St. John Chrysostom

Contents I. The initial education and life of St. John before taking the priesthood II. Activities of St. John Chrysostom in the rank of presbyter III. Activities of St. John Chrysostom with the rank of Archbishop of Constantinople IV. The trial of St. John Chrysostom; his exile, suffering and death I. The initial education and life of Saint John before taking the priesthood The great ecumenical teacher and saint John Chrysostom, was born in Antioch, the main city of Syria (in Asia), around the year 347 after the Nativity of Christ. Soon after the birth of John, his father, Secundus; who occupied a prominent place in the Syrian army, died, leaving 20-year-old Anfusa, the mother of John, widowed. St. Anfusa did not decide to enter into a new marriage, and focused all her attention and all her activities on raising her son in faith and piety. And she fulfilled this duty as a mother with such rare zeal that she became an object of surprise not only for Christians, but even for pagans. The then famous pagan scholar Livanius, having once listened to John’s story about his mother, said: “What amazing wives Christians have!” For this reason, the son consoled his mother with talents, successes and obedience. When the time of childhood passed for John, Anfusa sent him to the Antioch pagan school for further education, because Christian schools were closed then. Emperor Julian, having departed from God, initiated a persecution of Christians, and, among other things, forbade them to have their own schools. In the pagan school of Antioch, John, under the guidance of the most famous teachers of that time, studied pagan wisdom and eloquence and acquired extensive knowledge in them. His famous teacher, Livanius, before his death, answered the question of his friends: “Who would you like to have as your successor?” replied: “I would have chosen John if the Christians had not taken him away from us.” Meanwhile, Anfusa, with all the love and attention of a Christian mother, did not cease to monitor the moral education of her son. She instructed the priest to teach him elementary lessons in the Holy Spirit. Scripture, and she herself read the Bible with him, teaching him through conversations. It was to her instructions and example that John primarily owed the fact that, amid the seductive lives of many of his comrades, he kept his heart pure. In 1920, he not only completed his studies, but even managed to gain fame. Now he needed to take some public position. John chose for himself the title of lawyer (defender of the defendants). Much was expected from a young lawyer with happy talents, a strong, honest character, and a wonderful and free gift of speech - and not in vain: John fully met these expectations and in a short time managed to take an honorable place among lawyers. Because of this, he almost deviated from the good direction that the pious Anfusa gave him. It became noticeable that John had a completely different love for reading St. Scriptures and prayers, such as he had in childhood and tender youth; The zeal for matters of faith and piety was not at all the same as he had been previously. It became noticeable that theater and other public performances had become a necessity for him. This is how secular life changed John! Fortunately, this did not last long. Soon the grace of God revealed to its chosen one the abyss on the edge of which he stood. John had a sincere friend, with whom he became close in the Antioch school and whom he loved more than all his comrades, this is Basil, later Bishop of Raphane (in Syria). While John, with the rank of lawyer, was captivated by the world, his friend Basil labored in the Antioch desert. Having learned that John had deviated from the Gospel path, he asked and begged him to change his lifestyle and activities, and his request had the desired success. John resigned his position as a lawyer, forgot the theater and public performances, returned to his mother’s house and devoted all his time to prayer and the study of St. Scriptures and pious meditations. Having learned about the pious life of John and noticing the wonderful qualities of his soul, the Bishop of Antioch, St. Meletius began to often invite him to his place for spiritual conversation, and in 370 he performed the sacrament of St. baptism 1. After this, John decided to devote his entire life to serving God and wanted to retire to a monastery with his friend Vasil. But his mother's requests held him back. “Wait for my death,” his mother told him. I can already feel it approaching; bury me with the bones of your father, and then - your good will: do what you want.” Yielding to his mother’s tears, John remained in his father’s house; at this time he served as reader of the Antiochian Church. When Anthusa died, John closed her eyes with his filial hand and buried her next to her father’s ashes. Now nothing stopped him from fulfilling his desire. Having distributed his property to the poor and given freedom to the slaves, he hastened to leave for the Antioch desert. Here he entered one of the mountain monasteries and placed himself at the complete disposal of the strictest elder. St. himself later spoke about how the desert dwellers spent their lives. John in his conversations to the people of Antioch. At deep midnight, the hermits rose from their beds and, amid the midnight silence, sang sacred songs to the glory of God. Having rested a little after this, they performed morning prayers and sang the hours during the day: the third, sixth and ninth. The time between serving God, the monks spent either reading sacred books or copying the creations of their fathers, or doing handicrafts: some planted and watered plants, others knitted hair shirts, weaved baskets, etc. Their food was bread and water, and they usually ate it only when evening came. Having finished their daily prayers and studies, the hermits went to their cells in peace. They had neither constipation nor night watches, since they did not have any property: everything that they produced in excess of what was needed for daily food, they gave to the poor and beggars. Such was the life of those desert dwellers whom John joined. And he not only willingly shared with the monks all their exploits, but also found leisure to do what others did not do: in the desert he wrote soul-saving works. When one pious ascetic of Antioch, named Demetrius, began to persistently ask him to write such a word about contrition that could soften the hardened heart and nourish it with tears, John, yielding to his request, wrote two beautiful words about contrition of the heart - all the desert brethren read them with pleasure. Then he wrote Two Conversations to his friend and fellow educator Theodore, in order to keep him on the monastic path from which he wanted to leave. Here, in the monastery, he wrote Three Books in defense of monastic life against those who condemned this life and prevented the spread of monasteries. The holy life, beautiful writings and the gift of miracles with which God glorified John in the desert - all this attracted general attention to him and spread his fame far beyond the desert. But this glory and this attention were difficult for John: he was afraid of falling into spiritual pride and therefore, after four years of monastic life, he left the monastery. At some distance from the monastery, among uninhabited rocks and forests, there was a deep cave. John retired here, intending to spend all his days here until his death, in fasting and prayer. Only God knew his secret deeds, his sorrows and his prayers; and all the people knew was that in the cave there was no chair, no table, no bed; that John ate only bread, which one of his friends brought him, and fell asleep not lying down, but leaning on the walls of the cave. Hard labors, the cold and dampness of the cave so upset his health that he was forced to return to Antioch. The Bishop of Antioch, St., received the visitor with joy. Meletius made him a deacon (in 381), and five years later the successor of St. Meletia - Flavian ordained him a priest. From then on, a continuous series of new works and merits of John began for the Church of God. II. Activities of St. John Chrysostom in the rank of presbyter Having ordained John as a priest, Bishop Flavian entrusted him with the duty of speaking teachings to the people of Antioch. And so he, during his 12 years of priesthood in Antioch, preached the word of God to the people twice or thrice a week, and daily during fasting. He preached with the living word, without books or notes, and from his lips poured out such grace, such power that those who listened were filled with tenderness and inexplicable delight: some, touched to the depths of their souls, began to cry and sob; others, in a fit of enthusiasm, interrupted his words with enthusiastic applause. And when he complained about these secular signs of approval, which turned the house of God into a theater, the screams and exclamations were replaced by kissing his hands and clothes. The crowd of listeners to him was so numerous that the churches in which he preached turned out to be small; there was such a crush around his pulpit that one could suffocate there. Not only Christians, but even pagans and Jews came to church to listen to the extraordinary preacher. When illness forced the holy presbyter to stay at home, the people lost heart, popular revival and movement ceased, and it seemed as if some disaster had befallen the city. But as soon as John appeared in the church again, cries of joy and blessing came from everywhere. And the great teacher, always warmed by fatherly love for the people, sparing no effort and health, began to preach and teach with his eloquent, golden words. The Antiochian listeners called him Chrysostom, and St. The church forever retained this name for him. What did Chrysostom preach about? What did he teach the Antioch flock? He, like a caring father, tried to heal all ulcers, destroy all vices and correct all the shortcomings of his flock; but he especially often armed himself against the stinginess of the rich in relation to the poor, against luxury and the people’s passion for spectacles, and always incessantly called on his listeners to mercy and compassion for the orphan widows and the poor. In one of his conversations, he says: “Perhaps someone will say: every day you talk to us about mercy and philanthropy. “I will not stop talking about this” (conversation on Matt. 88). He demanded that alms be given, and given willingly and with a generous hand. “I see that you sow,” he said, “but not with your full hand; That’s why I’m afraid that you won’t reap a bountiful harvest, according to the proverb: what you sow is what you reap.” On the other hand, he fatherly and with love inspired the beggars not to complain and not to anger their benefactors, he condemned the beggars’ passion for vagrancy, their cunning and inclination to lie. However, Chrysostom also blamed the rich themselves for the various tricks that the poor sometimes resorted to to receive alms. “His (the beggar’s) pretense announces to everyone your inhumanity,” he says; “If he asks, begs, cries piteously, cries, sobs, wanders all day and does not find the necessary food, then perhaps he has invented such a trick that serves not so much for him as for you, but serves as dishonor and accusation. He deserves compassion for going to such an extreme; and we are worthy of a thousand executions because we force the poor to resort to deception” (21 conversations on the first epist. to Corinth.). Chrysostom proved his compassion for poverty not only in word, but also in deed. Using all his wealth to help the poor, he himself reached extreme poverty. Virgins and widows, poor wanderers, imprisoned and sick, all experienced his charity and care: not a single poor person ever left him without receiving help and comforting advice in grief. More than three thousand poor widows and orphans of the Antiochian church were under his daily care, and he fed them all from his own property and the income of the church. But the great benefactor of the poor and sick in difficult circumstances of national life was also a comforter to the rich themselves and, in general, to all his fellow citizens. Two years after John’s ordination to the priesthood, a riot occurred in Antioch. The people found the new tax caused by military circumstances difficult for themselves, and, in the heat of unreasonable irritation, they knocked down the statues of the emperor and empress, dragged them screaming and noisily through the streets of the city, and finally smashed them. John looked with sorrow at the madness of the rebellion, but remained silent, knowing that the enraged people were deaf to every word of exhortation. But a flash of rage passed, the people came to their senses, saw with horror all the ugliness of their act, and fear and despondency filled the hearts of the inhabitants of Antioch: with trepidation they awaited the decision of Emperor Theodosius, to whom they reported what had happened. Then Bishop Flavian himself went to Constantinople to beg the king for forgiveness, and John, who remained in Antioch, spoke to the people with a strong word of consolation: “Give me your souls, incline your ears,” he exclaims; cast aside your sadness, let us return to our previous custom, and just as we are accustomed to always being here with complacency, we will do so now, placing everything on God. This will also serve us to end the disaster, because when God sees that we listen to His word with attention and do not reject His instructions in this unfortunate time, He will soon give us help and bring a gracious change and silence in the present storm.” And as many as 19 wonderful teachings were delivered by Chrysostom in the absence of Flavian! Encouraging his fellow citizens with the hope of forgiveness, he at the same time, taking advantage of the circumstances, calls them to repentance of their sins, instills disdain for wealth, contempt for pleasures, convinces them to submit to Providence without embarrassment, with complete devotion. The people gathered in great numbers to listen to him, and his word brought peace to the souls excited by the terrible event. Meanwhile, the holy Bishop Flavian, having arrived in Constantinople, appeared to Emperor Theodosius and begged him to forgive the criminals, so that the power of the Christian faith, which overcomes just anger, would thereby be glorified. “Your statues have been cast down,” said Flavian, “but you can erect others more glorious than those. If you forgive the crimes of those who offended you and do not put them to death, then they will erect for you not a copper statue in the square, not gold, not stone, but much more precious, adorned with philanthropy and mercy. Everyone will put one like this in your heart, and you will have as many statues as there are and will be inhabitants on earth... However, I came to you, sir, not from them, the Antiochians; before their request, I was sent by the Lord to tell you: if you forgive men their sins, your heavenly Father will also forgive you... I beg you to imitate your Lord, Who, being insulted by us daily, does not cease to give His blessings to everyone. Do not put me to shame in your hope and do not reject my offer.” The words of the holy bishop had a strong effect on the emperor. He shed tears and said: “If the Lord of the universe, who came to earth for us, took on the form of a servant for us and was crucified from those who had benefited from Him, prayed for those who crucified Him to the Heavenly Father: Father let them go, for they do not know what they are doing! “Then I cannot and will not forgive those who cursed at me, a person similar to them.” With this magnanimous decision of the emperor, Bishop Flavian returned to Antioch on the very feast of Easter, solemnly greeted by the people. On the first day of the holiday, John Chrysostom announced to the residents of the city that the emperor had forgiven them and added: “You met your shepherd, decorating the streets with torches and wreaths, but from now on act differently. Decorate yourself not with flowers, but with virtues, illuminate your souls with good deeds, always rejoicing with spiritual joy, and constantly thank God not only for the end of our misfortunes, but also for the fact that He sent them.” The cares and paternal care of St. Presbyter John about the flock entrusted to him did not go unrewarded. God blessed his work. He saw with joy that among the people piety began to take the place of licentiousness, listening to church teachings and prayer replaced theater and circuses, charity took precedence over stinginess. He himself more than once expressed his joy at seeing the correction of his flock: “I rejoice to see you flocking in such multitudes and with such haste to listen to the altar ministers. Such zeal of yours serves as the best proof of your success in virtue and deeds of piety" ... But the time has come for the Antioch flock to part with their great teacher. The fame of Chrysostom's eloquence and holiness of life reached Constantinople, and he was called to serve as Archbishop of Constantinople. III. Activities of St. John Chrysostom with the rank of Archbishop of Constantinople In 397, Archbishop Nektarios of Constantinople died. The importance of the city of Constantinople, as the capital of the entire East, and the prominent influence that the Constantinople archbishops enjoyed in the affairs of the Church and at the royal court, aroused in many bishops and presbyters a desire to take this place, and some of them even came to the capital for this purpose. Meanwhile, Emperor Arcadius decided to appoint the glorious Antiochian presbyter John Chrysostom as Archbishop of Constantinople. But how to take John from Antioch? They were afraid that the residents of Antioch, who were extremely fond of their wise mentor, would oppose his departure. Then they came up with the idea to take him by cunning. Having received orders from Constantinople, the Antiochian ruler Asterius invited John to come to the country church of the Holy Martyrs, as if for a meeting about an important matter. Chrysostom, not suspecting anything, hastily appeared at the appointed place; but as soon as he arrived, Asterius put him in a chariot, which rushed him to Constantinople with extreme speed. In Constantinople, Chrysostom at first refused to accept a high rank, pointing out the weakness of his strength and his unworthiness; but then, when he saw that his objections were in vain, he submitted to the election, reverently seeing in it the determination of God, and on February 26, 398, he accepted consecration as a bishop. A few days after the dedication, he, in the presence of a large gathering of people, delivered his first introductory speech, in which, with his usual eloquence, he tried to show the listeners that he came to them with a sincere desire to serve the cause of their salvation. This word had a striking effect on the listeners and immediately aroused respect and love for Chrysostom among the people. He set about improving his new flock, and the great deeds that he accomplished in the few years of his archpastoral service are immeasurable. Chrysostom's first concern was to improve the morality of the clergy of Constantinople. He was especially upset by the ambition of the altar servers and their love of luxury. The holy archpastor, with meekness and love, and sometimes severity, tried to change the lifestyle of the shepherds subordinate to him. He taught them with his word, but the best teacher for them was his own life. He led an extremely strict and abstinent life: he ate the simplest food; he never went to the luxurious dinners that were then common in Constantinople, and he never held feasts at his place; He always wore modest, dark clothes. He used all his money to help the poor and sick; established and maintained several hospitals, almshouses and two houses for wanderers. Trying to correct the clergy subordinate to him and alleviate the lot of the suffering, Chrysostom was even more concerned about preserving the purity of faith and worship. He outlined the rite of the Divine Liturgy, known under his name. The Liturgy of John Chrysostom is celebrated for almost a whole year, with the exception of a few days a year when, according to the charter of the Church, the Liturgy of Basil the Great or Gregory the Great is supposed. Chrysostom also wrote an interpretation of the sacred books, which is still considered the best guide to understanding the word of God. Thanks to the cares and efforts of Chrysostom, many heretics turned to the right faith, and many pagans and Jews were enlightened by the light of the Gospel teaching. Chrysostom's preaching in Constantinople, as well as in Antioch, attracted many listeners: especially from the common people, many came to listen to the teacher from all over the city, even from surrounding villages. “The people thirsted for his speeches and could not get enough of his conversation,” says the historian of that time, Sozomen; - when, having entered the middle of the crowd, he climbed onto the pulpit and began to teach, the listeners pushed and crowded each other, wanting to move forward and get closer to him in order to hear his conversation more clearly.” In his conversations, Chrysostom humbled the pride of the rich, rebelled against luxury in clothing and home decoration, against excessive attachment to amusements and shows that move away from God. One day on Wednesday of Holy Week a terrible storm arose, which brought fear and horror to all the inhabitants of Constantinople. They rushed to the church to ask God for mercy, and resorted to the intercession of the saints of God. But as soon as the storm passed and the fear passed, the people forgot about God - and spent Good Friday at the horse race, and on Holy Saturday they rushed to a theatrical spectacle. Grief struck St. shepherd to the core. On Easter he addressed the people with the word: “Can this be demolished? Can it be tolerated? I myself complain about you... On Friday, when the Lord was crucified for the salvation of the universe, when such a great sacrifice was made, when paradise was opened, the oath was destroyed, sin was destroyed, long-term enmity ceased, when God was reconciled with man, and everything was transformed; on the day when it was necessary to fast, confess and send thanksgiving prayers to the One who had done so much good to the world; - at this time you, leaving the church and forgetting the importance of fasting, gave yourself into captivity to the devil and set off on another spectacle! The people were deeply amazed by the words of their teacher. A week later, he hurried in crowds to the church to listen to what else the preacher would say about him; but Chrysostom did not come out to preach, but another bishop preached. The people became despondent. Then the next time the beloved and loving shepherd came out to the people. “I touched you greatly,” he said, “for the theater and the lists (running). 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 brought fruit... If one conversation has touched you so much, plunged you into such sadness that you are lost in spirit and worried: two, three conversations will completely heal your illness. While exposing and correcting the shortcomings and vices of his flock, Chrysostom at the same time showed people the sure means to save the soul and achieve the kingdom of God. He urged to pray to God as often as possible and, among other things, advised to get up to pray at night, especially to those who do not have the leisure to do so during the day. “It is good to constantly remember God,” says Chrysostom, but especially when the spirit is calm, that is, at night; During the day we are confused by various concerns. After all, the night was not given only for the purpose of spending it in sleep and inaction... Then (at night) the soul is purer, lighter, kinder, more capable of soaring and elevating itself; even darkness and silence are conducive to tenderness.” With the same force, Chrysostom inspires his listeners to do good to the poor and needy and welcome travelers; he urges us to always have a room ready to receive Christ when He comes in the person of the poor stranger. In one of his sermons, he addresses his flock with the following touching words: “Christ is at your door; open to Him; you are obliged to give Him your best room, but He only asks you for a small corner! Place Him wherever you want - in the back rooms with your servants, in the barns, in the stables with your donkeys and horses - but just accept Him.” The living and fiery words of the zealous shepherd did not remain without good consequences: they aroused in the hearts of the listeners love for good, aversion from evil, and the piety of the inhabitants of Constantinople noticeably increased, and vices decreased. IV. The trial of St. John Chrysostom; his exile, suffering and death At a time when Chrysostom was completely devoted to the care of his flock, constantly taught the people the word of God, improved the welfare of the shepherds subordinate to him, cared for the poor and sick - at this very time a formidable storm of persecution and slander was gathering against him from those dissatisfied with his deeds and words. Among the dissatisfied were many clergy whom he dismissed because they did not properly perform their duties. They hated John, they said that he was angry and proud; began to observe him and misinterpret his deeds and words in order to make an accusation against him. All those bosses whom he denounced for robbery, love of money, luxury, etc. were also dissatisfied with Chrysostom. They also slandered Chrysostom and looked for an opportunity to accuse him. Soon all those dissatisfied with John found a strong ally in the person of Empress Eudoxia. Eudoxia, the wife of Emperor Arcadius, was a proud, irritable woman; she was greedy for money and was not ashamed of the most dishonest actions to enrich herself. She took away the estates of rich people upon their death, despite the resentment and tears of children and other legal heirs. There is a known case that she took over the vineyard of a poor widow who had children because she liked her grapes. All of Eudoxia’s wishes were immediately carried out, since she had complete control over her weak husband. Eudoxia inevitably had to collide with Chrysostom: he often had to intercede for those offended by her. When in his sermons he spoke against covetousness and love of money, and threatened with God's judgment those who oppress the innocent and rob the property of the poor, Eudoxia took his words as a personal insult and sought a means of taking revenge on him. She sent him several times to reprimand him for his bold speeches, but John answered the messengers: “I cannot help but hear the voices of the offended, crying and sighing, I cannot help but reproach those who have sinned; I am a bishop, and I have been entrusted with the care of the souls of many... If the queen does not know evil behind herself, then she has nothing to be angry about - she should rather rejoice that I diligently instruct her subjects to do good!” But Chrysostom’s answers irritated Eudoxia even more. Once Chrysostom said a word in which he condemned women for cunning and vanity. Malicious people saw a hint about the empress in John’s words and reported to her. The empress complained to the king for the insult caused to her and decided to expel John. She entered into relations with the Alexandrian bishop Theophilos. And so Theophilus, having been summoned to the capital as subject to trial for unrest in his diocese, becomes John’s accuser, takes control of the investigation and trial of him, having decided in advance to find him guilty of everything. In vain did John ask for a meeting with his accuser - Theophilus did not want to see John, but squandered money and promises in order to attract more people to himself and find slanderers against John. Under his chairmanship, Theophilus, in 403, formed a council of 45 bishops in the village of Dube near Chalcedon, which put 29 indictments against John. The saint was judged because he was merciful to pagans and sinners, they were judged for his severity towards the clergy, the most unjust slander was brought against him, and all his words and deeds were reinterpreted. John, and with him all honest people, did not recognize the legitimacy of the council, because it was composed only of John’s enemies and envious people of his glory, and there were not those of the bishops gathered in Constantinople who were disposed towards Chrysostom. The illegal council decided to depose John, and the faint-hearted Arkady approved the council's definition and condemned John to exile. John was in church when the news of his deposition and exile spread among the people. Gathering in dense crowds around the church where John was, the people kept watch day and night, fearing that John would be taken away from there. The multitude demanded a new, larger council, which was supposed to justify the beloved shepherd and father. Touched by the people's sympathy for him, John ascended the pulpit and said a deeply touching speech to his flock: “Strong waves, fierce storm! But I am not afraid of drowning, for I stand on a rock; let the sea rage: it cannot crush the stone. Let the waves rise; they cannot sink the ship of Jesus. Tell me, what should I be afraid of? Is it really death? – for me life is Christ, and death is gain (Phil. 1:21). Are there really links? – The earth is the Lord’s and its fulfillment (Ps. 23:1). Is it really the loss of the estate? – we brought nothing into the world, and we cannot take anything out of it (1 Tim. 4:7). I despise the fear of this world and laugh at its blessings. I am not afraid of poverty, I do not desire wealth, I am not afraid of death and I do not desire life, except for your consolation.” And then he depicted in vivid terms all his love for his flock and urged them to remain in prayer. Having spoken the word to the people, John did not want rebellion and bloodshed to occur because of him, and therefore, secretly from the people, he gave himself into the hands of a royal official and during the night was transported by ship to the other side of the strait. But as soon as the rumor about the removal of the saint spread to the city, the people were horrified. The night of his abduction was a night of sadness and tears for Constantinople. The crowd, previously furious and irritated, now fell silent, lost heart and hurried to the church to pray to God for the return of the kidnapped father. There was not enough space in churches: they prayed at street intersections and in squares. The houses of the poor were empty: men, women, children, artisans, sellers - everyone was at prayer, everyone wanted to participate in these prayerful tears raised to heavenly justice. The next night there was a strong earthquake, and its impacts were especially felt in the palace. In the empress's room, the bed, which had been raised very high, rolled onto the floor. Eudoxia thought that her last hour was approaching, and the pale woman, rushing into her husband’s room, cried out to him: “The one whom we were forced to expel is a righteous man, and God Himself armed himself with vengeance. If you want to save the empire, go immediately to return it." Messengers were immediately sent for John with an invitation to return to the capital. When John sailed back to Constantinople at night, he saw a bay illuminated by thousands of torches on boats, on the shore and in the harbor. It was a magnificent spectacle of the meeting which the people gave to their bishop. Chrysostom was deeply shocked. Having landed on shore, he wanted to stop on the outskirts and not enter the city until he was acquitted by the council; but the people almost forced him to enter the city. With lighted torches, songs and joyful exclamations, the people brought him to the church and asked for blessings and instructive words. John had to fulfill everyone’s desire and, having blessed the people, pronounced a word of praise to the Lord. Soon, a council of 70 bishops gathered in Constantinople declared the definition of the Duba Council invalid. This is how John’s first exile ended: he again took control of his diocese and again began to talk with the people. But John’s enemies did not stop plotting against him, and two months later they again awakened the wrath of Eudoxia. Near the church, on the square, they placed a silver statue of the empress. The celebration of the opening of the statue was accompanied by noisy games and shows, which lasted for several days, interfered with the service, and confused the worshipers in the church. Then John spoke a strong word against spectacles. They let Eudoxia know about this, and she again convened a council of John’s enemies. The council reasoned for a long time, it listened to many false witnesses, but with all its hatred of John it had to admit that it did not find sufficient grounds for the deposition of the archbishop, and the matter was transferred to the imperial power. Arkady, at the insistence of his wife and bishops hostile to John, decided to depose the saint, and on June 20, 404, Chrysostom was sent into exile. On the very night of John’s departure from the capital, a terrible fire broke out, starting in his church near the throne and destroying many public and private houses. Enemies of St. John was slandered in this by his followers, and many of them were given over to terrible torment. However, the hand of God apparently punished the enemies of the saint. The bishops hostile to Chrysostom died a difficult death. Empress Eudoxia herself, blooming with youth and health, lived only three and a half months after the expulsion of Chrysostom, and died in great agony. John was sent to prison in the Armenian city of Kukuz. In Kukuza, John was greeted with respect and reverence. He soon gained universal love here, and from all the surrounding areas residents flocked daily to listen to his teachings. And in captivity, John continued to care for the Church. With his letters he inspired and instructed preachers of Christianity in Phenicia, Arabia and Persia. He also corresponded with his friends in Constantinople. Thus, his letters to Olympias, a deaconess of the Church of Constantinople, have reached us. Deaconesses were women who devoted themselves to serving the church under the guidance of clergy: they visited the poor and helped them, looked after the sick, instructed catechumens, prepared them for baptism, guided their first steps in a new life, worked with children, etc. Olympias came from a noble family, was distinguished by her beauty, spiritual and physical, and was very rich. Left an orphan at a young age, she married a sovereign prince who served at the court of Theodosius; but this marriage lasted only two years, and after the death of her husband, Olympias decided to remain a widow. Theodosius, seeing her youth, wished to marry her to one of his relatives, but Olympias resolutely refused to fulfill his will. “If God had destined me to live in marriage,” she wrote to the emperor, “He would not have taken from me the one I loved. Having released us both from the yoke under which we voluntarily surrendered, the Lord showed me my true calling, which is to serve Him, the Lord, in widowhood.” Theodosius attributed this decision of Olympias to the machinations of the priests, who, as he thought, wanted to take advantage of her wealth. Therefore, he placed guardianship over all her property, ordering the head of the city (prefect) to manage it until Olympias reached the age of thirty. With such an order, he hoped to force her into marriage. “I thank you, most august monarch,” wrote Olympias, “I thank you for the fact that you, with wisdom and good will, deigned to take upon yourself the management of my estate and thereby eased the burden of earthly worries for me. Deign to crown your work by distributing this wealth to the poor and the churches, as I intended to do. Your authorized representatives will carry out this with greater knowledge of the matter than I, and moreover, you will save me from the stings of criminal vanity that very often accompany charity.” Theodosius, seeing that his goal had not been achieved, canceled the order of guardianship, returned Olympias the right to manage her estate herself and granted her complete freedom. Then she completely devoted herself to the exploits of Christian charity. The Archbishop of Constantinople Nektarios accepted Olympias as a deaconesses and consulted with her about all the affairs of the Church. Nektarios’ successor, St. John Chrysostom, and deeply respected her for the purity of her faith and her highly moral, virtuous life. For her part, Olympias devoted herself wholeheartedly to St. John and treated him with reverent, boundless love, like a daughter to her father. The persecution brought against Chrysostom and his exile struck Olympias with great sadness. She could not, without deep shock, see the overthrow of what was sacred to her, the victory of evil over good, the triumph of slander over innocence. The one who deserved the blessing of the entire Christian world is deprived of his dignity and languishes in exile, while unscrupulous slanderers and dishonest judges prosper and are proud of their shameful victory! Shocked by all this, Olympias fell into despondency, which brought her to sinful doubts: “is there already a Providence directing the course of earthly affairs? “- she asked herself, “has the Lord abandoned His Church?” These doubts terrified Olympias, and she fought against them in prayers, begging God to show His justice and thereby strengthen the faith of His children and save them from temptation. Having learned about such a dangerous mental state of the Olympics, St. John Chrysostom sent her, for consolation and edification, a letter that has survived to this day. This letter is so instructive that we will give it in abbreviation: “Gloomy and black thoughts besiege you, dear and honorable wife! – wrote Chrysostom. You fall into despair because you don't understand anything about everything that's happening. 0, I don’t want to hide the evil that horrifies you; I don’t want to deny or belittle it; on the contrary, I want you to consider it for what it is. Yes, we are sailing amidst an immense storm. The ship that carries us rushes without control at the will of the angry ocean. Half of his sailors are at sea; their corpses float before our eyes on the surface of the waves; the other half will die. No more sails, no more masts; the oars were abandoned, the helm (rudder) was broken, and the helmsmen, sitting on the bench, hugged their knees with their hands, not knowing what to do, and finding the strength to do nothing but moan. The dark night hides everything up to the underwater rock on which they are rushing, and only the deafening roar of the shafts reaches their ears. The sea itself raises from its depths vile monsters, which it spews onto the ship to the great horror of those sailing... In vain do I try to express with the abundance of these images the many disasters that beset us, for what human language could convey them? And yet I, who should be embarrassed by them more than anyone, I do not give up hope: I raise my eyes to the highest Helmsman of the universe, Who does not need the art of control in the midst of a storm... “And so, one should not despair; on the contrary, one must constantly remember the following truth: one must fear only misfortune in the world - sin and weakness of spirit, which leads to sin; everything else is a dream. Treachery and enmity, deception and slander, insults and slander, theft, imprisonment, sharp swords, troubled seas, war in the whole world - all this is nothing and can confuse the waking soul. The Apostle Paul teaches us this when he says, “The things that are seen are temporary.” Why fear, as if it were a real disaster, such cases that are carried away by time, like water carried away by a river?... “But,” they will say, such a disaster is a cruel, heavy burden! - Certainly. But let's look at it from the other side - and learn to despise it. Insults, contempt, ridicule directed at us by our enemies - what are they really? The wool of a decayed dress, which is worn away by worms and destroyed by time. However, - they add, - in the midst of these trials, many who comprehend the world perish and are tempted? Fair enough, and this has happened many times; but after destruction, death and temptations, order is restored, silence reigns, and truth resumes its former path... You want to be wiser than God! You explore the commands of Providence! Better bow before the law prescribed by Him; do not judge, do not complain, repeat only with the apostle: the depth of God’s intentions - who can comprehend it? “If you imagine a person who has never seen the sun rise or set, would he not be tempted by the sight of the daylight disappearing from the sky and night covering the earth? He would have thought that God was abandoning him. And the one who saw only spring, would he not be tempted when he saw the onset of winter, this death of nature? He would have thought that God, by renouncing His creation, was abandoning the world He created. And the one who sees how they sow seed into the ground, and how this seed rots under the earth and frost, will he not be tempted, asking: why did this seed perish? But later he will see its rebirth in the yellowing fields; another will see the sun rising again in the sky, and spring again replacing winter. These people will later repent of their blindness and bow with reverence to the order established by Providence. So it is in the moral world, and in the events of life: it is enough to observe them to soon become convinced with sorrow that such doubt is simply blasphemy.” “But even the story of our Redemption is not surrounded by temptations? What a subject of temptation this Divine Child must have been, wrapped in swaddling clothes, lying in a den, forced to leave the manger that served him as a cradle, in order to flee to Egypt, to a foreign people! Couldn't many say, when they saw Joseph's poor family: How? and this is the Savior of mankind, the King of the world, the Son of God? And they should be tempted. Later, when this Child returned from exile and grew up, an irreconcilable war flared up against Him from everywhere. First, John’s disciples pursue Him with their envious enmity: “Teacher,” they say to the Forerunner, “he who was with you across the Jordan now baptizes, and everyone comes to him!” - these are words of envy inspired by the spirit of malice. “And when Jesus begins to work miracles, how many slander comes against Him and how many temptations for the weak! “You are a Samaritan,” they shout to Him from all sides, “and the devil has taken possession of You 2.” Seeing Him talking with a woman, He is called a false prophet: “if He were a prophet, He would know what kind of woman is speaking to Him.” “And the trial itself, the scourging, the crucifixion - what a temptation they must have produced! Christ is abandoned by His disciples; nothing is visible around Him except insults from the soldiers or the mob, ridicule, slander, and blows. “If you are the son of God,” they shouted to Him at the foot of His cross, “then come down from the cross, and we will believe in You.” But the height of insult, surpassing all inventions of wickedness, was the preference for a thief, a robber stained with blood. Who do you want: Christ or Barabbas? - Barabbas! The whole people of Judah shouts, “We want Barabbas!” and this crucify him, crucify him! Was there ever a more shameful death! And He dies alone, without friends, without disciples; one robber, a fellow executioner, confesses Him from his cross. No, all the temptations taken together could never compare with such a temptation! ... This is how the truth, sent down from heaven, received its beginning on earth: its path was surrounded by circumstances that were a test for the strong and death for the weak. “The life of the apostles and the Gospel preaching also did not escape temptation and persecution. The apostles scatter, run and hide. They preach in darkness, and yet faith flourishes; it spreads quickly by the power of the miracles that marked its birth. One of the apostles goes down through the window to avoid death; an angel is needed to free the other prisoners in chains. When the mighty of the world drive away the apostles, the beggars and artisans accept them. They are surrounded by the reverent care of purple merchants, tent makers, tanners in remote parts of the city or on the seashores... This was the path ordained by God himself in His ineffable wisdom.” “Now, pious and respected wife,” continues John Chrysostom, “if you single out happy events from our many disasters, then although you will not find signs and wonders there, you will certainly recognize in them the miraculous connection of the ways of Providence. With all this, Olympias, it is not necessary for you to accept everything from my lips without any effort on your part; I will leave you with the task of searching and combining these various features of heavenly protection, comparing them with our misfortunes. Such soul-saving work will help disperse your despondency, strengthen your faith, and you will draw from it great relief in your sorrows.” This is the content of Chrysostom’s first letter to St. Olympiad, written from the city of Cucuza, where he was exiled. John spent about two years in Kukuza; suffering a lot from the harsh climate and from the mountain people of the Isaurians, who raided the city. But this was not enough for Chrysostom’s enemies! They were worried that John was shown honor and love in Kukuza, and they managed to obtain a decree that ordered John to be transferred to the city of Pithiunt, at the foot of the Caucasus, on the shores of the Black Sea. Exhausted by hardships and dejected by illness, John was forced to walk long marches for three whole months in the heat and rain. In the city of Koman, his strength finally left him. At night St. appeared to him. The Basilisk, whose relics rest in this city, said to him: “Don’t be discouraged, my brother, we will be together tomorrow.” John, expecting his death, did not want to go further, but he was forced to leave the city; but his illness became so severe that the convoy returned with him to the church, which he had left several hours earlier. Chrysostom, who could barely stand on his feet, said to be led to the altar and asked the priest to give him white clothes. He changed his clothes and distributed all his clothes to those present. Then he wished to join St. Tain from the hands of the priest, prayed fervently and ended his last word with the saying that was so often on his tongue: “Glory to God for everything! Amen". He crossed himself, lay down on the floor slabs and gave up his spirit to the Lord. It was September 14, 407. Many Christians gathered for his burial. Thirty years after the death of John, his holy relics were transferred to Constantinople. Again the Strait of Constantinople was covered with boats with many people, who solemnly greeted the incorruptible remains of the great Saint. The new emperor Theodosius the Younger, the son of the late Arcadius, and his sister Pulcheria prayed at the tomb that God would forgive their parents. The relics of Chrysostom were placed in the church of St. Apostles. The Holy Church honors the memory of St. John: September 14 is the day of death, January 21 is the day of transfer of St. His relics and memory are on November 13, and on January 30 he celebrates three saints: Basil the Great, Gregory the Theologian and John Chrysostom. St. John Chrysostom was the great universal teacher of faith and piety: the Church, having inherited from him up to 1500 God-enlightened creations, “was adorned with his golden words like golden utensils.” Everyone knows his inspired word on the first day of Easter. And it still sounds at the end of Bright Matins in almost all Orthodox churches, maintaining the communication of believers with the great teacher. Let those who are pious and God-loving now enjoy this holy and bright celebration! (Luke 14:17). Let whoever is a prudent servant enter with joy into the joy of his Lord! (Matthew 25:21). Whoever has labored during Lent, let him now receive a denarius! (Matthew 20:13). Whoever worked from the first hour, let him receive all due payment! Those who came even after the third hour, give thanks and have fun! Those who managed to arrive after the sixth hour should not worry: for they will not lose anything. If you were to slow down until the ninth hour, then proceed without any fear. Even if another had time to arrive only at the eleventh hour, then let him not be afraid of his delay. For our Householder is loving and generous: he accepts the last as the first, he calms those who come at the eleventh hour, just as he calms those who have worked from the first hour. He cares for the first and has mercy for the last; and he gives to this, and to this he bestows; he rejoices over deeds, but also accepts intentions with love, gives all due honor to action, but also praises good disposition. “So, everyone, everyone, enter into the joy of our Lord!” - First and last, get a reward! Rich and poor, rejoice with each other! Toilers and careless ones, honor this day! You who have fasted and those who have not fasted, rejoice now! - The meal is plentiful: everyone be satisfied! – Taurus is big and well-fed: no one leaves hungry! Everyone enjoy the feast of faith! Everyone, take advantage of the wealth of goodness! Let no one complain of poverty: for the kingdom has come for everyone. No one should cry for his sins: for forgiveness has shined forth from the grave for everyone. No one should be afraid of death: for the death of our Savior freed us all from it. Embraced by death, He destroyed death: having descended into hell, He plundered hell - and grieved the one who touched His flesh. Having foreknew this long ago, Isaiah exclaimed: hell was grieved when it met You in its nether regions (Isaiah 14:9). - He was upset: for he was devastated. He was upset: for he was put to shame. He was upset: for he was killed. He was upset: because he was completely crushed. I was upset because I was all tied up. He took the flesh and found (in it) God. He took the earth and found heaven in it. I took what I saw; but I was subjected to something I did not expect. - Death, where is your sting? Hell! Where is your victory? (Cor. 15:55)? - Christ has risen: and - you have fallen! Christ is risen! and the demons fell! Christ has risen: and the Angels rejoice! Christ has risen: and life is restored! Christ is risen: and there is not one dead in the tomb! For Christ, who rose from the dead, was the firstfruits of those who had fallen asleep (1 Cor. 15:20). To him be glory and power forever and ever! Amen. Many Christians were baptized then upon reaching adulthood, mainly around the age of 30, wanting to imitate the Lord, Who was baptized at that age.