The Empress Eudoxia was given a silver image of herself and displayed it prominently. Chrysostom objected and so, in 404, began his final exile. Arcadius, the Emperor, first sent him to Cucusus and then, in 405, to Arabissus. This still was not far enough away since Chrysostom was still able to write letters to friends in Constantinople, where he had been Bishop since 398. They moved him again. He was on his way to Pityus but never got there. Instead, he died in 407 in Comana.
When Chrysostom was banished for the final time, he had barely been back a year from the previous banishment. This, too, involved Eudoxia. The Empress was somewhat ostentatious and Chrysostom had urged a measure of modesty. She did not take this very well. This was not the official reason that Chrysostom was banished; however, it did provide the motivation for the Empress to ask for the condemnation of Chrysostom in a matter that should not have been her business. This involved an altercation between Chrysostom and Theophilus, Bishop of Alexandria.
In 402, Theophilus had accused the Long brothers [in reference to their height] and 50 other monks of Origenism. He excommunicated them. Chrysostom, on the other hand, welcomed them when they came to Constantinople. Theophilus came to Constantinople in 403. He gathered 36 clerics, many under Chrysostom’s own jurisdiction, and set up a synod near an oak not within his own jurisdiction. Chrysostom was condemned at the Synod of the Oak. Despite rioting in his favor, he was taken away across the Bosporus.
When Chrysostom had arrived in Constaninople five years earlier, he had not made friends of the clerics. They were immoral and he said so, telling them, in no uncertain terms, to repent. And Eudoxia was not the only wealthy individual whom he had alienated. He did not think that anyone should be excessively wealthy and preached on the topic extensively. Quite extensively, in fact. Even when it had nothing at all to do with the text. The idea was to shame the rich people into giving their money to the poor people.
The text of Homily LXXXVIII is Matthew 27:45-48. This covers a span of time during the crucifixion. The earth becomes dark for three hours, Jesus asks why God has forsaken him, people think he is talking to Elijah, and someone gives him some vinegar to drink. So long as he is talking about the events of the crucifixion, or of Old Testament types that were being fulfilled, his sermon is worthy the name that he had acquired for himself- Chrysostom, or Golden Mouth. But then he segues into the women preparing the spices for Jesus body and, despite its continued elegance, any hint of decent preaching is lost for the rest of the sermon. He begins his application with these words:
Let us men imitate the women; let us not forsake Jesus in temptations. For they for Him even dead spent so much and exposed their lives, but we (for again I say the same things) neither feed Him when hungry, nor clothe him when naked, but seeing Him begging, we pass Him by.
Chrysostom continues on, expressing himself superbly. All of which is lost on me, not because he might not be right, but because there is a connection, neither with the first part of his sermon nor with the scriptural text that he is expounding. Furthermore, he is as consistent in this as he was with everything he did. Subsequent homilies in Matthew follow the same pattern. Short text, good exposition thereof as far as it went, and then, in what I can only describe as an early fifth century version of the altar call, an appeal to surrender all to Jesus by giving your money to the poor. He was remarkably single minded.
Chrysostom began his preparations for public speaking by giving himself to the study of Greek rhetoric while growing up. About the time he finished, he was baptized by Miletius. He was almost 20. Three years later, in 371, Miletius appointed him to be a lector. But then Miletius was banished by the Emperor Valens until 378. Chrysostom occupied the time by joining a monastery near Antioch. During his six year stay, he memorized both the Septuagint and the Greek New Testament. In 380, Chrysostom was ordained as a deacon in Antioch and then, in 386, as a priest.
Chrysostom became well known for his abilities as a preacher. In 398, upon the office becoming vacant in that city, he was summoned to Constantinople to be Bishop. And then the problems began. People soon discovered that Chrysostom was not just given to talking. He lived according to what he said and expected everyone else to do the same. The same man who had so devoted himself to the scripture as to memorize it, admonished his own people to study the Word of God for themselves. And he who cared so much for the needy as to establish hospitals consistently preached their care to his congregation. He disapproved of excessive wealth, which could be given to the poor. Much less would he silently watch any showy displays thereof, even from the Empress Eudoxia.
Posted by kcourter at agosto 25, 2004 11:40 AM