Leaves from St. John Chrysostom

by Saint John Chrysostom

To my most reverend Lord, and the most religious Bishop Innocent, John sends greeting in the Lord.

I think that before the reception of our letters your Piety will have heard of the iniquitous deed which has been attempted here; for the enormity of the evil has allowed scarcely a part of the world to be in ignorance of this direful tragedy. Report, carrying news of what has taken place to the farthest extremities of the earth, has everywhere called forth much wailing and lamentation. Since, however, it is not a question of tears alone, but of setting things straight and trying to find out how this most cruel tempest inflicted on the Church is to be stayed, I deem it necessary to urge my most honoured and reverend lords and bishops Demetrius, Pansophius, Pappo, and Eugenius to give up their own affairs, to brave the seas, and to set out on a long journey, and to hasten to your Charity, so that, when you have been clearly informed of all things, a remedy may be more speedily applied. With these we shall send the most esteemed and beloved of the deacons, Paul and Cyriacus. And I myself in the shape of a letter will inform your Charity briefly of what has taken place. Theophilus, being bishop of Alexandria, and certain men setting our most religious emperor against him, he was ordered to come here alone. Accompanied by not a few Egyptian bishops, he makes his appearance, as if wishing from the first to show that he comes to war and to fight us. Then, when he had arrived at great and heaven-favoured Constantinople, he did not come to the cathedral according to custom and old-established usage, nor did he visit us, nor did he take part in sermon, prayer, or communion, but on disembarking he passed by the vestibule of the church and established himself at a distance from the city, although we repeatedly invited him and those with him to stay with us, for lodgings and everything else needful for him were in readiness; neither they nor he would hear of it. Seeing this, I was much perplexed, not being able to imagine the cause of this unjust enmity. Still, we did our part and what was incumbent on us for them, and continually invited him to meet us and to say why he had thus made a quarrel with us from the very first and brought discord into so great a city. As he would not explain the reason, and as his accusers were urgent, our most religious emperor summoned us. He ordered me forthwith to go to the place where Theophilus was, and to hear the case against him. His accusers were urging assaults, and slaughterings, and numberless other things. We, however, who know the laws of our fathers, and reverence and honour the man, and having his own letters, too, to show that causes should not be carried out of their proper jurisdiction, but that matters concerning the province should be concluded in the province, did not accept the task of judging him, but declined with much firmness. He, on the contrary, adding to his previous conduct, summoned our archdeacon most peremptorily, as if the church were already widowed and without a bishop, and through him gained all the clergy to his side. So the churches became deserted, abandoned in each case by the clergy, who were preparing to take action against us and to accuse us. This done, he sent to summon us into court, though he had not cleared himself from the charges made against him, which was manifestly against every canon and every law. Now, we, knowing perfectly well that we were invited, not to a court of justice, or we would have gone a thousand times over, but to a foe and an enemy, as subsequent events, no less than what had already taken place, have proved, sent to him Demetrius, bishop of Pessinus, Eulysius, bishop of Apamea, and Lupicinus, bishop of Appiaria, and the priests Germanus and Severus, who made careful answer as befitting us, saying that we refused not judgment, but an outspoken enemy and a declared foe. For how is the man who, without receiving a charge against me, has so acted from the first, and held himself aloof from church communion and prayers, and incited accusers, who has gained the clergy to himself and emptied the cathedral, how is he fit to mount the judge’s throne which is not his in any sort of way? For it does not belong to Egypt to sit in judgment on Thrace, when, too, he of Egypt is under accusation and a declared enemy. Yet he showed no regard to us, being bent on carrying out his own purposes, though we showed that we were equal to defend ourself before a hundred or a thousand bishops, and to prove ourself innocent, as we are; but he would not abide it. Now, in our absence, while we were demanding a synod and seeking judgment, not avoiding a hearing but open enmity, he received accusers, absolved those excommunicated by me, and took information from those very men who had not cleared themselves of charges, and had it written down officially, all which acts are against the ordinary course of custom and canon law. Why need I go on? He left nothing untried until he had cast us out with a high hand both from the city and the Church, and this late in the evening, all the people pressing after us. I was taken and carried off by the curiosus[27] in the midst of the city, thrown into a ship, and I sailed through the night, all this because I had demanded a synod for my just hearing. Who could listen to all this with dry eyes, however stony his heart? But, as I said, we need not only to grieve for the evil accomplished, we must also remedy it, and therefore I appeal to your Charity to stand by us and sorrow with us, and to do everything you can that it may go no further. For their illegal proceedings did not stop here, but were aggravated by others besides their former ones. When our most religious emperor turned them out of the church which they had shamefully usurped, and many bishops present seeing their iniquity, and flying from their approach as from a fire consuming everything, retired into their own dioceses, we at last were recalled to the city, and to the church from which we had been impiously cast out: more than thirty bishops brought us back, our most religious emperor sending a notary for the purpose, but he (Theophilus) took immediate flight. For what reason? Because, when we came back, we entreated our most religious emperor to call a synod to avenge what had taken place. Conscious, therefore, of his deeds, and fearing to be convicted, the imperial letters having been sent to all parts, calling all together, he threw himself in the dead of the night into a little boat, and thus escaped, taking all his party with him. But we in the security of our conscience did not desist from entreating our most religious emperor as before, who with a kindness worthy of him sent for him again from Egypt, and for those with him, that they might give an account of what had taken place, and that he might not suppose the iniquitous attempt made by a party in our absence, in the face of all canon law, should be a sufficient excuse for himself. Yet he did not heed the imperial letters, but stayed at home, alleging the sedition of the people, and the untimely zeal of some who, forsooth, were opposing him, although before the imperial letters this same people had rained down accusations against him. However, we will not now enter into these things, but we have said this much, wishing to show that he was caught in the act of plotting. Moreover, after this, we did not rest, but demanded a judgment founded on enquiry and answer, for I said we were prepared to show ourself free from blame, and them most guilty. For certain Syrians who had been with him at that time were left here, and they had taken part in all his proceedings. These we approached in our readiness for judgment, and often repeated our demand, asking for the documents or heads of accusation, or to be told the nature of the grievance against us, or who the accusers are. We could obtain none of these things, and again we were thrust out of the see. How shall I narrate what then happened—an unequalled tragedy? What words will suffice? What ear will listen untroubled? Whilst we made the same offer, as I was saying, a great military force collected on the great Sabbath[28] itself, and we going into the church as the evening was drawing on, they tore by force all our clergy from our side, and surrounded the sanctuary with armed men. The women in the sacred building, who had undressed for baptism at that very time, fled away without their clothes in fear at this terrible invasion. Nor were they allowed to cover themselves as much as womanly decency would require, but many of them were wounded and thrust outside, the fonts were filled with blood, and the sacred waters polluted. Yet the evil did not stop even here. Proceeding to where the holy elements were reserved, the soldiers, amongst whom some were known to me as not Christians,[29] looked at everything within the veil (τὰ ἔνδον), and as it happens in a great tumult, the most sacred Blood of Christ was spilt upon those soldiers, and as in a barbarian captivity, everything was dared. The people fled into solitude, and the multitude passed their time outside the city, and the churches at so great a feast became empty, and more than forty bishops, our companions, with people and clergy, went into hiding for no cause. The sighs and groans and bitter tears called forth by these misfortunes filled marketplaces, and houses, and deserts, and every part of the city. Through the extreme wickedness of the deed, not the sufferers alone, but also those who were not sufferers in this way, sympathised with us: not the orthodox alone, but heretics, and Jews, and heathens. There was everywhere trouble, and agitation, and grief, as if the city had been taken by storm. And these things were attempted against the intention of our most religious emperor, at nightfall, by the machinations of bishops, who, in many instances, led the troops, and were not ashamed to have the attendance of civil officers instead of deacons. When day came the whole city was transported beyond the walls, under trees, and in valleys, finishing the feast like straying sheep.

You will be able to surmise the rest, for, as I said, it is impossible to repeat word for word what has taken place in each case. What is so grievous is that evils so great and crying have not yet come to an end, and that there is no hope of liberation. On the contrary, they increase day by day, and we have become a laughing-stock to many. Or rather, no man laughs, however unrighteous he may be, for all men are in tears, as I have said, at this recent iniquity, which is the climax of misfortune. What if we were to speak of the troubles of the other churches?—for the evil was not restricted to Constantinople, but spread to the East. For just as inflammation which begins in the head corrupts all the members, so now iniquities arising from the fountainhead, as it were, of this great city, have opened the door to a general agitation. Everywhere priests are against bishops, bishops against bishops, and people divided against themselves, whilst others are brooding sedition: badness is growing apace, and the whole world is overturned. When you learn all this, my most honoured and religious Lord, show forth a courage and zeal befitting you, that so great a flood of iniquity against the churches may be stemmed. For if this custom should obtain, and anyone who wishes it should be allowed free ingress into the dioceses of others at so great a distance, to thrust out those whom he chooses, to act on his own authority, as it pleases himself, understand that all things will be dissolved, that the whole world will be involved in irremediable war, every man fighting everyone else. Now, in order that so great a destruction should not overwhelm all things under the sun, I beseech you to enjoin by letter that what has been iniquitously perpetrated against us in our absence, and by one party, whilst we did not refuse judgment, may have no force, as indeed it has none by its very nature, and that those who are thus convicted may be subjected to the penalty of ecclesiastical laws. With regard to ourself, who have been neither condemned nor convicted, we ask you for the continued benefit of your letters and of your charity, and of everything else which we previously enjoyed. If they who have been so guilty would even now allege charges by reason of which they iniquitously cast us out, not telling us of the accusations nor making charges against us, the accusers not appearing, let us have an impartial judge, and we will submit ourselves to his sentence and prove ourself guiltless of what is brought against us, as indeed we are. Their recent deeds are against all propriety and every law and ecclesiastical canon. And why do I speak of ecclesiastical canon? Not even in secular tribunals have such things been ever attempted, nay, not amongst barbarians: neither Scythians nor Sauromites have ever given sentence for one party alone, in the absence of the accused, who was refusing, not judgment, but hatred, demanding a thousand judges, declaring himself innocent, ready to clear himself from charges in the face of the world, and showing that he is blameless in everything. Considering all this, and learning things more clearly from my lords and most religious brethren, the bishops, I beseech you show us that zeal which becomes your office. Thus you will rejoice not us alone, but all churches in general, and you will be rewarded by God, Who does all things for their peace. Farewell, and pray for me, most honoured and holy Lord.

Letter addressed to some Imprisoned Bishops and Priests, a.d. 404.
(Benedictine Edition, cxviii., t. iii., p. 689.)

You are dwelling in a prison and are in chains, and are shut up with unclean and filthy men: who could be more blessed than you on this account? Who wears on his head so noble a golden crown as he whose right hand is fettered for God? What dwelling-place so vast and splendid as a prison full of gloom, and dirt, and ill smells, and tribulation for the same cause? Rejoice, therefore, exult, you are crowned, be glad that these sad occurrences are the means of procuring you immense riches. This is the seed full of unspeakable promise; this is the combat which is secure of victory and reward; this is the voyage productive of a rich return. With these things in your minds, my most honoured and religious lords, rejoice and be of good cheer, cease not to give praise to God in all circumstances. You are inflicting severe blows on the devil, and laying up to yourselves a great reward in heaven. For the sufferings of this time are not worthy to be compared to the glory to come which shall be revealed in you. Pray write to me often. I desire most earnestly to receive letters from men who are in chains for God’s sake, telling me of your sufferings, and even in a strange land I shall be greatly consoled by their perusal.

To the Priests and Monks Theodotus, Nicholas, and Cherea. Written from his Exile at Kucusus, a.d. 405.
(Benedictine Edition, cxlvi., t. iii., p. 685.)

You allege the incursion of the Isaurians as the cause of your absence, but I look upon you as present and myself as with you, and see no obstacle in this against your arrival. For such are the wings of charity that they fly swiftly and with great alacrity in every direction, in spite of a thousand impediments. But if I am deprived of your bodily presence, cease not from prayer, and our merciful God will grant it us. Since I too, bearing you constantly in my mind, long for a sight of you in the flesh, and I know that I shall have this too, as you are earnestly beseeching Him Who can do all things to break up the winter and to establish peace everywhere. Now, to gladden you with news of myself, I am enjoying much quiet and leisure. And although many things disturb my health, as, for instance, the absence of physicians and the want of necessaries (for there are no shops here and no drugs), a bad climate (for the summer tries me no less than the winter, by its excessive heat as opposed to the cold), a siege severe and constant, with perpetual fears of incursions from the Isaurians,—in spite, I say, of all this and much more which is undermining my strength whilst recovering from that great danger and severe illness, I am fairly well. Do not fail to write to me often, and to tell me how you yourselves are. For I view your affection as a great consolation and encouragement, as a treasure producing a multitude of good things. And whenever I think about your own state, your steadfast heart, your strong and enduring love, I cannot put it out of my mind. I take refuge in the thought as in a spacious and calm harbour away from the surging waves of tribulation.

To some Priests and Monks in Phœnicia, who were Instructing Heathens.
(From Kucusus, A.D. 405. cxxiii., t. iii., p. 663.)

Pilots, when they see the ocean stirred up from its depths, and a heavy storm and disturbance, not only do not desert the vessel, but show greater industry and more willingness by watching themselves and rousing the others. And physicians, too, when they see that the fever is active and very high, not only do not leave the sick man to himself, but then especially do all they can, and show a greater diligence and readiness both through others and through themselves so as to overcome the disease. Why do I say this? That no one of you through the disturbance which has taken place should desire to leave Phœnicia and to come here for quiet. The more the trials, the angrier the waves, the heavier the trouble, the greater the reason for your staying in readiness, and watchfulness, and diligence, showing forth more eagerness, so that your fine house may not fall, nor your labour be in vain, nor the fruits of your agriculture disappear. For God is able to quell the disturbance and to reward your patience. When things run smoothly our reward is not so great as it is for you now when there is much difficulty, great agitation, and when many are scandalised. Considering, therefore, the work done, and the labour surmounted, and the good works which you have accomplished, and that by the grace of God you have conquered impiety to a certain extent, that things in Phœnicia had come to improve, that your reward and crown are now greater, that God will remove obstacles before long and give you many compensations for your patience, stand fast and endure. Even now you should not want for anything, but it was my command that you should have the same plenty and abundance, whether in clothes, or shoes, or food, as the brethren. If I, who am in so much tribulation and affliction in a solitude of Kucusus, take your good deeds so much to heart, how much should you, who are enjoying great plenty, do your part, as far as necessity allows you. I repeat, then, let no one frighten you, for things gave good promise, and this you may ascertain from the answers sent by his Reverence the priest Constantine. If you remain, be there a thousand obstacles, you will overcome them all. There is nothing equal to patience and endurance; it is like a rock. In truth, those disturbances and plottings against Churches are like waves beating against a rock, dissolving in their own foam. Consider what the blessed Apostles suffered, both from their own people and from strangers; how during all their time of preaching they passed through temptations, and dangers, and plottings, and were consumed by prisons, and chains, and stripes, and hunger, and nakedness. Still, dwelling in those very prisons, they did not relinquish the stewardship entrusted to them. Blessed Paul, in his prison, scourged, covered with blood, fastened to the wood, in the midst of all this suffering, gave instruction, baptised his jailor, and left nothing unturned. Pondering on all this, according to my counsel, stand bravely and without flinching, with your hope on God and on His help, which is before everything, and be careful to let me have a detailed answer. On this account I have sent the priest John, that he may quiet your minds, and not suffer you to be disturbed by anyone. I have done my part, encouraging you by words, exhorting you by advice, and offering you plenty of necessaries, so that you may want for nothing.

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