Praise to our holy father Eustathius, Archbishop of Antioch the Great

Homilia “Praise to our holy father Eustathius, Archbishop of Antioch the Great” (4 chapters) pronounced by St. John Chrysostom in Antioch, probably around 386-388. St. John praises St. Eustathius as a martyr, despite the fact that he died a natural death in exile. According to the saint, what makes a martyr is his spiritual attitude, disposition of will and readiness for death: “The crown of martyrdom is often woven not for the end of the matter, but also for the intention.” The prototype of a bloodless Christian sacrifice was the sacrifice of Isaac. St. John speaks about the activities of St. Eustathius against the Arians and his expulsion, showing that God allows persecution of the church to show the power of truth and the weakness of heresies and paganism. *The title of the work in Greek is Εἰς τὸν Εὐστάθιον ἀρχιεπίσκοπον ᾿Αντιοχείας. *The title of the essay in Latin is In s. Eustathium Antiochenum. You can please people only after their death, because everything on earth is changeable. The dead are generally more blessed than the living; and especially those who died for Christ. St. Eustathius died in Thrace, his church is in Antioch, all those present are his monuments, for in them is his fragrance. St. Eustathius is a martyr, although he died a natural death. The sacrifice of Isaac is a prototype of the bloodless Christian sacrifice. Activities of St. Eustathia against the Arians and his expulsion. God allows persecution of the church to show the power of truth, which succeeds during persecution, and the weakness of heresies and paganism, which are destroyed even in times of peace. St. Eustathius, even in exile, continues to take care of the church until the time of St. Meletia. 1. One wise and experienced man in philosophy, who has precisely studied the nature of human affairs and recognized their fragility, that nothing is reliable and true, inspires all people in general not to please anyone before death (Sir. 11:28). Therefore, since blessed Eustathius has already died, we can already glorify him with all courage, because if no one should be pleased before death, then it is possible to please the worthy after their death impeccably. Truly, he has already gone through the abyss of everyday affairs, got rid of the disturbance of the waves, sailed to a quiet and serene harbor, is not subject to the uncertainty of the future, is not subject to falling, but, as if now standing on some stone or high rock, he laughs at all sorts of waves. So, pleasing him is safe, glorifying him is irreproachable, because he is no longer afraid of change, no longer afraid of falling. We, who are still living, like those wavering in the middle of the sea, are subject to many changes; just as they sometimes rise upward when the waves rise, sometimes they are cast down into the very abyss, and neither this elevation is safe, nor this overthrow is constant, because both depend on the waters that flow and do not stop - so in the same way in human affairs there is nothing solid and constant, but changes are frequent and rapid. One is elevated to heights by happiness, and the other is cast down into a deep abyss by misfortune; but let him not be proud, and let him not despair, because a very rapid change will befall each one, but he who has moved to heaven, gone to the longed-for Jesus, has come to a serene country, from where “sickness and sorrow and sighs have fled” (Is. 35:10). There is not a semblance of change, there is not a shadow of change, but everything is firm and unshakable, everything is strong and stable, everything is incorruptible and immortal, everything is indestructible and remains forever. That is why it is said: “before death, commit no one’s desires” (Sir.11:28). Why? Because the future is unknown and our nature is weak; the will is not active, sin easily takes hold of us and there are many snares: “know,” they say, “that you are walking in the midst of snares” (Sir.9:18); incessant temptations, a great multitude of affairs, constant attacks of demons, continuous uprisings of passions: that is why it is said: “before death, do not indulge anyone.” So, it is safe to please a worthy person after his death; or better, not just after his death, but after death such that someone ends his life with a crown, with confession and unfeigned faith. If someone called those who simply died blessed, then aren’t there many more (one could call them that) who died in this way? Who, you say, called the simply dead blessed? Solomon, wise Solomon. Do not be inattentive to this husband, but imagine who he was, how he lived, in what safety and pleasure he spent a pleasant and carefree life. He went through all kinds of pleasures, thought through all the ways of spiritual pleasure, sought out various and varied types of joys, and, narrating about them, said: “I created houses, I planted vineyards, I created hills and gardens, I created pools of water, I had male and female slaves, and I had households: and I acquired cattle and herds in abundance. I became, and I gathered together gold and silver, like sand, and made me singing and singing, butlers and cupbearers” (Eccl. 2:4-8). So, what does he himself say with such an abundance of wealth, property, pleasures and pleasures? “And I blessed,” he says, “the dead, ... more than the living, ... and more blessed than both of them is he who did not yet exist” (Eccl. 4:2-3). A truly reliable denouncer of pleasures, pronouncing such a verdict about them. If one of those who lived in poverty and misery pronounced this sentence against pleasures, one would think that he condemns them not in justice, but out of ignorance of them; but when they are condemned by one who has gone through all these pleasures and explored every path of them, then the condemnation is no longer subject to doubt. Perhaps you think that our word has deviated from its real subject; but if we delve deeply, we will find that what was said is in close relation to him. On the days of remembrance of the martyrs, it is necessary to consistently conduct conversations about philosophy. We say this not condemning real life - let it not be - but condemning pleasures, because life is not evil, but life is aimless, thoughtless. 2. So, whoever has lived his present life in good deeds and in the hope of future good things will be able to say, like Paul, that “it is much better to live in the flesh; this is the fruit of the work” (Phil. 1:23–24), as was the case with blessed Eustathius, who used both life and death according to the proper way. He suffered death for Christ not in his own country, but in a foreign one. This is the work of enemies; They expelled him from his fatherland in order to disgrace him, but he became even more glorious and famous through exile to a foreign land, as the end of things proved. Such is his glory that, while his body rests in Thrace, his memory daily flourishes among us, and, although his tomb is in that barbaric country, our love, despite such a great distance and such a long time, daily increases: or better, if we must tell the truth, his tomb is with us, and not only in Thrace. The monuments of saints are not graves, tombs, pillars and inscriptions, but good deeds, zeal for the faith and a clear conscience before God. Truly, more brilliantly than any pillar, this church was erected to the martyr, containing in itself letters that are not silent, but by their very deeds, louder than a trumpet, proclaiming his memory and glory; and each of you present here is the tomb of this saint, an animate and spiritual tomb. If I open the conscience of each of you present, I will find that this saint dwells inside your soul. Do you see how the enemies gained nothing, how they did not extinguish his glory, but elevated it even more and made it more brilliant, building so many tombs instead of one, tombs animated, tombs emitting a voice, tombs preparing for the same jealousy? That is why I call the bodies of saints sources, and roots, and the spiritual world. Why? Because each of the mentioned objects does not only retain its own kindness within itself, but also spreads it over a long distance. For example: springs give a lot of water and do not hold it in their depths, but, producing long rivers, they connect with the sea, and with their length, as if with an outstretched hand, they take the sea waters. Also, the root of plants hides below, in the bowels of the earth, but does not retain all its strength in the depths; and this is especially the property of vines climbing trees. When they spread their branches along high trunks, they extend the branches climbing along these supports over a long distance, forming some kind of long roof with the density of their leaves. This is the property of the world: often it lies in a closet, but its fragrance, spreading through the windows onto the streets, alleys and squares, and lets those walking outside know about the goodness of the aromas hiding inside. If the source, and the root, and the plants, and the aromas by nature have such power, then much more are the bodies of the saints; and that what I have said is not false, you yourself are witnesses. Thus, the body of this martyr lies in Thrace; and you, not being in Thrace, but standing far from that country, feel the fragrance at such a distance - and that is why you gathered, so that neither the distance of the journey hindered nor the length of time drowned out. This is the nature of spiritual virtues; they are not interrupted by any bodily obstacle, but bloom and increase every day, and neither the length of time weakens them, nor space blocks the path. Do not be surprised, however, that, starting this word and praise, I called this saint a martyr; he ended his life by death: how is he a martyr? I have often told your love that it is not death alone that makes a martyr, but also spiritual disposition. The crown of martyrdom is often woven not for the end of the deed, but also for the intention. And not I, but Paul gives such a definition of martyrdom, saying exactly this: “I die every day” (1 Cor. 15:31). How do you die every day? How is it possible for one mortal body to suffer many deaths? Disposition, he says, and readiness for death. This is how God judges; and Abraham did not bloody the sword, nor stain the altar, nor slay Isaac. - however, he made a sacrifice. Who says this? He who himself accepted the sacrifice: “You did not withhold,” He says, “your son, your only son, for Me” (Gen. 22:12). Meanwhile, Abraham took him alive and returned him healthy; How could he not regret it? And so, that I judge such sacrifices, says the Lord, not by the end of the matter, but by the disposition of those who decide. The hand did not kill, but the intention did; The sword did not plunge into the boy’s throat, nor cut his neck, but there is a sacrifice without blood. They know what is being said, initiated into the secrets. Therefore, that sacrifice was performed without blood, since it was meant to be a prototype of this one. Do you see how even in the Old Testament the image was predestined? Don't deny the truth. 3. So this martyr - and our word showed him to be a martyr - was ready for countless deaths. and he endured all of them with goodwill and jealousy; he endured many of the dangers that befell him through experience itself. And they expelled him from his fatherland, and sent him to a foreign land, and then raised many other things against this blessed one, although they had no just reason for the accusation, but only that, obeying the words of Paul: “they worshiped and served the creature instead of the Creator” (Rom. 1:25), he withdrew from wickedness and feared lawlessness; but this is worthy of crowns, not accusations. Just look at the evil of the devil. Since the pagan war had recently ceased and all the churches had just rested from cruel and continuous persecution, and a little time had passed before all the temples (idols) were closed, the altars were extinguished and all the demonic fury was crushed, this saddened the evil demon, and he could not calmly endure the peace of the church; what is he doing? He produces yet another cruel war. That one was external, and this one internal; in such a war it is much more difficult to save oneself, and it is easier for those exposed to it to die. At this time, this blessed one ruled our church. This disease, like some strong infection, arose from the countries of Egypt; then, passing through intermediate cities, she soon invaded our city. But he, being awake and observing and foreseeing from afar everything that was about to happen, rejected the approaching war, and, like a wise doctor, before the disease invaded the city, staying here, he prepared medicines, and steered this sacred ship with great foresight, visiting all places, inspiring shipmen, sailors, all swimmers, and arousing them to attention and wakefulness, as if the sea robbers attacked and tried to take away the treasure of faith. And not only here he applied such care, but also sent people everywhere to teach, convince, advise, and block access to opponents. He was well taught by the grace of the Spirit that the head of the church should take care not of that one church that was entrusted to him by the Spirit, but also of the entire Church throughout the universe; he learned this from sacred prayers. If it is necessary, he said, to pray for the universal church, from end to end of the universe, then all the more should one show concern for it all, equally care for all (churches) and care for everyone. And what happened to Stefan happened to him too. Just as the Jews, unable to resist the wisdom of Stephen, stoned that saint (Acts 7:58), so these, unable to resist the wisdom of Eustathius and seeing that the fortifications were guarded, finally expelled the preacher from the city. But his voice did not stop; man was cast out, but the word of doctrine was not cast out. So Paul was bound, but the word of God was not bound (2 Tim. 2:9); and this one was in a foreign country, but his teaching is with us. So, having driven him out, they quickly attacked like a strong stream, but they did not uproot the plants, nor flood the seeds, nor damage the cultivated field: so what was well and skillfully cultivated by his wisdom took root! However, it must be said why God allowed him to be expelled from here. This church just took a breather; had no small consolation in the management of Eustathius; he protected it on all sides and repelled attacks from enemies. Why was he expelled, why did God allow his persecutors? For what? Do not think that my words will serve to resolve this perplexity alone; no, if you happen to talk about similar things with pagans or heretics, what is said will be sufficient to resolve without any bewilderment. God allows His true and apostolic faith to be subjected to many attacks, and allows heresies and paganism to enjoy peace; For what? In order for you to know their weakness when they, undisturbed, are destroyed by themselves, and so that you are convinced of the strength of faith, which endures attacks and is multiplied through the opponents themselves. And that this is not my guess, but a divine answer given from above, let us listen to what Paul says about this - and he once experienced something human, because, although he was Paul, he was involved in our nature. What was he experiencing? He was persecuted, attacked, suffered scourgings, was subjected to countless intrigues from without and from within, from those who considered himself his own, from strangers; and is it necessary to calculate how many disasters he suffered? So, exhausted and no longer able to bear the attacks of enemies who always destroyed his teaching and opposed his word, he falls to the Lord, calls on Him and says: “a thorn was given to me in the flesh, an angel of Satan, to oppress me... Three times I prayed to the Lord about this. But the Lord said to me: “My grace is sufficient for you, for My power is made perfect in weakness” (2 Cor. 12:7-9). I know that some consider this a physical weakness; but this is not so, not so - and he calls the people who opposed him the angel of Satan, because Satan is a Hebrew word; Satan means: adversary. Thus, Paul calls the tools of the devil and the people who serve him his angels. Why, they will say, was added: flesh? Because the flesh was subjected to scourging, but the soul was light, excited by the hope of future benefits; the machinations of the enemies did not touch his soul and did not crush his inner thoughts, but reached only the flesh, and this war could not penetrate inside. Since the flesh was torn, scourged, and bound—but it was impossible to bind the soul—he says, “a thorn was given to me in the flesh, an angel of Satan, to afflict me,” hinting at temptations, sorrows, and persecutions. Then what? “I prayed three times,” he says, “to the Lord about this,” that is, I prayed often, he says, so that I could at least take a little break from temptations. But you remember the reason I said that God allows His servants to endure scourging, to be persecuted and to experience countless calamities, precisely in order to show His power. Here too, the apostle, who prayed that countless disasters and opponents would depart from him, did not receive what he asked; He also gives the reason why he did not receive what he asked for. What is this reason? Nothing prevents me from reminding her again. “My grace is sufficient for you,” He says, “for My power is made perfect in weakness.” 4. Do you see that God allows the angels of Satan to attack His servants and cause them countless disasters, so that His power may be manifested? Truly, whether we begin to reason with the pagans or with the pitiful Jews, it will be sufficient for us to prove the divine power that faith, having been subjected to countless wars, prevailed, and while the whole universe opposed and everyone with great fervor persecuted those twelve people, that is, the apostles, they, scourged, persecuted and suffering countless disasters, were able in a short time with complete superiority to defeat those who caused it to them. For this reason, God allowed Blessed Eustathius to be sent to a foreign land, in order to further show us both the power of truth and the powerlessness of heretics. So, when he went into exile, although he left the city, he did not abandon his love for you, and although he was expelled from the church, he did not consider himself alien to presiding and caring for you, and then he showed even more care and concern, and, calling on everyone, exhorted them not to leave, not to give in to the wolves and not to betray their flock, but to remain inside, stopping their mouths and denouncing them, and affirming the simplest of the brothers. And what he commanded well was shown by the end of the matter: if you had not then remained in the church, then most of the city would have perished, because in the desert wolves devour sheep; but his speech prevented them from shamelessly revealing their malice. However, not only the end of the matter showed this, but also the words of Paul, since he, according to the instructions of the apostle, made such an admonition. What does Paul say? Once preparing to be taken to Rome on his last journey, after which he no longer hoped to see his disciples, he said: I will not see you again; He said this not wanting to sadden them, but to confirm them. So, intending to leave from there, he affirmed them with these words: “I know that after I depart, fierce wolves will come in among you; ...and from among yourselves men will arise who will speak perverse things” (Acts 20:29–30). Threefold war: the nature of wild animals, the cruelty of war, the fact that it is not strangers who attack, but their own, therefore naturally the war is more cruel. Indeed, if someone begins to attack me and fight from the outside, then I can easily defeat him; if the wound originates inside, from the body itself, then evil becomes difficult to heal. That’s exactly how it was then. That is why he exhorted, saying: “Take heed to yourselves and to all the flock” (Acts 20:28); He did not say: leaving the sheep, run away. Following this instruction, Blessed Eustathius admonished his disciples - what exactly this wise and valiant teacher heard, he fulfilled this word in practice. So, when attacked by wolves, he did not leave the sheep, and although he did not ascend to the throne of command, this did not mean anything to the noble and wise soul. He left the honors of the chiefs to others, and endured the labors of the chiefs himself, turning among the wolves. The teeth of the animals did not harm him at all: his faith was so stronger than their remorse! Thus, revolving within and keeping them all busy with the struggle with himself, he brought great security to the sheep. But he not only did this, that he stopped the mouths of enemies and repelled blasphemies, but he also went around the sheep themselves and found out whether anyone had been wounded by an arrow or received a serious wound, and immediately applied medicine. By doing this, he implanted the leaven of true faith in everyone, and did not leave before, as when, according to God’s dispensation, blessed Meletios came to receive all this dough; he sowed, and this one came and reaped. This was the case under Moses and Aaron. They, like leaven, circulated among the Egyptians and made many zealous for their piety. Moses also testifies to this when he says that “many people of different nations went out” along with the Israelites (Ex. 12:38). Imitating this Moses, the blessed one, even before his leadership, carried out the affairs of the authorities, because Moses, not yet receiving leadership of the people, very strongly and courageously punished those who offended, defended the offended, and leaving the royal meal, honors and advantages, hurried to clay and making bricks, believing that caring for one’s own is more honorable than any luxury, pleasure and honor. Looking at him then, this one exhorted all the leaders to take care of the people, and preferred labor and exile from everywhere to peace, being subjected to incessant bitterness every day. But everything was easy for him, because the matter itself gave him sufficient consolation for what had happened. For all this, having given thanks to God, let us imitate the virtues of these saints in order to participate with them and in the crowns, by the grace and love of our Lord Jesus Christ, through whom and with whom to the Father, with the Holy Spirit, be glory, honor and power forever and ever. Amen. This word was spoken in Antioch after the conversation about the denunciation of St. Petra ap. Paul and before the praise of St. Martyr Roman. Memory of St. Eustathia is celebrated on November 11th. You might be interested in: