§ 167. Св. Иоанн Златоустый. Жизнь его до принятия пресвитерского сана.

Contemporary of St. Epiphany, St. John Chrysostom is so great in his extraordinary activity that a lot of work is needed to survey the life and works of this universal teacher 931. Born around 347 in Antioch, he lost his father, the leader of the Syrian troops 932, as a child; the mother, a 20-year-old widow 933, pious and intelligent, turned all her love to raising her son. She nourished and revealed the young soul with the word of God; then John went to listen to the then famous professor of eloquence Libanius 934, without ceasing to be under the supervision of his mother’s love. The successes of his beloved son in eloquence were such that they amazed Livanius, and the experienced sophist destined for the student a great future in the world 935. At the same time, John studied philosophy from Andragathius 936. After completing his public education, he began to go to court and accepted the title of lawyer 937. Such a title could involve a young, rich, educated person in relationships dangerous for a good heart; John, to please others, went to the theater and took part in the amusements of the world 938. The grace of God soon revealed to him the danger of his position: he decided to immediately cut off all ties with the world and the world lagged behind him 939. Shepherd of Antioch, St. Meletius, recognized and loved John as a son; he took upon himself to complete the Christian instructions for John, and baptized him; John spent all this time in prayer at home and in public, in reading the Holy Scripture. Scripture, in testing your heart. Three years after Baptism, he was appointed (370) to the position of reader 940. At the beginning of 372, blessed Meletius was sent into captivity by Valens 941; For the Orthodox flock of Antioch, the priests Flavian and Diodorus remained teachers, engaged in the education of young men in the ascetic school (ασκητήριον). Diodorus, with extensive enlightenment, with a fiery zeal for the Gospel truth, moved every day from one house to another to console and strengthen the orphaned children of Orthodoxy, and lived with selflessness 942. John, who had previously listened to Diodorus, now turned to him alone, together with his comrades of the Livanian school Theodore, Maximus and Basil, to listen to his instructions in the explanation of the Holy. Scriptures; school friends decided to enter a hermit's life; John fulfilled his wish as soon as his beloved mother died, but Theodore, after some time, decided to marry: this greatly upset Chrysostom, and he wrote strong admonitions to him, which returned Theodore to his previous disposition 943. Chrysostom and Vasily were supposed to be elevated to episcopal sees. Chrysostom secretly disappeared from his friend into the desert, and Vasily was ordained and bitterly complained about his friend being separated from him 944. Chrysostom wrote as a consolation his excellent essay on the priesthood 945. He spent 4 years among the mountain hermits, under the guidance of an elder, and the other two years alone in a wild cave 946; purifying his heart through feats of self-denial, he learned by experience the superiority of a solitary life: but the world, even then, as now, condemned and even persecuted the hermits, offended by the fact that the hermits took away his servants from him and raised the best people before God and before people. Chrysostom wrote three books against those who take arms against those seeking monasticism 947, and then another work, full of animation: Comparison of a monk with a king 948. Chrysostom subsequently spoke with delight about the hermits who inhabited the surrounding Antioch mountains 949. The harsh exploits to which Chrysostom subjected himself, especially in the cave, upset his health, and he returned to Antioch to improve his health 950. St. Meletius at the same time (in the beginning of 381) ordained him as a deacon. The rumor of the physical and mental illness of his young desert friend Stagiria struck him with grief; - while he himself was not yet completely healthy, he hastened to give medicine to the ailing soul of Stagirius, an essay on providence 951; at the same time, he wrote a lengthy essay on virginity and the consolation of widows 952, a defense of the faith against Julian 953, and two books on contrition. All these works were written by Nisan while he was a deacon; and he remained in the rank of deacon for five years 954. Life of St. Chrysostom is vividly, but in many ways unsatisfactory, described in Chr. Thurs. 1824. part 4. more satisfactory: D. heil. Johanaes Chrisostomus und Kirche besonders Orient. in dessen Zeit von Neander. 1. Band. 1821. 2 Band. 1822. Berlin; but not in the sense that is needed here. Magister militum Orientis: Chrysostom at the beginning of the book. about the priesthood. See Sozomena N. E. 8, 2. When Livanius asked John about his mother and learned that his forty-year-old mother had been a widow since she was twenty, he exclaimed: “What wonderful women Christians have.” Chrysostom ad viduam T. 1. 340 words. Hom. Adver. Anomeos. T. 1. r. 541. Pious Anfusa remained a widow to her grave. Socrates. N. 6. 3. Georgy Alex. (in the life of Chrysostom) unfairly says that the parents were baptized after their son: Chrysostom clearly says that he was born and raised in the Church (De Sacerd. § 3 cont. Anomeos 1, 544). Sozomen N. E. f; 2. Theodorite N. E. 3, 23. Letter of Libanius to John at St. Isidore Pelusiota. book 2. letter 42. Letter of Libania from St. Isidora book 2. letter 42. Socrates 6, 3. Sozomen 8, 2. Socrates and Sozomen in the same place, Palladius in a conversation about the life of Chrysostom § 5 are. Montfauc. t. 43. Palladium ibid. § 5. Socrates ibid. John of Damascus: “Having been elevated to the rank of reader for almost 30 years.” Pokhv. word of St. John Chrysostom. Socrates and George Alec. (in Photius sod. 96) they write that Chrysostom was appointed as a reader by “Zeno the bishop who came from Jerusalem”; Zeno arrived in Antioch probably on the occasion of the disasters of Meletius (pr. 11.). Basil the Great Er. 82. et 68. Theodore. 4, 22–25. Socrates and Sozomen there. Theodoret 4, 22–25. This is how Chrysostom himself describes his teacher Diodorus in a word of praise that he spoke to him in his presence, being a priest. T. 3. orr. r. 745. 750. See in general review Deputy. 11. Sozomen speaks of the admonition to Theodore: “in this he surpassed those who had a similar gift of strength and persuasion.” Leontius (de Sectis T. 6. Bibliot. Patr. ed. Colen. p. 476) and Isidore of Seville (de script. Eccl. p. 6.) talk about two admonitions of Chrysostom to Theodore. Orr. Chrisostomi T. 1. Theodore was later bishop of Mopsusta, and Maximus of Seleucia of Isauria. George at Photius cod. 99. Basil, Bishop of Rafana of Sira, signed the acts at the Ecumenical Council of 384. Labbaci. T. 2. Concil. r. 965. Chrysostom in the book. about the priest Palladium r. 41. translation of the book. about the priest in Chr. Thurs. 1830–32. 7.902–1024. Palladium r. 41. "Lavsaik" part 14. 7. 902–1024. In the desert he continued to study St. Scripture, under the leadership of Diodorus, (Soc. 5, 3. Sosom. 8, 2.); and philosophy, i.e. studied Christian contemplative life with Carterius. Ar. Mont. 7. T.S. second book: “to the unbelieving father”; the third “to the faithful father.” The first book was written on the occasion of Valentov’s decree against the monks, and it was published. in 375 Hieronymi Chronic. Orosii Histor. 17, 33. See Demon. on Mt. 72 and 67. Demon. 14. on last. to Tim. sl. in Chr. Thurs. 1821. Life of Chrysostom pp. 131–136. Op. T. 1. p. 154–227. Socrates (H. E. 611.) says that this work was written by a deacon. Chrysostom himself writes: “I should now be with you and take part in your sorrows... but poor health and headache forced me to stay in the house οικοι μενειν.” This shows that the essay was written when, returning sick from the desert, he lived in the house. To console the widow, he mentions the death of Valens in 378, the exhausting war of Theodosius in 379–381, the raids of the barbarian Goths in 381, and an essay on virginity indicated in 19 Bes. on the 1st last to Cor. In a word or study about M. Vavil T. 2. r. 560. At the same time, in 382, ​​a review of St. Scriptures. T. 2. r. 573. Two essays on contrition were written for Demetrius and Stelechios. Ed. Mont. 7. T. 1. In the latter, speaking about those who admitted the unworthy to Baptism and the Eucharist, he expresses his participation in serving the sacraments: “we,” he says; but I would not say this about myself as a reader; He himself speaks about the deacon’s participation in the mysteries in 82 Bes. on Evang. Matthew. In the essay on contrition § 6. p. 132. “When I recently decided, leaving the city, to go to the tabernacle of the monks, I experienced a lot.” Track. recently he lived with monks. -Marcellinus (in Chronico ad an 398) writes about him: “in Antioch, over the course of 5 years, the deacon published many sacred books.” Not a single one of the rank of deacon spoke a lesson, as he himself says. T. 1. r. 427. You might be interested in: