Research Paper on
Saint John Chrysostom


"Glory be to God for all things"

Golden Gate Baptist Theological Seminary
Mill Valley Campus
L2245: Historical-Theological Integrative Seminar
Professors Dwight Honeycutt and Michael Thompson
Spring 2002

by

Chris A. Foreman
Box 780
May 1, 2002

TABLE OF CONTENTS

I. Introduction

II. Background

III. Biography of John Chrysostom (349 to 407 AD)
    A. Youth (349 to 371)
    B. Lector and Deacon (272 to 385)
    C. Priest in Antioch (386 to 397)
    D. Bishop of Constantinople (398 to 403)
    E. Exile and death (404 to 407)
    F. The Return of his Relics (438)

IV. Theology
    A. Antiochene school of theology
    B. Nicean orthodoxy
    C. Worship as "heaven on earth"
    D. Social Activism

V. Writings
    A. Exegesis
    B. Liturgies
    C. Treatises
    D. Letters

VI. Legacy
    A. Among Eastern Orthodox
    B. Among Roman Catholics
    C. Among Protestants

Bibliography


I. Introduction:

John Chrysostom is generally considered the most prominent doctor of the Greek Orthodox Church and the greatest preacher ever heard in a Christian pulpit. Chrysostom means "golden-mouthed". He was born at Antioch, c. 347, and died at Commana in Pontus on September 14, 407. His surname "Chrysostom" occurs for the first time in the "Constitution" of Pope Vigilius in the year 553. Before that time he was simply "John of Antioch" then "John of Constantinople". He has left for posterity a large body of writing and an enduring legacy.

II. Background::

At the time of John's birth, the new capitol of the Eastern Roman Empire was Constantinople. Antioch and its rival Alexandria were the second cities. During the whole of the fourth century religious struggles troubled the entire empire including Antioch. Pagans, Manichaeans, Gnostics, Apollinarians, and Jews, made proselytes at Antioch. The Apostolic church in Antioch was separated by schism, with Paulinus being an Arian bishop and Meletius being a Nicean bishop.

At this time in the Greek-speaking East, the emperor ruled as head of the church; appointing and dismissing bishops, opening and closing councils. Byzantine rulers believed that their sovereignty came directly from God and that they ruled over all society, even the church. Emperors maintained that it was not possible for a Christian to have a church without an emperor. John Chrysostom never fell out of favor with his people and I am sure that he never fell out of favor with God. The drama of Chrysostom as Archbishop of Constantinople is one of being in and then being out of favor with the emperor and with his powerful empress.

II. Biography of John Chrysostom:

John's mother was Antuhsa. John's father was Secundus, an officer of high rank in the Syrian army. On his death just after the birth of John, his mother took sole charge of her two children, John and an elder sister. Anthusa was a woman of intelligence and character. She not only instructed her son in morals, but also sent him to the best schools of Antioch. John followed the lectures of Libanius, at once the most famous orator in the East and the most tenacious adherent of the paganism. John was an impressive student and upon his deathbed Libanius confessed that he would have preferred John to be his successor "if the Christians had not taken him from us." In his youth John attained considerable Greek scholarship and classical culture, which he demonstrated throughout his life. It was a turning-point in the life of John when he met Bishop Meletius, probably in 367. The winning character of this man captivated John and he soon began to withdraw from classical studies and to devote himself to a religious life. He studied Scriptures and attended the sermons of Meletius. About three years later he was baptized and was ordained a lector. But John, seized by the desire for a more perfect life, left the comforts of Antioch and entered one of the ascetic societies just outside of town. He came under the spiritual direction of Carterius first and later Diodorus who would become the Bishop of Tarsus. John and his fellow monks rose before sunrise, and began the day by singing a hymn of praise and common prayer under the leadership of the abbot. Then they went to their allotted task, some to read, others to write, others to manual labor for the support of the poor. Their only food was bread and water, except in case of sickness. Four hours in each day were devoted to prayer, singing, and the study of Scripture. His later writings reflect deep study of God's word. Many of his first literary works date from this time, dealing with ascetic and monastic subjects. After four years in community, John resolved to live as an anchorite hermit in one of the caves near Antioch. He remained alone there two years, but his health was ruined by ascetic watchings and fastings in frost and cold. He wrecked his health and prudently returned to Antioch. He resumed his office as lector in the church.

In the beginning of 381 Meletius made him a deacon. This was just before his own departure to Constantinople, where he died as president of the Second Ecumenical Council. The successor of Meletius was Flavian. John's new bishop was friendly and sympathetic toward him. As deacon he had to assist at liturgical functions, to look after the sick and poor, and probably to teach catechumens. At the same time he continued his literary work. At this time he probably composed his most famous book, "On the Priesthood".

John was ordained priest by Flavian in 386, and from that date his career takes off. His chief task during the next twelve years was that of preaching. This is when John earned the reputation of being golden-mouthed or "chrysostom". It appears that Bishop Flavian stepped aside and allowed John Chrysostom to do the bulk of preaching and religious instruction. The earliest notable occasion when he showed the power of his preaching was in 387, when he delivered his sermons "On the Statues". The people of Antioch, upset by a levy of new taxes, had thrown down the statues of Emperor Theodosius. In the panic and fear of punishment which followed, Chrysostom delivered a series of twenty sermons. These sermons lasted until Flavian, the bishop, brought back from Constantinople the emperor's pardon. John's typical preaching consisted in consecutive explanations of Scripture. These years, 386-98, were the period of the greatest theological productivity for John Chrysostom. During this time his fame spread far beyond the limits of Antioch, and he was well known in the Byzantine Empire, especially in the capital.

On September 27, 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital for the vacant position. Emperor Arcadius, at the suggestion of his chief minister Eutropius, chose John Chrysostom. He was hurried to the capital, and ordained Bishop of Constantinople on 26 February, 398. The change for Chrysostom was as great as it was unexpected. Constantinople soon began to see changes. Chrysostom began "sweeping the stairs from the top". He ordered a reduction in the expenses of the episcopal household and he put an end to the frequent banquets. Chrysostom forbid priests to keep in their women "housekeepers". He also confined wandering monks to their monasteries. Chrysostom then turned his attention to his flock. He often preached against the unreasonable extravagances of the rich. Many people delighted in the sermons of their new bishop, and frequently applauded him in the church.

Eudoxia, the empress, began as a friend of Chrysostom. She followed religious processions, attended his sermons, and presented silver candlesticks for use in his churches. Finally the bishop proved to be too strict for the empress. She was offended when he interceded to recover land for a widow. The relationship between bishop and empress began to cool. In 399, the chief minister Eutropius fell into disgrace. He fled to the church seeking ecclesiastical asylum. Chrysostom saved his life, delivering his famous sermon on Eutropius. Later in 399, Chrysostom helped put down an uprising by two imperial generals. These events increased his stature with the common people.

The archrival of Chrysostom was Theophilus, Patriarch of Alexandria. Toward the end 402, he was summoned by the emperor to Constantinople to apologize before a synod for charges brought against him by certain Egyptian monks called the "tall brothers". Theophilus appeared at Constantinople in June, 403, not alone but with twenty-nine dissident bishops. He lodged in one of the imperial palaces called "the Oaks" and held conferences with all the adversaries of Chrysostom. Eudoxia lent her support to the Patriarch of Alexandria. Chrysostom refused to recognize this "Synod of the Oaks" in which his open enemies were judges. After refusing a third summons Chrysostom was declared to be deposed. He surrendered himself on the third day to soldiers who awaited him. However, threats from the angered city people frightened the empress. She feared some punishment from heaven for Chrysostom's exile. She immediately ordered his recall. After some hesitation Chrysostom re-entered the capital amid great rejoicing of the people. Theophilus and his party fled Constantinople.

Two months later a silver statue of the empress was unveiled in the square in front of the cathedral. Public celebrations lasted several days and became so boisterous that church offices were disturbed. Chrysostom complained of this to the prefect of the city, who reported to Eudoxia that the bishop had complained against her statue. This really upset the empress. A double attempt on Chrysostom's life failed. Finally on Easter Eve, 404, the adversaries of the bishop, with imperial soldiers, invaded the church and dispersed the whole congregation. At last Arcadius signed the decree, and on 24 June, 404, the soldiers conducted Chrysostom a second time into exile.

They had scarcely left Constantinople when a huge fire destroyed the cathedral and surrounding imperial buildings. Followers of the exiled bishop were accused of the crime and prosecuted. Chrysostom was escorted to Cucusus, a secluded place on the east frontier. He was continually exposed to invasions of the Isaurians. In spite of hardship, Chrysostom maintained a continuous correspondence with his friends and never gave up the hope of return. The pope and the Italian bishops declared themselves in his favor. They tried to summon a new synod, but their legates were imprisoned and then sent home. The pope broke off all communion with the Patriarchs of Alexandria, Antioch, and Constantinople.

John Chrysostom remained a thorn in the side of the emperor. In the summer of 407, the order was given to carry him to Pithyus, a place at the extreme boundary of the empire. He was forced to make long marches and was exposed to rain and cold. His body finally broke down. On September 14, he arrived at Comana in Pontus. He was forced to continue his march. Very soon he felt so weak that they had to return to Comana. Some hours later Chrysostom died. His last words were: "Glory be to God for all things".

The biography of John Chrysostom does not end with his death. His reputation continued to grow. When all his adversaries had died, the body of John Chrysostom was returned to Constantinople. With great pomp in January 438, his relics were returned to the Church of the Apostles. His reburial was overseen by the new emperor who placed his remains near his own parents, the emperor and empress who had exiled him thirty-four earlier.

IV. Theology

John Chrysostom preached and wrote most of his life. He has left us over 400 documents that speak of his relationship to scripture, to doctrine, to worship and to society. Chrysostom was brought up in Antioch and naturally followed the Antiochene school of theology. He was disposed to accept the meaning of scripture at face value without looking for hidden meaning or allegory behind the text. This put him at odds with the Alexandrian school, especially the tradition of Origin. In the desert he memorized scripture and in his sermons he always relied on scripture. His favorite scripture writer was the Apostle Paul and he wrote a work called In Praise of Paul. John Chrysostom was also a defender of the Nicean orthodoxy. At one point as Archbishop of Constantinople, he was challenged by a renegade army to allow one church in the capitol city to be Arian. He refused and army general backed down. He wrote a number of treatises against innovators of Nicean Christology. He was a strong voice for both the centrality of New Testament scripture and for allegiance of orthodox tradition.

John Chrysostom also developed a theology of worship. He termed worship "heaven on earth". It was in church that most people came to a faith in Christ. His powerful sermons combined with his beautiful liturgies had a profound effect on citizens of Constaninople. His liturgies are still the organizing principle of Orthodox services. Finally, Chrysostom held to a theology of social activism. The great commandment speaks of an obligation of love toward both God and fellow humans. Just as his liturgies illustrate his love for God, his hospitals, food distributions, and orphanages, illustrate his love for God's people. This devotion to the poor proved to be his undoing. He harangued the rich and powerful insisting that they pass on some of their wealth to the poor. His gospel of social justice turned the business class, merchants, and eventually the empress against him.

V. Writings

The writings of John Chrysostom fall into four broad categories: exegesis, liturgies, treatises, and letters. Exegesis refers to his preaching, because John was an expository preacher par excellence. Chrysostom preached every Sunday; twelve years in Antioch and four years in Constantinople. Many of his weekly homilies were transcribed and preserved for posterity. His New Testament work is extensive and includes exegesis on: Matthew, John, Acts, Romans, I & II Corinthians, Galatians, Ephesians, Philippians, Colossians, I & II Thessalonians, I & II Timothy, Titus, Philemon, and Hebrews. His most famous Old Testament exegesis is of Isaiah. All these exegetical homilies witness to his title as "greatest preacher" ever to grace a pulpit. These were written for the ear.

The liturgies of Saint John Chrysostom have staying power. They remain an integral part of Orthodox worship. To non-liturgical Protestants, liturgy may seem a minor thing, but this bishop who died sixteen hundred years ago still participates in a very real way in every Orthodox worship service. His liturgies include: The Divine Liturgy of St. John Chrysostom, Prayer of St. John Chrysostom According to the Hours of the Day and Night, and Prayers of Preparation Before Holy Communion. This were written for the voice.

Chrysostom also wrote a number of treatises, designed to be published and distributed to the reading public. These include: Against the Judaizers, On Eutropius, Instructions to Catechumens, On Lowliness of Mind, Against Publishing the Errors of the Brethren, The Unknowability of God, and his most famous, On the Priesthood. This last treatise is still required reading for Orthodox priests in training. Many of these are "editorial" in nature, written for or against a particular religious position. These were written for the mind. Finally there are the personal letters. John Chrysostom wrote these with one person in mind. At the beginning of his career he wrote Letter to a Widow to encourage a newly widowed believer. Just before his death, he wrote a number of Letters to Olympia, his faithful deaconess in Constantinople. Other personal letters include: Exhortation to Theodore - After His Fall, Letters to Innocent I - Pope of Rome, and Letter to some Priests of Antioch. These were aimed at the hearts of the readers.

VI. Legacy

Among the Eastern Orthodox Saint John Chrysostom is a giant. His icon is prominent to the eye and his liturgy is repeated by the faithful. When Bishop Kallistos Ware was asked "Why is John Chrysostom so well remembered by the Eastern Orthodox Christians today?" He answered, "The liturgy celebrated nearly every week is attributed to him. In addition, we see him in church: his icon, along with others, is displayed at the front of the church. (Ware, p 36)" His fame as preacher, as the "golden-mouth", was of secondary importance.

Among Roman Catholics, John Chrysostom is held in highest esteem. It was the pope of Rome and Western bishops who first championed his cause and urged the Eastern emperor in to accept Chrysostom back into the fold of the church. In 392, Saint Jerome accorded him a place in his book Illustrious Lives. A bit later, Saint Augustine relied upon the reputation of Chrysostom to buttress his arguments. The official catholic encyclopedia refers to him as "greatest preacher ever heard in a Christian pulpit" and the greatest of the Eastern doctors. (Berry, p 347) The West gave him the surname of "golden-mouth" and this is still his primary fame in the West. The encyclopedia also laments the fact that his style of expository preaching is "unhappily no longer in use". During the Reformation, reformers were claiming John Chrysostom as one of their own. He wrote that all patriarchs were of equal standing and he did not elevate the Bishop of Rome to primate. He also wrote that the Virgin Mary was not to be venerated above other saints. In addition, he stuck to scripture. His sermons were expository "sola scriputra". This won him Protestant points. However, he did write of real presence in the Eucharist and of the importance of liturgy. He also wrote scathingly about heretics and schismatics. This won him Catholic points. Today his stock is on the rise among Protestants. The liturgy and mystery of the East combined with his focus on scripture has drawn supporters among Anglicans, Lutherans and even Baptists.

BIBLIOGRAPHY:

For a long time, Saint John Chrysostom was obscure in the English-speaking world. Of course the Greeks knew of him. He was also prominent among Latin writers. In the nineteenth century German and French scholars began to write of him. Only in the past fifty years has the bulk of his writing been translated into English. The definitive work on Chrysostom was written in French in 1904 by C. Baur. This two-volume book was not translated into English until 1959 with the title John Chrysostom and his Time (listed below). There is web site dedicated to him at http://www.chrystostom.org. On the next page is a short bibliography of books written about Chrysostom.


1. Attwater, D. St. John Chrysostom, Pastor and Preacher. (London: Harvill Press and Collins, 1959)

2. Berry, William. "Saint John Chrysostom." New Catholic Encyclopedia, Vol. VIII, p 346-358. (NY: Robert Appleton Company, 1967)

3. Baur, C. John Chrysostom and his Time. (translated by Sr. M. Gonzaga, Westminster, Maryland: The Newman Press, 1959)

4. Gonzalez, Justo L. The Story of Christianity, Vol. 1, The Early Church to the Dawn of the Reformation. (San Francisco: Harper & Row, 1985)

5. Kelly, J.N.D. Golden Mouth. The Story of John Chrysostom - Ascetic, Preacher, Bishop. (London: Gerald Duckworth & Co. Ltd., 1995)

6. Krupp, R.A. Shepherding the Flock of God. The Pastoral Theology of John Chrysostom. (American University Studies Series VII. Theology and Religion, vol. 101, New York: Peter Lang, 1991)

7. Mitchell, M. The Heavenly Trumpet: John Chrysostom and the Art of Pauline Interpretation. (Tübingen: Mohr Siebeck, 2000)

8. Pelikan, J. (ed.). The Preaching of Chrysostom (Philadelphia: Fortress Press, 1967)

9. Schatkin, M.A., John Chrysostom as Apologist. (Thessalonike: Patriarch. Hidruma Paterikon Meleton, 1987)

10. Ware, Kallistos. "Interview with Kallistos Ware." Christian History. Issue 44 (Vol. XII, No 4), pp. 36-38, 1994.

11. Ware, Kallistos. The Orthodox Church. (London: Penguin, 1963)

12. Wilken, R.L. John Chrysostom and the Jews: Rhetoric and Reality in the Late Fourth Century. (The Transformation of the Classical Heritage IV, Berkeley-Los Angeles-London: University of California Press, 1983)