Treatises composed during monastic life, [69].
- Epistle to Demetrius, [70], [71].
- Epistle to Stelechius, [71], [72].
- Treatise addressed “to the assailants of monastic life,” [73]-80.
- Becomes an ardent ascetic, [82].
- Enters a cave near Antioch, [82].
- Breakdown of health, and abandonment of monastic life, [82].
- Returns to his home at Antioch, [82].
- Epistle to Stagirius, [82]-85.
- Ordained a deacon by Meletius, [86].
- Congenial duties of the diaconate, [89].
- Treatise “On Virginity,” [92].
- Letter to a young widow, [92]-95.
- Views on marriage and celibacy, [95]-100.
- Treatise, “De S. Babyla contra Julianum et Gentiles,” [100]-102.
- Ordained to the priesthood by Flavian, [103].
- Chrysostom, St. John, as preacher at Antioch: Inaugural discourse at Antioch, [104]-106.
- Preaches at Antioch for ten years, [107].
- Sermon on bishop Meletius, [108].
- Homilies against Arians, [109]-115.
- Profound acquaintance with Scripture, [116].
- All argument based upon Scripture, [117].
- Rebukes his hearers for their neglect of the celebration of the Eucharist, [117];
- for applauding his words, [118];
- and for their love of the circus, [118]-120.
- Homilies against Pagans, [121]-124.
- Occasional defects of interpretation of the Scriptures, [125].
- Homilies against Jews and Judaising Christians, [126]-133.
- Homily against anathematising, [133].
- Sermon on Christmas Day, [134], [135].
- Indignation at riotous festivity, [136].
- Homily on New Year’s Day, [136], [137], [151].
- Rebukes gross and senseless superstitions, [137].
- Agrees with the Emperor Theodosius, [142].
- Immense efforts after the tumult at Antioch, [154].
- Encourages the people to hope for clemency, [154].
-
Chrysostom, St. John, as preacher at Antioch: Homilies on the statues, [154]-164.
- Exhortations to repentance, [156];
- on this world’s wealth, [156], [157];
- on the method of keeping Lent, [157], [158];
- on fasting, [159];
- against rash oaths, [159];
- on death, [161];
- on the signs of a Creator, [162], [163].
- Similes from Nature, [163].
- Ethical doctrine, [163].
- Praise of the hermits for their courage, [166], [167].
- Expostulates with the people on their discontent, [169].
- Thanksgiving for the pardon of Antioch, [170].
- Describes the interview between Flavian and the Emperor, [171]-174.
- His illness, [177], [184].
- Homilies on festivals of saints and martyrs, [177]-183.
- Belief in the intercessory power of saints, [179].
- Exhorts the people to imitate the lives of the martyrs, [180].
- Homily on the Sunday before Ascension Day, [184].
- Praise of the peasant clergy, [184].
- Elected to the see of Constantinople, [214].
- Force and fraud employed to remove him from Antioch, [215].
- Chrysostom, St. John, as archbishop of Constantinople: Arrival at Constantinople, [215].
- His consecration as archbishop, [216].
- The “sermo enthronisticus,” [216].
- Too much the saint of the cloister for his new position, [217].
- His unpopular reforms, [218].
- Denounces “spiritual sisters,” and implores the clergy to liberate themselves from these disgraceful connections, [219]-221.
- Exacts rigorous discipline from the clergy, [222].
- Conducts, with the Empress, a torch-light procession on the removal of some martyrs’ reliques, [222], [223].
- Eulogium on the Empress, [223].
- Denunciations of avarice, [224].
- Censures the people for their attachment to chariot-races, [224], [225].
- Denounces fashionable follies, [226]-228.
- Portrays the character of a Christian wife, [229].
- Represents to property holders their duties, [230].
- Dilates on Christian responsibilities, [231].
- Homilies on the Acts of the Apostles, [231] note.
- Indignation at the practice of oath-taking, [231], [232].
- Censures addiction to the pleasures of the table, [232].
- Character of his flock, [233], [234].
- Combats the errors of the Novatians and Arians, [235], [236].
- Labours to heal the schism at Antioch, [237].
- Missionary efforts in Scythia, Syria, and Palestine, [237].
- Assigns a church at Constantinople for the Scythians (or Goths), [238].
- Endeavours to extirpate paganism, [238], [239].
- Affords protection to Eutropius, [250].
- Maintains, when taken before the Emperor, the Church’s right of asylum, [251].
- Sermon on the degradation of Eutropius, [252]-254.
- Intercedes with Gaïnas, [257].
- Homily after returning from his intercession, [257], [258].
- Contest with Gaïnas, who desired the law prohibiting Arian worship within the city to be abolished, [280].
- Proposes to visit Asia Minor to investigate the charges against Antoninus, [268].
- His visit opposed by the court, [268].
- Appoints delegates to proceed to Asia, [269].
- Solicited by the clergy of Ephesus to come to them, [270].
- Proceeds to Ephesus, and is welcomed by the clergy and seventy bishops, [271].
- Proposes Heracleides as bishop of Ephesus, who is elected, [271].
- Holds a synod at Ephesus, and deprives six simoniacal bishops of their sees, [272].
- Returning through Bithynia, he deposes Gerontius, [273].
- Extent of his jurisdiction as Patriarch of Constantinople, [274].
- Received with demonstrations of joy on his return, [275].
- Dismisses Severian from the city, but recalls him by command of the Empress, [276], [277].
- Denounces crimes and follies, and becomes unpopular, [278].
- His friends, [279], [280].
- Leaders of the hostile faction, [282].
- Qualified admiration of Origen’s teaching, [287].
- Reception of the Nitrian monks, [298].
- Letter to Theophilus, beseeching him to be reconciled with the fugitives, [298].
- Refuses to join in the condemnation of Origen and his writings, [301].
- The plots of his enemies, [302].
- Farewell to Epiphanius, [319].
- Irritates the Empress by a sermon against the follies of fashionable ladies, [306].
- Theophilus refuses his hospitality, and declines all communication, [307], [308].
- Directed by the court to preside at the inquiry at Pera into the conduct of Theophilus, [308].
- Declines to judge him out of his province, [308].
- Scene at the palace with his bishops, [310], [311].
- Summoned to appear before the “Synod of the Oak,” [311].
- Indignation of his bishops, and their reply to Theophilus, [312].
- Letter refusing to attend the synod until his declared enemies are ejected, [312], [313].
- Charges laid against him by archdeacon John and Isaac the monk, [313], [314].
- Steadfastly refuses to attend the synod, and appeals to a general council, [315].
- Deposed by the synod, [316].
- Deposition ratified by the Emperor, and sentenced to banishment, [317].
- Sermon before departing, [317], [319].
- Bows to the storm, and surrenders himself, [320].
- Embarks, and is conveyed to Hieron, [320].
- Removes to Prænetum, opposite Nicomedia, [320].
- Receives an abject letter from the Empress, entreating him to return, [321].
- Crosses the Bosporus, and refuses at first to enter Constantinople until acquitted by a general council, [322].
- Urged to enter the city, and consents, [322].
- Halts before the Church of the Apostles, but is borne in by the people, [322].
- Compelled to sit on the throne, and pronounce a benediction, [322].
- An extempore address, [322], [323].
- Sermon after recall, in which he extols the Empress, [324].
- Denounces the ceremony at the erection of the image of Eudoxia, [327].
- Incurs the resentment of the Empress, [328].
- Further plots of his enemies, [328].
- Continues to discharge his duties, [331].
- Will not cease to officiate unless compelled by force, [332].
- Removed from the church to his palace, [332].
- Letter to Innocent I. on the disturbances at Constantinople, [334], [335].
- His flock, after many trials, broken up, [338].
- Attempts made to assassinate him, [338].
- Receives the mandate of deposition, [339].
- Farewell to his bishops and deaconesses, [339].
- Departure from the Church—“the Angel of the Church went out with him,” [340].
- Chrysostom, St. John, in exile: Conveyed to the Bithynian coasts, [340].
- Suspected of incendiarism, and loaded with chains, [342].
- Implores the Emperor to be allowed to defend himself and clergy against the atrocious charges, [342], [343].
- Journeys to Nice, [343].
- Encourages his suffering friends, [343].
- Cheered by the fortitude and loyalty of Olympias, [346], [347].
- Persuades Pentadia to remain at Constantinople, to support the afflicted, [347].
- Letter to Constantius, missionary priest, [361].
- Travels from Nice to Cæsarea, where fanatical monks besiege the house in which he is lodged, [362], [363].
- Falls ill with fever, [362].
- Is removed from Cæsarea to the house of Seleucia, who is menaced by Pharetrius, [364].
- Taken thence, and totters in darkness along the Cappadocian mountains, [364].
- Monks and nuns meet him on the road, and bewail his calamities, [365].
- Cucusus, the place of his exile, is reached, [365].
- Received with much consideration and kindness, [366].
- Letters to Olympias from Cucusus, [367], [372].
- Letters to friendly bishops and laymen, to Gemellus, and to Anthemius, [373], [374].
- Receives old friends from Antioch, who come to him for guidance, [374].
- Letters to clergy and others, [376].
- Influence over the empire in his exile, [377], [378].
- Sufferings from the winter cold, [379].
- Interest in the mission in Phœnicia, [380].
- Letters to Gerontius and Rufinus the Presbyter, [380]-382.
- Privation, anxiety, and rapid removals, bring on illness, [383].
- Letters to the Italian bishops, to Chromatius, to Innocent, and to Aurelius, [383]-385.
- Suffers less, and thinks God will restore him to his position in the Church, [385], [386].
- His enemies get him removed to Pityus, in a desolate country, [386].
- Arrives at Comana, in Pontus, [386].
- Story of the vision of the martyred Basiliscus, [387].
- Wishes to remain at the church, but is hurried on by his guards, [387].
- Is taken ill, and brought back to the martyry, where he dies after partaking of the Eucharist, [387].
- Honoured after his death, [388].
- His reliques brought to Constantinople, and deposited in the Church of the Apostles, [388], [389].
- Chrysostom, St. John, theological teaching of: Survey of his theological teaching, [390].
- Practical character of his works, [391].
- His natural and forcible language, [391].
- On the nature of man, [392], [393].
- Sin and necessity, [393], [394].
- Free-will and grace, [394]-396.
- God’s will and man’s freedom, [397], [398].
- Co-operation of God’s will with man’s, [398].
- Divine grace, [399], [400].
- Nature of the Godhead, [401], [402].
- Manhood and Godhead in Christ, [402]-404.
- The Redemption, [404]-406.
- Justification, [406], [407].
- Faith and good works, [407], [408].
- The efficacy of prayer, [408], [409].
- Baptism, [409]-412.
- The Holy Eucharist, [412]-415.
- No trace of confession, purgatory, or Mariolatry, [416]-418.
- No acknowledgment of papal supremacy, [418], [419].
- Liturgical forms, [419]-421.
- Character as a commentator, [421]-424.
- The New Testament a completion of the Old, [424].
- Variations in the Gospel narratives, [424], [425].
- Inspiration of the Bible, [425].
- Characteristics as a preacher, [425], [426].
- Personal appearance, [425], [426].
- Preservation of his discourses, [427].
- Style of language, [428].
- Allusions to Greek classical authors, [428], [429].
- Depreciation of Pagan modes and ideas, [429].
- Compared with St. Augustine, [430].
- His fight in the cause of Christian holiness, [431].
- Church, the, Chrysostom does not rely on the tradition of, [117];
- Claudian, his verses on Stilicho, [205], [208];
- Claudius, Antioch shattered in the reign of, [90].
- Clemens Alexandrinus terms ascetics “more elect than the elect,” [60].
- Clergy, the, treatment of, by Constantine and Theodosius, [147];
- Cœnobia, the, founded by Pachomius, [60].
- Comana, in Pontus, Chrysostom arrives at, [386];
- dies at the martyry outside the town, [387].
- Commodus, the Olympic games instituted in the time of, [92], [101].
- Communicants received within the rails and close to the altar, [225] and note.
- Congregation rebuked by Chrysostom, [117];
- Conscience, the law of, [163].
- Constantia, sister of the Emperor, [17].
- Constantine favours the Arians, [17];
- deposes the Catholic bishops, [17];
- commences building “the great church” of Antioch, [91];
- statutes concerning the Jews, [126];
- exemptions of the clergy, [147];
- his forgiveness of an injury, [171], [172];
- right of asylum transferred in his time from Pagan temples to Christian churches, [249];
- exempted the clergy from curial office, [272].
- Constantinople, vices of the Christian population of, [11];
- Arian synod at, [18];
- tumults at, [30];
- St. Jerome at church of, [61];
- religious riots at, [65], [66];
- division into districts, [103];
- passion of the people for chariot-races, [118];
- edict of Theodosius, [142];
- surrounding country ravaged by Alaric, [207];
- competition for its see, [213];
- Chrysostom appointed archbishop, [214];
- mixture of population, [223];
- its forms of error, [234], [235];
- stronghold of Arianism in the time of Gregory of Nazianzus, [235];
- occupied by Gaïnas and the Goths, [259];
- circular to its clergy announcing Chrysostom’s deposition, [316];
- the people, enraged at the sentence, guard him against abduction, [317];
- the populace demand the restoration of the patriarch, [321];
- visited by an earthquake, [321];
- sanguinary frays in the streets, [325];
- flight of Theophilus from, [325];
- shocking tumult at St. Sophia on Easter Eve, [333];
- its churches deserted during Chrysostom’s absence, [334];
- the interrupted services continued at the Baths, [334];
- fresh scenes of violence, [336]-338;
- fury of the people on discovering the removal of Chrysostom, [341];
- the cathedral-church and senate-house burnt down, [341], [342];
- visited by destructive hailstorms, [354];
- coercion ineffectual in bringing the people to submit to Atticus and his clergy, [357].
- Constantinople, Council of (A.D. 381), [14];
- Constantius, a missionary in Phœnicia, receives a letter from Chrysostom, [361].
- Constantius, a priest, described by Palladius, [357], [358];
- Constantius, Emperor, [17];
- Cornelius, bishop of Rome, [47].
- Crates resists ambition, [95].
- Creator, signs of a, in the universe, [161], [162].
- Crito, [76].
- Cross, honour paid to the, [123].
- Cucusus, a village in the Tauric range, subject to attacks from Isaurians, [360];
- Cynegius, prefect of the East, [143];
- Cyprian on a legitimate ordination, [47];
- consecrated bishop when a layman, [56].
- Cyprus, Council of, decree of the, [299].
- Cyriacus, bishop of Synnada, accompanies Chrysostom on board the vessel, [340];
- Cyril, successor of Theophilus, reluctant to recognise Chrysostom, [388].
- Cyrinus, bishop of Chalcedon, joins Chrysostom at Bithynia, [271];
- DAMASUS contests the see of Rome, [47].
- Damophilus exiled by Theodosius, [142].
- Dante, the position assigned in Paradise to Chrysostom by, [431].
- Daphne, grove of, [92];
- Deacons, called “Levites of the Christian Church,” [87];
- Death, Chrysostom on, [93], [161].
- Decious, persecution of, [60].
- Demetrius, bishop of Pessina, Chrysostom’s epistle to, [69]-71;
- “De Sacerdotio,” Chrysostom’s, [40]-46.
- Diocese, meaning of, [274] note.
- Diodorus, influence of, upon Chrysostom and Theodore, [27];
- founder of a method of Biblical interpretation, [28];
- made bishop of Tarsus by Meletius, [28];
- attacked by Julian, [28];
- commentary on the Old and New Testaments, [28], [29];
- his theology, [29]-31;
- its rationalistic tendency, [30];
- writings condemned by the Fifth Œcumenical Council, [31];
- rational system of conducting monasteries, [66].
- Diogenes, [95].
- Dionysius, the tyrant of Sicily, [76].
- Dioscorus, a Nitrian monk, one of the “tall brethren,” [294];
- Dispensations, teaching of the Old and New, [99].
- Divination, arts of, [143].
- Domitianus, widows and virgins in the care of, [376].
- Domninus blinded to the preparations of Maximus, [191].
- Doxology, Arian form of the, [18].
- EASTER DAY, vast crowds attend the church on, [234], [331].
- Easter Eve, a great day for the baptism of converts, [332];
- the vigil on, interrupted at St. Sophia, [333].
- Easter kept according to Jewish calculation, [130];
- Eastern Church, the, acknowledges Meletius as bishop of Antioch, [20];
- the parent of asceticism, [59];
- the festival of Christmas in, [134];
- favourable to clerical celibacy, [218];
- finds the teaching of Origen congenial, [287];
- the “Synod of the Oak” a stain upon, [313];
- appeals to the Western Church, [335], [348];
- not famed for missionary enterprise, [382];
- desire to maintain communion with the West, [388].
- Education in monasteries, Chrysostom urges the advantage of, [81].
- Elpidius, a priest, bribes a slave to assassinate Chrysostom, [338].
- Elpidius, bishop of Laodicea, friendly to Chrysostom, [329];
- Elvira, synod of, enjoins celibacy of the clergy, [218].
- Emperors, fate of, [94];
- Epaminondas not allured by ambition, [95].
- Ephesus, Chrysostom arrives at, [271];
- Epiphanius, bishop of Constantia and Cyprus, [289];
- visits Jerusalem, and accepts the hospitality of Bishop John, [289];
- preaches against the doctrines of Origen, [290];
- leaves Jerusalem, and breaks off communion with its bishop, [290], [291];
- forcibly ordains Paulinian deacon and priest, [291];
- receives an apologetic letter from Theophilus, [299];
- goes to Constantinople, irregularly ordains a deacon, and refuses the hospitality of Chrysostom, [302], [303];
- his attempt to enter the church and denounce the writings of Origen prevented by Serapion, [304];
- his prayers implored by the Empress on her son’s behalf, [304];
- interview with Ammon and his brethren, [305];
- his compunction and departure from Constantinople, [305].
- Essenes, the, [59].
- Eucharist, congregation neglect the celebration of the, [117];
- Eucharistic elements burned at the pillage of the Nitrian monks, [297];
- profaned by soldiers at St. Sophia, [333].
- Eudoxia, [189];
- weds Arcadius, [206];
- baptized and educated in the Christian faith, [206];
- Chrysostom’s eulogium of, at the removal of the remains of some martyrs, [222], [223];
- aims at the fall of Eutropius, and makes an ally of Chrysostom, [240];
- contributes to the support of the churches and the relief of the poor, [241];
- profound jealousy of the power of Eutropius, [248];
- relates the minister’s insults to her to Arcadius, [248];
- remains mistress of the field after the death of Eutropius, [256];
- stands unrivalled in the management of the empire, [263], [264];
- gives birth to a male heir to the throne, [264];
- proclaimed Empress under the title of Augusta, [264];
- commands Chrysostom to recall Severian and admit him to communion, [276], [277];
- becomes the enemy of Chrysostom, [283], [284];
- accosted by the Nitrian monks, and promises that the council they desire shall be convened, [301];
- implores the prayers of the monks, [301];
- asks the prayers of Epiphanius on her son’s behalf, [304];
- terrified by an earthquake, [321];
- sends a humble letter to Chrysostom, entreating him to return, [321];
- her image placed in front of the cathedral, [327];
- ceremony at its erection denounced by Chrysostom, [327];
- her fierce resentment, [328];
- will not listen to the entreaty of the forty bishops, [333];
- receives a solemn warning from Paul, bishop of Crateia, [333];
- her death, [354].
- Eudoxius, bishop of Germanicia, seizes the see of Antioch, [18];
- made archbishop of Constantinople, [18].
- Eugenius’s children pardoned and baptized, [201].
- Eugraphia, [256];
- Eulysius, bishop of Apamea, accompanies Chrysostom on board the vessel, [340];
- Eunomians forbidden by Theodosius to hold meetings, [142].
- Eunomius, an extreme Arian, [109];
- founder of the Eunomian or Anomœan sect, [109].
- Euphronius, Arian bishop of Antioch, [17].
- Eusebius, a deacon, seeks an interview with Innocent I., [348].
- Eusebius, a Nitrian monk, one of the “tall brethren,” [294];
- made presbyter by Theophilus, [294].
- Eusebius, bishop of Nicomedia, instructed by Lucian, [109].
- Eusebius, bishop of Valentinopolis, presents grave charges against Antoninus, [266];
- Eusebius, bishop of Vercelli, goes to Antioch to heal the division, [20].
- Eusebius, of Cæsarea, calls ascetics “earnest persons,” [60];
- use of the word “martyry,” [178].
- Eustathius, bishop of Antioch, deposed by Constantine, [17].
- Euthymius, a Nitrian monk, one of the “tall brethren,” [294].
- Eutropius, a reader and Johnite, tortured to the death, [345].
- Eutropius, the chamberlain, [187];
- frustrates Rufinus’s scheme for marrying his daughter to Arcadius, [205];
- strange career and rise, [208];
- became the adviser of Arcadius, and virtually his master, [209];
- tyrannous conduct, [209], [210];
- abolishes the right of asylum in the Church, [210];
- probably suggested Chrysostom’s election, [214];
- scheme for removing Chrysostom from Antioch, [215];
- threatens Theophilus for refusing to assist at Chrysostom’s ordination, [215];
- does not find Chrysostom a complaisant servant, [240];
- induces the Emperor to make him consul, [241];
- adulation of the Byzantines at his inauguration, [243];
- indignation in the West, [243];
- treats the rebellion of Tribigild as a petty insurrection, and offers him a bribe, [245];
- appoints Leo a commander of the legions, [246];
- his arrogance towards the Empress Eudoxia, [248];
- degraded by the Emperor, [248];
- seeks asylum in the Church, [250];
- protected by Chrysostom, [250];
- the populace demand his death, [251];
- his degradation made the subject of a sermon by Chrysostom, [252]-254;
- secretly quits the sanctuary, [255];
- banished to Cyprus, [255];
- accused of treason, recalled from Cyprus to Chalcedon, and there beheaded, [256].
- Euzoius, an associate of Arius, made bishop of Antioch, [19].
- Evagrius, [28];
- Evethius, a priest, companion of Chrysostom in his exile, [364];
- takes letters to the Italian bishops from Chrysostom, [383].
- takes letters to the Italian bishops from Chrysostom, [383].
- FASHIONABLE follies censured, [227]-229.
- Fasting, Chrysostom on, [157]-159.
- Flaccilla, daughter of Eudoxia, [248].
- Flacilla, the Empress, [148];
- Flavian, bishop of Antioch, [59];
- elected by the Meletians, [87];
- accused of perjury, [87];
- ordains Chrysostom to the priesthood, [103];
- Chrysostom’s encomium on, [105], [106];
- besought by the people of Antioch to intercede for them after their rioting, [153];
- undertakes the mission of mercy, [153];
- Chrysostom is hopeful of his mission, [155];
- arrives at Constantinople, and obtains pardon for Antioch, [170];
- returns to Antioch in time for the Easter celebration, [170];
- reception by the people, [170];
- interview with the Emperor, [171]-174;
- removes the remains of some saints, [181] note;
- rivalry with Evagrius produces strife with Ambrose, [199];
- his death, [357].
- Fravitta, a loyal Goth, defeats Gaïnas in several engagements, [262];
- GAÏNAS returns with Stilicho’s troops, [207], [208];
- is commanded to compass the death of Rufinus, [208];
- sympathises with his relative Tribigild, [244];
- is retained at Constantinople in command of the city troops, [246];
- despatched, after Leo’s defeat, to confront Tribigild, [247];
- believes the surrender of Eutropius would cause Tribigild to become loyal, [247];
- disdains to be directed by the Empress and her lady advisers, and joins his forces with those of Tribigild, [256], [257];
- menaces Constantinople, [257];
- opens negotiations with the Emperor, and demands the surrender of three court favourites, [257];
- subjects them to insults and a grim practical jest, [257];
- interview with the Emperor, [258];
- demands to be made consul and commander-in-chief, to which the Emperor yields, [259];
- demands the abolition of the law forbidding Arian worship, [259];
- is opposed in this by Chrysostom, who debates the question with him, [259], [260];
- his rapacity, [260];
- flight from the city, [272];
- declared by royal decree a public enemy, [261];
- takes to a life of plunder, [262];
- defeated in several engagements by Fravitta, and a large portion of his army afterwards drowned in crossing the Hellespont, [262];
- retreat towards the Danube, [262];
- final defeat and death, [263].
- Gallus Cæsar endeavours to reform the licentiousness of Daphne, [101].
- Gaudentius, Count, appointed to suppress paganism, [143].
- Gelasius, Pope, forbade reading the Acts of the Saints, [178].
- Gemellus, Chrysostom’s letter to, [373].
- General Council, Chrysostom is willing to be judged by, [315];
- George of Laodicea discourses at Antioch, [19].
- Germanus, a priest, friend of Chrysostom, [279];
- Gerontius, archbishop of Nicomedia, [273];
- Gerontius, a presbyter, anxious to visit Cucusus, [380];
- persuaded by Chrysostom to go direct to Phœnicia, [380].
- Gervasius, the martyr, discovery of the remains of, [190].
- Gibbon, his character as an historian, [140];
- his admiration of Chrysostom in exile, [378].
- Gluttony censured by Chrysostom, [232].
- God, nature of: Chrysostom on the, [110]-112.
- Godhead, Three Persons of the: Chrysostom on the, [110]-112.
- Goths, the, [93];
- Gratian, the Emperor of the West, [140];
- Grecian legend, [100].
- Greek theology, [391], [392].
- Gregories, the two, [16], [142].
- Gregory of Nazianzus, [86];
- Gregory of Nyssa, funeral oration of, on Meletius, [21];
- preaches the sermon at the baptism of Rufinus, [204].
- preaches the sermon at the baptism of Rufinus, [204].
- HADRIAN, [126].
- Heaven and hell, Chrysostom on, [34]-36.
- Helladius, bishop of Heraclea, consecrates Gerontius, [273];
- a friend of Chrysostom, [279].
- Hellebicus, commissioner to Antioch, [165];
- Heracleides, a deacon, elected to the see of Ephesus, [271];
- Heretics, edict of Theodosius against, [142].
- Hermione, Theodore wishes to marry, [31];
- Hermits, intercession of, for the people of Antioch, [166];
- Hesychius, bishop of Parium, withdraws from his appointment as delegate to Asia, [269].
- Hieron, Chrysostom is conveyed to, [320] and note.
- Hilarius introduces Pachomian monasticism into Syria, [60], [61].
- Hilary of Arles charged with ordaining bishops without the people’s consent, [47].
- Hippodrome, the, [118]-120.
- Holy Saturday, vast crowds assemble in the churches on, [331].
- Holy Scripture, Chrysostom’s intimate acquaintance with, [85], [116], [117];
- Honorius accompanies his father Theodosius to Rome, [193];
- is sent for to Milan by his father, [201];
- Stilicho appointed his guardian, [202];
- receives a deputation of Romans on the consulship of Eutropius, [242];
- gives a favourable reply, and nominates Mallius Theodorus consul, [243];
- convenes an Italian synod to consider the state of the Church at Constantinople, [352];
- suggests to his brother Arcadius a general council to be held at Thessalonica, [352].
- Hymn of Pachomian monks, [63].
- IGNATIUS, effect of the death of, in confirming souls, [181].
- Illyria ravaged by Huns, [354].
- Illyrian provinces occupied by Alaric, [207].
- Infant baptism the ordinary practice of the early Church, [15];
- Innocent I., bishop of Rome, appealed to by Chrysostom, [334], [335];
- is advised by Theophilus to cease communion with Chrysostom, [348];
- four bishops bring him Chrysostom’s letter, [348];
- decisive letter to Theophilus, [348];
- receives another letter from him, on the minutes of the “Synod of the Oak,” [349];
- sends a second letter of reproof to Theophilus, [349];
- orders prayers and fasts for the restoration of concord, [349];
- letter of condolence to the clergy of Constantinople, [349];
- treats the letter of the cabal with disdain, [350];
- reply to the letter brought by Germanus, [350], [351];
- writes to Chrysostom a letter of encouragement and consolation, [351], [352];
- intercedes with Honorius for the Church of Constantinople, [352];
- remains attached to Chrysostom’s cause, [358];
- approves of the restoration of Elpidius to his see, [377];
- letter from Chrysostom in exile, [384], [385].
- Isaac, a Syrian monk, sent to Antioch to inquire into Chrysostom’s early life, [284];
- Isaurians ravage Syria and Asia Minor, [354];
- Isidore, abbot of Pelusium, on the discharge of episcopal duties, [212].
- Isidore, presbyter of Alexandria, a candidate for the see of Constantinople, [213];
- the depositary of an awkward secret of Theophilus’s, [213];
- carries a petition to Rome, [237];
- despatched to Palestine, [292];
- some account of his life, [293];
- accepts a charitable trust, [293];
- refuses to surrender the money to Theophilus, who charges him with a horrible crime, [294];
- is expelled from the priesthood, and flies to the desert of Nitria, [294].
- Italian deputation to Arcadius, [352];
- Italian synod convened by Honorius, [352];
- JEALOUSY of wives and husbands, [97].
- Jerome quoted, [18];
- promotes the advance of monasticism, [61];
- sides with Theodosius, [142];
- three years’ residence at Rome, [194];
- admonition on the worldly hospitality of the clergy, [218];
- description of Theophilus of Alexandria, [285];
- opinion of Origen’s merits, [288];
- repudiates Aterbius’s charge of being an Origenist, [289];
- sides with Epiphanius, [291];
- strife with John of Jerusalem, [291], [292];
- commendation of Theophilus’s letter on Origenistic errors, [300];
- styles Chrysostom a parricide, [302].
- Jerusalem the only lawful place for Jewish sacrifices, [130], [131];
- Jews, Chrysostom’s opposition to, [50];
- danger to Christianity, [107];
- Chrysostom’s method of argument against, [121], [124], [125];
- homilies against, [126]-128;
- their character and influence at Antioch, [126], [127];
- statutes concerning, [126];
- ranged on the Arian side in dissensions, [127];
- scenes at their festivals, [127], [128];
- increasing influence in Antioch, [128], [129];
- Chrysostom’s vehemence against, [129]-131;
- their sacrifices, [130], [131];
- the four Captivities foretold, [131];
- revolts under Hadrian and Constantine, [131];
- jeer at the tumult at Constantinople, [340].
- John, archdeacon of Constantinople, cherishes malice against Chrysostom, [313];
- brings a list of charges against him at the “Synod of the Oak,” [314].
- John, bishop of Jerusalem, an admirer of Origen, [288];
- John, Count, appointed Comptroller of the Royal Treasury, [256];
- John, hermit of the Thebaid, consulted by Theodosius, [200].
- Johnites, followers of Chrysostom, prisons filled with, [338];
- Jovinus, Count, commissioned to suppress paganism, [143].
- Judaising Christians, [128]-130.
- Julian, Emperor: his efforts to resuscitate paganism, [11];
- Jupiter, destruction of the temple of, at Apamea, [143].
- Justina, the queen-mother, [187];
- her flight to Thessalonica, [191].
- Justinian, [47].
- KEBLE, Rev. John, quoted, [275] note.
- LAODICEA made the capital of Syria, [165].
- “Laura,” a, or street, [60].
- Law, the profession of, the avenue to distinction, [13].
- Lent, how to keep, [157]-159.
- Leo appointed to the command of the troops sent against Tribigild, [246];
- Leontius, the eunuch, Arian bishop of Antioch, [17];
- Leontius, bishop of Ancyra, a leader of Chrysostom’s enemies, [329];
- “Let us pray,” in our Liturgy, [88].
- Letters to Olympius, remarks on the, [370], [371].
- Libanius the sophist, [12];
- an eloquent defender of paganism, [12];
- his lectures attended by Chrysostom, [12];
- an opponent of Christianity on principle, [73];
- elegy over the shrine of Apollo, [102];
- apology for paganism, [145];
- attachment to antiquity, [145];
- invective against the monks, [146];
- regrets the destruction of the Pagan temples, [147];
- before the commissioners at Antioch, [165];
- orations in honour of Theodosius and the commissioners, [166].
- “Love-feast,” [182].
- Lucian, bishop of Antioch, held doctrines afterwards called Arian, [109];
- Lucifer of Cagliari at Antioch, [21];
- Lucius directed by Anthemius to implore the people to return to the churches, [336];
- MACEDONIANS forbidden by Theodosius to hold assemblies, [142].
- Macedonius, archbishop of Constantinople, deposed, [18].
- Macedonius the hermit, [166];
- his appeal for the people of Antioch, [166].
- Magical arts, decree of Valens against the practisers of, [57], [58].
- Mallius Theodorus nominated consul by Honorius, [243].
- Manes, error of, [113].
- Manichæans, the, [50];
- Marcellina, the example of, converted many women to celibacy, [61].
- Marcellus, bishop, killed, [143].
- Marcia, [256];
- Marcion, error of, [113].
- Marcionites, [95];
- their danger to Christianity, [107].
- Mariamna, Chrysostom arrives at, [322].
- Marriage, Chrysostom on, [95];
- Martin, St., bishop of Tours, [40];
- Martyries, [177], [178];
- Martyrs, appeal for assistance to, [132];
- churches built to commemorate their death, [177];
- their numerous festivals, [178];
- Chrysostom’s homilies on, [177]-183;
- St. Augustine on the honour to be paid to them, [180];
- increasing veneration to them in the Church, [181];
- discovery of skeletons, and cures effected, [181];
- procession conducted by Chrysostom and the Empress, on the removal of some reliques, [222], [223].
- Maruthas, bishop of Martyropolis, in Persia, an active missionary, [375] and note.
- Maruthas, bishop of Mesopotamia, accidentally causes the death of Cyrinus, [307].
- Maximian, persecution of, [56].
- Maximin, persecution of, [60].
- Maximus, bishop of Seleucia, adopts a secluded life, [27].
- Maximus the usurper’s progress arrested by Theodosius, [141];
- Meletius, bishop of Antioch, [15];
- translated from Sebaste in Armenia to Antioch, [18];
- preaches by command of Constantius on the text, “The Lord possessed me,” [19];
- dissents from the Arians, and is banished to Melitene, [19];
- recalled by Julian, [20];
- banished again in A.D. 367, and afterwards by the Emperor Valens, [21], [40];
- returns after the death of Valens (A.D. 378), [21];
- presided over the Council of Constantinople (A.D. 381), [21];
- died during its session, [21];
- his funeral oration, [21];
- one of his last acts, [86];
- Chrysostom’s encomium, [108];
- invocation to, [108].
- Milan, astonishment of the people of, at Theodosius’s act of treachery, [195], [196].
- Milman, Dean, quoted, [127].
- Moduarius, a deacon, a messenger to Chrysostom in exile, [376].
Monasteries of Bethlehem placed under an interdict by John of Jerusalem, [291]. - Monasteries, tranquillity of, [80];
- education at, [80].
- Monasticism, [53];
- Monica, the mother of St. Augustine, [189].
- Monk, calm life of the, [53];
- powerful influence of the, [77].
- Monks, custom of reading aloud during dinner, [63] note;
- Monks of Nitria, [294];
- the “tall brethren,” persecuted by Theophilus, [295]-297;
- they fly to Palestine, and find a new home at Scythopolis, [297];
- the malice of their persecutor follows them here, [297];
- they embark for Constantinople, and reach that city fifty in number, [297];
- they appeal to Chrysostom, who receives them with kindness, but acts cautiously, [297], [298];
- resolve to appeal to the civil powers, [300];
- draw up documents of charges against Theophilus and their accusers, [301];
- accost the Empress, who promises the council they desire shall be called, [301];
- interview with Epiphanius, [304];
- Theophilus reconciled with “the tall brethren,” [316].
- Monks, Pachomian, number of, [62];
- NEBRIDIUS, prefect of Constantinople, husband of Olympias, [280];
- his death two years after marriage, [281].
- Nebridius, husband of Salvina, [279].
- Nectarius, bishop of Constantinople, [47];
- Neocæsarea, Council of (about A.D. 320), [56].
- Nestorius consecrated a bishop when a layman, [56].
- New Year’s Day a riotous festival, [136].
- Nice, Council of (A.D. 325), [17], [56];
- the custom of keeping Easter according to Jewish calculation condemned, [130];
- proposal of clerical celibacy defeated by Paphnutius, [219];
- prohibition as to unmarried clergy living with women other than mother, sister, or aunt, [219];
- canons of, on ecclesiastical affairs being judged in their own province, [308], [312], [351].
- Nicolaus, a priest, supplies money and men to the Phœnician mission, [380].
- Nilus, an anchorite, addresses letters of warning to Arcadius, [354].
- Novatians, pretension of the, to purity of doctrine and life, [235];
- OATHS, the taking of, excites Chrysostom’s indignation, [231], [232].
- Œcumenical Council, the Fifth (A.D. 553), [31].
- Olympias, the deaconess, friend of Chrysostom, [280];
- early life, [280];
- married to Nebridius, [280];
- death of her husband, [281];
- devotes herself to the interests of the Church, [281];
- attends to the wants of the Nitrian monks, [298];
- Chrysostom’s farewell to, [339], [340];
- accused of incendiarism, [346];
- conduct before Optatus, [346];
- refuses communion with Arsacius, [346];
- is fined, and retires to Cyzicus, [346];
- intercedes for Chrysostom, [361];
- the archbishop’s letters to her from Cucusus, [367]-373.
- Olympic games instituted by Commodus at Antioch, [92], [101].
- Optatus, a Pagan, succeeds Studius as prefect at Constantinople, [342];
- Origen, allegorical interpretations of, [28];
- Orontes, the, [17], [28], [58], [90], [91], [100], [101].
- Ostrogoths, a colony of, established in Phrygia and Lydia, [140].
- PACHOMIUS, the Benedict of the East, [60];
- Pagan temples, edict for the destruction of, [238].
- Paganism, Chrysostom’s method of argument and homily against, [121]-124;
- Pagans, conversion of, [175], [176].
- Palladius, bishop of Hellenopolis, visits the Egyptian monasteries, [64];
- his narrative of events, [265] and note;
- a delegate on the affair of Antoninus, [269];
- joins Chrysostom at Bithynia, [271];
- on Chrysostom’s consistency, [278];
- account of Chrysostom and his bishops before being summoned to “the Synod of the Oak,” [309]-311;
- description of Arsacius, [344];
- a fugitive to Rome, [350];
- accompanies the Italian deputation, [353];
- imprisoned near Ethiopia, [355];
- description of Constantius the priest, [357], [358].
- Pamphylia, Tribigild awaits Leo at, [246].
- Pansophius, bishop of Pissida, desired to “offer the gifts,” [267].
- Pansophius elected to the see of Nicomedia, [273].
- Paphnutius, an Egyptian monk, defeats the proposal of clerical celibacy at the Council of Nice, [219].
- Parents, worldliness of, reproved by Chrysostom, [78], [79].
- Paschal letter, the, [288] note.
- Paternus, an emissary from the cabal to Innocent, [349].
- Patriarch, the title, [216] and note.
- Patricius, the notary, conveys to Chrysostom the mandate of his deposition, [339].
- Paul, bishop of Crateia, solemnly warns Eudoxia, [333].
- Paul, bishop of Heraclea, deputed to conciliate Eusebius, [267];
- joins Chrysostom at Bithynia, [271].
- Paul, bishop of Tibur, interrupted while consecrating Ursicinus, [47].
- Paul of Samosata deposed from the see of Antioch, [109];
- Paul the Anchorite retires to the Egyptian Thebaid during the persecution of Decius, [60].
- Paulinian forcibly ordained deacon and priest by Epiphanius, [291].
- Paulinus consecrated bishop by Lucifer of Cagliari, [20];
- recognised by Ambrose as bishop of Antioch, [199].
- Peanius praised for his loyal zeal, [377].
- Peasant clergy, Chrysostom’s praise of, [184], [185];
- simplicity of their wives, [185].
- Pempton, congregation at, dispersed, [337].
- Pentadia, wife of Timasius, friend of Chrysostom, [280];
- Persecution intensifies attachment to the Church, [357].
- Peter, a priest, the bearer of a letter from Theophilus to Innocent, [349].
- Pharetrius, bishop of Cæsarea, does not greet Chrysostom on his journey, [362], [363];
- Philippopolis, Arian Council of, [17].
- “Philosophers” of Antioch, cowardice of, [167];
- peasant clergy more than a match for, [184].
- Phœnicia, mission in, [380]-382;
- Pagan resistance to the mission, [381].
- Phrygia overrun by Tribigild, [245].
- Pityus, on the Euxine, Chrysostom to be removed to, [386].
- Placidia, sister of Honorius, [201].
- Plato, dialogues of, [55];
- Polycarp, bishop, removal of his remains, [179].
- Porphyry, a priest, procures the banishment of Constantius, [358];
- Porphyry, bishop of Gaza, urges the destruction of Pagan temples, [238].
- Preaching, Chrysostom’s remarks on, [51], [52].
- Priesthood, the, Chrysostom’s books on, [40]-55;
- Priestly office, dignity, difficulty, and danger of, [43]-45;
- qualifications for, [50].
- Priscillianists, the, ruthlessly persecuted, by Maximus, [190].
- Prisoners, custom of releasing, [172] and note.
- Procla, Chrysostom’s farewell to, [339].
- Proclus, friend of Chrysostom, [279];
- Procopius, uncle and guardian of Olympias, [280].
- Promotus assassinated by order of Rufinus, [205].
- Property holders, duties of, [230].
- Protasius, discovery of the reliques of, [190].
- Ptolemy Philadelphus deposits the Septuagint in the temple of Serapis, [128].
- Pulcheria, daughter of Eudoxia, [248].
- Pusey, Dr., quoted, [417], [418].
- RAVENNA, Honorius at, [352];
- court of, not powerful enough to enforce the convocation of a general council, [359].
- Reader in the Church, office of, [23];
- ceremony of ordination to, [23].
- Reliques, importance attached to, [382].
- Remigius of Rheims made bishop at the age of twenty-two, [56].
- Repentance, Chrysostom on, [34].
- Rhadagaisus covets Rome, [359].
- Right of asylum in the Church abolished by Eutropius, [210];
- Rimini, the creed of, [18], [188].
- Roman Catholic countries, abuse of saints’ days in, [183].
- Rome, bishop of, growing tendency of Christendom to appeal to, [335];
- no jealousy entertained by Chrysostom of him, [335].
- Rome, contest for the see of, [47];
- persecutions at, [58];
- St. Jerome at, [61];
- division into districts, [103];
- love of the people for chariot-races, [118];
- triumphal entry of Theodosius, [193];
- its mixed population, [195];
- deputation of the inhabitants to Stilicho and Honorius against the consulship of Eutropius, [242];
- arrival of fugitives from Constantinople, [350];
- efforts of Alaric to conquer, [359].
- Rufinus, a presbyter, sent to Phœnicia to restore peace, [381];
- Rufinus, minister of Theodosius, [187];
- his view of the sedition at Thessalonica, [195];
- endeavours to console Theodosius, [197];
- seeks an interview with Ambrose, but is repulsed, [197];
- appointed guardian to Arcadius, and regent of the East, [203];
- some account of his life, [203];
- his “accursed thirst” for gain, and his extortions, [204];
- display of piety, [204];
- builds a monastery and church at “the Oak,” and is baptized therein, [204];
- surrounds himself with a powerful party, [204];
- jealousy of Stilicho, [205];
- scheme to marry his daughter to Arcadius frustrated, [205];
- villanous plot of overrunning the country with Huns, Goths, etc., [206], [207];
- his death just when he had attained the height of his ambition, [208].
- Rufinus, monk of Aquileia, a warm admirer of Origen, [288];
- SABELLIANS, the, [50];
- their danger to Christianity, [107].
- Sabiniana, the deaconess, follows Chrysostom into exile, [366].
- Saints’ days, abuse of, [182], [183].
- Saints, the Old Testament, [84], [99];
- growth of devotion to, [108];
- appeal for assistance to, [132];
- their festivals grow numerous, [178];
- special days of commemoration, [178];
- character of the festivals, [178];
- their Acts or Passions, [178] and note;
- Chrysostom’s belief in their intercessory power, [178];
- feeling in the Church in regard to their invocation, [179];
- popular faith in the miraculous power of their remains, [180], [181];
- pilgrimages to their tombs, [181];
- relics removed by Flavian, [181] note.
- Salustius, a priest, rebuked by Chrysostom, [345], [376].
- Salvina, daughter of Gildo, friend of Chrysostom, [279];
- the archbishop’s farewell to, [339].
- Saracens, the nomadic, [61].
- Sardica, Council of (A.D. 342), [17];
- Saturninus, husband of Castricia: his surrender demanded by Gaïnas, [257];
- insulted by Gaïnas, and afterwards delivered up, [257].
- Savile, Sir Henry: his edition of Chrysostom’s works, [9].
- Savonarola, [3];
- Schism of Antioch, [20], [21].
- Secundus, father of Chrysostom, [9];
- his death, [10].
- Seleucia lodges Chrysostom at her house, [364];
- is threatened by Pharetrius, [364].
- Seleucus, Count, father of Olympias, [280].
- Septuagint, the, [128].
- Serapion, archdeacon, encourages Chrysostom in his severity towards the clergy, [222];
- Serapis, the temple of, Septuagint deposited at, [128];
- silver image of, at Alexandria, destroyed, [144].
- Serena, wife of Stilicho, [201].
- Severian, bishop of Gabala, deputed to act for Chrysostom during his absence, [270];
- endeavours to undermine the archbishop’s influence, [275];
- his efforts to win admiration, [276];
- irritation with Serapion’s discourtesy, [276];
- expelled from Constantinople by Chrysostom, but recalled by command of Eudoxia, [276], [277];
- becomes a leader of the faction hostile to Chrysostom, [282];
- extols the deposition of the patriarch, [321];
- again plotting against him after his recall, [329];
- urges the Emperor to remove Chrysostom from the city, [338], [339];
- assists in secretly ordaining Porphyry, [358].
- Severus, Emperor Alexander: his admiration of the mode of electing bishops, [46].
- Shakespeare quoted, [95] note, [161] note.
- Sicinnius, the Novatian bishop, writes against Chrysostom, [235];
- admired by Socrates, [235] note.
- Silk, the use of, [227] and note.
- Simeon Stylites on his pillar, [61];
- a caricature of the anchorite, [65].
- Siricius, Pope, decree of, on celibacy of the clergy, [218].
- Socrates, [76];
- Socrates, historian, terms dedicatory churches “martyries,” [178];
- Sozomen on the dress of Pachomian monks, [63];
- Spiritual agency, [82]-84.
- “Spiritual sisters” of priests, [219].
- Stagirius, excessive austerities of, [82];
- Stanley, Dean, quoted, [40].
- Stelechius, Chrysostom’s book addressed to, [69], [71].
- Stephen, bishop of Antioch, president of the Arian Council of Philippopolis, [17];
- deposed by the Emperor Constantius, [17].
- Stilicho, [187];
- Theodosius commends to him Honorius and the West, [202];
- likened by Claudian to Scipio, [205];
- Honorius betrothed to his daughter, [205];
- advances against Alaric, but is prevented from attacking him by a message from Constantinople, [207];
- sends back his troops under Gaïnas, [207], [208];
- again hastens to attack Alaric, but hears that he is commander-in-chief of the forces of the East, [210];
- receives a deputation of Romans on the consulship of Eutropius, [242];
- rumours of his march to the East, [247];
- efforts to restrain Alaric and Rhadagaisus, [359].
- Strabo’s description of Daphne, [101].
- Superstitions, description of, [137];
- Swearing, admonition against, [159], [160].
- Symmachus, his apology for paganism, [145];
- Syncletius, bishop of Trajanopolis, a delegate on the affair of Antoninus, [269].
- “Synod of the Oak,” [309];
- Syria: Antioch degraded, and Laodicea made its capital, [165];
- Syrus, an old ascetic, [82].
- “TALL brethren” persecuted by Theophilus, [294], [295];
- Temple, the only lawful place to offer sacrifices, [131] note;
- Tertullian, saying of, [177].
- Thalia, the, of Arius, [236].
- Thebaid, the Egyptian, [60];
- Pachomius, a native of the, [62].
- Theodore, bishop of Mopsuestia, [9];
- Theodore of Tyana, friendly to Chrysostom, [329];
- quits Constantinople on seeing the unfair construction of the council, [329].
- Theodoret’s story of the meeting of Gaïnas and Chrysostom, [263];
- Theodoras executed, [57], [94].
- Theodosia, sister of Amphilocius, and instructress of Olympias, [280].
- Theodosius I., on amicable terms with Libanius, [12];
- his defeats of the Goths, [93];
- deservedly called “The Great,” [139];
- his services against Scots and Saxons, Moors and Goths, [139];
- disgraced, and retires to Spain, [139];
- recalled, and made Emperor, [140];
- his character, [140];
- military achievements, [140], [141];
- a Christian, [141];
- efforts to establish a uniform type of religion, [141];
- his baptism, [141];
- solemn declaration of faith, [141];
- makes Gregory of Nazianzus bishop, [142];
- project for a general council, [142];
- edict against heretics, [142];
- forbids the practice of divination, [143];
- laws against Pagans, [142], [143];
- his impartiality, [147], [148];
- his wife Flacilla, [148];
- choleric temper, [148];
- pardons Antioch after the tumult, [170];
- interview with Flavian, [171]-174;
- victory over Maximus, [191];
- generosity to his enemies, [191];
- commands the bishop of Callinicum to rebuild the Jewish synagogue, [191];
- remonstrance of Ambrose, [191], [192];
- the order annulled, [193];
- triumphal entry into Rome, [193];
- two popular enactments, [193], [194];
- abstains from interfering in religious debates, [194];
- resentment at the sedition of Thessalonica, [195];
- barbarous act of ferocity, [195];
- confronted by Ambrose, and refused admittance to the cathedral, [196];
- exhorted to deep repentance, [197];
- his penance, [197], [198];
- forbidden to sit with the clergy during the celebration, [198];
- collects a huge force, and solicits the favour of heaven, [200];
- arrives near the scene of his former victory, [200];
- assaults Arbogastes, but is repulsed, [200];
- his vision, [200];
- rallies his army, and completely defeats the enemy, [201];
- received at Milan with transports of joy, [201];
- free pardon granted to the Milanese who had revolted, [201];
- his health gives way, [201];
- receives the Eucharist at the hands of Ambrose, [201];
- beseeches the Western bishops to acknowledge Flavian, [201];
- implores the Pagan Roman senators to become Christians, [201], [202];
- last appearances in public, [202];
- his death, [202];
- his law on the right of asylum, [249];
- conduct towards Olympias, [281].
- Theodosius II., attacked by an alarming illness, [304];
- Theodosius the elder, [139];
- Theophilus, a priest, rebuked by Chrysostom, [345], [376].
- Theophilus, archbishop of Alexandria, appointed arbitrator between Flavian and Evagrius, [199];
- pushes the claims of Isidore for the see of Constantinople, [213];
- refuses to take part in Chrysostom’s ordination until threatened by Eutropius, [215];
- his opposition is silenced, and he assists in the consecration, [215], [216];
- joins Chrysostom in urging the recognition of Flavian, [237];
- behaviour to Olympias, [282] note;
- becomes the chief of Chrysostom’s foes, [285];
- his character, [284], [285];
- earnest defender of the teaching of Origen, [287];
- made arbitrator between Jerome and John of Jerusalem, [292];
- his letter intended for John is delivered to Vinctius, [292];
- changes sides, [292], [293];
- brings a horrible charge against Isidore, who is ejected from the ministry, [294];
- persecutes the “tall brethren,” [294]-297;
- his malice follows the Nitrian monks to Palestine, [297];
- schemes for the overthrow of Chrysostom, [298], [299];
- apologetic letter to Epiphanius, [299];
- writes a sharp complaint to Chrysostom, [300];
- summoned to Constantinople to defend his conduct towards the Nitrian monks, [301];
- arrival at the city with twenty-eight bishops, [306];
- declines the hospitality of Chrysostom, [307];
- resides at Pera, in a house of the Emperor’s, [307];
- refuses all communication with the archbishop, [308];
- his house the resort of the disaffected, [308];
- bribes to the city, [308];
- draws up a list of accusations against Chrysostom, [309];
- holds a synod at “the Oak,” and summons the archbishop to appear, [309];
- after his object is attained, is reconciled to the “tall brethren,” [316];
- arrives at Constantinople with a large retinue, and restores the worthless clergy, [320], [321];
- remains in the city after the recall of Chrysostom, [324], [325];
- his flight when summonses were issued for a general council, [325];
- excuses himself from attending the council, [325];
- invited by Chrysostom’s enemies again to visit Constantinople, [328];
- declines, and sends three “pitiful bishops,” [328];
- his letter to Pope Innocent received with displeasure, [348];
- reproved by Innocent, [348], [349].
- Theotecnus brings to Innocent a letter from twenty-five bishops, [349].
- Theotimus, a Goth, bishop of Tomis, at Constantinople, [266];
- Therapeutæ, the, [59].
- Therasius: Chrysostom addresses a letter to the widow of, [93].
- Thermopylæ, pass of, violated by Alaric, [210].
- Thessalonica, sedition at, [195];
- Thrace, Flacilla dies at, [148];
- Tiberias, Patriarch of, [126].
- Tiberius restricted the right of asylum, [249].
- Tigrius summoned before the “Synod of the Oak,” [311];
- Tillemont’s opinion of Theodore, [39] note;
- floating synod at Constantinople, [266] note.
- Tomis, a market of Goths and Huns, [303].
- Tradition, Chrysostom’s arguments not based on, [117].
- Trajan, Antioch nearly destroyed in the reign of, [90].
- Tranquillus, a friend of Chrysostom, [329].
- Tribigild, the Ostrogoth, solicits promotion for himself and more pay for his soldiers, [244];
- his suit coldly dismissed by the Emperor’s minister, [244];
- returns home, and resolves to cast off allegiance to the empire, [245];
- overruns Phrygia, and captures some fortified towns, [245];
- refuses to treat with Eutropius, [246];
- his army retreats to Pamphylia, where he awaits Leo, [246];
- swoops down upon his prey at night, scattering Leo’s army, [247];
- his forces joined with those of Gaïnas, [257].
- Trinity Sunday, [178] note.
- ULDES, or Uldin, pursues Gaïnas and kills him, [263].
- Ulphilas, preaching of, to the Goths, [382].
- Unilas, a Gothic bishop, appointed by Chrysostom, [237];
- dies after a short but active career, [375].
- Ursicinus, consecration of, by Paul, bishop of Tibur, violently stopped by Damasus, [47].
- VALENS, the Emperor, on amicable terms with Libanius, [12];
- Valentinian, his decree against magicians, [57];
- Valentinian II., [187];
- Valentinians, a church of, set fire to by fanatics, [191].
Valentinus, error of, [113]. - Valentinus, entreated to benevolence by Chrysostom, [377].
- Venerius, bishop of Milan, Chrysostom’s letter to, [334], [335];
- sends a letter by the Italian deputation, [353].
- Vincentius, presbyter and friend of Jerome, [292].
- Victor Uticensis, [23].
- Victory, news of, proclaimed gratuitously by Theodosius, [194].
- Visigoths, a colony of, established in Thrace, [140].
- WEALTH, Chrysostom on, [156], [157].
- Wesley, John, at Oxford, [27];
- as a preacher, [425].
- Western Church, the, acknowledges Paulinus as bishop of Antioch, [20];
- Western theology, [391], [392].
- Westminster, sanctuary of, [249].
- Women, influence of, on early Christianity, [10], [11];
- ZOSIMUS, [153] note;
Edinburgh University Press:
THOMAS AND ARCHIBALD CONSTABLE, PRINTERS TO HER MAJESTY.