Saint John Chrysostom, a revered Bishop of Constantinople and Doctor of the Church, is celebrated for his extraordinary eloquence as a preacher and his courageous calls for moral reform.
Saint John Chrysostom, born in Antioch around 347 AD, earned his moniker, meaning "golden-mouthed," due to his unparalleled skill and power as an orator and biblical commentator. He served as a priest in Antioch before being consecrated Archbishop of Constantinople, where he fearlessly preached against corruption, luxury, and social injustice, even among the imperial court. His profound homilies, which focused on the practical application of scripture to daily life, and his ascetic lifestyle, made him a leading figure in the early Church, though his criticisms often led to powerful opposition and eventual exile. His prolific writings and sermons continue to be influential, solidifying his legacy as one of the most significant Fathers and Doctors of the Church.
Born in Antioch around 347 A.D., Saint John Chrysostom emerged from an aristocratic family, though his father, Secundus, a high-ranking military officer, died shortly after his birth. He was raised by his devout Christian mother, Anthusa, a woman of exemplary piety and wisdom, who refused to remarry and dedicated herself to her son's education and spiritual formation. John received an exceptional education in rhetoric under the tutelage of Libanius, the most celebrated pagan sophist of his time, initially preparing for a career in law. However, his heart was drawn to spiritual pursuits, deeply influenced by the ascetic Christian teachers of Antioch, particularly Diodore of Tarsus, and the venerable Bishop Meletius, who baptized him around 370 A.D., marking a definitive turn towards a life of profound devotion.
Embracing a radical commitment to Christ, John soon renounced his secular ambitions and embarked on a rigorous ascetic life. For several years, he lived as a monk, first within his family home, and then for two years in a secluded cave outside Antioch, subjecting himself to severe fasting, sleepless nights, and intense study of Holy Scripture. These extreme practices, while spiritually enriching, took a heavy toll on his physical health, forcing him to return to Antioch. Despite his weakened body, his spiritual fervor remained undimmed. He was ordained a deacon in 381 A.D. by Bishop Meletius and, after Meletius's death, was ordained a priest in 386 A.D. by Bishop Flavian I, marking the true beginning of his public ministry.
As a priest in Antioch, John quickly gained renown for his extraordinary eloquence and profound biblical exegesis, earning him the epithet "Chrysostom," meaning "golden-mouthed." His homilies were not merely intellectual exercises but vibrant, practical exhortations that applied the truths of Scripture directly to the lives of his listeners. He fearlessly denounced social injustices, the pursuit of luxury, and the moral laxity prevalent in society, urging the wealthy to care for the poor and all believers to live lives consistent with the Gospel. His sermons, delivered with passionate conviction and deep theological insight, attracted vast crowds and had a transformative impact on the spiritual landscape of Antioch, establishing him as one of the most compelling voices in the Eastern Church.
In 398 A.D., against his own will and desire for a quiet monastic life, John was clandestinely brought to Constantinople and consecrated as the Archbishop of the imperial capital by Emperor Arcadius, influenced by the powerful eunuch Eutropius. He arrived in a city marked by opulent wealth, spiritual complacency, and rampant corruption within the clergy and the imperial court. Undeterred, John immediately set about implementing sweeping reforms, dismissing unworthy clergy, curbing lavish episcopal expenses, and selling expensive church furnishings to fund hospitals and charitable institutions for the poor. His direct and uncompromising preaching continued, openly condemning the extravagance of the imperial court, the vanity of the empress, and the moral failings of the elite, which inevitably ignited fierce opposition.
His unyielding moral stance and outspoken criticisms soon alienated powerful figures, most notably Empress Eudoxia, whose luxurious lifestyle and influence he openly challenged. He also incurred the wrath of Theophilus, the ambitious Patriarch of Alexandria, who harbored resentment over Constantinople's growing ecclesiastical prominence and sought to undermine John. In 403 A.D., Theophilus, along with disgruntled clergy and courtiers, convened the infamous "Synod of the Oak," a council that, based on spurious charges, condemned John and deposed him from his see. Emperor Arcadius, pressured by the court, reluctantly exiled him. However, public outcry and a fortuitous earthquake that shook the capital were interpreted as divine disapproval, leading to John's triumphant, albeit brief, return to Constantinople.
Yet, his return was short-lived. John's unwavering commitment to truth meant he could not remain silent in the face of continued imperial extravagance. His renewed denunciations, particularly concerning a silver statue of Empress Eudoxia erected near Hagia Sophia, led to his second and final exile in 404 A.D., first to Cucusus, a remote and desolate town in Armenia. Even in exile, John's influence persisted; he continued to write numerous letters of encouragement, theological instruction, and pastoral guidance to his followers throughout the Christian world. His enduring impact from afar further enraged his adversaries, who ordered him to be transferred to an even more remote and harsh location, Pityus, on the eastern shore of the Black Sea. The arduous journey, undertaken under harsh conditions and deliberate mistreatment by his guards, proved too much for his frail health. Saint John Chrysostom died on September 14, 407 A.D., in Comana Pontica, uttering his final words, "Glory be to God for all things!"
His death, a culmination of persecution for his fidelity to Christ, was widely regarded as a martyrdom. Decades later, in 438 A.D., his relics were solemnly brought back to Constantinople by Emperor Theodosius II, his son, who sought to atone for his parents' unjust actions against the saint. Saint John Chrysostom is universally venerated as one of the greatest Fathers and Doctors of the Church, renowned not only for his unparalleled oratorical skills but also for his profound theological insights, his unwavering commitment to social justice, and his courageous witness to the Gospel. His prolific writings, especially his homilies and commentaries on Scripture, continue to be a cornerstone of Christian spirituality and theological study, solidifying his enduring importance in the Catholic tradition and beyond.
The imperial city of Constantinople, a beacon of earthly power and celestial intrigue, was gripped by the fearless sermons of Archbishop John. His voice, like a trumpet, resounded through the grand Hagia Sophia, not sparing even the most powerful from his righteous rebukes. He preached against the rampant luxury and moral decay that had seeped into the very fabric of society, including the imperial court. This unwavering commitment to truth inevitably brought him into direct conflict with Empress Eudoxia, a woman of immense power and vanity, whose opulent lifestyle and influence he openly challenged.
One day, a silver statue of the Empress was erected near the grand cathedral, intended as a monument to her glory. But the dedication ceremonies were marred by boisterous festivities that disturbed the sacred liturgy. From his pulpit, John thundered, "Again Herodias dances; again she demands the head of John on a platter!" His words, a direct and stinging accusation comparing Eudoxia to the biblical Herodias who sought John the Baptist's death, echoed through the city, igniting the Empress's fury. This public humiliation, combined with his earlier condemnations of her extravagance, sealed his fate.
Eudoxia, incensed, conspired with John's ecclesiastical enemies, particularly Theophilus of Alexandria, to convene a synod, later infamous as the "Synod of the Oak." Fabricated charges of Origenism and disrespect were leveled against him. Despite the obvious injustice, John was condemned and, by imperial decree, banished from the capital. The people of Constantinople, however, adored their "golden-mouthed" shepherd. When news of his exile spread, a profound sorrow and unrest swept through the city. The night of his departure, a massive earthquake violently shook Constantinople. Palaces trembled, and fear gripped the hearts of the imperial family.
Empress Eudoxia, terrified by this perceived divine wrath and fearing a popular uprising, immediately sent messengers to recall John, begging him to return. The people, overjoyed, poured into the streets, lighting torches and celebrating his return with fervent acclamations. John, ever humble, initially hesitated to re-enter the city until his innocence was formally recognized by a legitimate council. Yet, the fervent pleas of the populace and the Empress herself swayed him, and he made a triumphant, albeit temporary, return to his episcopal throne.
This dramatic episode, though it only delayed his inevitable second exile, powerfully revealed John Chrysostom's character: his unwavering courage in speaking truth to power, his profound faith that God was his ultimate protector, and his deep compassion for the flock he served. It showed that even against the might of an empire, a single voice, empowered by God, could shake the foundations of earthly authority and inspire the hearts of multitudes.
387 AD
Why, when the danger was pressing and the fear was great, did we spend that whole time, both night and day, in prayer, in supplication, in fasting, in ashes, in tears? And now that the danger is over, and the fear removed, are we neglecting all these things? And yet the time of security is that especially which ought to draw us to God, and to make us more zealous. For then we are more at leisure; then we are more at ease; then we are in a condition to approach Him with a pure mind, when no fear constrains us, when no necessity urges us, but love alone invites us. For this is the mark of a truly noble and generous soul, not to be drawn to God by fear, but by love. For if the fear of punishment has so much power to draw us to God, how much more ought the love of God, and the desire of His kingdom, and the expectation of His good things, to work in us? But if we neglect Him when He is gracious, and only seek Him when He is angry, what excuse shall we have? And yet, when He is gracious, He is more ready to hear us. For then He is not provoked, then He is not displeased, but is full of mercy and loving-kindness. For this is His very nature, to be good, to be merciful, to be gracious, to be long-suffering, to be plenteous in mercy and truth. And He shows us His goodness, not that we should neglect Him, but that we should cleave to Him the more. For as a father, when he sees his children in health, rejoices the more, so God rejoices when He sees us in peace and security, and then especially expects us to be more zealous.
Let us then, I beseech you, not neglect the season of security, but let us use it for our spiritual profit. For as the husbandman, when the season is calm, and there is no storm, then especially works, and sows, and plants, and does all things that are necessary for the harvest, so ought we, when the season is calm, and there is no fear, then especially to work for our salvation, and to lay up treasures in heaven. For then we are not distracted by fear, then we are not disturbed by anxiety, but are at leisure to attend to the things of God. For as the pilot, when the sea is calm, then especially sets his sails, and makes his voyage, so ought we, when the season is calm, then especially to make our voyage to heaven. For then we are not tossed by the waves of fear, then we are not driven by the winds of anxiety, but sail with a fair wind to the haven of salvation.
Let us then, I beseech you, not neglect the season of security, but let us use it for our spiritual profit. For if we neglect it, and only seek God when we are in trouble, what excuse shall we have? For then we seek Him, not from love, but from necessity. And this is not acceptable to God. For He desires to be loved, not to be feared. And He desires to be sought, not from necessity, but from choice. For as a father, when he sees his children loving him from choice, rejoices the more, so God rejoices when He sees us loving Him from choice, and seeking Him from choice. For this is the mark of a truly noble and generous soul, to love God for His own sake, and to seek Him for His own sake, and not for the sake of any benefit that we may receive from Him. For if we only seek Him for the sake of benefit, then we do not love Him, but ourselves. But if we love Him for His own sake, then we love Him truly. For love is the fulfilling of the law. And if we love Him, we shall keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not grievous.
Let us then, I beseech you, not neglect the season of security, but let us use it for our spiritual profit. For as the soldier, when there is no war, then especially trains himself, and exercises himself, and prepares himself for war, so ought we, when there is no trouble, then especially to train ourselves, and to exercise ourselves, and to prepare ourselves for the spiritual warfare. For then we are not distracted by fear, then we are not disturbed by anxiety, but are at leisure to attend to the things of God. For as the athlete, when there is no contest, then especially trains himself, and exercises himself, and prepares himself for the contest, so ought we, when there is no trouble, then especially to train ourselves, and to exercise ourselves, and to prepare ourselves for the spiritual contest. For then we are not distracted by fear, then we are not disturbed by anxiety, but are at leisure to attend to the things of God.
Let us then, I beseech you, not neglect the season of security, but let us use it for our spiritual profit. For if we neglect it, and only seek God when we are in trouble, what excuse shall we have? For then we seek Him, not from love, but from necessity. And this is not acceptable to God. For He desires to be loved, not to be feared. And He desires to be sought, not from necessity, but from choice. For as a father, when he sees his children loving him from choice, rejoices the more, so God rejoices when He sees us loving Him from choice, and seeking Him from choice. For this is the mark of a truly noble and generous soul, to love God for His own sake, and to seek Him for His own sake, and not for the sake of any benefit that we may receive from Him. For if we only seek Him for the sake of benefit, then we do not love Him, but ourselves. But if we love Him for His own sake, then we love Him truly. For love is the fulfilling of the law. And if we love Him, we shall keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not grievous.
1910
His episcopate in Constantinople was a series of struggles. The first act of his administration was to reform the morals of the clergy, which he found in a deplorable state. He deposed many deacons, priests, and even bishops, who were guilty of various irregularities. He also introduced a more strict discipline among the monks and nuns, and forbade them to live in the city. He sold the costly vessels and ornaments of the church, and applied the money to the support of hospitals and the poor. He preached every day, and often several times a day, with such fervor and power that he drew immense crowds to the church. He denounced the luxury and extravagance of the rich, the avarice of the merchants, the idleness of the monks, and the vices of the imperial court. He was particularly severe against the Empress Eudoxia, who was a woman of great beauty and ambition, but also of great vanity and cruelty. She resented his censures, and sought every occasion to injure him.
His reforms and denunciations naturally raised up a host of enemies. The deposed clergy, the luxurious nobles, and above all, the Empress Eudoxia, conspired against him. His chief adversary among the bishops was Theophilus, Patriarch of Alexandria, who had long cherished an envious hatred against John. Theophilus had been compelled by the Emperor Arcadius to consecrate John against his will, and he seized the first opportunity to avenge himself. He was also a man of violent and unscrupulous character, and was supported by a large party of Egyptian monks, known as the "Tall Brothers," whom John had sheltered after they were persecuted by Theophilus.
In the year 403, Theophilus, with the connivance of the Empress, convened a synod at a suburb of Chalcedon, called the "Oak," which was composed of his own partisans and the enemies of John. John was summoned to appear, but he refused, knowing that the synod was prejudiced against him. He demanded a fair trial before a larger and impartial council. Nevertheless, the synod proceeded to condemn him on a variety of false charges, including Origenism, disrespect to the Empress, and tyrannical behavior. The Emperor Arcadius, swayed by Eudoxia, confirmed the sentence, and ordered John's banishment.
When the news of his deposition and exile became known, the people of Constantinople, who loved their bishop dearly, were filled with indignation. A great riot broke out in the city, and the imperial palace itself was threatened. That very night, a violent earthquake shook the city, which was interpreted by the superstitious Empress as a sign of divine wrath. Terrified, she sent a messenger to John, imploring him to return to Constantinople. The people, overjoyed, rushed to meet him, lighting torches and strewing olive branches in his path. His return was a triumph, and he was escorted back to the cathedral amidst universal acclamations.
However, this reconciliation was short-lived. John's uncompromising spirit did not allow him to remain silent in the face of continued imperial abuses. A silver statue of the Empress Eudoxia was erected near the great church of Hagia Sophia, and its dedication was accompanied by noisy and pagan festivities, which disturbed the sacred services. John, outraged, publicly denounced these celebrations, famously exclaiming in a sermon, "Again Herodias dances; again she demands the head of John on a platter!" This direct comparison to the persecutor of John the Baptist sealed his fate once more. The Empress, furious at this renewed public humiliation, vowed to have him removed permanently.
Another synod was convened, and John was again condemned, though this time on the pretext that he had returned to his see without the express permission of a general council, which was a violation of canon law. The Emperor Arcadius, once more yielding to the Empress's pressure, ordered John's second and final exile on June 20, 404. He was first sent to Cucusus, a desolate town in Armenia. Even in exile, John continued to exert immense influence through his numerous letters, which encouraged his followers, condemned his persecutors, and addressed theological and pastoral concerns throughout the Christian world. His enemies, exasperated by his persistent influence, ordered him to be transferred to an even more remote and inhospitable place, Pityus, on the eastern coast of the Black Sea. The grueling journey, deliberately made under harsh conditions and ill-treatment by his guards, proved too much for his frail constitution. He died en route, in Comana Pontica, on September 14, 407, uttering his last words, "Glory be to God for all things!"
The primary eucharistic liturgy in the Eastern Orthodox Church and many Eastern Catholic Churches is named the Divine Liturgy of Saint John Chrysostom, celebrated daily and particularly on his feast day, reflecting his profound influence on Eastern Christian worship.
Saint John Chrysostom is traditionally credited with significantly revising and structuring this ancient liturgy, which bears his name and reflects his theological and liturgical genius, making it a cornerstone of Eastern Christian spirituality and practice.