The Life and Work of St. John Chrysostom.By Philip Schaff.
Published in 1886 by Philip Schaff, New York: Christian Literature Publishing Co.
Prolegomena.The Life and Work of St. John Chrysostom.
By Philip Schaff.
Chapter I.--Literature.i. editions of chrysostom's works.
S. Joannis Chrysostomi, archiepiscopi Constantinopolitani, Opera omnia quæ exstant vel quæ ejus nomine circumferuntur, ad mss. codices Gallicos, Vaticanos, Anglicos, Germanicosque castigata, etc. Opera et studio D.Bernardi de Montfaucon, monachi ordinis S. Benedicti e congregatione S. Mauri, opem ferentibus aliis ex codem sodalitio, monachis. Greek and Latin, Paris, 1718-'38, in 13 vols., fol. This is the best edition, and the result of about twenty years of the patient labor of Montfaucon (d. Dec. 21, 1741, 86 years old), and several assistants of the brotherhood of St. Maur. More than three hundred mss. were made use of, but the eight principal mss., as Field has shown, were not very carefully collated. Montfaucon, who at the date of the completion of his edition was 83 years old, prepared valuable prefaces to every treatise and set of homilies, arranged the works in chronological order, and added in vol. XIII. learned dissertations on the life, doctrine, discipline and heresies of the age of Chrysostom.
The Benedictine edition was reprinted at Venice, 1734-'41, in 13 vols. fol.; at Paris, ed. by F. de Sinner (Gaume), 1834-'39, in 13 vols. (an elegant edition, with some additions); and, with various improvements and corrections, by J. P. Migne, Petit-Montrouge, 1859-'63, in 13 vols. The last is the most complete edition, but inferior in paper and type to that of Gaume. Migne uses the critical text of Field in Matthew and the Pauline Epp. He had previously edited a Latin Version, 1842, in 9 vols.
The edition of Sir Henry Savile (Provost of Eton), Etonæ, 1612, in 8 vols. fol., is less complete than the Benedictine edition, but gives a more correct Greek text (as was shown by F. Dübner from a collation of manuscripts) and valuable notes. Savile personally examined the libraries of Europe and spent £8,000 on his edition. His wife was so jealous of his devotion to Chrysostom that she threatened to burn his manuscripts.
|BELIEVE Religious Information Source - By Alphabet Our List of 2,300 Religious Subjects|
A selection of Chrysostom's works (Opera præstantissima) in Greek and Latin, was edited by T. G. Lomler, Rudolphopoli (Rudolstadt), 1840 (unfinished).
The best edition of the Greek text of the Homilies on Matthew, and all the Pauline Epistles is by Dr. Frederick Field, of the Church of England (d. 1883), in the "Bibliotheca Patrum Ecclesiæ Orientalis qui ante Orientis et Occidentis schisma floruerunt." The Homilies on Matthew appeared at Cambridge, 1839, 3 vols.; the Homilies on the Epistles of Paul and the Hebrews, Oxford, 1839-'62, in 7 vols.
The treatise De Sacerdotio (peri hierosunes) was separately edited by Erasmus in Greek (Basel, 1525, from the press of Frobenius), by J. Hughes, in Greek and Latin (Cambridge, 1710), and by J. A. Bengel, the commentator, in Greek (Stuttgart, 1725, and repeatedly reprinted since at Leipzig, 1825, 1834, 1872, by C. Tauchnitz). Lomler (Chrys. Opera, pp. viii. and ix.) enumerates twenty-three separate editions and translations of the treatise on the Priesthood.
ii. translations.--(a) german translations.
The treatise on the Priesthood has been translated by Hasselbach, 1820; Ritter, 1821, and others. The Bibliothek der Kirchenväter (Rom. Cath.), published at Kempten in Bavaria, devotes ten small volumes to St. Chrysostom, including the Priesthood, ascetic Treatises, and Homilies, translated by Joh. Chrysostomus Mitterrutzner, 1869-'84. German translations of selected Homilies by J. A. Cramer (Leipzig, 1748-'51, 10 vols.); Feder (Augsburg, 1786); Ph. Mayer (Nürnberg, 1830); W. Arnoldi (Trier, 1835); Augusti (Predigten der Kirchenväter, vols. I. and II., Leipzig, 1839); Jos. Lutz (Tübingen, 2d ed. 1859); Gust. Leonhardi (Leipzig, 1888, selected sermons and orations, in vol I. of Klassikerbibliothek der Christl. Predigtliteratur).
(b) english translations.
The work on the Priesthood was translated by Hollier (London, 1728); Bunce (London, 1759); Hohler (Cambridge, 1837); Marsh (London, 1844); Harris Cowper (London, 1866); and Stephens (N. York, 1888, prepared for this "Library").
The Homilies on the Statues and on the New Testament were translated by several scholars for the "Oxford Library of the Fathers," 1839-'77, 16 vols. The earlier parts (on the First Epistle to the Corinthians, and on the Statues) are based on the text of Montfaucon and Savile, the later parts on the improved text of Field. The Oxford translation has been revised and annotated by American scholars for this "Library," and new translations of other works of St. Chrysostom have been added, namely, the treatise on the Priesthood, the Exhortation to the fallen Theodore, Letters, Tracts, and Special Homilies (in this first volume).
iii. biographies and essays.
Palladius (a friend of Chrysostom and bishop of Helenopolis in Bithynia, author of the Historia Lausiaca; according to others a different person): Dialogus historicus de vita et conversatione beati Joannis Chrysostomi cum Theodoro ecclesiæ Romanæ diacono (in the Bened. edition of the Opera, tom. xiii. pp. 1-89; in Migne's ed., tom. i., Pars prior, 5-84, in Greek and Latin). Hieronymus: De viris illustribus, c. 129 (a very brief notice, mentioning only the work De Sacerdotio). Socrates: Hist. Eccl. VI., 3-21. Sozomen: Hist. Eccl. VIII. 2-23. Theodoret: Hist. Eccl. V. 27-36. B. de Montfaucon: Vita Joannis Chrysost. (in his edition of the Opera, tom. xiii. 91-178; in Migne, I.I. 84-264): Testimonia Veterum de S. Joann. Chrys. scriptis, ibid. tom. xiii. 256-292. Tillemont: Mémoires, vol. XI. pp. 1-405, 547-626 (exceedingly minute and accurate from the works of Chrys.). F. Stilting: Acta Sanctorum, Sept. 14 (the day of Chrysostom's death), tom. iv. pp. 401-709; comp. Stilting's Compendium chronologicum gestorum et scriptorum S. Joh. Chrys., in Migne, tom. i. 264-272. Alban Butler: Lives of Saints, sub. Jan. 27 (the day of the translation of the remains of Chrys.). W. Cave: Lives of the Fathers, vol. III. p. 237 sqq. J. A. Fabricius: Biblioth Gr., tom. viii. 454 sqq. Schröckh: Kirchengeschichte, vol. X. p. 309 sqq. Gibbon: Decline and Fall, ch. xxxii. (a brilliant and appreciative sketch). Neander: Der heilige Chrysostomus, 1821-'22, in 3 vols., second ed. 1832, third ed. Berlin, 1848, in 2 vols. (English translation of the same by J. C. Stapleton, vol. I., London, 1838, unfinished). The best monograph in the German language. Neander represents Chrysostom as a type of the Johannean tendency among the Fathers, as distinct from Augustin, the strongest type of the Pauline tendency. He gives a full account of the opinions and religious life of Chrysostom, but without a clear picture of his personality. (Hase says: "Neander hat uns das Lebensbild des Chrys. aufgestellt als ein Herzensverwandter, doch nicht ohne einige Abschwächung seiner Kraft und seines Gegensatzes zur Regierung." K. Gesch. I. 511.) J. Pettersson: Chrys. homileta, Lund, 1833. C. Datt: S. Jean Chrys. comme prédicateur, Strassb., 1837. A. F. Villemain: Tableau de l'éloquence chrétienne au quatrième siècle, Paris, 1849, new ed. 1857. Perthes: Life of Chrysostom, Boston, 1854. P. Albert: St. Jean Chrysostome considéré comme orateur populaire, Paris, 1858. Abbé E. Martin: Saint Jean Chrysostome, ses oeuvres et son siècle, Montpellier and Paris, 1861, 3 vols. Abbé Rochet: Histoire de S. Jean Chrysostome, Paris, 1866, 2 vols. Amédée Thierry: St. Chrysostome et l'imperatrice Eudoxie, 2d ed., Paris, 1874 (originally in the "Revue des deux Mondes"). Böhringer: Johann Chrysostomus und Olympias, in "Kirchengesch. in Biogr.," vol. IX. new ed. 1876. Th. Förster: Chrysostomus in seinem Verhältniss zur Antiochenischen Schule, Gotha, 1869. W. Maggilory: John of the Golden Mouth, Lond. 1871. W. R. W. Stephens: St. John Chrysostom, his Life and Times, London, 1872, 2d ed. 1880, 3rd ed. 1883 (the best biography of Chr.). R. W. Bush, Life and Times of Chrysostom, London, Rel. Tract Soc., 1885.
Canon E. Venables: in "Smith and Wace," I. 518-535 (a very good sketch). C. Burk: in Herzog, 2d ed., III. 225-231. E. Dandiran: in Lightenberger's "Encyclopédie," etc., III. 165-176. Schaff: Church Hist. III. 702 sqq., 933 sqq., 1036 sq. Hase: Kirchengesch. (Vorlesungen, 1885), I. 510 sqq. F. W. Farrar: Lives of the Fathers, London, 1889. Vol. II. 460-527.
This beautiful and comprehensive prayer, which is translated from the Liturgy of St. Chrysostom, has made his name a household word wherever the Anglican Liturgy is known and used.
John, surnamed Chrysostom ('IoEURnnes Chrusostomos) is the greatest pulpit orator and commentator of the Greek Church, and still deservedly enjoys the highest honor in the whole Christian world. No one of the Oriental Fathers has left a more spotless reputation; no one is so much read and so often quoted by modern preachers and commentators. An admiring posterity, since the close of the fifth century, has given him the surname Chrysostom (the Golden Mouth), which has entirely superseded his personal name John, and which best expresses the general estimate of his merits.
His life may be divided into five periods: (1) His youth and training till his conversion and baptism, A.D. 347-370. (2) His ascetic and monastic life, 370-381. (3) His public life as priest and preacher at Antioch, 381-398. (4) His episcopate at Constantinople, 398-404. (5) His exile to his death, 404-407.
John (the name by which alone he is known among contemporary writers and his first biographers) was born in 347,  at Antioch, the capital of Syria, and the home of the mother church of Gentile Christianity, where the disciples of Jesus were first called "Christians."
His father, Secundus, was a distinguished military officer (magister militum) in the imperial army of Syria, and died during the infancy of John, without professing Christianity, as far as we know. His mother, Anthusa, was a rare woman. Left a widow at the age of twenty, she refused all offers of marriage, and devoted herself exclusively to the education of her only son and his older sister. She was probably from principle averse to a second marriage, according to a prevailing view of the Fathers. She shines, with Nonna and Monica, among the most pious mothers of the fourth century, who prove the ennobling influence of Christianity on the character of woman, and through her on all the family relations. Anthusa gained general esteem by her exemplary life. The famous advocate of heathenism, Libanius, on hearing of her consistency and devotion, felt constrained to exclaim: "Bless me! what wonderful women there are among the Christians." 
She gave her son an admirable education, and early planted in his soul the germs of piety, which afterwards bore the richest fruits for himself and the church. By her admonitions and the teachings of the Bible, he was secured against the seductions of heathenism.
Yet he was not baptized till he had reached the age of maturity. In that age of transition from heathenism to Christianity, the number of adult baptisms far exceeded that of infant baptisms. Hence the large baptisteries for the baptism of crowds of converts; hence the many sermons and lectures of Chrysostom, Cyril of Jerusalem and other preachers to catechumens, and their careful instruction before baptism and admission to the Missa Fidelium or the holy communion. Even Christian parents, as the father and mother of Gregory Nazianzen, the mother of Chrysostom, and the mother of Augustin, put off the baptism of their offspring, partly no doubt from a very high conception of baptism as the sacrament of regeneration, and the superstitious fear that early baptism involved the risk of a forfeiture of baptismal grace. This was the argument which Tertullian in the second century urged against infant baptism, and this was the reason why many professing Christians put off their baptism till the latest hour; just as now so many from the same motive delay repentance and conversion to their death-bed. Chrysostom often rebukes that custom. The Emperor Constantine who favored Christianity as early as 312, and convened the Council of Nicæa in 325, postponed baptism till 337, shortly before his death. The orthodox Emperor Theodosius the Great was not baptized till the first year of his reign (380), when attacked by a serious illness.
Chrysostom received his literary training chiefly from Libanius, the admirer and friend of Julian the Apostate, and the first classical scholar and rhetorician of his age, who after a long career as public teacher at Athens and Constantinople, returned to his native Antioch and had the misfortune to outlive the revival of heathenism under Julian and to lament the triumph of Christianity under his successors. He was introduced by him into a knowledge of the Greek classics and the arts of rhetoric, which served him a good purpose for his future labors in the church. He was his best scholar, and when Libanius, shortly before his death (about 393), was asked whom he wished for his successor, he replied: "John, if only the Christians had not stolen him from us." 
After the completion of his studies Chrysostom became a rhetorician, and began the profitable practice of law, which opened to him a brilliant political career. The amount of litigation was enormous. The display of talent in the law-courts was the high-road to the dignities of vice-prefect, prefect, and consul. Some of his speeches at the bar excited admiration and were highly commended by Libanius. For some time, as he says, he was "a never-failing attendant at the courts of law, and passionately fond of the theatre." But he was not satisfied. The temptations of a secular profession in a corrupt state of society discouraged him. To accept a fee for making the worse cause appear the better cause, seemed to him to be taking Satan's wages.
He entered the class of catechumens, and after the usual period of three years of instruction and probation, he was baptized by Meletius in his twenty-third year (369 or 370). From this time on, says Palladius, "he neither swore, nor defamed any one, nor spoke falsely, nor cursed, nor even tolerated facetious jokes." His baptism was, as in the case of St. Augustin, the turning point in his life, an entire renunciation of this world and dedication to the service of Christ. The change was radical and permanent.
Meletius, who foresaw the future greatness of the young lawyer, wished to secure him for the active service of the church, and ordained him to the subordinate office of rector (anagnostes, reader), about A.D. 370. The rectors had to read the Scripture lessons in the first part of divine service (the "Missa Catechumenorum"), and to call upon the people to pray, but could not preach nor distribute the sacraments.
The first inclination of Chrysostom after baptism was to adopt the monastic life as the safest mode, according to the prevailing notions of the church in that age, to escape the temptations and corruptions of the world, to cultivate holiness and to secure the salvation of the soul. But the earnest entreaties of his mother prevailed on him to delay the gratification of his desire. He relates the scene with dramatic power. She took him to her chamber, and by the bed where she had given him birth, she adjured him with tears not to forsake her. "My son," she said in substance, "my only comfort in the midst of the miseries of this earthly life is to see thee constantly, and to behold in thy features the faithful image of my beloved husband who is no more. This comfort commenced with your infancy before you could speak. I ask only one favor from you: do not make me a widow a second time; wait at least till I die; perhaps I shall soon leave this world. When you have buried me and joined my ashes with those of your father, nothing will then prevent you from retiring into monastic life. But as long as I breathe, support me by your presence, and do not draw down upon you the wrath of God by bringing such evils upon me who have given you no offense." 
These tender, simple and impressive words suggest many heart-rending scenes caused by the ascetic enthusiasm for separation from the sacred ties of the family. It is honorable to Chrysostom that he yielded to the reasonable wishes of his devoted mother. He remained at home, but turned his home into a monastery. He secluded himself from the world and practiced a rigid asceticism. He ate little and seldom, and only the plainest food, slept on the bare floor and frequently rose to prayer. He kept almost unbroken silence to prevent a relapse into the habit of slander.
His former associates at the bar called him unsociable and morose. But two of his fellow-pupils under Libanius joined him in his ascetic life, Maximus (afterwards bishop of Seleucia), and Theodore of Mopsuestia. They studied the Scriptures under the direction of Diodorus (afterwards bishop of Tarsus), the founder of the Antiochian school of theology, of which Chrysostom and Theodore became the chief ornaments. 
Theodore was warmly attached to a young lady named Hermione, and resolved to marry and to leave the ascetic brotherhood. This gave rise to the earliest treatise of Chrysostom--namely, an exhortation to Theodore, in two letters.  He plied all his oratorical arts of sad sympathy, tender entreaty, bitter reproach, and terrible warning, to reclaim his friend to what he thought the surest and safest way to heaven. To sin, he says, is human, but to persist in sin is devilish; to fall is not ruinous to the soul, but to remain on the ground is. The appeal had its desired effect; Theodore resumed his monastic life and became afterwards bishop of Mopsuestia in Cilicia and one of the first biblical scholars. The arguments which Chrysostom used, would condemn all who broke their monastic vows. They retain moral force only if we substitute apostasy from faith for apostasy from monasticism, which must be regarded as a temporary and abnormal or exceptional form of Christian life.
The Jesuitical maxim, "the end justifies the means," is much older than Jesuitism, and runs through the whole apocryphal, pseudo-prophetic, pseudo-apostolic, pseudo-Clementine and pseudo-Isidorian literature of the early centuries. Several of the best Fathers show a surprising want of a strict sense of veracity. They introduce a sort of cheat even into their strange theory of redemption, by supposing that the Devil caused the crucifixion under the delusion that Christ was a mere man, and thus lost his claim upon the fallen race. Origen, Chrysostom, and Jerome explain the offense of the collision between Paul and Peter at Antioch (Gal. ii. 11 sqq.) away by turning it into a theatrical and hypocritical farce, which was shrewdly arranged by the two apostles for the purpose of convincing the Jewish Christians that circumcision was not necessary. Against such wretched exegesis the superior moral sense of Augustin rightly protested, and Jerome changed his view on this particular passage. Here is a point where the modern standard of ethics is far superior to that of the Fathers, and more fully accords with the spirit of the New Testament, which inculcates the strictest veracity as a fundamental virtue. 
The escape from the episcopate was the occasion for one of the best and most popular works of Chrysostom, the Six Books On the Priesthood, which he wrote probably before his ordination (between 375 and 381), or during his diaconate (between 381 and 386). It is composed in the form of a Platonic dialogue between Chrysostom and Basil. He first vindicates by argument and examples his well-meant but untruthful conduct towards his friend, and the advantages of timely fraud; and then describes with youthful fervor and eloquence the importance, duties and trials of the Christian ministry, without distinguishing between the priestly and the episcopal office. He elevates it above all other offices. He requires whole-souled consecration to Christ and love to his flock. He points to the Scriptures (quoting also from the Apocrypha) as the great weapon of the minister. He assumes, as may be expected, the then prevailing conception of a real priesthood and sacrifice, baptismal regeneration, the corporal presence, the virtue of absolution, prayers for the dead, but is silent about pope and councils, the orders of the clergy, prayers to saints, forms of prayer, priestly vestments, incense, crosses and other doctrines and ceremonies of the Greek and Roman churches. He holds up St. Paul as a model for imitation. The sole object of the preacher must be to please God rather than men (Gal. i. 10). "He must not indeed despise approving demonstrations, but as little must he court them, nor trouble himself when they are withheld." He should combine the qualities of dignity and humility, authority and sociability, impartiality and courtesy, independence and lowliness, strength and gentleness, and keep a single eye to the glory of Christ and the welfare of the church.
This book is the most useful or at least the best known among the works of Chrysostom, and is well calculated to inspire a profound sense of the tremendous responsibilities of the ministry. But it has serious defects, besides the objectionable justification of pious fraud, and cannot satisfy the demands of an evangelical minister. In all that pertains to the proper care of souls it is inferior to the "Reformed Pastor" of Richard Baxter.
He gives us a lively description of the bright side of this monastic life. The monks lived in separate cells or huts (kEURlubai), but according to a common rule and under the authority of an abbot. They wore coarse garments of camel's hair or goat's hair over their linen tunics. They rose before sunrise, and began the day by singing a hymn of praise and common prayer under the leadership of the abbot. Then they went to their allotted task, some to read, others to write, others to manual labor for the support of the poor. Four hours in each day were devoted to prayer and singing. Their only food was bread and water, except in case of sickness. They slept on straw couches, free from care and anxiety. There was no need of bolts and bars. They held all things in common, and the words of "mine and thine," which cause innumerable strifes in the world, were unknown among the brethren. If one died, he caused no lamentation, but thanksgiving, and was carried to the grave amidst hymns of praise; for he was not dead, but "perfected," and permitted to behold the face of Christ. For them to live was Christ, and to die was gain.
Chrysostom was an admirer of active and useful monasticism, and warns against the dangers of idle contemplation. He shows that the words of our Lord, "One thing is needful;" "Take no anxious thought for the morrow;" "Labor not for the meat that perisheth," do not inculcate total abstinence from work, but only undue anxiety about worldly things, and must be harmonized with the apostolic exhortation to labor and to do good. He defends monastic seclusion on account of the prevailing immorality in the cities, which made it almost impossible to cultivate there a higher Christian life.
In this period, from 374 to 381, Chrysostom composed his earliest writings in praise of monasticism and celibacy.  The letters "to the fallen Theodore," have already been mentioned. The three books against the Opponents of Monasticism were occasioned by a decree of the Arian Emperor Valens in 373, which aimed at the destruction of that system and compelled the monks to discharge their duties to the state by military or civil service. Chrysostom regarded this decree as a sacrilege, and the worst kind of persecution.
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. 
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:  "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."
The 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.  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. He disapproved of second marriage, not as sinful or illegal, but as inconsistent with an ideal conception of marriage and a high order of piety. 
Constantinople, built by Constantine the Great in 330, on the site of Byzantium, assumed as the Eastern capital of the Roman empire the first position among the episcopal sees of the East, and became the centre of court theology, court intrigues, and theological controversies. The second oecumenical council, which was held there in 381, under Theodosius the Great, the last Roman emperor worthy of the name (d. 395), decided the victory of Nicene orthodoxy over the Arian heresy, and gave the bishop of Constantinople a primacy of honor, next in rank to the bishop of old Rome--a position which was afterwards confirmed by the Council of Chalcedon in 451, but disputed by Pope Leo and his successors.
Chrysostom soon gained by his eloquent sermons the admiration of the people, of the weak Emperor Arcadius, and, at first, even of his wife Eudoxia, with whom he afterwards waged a deadly war. He extended his pastoral care to the Goths who were becoming numerous in Constantinople, had a part of the Bible translated for them, often preached to them himself through an interpreter, and sent missionaries to the Gothic and Scythian tribes on the Danube. He continued to direct by correspondence those missionary operations even during his exile. For a short time he enjoyed the height of power and popularity.
But he also made enemies by his denunciations of the vices and follies of the clergy and aristocracy. He emptied the episcopal palace of its costly plate and furniture and sold it for the benefit of the poor and the hospitals. He introduced his strict ascetic habits and reduced the luxurious household of his predecessors to the strictest simplicity. He devoted his large income to benevolence. He refused invitations to banquets, gave no dinner parties, and ate the simplest fare in his solitary chamber.  He denounced unsparingly luxurious habits in eating and dressing, and enjoined upon the rich the duty of almsgiving to an extent that tended to increase rather than diminish the number of beggars who swarmed in the streets and around the churches and public baths. He disciplined the vicious clergy and opposed the perilous and immoral habit of unmarried priests of living under the same roof with "spiritual Sisters" (suneisaktai). This habit dated from an earlier age, and was a reaction against celibacy. Cyprian had raised his protest against it, and the Council of Nicæa forbade unmarried priests to live with any females except close relations. Chrysostom's unpopularity was increased by his irritability and obstinacy, and his subservience to a proud and violent archdeacon, Serapion. The Empress Eudoxia was jealous of his influence over Arcadius and angry at his uncompromising severity against sin and vice. She became the chief instrument of his downfall.
The occasion was furnished by an unauthorized use of his episcopal power beyond the lines of his diocese, which was confined to the city. At the request of the clergy of Ephesus and the neighboring bishops, he visited that city in January, 401, held a synod and deposed six bishops convicted of shameful simony. During his absence of several months he left the episcopate of Constantinople in the hands of Severian, bishop of Gabala, an unworthy and adroit flatterer, who basely betrayed his trust and formed a cabal headed by the empress and her licentious court ladies, for the ruin of Chrysostom. On his return he used unguarded language in the pulpit, and spoke on Elijah's relation to Jezebel in such a manner that Eudoxia understood it as a personal insult. The clergy were anxious to get rid of a bishop who was too severe for their lax morals.
Theophilus of Alexandria, an able and vigorous but domineering, contentious and unscrupulous prelate, was at first an admirer of Origen, but afterwards in consequence of a personal quarrel joined the opponents, condemned his memory and banished the Origenistic monks from Egypt. Some fifty of them, including the four "Tall Brethren," so-called on account of their extraordinary stature, fled to Constantinople and were hospitably received by Chrysostom (401). He had no sympathy with the philosophical speculations of Origen, but appreciated his great merits, and felt that injustice was done to the persecuted monks. He interceded in their behalf with Theophilus, who replied with indignant remonstrance against protecting heretics and interfering in another diocese.
Theophilus, long desirous of overthrowing Chrysostom, whom he had reluctantly consecrated, set every instrument in motion to take revenge. He sent the octogenarian bishop Epiphanius of Salamis, a well-meaning and learned but bigoted zealot for orthodoxy, to Constantinople, as a tool of his hierarchical plans (402); but Epiphanius soon returned and died on the ship (403). Theophilus now traveled himself to Constantinople, accompanied by a body-guard of rough sailors and provided with splendid presents. He appeared at once as accuser and judge, aided by Eudoxia and the disaffected clergy. He held a secret council of thirty-six bishops, all of them Egyptians except seven, in a suburb of Chalcedon on the Asiatic side of the Bosphorus, and procured in this so-called synod at the Oak, the deposition and banishment of Chrysostom, on false charges of immorality and high treason (403). Among the twenty-nine charges were these: that Chrysostom had called the saintly Epiphanius a fool and a demon, that he abused the clergy, that he received females without witnesses, that he ate sumptuously alone and bathed alone, that he had compared the empress to Jezebel.
The innocent bishop refused to appear before a packed synod of his enemies, and appealed to a general council. As the sentence of banishment for life became known, the indignation of the people was immense. A single word from him would have raised an insurrection; but he surrendered himself freely to the imperial officers, who conveyed him in the dark to the harbor and put him on board a ship destined for Hieron at the mouth of the Pontus. Theophilus entered the city in triumph and took vengeance on Chrysostom's friends.
The people besieged the palace and demanded the restoration of their bishop. Constantinople was almost in a state of insurrection. The following night the city was convulsed by an earthquake, which was felt with peculiar violence in the bedroom of Eudoxia and frightened her into submission. She implored the emperor to avert the wrath of God by recalling Chrysostom. Messengers were despatched with abject apologies to bring him back. A whole fleet of barks put forth to greet him, the Bosphorus blazed with torches and resounded with songs of rejoicing. On passing the gates he was borne aloft by the people to the church, seated in the episcopal chair and forced to make an address. His triumph was complete, but of short duration. Theophilus felt unsafe in Constantinople and abruptly sailed in the night for Alexandria. The feelings with which Chrysostom went into his first and second exile, he well describes in a letter to Bishop Cyriacus: "when I was driven from the city, I felt no anxiety, but said to myself: If the empress wishes to banish me, let her do so; `the earth is the Lord's.' If she wants to have me sawn asunder, I have Isaiah for an example. If she wants me to be drowned in the ocean, I think of Jonah. If I am to be thrown into the fire, the three men in the furnace suffered the same. If cast before wild beasts, I remember Daniel in the lion's den. If she wants me to be stoned, I have before me Stephen, the first martyr. If she demands my head, let her do so; John the Baptist shines before me. Naked I came from my mother's womb, naked shall I leave this world. Paul reminds me, `If I still pleased men, I would not be the servant of Christ.'"
Eudoxia was a beautiful, imperious, intriguing and revengeful woman, who despised her husband and indulged her passions. Not content with the virtual rule of the Roman empire, she aspired to semi-divine honors, which used to be paid to the heathen Cæsars. A column of porphyry with her silver statue for public adoration was erected in September, 403, on the forum before the church of St. Sophia, and dedicated amid boisterous and licentious revelry, which disturbed the sacred services.
Chrysostom ascended the pulpit on the commemoration day of the martyrdom of John the Baptist, and thundered his righteous indignation against all who shared in these profane amusements, the people, the prefect, and the haughty woman on the throne. In the heat of his zeal the imprudent words are said to have escaped his lips: "Again Herodias is raging, again she is dancing, again she demands the head of John on a platter."  The comparison of Eudoxia with Herodias, and himself (John) with John the Baptist was even more directly personal than his former allusion to the relation of Jezebel and Elijah. Whether he really spoke these or similar words is at least doubtful, but they were reported to Eudoxia, who as a woman and an empress could never forgive such an insult. She demanded from the emperor signal redress. In the conflict of imperial and episcopal authority the former achieved a physical and temporary, the latter a moral and enduring victory.
The enemies of Chrysostom flocked like vultures down to their prey. Theophilus directed the plot from a safe distance. Arcadius was persuaded to issue an order for the removal of Chrysostom. He continued to preach and refused to leave the church over which God had placed him, but had to yield to armed force. He was dragged by imperial guards from the cathedral on the vigil of the resurrection in 404, while the sacrament of baptism was being administered to hundreds of catechumens. "The waters of regeneration," says Palladius, "were stained with blood." The female candidates, half dressed, were driven by licentious soldiers into the dark streets. The eucharistic elements were profaned by pagan hands. The clergy in their priestly robes were ejected and chased through the city. The horrors of that night were long afterwards remembered with a shudder. During the greater part of the Easter week the city was kept in a state of consternation. Private dwellings were invaded, and suspected Joannites--the partisans of Chrysostom--thrown into prison, scourged and tortured. Chrysostom, who was shut up in his episcopal palace, twice narrowly escaped assassination.
At last on June 5, 404, the timid and long hesitating Arcadius signed the edict of banishment. Chrysostom received it with calm submission, and after a final prayer in the cathedral with some of his faithful bishops, and a tender farewell to his beloved Olympias and her attendant deaconesses, he surrendered himself to the guards and was conveyed at night to the Asiatic shore. He had scarcely left the city, when the cathedral was consumed by fire. The charge of incendiarism was raised against his friends, but neither threats, nor torture and mutilation could elicit a confession of guilt. He refused to acknowledge Arsacius and Atticus as his successors; and this was made a crime punishable with degradation, fine and imprisonment. The clergy who continued faithful to him were deposed and banished. Pope Innocent of Rome was appealed to, pronounced the synod which had condemned Chrysostom irregular, annulled the deposition, and wrote him a letter of sympathy, and urged upon Arcadius the convocation of a general council, but without effect.
His 242 extant letters are nearly all from the three years of his exile, and breathe a noble Christian spirit, in a clear, brilliant and persuasive style. They exhibit his faithful care for all the interests of the church and look calmly and hopefully to the glories of heaven. They are addressed to Eastern and Western bishops, presbyters, deacons, deaconesses, monks and missionaries; they describe the fatigues of his journey, give advice on a variety of subjects, strengthen and comfort his distant flock, urge the destruction of heathen temples in Phoenicia, the extirpation of heresy in Cyprus, and encourage the missions in Persia and Scythia.  Two letters are addressed to the Roman bishop Innocent I., whose sympathy and assistance he courted. Seventeen letters--the most important of all--are addressed to Olympias, the deaconess, a widow of noble birth, personal beauty and high accomplishments, who devoted her fortune and time to the poor and the sick. She died between 408 and 420. To her he revealed his inner life, upon her virtues he lavished extravagant praise, which offends modern taste as fulsome flattery. For her consolation he wrote a special treatise on the theme that "No one is really injured except by himself." 
The cruel empress, stung by disappointment at the continued power of the banished bishop, forbade all correspondence and ordered his transfer by two brutal guards, first to Arabissus, then to Pityus on the Caucasus, the most inhospitable spots in the empire.
The journey of three months on foot was a slow martyrdom to the feeble and sickly old man. He did not reach his destination, but ended his pilgrimage five or six miles from Comana in Pontus in the chapel of the martyr Basiliscus on the 14th of September, 407, in his sixtieth year, the tenth of his episcopate. Clothed in his white baptismal robes, he partook of the eucharist and commended his soul to God. His last words were his accustomed doxology, the motto of his life: "Glory be to God for all things, Amen." 
He was buried by the side of Basiliscus in the presence of monks and nuns.
He was revered as a saint by the people. Thirty-one years afterwards, January 27, 438, his body was translated with great pomp to Constantinople and deposited with the emperors and patriarchs beneath the altar of the church of the Holy Apostles. The young Emperor Theodosius II. and his sister Pulcheria met the procession at Chalcedon, kneeled down before the coffin, and in the name of their guilty parents implored the forgiveness of heaven for the grievous injustice done to the greatest and saintliest man that ever graced the pulpit and episcopal chair of Constantinople. The Eastern church of that age shrunk from the bold speculations of Origen, but revered the narrow orthodoxy of Epiphanius and the ascetic piety of Chrysostom.
The personal appearance of the golden-mouthed orator was not imposing, but dignified and winning. He was of small stature (like David, Paul, Athanasius, Melanchthon, John Wesley, Schleiermacher). He had an emaciated frame, a large, bald head, a lofty, wrinkled forehead, deep-set, bright, piercing eyes, pallid, hollow cheeks, and a short, gray beard. 
He took Paul for his model, but had a good deal of the practical spirit of James, and of the fervor and loveliness of John. The Scriptures were his daily food, and he again and again recommended their study to laymen as well as ministers. He was not an ecclesiastical statesman, like St. Ambrose, not a profound divine like St. Augustin, but a pure man, a practical Christian, and a king of preachers. "He carried out in his own life," says Hase, "as far as mortal man can do it, the ideal of the priesthood which he once described in youthful enthusiasm." He considered it the duty of every Christian to promote the spiritual welfare of his fellowmen. "Nothing can be more chilling," he says in the 20th Homily on Acts, "than the sight of a Christian who makes no effort to save others. Neither poverty, nor humble station, nor bodily infirmity can exempt men and women from the obligation of this great duty. To hide our light under pretense of weakness is as great an insult to God as if we were to say that He could not make His sun to shine."
It is very much to his praise that in an age of narrow orthodoxy and doctrinal intolerance he cherished a catholic and irenical spirit. He by no means disregarded the value of theological soundness, and was in hearty agreement with the Nicene creed, which triumphed over the Arians during his ministry in Antioch; he even refused a church in Constantinople which the Arian Goths claimed. But he took no share in the persecution of heretics, and even sheltered the Origenistic monks against the violence of Theophilus of Alexandria. He hated sin more than error, and placed charity above orthodoxy.
Like all the Nicene Fathers, he was an enthusiast for ascetic and monastic virtue, which shows itself in seclusion rather than in transformation of the world and the natural ordinances of God. He retained as priest and bishop his cloister habits of simplicity, abstemiousness and unworldliness. He presents the most favorable aspect of that mode of life, which must be regarded as a wholesome reaction against the hopeless corruption of pagan society. He thought with St. Paul that he could best serve the Lord in single life, and no one can deny that he was unreservedly devoted to the cause of religion. 
He was not a man of affairs, and knew little of the world. He had the harmlessness of the dove without the wisdom of the serpent. He knew human nature better than individual men. In this respect he resembles Neander, his best biographer. Besides, he was irritable of temper, suspicious of his enemies, and easily deceived and misled by such men as Serapion. He showed these defects in his quarrel with the court and the aristocracy of Constantinople. With a little more worldly wisdom and less ascetic severity he might perhaps have conciliated and converted those whom he repelled by his pulpit fulminations. Fearless denunciation of immorality and vice in high places always commands admiration and respect, especially in a bishop and court preacher who is exposed to the temptations of flattery. But it is unwise to introduce personalities into the pulpit and does more harm than good. His relation to Eudoxia reminds one of the attitude of John Knox to Mary Stuart. The contrast between the pure and holy zeal of the preacher and the reformer and the ambition and vanity of a woman on the throne is very striking and must be judged by higher rules than those of gallantry and courtesy. But after all, the conduct of Christ, the purest of the pure, towards Mary Magdalene and the woman taken in adultery is far more sublime.
The conflict of Chrysostom with Eudoxia imparts to his latter life the interest of a romance, and was over-ruled for his benefit. In his exile his character shines brighter than even in the pulpit of Antioch and Constantinople. His character was perfected by suffering. The gentleness, meekness, patience, endurance and devotion to his friends and his work which he showed during the last three years of his life are the crowning glory of his career. Though he did not die a violent death, he deserves to be numbered among the true martyrs, who are ready for any sacrifice to the cause of virtue and piety.
His most important and permanently useful works are his Homilies and Commentaries, which fill eleven of the thirteen folio volumes of the Benedictine edition. They go together; his homilies are expository, and his commentaries are homiletical and practical. Continuous expositions, according to chapter and verse, he wrote only on the first eight chapters of Isaiah, and on the Epistle to the Galatians. All others are arranged in sermons with a moral application at the close. Suidas and Cassiodorus state that he wrote commentaries on the whole Bible. We have from him Homilies on Genesis, the Psalms, the Gospel of Matthew, the Gospel of John, the Acts, the Pauline Epistles including the Hebrews, which he considered Pauline. Besides, he delivered discourses on separate texts of Scripture, on church festivals, eulogies on apostles and martyrs, sermons against the Pagans, against the Jews and Judaizing Christians, against the Arians, and the famous twenty-one orations on the Statues.
He published some of his sermons himself, but most of them were taken down by short-hand writers.  Written sermons were the exceptions in those days. The preacher usually was seated, the people were standing.
Of the letters of Chrysostom we have already spoken.
The Liturgy of Chrysostom so-called is an abridgment and improvement of the Liturgy of St. Basil (d. 379), and both are descended from the Liturgy of James, which they superseded. They have undergone gradual changes. It is impossible to determine the original text, as no two copies precisely agree. Chrysostom frequently refers to different parts of the divine service customary in his day, but there is no evidence that he composed a liturgy, nor is it probable.  The Liturgy which bears his name is still used in the orthodox Greek and Russian church on all Sundays, except those during Lent, and on the eve of Epiphany, Easter and Christmas, when the Liturgy of Basil takes its place.
The Antiochian school agreed with the Alexandrian school founded by Origen, in maintaining the divine inspiration and authority of the Scriptures, but differed from it in the method of interpretation, and in a sharper distinction between the Old and the New Testaments, and the divine and human elements in the same.
To Origen belongs the great merit of having opened the path of biblical science and criticism, but he gave the widest scope to the allegorizing and mystical method by which the Bible may be made to say anything that is pious and edifying.  Philo of Alexandria had used that method for introducing the Platonic philosophy into the Mosaic writings. Origen was likewise a Platonist, but his chief object was to remove all that was offensive in the literal sense. The allegorical method is imposition rather than exposition. Christ sanctions parabolic teaching and typical, but not allegorical, interpretation. Paul uses it once or twice, but only incidentally, when arguing from the rabbinical standpoint.
The Antiochian school seeks to explain the obvious grammatical and historical sense, which is rich enough for all purposes of instruction and edification. It takes out of the Word what is actually in it, instead of putting into it all sorts of foreign notions and fancies.
Chrysostom recognizes allegorizing in theory, but seldom uses it in practice, and then more by way of rhetorical ornament and in deference to custom. He was generally guided by sound common sense and practical wisdom. He was more free from arbitrary and absurd interpretations than almost any other patristic commentator. He pays proper attention to the connection, and puts himself into the psychological state and historical situation of the writer. In one word, he comes very near to what we now call the grammatico-historical exegesis. This is the only solid and sound foundation for any legitimate use of the Scriptures. The sacred writers had one definite object in view; they wished to convey one particular sense by the ordinary use of language, and to be clearly understood by their readers. At the same time the truths of revelation are so deep and so rich that they can be indefinitely expanded and applied to all circumstances and conditions. Interpretation is one thing, application is another thing. Chrysostom knew as well as any allegorist how to derive spiritual nourishment from the Scriptures and to make them "profitable for teaching, for reproof, for correction, for instruction in righteousness; that the man of God may be complete, thoroughly furnished unto every good work."  As to the text of the Greek Testament, he is the chief witness of the Syro-Constantinopolitan recension, which was followed by the later Greek Fathers.  He accepts the Syrian canon of the Peshito, which includes the Old Testament with the Apocrypha, but omits from the New Testament the Apocalypse and four Catholic Epistles (2 Peter, 2 and 3 John, and Jude); at least in the Synopsis Veteris et novi Testamenti which is found in his works, those five books are wanting, but this does not prove that he did not know them. 
The commentaries of Chrysostom are of unequal merit. We must always remember that he is a homiletical commentator who aimed at the conversion and edification of his hearers. He makes frequent digressions and neglects to explain the difficulties of important texts. Grammatical remarks are rare, but noteworthy on account of his familiarity with the Greek as his mother tongue, though by no means coming up to the accuracy of a modern expert in philology. In the Old Testament he depended altogether on the Septuagint, being ignorant of Hebrew, and often missed the mark. The Homilies on the Pauline Epistles are considered his best, especially those to the Corinthians, where he had to deal with moral and pastoral questions. The doctrinal topics of Romans and Galatians were less to his taste, and it cannot be said that he entered into the depths of Paul's doctrines of sin and grace, or ascended the height of his conception of freedom in Christ. His Homilies on Romans are argumentative; his continuous notes on Galatians somewhat hasty and superficial. The eighty Homilies on Matthew from his Antiochian period are very valuable. Thomas Aquinas declared he would rather possess them than be the master of all Paris. The eighty-eight Homilies on John, also preached at Antioch, but to a select audience early in the morning, are more doctrinal and controversial, being directed against the Anomoeans (Arians).  We have no commentaries from him on Mark and Luke, nor on the Catholic Epistles and the Apocalypse. The fifty-five homilies on the Acts, delivered at Constantinople between Easter and Whitsuntide, when that book was read in the public lessons, contain much interesting information about the manners and customs of the age, but are the least polished of his productions. Erasmus, who translated them into Latin, doubted their genuineness. His life in Constantinople was too much disturbed to leave him quiet leisure for preparation. The Homilies on the Hebrews, likewise preached in Constantinople, were published after his death from notes of his friend, the presbyter Constantine, and the text is in a confused state.
The Homilies of Chrysostom were a rich storehouse for the Greek commentators, compilers and epitomizers, such as Theodoret, Oecumenius, Theophylact, and Euthymius Zigabenus, and they are worth consulting to this day for their exegetical as well as their practical value.
The theology of Chrysostom must be gathered chiefly from his commentaries. He differs from the metaphysical divines of the Nicene age by his predominantly practical tendency, and in this respect he approaches the genius of the Western church. He lived between the great trinitarian and christological controversies and was only involved incidentally in the subordinate Origenistic controversy, in which he showed a charitable and liberal spirit. He accepted the Nicene Creed, but he died before the rise of the Nestorian and Eutychian heresies. Speculation was not his forte, and as a thinker he is behind Athanasius, Gregory of Nyssa, and John of Damascus. He was a rhetorician rather than a logician.
Like all the Greek fathers, he laid great stress on free-will and the cooperation of the human will with divine grace in the work of conversion. Cassian, the founder of Semi-Pelagianism, was his pupil and appealed to his authority. Julian of Eclanum, the ablest opponent of Augustin, quoted Chrysostom against original sin; Augustin tried from several passages to prove the reverse, but could only show that Chrysostom was no Pelagian. We may say that in tendency and spirit he was a catholic Semi-Pelagian or Synergist before Semi-Pelagianism was brought into a system.
His anthropology forms a wholesome contrast and supplement to the anthropology of his younger contemporary, the great bishop of Hippo, the champion of the slavery of the human will and the sovereignty of divine grace.
We look in vain in Chrysostom's writings for the Augustinian and Calvinistic doctrines of absolute predestination, total depravity, hereditary guilt, irresistible grace, perseverance of saints, or for the Lutheran theory of forensic and solifidian justification. He teaches that God foreordained all men to holiness and salvation, and that Christ died for all and is both willing and able to save all, but not against their will and without their free consent. The vessels of mercy were prepared by God unto glory, the vessels of wrath were not intended by God, but fitted by their own sin, for destruction. The will of man, though injured by the Fall, has still the power to accept or to reject the offer of salvation. It must first obey the divine call. "When we have begun," he says, in commenting on John i. 38, "when we have sent our will before, then God gives us abundant opportunities of salvation." God helps those who help themselves. "When God," he says, "sees us eagerly prepare for the contest of virtue, he instantly supplies us with his assistance, lightens our labors and strengthens the weakness of our nature." Faith and good works are necessary conditions of justification and salvation, though Christ's merits alone are the efficient cause. He remarks on John vi. 44, that while no man can come to Christ unless drawn and taught by the Father, there is no excuse for those who are unwilling to be thus drawn and taught. Yet on the other hand he fully admits the necessity of divine grace at the very beginning of every good action. "We can do no good thing at all," he says, "except we are aided from above." And in his dying hour he gave glory to God "for all things."
Thus Augustinians and Semi-Pelagians, Calvinists and Arminians, widely as they differ in theory about human freedom and divine sovereignty, meet in the common feeling of personal responsibility and absolute dependence on God. With one voice they disclaim all merit of their own and give all glory to Him who is the giver of every good and perfect gift and works in us "both to will and to work, for his good pleasure" (Phil. ii. 12). 
As to the doctrines which separate the Greek, Roman and Protestant churches, Chrysostom faithfully represents the Greek Catholic church prior to the separation from Rome. In addition to the oecumenical doctrines of the Nicene Creed, he expresses strong views on baptismal regeneration, the real presence, and the eucharistic sacrifice, yet without a clearly defined theory, which was the result of later controversies; hence it would be unjust to press his devotional and rhetorical language into the service of transubstantiation, or consubstantiation, or the Roman view of the mass. 
His extravagant laudations of saints and martyrs promoted that refined form of idolatry which in the Nicene age began to take the place of the heathen hero-worship. But it is all the more remarkable that he furnishes no support to Mariolatry, which soon after his death triumphed in the Greek as well as the Latin church. He was far from the idea of the sinless perfection and immaculate conception of the Virgin Mary. He attributes her conduct at the wedding of Cana (John ii. 3, 4) to undue haste, a sort of unholy ambition for the premature display of the miraculous power of her Son; and in commenting on Matthew xii. 46-49, he charges her and his brethren with vanity and a carnal mind.  He does not use the term theotokos, which twenty years after his death gave rise to the Nestorian controversy, and which was endorsed by the third and fourth oecumenical councils.
As to the question of the papacy he considered the bishop of Rome as the successor of Peter, the prince of the Apostles, and appealed to him in his exile against the unjust condemnation of the Council at the Oak. Such appeals furnished the popes with a welcome opportunity to act as judges in the controversies of the Eastern church, and greatly strengthened their claims. But his Epistle to Innocent was addressed also to the bishops of Milan and Aquileia, and falls far short of the language of submission to an infallible authority. He conceded to the pope merely a primacy of honor (prostasia, /=rche), not a supremacy of jurisdiction. He calls the bishop of Antioch (Ignatius and Flavian) likewise a successor of Peter, who labored there according to the express testimony of Paul. In commenting on Gal. i. 18, he represents Paul as equal in dignity (¸sotimos) to Peter.  He was free from jealousy of Rome, but had he lived during the violent controversies between the patriarch of new Rome and the pope of old Rome, it is not doubtful on which side he would have stood.
In one important point Chrysostom approaches the evangelical theology of the Reformation, his devotion to the Holy Scriptures as the only rule of faith. "There is no topic on which he dwells more frequently and earnestly than on the duty of every Christian man and woman to study the Bible: and what he bade others do, that he did pre-eminently himself."  He deemed the reading of the Bible the best means for the promotion of Christian life. A Christian without the knowledge of the Scriptures is to him a workman without tools. Even the sight of the Bible deters from sin, how much more the reading. It purifies and consecrates the soul, it introduces it into the holy of holies and brings it into direct communion with God. 
He was not free from the defects of the degenerate rhetoric of his age, especially a flowery exuberance of style and fulsome extravagance in eulogy of dead martyrs and living men. But the defects are overborne by the virtues: the fulness of Scripture knowledge, the intense earnestness, the fruitfulness of illustration and application, the variation of topics, the command of language, the elegance and rhythmic flow of his Greek style, the dramatic vivacity, the quickness and ingenuity of his turns, and the magnetism of sympathy with his hearers. He knew how to draw in the easiest manner spiritual nourishment and lessons of practical wisdom from the Word of God, and to make it a divine voice of warning and comfort to every hearer. He was a faithful preacher of truth and righteousness and fearlessly told the whole duty of man. If he was too severe at times, he erred on virtue's side. He preached morals rather than dogmas, Christianity rather than theology, active, practical Christianity that proves itself in holy living and dying. He was a martyr of the pulpit, for it was chiefly his faithful preaching that caused his exile. The effect of his oratory was enhanced by the magnetism of his personality, and is weakened to the reader of a translation or even the Greek original. The living voice and glowing manner are far more powerful than the written and printed letter.
Chrysostom attracted large audiences, and among them many who would rather have gone to the theatre than hear any ordinary preacher. He held them spell-bound to the close. Sometimes they manifested their admiration by noisy applause, and when he rebuked them for it, they would applaud his rebuke. "You praise," he would tell them, "what I have said, and receive my exhortation with tumults of applause; but show your approbation by obedience; that is the only praise I seek."
The great mediæval poet assigns to Chrysostom a place in Paradise between Nathan the prophet and Anselm the theologian, probably because, like Nathan, he rebuked the sins of the court, and, like Anselm, he suffered exile for his conviction.  The best French pulpit orators--Bossuet, Massilon, Bourdaloue--have taken him for their model, even in his faults, the flattery of living persons. Villemain praises him as the greatest orator who combined all the attributes of eloquence.  Hase calls his eloquence "Asiatic, flowery, full of spirit and of the Holy Spirit, based on sound exegesis, and with steady application to life."  English writers compare him to Jeremy Taylor. Gibbon (who confesses, however, to have read very few of his Homilies) attributes to him "the happy art of engaging the passions in the service of virtue, and of exposing the folly as well as the turpitude of vice, almost with the truth and spirit of a dramatic representation." Dean Milman describes him as an "unrivalled master in that rapid and forcible application of incidental occurrences which gives such life and reality to eloquence. He is at times, in the highest sense, dramatic in manner." Stephens thus characterizes his sermons: 
"A power of exposition which unfolded in lucid order, passage by passage, the meaning of the book in hand; a rapid transition from clear exposition, or keen logical argument, to fervid exhortation, or pathetic appeal, or indignant denunciation; the versatile ease with which he could lay hold of any little incident of the moment, such as the lighting of the lamps in the church, and use it to illustrate his discourse; the mixture of plain common sense, simple boldness, and tender affection, with which he would strike home to the hearts and consciences of his hearers--all these are not only general characteristics of the man, but are usually to be found manifested more or less in the compass of each discourse. It is this rare union of powers which constitutes his superiority to almost all other Christian preachers with whom he might be, or has been, compared. Savonarola had all, and more than all, his fire and vehemence, but untempered by his sober, calm good sense, and wanting his rational method of interpretation. Chrysostom was eager and impetuous at times in speech as well as in action, but never fanatical. Jeremy Taylor combines, like Chrysostom, real earnestness of purpose with rhetorical forms of expression and florid imagery; but, on the whole, his style is far more artificial, and is overlaid with a multifarious learning, from which Chrysostom's was entirely free. Wesley is almost his match in simple, straightforward, practical exhortation, but does not rise into flights of eloquence like his. The great French preachers, again, resemble him in his more ornate and declamatory vein, but they lack that simpler common-sense style of address which equally distinguished him."
E-mail to: BELIEVE
The main BELIEVE web-page (and the index to subjects) is at: BELIEVE Religious Information Source - By Alphabet http://mb-soft.com/believe/indexaz.html