Книга вторая (401 г.)

The Bishop of Ephesus was accused of simony by the Council of Constantinople. – The Ephesian Church calls upon Chrysostom to install a new bishop. – His journey to Asia. – His severity: he dismisses and re-elects 13 bishops. - The story of the sorcerer Gerontius, Bishop of Nicomedia. – Consequences of Chrysostom’s absence from his Church. – Severian Gavalsky intends to take possession of it with the help of the court. - Return of Chrysostom. – He excommunicates Severian and expels him from his Church and from the capital. – The Empress forces Chrysostom to forgive him; scene in the Church of the Holy Apostles. - Chrysostom explains himself to the people. Both bishops are reconciled. The Church of Ephesus, this beloved daughter of the Apostle John, was no longer the Church about which he spoke in his Apocalypse: “Write to the angel of the Church of Ephesus: I know your works, and your labor, and your patience, and that you cannot endure the depraved, and I have tested those who call themselves apostles, and found that they are liars... and for My name I have labored much and have not fainted.” The Christian community of Ephesus in the 5th century was far from deserving of this praise. Her Angel hid his face, and the teachings of the Savior were replaced in her by the teachings of Simon the Magus. Simony reigned there omnipotently. Everything was bought and sold: bishopric, priesthood, deaconry; and the gifts of the Holy Spirit were taxed. Equal depravity reigned in both the flock and the shepherd. The need for a candidate elected to the episcopal throne to buy votes gave rise to a new need on the part of the elected bishop: to sell spiritual positions for fear of being ruined, ruining both his wife and children - this was the trade deal of every applicant. At the same time, efforts were made to hide the dark deeds, there were so many stained by them! In 400, a Council of 29 bishops was convened in Constantinople, almost all of whom belonged to the Asian dioceses. In September, the meetings of the Council were already coming to an end, when one Saturday morning, at the moment when the bishops had just entered the church and the archbishop was about to celebrate the liturgy, one bishop who did not participate in the Council, Eusebius from Valentinople, a city located in the Zilbian Mountains, suddenly entered the meeting with a petition in his hands. He said that he had come to report the criminal actions of the Asian bishops and to ask the Council of Justice to curb them. Then, amid everyone's amazement, he outlined the points of his petition. He accused one of the Asian bishops of the following: that he bought his episcopal throne with personal money and, in turn, in order to return his capital, sold positions to the bishops whom he ordained. Depending on the profitability, he imposed a tax on all the bishoprics on which he bet; the proteges, in turn, returned the costs by selling priestly places and the Holy Mysteries; that he ordered the sacred vessels to be turned into ingots, giving the silver to his son, that he stole marble from the doors of the baptistery, with which he decorated his bathhouse; then what he transferred to his triclinium, i.e. dining room, columns that belonged to the church; that he carried out theft, even more important and brazen - the sale in his own favor of the manors bequeathed to the church by Basilina, the mother of Emperor Julian; that he keeps as his servant a boy guilty of murder, without even imposing penance on him; that he returned to himself his wife, from whom he had been separated at his consecration in accordance with a solemn obligation, cohabited with her and had several children from her already during his bishopric. “The bishop I’m talking about is here,” added Eusebius, raising his voice, “here he is: this is Antoninus of Ephesus. Those who bought their seats from him are also here - and he named six other bishops. Buyers and sellers of the Holy Spirit sit next to each other in this congregation.” Having uttered these words, he submitted a petition to Chrysostom, who presided at the Council, in which everything was set out in detail and which contained a formal accusation, but Chrysostom refused to accept it. “If you have cause for any displeasure against Antoninus and others whom you accuse,” he said, “do not act in anger and do not bring shame on the Church.” Then he instructed Paul of Heraclea, who was apparently disposed towards Antoninus, to try to reconcile them. Then, having closed the meeting, Chrysostom went into the church, accompanied by the other bishops of the Council, blessed the people as usual and sat down in his place, surrounded by his fellow members, awaiting the completion of the Sacrament. Meanwhile, the crowd of people gathered under the arches of the church and the priestly service was already ready to begin, when Eusebius appeared again, holding his petition in his hand and conjuring Chrysostom before the whole assembly to consider matters concerning the Bishop of Ephesus, and not to deny justice in a matter concerning the good of the faith. He spoke with such enthusiasm, his speech was accompanied by such terrible oaths on the head of the Emperor himself, that those present from afar took him for someone condemned to death and begging the Archbishop to intercede for his life before the Sovereign. This scene created unspeakable alarm in the church. To put an end to it, the archbishop accepted the petition and, feeling too excited to perform the Sacrament worthily, asked Pansophius of Pisidia to replace him at the altar, then gave a sign to the members of the Council to follow him to the baptistery, where Eusebius followed them. There Chrysostom reproached him with strong words for his recklessness, and since Antoninus and the accused bishops strongly denied the accusation brought against them, he said to Eusebius: “You must present witnesses, because you cannot accuse brothers of such crimes without evidence.” Eusebius replied that, of course, he would present witnesses when necessary. “But they are in Asia,” he added. “Go and bring them,” the archbishop objected, “and I will convene a Council to resolve your dispute with Antoninus.” Eusebius set off, but did not appear again, and his witnesses were not visible: of course, Antoninus, upon returning home, bought their silence dearly. This is how things went in the unfortunate Ephesian church. Meanwhile, Antonin died, leaving the church affairs of his diocese in complete disorder. On the other hand, when the city lived with concerns about replacing the deceased bishop, competitions took place, one more shameful than the other. Money was distributed to the population by the handful, parties were formed ready to fight, and civil strife could be feared. The authorities were losing their heads, the clergy impatiently awaited what new Antonin, thrown out by this chaos, would devour the remaining church property. Amid the general anguish, the Ephesian clergy and some neighboring bishops turned their gaze to Chrysostom as a savior, and the Archbishop of Constantinople received the following message: “Holy Father, for many years we have been governed contrary to all decrees and all rights; We ask you to welcome us here so that the Ephesian Church, through your assistance, may find a structure more worthy of the Lord. Our misfortune has no equal. On the one hand, the Arians, on the other, the self-interest and ambition of the false Orthodox are tearing us apart with impunity. At the very time that we write to you, money is being generously distributed, and a pack of rabid wolves rushes at our episcopal throne as if it were their prey.” Chrysostom was ill at that time, and the winter cold also intensified the illness that struck him, but, seeing that the danger threatening his faith was calling him, he did not hesitate to set off on his journey. The departure was scheduled for January 9, 401. Before leaving, he transferred the control of the metropolis and the authority to replace him in preaching to Severian, Bishop of Gabala from Kele Syria, his fellow countryman, whom he considered his friend. Severian gained some fame in the city for his sermons, in which he tried to imitate Archbishop John, but which he seasoned too much with his rough Syriac pronunciation. In general, he was a typical representative of the court episcopate of the eastern capital. Chrysostom sent ahead to the Apamea harbor, where he intended to go ashore, and ordered Cyrin of Chalcedon and Paul of Heraclea, who later became his enemies, to wait for him, as well as Palladius of Ellinopole, who remained faithful to him. At the moment of Chrysostom’s departure from the Constantinople pier, the sea was calm, and the ship soon, without any obstacles, passed the Bosphorus and entered the Propontis, but here a suddenly rising north wind carried it to the Asian coast with such force that the helmsman was afraid of falling into pitfalls. He circled the island, ordered the sails to be lowered and, taking cover behind Mount Triton, dropped anchor, waiting for a more favorable wind. This wind, which blew after three days from the southwest, allowed him to land in Apamea harbor. During this involuntary stay, Chrysostom, his deacons and servants spent two days without food, because the owner of the ship, counting on a short voyage, stocked up on provisions for only one day. Having finally arrived in Apamea, half dead from hunger and fatigue, the saint was met there by three bishops who were waiting for him. When he somewhat gathered his strength, he set off with his companions by land to Ephesus. Their first concern upon arriving in this city was to convene the bishops of Lydia, Asia and Caria. There were 70 of them, but many of them, warned by general rumor, were already on their way to the Council, others also traveled there from the most distant dioceses and even from the cities of Phrygia, attracted by curiosity or the desire to see the famous speaker up close. In Ephesus, preparations were in full swing for the election of a new bishop. It seemed that one could hope that the Council and, in particular, the authority of the Archbishop of Constantinople would eliminate the bad passions of the population, the machinations and bribery of candidates, but it turned out differently. The shamelessness of the applicants, the bitterness of the parties, the excitement of the crowd - this is what was revealed to the gaze of the saint. Squares, streets, houses, and churches were resounding with insults that the applicants threw in the faces of their rivals, calling each other wicked, thieves, blasphemers and disgracing in advance the dignity they were seeking. This sight outraged the strict Chrysostom. Horrified by the election that would be made under such circumstances, he agreed with part of the clergy and bishops to prevent the success of the wicked. After a speech in which, lamenting the general discord, the archbishop surprisingly clearly presented all the shame and all the sorrow threatening the Church of God, he proposed, as a means of pacification, to elect the deacon Heraclides, who had arrived with him. At first there was great general amazement, but then, when people who wanted the good of the Church joined this opinion, the proposal gradually attracted many votes to its side - and Heraclides was elected. This was the old monk of Skete, who enjoyed some fame due to his secular education and even more so for his interpretations of the Holy Scriptures. The Archbishop, without wasting a minute, began to dedicate it with the assistance of 70 members of the Council, completely amazed at this sudden turn of events. Erected with such surprise, nevertheless honest and happy, the former deacon of Chrysostom did not long enjoy the honors that he owed to his eloquence. (We will soon see him expelled, deposed at another Council, returned again and again imprisoned, finally a martyr who followed his patron. Thus these small ecclesiastical republics resembled in their violence and inconstancy the ancient rebellious democracies of Asia.) When the work of election was completed, they moved on to the reports of the Ephesian church and to the case of the bishops accused of simony. Eusebius, who had sold his silence to Antonin, appeared before the Council, petitioning for his forgiveness and offering to present the witnesses he had once promised against the six bishops against whom he had denounced. The publicity was too great for the Council not to want to put an end to it. All six bishops were present, Eusebius’s appearance was recognized as correct, they were forced to read the protocols of everything that had happened in the past year in Constantinople, and the meeting, turning into a trial chaired by Chrysostom, immediately began hearing witnesses. Among them were priests and laymen, men and women. Six bishops at first boldly denied it, but the witnesses firmly stood their ground and laid out everything in detail, indicating the very type of gifts received by Antonin, their value, time, place where these gifts were transferred by each of the accused. These statements led to such evidence that the accused began to become confused and contradict themselves in their answers. Some priests, called by them as witnesses for the defense, then abandoned it, ashamed of the role they had taken on. Finally the accused confessed. “It is true,” they said, “we gave this money, but we considered ourselves entitled to do so according to custom, and our only goal in the harassment of the bishopric was to get rid of parish duties and taxes from the government.” “Now,” they added, “one of two decisions must be made regarding us: either leave us in our episcopal places, or force us to return the money that we spent to acquire them. Many of us are not only ruined, but have given away every last adornment of our wives, even down to our household utensils. Justice demands that this be returned to us." So the question was posed directly. Obviously, the Council could not refuse the punishment for which it had gathered, and thereby recognize the legitimacy of their dignity acquired through simony. Without hesitation he deposed six bishops and replaced them with six persons whose integrity and selflessness seemed beyond doubt. Chrysostom, who gave the order for the deposition and replacement of bishops, moreover agreed to the request of the deposed for the return of expenses to them. “This is fair,” he said, “but this is not our business; you yourself must sue the heirs of Antonin for the return of costs according to the decision of the Council. This will be a saving lesson for everyone. Otherwise, if this custom takes root, we will be placed in the position of the patriarchs of Judea and Egypt, who annually sell and buy priestly places, and we will earn the curse of the prophet Micah: “These priests gave permission for gifts, and these prophets prophesied for money.” As a form of consolation, Chrysostom promised them to petition the Emperor for exemption from curial duties. At his request, the Council also decided that they, although deposed, could receive communion at the altar, like former bishops. The formidable judge did not stop on the path of reforms and strict punishments. From the Asian region, he transferred his hot searches to the neighboring provinces, Lycia, Caria, Pamphylia, Phrygia, Pontus. This was an investigation of the bishops of half of the Eastern Empire, carried out by agreement with the synodal chamber in which he presided, an investigation too rapid, because it accused, judged, deposed, replaced in most cases solely by popular rumor. In less than three months, thirteen bishops were condemned, deposed, and replaced by successors who were sent to their places already consecrated. Horror spread throughout the dioceses of Asia. Leaving the province of the Ephesian proconsulate, Chrysostom wanted to pass through Bithynia, where he needed to carry out an exemplary trial. Stopping in Nicomedia, the main city of this province, he summoned Archbishop Gerontius. The history of this person is interesting and gives an idea of ​​the oddities of church mores of that era. Gerontius was a native of the Western Empire. Previously, he was a doctor in Milan, adding to his art a little magic, which consists of summoning and conjuring evil spirits, and finally, recognizing them under various forms, which the evil spirit knows how to assume in order to sneak through. This gained him some fame. Archbishop Ambrose succumbed to the rumor and called Gerontius to be a deacon of his Church. The priest, a former doctor, invested with the dignity and the power associated with it, indulged in theurgic experiments beyond measure. His fame doubled among the ignorant and among the enthusiastic minds, but he destroyed himself with an absurd lie. He claimed that one night he met one of those infernal spirits called lamias, recognized him, despite the darkness, under the guise of a donkey, and that, despite the intention of eluding him, the spirit submitted to him, he bridled him, led him to the mill and forced him to turn the millstones. When these nonsense reached Archbishop Ambrose, he imposed a spiritual ban on him and drove him out of his Church. The expelled deacon again became a doctor, moved to Constantinople and, thanks to his art, became a prominent person, gained access to the court of the Emperor, who at that time was Theodosius, acquired the patronage of some of the nobility and, in turn, began to patronize others. In this position he rendered considerable service to the son of Gelladius, bishop of Caesarea in Cappadocia and exarch of the entire Pontic diocese. Gelladius, knowing his past, again accepted him into the fold of the Church, ordained him a priest, and then the Bishop of Nicomedia - all this as a sign of gratitude. Gerontius, having reached such a high degree, neglected nothing to win the love of his clergy and the entire city. He succeeded in this, but this reprehensible appointment outraged the conscience of the West. Nektarios at that time ruled the Church of Constantinople. Notified by Archbishop Ambrose, he considered it his duty to depose such a bishop and ordered him to resign voluntarily in order to avoid church trial. Gerontius shamelessly refused this, ignored all threats and continued to carry the episcopal staff in Nicomedia, resorting, moreover, to cunning, and to money, and to the help of his medical art, in order to bind the Nicomedia people more closely to himself. Chrysostom, in turn, approached such and such a person. In vain did Gerontius think of accepting the “position” towards him that had previously forced Nektarios to retreat. Chrysostom, as decisive as his predecessor was timid and indecisive, deposed the bishop of Nicomedia and immediately replaced him with the philosopher Pansophius, the former teacher of the empress, then a priest and, finally, the bishop of Pisidia. However, this decision was not to the liking of the Nicomedians - they liked their bishop, they complained of arbitrariness. They even organized processions of the cross, held prayer services, as was done on the occasion of plague, famine, lack of rain - in a word, in case of any social disasters, praying to God for the return of Gerontius. Their opposition went so far that the Nicomedians living in Constantinople made similar demonstrations in the capital, almost in front of the walls of the Arcadian Palace - it was a solemn protest against Chrysostom’s interference in the affairs of other dioceses. All this passed in a storm, reaching those Churches that, apparently, its breath should not have touched. This order, of course very bold and inspired by an unyielding zeal for the good, was followed by a long period of excitement. The Bishop of Rome, on whose part the appropriation of the private rights of the Churches aroused such strong indignation in the East, never produced anything similar to this “invasion” of Chrysostom. The Emperor himself could finally ask himself whether the Sovereign’s right to convene Councils and confirm bishops had not been abolished. There was no other monarch, no other punishing judge, no other elector for a third of the Eastern churches, except Chrysostom with this synodal chamber, which he himself composed. He allowed himself to do similar things regarding the Thracian Church. For the sake of the good of the Church, the saint took all responsibility upon himself alone. By his actions, he seemed to assert the omnipotence of the Church in the empire. But less than a year had passed before the judge, in turn, was tried and condemned by the Council: that he had exceeded his authority, taken possession of other Churches and consecrated bishops; in that he deposed the clergy without listening to them; in that, without convening a local Council and without consulting with the clergy of the Churches, he made initiations to spiritual positions that they did not approve; in that he (of course, out of ignorance and due to excessive haste) ordained slaves who had not yet been freed as bishops; in that he was at the same time an accuser, a witness, and a judge in the trial of many clergy and, by the way, of Proeresius, Bishop of Lycia; in that he consecrated, contrary to canonical decrees, many bishops together, and four at a time. For the most part, these actions concerned Asian affairs. The deposed bishops, led by Gerontius, soon turned into his accusers, and those newly installed were, in turn, deposed as having improperly “taken possession” of other people’s places. Absence to Asia was no less disastrous for Chrysostom within his own Church. In vain Serapion wrote him letter after letter, warning him that Severian was betraying him and that his presence was becoming day by day more necessary for the salvation of himself and his flock. Carried away by the work of the reforms, which he was in a hurry to complete, Chrysostom had already been absent from Constantinople for three and a half months. This is what happened at this time and caused alarm among his friends - alarm that was not unfounded. Chrysostom's fellow countryman Severian, Bishop of Gaval, came to the capital with the intention of testing his strength there and taking from there a double harvest: both money and fame, which was the goal of such traveling preachers. From the time when the extraordinary success of John of Antioch in the capital brought Syria into fashion there, this vain province no longer restrained its claims; it really wanted to show the rest of the East that Chrysostom was not the only person whom it could boast of, and that, in addition to him, the school of Libania would still be able to provide Constantinople with orators and bishops. So, a jealous rivalry arose between the Syrians, who boasted to each other of Christian eloquence: when they came to Constantinople, they harbored the cherished thought of eclipsing the archbishop. Not long before the time now spoken of, a certain Antiochus was a success there with his excellent bearing, his full and sonorous voice, and his copious flowery phrases, in which it would be vain to look for ideas, but which were still considered eloquent to ears accustomed to the trinkets of rhetorical speeches. And so Antiochus returned to Syria a rich man, and some, in a fit of delight, even honored him with the title of John himself - the title of Chrysostom. His example aroused the ambition of the Bishop of Gavala, who, in turn, wished to speak in the great metropolis of the East and did so, under the patronage of the archbishop. He was a more sedate man than Antiochus, more knowledgeable in the Holy Scriptures, more logical and possessed an extraordinary ability for interpretation, although he was not distinguished by the fertility of Antiochus, and his rough guttural pronunciation spoiled even his best speeches. For the service rendered to him by the archbishop, he, for his part, feigned reverence and immeasurable devotion towards him. In reality, Severian turned out to be an envious rival. It was not difficult for Chrysostom’s enemies to win over such a person to their side. An example was set by the court. They listened to Severian, applauded him, and proclaimed that he was superior to the archbishop. The courtiers even admired the grace of his Syriac pronunciation, which otherwise would certainly have been the subject of their ridicule. They wanted to contrast him with his famous fellow countryman, whose deposition he was given to understand, and they also hinted that he would replace Chrysostom, if only he would contribute to his overthrow. The Empress wanted to get to know him, the Emperor often invited him to his table, and Evgrafia grabbed hold of him and used him as a “spring” for her machinations. He received at this time a great honor, which, as it seemed, destined him for the high lot of which he dreamed. When in February 401 Augusta gave birth to her fourth son, later Theodosius II, instead of postponing baptism until the return of the archbishop (such delays were quite common in the Church of that time), she, on the contrary, hastened with the celebration of the Sacrament so that the newborn would be baptized by Severian. The performance of this Sacrament conferred on the clergyman who performed the baptism both the right of a spiritual father and a religious connection with the imperial house that lasted throughout his life. From that time on, Severian was no longer a visiting bishop in Constantinople - he became a bishop attached to the palace, and was designated as a successor to the bishopric of the imperial metropolis. It had to happen that in the meantime Antiochus also arrived in Constantinople. Severian introduced him to Evgrafia, who “recruited” him into her party, and then both bishops recruited a third one, who bore a name known and respected among Eastern Christians. His name was Akakiy, he was a bishop in Berea. He lived out the last years of his long life (he was then over 80 years old) loving and glorifying Chrysostom. As a faithful and open friend of the newly elected bishop, he was sent to Rome to present Pope Sirius with the letter of his appointment and to negotiate between West and East an agreement between the two Churches and the two bishops. But, detained at that time by some matter in Constantinople, Akaki was offended by the most innocent act of his friend, Archbishop John. The fact is that the archbishop wanted Akaki to live in his episcopal house and house him in the same way as he lived himself - as a semi-ascetic, i.e. the room is very simple and also simply furnished. The old man, who was expecting a completely different reception from the first dignitary of the Church, imagined that they had treated him this way out of disrespect, or rather, ill-wishers had suggested this to him, and since his advanced years had greatly weakened his mind, he was immensely angry with his host. “If he neglects me so much,” said Akaki, “I will repay him and make a drink that will not be so easy for him to drink.” And he joined the Evgrafia Union. These were the important events that preceded the return of Chrysostom. When the archbishop sailed to the Constantinople pier, he was greeted by countless crowds of people who covered the embankment and neighboring streets, shaking the air with cries of welcome. He moved towards the bishop's house, accompanied by these devoted masses, or, better said, carried away in their arms. Arriving at the gates of his house, he dismissed them, postponing, due to great fatigue, until the next day the speech of thanks with which he intended to address them, and invited them to gather in his church. The next day, of course, it was full. Chrysostom made a speech. This speech has reached us. She breathes the joy of the archpastor, who again met with his Church, who again returned to the Fatherland of his heart, who, upon his return, again found his faithful flock as he left it when leaving. But, without hiding anything, far from the idea of ​​throwing a veil over what happened in his absence - the black treason of persons whom he does not name, he then thanks these people, who rejected their criminal challenges. “Thank you,” he said to the crowd besieging the pulpit, “thank you for the loyalty you have shown in spite of everything, despite all the temptations with which you have been surrounded. You were an immaculate wife who turned a deaf ear to all criminal proposals during the absence of her husband, you were a vigilant dog who guards the flock in the absence of a shepherd, you were sailors who protected the progress of a ship abandoned by the helmsman, warriors who, having lost a commander, did not allow themselves to be defeated.” This is the main idea of ​​the speech, its hint strikes the eye. The offended bishop wants everyone to see that he understands Severian, that he is also aware of the court intrigues, but that all this does not outrage his soul. His speech was filled with just sternness. He reproached Severian for secular vanity, for his visits to the imperial palace and feasts, which he sought contrary to the strict order prescribed by Chrysostom for his bishopric. “Antiochus and you,” he told him, “you lead the life of hangers-on and flatterers, you have become the fable of the city, you are portrayed in the theater by comedy.” A few days later, having chosen the text of the Book of Kings as the theme of his sermon, he exclaimed: “Call to me these priests of wickedness, who eat at Jezebel’s table, so that I may say to them, as Elijah once did: How long will you limp on both legs? If Baal is a god, follow him; if Jezebel’s meal is also God, gorge yourself, gorge yourself on it until you vomit.” Such a speech created great excitement in the palace. A new event, which worried the whole of Constantinople for several days, gave rise to new reproaches against him. The matter concerned the Arians and their co-religious patrons - the barbarians, who occupied important positions at court and in the army. As is known, during the reign of Valens, Constantinople was devoted to Arianism, which was exclusive and merciless in its persecution. With the accession to the throne of Theodosius, a reaction began to be felt, and this Sovereign, as Orthodox as his predecessor was devoted to Arianism, in order to raise Orthodoxy, removed the heterodox churches beyond the walls of the city, into its suburbs. From that time on, the Arians never ceased to complain about this expulsion, which offended them. Theodosius was unshakable. The Arians hoped to cope with the weak and timid Arkady, thanks to the foreign influence that prevailed at his court and in the army. Since the time in 376 the Emperor Valens forced the Goths, in the person of their bishop Ulfila, to accept the symbol of Arius under the threat of denial of access to the empire and extermination by the Huns, this people, accepted by the Romans, completely surrendered to Arianism. And when the Eastern Empire, returning to the banners of its ancestors, again entered the fold of Orthodoxy, the Goths refused to follow it. They remained Arians - fanatical Arians, maintaining fraternal relations with the Romans of the same faith, and since then Arianism under their auspices has become the Christianity of the barbarians in opposition to Orthodoxy, the legal Christianity of the Romans. The question, as we see, was difficult, and more than once Arkady was ready to give in. The terrible Gainas, who held both the Emperor and the empire in his hands, had just received permission from Theodosius’ son to have one church within the walls of the city: “Because,” he said, “it would be inconsistent with the dignity of such a Roman commander as I, to go to pray to his God outside the walls of the city.” Chrysostom had to intervene in this matter, and with the power of his spirit he simultaneously prevailed over both Gainas and the Emperor. The permission was taken back. But the Arians did not consider themselves defeated, and, indeed, despite the fact that Gainas was gone, they still had strong support at court. In the absence of a church in the city, they came up with the idea of ​​gathering in crowds under the numerous porticos of squares and streets on Saturday and Sunday evenings, at sunrise, and from there setting off with a procession of the cross to their churches on the outskirts of the city. On the way, they announced the quarters of the capital by singing alternately psalms and hymns, “adapted” to their religion. This they called their litanies. The matter proceeded rather quietly before Chrysostom's departure to Asia, but during his absence Severian, a flatterer and pleaser of high-ranking officials, relaxed the severity of the decree. The processions multiplied, the litanies were filled with challenges to the Orthodox and insults to their faith. “Where are those,” sang the Arians, “who do not believe that three is nothing more than one?” Upon his return, Chrysostom indignantly asked the authorities to curb these insults, and since the prefect of the city did not take any effective measures, he himself organized a counter-litany - Orthodox religious processions also began to take place through the streets and squares on Saturdays and Sundays, contrasting the Arian hymns with their hymns and the confession of the Orthodox faith with the blasphemies of heretics. In these processions, which took place in the evenings and lasted until late, the Orthodox wore large silver crosses for illumination, lined with candles, which, according to contemporaries, spread light in the middle of the night, similar to day. Eudoxia, who remained faithful to Orthodoxy, despite the Arian aspirations of the court, wished to take the costs of this illumination at her own expense and sent courtiers to participate in anti-litanies. What happened was what should have been expected: during the meetings, those participating in the religious processions got into a fight, used stones and sticks, and the dead and wounded were left on the spot. Among them was Brizon, the empress's chief eunuch, who was hit in the head with a stone. Arcadius ended where he should have started: by an imperial decree, which can be read in the Theodosian Code, he prohibited these gatherings, threatening the prefect of the city with a penalty of one hundred livres in gold if the litanies were resumed. However, many responded, for their part, with accusations against the archbishop in order to shift responsibility for the riots to Chrysostom, who, as they said, always brings discord with him. Meanwhile, with each passing day, the mutual bickering between Chrysostom and his former deputy, who had now become his rival, became more and more inflamed. Incited by hopes and claims, he sought the position of legitimate archbishop in the Church, where he was a stranger. A decisive turn in affairs was inevitable. What led to him was the indecent act of one of those “dangerous” friends who surrounded Chrysostom. One day, when Severian, holding his head high, was walking with his usual pomp and arrogance through the church or the place adjacent to it, Serapion, who was sitting in his way, did not rise, as a deacon should have done in front of a bishop, but remained in his chair, casting a contemptuous glance at him. Severian was offended by this and, approaching the deacon, told him so that some of those present could hear: “If Serapion dies a Christian, then Christ did not become incarnate,” and went on. Serapion immediately turned to some of the witnesses to this scene, who in all likelihood belonged to this church, and went with them to the archbishop, where he accused Severian of blasphemy, since he said that “Christ was not incarnate.” The witnesses he brought confirmed his testimony, perhaps with the intention of omitting the beginning of the phrase that determines its meaning, and perhaps without hearing this beginning. Whatever the meaning of the appeal of the Bishop of Gaval to Serapion, Chrysostom recognized it in any case as criminal. If Severian had no intention of uttering the blasphemy of which he was accused, i.e. to directly state that the incarnation of God is a lie, yet he took the name of the Lord God in vain and humiliated by empty use an important formula of one of the Divine mysteries. On the part of the sacred person, the second crime was almost equal to the first - this is how Chrysostom reasoned. Having called Severian, he excommunicated him from communion, forbade him entry into all his churches and, according to historians, sentenced him to removal from Constantinople. Meanwhile, when rumors of this trial spread, some commoners who carried out various church assignments, mainly foremen (decani), obliged to bury the poor, spread a rumor in that part of the city that Severian was insulting the archbishop. This was enough for an excited crowd to flock to the archbishop's house in a few minutes, as if Chrysostom's very life was in danger. Under such circumstances, Severian decided it was best to leave the city: he rushed to the pier, took a boat and set off for Chalcedon. The fugitive did not have time to notify the court of his adventure and surrender to the protection of Eudoxia, but, notified of everything by his supporters, the empress turned to the archbishop with urgent complaints, moreover ordering Severian to return to Constantinople without any delay. He did not keep himself waiting for the order to be repeated and solemnly swam back across the Bosphorus. But this was not complete satisfaction, because the church excommunication still retained its force and could only be lifted by the archbishop himself. Eudoxia renewed her fervent petitions several times, and the Emperor himself demanded forgiveness for Severian, but without success. Chrysostom refused not only to communicate with the traitor and the wicked, but even to speak to him and see him. Offended by the resistance of the archpastor and no less persistent, the empress made one of the strong decisions characteristic of the ardor of her temper, and took advantage of the great celebration in the Church of the Holy Apostles in order to create a decisive public scene for her opponent. Suddenly entering the church before the start of the liturgy, accompanied only by the young Theodosius, who was carried behind her in her arms, Eudoxia with quick steps crossed the nave, ascended the choir and, appearing in the face of the archbishop, who was sitting in his place in the depths of the apse, she lowered the child onto his knees and conjured with the head of her son, this descendant of the great Theodosius, to forgive Severian. She repeated her spells many times in a loud voice, extending her hand over the child’s head. The astonished Chrysostom hesitated, probably the sight of this child, already “the most august”, who was once destined to have mercy himself, touched him - and he forgave. But the forgiveness of Chrysostom was not enough; the forgiveness of the people who took part in the archbishop’s work, perhaps more vividly than he himself, was also necessary. And in fact, after the return of Severian, not a day passed without strife, sometimes bloody, showing a firm popular decision to force respect, despite the traitor and theft of power, the honor and rights of their spiritual leader. One of these disputes even turned into a rebellion, and Severian did not dare, fearing for his life, to enter by force into churches where he was prohibited from entering, and the protection of which was taken over by the people themselves. This unconditional, almost fanatical devotion put Chrysostom in a difficult position. He understood that he could not change the feelings that constituted his pride and support, and, giving forgiveness at the insistence of the Emperor and Augusta, he had to think about his own justification before his defenders and friends. Severe and ardent people, who put themselves in a reprehensible position for him, should have known why he was reconciled, and in a matter that became their common cause, they retained the right to approve or condemn his behavior, they could condemn or justify - so thought Chrysostom. Therefore, he desired reconciliation with Severian of the people themselves, whose views he did not separate from his own. It was then in his episcopal church that one of those great spectacles of the Christian forum took place, which bring so much life and brilliance to the ecclesiastical history of the first centuries of Christianity. From the height of his pulpit, before the listeners crowding around her, Chrysostom appeared like a messenger offering peace and wanting its approval. By an inscrutable happy accident, his speech, which was not included in the collection of his works that we now have, was found in an ancient Latin translation. The speech was also found in which Severian, for his part, before the same listeners asked for mercy. By the caution and timidity of expressions, the stamp of which are the words of Chrysostom, one can see to what extent this fiery people were spared by the rulers themselves, chosen by them, and how much in this kind of religious democracy founded by Chrysostom in Constantinople, the church department had to reckon with its forum. “Just as the body agrees with the head,” he said at the beginning of his speech, “so the Church agrees with the priest, and the people with the Sovereign. Just as a bush cannot be separated from its roots and a river from its sources, so children are inseparable from their fathers, and students from their teachers. What I am telling you is not a vain desire to provoke you to express your affection for my person, but since I intend to talk to you about important matters, it is necessary that no one here be confused or confuse others, and that there should be no interruption in my words. Obedience of students to the teacher, filial affection for the father - this is what you must show with all your might. Oh, my sons, crown me with your virtues, place the crown of your obedience on my head, make sure that everyone considers me happy, having such an obedient flock, and glorify my pastoral teaching with your obedience, in the words of the Apostle: “Submit your heads, for they are watching for you and will one day give an account of your souls...” I had to give this warning, fearing that one of you would rebel against the reproach that I would address to you. I am a father, I am obliged to advise my children: this is the duty that nature places in the heart of the natural father. The grace of the Holy Spirit placed it in my heart! Yes! I am a father, and a father who trembles so much for his sons that I am ready to shed my blood here for you, but you - wouldn’t you do the same for me? Our bonds are common, our duties are the same, and I could write about you the same thing that the Holy Apostle Paul said about his dear disciples: “Greet from me Priscilla and Aquila, my fellow workers in Christ Jesus, who laid down their lives for my soul...” Let there be no differences of opinion between the brothers, then the city is strong and the fortress is impregnable. The predatory wolf, the devil, will not attack unanimous hearts, and the fence of mercy will protect us better than the adamantine fence. I mention these truths in advance as an introduction to my speech, so that you will not be either amazed or outraged by what I tell you, but I will tell you about a matter worthy of the church’s word, worthy of you listening to it. I will tell you about peace. There is nothing more fitting for the words of a preacher than a word of peace addressed to his hearers, and the more sacred the subject of the message, the more the sender needs to be sure that he will be listened to. World! In order to bring it to people, the Son of God descended into this world and pacified with his blood the affairs of not only this world, but also the world on high, so that from now on there would be no more warfare between earth and heaven. For the sake of peace, the Son of God suffered, was crucified and buried, and he left it to us as a heritage, as a fence of the Church, a shield against hell, a sword against unclean spirits, a quiet haven for the hearts of the faithful, the Lord’s sacrifice of propitiation for our souls and the forgiveness of sins ours. Yes, for the sake of this holy world, this gift, I was sent to you. Don’t reject me, I pray you, don’t make me leave here like a driven out ambassador, with sadness in my heart and a blush of shame on my brow. Oh, without a doubt, God testifies, sad things have been done in our Church for a long time, but this cannot be a sufficient reason for me to approve of disorder and rebellious actions. Let’s better put all this aside, forget it, and you stop the noise, calm down, control yourself. This is what the Lord wants, and this constitutes the desire of our most pious Sovereign. Sovereigns should be obeyed, especially when they obey church decrees. The Apostle said: “Obey the powers that be.” How much more fitting is this when the Sovereign patronizes the faith and serves as the support of the Church! If by my introduction I have prepared your souls to listen favorably to what I am sent to you with, then... receive our brother Severian.” This skillful speech, this name of Severian, pushed to the end of it, as a name that the speaker was afraid to pronounce and which should either captivate or repel the listeners, all this produced the effect that Chrysostom expected. The entire assembly rose, deafening the air with applause, and this repeated general applause testified to the peacemaker that reconciliation had been accepted. When the noise died down, he continued: “I thank you now for accepting my words so well. You have shown me the fruits of your obedience, and I can congratulate myself on the good sowing. Let us not waste time, let us immediately gather the sheaves of our harvest, and may the Lord reward you for your obedience and for the kindness of your hearts! You brought to heaven a true sacrifice of propitiation, hearing this name without anxiety, at my voice the clouds of anger dissipated, so that we could see in you only mercy. Receive him with open arms and peace of heart, without any bitter memories. Not the slightest grain of hostility should remain when peace is concluded, so that there may be joy in heaven, joy on earth, joy and delight in the Church of God.” Severian was not present; his presence would have prevented success, because his very name could only be pronounced with endless precautions. But he should also have accepted this reconciliation that Chrysostom granted him and, for his part, announced it publicly. This was the second part of this great spectacle, and it took place on the second day in the same church, with an even larger crowd of listeners, even more animated, if only there could be even greater animation. Chrysostom's speech was the highest example of art and persuasiveness, Severian's speech is nothing more than a rhetorical amplification, and gives us a good idea of ​​\u200b\u200bwhat this Syrian eloquence was, so flowery, refined and strained. Among general passages, very extended, about the advantages of agreement, he explains the disagreement that occurred in the Church of Constantinople as the intervention of Satan. And he was right! Satan penetrated there, into the community of the patron with the protected, the head and the subordinate, just as he once penetrated between Christ and Judas at the Easter Supper. “Peace,” he said, “is the name of Christ himself, for the Apostle says: “Christ is our reconciliation”; he turns the two into one, while by the cunning of the devil two hearts, agreeing in faith, are separated and begin to fight. But, just as when the king appears, the hills and crossroads are magnificently decorated, just as the whole city is hung with silk and crowned with flowers, so that nothing unworthy of the royal sight appears, so at this moment, when Christ, the king of the world, comes into our midst, let us cast aside every sad memory. Let lies flee in the face of truth, enmity in the face of the unity of souls. Just as in the images of our cities, where the figures of the august brothers who rule over us are represented, the painter places behind them Concord in the clothes of a wife, embracing them in her maternal embrace, indicating that if they are separated in body, they are not separated either by feeling or will. So now the peace of the Lord, sitting among us, attracting us to its trembling bosom, encourages our two souls, separated in two bodies, to merge into one. Yesterday our common father, in a speech filled with the spirit of the Gospel, presented to us the preliminary articles of peace, peace itself, a peace treatise - today I bring it. Yesterday, with his hands raised to him, he received us in the name of peace, and now, with his divine gifts, we come to meet the Lord, with open hands and a lightened heart: strife has been destroyed, peace reigns.” So, peace was confirmed by an oath before the altar, in the face of the people of Constantinople, who were both the judge and the confirmer of peace: history testifies that it was not Chrysostom who was its violator. Thus this first storm, which was a warning and a threat to the archbishop, the Church and the state, dissipated. But at the same time, another was gathering - on the distant edge of the Eastern Empire, near the Nile Valley, and winds hostile to Chrysostom pushed it from Alexandria to Constantinople. It carried destruction and death in its depths. Why is there such turmoil in churches? I think, for no other reason than the fact that the election and appointment of primates is carried out indiscriminately and as it happens. The head must be strong... and when it itself is weak and cannot reject painful influences, then it itself becomes even weaker and along with it destroys the whole body.