§ 168. Деятельность его в сане пресвитера: а) с 388 г. до Великого Поста 388 г.

In the beginning 386 St. John was ordained to the priesthood by Flavian 955. For Chrysostom this was actually the title of preacher 956. And during the twelve years of 957 priesthood, he preached the word of God to the Antiochians at least once a week 958, most 959 twice, and sometimes every day 960. “It happened that after a sermon in the baptismal chapel, he - tired - went to listen to his pastor in the main church, and he, in fulfillment of a common desire, instructed him to speak the Word 961. With the title of preacher, Chrysostom also had the responsibility of being a trustee for the poor; and after several years of priesthood, Chrysostom counted up to 3,000 widows and virgins in the Antiochian Church, whom she nourished every day, and did not yet include in that number those imprisoned, wanderers, and the sick, who were all also under her care 962. Caring for the poor was a favorite concern for the tender heart of Chrysostom 963. Upon entering the priesthood, Chrysostom spoke a word about himself, full of deep consciousness of his weakness, and was amazed that he, “a low and despicable youth (and he was 39 years old) was elevated to such a height of dignity”; then he said: “I would now like to speak in church, to dedicate the first fruits to the One who gives us this language, to God... But praise is not red in the mouth of a sinner” 964... Full of desire to proclaim the praises of the Lord, he then spoke about the Seraphim and with the same consciousness of his poverty. “There is great scarcity at our table, however, we will not hide it, everything that we have is small and poor; and yet we will offer it to you” 965. In the coming Lent, he either offered words on Genesis 966, then talked about the darkness of prophecies 967, or awakened laziness with conversations about laziness and the tempter 968. The errors that he found in the Antiochians attracted his meek admonitions throughout the entire first year 969; only a serious illness temporarily interrupted the flow of his sweet words 970. The daring Eunomians, who lived in large numbers in Antioch itself 971, heard (in August 386) his endowment in the word about the incomprehensible 972; at the same time, the blindness of the Jews, who then authorized their superstitions in Antioch by the authority of the patriarch 973, and the even more immature understanding of some Antiochian Christians, who were carried away into communication with the Jews, prompted him to talk against the Jews and the Judaizing Christians 974. After denouncing the Eunomians, he not only did not want them to harbor hatred against them, on the contrary, he encouraged them to pray for them 975 and then spoke two teachings that “one should not reveal the sins of one’s neighbor, nor reproach them; there is no need to despair about yourself or pray against enemies 976. With such an abundance of love, with such a desire to see mutual love between those professing the love of Jesus, could a Christian teacher calmly look at how even the Orthodox Antiochians were divided among themselves? The Eustathians now had Paulinus as bishop, who, due to shortsightedness, recognized Apollinaris as Orthodox; the Meletians had Flavian; some pronounced cruel judgment against others, especially for Peacock; here the Apollinarians had their own bishop, Vitaly; they were judged even more harshly. And everyone considered this for nothing, and all these were people who “anathematized what they themselves did not understand.” “I am grieved and contrite in spirit,” he said in the word on anathema 977, “I am torn to pieces by looking at such insensibility. Who are you and where did you get such power and strength? Why did you admire the honor that belongs only to the face of the apostles and their truly zealous successors? And then he showed how shepherds themselves should expose errors, how a private person should admonish his neighbor. Birthday Holiday Christ, which in Antioch was moved from January 6 to December 25, as Chrysostom said, only 10 years before and which some were reluctant to celebrate on this new day, gave the opportunity to talk at length about the day of the Nativity of Christ 978. “We will enter the battle with firm faith,” said the zealous preacher in the new year 387 979. For here we too are destined for war - not with the advancing Amalekites, but with the demons celebrating in the squares. The diabolical vigils that are held now, the abuse, satanic dances, laughter, comedies - worse than any enemy, they enslave our city. And he forcefully denounced the atrocities committed by paganism. To show frivolous people where the amusements of scattered light lead, the next day 980 and then on Sundays 981, the Preacher vividly depicted in 6 conversations the fate of the rich man and Lazarus in that life. After several conversations, among other things, about true widows and against circus visitors, he continued his denunciations against the Anomeans 982. The earthquake, which was not uncommon in Antioch in those days, awakened concern for the soul in the residents of the eastern capital, and the preacher again reminded them of the fate of Lazarus 983. Illness threw the tireless man to his bed: but love for the victims raised him up, and he hurried to the church outside the city with a word of instruction: “even if not only illness, but thousands of wounds pose obstacles, I will not cease to have fellowship with your love” 984. Before the onset of Great Lent, a wonderful word was spoken against those who began the Easter Lent early in 985. This is again against the Judaizing Christians - against those who even after the Universe. The Council continued to celebrate Christian Easter together with the Jews, and therefore they fasted around the Jewish Passover. “You say, haven’t you observed this fast before? It’s not your business to tell me this, but I would rightfully tell you that we used to fast like this, but we considered it better to prefer the consent of love to the observation of times”; and confirms the justice of this preference by the example of the apostle, who rejected Jewish rites. Having then spoken about the importance of the definition of the Ecumenical Council, he continues: “Let’s not argue, let’s not say: I fasted for so long and now I will change my custom? That is why the change is that you have been separated from the Church for so long, return to your mother. Shame and dishonor lie not in changing for the better, but in persisting in an inappropriate argument. This destroyed the Jews too.” A day or two after this, a riot occurred in Antioch 986, which called the eloquence of the preacher to the most intense activity 987. The inhabitants of Antioch considered the new tax, imposed due to military circumstances, too heavy; vagabond comedians and people like them brought the people's murmuring to open rage; the mob overthrew the imperial statues, dragged them through the streets and finally smashed them 988. But soon horror and despair took the place of violent rage 989. Chrysostom remained silent for a week of terrible events 990 and then ascended the pulpit with a strong word about repentance and consolation. “What should I say or what should I talk about? Now is the time for tears, not speech, sobs, not words, prayers, not sermons. What has been done is so great, the wound is so incurable, so deep and beyond healing that it needs higher help... But a Christian must differ from an infidel in that, animated by hope for the future, he stands above the attack of the evils of humanity. The faithful one is set on the rock and the waves cannot shake it. Let us stop despairing, beloved. We do not care so much about our salvation as God who created us” 991. Archpastor Flavian decided to take upon himself and accepted the difficult task of interceding personally with the emperor for the criminal city, while Chrysostom remained to console and heal sick souls. “Here, a man was once mocked,” he said then, and we are all in fear and trembling: but God daily suffers reproach from every person, and no one thinks about it... God hears those who mock Him daily, and yet none of the guilty repent before Him... He does not send thunder to destroy the scoffers, nor waters to drown. But if, without seeing the punishment, we think that our sin is forgiven, then disasters begin to befall us daily” 992. This was said on the last Sunday before Great Lent 993 and in the next six days in a row he either consoled and convinced the unfortunate to be patient, or taught the lofty history of the creation of the world 994. A few days later, 995 news of the emperor’s terrible anger terrified the people again. The emperor threatened to turn Antioch into a village, to deprive the rebels of their lives, and sent officials to Antioch to carry out the most rigorous investigation 996. Many wanted to flee the city. Chrysostom ascended the pulpit to stop the faint-hearted, and at the same time the prefect entered the church and restrained the people. “I feel the greatest shame and disgrace,” he said then, that you, despite so many of my admonitions, have a need for outside consolation. I would like the earth to open up and swallow me up at that time, when I heard what he (the prefect) said to you, now comforting you, now accusing you of your untimely and unreasonable fear. It is not you who should receive instructions from him; on the contrary, you should be teachers of the infidels” 997. When the judges arrived and began the investigation, one can imagine what the position of the guilty city was; four days were terrible days for Antioch 998. But intercessors, monks, appeared; for whole days they stood before the doors of the formidable court, with pleas for mercy for the unfortunate; the horrors were stopped, the investigators of the case finally agreed to present the entire case and the request of the hermits to the emperor for consideration 999. Caesarius, authorized by the emperor, hastened to appear before the emperor 1000. When the excitement began to subside in the hopeful people: Chrysostom 1001 unfolded before the people an amazing picture of human affairs. “I saw how wives and girls, accustomed to a soft bed, lay on the bare ground; others, who had recently acquired slaves and eunuchs, and other comforts, suddenly lost everything and, with loud crying, threw themselves at the feet of others, asking for some kind of allowance. I saw and the word of Solomon came to life in my memory: vanity of vanities and all sorts of vanity... I saw how mothers looked at their children being kidnapped and, unable to free them, only looked and were tormented. I saw and, thinking about the Last Judgment, I said to myself: if from people, when they condemn someone, neither mother, nor sister, nor father can deliver the condemned person: who will deliver from condemnation at that court? Who will speak for us? Who will free us when they lead us to unbearable torment” 1002? Chrysostom either urged people to refrain from vows, or taught true fasting and charity 1003. Cowardice again became agitated on the occasion of false rumors, and the preacher again struggled with cowardice 1004. Finally, Flavian came to the emperor with a strong Christian word 1005 and the Christian emperor forgave the arrogant offenders of the highest power. The news of salvation was brought by Flavian just before Easter; the people were delighted. On the very feast day, St. John announced both the archpastor’s speech to the emperor and the emperor’s rescript, and in conclusion said: “Rejoice with spiritual joy, thank God not only for the end of disasters, but also for the fact that he sent them” 1006. And indeed there was something to thank the Lord for, especially the preacher. “Throughout Lent, the preacher said, we struck one string, repeating to you the prohibition of swearing, and by the grace of God, the lips of the listeners of this melody were tuned in such a way that, having abandoned the bad habit, instead of the previous oaths, they did not utter anything more with their tongues, kan: yes, no, believe me 1007. This is not enough - disasters shook the hearts of many pagans; and the word of Chrysostom, which confirmed the faithful in the midst of troubles, showed the power of faith to the unfaithful, and Chrysostom had the consolation of showing the catechumens to the pagans the difference between Christianity and paganism 1008. Tired of labors and events, Chrysostom, after Easter, became ill and could not preach for several days of martyrdom. Meanwhile, his soul was full of praise for the Church of Christ, so wisely governed by the Supreme Shepherd, and he hastened to raise reliable children for her in her young children. After the Feast of the Ascension of the Lord 1009, in conversations about Anna, he vividly depicted the need for attentiveness in raising children: “If you are a mother: dedicate your son to God. Anna brought hers to the church: consecrate your son to the church of the Heavenly King. For the apostle says: Or do you not know that your bodies are members of Christ and the church of the Spirit who dwells in you? If neglect of that church aroused the wrath of God: would not neglect of this church offend the Lord more? This church is of higher dignity, the more signs of its consecration. Do not make the church of God a den of thieves; lest otherwise the judgment of God pronounced against the Jews come upon you" 1010. After this, he was sick again, and at the first meeting with his friends - listeners, he celebrated his recovery by talking about forgiving others of their debts 1011. Following this, he spoke three conversations about David and Saul 1012, showing in the first an example of how one must forgive one’s enemies, and about love for one’s enemies, and spoke another conversation with the words: if your enemy is hungry, feed him 1013. In August, a zealous defender of the pure faith of Christ, again turned against the Jews: he wrote a book against the Jews and pagans that Christ is God; then he spoke 6 words against the Jews 1014 and an excellent conversation about the sweetness and benefits of the psalms in conversations. on 14 Ps. 1015. In other places - in Alexandria and Constantinople, every priest of the city church had the right, along with the performance of sacred services, to examine the word of God, as we see from the words of Epiphanius (de arian Haer. 6. 9.) and Athanasius (Apologia cont. Arian § 20.); and about Antioch, Chrysostom says that the position of preacher was entrusted there to the most educated: “And now, to the uneducated among the priests, we entrust the office of baptism, and we entrust teaching (το διδασκαλιον) to the most intelligent (σωφοτεροις).” Note. 3.ad. Corinth. F. 3. p. 7. About himself, Chrysostom says that the love of the Antiochians called him into the field of teaching. T. 1. r. 407. Chrysostom Orr. That. 4. r. 730. Hom in toh 25. § I. In principle. Act. 4. T. 3. p. 83. πολλακις. Orr. Τ. 2. rub. 455.T. 4. r. 651. That's what he says himself, Orr. T. 6. r. 255. Demon. 66. on Ev. Matt. Τ. 7. ρ. 657.658. Even before that, he had given away all his inherited property for them. T. 6. Hom. R.r. 106. Following the above words, he says: “You heard recently, when we were honored with the title of conversing (καταξώθη μεν διαλεκθῆναι), with your love, we read a psalm excommunicating the sinner from the sacred fence, and the psalm exhorted the angels and higher powers to glorify God all sorts of things. Sl. T. 1. r. 438. 439. next 2nd demon. according to ed. Monfaucon was the 1st on the seraphim, then the 3rd (p. 111), 5th (p. 137), 6th (137). The last of these is spoken on the Sunday before Lent; “Here comes fasting, which makes the wings of the soul light” § 3. Easter that year was on April 5th. T. 4. r. 645. The first word about the beginning of the four days. in 2 lines r. 651; “We entered the field not relying on our own strength, but entrusting everything to the prayers of the primates and yours.” In February they said praise. word of St. Meletius († 381.): “The fifth year has passed since he went to Jesus, whom he loved so much.” T. 2. r. 518. Two excellent Conversations (T. 6. p. 168), where he speaks partly against the Manichaeans, whom he denounced in words on Genesis, and partly against the Anomeans, whom he will soon denounce in special Words. See also p. 1. 88. The following Word was spoken against the Manichaeans: against those who claim that demons rule the world. See p. 247. 6. T. 2. and final. 2nd words about the prophet. In the spring of this year, Chrysostom was ill, after which a conversation was held on the words of the Apostle: this is the news. (T. 6. p. 278.). About the time of her beginning of the conversation (p. 278). See 7. ff. about non-post. T. 1. r. 450. They had their bishop here shortly before. Dorotheus, who was sent to prison in 381. Orat. 6.con. Judaeos r. 656. About the Patriarch of the Jews, who collected enormous incomes, Chrysostom (Cont. Judaeos). T. 4. r. 581. 2 words prot. Judeev T. 1. b. 587. “I now wanted to finish and present more clearly the subject about which I discussed with you, i.e. that God is incomprehensible, which was discussed so extensively and at length last Sunday. But another very important disease requires healing... Holidays come among the poor Jews, trumpets, sweating of the canopy, fasting, and many of your flock, who call themselves like-minded with us, partly go to watch those holidays, partly they celebrate together, fast together.” On page 591, he also tells a special incident that prompted him to speak to Rev. Jews And so a) 1 word about the incomprehensible (T. 1. see p. 449. 450) was followed by words against the Jews; (second after the 1st, 10 days and 5 days before the Jewish holiday. T. 1. r. 601); b.) these words were spoken at the end of August: for on September 15. Tisri sweating the entryway, then a row of Judeans. holidays. Prot. this year he spoke many words to the Jews (T. 1. b. 361.); but not everyone got there; c.) Behind the words against the Jews are spoken: aa) A word on the occasion of the meeting of bishops; bb) Homily on the Day of Martyrs, c) “Now that we have been freed from the struggle of the Jews and the fathers have returned to their fatherland and the praises of the martyrs have sufficiently comforted us, we will fulfill your desire,” p. 355. In accordance with the time of the end of the Jewish holidays. The 2nd, 3rd, 4th and 5th words against the Anomeans (T. 1. r. 453. 462. 470) were spoken in November. T. 3. r. 344. 354. These words followed the 5th word. (T. 1. 501.) against the Anomeans r. 344. 347. 348. See with the words of T. 1. r. 488. 489. 490. Also T. 3. r. 356. 351. Sl. with the words of T. 1. r. 490. It is said after one of the words about the incomprehensible. View the beginning of it. T. 1. r. 691. (translated into Chron. Reading part 19. p. 48.) For the Antioch schism, see history. St. Meletia. Several passages from this Word are cited by P. Philotheus (Jus graeco-rom. R. 2. p. 289.). After the 5th word about the incomprehensible, a word is spoken based on the words of Philip. 1:18. (T. 3. p. 300.): for in this word § 1. refers to § 6. 7. 5th word, Dec. 20 a word was spoken about St. Philology, where he prepared for worthy communion of the Holy Eucharist on the feast of the Nativity of Christ. T. 1. r. 492.498. Here (§ 7) he says: “to what I recently exhorted you, to this now, to this I will not cease to exhort in the future.” And exhorts us to receive the Holy Mysteries in a worthy manner; and he spoke about this on December 20. see deputy 47. next The word was spoken in 386. On the calendar of T. I. r. 697. “Recently, when we adorned Blessed Paul with praises, you admired him as much as if you had seen him himself.” He praised the Apostle at length in a word on the words of Paul (T. 3. r. 300.) which is spoken after the 5th word about the incomprehensible (T. 3. r. 300. ff. T. 1. r. 489). The next day Kalend i.e. January 2 in Antioch T. 1. r. 707. 708. Chr. Thurs. Part 45. 129. On January 6, it was said about the Baptism of Christ (T. 2. r. 367. in § 3 and 7 he refers to the conviction for the worthy communion of the Holy Mysteries (see zam. 47). The next day, words of praise. M. Lucian. T. 2. r. 524. a 3. 2. “Yesterday your Lord was baptized with water, now his servant has been baptized with blood.” The celebration of this martyr was probably moved to October 15, as it was introduced to celebrate the Council of John the Baptist: in the Roman Martyrology the word about M. Babyla was spoken on January 24 (T. 2. r. 531), and on the next day he began the word about M. Juventinus and Maximinus (T. 2. r. 578). "I wanted to pay you the debt that I recently promised you. But what should I do? Blessed Babyla appeared and invited us to him." after the 25th, b) 2nd and 3rd were spoken on Sundays preceding the 24th, but not on the 3rd and 4th, as Montfaucon believes: for in the 2nd verse. Lazarus was not spoken about yesterday, but recently, but in 3 words. about Lazarus (Vol. 1. r. 736) clearly says: “so that what was betrayed would not be spilled, they did not suddenly tilt the cup of teaching, but for a few days they allowed you to rest from the labor of listening to us.” After the 4th word about Lazar they say: a) Demon. I don’t want you to say that you are ignorant about the dead T. 1. r. 762: “we spent four days explaining to you the parable of Lazarus”; b) Demon. about widows (T. 3. r. 311: “the place that you just heard... has an affinity and connection with what they were recently talking about. Recently they read: I don’t want you,” etc.; c) against the circus visitors, where about Lazarus (T. 1. r., 750). At the same time in February; d) spoke against the Anomeans 7th word (T. 1. p. 501. 502), then placed. in volume 6. (r. 655. ff. T. 1. r, 503. 514), followed by the 8th, (“Yesterday we returned from battle” § 1. r. 503). The eighth word was followed by the word about the resurrection of the dead. (Vol. 1.). But the 9th and 10th against the Anomeans were spoken long after the 8th, the reason for which was the rebellion (note 55); The 9th was spoken on the day of Lazarus (“Lazarus now raised again.” § 1. p. 525); 10th on one of the days after Easter (§ 1. 2. r. 525. 530). T. 1. r. 790. The word itself shows that the listeners remember the previous words about Lazarus, next. this was in Feb. on the other hand, it is known that in 387 Antioch felt an earthquake. See Hom. 3 de Statuis. § 7. T. 1. p. 610. Passover Jude. this year it fell on Sunday a week before Christians. r. 613, and therefore the fast of the Judaizers had to begin and end a week earlier. And this was so in 387, moreover, the word interrupted a series of words about the Consubstantial One or against the Anomeans r. 610, which again shows that it was said in 387 when Easter began on April 27. The word interrupts a series of words about the Consubstantial R. 610. spoken after the 8th word, (note 51). After this word, a Conversation was said on the words: they accepted little wine (T. 2. p. 1). At 16 Bes. to Antiochus. (Vol. 2. p. 162.) says: “Here is another year, as I talk with your love,” lyrics. note 36. In March 388, Theodosius 1 was not in Constantinople, he was then in Thessaloniki (Paqius ad. an. 388 and 3); and during the riot, both according to Livanius (ad. Theodos de stat.) and according to Chrysostom (T. 2. r. 216. 147. 223) Theodosius was in his capital; track. it is certain that the disturbance occurred in 387. 21 Demon. to Antiochus. in the Slavic translation by Sichkarev. M. 1778. Orr. T. 2. r. 63. Hom. 37 in Matthaeum, Lebanon ad. Theodos de stat and also ad. Timocratem. T 2. p. 380. Sozomen 7.23. Theodoret 5, 20. Op. T. 2. p. 21. 45. Theodoret in the same place. T. 2. r. 20. Chr. Thurs. Part 19. The first of the conversations to the Antiochians was spoken before the riot and he refers to it in the translation. conversation spoken after the outrage. Either at the very beginning or in the continuation of each of them it is said: yesterday I spoke. Hom. 4. 58. Hom. 5. rub. 70. Hom. 7. r. 84. 85. 89. Hom. 8. r. 92. Here: “this week is hastening to its end,” i.e. a week of fasting, since on Saturday and Sunday the fast was softened (see XI. Dem. on Genesis B. 4. r. 84); 9th Demon. it is necessary to appoint the one who is the demon in the assembly. Ant. is called the 15th: for a) at the very beginning (p. 151) he says: “it would be appropriate, both now and on the previous Saturday, to propose a word about fasting: no one will consider this untimely... For many, when entering into fasting, think that they will need to give up their belly as if into long-term captivity, and in advance of this they burden themselves with heavy eating and drunkenness.” Obviously, the previous Saturday is the Saturday before the 1st week of fasting; b) In the 8th demon. he said that he did not want to talk about vows anymore; and in 15 conversations. (p. 158), says: “yesterday I decided with your love not to speak about this commandment anymore”; c) At 15 demons. (p. 158) explains at some length the prophetic vision of the sickle (Zechariah 5:1), and in the 9th (p. 105) he briefly points out the word about the sickle. Every other day, one after another, more Bes are spoken. 9th and 10th. In both of them it was said recently (p. 98. 108;) 30 days before Easter the announcement of 1. T. 2. r. 225. Hom. 11. r. 115. On the determination of the emperor Livanius Or. T. 2. r. 407. About the rumor that preceded the arrival of the judges - Hellebych and Caesarea, aka Orat. 21. r. 528. Hom. 16. r. 161. “We have finished the second week of fasting,” p. 168. next this is said or on Friday go on Saturday in the 2nd week. Hom. 13. r. 133. The menacing follow-up of the case is depicted in 13 and 17 demons. Hom. 17. r. 173. 174." Theodoret is there. In haste, he arrived in Constantinople in six days. Livanius op. T. 2. r. 519. During the horrors of the following, he was silent, p. 115. Hom. 13. p 135. At the same time, 10 days after the 1st announcement. (Deputy 65) the 2nd announcement was said. (Vol. 2. p. 134). At 18 Bes. track. for the 17th he said: “I saw many who rejoiced and said to each other: “we won, we overcame, half of the fast was spent. I urge such people not to rejoice that half of the fast has been completed, but to reflect on whether half of their sins have been driven away.” And he further reproaches the fact that some, on the occasion of the confinement of the city baths along with the theaters, hastened to wash in the river “and you did not spend 20 days without a bath.” The conclusion of baths and theaters is discussed in 18 Bes. on Saturday in the 1st week, see deputy. 63. Next 18 demons spoken at the end of the 4th week of Lent. The following took place at the end of the 3rd and ended at the beginning of the 4th. The fact that the Lent in Antioch consisted of 7 weeks is true evidence from Sozomen Η. E. 7, 19. For the 18th demon. The 11th, 12th, and 13th demons were spoken on three days in a row. which all begin with thanksgiving to the Lord for past disasters. In the 12th, “yesterday I blessed God and today I will say the same,” p. 123. In the 13th there is again the same beginning, the same preface of the word that “was yesterday and the third day,” p. 133. Selye, and after him Chr. Thurs. in the biography of Chrysostom, a special trial is held in Antioch even before the arrival of Hellebych and Caesarea, and therefore on the 11th, 12th and 13th. refer to the 2nd week. But such a trial did not actually take place. On the contrary, from Lebanon’s speech about Hellebych (Og. 21) it is clearly seen that during the trial by Hellebych everything that Zlat spoke about happened. in conversation 13. 14th on the occasion of false rumors p. 140. What the rumors were is explained in 21 demons. r. 214. “After my father’s departure, many, frightening those in prison, said: the king is not appeased and is thinking about exterminating the entire city; the prisoners became even more fearful from this rumor.” The guilty were thrown into prison by investigators. At the end of the post it says 20-in demon. see p. 199.203, and Pentecost ended on Wednesday on Holy Day. see Demon. 30 on Genesis r. 293. Excellent. word ex. in Chr. Thurs. 1821. part 4. 164–176. He himself speaks about this in the 1st Bes. about Anna T. 4. b. 701. But such instructions from him have not reached us. Demon. 19. to Antiochus. spoken κυριακἦ τ. επισοζορένης: this was the name in Cappadocia for the Sunday of the fifth week of Easter. Allatius de consensu p. 1460. By this time, rural priests were gathering in Antioch (p. 189), and Chrysostom portrayed in their example an example of a hardworking and honest life for the residents of the luxurious capital. This meeting and its time are spoken of in the 1st demon. about Anna (T. 4. p. 700). Hom. 3. in Annam T. 4. p. 721. rub. 710. One of 6 demons. (5. 4. p. 733) it is clear that there was still one conversation, but which now does not exist. The last of the 6 was spoken after Pentecost. 741, and since it is said here (p. 730), “that the meeting takes place once a week”: then before Pentecost, only one of them was said on Sunday. About the debtor of ten thousand talents. T. 3. r. 1. T. 4. r. 718. “When we recently explained to you the parable of the hundred denarii and ten thousand talents, we showed what an evil it is to remember insults” and approx. 1. Demon. in Chr. Thurs. 1833. part 2. 121. Spoken in hot weather. T. 3. r. 157. 159. Chr. Thurs. 1838. part 1. 11. T. 1. r. 558. “Daniel clearly narrates all this, i.e. that everything must be destroyed, the sacrifice, the libation, the anointing, the judgment. But we will explain this more clearly and fully when we speak against the Jews.” Words spoken against the Jews now 4. 5. 6. 7. 8. T. 1. r. 616. 627. 649. 662. 673. The first of these words says (p. 616) that in 40 days the feasts of Judah will come again. In 6 (p. 659) the overthrow of the Antiochian statues is mentioned; yet they are spoken one after another, as shown at the beginning of each. 8th spoken at the end of Jude. holidays (p. 673), exhorts those who fell during the holidays to repentance, wanting not to open them, but to correct them. T. 5. r. 131. Chronicle Thurs. 1833. 1. 287. At the very beginning he directly refers to the recently spoken conversations (7 and 4) against the Jews. The words spoken in November should be attributed to this year: about the dispute between Peter and Paul over the reading of Gal. 2:6. (Vol. 3. p. 363. See p. 363. 364), about St. Eustathius (T. 2. p. 603), about St. Romane (T. 2. r. 611.), on the words of Jeremiah 10:25 (T. 6. r. 157). In this last one (p. 158) it is shown that these conversations were spoken on four days in a row. Memory of St. Romana according to Metaphrastus November 18th, next. Eustathius's memory was on November 17th. but now Feb. 21. Conversation on Gal. 2:6. without a doubt, it was spoken before the interpretation of the letter to the Galatians was spoken, because in the interpretation of the words 2:6. said very briefly. For the place of conversation, see T. 3. r. 363. You might be interested in: