§ 170. Деятельность в звании архиепископа Константинопольского: а) до 402 года.

In 397, Nektarios, the successor of Gregory the Theologian, died in Constantinople. Chief Chamberlain Eutropius, who personally knew the merits of John, suggested that Emperor Arcadius elect Chrysostom to the see of the capital; the emperor and the clergy agreed. But since Eutropius knew that the Antiochians would not easily part with their mentor, it was necessary to use cunning when calling John to the capital, and they did: the Ruler of the East, Asterius, invited Chrysostom to visit with him the countryside places of the martyrs. Chrysostom appeared, and the ready-made chariot carried him along the Constantinople road 1037. Appointment of St. John to the see of Constantinople was not to the liking of only Theophilus of Alexandria and even Chrysostom himself 1038. But Eutropius let Theophilus know that he would bring him to trial for his machinations, and John was ordained on February 28, 398 1039. A vast field has now opened up for the activities of St. John, and the deeds that he accomplished in the few years of his pastoral ministry are almost endless. The first sermon preached in Constantinople already aroused the people's love for Chrysostom 1040. Here, too, his meek zeal turned first of all against the blasphemers of the Son of God - against the Anomeans 1041; and his third sermon, he began like this: “Blessed be God! At every meeting I see how the harvest gathering grows, the beautiful fields bloom, the threshing floor is filled, although not many days have passed since we threw the seeds" 1042. But now Chrysostom, the archpastor, could no longer preach as often as he preached in Antioch 1043. Now he had to deal with many other things, and with all his zeal he set about improving the clergy, who should teach others by their behavior. – The holy shepherd, with a word of love, and sometimes with severity, tried to transform the state of the chosen part of Christ 1044; elected the best mentors for the school of Constantinople 1045; He turned the expenses that had previously been used for the pastoral home to helping the poor and sick, built and maintained several hospitals and two houses for wanderers 1046; he himself was content with a meager meal and did not go to dinners, just as he almost never did it at home 1047. Everything was given to those in need 1048. Love was now the soul of his actions: through his efforts the bishops of Rome and Alexandria were reconciled with St. Flavian 1049. In July (397) there was a magnificent spiritual triumph. The entire capital and Empress Eudokia were present at the nightly transfer of the relics of the martyrs to the country church of St. Thomas. Chrysostom was delighted with the general zeal for the martyrs, delighted with spiritual joys... “What should I say? What to talk about? I am jumping, I am in a frenzy, but my frenzy is smarter than all wisdom. What to talk about? Is it about the strength of martyrs? Is it about the speed of love? Is it about the empress's jealousy? Is it about a gathering of famous people? Is it about the madness of the devil? Is it about the defeat of demons? Is it about the triumph of the Church? Is it about the power of the Cross? Are we talking about the miracles of the Crucified One? Is it about the glory of the Father? About the grace of the Spirit? Is it about the joy of the whole people and the rejoicing of the whole city? 1050. The next day the emperor was in the same church with the highest officials of the court and the military: the Emperor without a crown, the military without swords, worshiped the relics; upon the emperor’s exit, Chrysostom, in a word, saluted the piety of the autocrat, and compared the present life with the future 1051. The next day, the shepherd again preached in the same church and said to the Anomeans: “Our warfare does not make the living dead, but the dead alive, breathing meekness and condescension, I am not persecuting a heretic, but a heresy, I want to drive away error, cleanse rottenness. My custom is to endure persecution, and not to persecute; to be oppressed, and not to be oppressed” 1052. Chrysostom was the true father of his flock, he valued most of all the eternal salvation of everyone, he used everything so that the pure, heavenly truth of Christ would life-givingly illuminate the minds and hearts, and at the same time he valued the peace of the entire empire, he was the father of the persecuted sons of the fatherland. Moral vices deeply offended him: but repentance made his love forget everything. The year 399 was filled with such actions of St. shepherd Just before Easter, his jealousy was offended to the highest degree. On Wednesday of Holy Week a menacing rain storm arose. Frightened people fled to churches, public prayers and religious processions began. The trouble was over and on Good Friday the people were at the horse arena, and the next day at the theater. The holy shepherd, struck to the core by grief, ascended the pulpit on Easter and spoke to his ungrateful flock: “Can this be endured? can it be tolerated? I’m complaining about you to you”... He described in harsh terms the disastrous effect of theater on morality, and threatened the perpetrators that he would separate them like infected sheep from a healthy flock 1053. This greatly struck the people, who loved and respected the shepherd. In the week following Easter, the shepherd served with the Goths, of whom there were many in the armies of Tribigild and Gaina, the Gothic leaders. He had already managed to ordain presbyters, deacons, and readers from among the Goths themselves for the Goths, appointed them a church outside the city, often listened to services there, and all this in order to bring them closer to the love of Christ and Orthodoxy, since some of the Goths adhered to Arianism 1054. Now, during the service, he ordered that not only the readings be performed in the Gothic language, but also the sermon be delivered in the Gothic language. When the Gothic sermon ended, Chrysostom himself said: “I wish that the Greeks were present here and, hearing what was read here, understood what the power of the Crucified One is, what the power of the Cross is, what the firmness of faith is, what the humiliation of error is... What the philosophers said was rejected by the people of their own nation. And our philosophy has such power even among barbarians. Where are the broadcasts of Plato, Pythagoras, and the sages of Athens now? They fell silent. Where are the broadcasts of fishermen and film creators? They shine brighter than the sun, and not only in Judea, but in this barbaric language, as you have now heard. The Scythians, Thracians, Sarmatians, Moors, Indians and those living at the ends of the world philosophize, translating the word into their own language" 1055. The next Sunday, the people, struck by the shepherd's threat, hurried in crowds to listen to what the shepherd would say about him. But Chrysostom did not preach, but another bishop preached. The people are sad. The next service the same crowds in the church. “I touched you greatly,” said the loving shepherd, with my reproof for the theater and the lists. I am very glad and am glad, according to the word of the apostle: who makes me glad if not the one who is sad because of me? I see that this sadness has borne fruit... Whoever does not know how to grieve: how will he correct himself if he does not first learn to do so? But you did it well, and I expect a lot from your love. If one conversation has touched you so much, plunged you into such sadness that you are lost in spirit and worried: two or three conversations, I hope, will completely heal your illness.” And he spoke with force again against the theater and the lists 1056. Eutropius, who contributed to the elevation of Chrysostom to the see, became more and more powerful, and at the same time became prouder and more unfair in his actions. Chrysostom did not remain silent before him about the truth: but the proud nobleman not only did not listen to his father’s advice, but began to openly insult him, he asked the emperor for a decree so that the Church would not accept under its protection those persecuted by anyone: but this is what he asked for on his own head. At the end of 398, he was invested with the title of consul, and at the same time, the rebel tribune Tribigild, supported by the military leader Gaina, rebelled against him; the empress, personally offended by Eutropius, was also against Eutropius. At the beginning of 399, Tribigild demanded from Arkady that Eutropius be handed over to him. Arkady agreed. Eutropius rushed to the protection of the Church. Detachments of soldiers surrounded the church and demanded Eutropius. Chrysostom refused firmly and ascended the pulpit with a sudden, but exemplary, word about Eutropius, vividly depicting the human vanity and cruelty of the people who persecuted the unfortunate brother 1057. The irritation was so great that the next day the mob of soldiers surrounded the church again. The holy shepherd did not want to hand over to the rebels without trial the one who had resorted to the protection of the merciful; They demanded the shepherd to the emperor, but here he remained the same, and with his firmness inspired the emperor. Eutropius remained safe in the church for two days, but then disappeared at night and was killed by Gaina. Chrysostom, the day after Eutropiev’s flight, spoke another word about Eutropia, where, having depicted the latest events, he instructed how to use happiness 1058. Disasters piled up for the empire. Chrysostom, protecting the empire from the self-will of arrogant people, doubled his efforts to save souls; enlightened his flock with an explanation of the letter to the Colossians. And here he exposed to the scattered inhabitants of the capital the disastrous fate of the favorite of fortune, Eutropius. “Here is the one who yesterday sat so high on the seat, about whom the heralds shouted so loudly, who was preceded by so many servants walking magnificently through the square, now poor and humble, deprived of everything and naked, like dust swept up, like a wave flowing by” 1059. Noticing that some were offended by his zeal for the morals of the Church and the severity of life, he said to his flock: “You are not tormenting me, but the priesthood; if you see me deprived of it, despise me and I will not command. While we sit on this throne, while we preside, we have power, although we are unworthy” 1060. The military leader Gaina achieved that Eutropius was executed: but he himself appeared first as a secret, and then as an open enemy of the empire. Haughty over the overthrow of Eutropius, he also demanded the head of another consul. Chrysostom preached: “Do not be afraid when a man becomes rich” 1061. The weak Arkady was ready to hand over to Gaina one of the best servants of the empire, which was the consul Aurelian. Chrysostom again spoke against the predatory rich man 1062. And saved the life of the innocent Aurelian. He came to Gaina’s camp, asked, begged, convinced for mercy and succeeded in getting the barbarian to agree to Aurelian’s imprisonment. Upon his return, Chrysostom, depicting the disastrous state of the empire, agitated by the willfulness of happy wickedness, showed whether earthly happiness should be sought. Before that, his strong word aroused a complaint against him, as if he were attacking the rich. Now he answered: “Am I really waging war with them?.. Am I really arming myself against them? On the contrary, don’t I say and do everything for them? And they draw their swords against themselves. Hasn’t experience shown that by blaming and reproaching them, I was looking for their benefit? And they, just like enemies, accuse us of blaming their deeds” 1063. Gaina demanded from the emperor another new injustice, which concerned faith itself. The proud Goth-Arian considered it a humiliation for himself to go to prayer outside the city, where a church was assigned to the Goths, partly Orthodox, partly Arians; he demanded from the emperor that a church be allocated to him in the capital itself. The emperor again did not know what to do; Chrysostom took it upon himself to give an answer to Gaina in the presence of the emperor; when Gaina again proposed his demand to the emperor: the shepherd replied that a pious emperor could not decide to do something harmful to the faith. Gaina said that justice requires that he also have a church. Chrysostom answered: “All churches are open to the Orthodox.” But I am of a different sect, said Ganna, and I ask myself and my fellow believers for one church, which I can ask for based on my merits. “Your merits,” answered Chrysostom, have been rewarded, “you are a consul,” and invited him to remember the poverty and baseness of his origin, about his vows to serve the empire; and turning to the emperor, he asked that, out of his duty, he preserve the law of Theodosius the Great on heretics. Gaina, who had long been ready to rebel against the empire, raised an open rebellion and began to devastate the empire with an armed hand: but the Lord stood up for the faithful city. Gaina died, and Chrysostom celebrated the salvation of the Church and the fatherland with grateful praises, and returned his faithful servant Aurelian to the throne 1064. The zeal of the shepherd of Christ extended to more than just his flock. He embraced with his protective love all of Thrace with its Slavic and Gothic inhabitants, all of Asia Minor, all of Pontia. He sent pious monks to Phenicia and Persia to convert idolaters to the faith; wrote letters to Syria to return the Marcionite church, which he succeeded in doing; when he heard that the Scythians wandering along the Danube were thirsty for the truth of the Gospel, but had no teachers, he sent zealous preachers to them 1065. At the same time as Gaina’s rebellion trembled with cowardice, a complaint was brought to the calm shepherd against the Ephesian Bishop Antoninus. The disorder for which the bishop was accused was very great, and the cruelty of the accusers was even greater. Chrysostom did not want to think that the bishop’s unrest was in fact such as it was imagined and decided to inspect the bishop’s action at the scene. The emperor is presented with the fact that troubled times require that the shepherd remain in the capital and Chrysostom be kept from the path; Therefore, three bishops were instructed to verify the denunciation on the spot. The research continued for a long time, but the matter was not coming to an end. Finally, at the urgent request of the Ephesian clergy and neighboring bishops, John, sick and in bad weather (in February 400) 1066, went to Asia; up to 70 bishops were gathered in Ephesus; After consideration of cases at the Council, several unworthy bishops were demoted from their cathedras and the most worthy ones were elevated; things are put in order. The Shepherd of Christ, in the continuation of this path, purified pagan superstition among the blind people, tamed the insolence of the Novatians and Marcionites 1067. “Ephesus saw you and called you new John, saw you and remembered the thunder of the Gospel,” says John Theodoret about this path 1068. The Apostolic Journey of St. the shepherd was the beginning of sorrows that made him experience anger. He spent a hundred days apart from his flock, and his joy when meeting with her was the joy of a father who saw his children after a long separation from them; he poured out such joy in a word spoken on the second day after his return to Constantinople 1069. But then it was revealed not only to John that Severian, the Bishop of Geval, whom he had left in the capital to manage affairs; tried to arouse general displeasure against him and through intrigues entered into favor at the court; with the consent of the emperor, according to the Church court, Severian was expelled from the capital for riots. But Empress Eudoxia took an active part in Severian and tried to reconcile Chrysostom with him. Chrysostom, for his part, sincerely reconciled 1070; and Severian remained in his soul the same for Chrysostom as he was before. Meanwhile, complaints against the Bishop of Ephesus and especially complaints about his exactions made a bad impression in Constantinople. St. the shepherd, offering an interpretation of the Epistle to the Philippians to the Constantinople flock, tried with all his love to heal the ulcer inflicted on his flock by his Ephesian events. “What should be done arbitrarily as free people is not done. I’m not talking about everyone, but about those who refuse donations. Many of these people are inferior to the Jews." And having said how much the Jews sacrificed for their priests, he continued: “Those who build houses, buy fields, think of themselves that they have nothing: and if a priest dresses in clothes that are somewhat light, or does not suffer from lack of food, or has a servant so that he can freely do indecent things, they consider this to be wealth!.. Whether they speak about them (about priests) justly or falsely, you all do harm to yourselves by reviling them.” 1071. In March 401 St. the pastor had to take part in the work of St. Porfiry of Gaza: he arrived with a request to close the idolatrous churches in Gaza and turned to Chrysostom; St. The shepherd said: “I can’t talk to the emperor now: the empress armed him against me because he denounced her for the inheritance that she stole.” The last thing was that Eudoxia, having forced the nobleman Theognostus to die in exile, was not content with that; she took possession of his estates and wanted to take away the last property from his widow and children. The widow turned to her father, as everyone called Chrysostom, and especially the poor; He had previously accepted the widow and children into the home of the poor. Now what was he supposed to do? The sorrows of his flock were close to his soul. “Here is the defendant,” writes the lord. Theodoret calls him his lawyer; a hungry man asks for food, a naked man asks for clothes, another takes off his shoes... He drags him to look at his wounds; Here the debtor sheds tears, and there they call to reconcile domestic quarrels, and the servant runs to him to explain the bitter complaint against the master. The widow cries: have mercy on me; the other mourns her orphanhood. Father has a thousand things to do, and different from different” 1072. Reluctantly, Chrysostom asked the empress in a respectful letter to leave the vineyard to the orphans; Eudoxia took this as an insult and raised the whole court against him. Chrysostom did not abandon Porfiriev’s holy work, he tried to help St. to the shepherd through the courtiers. This time, one circumstance unexpectedly softened the irritable Eudoxia: she was delighted at the birth of her son Theodosius, and for the sake of decency it was necessary for the shepherd of the capital to baptize him 1073. “But by the grace of God we are already three years old, but we did not preach day and night, but often after three days or even after seven” 1074. This is what the active shepherd said in one of his conversations on the book of the Acts of the Apostles, comparing his activities with the activities of a language teacher. “I am not John, but that is what I am called,” he said: but his actions showed that in his soul there was both the tender love of Christ’s beloved disciple and the zeal of a teacher of languages ​​1075. With what love he exhorted in these conversations for nightly prayer! “Kneel, sigh and pray to the Lord for mercy. He is appeased especially by nightly prayers, when you turn the time of calm into a time of crying. Remember the words of the king: I will wash my bed every night, I will wet my bed with my tears. No matter how much pleasure you have, you have no more; no matter how rich you are, you are not richer than David" 1076. The tenderness of John and the jealousy of Paul forced Chrysostom to shed bitter tears in his cell for the small number of those being saved. And he said to the flock of Constantinople: “How many, do you think, will be saved in our city? It’s bitter for me to say, but I’ll say it. Out of many thousands, there are not even a hundred who are saved... What depravity among the youth, what carelessness among the old! No one cares to raise his son as he should; and no one, seeing the elder, tries to imitate him... When will there be salvation? How can we please God?” 1077 These conversations began with Easter 1078 in 401 1079. Palladium page 43. Sozom. 8, 2. See how he spoke about the office of bishop in 3 Bes. on Acts and 34 on last. Heb. Palladium pp. 43–45. St. Isidore Pelusiot about Theophilus: about αμφαλλαξ, λιθομανης και χρυσωλατρις books. 1. letters 152. Theophilus prepared it for Const. the pulpit of his priest Isidore, a worthy man, however, whom he soon began to persecute in the most cruel way. See about Epiphany. Socrates 6, 2. Sosom. 8, 2. The first sermon did not reach us; he talks about its content in the second. T. 1. r. 541. T. 1. r. 547. The second sermon against the Anomeans, where they spoke about the paralytic, was followed by a conversation about another paralytic: “We recently found a paralytic on his bed near the bathhouse and found a great treasure.” T. 3. r. 32. After a while the demon was spoken. against the Anomeans. T. 3. r. 15. See Hom. 44. in act. Apost. Sozomen 8, 3. Socrates 6, 2. Theodoret N. E. 5, 28. Sometimes using reproof, he spoke against the false, so-called cohabitation with sisters. There are two works about this: εις συνισακτους (T. 1. r. 228), written no doubt in the first year in Constantinople. Palladium s. 5, 8. r. 46. 47. 66. See his letters to two elders, “teachers of Constantinople.” Er. 413.448. Palladium 46. 47. 118–127. Theodoret N. E. 5. 23. Sozomen 8, 3. T. 12. r. 330. Chr. Thurs. 1829. part 33. T. 2. r. 704. Chronicle Thurs. 1838, part 2. 288. The transfer of the relics of M. Phocas is still celebrated, as in the ancient calendar. July 22. Probably on October 29 an excellent word was spoken in the church of Anastasia. 4th of 17 found in the Vatican. RKP. T. 12. r. 330. Chr. Thurs. 1829; 5 spoken in the church of St. Irene, then still a cathedral, was said probably in the same year, as Montfaucon also believes, but it is difficult to determine the day based on the significance of the church. T. 12. r. 347. T. 6. r. 272. Chronicle Thurs. Part 4. 263. Here Chrysostom calls Constantinople an apostolic city, of course because he has in mind the legend about the preaching of St. ap. Andrew in Byzantium. Here: “I spent a year in your city.” Easter 399 was April 6th. T. 12. r. 382. This was followed by: 1) a word against the Anomeans in the great Church (“We brought this gospel word to the previous meeting: My Father works hitherto, and I do.” T. b. r. 255. This is nowhere else explained at length, as in the mentioned Word); 2) Per week. about the Samaritan it is said about the Samaritan in the church of Anastasia. T. 12. r. 356. After this, three words for marriage were spoken one after another; in the 3rd he says: “My companion in bearing the yoke recently... generously scattered the seeds of the word.” And in the inscription: “praise to Maxim.” So, the word was spoken after Maximus, Bishop of Seleucia, a companion of Bishop John, preached the word (T. 3. p. 211.) 4) June 30, 399, the word was spoken in the church of the Apostles; while the Gospel about the election of the 12 apostles was read. T. 12. r. 389. 390. 5) before that a word was spoken about the theater, now unknown (p. 389); 6) July 31, the 11th of the words of the same Vatican list was spoken, on the eve of the Day of the Maccabees (12, 396 “No one blames me for untimeliness, because the day of their exploits is tomorrow”). 7) Before this, a word was spoken about Melchizedek against the Anomites and Melchizedekians (T. 6. b. 265): the words of the 11th word indicate it: 395. T. 12. T. 3. r. 381. See Philostogoria, ed. Gotofred lib. ll. § 6. Zosima lib. 5. rub. 793. Socrates 6. 4. Sozomen 8, 7. T. 3. r. 385, 386, 388. The last part of this Word hardly belongs to this word. 30 days after the fall of Eutropius, whose property was plundered by greed for money, Chrysostom, not finding enough pilgrims in the church, pronounced a strong denunciation of this greed. T. 12. r. 324. Montfaucon, looking especially at the word σεισμός, thought to see here the earthquake of 398. But Chrysostom calls his event either σεισμός, then χείμων, then ναβαγιον, i.e. allegorically depicts the fall of Eutropius. Eutropius was exiled at the end of August 399 and soon afterwards lost his head in Chalcedon. Therefore, this word was spoken at the end of September, quite a long time after the 2nd word about Eutropia. T. 2. Hom. 7. r. 374. 375. In conversation 10 he speaks about the empress and against the dresses of women. 402. 403. And he concludes the 3rd conversation like this: “If we are harsh for you, then it is not us, but the bishopric itself, not this or that, but the bishop. Nobody listen to me, but san" r. 350. Hom. 3. § 4. Georgy Alex. writes that many were greatly offended by the pastor’s words about Eutropius, accusing Chrysostom of being too strict against Eutropius. Oddly enough, this is an accusation, but Chrysostom himself spoke about it when speaking about Eutropia. See note. 132. T. 5. r. 504. see p. 507. Chronicle Thurs. 1837. part 4. 129. Synesius περι προνοῖας. Sozomen 8, 4. Zosima 5, 23. Theodorit N.E. 5, 28, 29, 31. In another work, Theodorit wrote about Chrysostom: “You also have another affinity with the apostles: You were the first to erect altars among the Scythians-Amaksobs, and the one who barely dismounted from his horse; learned to kneel, began to throw himself on the ground; not touched by the tears of the captives, he learned to mourn his sins. Your tongue defeated the deceptions of the Magi, and the uneducated people of Persia increased their houses of prayer - Babylon no longer shunned true worship.” Extract by Photius from the fifth Theodorite book about Chrysostom. Bibl. cod. 273, p. 1548, see the words of Proclus in approx. 136. If St. himself Chrysostom said (see note 124) that the Scythians, Thracians, Sarmatians glorify Christ: then by Thracians he, of course, did not mean the Greeks, who had long glorified Christ in Thrace. Who are these Thracians? Moses of Khorensky (489) says: “the country of the Thracians lies east of Dalmatia, near Sarmatia; in Thrace there are five small regions and one large one, the same one where the seven Slavic tribes are, and where the Goths moved.” Words from his geography in Neumann Gesch. d. Armenisch. Litterat. s. 53, Lpz. 1836). Adding to this the fact that the Bulgarians in the 5th century. found Christian Slavs in Mysia with Constantinople priests (Assemani Calend. 2, 190) and that in the Gothic translation of St. In the Scriptures (i.e., in German, made by Ulfila under Emperor Valens, when some of the Goths became close to Arianism), there are Slavic words (bread - hlaif, etc.), we understand that the subject of Chrysostom’s care were the Thracian Slavs, conquered by the Goths. In letters 107 and 206, Chrysostom clearly says that he sent a bishop and elders to Gothia. See Deputy 180. We attribute the journey of St. to 400, and not to 401. shepherd; because a) the bishops deposed by him were restored in 404 s. “bring down the four years” (Palladium); b) Theodosius 2 was baptized St. Chrysostom on Easter, and on Easter 401 there would have been no Chrysostom in Constantinople (see orr. T. 3, p. 429. Chron. Theofani, life of St. Porphyry); c) Porfiry arrived in Constantinople before Easter, when Chrysostom was in Constantinople and the empress was displeased with Chrysostom; track. a trip to Asia before Easter again could not have happened in 401. Therefore, it must be assumed that Palladius should count the time of Chrysostom’s departure from δυοκαιδεκατου ινδεκτιονυς, and not τριοκαιδεκατου. Palladium r. 126–139. Sozomen 6, 6. Socrates 6, 11, 19. St. Proclus on Chrysostom (Orat. 21): “in Ephesus he exposed the cunning of Mida, in Phrygia he made the so-called mother of the Gods without children.” Mother of the Gods - Rhea, otherwise Cybele; the art of Mida is the art of turning everything into gold; track. the latter indicates only the Ephesian Simony. Further: “in Caesarea he left the shameful brothels without honor; in Persia he sowed the seeds of piety; took root Orthodoxy everywhere.” See Photius Bible. cod. 273, p. 1516. On this occasion, they spoke a word. T. 3, 412, see Cos. 8, 10. Abbr. 6, 11, about Severian see § 92. Ed. Montf. r. 269. These words clearly say where and when the discourses on the Epistle to the Philippians were written. The various reproaches against priests denounced by Chrysostom (r. 261–272) are precisely the same ones that were repeated by those who complained about the Bishop of Ephesus. Here he says: “What should I do? I am a father: and fathers do more for children than they should, when a father’s heart flares up,” etc., it is clear that these are not the words of a priest, but of a shepherd bishop and such a bishop as Chrysostom was, who truly loved his flock, like the most tender father. Let us also note: who would have thought that Chrysostom’s generosity to the new bishops could be interpreted as poorly as it was interpreted at the Council of Theophilos? But then they said: “to give the bishops supplied to them, in order to oppress the clergy through them.” Ar. Phot. r. 55. For us, the review of the saint’s enemies completes the picture of the saint’s merits. In Photius Biblioth. cod. 273, p. 1515. Life of St. Porphyry, written by his student Mark, an eyewitness to the events. Acta. SS. ad. 26. Octobr. orr. Chrysost. T. 3, p. 429. They also say George, imp. Leo, Zonara. Chrysostom's letter to Eudoxia is published in volume 8 of the Galland Library. And Zosima writes that Eudoxia managed all affairs after the fall of Eutropius, that there was no limit to her robberies, that she took away the inheritance from orphans, and so on. According to the biography of St. Porphyry, Theodosius baptized on April 10, 401. “If they didn’t accuse me of ambition, every day you would see how I shed streams of tears. You are everything to me... If my heart, having burst, could open before you: you would see that you are all there, spaciously placed - wives, children, men.” Hom. 44, r. 335. Here he more than once speaks like a shepherd bishop and even makes it known that they want to deprive him of his see. T. 9, 32, 68, 69, 79. T. 9. Hom. 22, r. 188, 189. See also the fiery sermon of his Archpriest. clergy. Hom. 3, r. 32, 33. See conversation 1, where he solves the question of why they don’t baptize on Pentecost, as they do on Easter. The time of the conversations is clearly shown by: a) the above words about the third anniversary. b) In the 7th conversation (p. 35) and in the 41st demon. (p. 311) says that in the previous year God struck the city with an earthquake. This was in 400 under the consul Aurelian, as the eyewitness Synesius wrote, Ep. 64. These conversations of Chrysostom were translated into Latin. language is still friends of Cassiodorus i.e. at the beginning of the 6th century, as Cassiodorus himself wrote about it Instit. With. 9. You might be interested in: