10Chapter VI.—Chrysostom as Deacon, Priest and Preacher at Antioch. a.d. 381–398.

By excessive self-mortifications John undermined his health, and returned to Antioch. There he was immediately ordained deacon by Meletius in 380 or 381, and a few years afterwards presbyter by Flavian (386).

As deacon he had the best opportunity to become acquainted with the practical needs of the population, the care of the poor and the sick. After his ordination to the priesthood he preached in the presence of the bishop his first sermon to a vast crowd. It abounds in flowery Asiatic eloquence, in humble confession of his own unworthiness, and exaggerated praise of Meletius and Flavian.¹²¹²    Migne, III. 693 sqq.

He now entered upon a large field of usefulness, the real work of his life. The pulpit was his throne, and he adorned it as much as any preacher of ancient or modern times.

Antioch was one of the great capitals of the Roman empire along with Alexandria, Constantinople, and Rome. Nature and art combined to make it a delightful residence, though it was often visited by inundations and earthquakes. An abundance of pure water from the river Orontes, a large lake and the surrounding hills, fertile plains, the commerce of the sea, imposing buildings of Asiatic, Greek, and Roman architecture, rich gardens, baths, and colonnaded streets, were among its chief attractions. A broad street of four miles, built by Antiochus Epiphanes, traversed the city from east to west; the spacious colonnades on either side were paved with red granite. Innumerable lanterns illuminated the main thoroughfares at night. The city was supplied with good schools and several churches; the greatest of them, in which Chrysostom preached, was begun by the Emperor Constantine and finished by Constantius. The inhabitants were Syrians, Greeks, Jews, and Romans. The Asiatic element prevailed. The whole population amounted, as Chrysostom states, to 200,000, of whom one half were nominally Christians. Heathenism was therefore still powerful as to numbers, but as a religion it had lost all vitality. This was shown by the failure of the attempt of the Emperor Julian the Apostate to revive the sacrifices to the gods. When he endeavored in 362 to restore the oracle of Apollo Daphneus in the famous cypress grove at Antioch and arranged for a magnificent procession, with libation, dances, and incense, he found in the temple one solitary old priest, and this priest ominously offered in sacrifice—a goose! Julian himself relates this ludicrous farce, and vents his anger at the Antiochians for squandering the rich incomes of the temple upon Christianity and worldly amusements.

Chrysostom gives us in his sermons lively pictures of the character of the people and the condition of the church. The prevailing vices even among Christians were avarice, luxury, sensuality, and excessive love of the circus and the theatre. “So great,” he says, “is the depravity of the times, that if a stranger were to compare the precepts of the gospel with the actual practice of society, he would infer that men were not the disciples, but the enemies of Christ.” Gibbon thus describes the morals of Antioch:¹³¹³    Decline and Fall, ch. xxiv. “The warmth of the climate disposed the natives to the most intemperate enjoyment of tranquility and opulence, and the lively licentiousness of the Greeks was blended with the hereditary softness of the Syrians. Fashion was the only law, pleasure the only pursuit, and the splendor of dress and furniture was the only distinction of the citizens of Antioch. The arts of luxury were honored, the serious and manly virtues were the subject of ridicule, and the contempt for female modesty and reverent age announced the universal corruption of the capital of the East. The love of spectacles was the taste, or rather passion of the Syrians; the most skilful artists were procured from the adjacent cities. A considerable share of the revenue was devoted to the public amusements, and the magnificence of the games of the theatre and circus was considered as the happiness and as the glory of Antioch.”

11The church of Antioch was rent for eighty-five years (330–415) by heresy and schism. There were three parties and as many rival bishops. The Meletians, under the lead of Meletius, were the party of moderate orthodoxy holding the Nicene Creed; the Arians, headed by Eudoxius, and supported by the Emperor Valens, denied the eternal divinity of Christ; the Eustathians, under the venerated priest Paulinus, were in communion with Athanasius, but were accused of Sabellianism, which maintained the Divine unity and strict deity of Christ and the Holy Spirit, but denied the tri-personality except in the form of three modes of self-revelation. Pope Damasus declared for Paulinus and condemned Meletius as a heretic. Alexandria likewise sided against him. Meletius was more than once banished from his see, and recalled. He died during the sessions of the Council of Constantinople, 381, over which he presided for a while. His remains were carried with great solemnities to Antioch and buried by the side of Babylas the Martyr. Chrysostom reconciled Flavian, the successor of Meletius, with Alexandria and Rome in 398. Alexander, the successor of Flavian, led the Eustathians back into the orthodox church in 415, and thus unity was restored.

Chrysostom preached Sunday after Sunday and during Lent, sometimes twice or oftener during the week, even five days in succession, on the duties and responsibilities of Christians, and fearlessly attacked the immorality of the city. He declaimed with special severity against the theatre and the chariot-races; and yet many of his hearers would run from his sermons to the circus to witness those exciting spectacles with the same eagerness as Jews and Gentiles. He exemplified his preaching by a blameless life, and soon acquired great reputation and won the love of the whole congregation. Whenever he preached the church was crowded. He had to warn his hearers against pickpockets, who found an inviting harvest in these dense audiences.

A serious disturbance which took place during his career at Antioch, called forth a remarkable effort of his oratorical powers. The populace of the city, provoked by excessive taxes, rose in revolt against the Emperor Theodosius the Great, broke down his statues and those of his deceased excellent wife Flacilla (d. 385) and his son Arcadius, dragged the fragments through the streets, and committed other acts of violence. The Emperor threatened to destroy the whole city. This caused general consternation and agony, but the city was saved by the intercession of Bishop Flavian, who in his old age proceeded to Constantinople and secured free pardon from the Emperor. Although a man of violent temper, Theodosius had profound reverence for bishops, and on another occasion he submitted to the rebuke of St. Ambrose for the wholesale massacre of the Thessalonians (390).

In this period of public anxiety, which lasted several months, Chrysostom delivered series of extempore orations, in which he comforted the people and exhorted them to correct their vices. These are his twenty-one Homilies on the Statues, so-called from the overthrow of the imperial statues which gave rise to them. They were preached during Lent 387.¹⁴¹⁴    Montfaucon goes with tedious minuteness into the chronology of these sermons. The twentieth was delivered ten days before Easter, the twenty-first on Easter, after the return of Flavian from Rome with the Emperor’s pardon. The first sermon was preached shortly before the sedition and has nothing to do with it, but is alluded to in the second. It is a temperance sermon, based on Paul’s advice to Timothy, 1 Tim. v. 23, where he emphasized the word “little” and the “often infirmities.” In the same year St. Augustin submitted to baptism at the hands of St. Ambrose in Milan. One of the results of those sermons was the conversion of a large number of heathens. Thus the calamity was turned into a blessing to the church.

During the sixteen or seventeen years of his labors in Antioch Chrysostom wrote the greater part of his Homilies and Commentaries; a consolatory Epistle to the despondent Stagirius; the excellent book on the martyr Babylas, which illustrates by a striking example the divine power of Christianity; a treatise on Virginity, which he puts above marriage; and an admonition to a young widow on the glory of widowhood, and the duty of continuing in it. 12He disapproved of second marriage, not as sinful or illegal, but as inconsistent with an ideal conception of marriage and a high order of piety.¹⁵¹⁵    Neander (vol. I.) gives large extracts from these ascetic treatises with many judicious and discriminating observations.