| Saint John Chrysostom |
A millennium-old Byzantine mosaic of Saint John
Chrysostom, Hagia Sophia |
| Bishop and
Doctor of the Church |
| Born |
349, Antioch |
| Died |
14 September ca. 407[1], Comana in Pontus
[2] |
| Venerated in |
Eastern Orthodoxy, Roman
Catholicism, Anglicanism, Lutheranism,
Oriental Orthodoxy |
| Feast |
November 13 (Eastern Orthodoxy), September 13
(Western Christianity) |
| Attributes |
represented in art by bees, a dove, a pan [3] |
| Patronage |
Constantinople; epilepsy; lecturers; orators; preachers [4] |
 Saints Portal |
John Chrysostom (349– ca. 407, Greek: Ιωάννης ο
Χρυσόστομος, Ioannes Chrysostomos) was the archbishop of Constantinople. He is known for his eloquence in preaching and
public speaking, his denunciation of abuse of authority by both ecclesiastical and
political leaders, the Liturgy of St. John Chrysostom, and his ascetic sensibilities.
After his death he was given the Greek surname chrysostomos, "golden mouthed",
rendered in English as Chrysostom.[2][1]
The Orthodox Church and Eastern
Catholic Churches honor him as a saint (feast day, November
13) and count him among the Three Holy Hierarchs (feast day,
January 30), together with Saints Basil the Great
and Gregory the Theologian. He is recognized by the Roman Catholic Church as a saint and a Doctor of the
Church. Churches of the Western tradition, including the Roman Catholic
Church, the Church of England, and the Lutheran
church, commemorate him on September 13. His relics were looted from Constantinople
by Crusaders in 1204 and brought to Rome, but were returned on 27 November 2004 by Pope John Paul
II.[3]
Chrysostom is known within Christianity chiefly as a preacher and liturgist, particularly in the Eastern Orthodox Church. Outside the Christian tradition Chrysostom is noted for eight of his
sermons which played a considerable part in the history of Christian
antisemitism, and were extensively misused by the Nazis in their ideological campaign
against the Jews.[4][5]
He is sometimes referred to as John of Antioch, but that name more properly refers to the bishop of Antioch named
John (429-441), who led a group of moderate Eastern bishops in the Nestorian controversy. He is also confused with Dio Chrysostom.
Biography
Early life and education
John, later called "golden mouth" (Chrysostom),was born in Antioch in 349.[6] Different scholars describe his mother as a pagan[7] or as a
Christian, and his father was a high ranking military officer.[8] John's father died soon after his birth and he was raised by his mother. He was
baptised in 368 or 373 and installed as a reader (one of the minor orders of the
Church).[9] As a result of his mother's influential
connections in the city, John began his education under the pagan teacher Libanius. From
Libanius John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature.[10] As he grew older, however, he became more deeply committed to
Christianity and went on to study theology under Diodore
of Tarsus (one of the leaders of the later Antiochian school). According to the
Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John would
have been his successor "if the Christians had not taken him from us".[11] He lived with extreme asceticism and became a hermit circa 375; he
spent the next two years continually standing, scarcely sleeping, and committing the Bible to
memory. As a consequence of these practices, his stomach and kidneys were permanently damaged and poor health forced him to
return to Antioch.[12]
Priesthood and service in Antioch
He was ordained as a deacon in 381 by Saint Meletius of
Antioch, and was ordained as a presbyter (that is, a priest) in 386 by Bishop Flavian I of Antioch. Over the course of
twelve years, he gained popularity because of the eloquence of his public speaking, especially his insightful expositions of
Bible passages and moral teaching. The most valuable of his works from this period are his Homilies on various books of the Bible. He emphasised charitable giving and was concerned with the spiritual
and temporal needs of the poor. He also spoke out against abuse of wealth and personal property:
| “ |
Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not
pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad. He who said: "This is
my body" is the same who said: "You saw me hungry and you gave me no food", and "Whatever you did to the least of my brothers you
did also to me"... What good is it if the Eucharistic table is overloaded with golden chalices
when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as
well.[13] |
” |
His straightforward understanding of the Scriptures (in contrast to the Alexandrian tendency towards allegorical interpretation) meant that the themes of his talks were practical, explaining the
Bible's application to everyday life. Such straightforward preaching helped Chrysostom to garner popular support. He founded a
series of hospitals in Constantinople to care for the poor.[14]
One incident that happened during his service in Antioch illustrates the influence of his sermons. When Chrysostom arrived in
Antioch, the bishop of the city had to intervene with Emperor Theodosius I on behalf of
citizens who had gone on a rampage mutilating statues of the Emperor and his family. During the weeks of Lent in 397, John preached twenty-one sermons in which he entreated the people to see the error of their ways.
These made a lasting impression on the general population of the city: many pagans converted to Christianity as a result of the
sermons. As a result, Theodosius' vengeance was not as severe as it might have been.[15]
Archbishop of Constantinople
In 398 John was requested — against his will — to take the position of Archbishop of Constantinople. He deplored the fact that
Imperial court protocol would now assign to him access to privileges greater than the highest state officials. During his time as
Archbishop he adamantly refused to host lavish social gatherings, which made him popular with the common people, but unpopular
with wealthy citizens and the clergy. His reforms of the clergy were also unpopular with these groups. He told visiting regional
preachers to return to the churches they were meant to be serving — without any payout.[16]
His time in Constantinople was more tumultuous than his time in Antioch. Theophilus, the Patriarch of Alexandria,
wanted to bring Constantinople under his sway and opposed John's appointment to Constantinople. Being an opponent of
Origen's teachings, he accused John of being too partial to the teachings of that theologian.
Theophilus had disciplined four Egyptian monks (known as "the tall
brothers") over their support of Origen's teachings. They fled to and were welcomed by John. He made another enemy in
Aelia Eudoxia, the wife of the eastern Emperor Arcadius,
who assumed (perhaps with justification) that his denunciations of extravagance in feminine dress were aimed at herself.[17]
Depending on one's outlook, John was either tactless or fearless when denouncing offences in high places. An alliance was soon
formed against him by Eudoxia, Theophilus and others of his enemies. They held a synod in 403 to
charge John, in which his connection to Origen was used against him. It resulted in his deposition and banishment. He was called
back by Arcadius almost immediately, as the people became "tumultuous" over his departure.[18] There was also an earthquake the night of
his arrest, which Eudoxia took for a sign of God's anger, prompting her to ask
Arcadius for John's reinstatement.[19] Peace was
short-lived. A silver statue of Eudoxia was erected near his cathedral. John denounced the
dedication ceremonies. He spoke against her in harsh terms: "Again Herodias raves; again she is troubled; she dances again; and
again desires to receive John’s head in a charger,"[20]
an allusion to the events surrounding the death of John the Baptist. Once again he was
banished, this time to the Caucasus in Armenia.[21]
Pope Innocent I protested at this banishment, but to no avail. John wrote letters
which still held great influence in Constantinople. As a result of this, he was further exiled to Pitiunt (Abkhazia region of Georgia) where his tomb is the shrine for pilgrims. He never reached this destination, as he died
during the journey. His last words are said to have been, "Glory to God for all things!"[19]
Writings
Homilies
Known as "the greatest preacher in the early church," John's sermons have been one of his greatest lasting legacies.[22] Chrysostom's extant homiletical works are vast, including
many hundreds of exegetical sermons on both the New Testament (especially the works of
Saint Paul) and the Old Testament (particularly
on Genesis). Among his extant exegetical works are sixty-seven homilies on Genesis, fifty-nine on the Psalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of
John, and fifty-five on the Acts of the Apostles.[23]
The sermons were written down by the audience and subsequently circulated, revealing a style that tended to be direct and
greatly personal, but was also formed by the rhetorical conventions of his time and place.[24] In general, his homiletical theology displays much characteristic of the
Antiochian school (i.e., somewhat more literal in interpreting Biblical events), but
he also uses a good deal of the allegorical interpretation more associated with the Alexandrian school.[25]
John's social and religious world was formed by the continuing and pervasive presence of paganism in the life of the city. One
of his regular topics was the paganism in the culture of Constantinople, and in his sermons he thunders against popular pagan
amusements: the theatre, horseraces,
and the revelry surrounding holidays.[26] In particular,
he criticized Christians for taking part in such activities:
- "If you ask [Christians] who is Amos or Obadiah, how
many apostles there were or prophets, they stand mute; but if you ask them about the horses or drivers, they answer with more
solemnity than sophists or rhetors".[27]
One of the recurring features of John's sermons is his emphasis on care for the needy.[28] Echoing themes found in the Gospel of Matthew, he calls upon the rich to lay
aside materialism in favor of helping the poor, often employing all of his rhetorical skills to shame wealthy people to abandon
conspicuous consumption:
- "Do you pay such honor to your excrements as to receive them into a silver chamber-pot when another man made in the image of
God is perishing in the cold?"[29]
Treatises
Outside of his sermons, a number of John's other treatises have had a lasting influence. One such work is John's early
treatise Against Those Who Oppose the Monastic Life, written while he was a deacon (sometime before 386), which was
directed to parents, pagan as well as Christian, whose sons were contemplating a monastic vocation. The book is a sharp attack on
the values of Antiochene upper-class urban society written by someone who was a member of that class.[30] Chrysostom also writes that, already in his day, it was customary for
Antiochenes to send their sons to be educated by monks.[31] Other important treatises written by John include On the
Priesthood (one of his earlier works), Instructions to Catechumens, and On the
Incomprehensibility of the Divine Nature.[32]
In addition, he wrote a series of well-known letters to the deaconess Olympias.
Sermons on Jews and Judaizing Christians
During his first two years as a presbyter in Antioch (386-387), Chrysostom denounced Jews and
Judaizing Christians in a series of eight sermons delivered to Christians in his congregation
who were taking part in Jewish festivals and other Jewish observances.[33] It is disputed whether the main target were specifically
Judaizers or Jews in general. His homilies were expressed in the conventional manner, utilizing the uncompromising rhetorical
form known as the psogos.
One of the purposes of these homilies was to prevent Christians from participating in Jewish customs, and thus prevent the
erosion of Chrysostom's flock. In his sermons, Chrysostom criticized those "Judaizing Christians", who were participating in
Jewish festivals and taking part in other Jewish observances, such as the shabbat, submitted to
circumcision and made pilgrimage to Jewish holy places.[34] Chrysostom claimed that on the shabbats and Jewish festivals
synagogues were full of Christians, especially women, who loved the solemnity of the Jewish
liturgy, enjoyed listening to the shofar on Rosh Hashanah,
and applauded famous preachers in accordance with the contemporary custom.[35] A more recent apologetic theory is that he instead tried to persuade Jewish Christians, who for centuries had kept connections with Jews and Judaism, to choose between Judaism and Christianity.[36]
Chrysostom held Jews responsible for the crucifixion of Jesus and
deicide and added that they continued to rejoice in Jesus's death.[37] He compared the synagogue to a pagan temple, representing it as the source of
all vices and heresies.[38]
He described it as a place worse than a brothel and a drinking
shop; it was a den of scoundrels, the repair of wild beasts, a temple of demons, the refuge of brigands and debauchees,
and the cavern of devils, a criminal assembly of the assassins of Christ.[39] Palladius, Chrysostom's contemporary
biographer, also recorded his claim that among the Jews the priesthood may be purchased and sold for money.[40] Finally, he declared that he hated the synagogue and the Jews.[41]
In Greek the sermons are called Kata Ioudaiōn (Κατά Ιουδαίων), which is
translated as Adversus Judaeos in Latin and Against the Jews in English.[42] The most
recent scholarly translations, claiming that Chrysostom's primary targets were members of his own congregation who continued to
observe the Jewish feasts and fasts, give the sermons the more sympathetic title Against Judaizing Christians.[43] The original Benedictine editor of the homilies,
Bernard de Montfaucon, gives the following footnote to the title: "A discourse
against the Jews; but it was delivered against those who were Judaizing and keeping the fasts with them [the Jews]."[44] As such, some have claimed that the original title
misrepresents the contents of the discourses, which show that Chrysostom's primary targets were members of his own congregation
who continued to observe the Jewish feasts and fasts. Sir Henry Savile,
in his 1612 edition of Homilies 27 of Volume 6 (which is Discourse I in Patrologia Graeca's Adversus Iudaeos), gives the title: "Chrysostom's Discourse Against Those
Who Are Judaizing and Observing Their Fasts."[45]
Liturgy
Beyond his preaching, the other lasting legacy of John is his influence on Christian liturgy. Two of his writings are
particularly notable. He harmonized the liturgical life of the Church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this day, Eastern Orthodox and most Eastern
Catholic Churches typically celebrate the Divine Liturgy of St. John
Chrysostom. These same churches also read his Catechetical Homily at every
Easter, the greatest feast of the church year.
Legacy and influence
During a time when city clergy were subject to criticism for their high lifestyle, John was determined to reform his clergy in
Constantinople. These efforts were met with resistance and limited success. He was an excellent preacher. As a theologian, he has
been and continues to be very important in Eastern Christianity, and is generally
considered the most prominent doctor of the Greek Church, but has been less important to Western Christianity. His writings have
survived to the present day more so than any of the other Greek Fathers.[1] He rejected the contemporary trend for
allegory, instead speaking plainly and applying Bible passages and lessons to everyday life.
His exiles demonstrated that secular powers dominated the Eastern Church at this period in history. It also demonstrated the
rivalry between Constantinople and Alexandria for recognition as the preeminent Eastern See. Meanwhile in the west, Rome's
primacy had been unquestioned from the fourth century onwards. An interesting point to note in the wider development of the
Papacy is that Innocent's protests had not helped, demonstrating the lack of secular influence the
Bishops of Rome held in the east at this time.
Influence on the catechism and clergy
Chrysostom's influence on church teachings is interwoven throughout the current Catechism of the Catholic Church (revised 1992). The Catechism cites him in eighteen
sections, particularly his reflections on the purpose of prayer and the meaning of the Lord's
Prayer:
| “ |
Consider how [Jesus Christ] teaches us to be humble, by making us see that our virtue
does not depend on our work alone but on grace from on high. He commands each of the faithful who prays to do so universally, for
the whole world. For he did not say "thy will be done in me or in us," but "on earth," the whole earth, so that error may be
banished from it, truth take root in it, all vice be destroyed on it, virtue flourish on it, and earth no longer differ from
heaven.[46] |
” |
Christian clerics, such as R.S. Storr, refer to him as "one of the most eloquent preachers who ever since apostolic times have
brought to men the divine tidings of truth and love", and the 19th century John Henry
Cardinal Newman described Chrysostom as a "bright, cheerful, gentle soul; a sensitive heart."[47]
Antisemitism
Chrysostom's Adversus Judaeos homilies have been circulated by many groups to foster anti-Semitism.[48] James Parkes
called the writing on Jews "the most horrible and violent denunciations of Judaism to be found in the writings of a Christian
theologian".[49] His sermons against Jews gave momentum
to the accusation of deicide — the idea that Jews are collectively responsible for the death of Jesus.[50] British historian Paul Johnson
claimed that Chrysostom's homilies "became the pattern for anti-Jewish tirades, making the fullest possible use (and misuse) of
key passages in the gospels of St Matthew and John. Thus a specifically Christian anti-Semitism, presenting the Jews as murderers
of Christ, was grafted on to the seething mass of pagan smears and rumours, and Jewish communities
were now at risk in every Christian city."[51] During
World War II, the Nazi Party in Germany abused his work in an attempt to legitimize the Holocaust in the
eyes of German and Austrian Christians. His works were frequently quoted and reprinted as a
witness for the prosecution.[52]
After World War II, the Christian churches denounced Nazi use of Chrysostom's works, explaining his words with reference to
the historical context. According to Laqueur, it was argued that in the 4th century, the general discourse was brutal and
aggressive and that at the time when the Christian church was fighting for survival and recognition, mercy and forgiveness were
not in demand.[53] According to Patristics scholars, opposition to any particular view during the late fourth century was conventionally
expressed in a manner, utilizing the rhetorical form known as the psogos, whose literary conventions were to vilify
opponents in an uncompromising manner; thus, it has been argued that to call Chrysostom an "anti-Semite" is to employ
anachronistic terminology in a way incongruous with historical context and record.[54]
Music and literature
Chrysostom's liturgical legacy has inspired several musical compositions. Noteworthy among these are: Sergei Rachmaninoff's Liturgy of St John
Chrysostom, Op.31, composed in 1910, one of his two major unaccompanied choral works; Pyotr Tchaikovsky's Liturgy of St John Chrysostom, Op.41; and Arvo Part's Litany, which sets seven sentence prayers of Chrysostom's Divine Liturgy for chorus and
orchestra.
James Joyce's novel Ulysses includes a
character named Mulligan who brings 'Chrysostomos' into another character's mind because Mulligan's gold-stopped teeth and his
gift of the gab earn him the title which St. John Chrysostom's preaching earned him, 'golden-mouthed':[55] Chrysostomos also refers to Stephen, the independent and exiled genius:
| “ |
He peered sideways up and gave a long low whistle of call, then paused awhile in rapt
attention, his even white teeth glistening here and there with gold points. Chrysostomos.[56] |
” |
Notes
- ^ a b c "St John
Chrysostom" in the Catholic Encyclopedia, available online; retrieved March 20, 2007.
- ^ Pope Vigilius, Constitution of
Pope Vigilius, 553
- ^ See the Letters of Pope John Paul II, availableonline; retrieved March 20, 2007.
- ^ Walter Laqueur, The Changing Face of Antisemitism: From Ancient Times To
The Present Day, (Oxford University Press: 2006), p.48. ISBN 0-19-530429-2. 48
- ^ Yohanan [Hans] Lewy, "John Chrysostom" in Encyclopedia Judaica
(CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.
- ^ The date of John's birth is disputed. For a discussion see Robert Carter,
"The Chronology of St. John Chrystostom's Early Life," in Traditio 18:357–64 (1962) Jean Dumortier, "La valeur historique
du dialogue de Palladius et la chronologie de saint Jean Chrysostome," in Mélanges de science religieuse, 8:51–56 (1951).
Carter dates his birth to the year 349. See also Robert Louis Wilken, John Chrysostom and the Jews: Rhetoric and Reality in
the Late Fourth Century, (Berkeley: University of California Press:1983), p.5.
- ^ "John Chrysostom", Encyclopedia Judaica
- ^ The Encyclopedia Judaica describes Chrysostom's mother as a pagan. In
Pauline Allen and Wendy Mayer, John Chrysostom, (Routledge:2000), p.5 ISBN 0-415-18252-2, she is described as a
Christian.
- ^ Wilken (p. 7) prefers 368 for the date of Chrysostom's baptism, the
Encyclopedia Judaica prefers the later date of 373.
- ^ Wilken, p. 5.
- ^ Sozomen [1890] (1995). "Ecclesiastical History of Sozomen, Book VIII, Chapter II: Education, Training, Conduct, and Wisdom of the Great
John Chrysostom", in Schaff, Philip and Wace, Henry (trs., eds.): Nicene and Post-Nicene Fathers, Volume II:
Socrates and Sozomenus Ecclesiastical Histories, Zenos, A. C. (rev., notes), reprint, Peabody: Hendrickson Publishers, p.
399. Retrieved on 2007-03-29.
- ^ Pauline Allen and Wendy Mayer, John Chrysostom, (Routledge:2000),
p.6 ISBN 0-415-18252-2,
- ^ John Chrysostom, In Evangelium S. Matthaei, hom. 50:3-4: PG 58,
508-509
- ^ See Cajetan Baluffi, The Charity of the Church, trans. Denis
Gargan (Dublin: M H Gill and Son, 1885), p. 39 and Alvin J. Schmidt, Under the Influence: How Christianity Transformed
Civilization (Grand Rapids, Mich.: Zondervan, 2001), p. 152; cited in Thomas Woods, How the Catholic Church Built Western
Civilization, (Washington, DC: Regenery, 2005), p.174.
- ^ Robert Wilken, "John Chrysostom" in Encyclopedia of Early
Christianity, ed. Everett Ferguson (New York:Garland Publishing, 1997).
- ^ David H. Farmer, The Oxford Dictionary of the Saints, second ed.
(New York:Oxford University Press, 1987) p.232.
- ^ Robert Wilken, "John Chrysostom" in Encyclopedia of Early
Christianity, ed. Everett Ferguson (New York:Garland Publishing, 1997).
- ^ Socrates Scholasticus [1890] (1995). "Book VI, Chapter XVI: Sedition on
Account of John Chrysostom’s Banishment", in Schaff, Philip and Wace, Henry (trs.,
eds.): Nicene and Post-Nicene
Fathers, Volume II: Socrates and Sozomenus Ecclesiastical Histories, Zenos, A. C. (rev., notes), reprint, Peabody:
Hendrickson Publishers, p. 149. Retrieved on 2007-03-29.
- ^ a b St John Chrysostom the Archbishop of Constantinople. Orthodox Church in America. Retrieved on
2007-03-29.
- ^ Socrates Scholasticus, op cit "Chapter XVIII: Of Eudoxia's Silver
Statue", p. 150.
- ^ "John Chrysostom" in The Oxford Dictionary of Church History, ed.
Jerald C. Brauer (Philadelphia:Westminster Press, 1971).
- ^ "John Chrysostom" in Encyclopedia of Early Christianity.
- ^ "John Chrysostom" in the Catholic Encyclopedia, online, retrieved March 20, 2007.
- ^ Yohanan [Hans] Lewy, "John Chrysostom" in Encyclopedia Judaica
(CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.
- ^ "John Chrysostom" in the Catholic Encyclopedia, online, retrieved March 20, 2007.
- ^ Wilken, p.30.
- ^ John Chrysostom, quoted in Wilken, p.30
- ^ Liebeschuetz, J.H.W.G. Barbarians and Bishops: Army, Church, and State
in the age of Arcadius and Chrysostom, (Oxford: Clarendon Rress, 1990) pp.175-176
- ^ John Chrysostom, quoted in Liebeschuetz, p.176
- ^ Wilken, p.26.
- ^ Thomas Woods, How the Catholic Church Built Western Civilization,
(Washington, DC: Regenery, 2005), ISBN 0-89526-038-7, p.44
- ^ On the Priesthood was well-known already during Chrysostom's
lifetime, and is cited by Jerome in 392 in his De Viris
Illustribus, chapter 129
- ^ See Wilken, p.xv, and also "John Chrysostom" in Encyclopedia
Judaica
- ^ Wilken, p.xv.
- ^ "John Chrysostom" in Encyclopedia Judaica.
- ^ Rodney Stark, The Rise of Christianity. How the Obscure, Marginal
Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries, (Princeton University
Press:1997)p.66-67.
- ^ William I. Brustein, Roots of Hate: Anti-Semitism in Europe before the
Holocaust, (Cambridge University Press:2003) ISBN 0-521-77308-3, p.52.
- ^ "John Chrysostom" in Encyclopedia Judaica.
- ^ Laqueur 47–48
- ^ "John Chrysostom" in Encyclopedia Judaica.
- ^ Walter Laqueur, The Changing Face of Antisemitism: From Ancient Times
To The Present Day,(Oxford University Press:2006) ISBN 0-19-530429-2, p.47-48
- ^ John Chrysostom, Discourses Against Judaizing Christians
(vol. 68 of Fathers of the Church), trans. Paul W. Harkins (Washington, DC: Catholic University of America Press, 1979)
p.x
- ^ For example John Chrysostom, Discourses Against Judaizing
Christians (vol. 68 of Fathers of the Church), trans. Paul W. Harkins (Washington, DC: Catholic University of America
Press, 1979); and also [1]
- ^ Chrysostom, Discourses Against Judaizing Christians, p.xxxi)
- ^ Chrysostom, Discourses Against Judaizing Christians, p.xxxi).
- ^ John Chrysostom, Hom. in Mt. 19,5: PG 57, 280.
- ^ John Henry Newman, "St. Chrysostom" in The Newman Reader
(Rambler:1859) available online(see esp. chapter 2). Retrieved March 20, 2007
- ^ Laqueur, p.48
- ^ James Parkes, Prelude to Dialogue (London:1969) p.153; cited in
Wilken p.xv.
- ^ Brustein, p.52
- ^ Johnson, Paul, A
History of the Jews, (HarperPerennial:1988) p. 165.
- ^ Laqueur, p.48.
- ^ Laqueur, p.48
- ^ Wilken, pp. 124-126.
- ^ Blaimes (1996, 3).
- ^ Joyce (1961, 3).
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- Pradels, W., R. Brändle, and M. Heimgartner (2002). "The sequence and dating of the series of John Chyrsostom’s eight
discourses Adversus Judaeos", Zeitschrift für Antikes Christentum 6, 90-116.
- Schaff, Philip, and Henry Wace (eds.) (1890). Socrates, Sozomenus: Church Histories (A Select Library of Nicene and
post-Nicene Fathers of the Christian Church, second series, vol. II). New York: The Christian Literature Company.
- Stark, Rodney (1997). The Rise of Christianity. How the Obscure, Marginal Jesus Movement Became the Dominant Religious
Force in the Western World in a Few Centuries. Princeton University Press.
- Stephens, W.R.W. (1883). Saint John Chrysostom, His Life and Times. London: John Murray.
- Stow, Kenneth (2006). Jewish Dogs, An Imagine and Its Interpreters: Continiuity in the Catholic-Jewish Encounter.
Stanford: Stanford University Press. ISBN 0-8047-5281-8.
- Wilken, Robert Louis (1983). John Chrysostom and the Jews: Rhetoric and Reality in the Late Fourth Century. Berkeley:
University of California Press.
- Willey, John H. (1906). Chrysostom: The Orator. Cincinnati: Jennings and Graham.
- Woods, Thomas (2005). How the Catholic Church Built Western Civilization.
Washington, DC: Regenery. ISBN 0-89526-038-7
|
Collected works
Widely used editions of Chrysostom's works are available in Greek, Latin, English, and French. The Greek edition is edited by
Sir Henry Savile (eight volumes, Eton, 1613); the most complete Greek and Latin edition is edited by Bernard de Montfaucon
(thirteen volumes, Paris, 1718-38) republished in 1834-40). There is an English translation in the first series of the Nicene
and Post-Nicene Fathers (London and New York, 1889-90). A selection of his writings has been published more recently in
French in Sources Chrétiennes.
External links
Wikiquote has a collection of quotations related to:
Wikimedia Commons has media related to:
- The Saint John Chrysostom Webpage
- The Divine Liturgy of St, John
Chrystosom
- Benedict XVI On St. John
Chrysostom's Antioch Years
- Symposium Commemorating the 1600th Anniversary
of St. John's Repose
- Newadvent Catholic
Encyclopedia
- Jewish Encyclopedia: CHRYSOSTOMUS, JOANNES
- Writings of Chrysostom in the Christian Classics Ethereal
Library edition of the Nicene and Post-Nicene Fathers:
- On the Priesthood, Ascetic
Treatises, Select Homilies and Letters, Homilies on the Statutes
- Homilies on the Gospel of St.
Matthew '
- Homilies on the Acts of the
Apostles and the Epistle to the Romans
- Homilies on First and Second
Corinthians
- Homilies on the Epistles to the
Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
- Homilies on the Gospel of St.
John and the Epistle to the Hebrews
| Persondata |
| NAME |
John Chrysostom, Saint |
| ALTERNATIVE NAMES |
Chrysostom, John, Saint; Йоан Златоуст (Bulgarian); Juan Crisóstomo (Spanish); Jean Chrysostome (French); Yohanes Krisostomus
(Indonesian); San Giovanni Crisostomo (Italian); יוחנן כריסוסטומוס (Hebrew); Iohannes Chrysostomus (Dutch); Aranyszájú Szent
János (Hungarian); イオアンネース・クリュゾストモス (Japanese); Johannes Chrysostomos (Norwegian); Jan Chryzostom (Polish); São João Crisóstomo
(Portuguese); Ioan Chrysostom (Romanian); Иоанн Златоуст (Russian); Janez Zlatousti; Јован Златоусти; Johannes Krysostomos
(Finnish); 约翰一世 (君士坦丁堡牧首) (Chinese); |
| SHORT DESCRIPTION |
Christian bishop and preacher |
| DATE OF BIRTH |
349 |
| PLACE OF BIRTH |
Antioch |
| DATE OF DEATH |
407 |
| PLACE OF DEATH |
|
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