Dialogue on the Life of Chrysostom 1 part 1/9

CHAPTER 1 {THE BISHOP.} Of the gifts of God, some are, as it seems, common and undivided, most excellent brother Theodore, while others are common and divided,

and there is a third class of these, which are neither common nor divided nor undivided, but are given as private, by special exception, to those to whom they are given.

{THE BISHOP.} The things good by nature, without which life is defiled, are common and undivided.

For it is possible for anyone who wishes to grasp it wholly by contemplation, without needing to make trial of [outward] affairs.

Then, after God, come the divine Scriptures and the powers above the world.

In addition to these, heaven, sun, moon, and the whole chorus of the stars, and the air itself — common and undivided, wholly belonging to all.

Thus far let the class of undivided things stand for us.

And once the earth too was common and undivided, together with the streams of the waters;

but from the time when the sting of greed flew loose into the souls of pleasure-lovers, the heavier elements — earth and water — became divided.

Now complete the account of the second class, that of divided things.

{THE BISHOP.} It is necessary not to leave the texture of this subject incomplete.

Gold, then, and silver, and every metallic substance, together with timber and whatever belongs to the intermediate things, to speak in sum, are indeed common, but nevertheless divided;

for they are not wholly and entirely at the disposal of everyone who wishes.

But I am uncertain whether you may grow faint concerning the proofs of the third class, that of the exceptional things, having promised that there are certain things which are neither common nor divided, but private, by special exception, belonging to those worthy of the gift.

So then, having set the crowning finish upon the discourse, relate to us whence you have come, and the truth about the things we long to learn.

{THE BISHOP.} If indeed it lies within my power, and I possess knowledge of these things which you long to learn, I will not shrink back or conceal it;

yet the debt of the discourse, as I suppose, I will repay according to my ability.

For instance, you will not find a division of virginity and of the remaining celibacy;

for they do not belong to the class of common or of divided things,

since not everyone who desires the thing also lives in virginity, but rather the one who is able;

for among those who have married, many indeed long for it, but do not attain it, because they have already been taken up beforehand in the yoke of marriage.

Just as also in the Olympic games the herald calls whoever is willing, but crowns the one who has won —

in this same manner it is also with chastity, as the Gospel says. For when Peter raised an objection to the Savior:

"If such is the case of a man with his wife, it is not expedient to marry,"

{THE BISHOP.} If these things stand clear to you, I will further enrich the discourse with remaining testimonies, so that those base in judgment, being persuaded by these, may cease from seizing what they have not had the power to receive.

For we find also that the priesthood, according to the divine Scriptures, is neither common nor divided, but is set apart for the worthy, just as the great-minded Paul says, admonishing the Hebrews:

"...this honor, but rather he who is called by God" [receives it].

"Thus also Aaron," he says, "did not glorify himself to become high priest." For though there were six hundred thousand men, and many among them possessed zeal, Aaron alone was proclaimed; the wonder of his staff, having sprouted almonds, persuaded the many that the priest was chosen by God.

But some, ignorant of the good things, wounded by the passion of empty vainglory, supposing this [priesthood] to belong to the class of common or divided things, self-ordained, leap presumptuously upon the matter, finding an end worthy of their madness, having made the very earth of the assembly a witness of their own rashness.

After these, Uzzah, not remembering those who had gone before, dragged by passion, fell in love with the matter;

and indeed, one day, as the ark was being carried on a cart along the way, it happened that the calf drawing it stumbled and shook the ark.

Uzzah, walking alongside, then took hold of it with his hand, not permitting the vessel to be overturned.

But when God saw this, and it did not please Him — because from this a custom arises for the rash — He put a stop to it, striking Uzzah dead, thereby instructing those who came after to cease from such madness.

But later, after a long time, after the coming of Christ, Simon the magician, from the village of Gitta, a sophist of doctrines opposed to the truth, being cunning in wickedness, devised his passion craftily, seemingly fearing the punishment of the ancients, lest, having sown the like, he should reap the same.

He approaches, then, the apostles with flattery, hiding the wolf beneath the fleece, bearing sums of gold money, so as not to seem to be seizing what he was eagerly striving to purchase wrongfully, saying such things as befit him and all who imitate him.

"Take," he says, "this money, and give me the authority of your office, so that on whomever I lay my hands, he may receive the Holy Spirit." Now he had been baptized into the name of Jesus.

To whom the chorus of the apostles replied:

"The grace of God does not permit itself to be sold." But as he persisted, knocking on the door with his words, they said a second time:

"Why do you buy what you may obtain freely, if you live worthily?" But when he considered the labors of that life, and the sluggishness of his own mind, and the uncertainty of the matter, he again bared the gold from his purse, thinking to entice by deceit the disciples of the Savior.

Indignant at this, He who catches the wise in their own craftiness spoke through Peter, saying:

"Your silver perish with you, because you thought to acquire the gift of God through money;"

on him he then laid the medicine of repentance, anointing him with patience, saying, "Repent, that perhaps the intent of your heart may be forgiven you;

for I see that you are in the gall of bitterness and the bond of iniquity."

For, being a lover of souls, he does not desire the destruction of those who transgress.

The aforesaid matters having thus been demonstrated, so far as lies in my power, Theodore of illustrious name, minister of the mysteries of truth, inquire of us concerning what you have chosen to learn.

For now, for the first time, I have beheld Rome.

"My peace I give to you." And for the sake of a confirmed grace, He repeated it a second time:

"My peace I leave with you" — the word "I give," then, He assigned to Himself, and the word "I leave," to the Holy Spirit, so that in the Spirit, through Christ, they might reveal to the nations the knowledge of the Father.

But just as, in the case of paralyzed limbs, the energies of the soul return to the healthier parts of the body, this same thing indeed has befallen wretched Eoa [the East].

...a flight from concord — most of us, well-girded [for the journey] and longing for it, have become fugitives from our own country, unable, because of our attachment to the truth, to dwell without danger or disturbance in the land that nourished us, in the hope that, should we somehow find you, we might live these few remaining days of our life according to the Gospel.

For I find your suffering to be in harmony with our own sorrows.

For I suppose you to belong to the council of John, bishop of Constantinople.

{THE BISHOP.} It is so, as you have said.

knowing this, that if you report to us anything contrary to the truth, you will have God as judge and arbiter, and you will also be refuted by us, who have learned otherwise.

For it is not one or two or three or ten, or persons met by chance, who have related to us the events that occurred in Constantinople, but many more; and of these, some are bishops and presbyters, and some belong to the order of monks.

And if you wish to learn briefly the affairs of the church of the Romans, I will give you the account.

First of all, a lector from Alexandria came to us bearing letters from Pope Theophilus, in which he reported that he had deposed John.

Having read this letter, the blessed Pope Innocent was somewhat disturbed, condemning the rashness and arrogance of Theophilus, in that he had written alone, and had sent no clear account either of why he had deposed him, or with whom he had deposed him.

Concerning these things he remained in perplexity, unwilling to write back, on account of the flimsiness of the matter.

Meanwhile a certain Eusebius, a deacon of the church of the Constantinopolitans, who was residing in Rome on ecclesiastical business, approached Pope Innocent and presented petitionary documents, adjuring him to wait a little while, so that he might see the plot laid bare.

Now the text of Bishop John's letter ran as follows:

<CHAPTER 2> To my lord, the reverend and most holy bishop Innocent, John sends greeting in the Lord.

Even before our letter, I suppose your Piety has already heard of the lawlessness that has been dared here.

For the magnitude of these terrible things has left no part of the inhabited world unaware of this grievous tragedy, but the report of what has happened, carried even to the very ends of the earth, has produced everywhere much lamentation and wailing.

With them we have also sent the most honored and beloved deacons Paul and Cyriacus.

And these also, as in the form of a letter, will in brief instruct your Charity concerning what has happened.

For Theophilus, who had been entrusted with the presidency of the church of Alexandria, when certain persons brought complaints against him before the most pious emperor, was ordered to come alone; yet he gathered together with himself no small multitude of Egyptians and arrived — as if wishing to show from the very outset that he was coming to war and to battle array.

He had no meeting with us; he shared no words, no prayer, no communion;

but disembarking from his ship, and hurrying past the very forecourt of the church, he went off somewhere outside the city and lodged there.

And though we earnestly entreated both him and those who had come with him to be lodged with us — for everything had been made ready, both lodgings and whatever else was fitting — neither they nor he consented.

Seeing these things, we were in great perplexity, unable even to discover the cause of this unjust hostility.

But nevertheless we fulfilled our own part, doing what was fitting for us, and continually urging him to meet with us and to tell us for what reason he had, from the very outset, kindled so great a war and scandalized so great a city.

But since he was unwilling even thus to tell the reason, and those who accused him pressed their case, the most pious emperor summoned us and commanded us to go across to where he was staying, and to hear the matter concerning him.

For indeed they charged him with assault and slaughter and countless other things.

But we, out of reverence and honor both for the laws of the fathers and for the man himself, and having his own letters stating that lawsuits ought not to be dragged beyond their proper borders, but that the affairs of each province should be examined within that same province, did not consent to judge, but declined with much earnestness.

But he, as though contending to outdo his former deeds, summoned my archdeacon with great presumption of authority, as if the church were already widowed and had no bishop, and through him transferred the entire clergy to himself.

And the churches were thrown into turmoil, as the clergy in each of them were led away, being made ready to submit petitions against us, being trained up for accusation.

And having done these things, he sent for us and summoned us to trial, though he had not yet cleared himself of the charges against him.

which was above all contrary to the canons and contrary to every law.

For how could a man who had not yet even received the petitions of accusation against himself, and who had done such things from the very outset, and had cut himself off from the church and communion and prayer, and who was training accusers, and transferring clergy, and laying churches waste, rightly ascend the judge's seat, which in no way belonged to him? For it was not fitting for one from Egypt to sit in judgment in Thrace, being himself a man liable to charges, and an enemy, and a foe.

But nevertheless, respecting none of these things, but hastening to carry out what he had planned, though we declared that we were ready — even with eleven hundred bishops present — to clear ourselves of the charges and to show ourselves pure, as indeed we are, he would not permit it.

But while we were absent, and were calling for a synod, and seeking judgment, and were not shunning a hearing but manifest hostility, he received accusers, and released those whom I had bound, and, though those very men had not yet cleared themselves of their own charges, he received their petitions and drew up the records — all of which was contrary to statute, canon, and due order.

And (for why need I say much?) he did not desist from doing and contriving everything, until with full force and authority he cast us out both from the city and from the church.

And at deep evening, with the whole populace thronging about me, being dragged by the curiosus of the city through the midst of the city, and being violently haled away, I was brought down and cast into a ship, and sailed away by night — because I had been calling for a synod for a just judgment.

...to share our suffering and to do everything possible, so that these evils might be brought to a stop.

For their lawlessness did not cease even there, but after this too they girded themselves again for their former deeds.

For when the most pious emperor cast out, shamelessly and unjustly, those who had leapt upon the church, and many of the bishops, seeing their lawlessness, withdrew to their own sees, fleeing their assault as one would flee a conflagration devouring everything—

we were recalled again to the city and to the church, from which we had been unjustly expelled; and while thirty bishops brought us in, and the most God-fearing emperor sent a notary for this purpose, that man immediately fled, we not knowing for what reason or why.

Having entered, therefore, we entreated the most God-fearing emperor to convene a synod for the vindication of what had taken place.

Being conscious, then, of what he had done, and fearing exposure, when the imperial letters had been dispatched everywhere and were gathering everyone together from every quarter, he secretly cast himself into a small boat in the middle of the night, and thus fled, taking all his men with him.

But we, even then, did not desist, because we trusted in our own conscience, and again entreated the most pious emperor for the same things.

who, acting in a manner befitting his piety, again sent to him, ordering him to come up quickly from Egypt, along with all who were with him, in order to give an account of what had taken place, and not to suppose that what had been so unjustly ventured, from one party only and in our absence, and contrary to so many canons, would suffice as his defense.

But he did not even heed the imperial letters, but remained at home, alleging a riot of the populace and the untimely zeal of certain persons who, as it were, were clinging to him.

And yet, before the imperial letters, this very same populace had drenched him with countless reproaches.

But we are not now concerned with pursuing these matters curiously.

But wishing to show this, that he was caught in wrongdoing, we have said these things.

Yet even after this we did not remain silent, but pressed on, demanding that a tribunal be held, and a judgment, and a hearing.

For we were ready to show ourselves blameless, and them to have committed the most extreme lawlessness.

There were also certain Syrians, among those who had been present with him at that time, left behind here, who had jointly with him staged the whole affair.

And in addition to this we were ready to be judged against them, and we petitioned repeatedly for this purpose, demanding either that the records be given to us, or the petitions of the accusers, or that the nature of the charges be made known, or the accusers themselves.

And we obtained none of these things, but were again driven out of the church.

How could I henceforth narrate what followed, exceeding every tragedy? What speech could set these things forth? What ear could receive them without horror? For while we were still proposing these very things I mentioned before, suddenly a multitude of soldiers, on the very Great Sabbath, as the day was already hastening toward evening, burst in upon the churches, violently cast out all the clergy who were with us, and surrounded the sanctuary with weapons.

And women who had undressed for baptism in the prayer-houses at that very moment were driven to flight, naked, by fear of this grievous assault, not even being permitted to put on the decency befitting women.

And many, having received wounds, were cast out, and the baptismal fonts were filled with blood, and the sacred waters were reddened by such wounds.

Nor did the horror stop even there.

But the soldiers, coming to where the holy things were reserved (some of whom, as we learned, were even unbaptized), gazed upon everything within.

And the most holy blood of Christ, as in such great tumult, was poured out upon the garments of the aforesaid men.

And everything was perpetrated as though in a barbarian captivity.

And the populace was driven out into the wilderness, and all the people fled outside the city.

And the churches, in so great a feast, became empty of people, and more than forty bishops, those in communion with us, along with the people, were driven about aimlessly and in vain.

And there were lamentations and fountains of tears in the marketplaces, and in the houses, and in the deserted places.

And every part of the city was filled with these calamities.

For, because of the excess of the lawlessness, not only those who were suffering, but also those who were undergoing nothing of the sort, grieved together with us.

Not only those of like belief, but also heretics, and Jews, and Greeks.

And, as though the city had been taken by storm, everything was in tumult and confusion and wailing.

And these things were perpetrated against the will of the most pious emperor, night having overtaken the events, bishops contriving them, who were not ashamed to have drill-officers going before them in place of deacons.

And when day came, the whole city migrated outside the walls, and, scattered like sheep under trees and in wooded glens, celebrated the feast.

It is possible for you, henceforth, to reckon up all the rest from this.

For, as I have already said, it is not possible for speech to go through everything that happened in each instance.

And this indeed is grievous, that such great and so many evils have not even now found resolution, nor even hope of resolution, but the horror intensifies each day, and we have become a laughingstock to many.

Or rather, no one laughs, even though he transgress the law countless times, but all lament, as I said, the crowning point of these evils, this new lawlessness.

Who could tell of the disturbances of the rest of the churches? For the trouble did not stop even here, but reached as far as the East.

And just as, when a noxious discharge pours out from the head, the rest of the members are corrupted, so too now, the evils having begun as though from a certain fountain, this great city, the tumults progressively advanced everywhere in due course.

And clergy everywhere rose up against their bishops, and among the peoples, some have already been split apart, and others are about to be.

And everywhere there are birth-pangs of evils, and the overturning of the whole inhabited world.

Having learned, then, all these things, most honored and most reverend lords, display the courage and zeal befitting you, so as to check this so great lawlessness that has crept in upon the churches, we implore you.

For if this custom should prevail, and it should become permissible for whoever wishes to go off into foreign provinces from such great distances and cast out whomever they please, acting according to their own private authority in whatever they wish, know that everything will be undone, and an undeclared war will overrun the whole inhabited world, with all striking all, and all being struck.

In order, then, that so great a confusion may not seize the whole world beneath the sun, I entreat you to write that the things thus unlawfully done in our absence, and by a single party, and while we were not declining judgment, have no force whatsoever (just as indeed by their own nature they have none), and that those who have committed such lawless acts be subjected to the penalty of ecclesiastical law.

and that we, who have neither been convicted, nor refuted, nor shown to be liable, may enjoy your fellowship as before, and your love, and all the rest, just as previously.

But if even now those who have thus transgressed the law should wish to examine the charges on account of which they unjustly expelled us, let the records be given to us, let the petitions of the accusers be made manifest, let an incorruptible tribunal be seated, and let us be judged, and let us make our defense, and let us show ourselves free of the charges brought against us, as indeed we are.

For what has now been done by them is outside of all due order, and every law, and ecclesiastical canon.

<And why do I speak of ecclesiastical canon?> Such things were never ventured even in the secular courts, or rather, not even in a barbarian tribunal.

Not even Scythians or Sarmatians would ever have rendered judgment, deciding from one party alone, while the accused was absent — and he was declining not the judgment but the hostility, calling for countless judges, declaring himself blameless, and being ready, with the whole world present, to clear himself of the charges and to show himself innocent in all things.

You are exhorted to contribute zeal of your own accord.

For thus you will grant a favor not to us alone, but also to the whole community of the churches, and you will receive from God the reward, from Him who continually does all things for the sake of the peace of the churches.

And this letter was also written to Venerius, bishop of Milan, and to Chromatius, bishop of Aquileia.

Farewell in the Lord. <CHAPTER 3> In addition to these things, the blessed Pope Innocent sent back in reply to both parties equal terms of communion, setting aside the judgment supposed to have taken place under Theophilus, saying that another unimpeachable synod of both westerners and easterners must be convened, with the friends of the parties withdrawing from the assembly first, and then also their enemies — for, for the most part, the judgment of neither is fair.

After a few days again, a certain presbyter of Theophilus, Peter, arrived, together with Martyrius, deacon of the Constantinopolitans, presenting letters of the same Theophilus and certain so-called memoranda, in which it appeared that John had been condemned by thirty-six bishops, of whom twenty-nine were Egyptians, and seven from the other regions.

When Pope Innocent had read through these memoranda, and found neither the charges to be serious, nor John to have been present and examined face to face, he continued to hiss in scorn at the madness of Theophilus, because against an absent man he had spewed forth so harsh a verdict.

Having therefore dismissed them with letters of reproof, he prayed, entreating God with fasting, both that the dissension of the church might be dissolved, and that brotherly love might be restored in harmony.

Now the substance of the letter was this:

Brother Theophilus, we know both you and our brother John to be in communion with us, as we also made our judgment clear in our first letter,

and now, not having departed from the same resolve, we write the same things to you again, as often as you may send to us:

that, unless a proper judgment follows upon the things done as in mere sport, it is impossible for us unreasonably to withdraw from communion with John.

So then, if you have confidence in the tribunal, present yourself at the council to be held according to Christ, and there, having examined the charges before witnesses according to the canons of Nicaea (for the church of the Romans admits no other canon), you will possess unassailable security. And when a little time had galloped by, there arrived a presbyter of Constantinople named Theotecnus, who delivered letters from the council of John's party, subscribed by a little more than twenty-five bishops:

In these they informed us that John had been driven out of the city by military force, and sent into exile at Cucusus, and that the church had been burned; and to him also Innocent gave letters of communion for bishop John and for those in communion with him, exhorting them with tears to have patience, since he was unable to help, because certain men capable of evil were working against him.

A little while after, there arrived an insignificant little man, repulsive in appearance and hostile in disposition, Paternus by name, claiming to be a presbyter of the church of the Constantinopolitans:

he too, being altogether in a state of frenzy, showing his enmity by his very look, and pouring forth much abuse against bishop John, delivered letters of a few bishops — Acacius, Paul, Antiochus, Cyrinus, Severian, and certain others — in which they slanderously accused John of having burned the church.

This report appeared to us so plainly false that we did not require John to offer a defense of it even in a formal synod:

at which Pope Innocent showed his contempt, not even deigning to send a written reply.

{THE BISHOP.} Grant me, then, the favor of lending me your ear, that I may recount to you each matter in turn:

for indeed, as Elihu says to Job, 'The spirit of my belly constrains me' — hinting by 'belly' at a mind filled with words.

Again, then, after some days, there arrived Cyriacus, bishop of Synnada, without letters, but well able to give a coherent account:

he said that he had fled because of the threat contained in the imperial edict, which read: 'Whoever does not communicate with Theophilus and Arsacius and Porphyry, let such a one be barred from his episcopate;

and let him further forfeit whatever estate of money or property he appears to possess.' After Cyriacus there arrived Eulysius, bishop of Apamea in Bithynia, delivering letters from fifteen bishops of John's council, and from the venerable Anysius, bishop of Thessalonica:

in which some informed us of the plundering of the whole of Constantinople, both what had already taken place and what was still taking place:

while he himself declared that he abides by the judgment of the Romans.

And Eulysius himself also related things in agreement with Cyriacus.

When a month had passed, there arrived Palladius, bishop of Helenopolis, without letters, who said that he too had fled the frenzy of the magistrates:

and he gave us a still more pointed account, showing a copy of an edict which decreed that whoever harbors a bishop or cleric, or receives into his house at all anyone in communion with John, his house shall be confiscated. After Palladius, Germanus the presbyter, together with Cassian the deacon, both of John's clergy, devout men, arrived, delivering letters from the whole of John's clergy:

in which they wrote that their church had endured violence and tyranny, their bishop having been cast out by military force and sent into exile through the conspiracy of Acacius of Beroea, Theophilus of Alexandria, Antiochus of Ptolemais, and Severian of Gabala:

among these the aforesaid also showed an inventory, in which they hand over the sacred vessels before witnesses who were judges — Studius, prefect of the city, Eutychian of the praetorian officials, John, count of the treasuries, and Eustathius, quaestor and record-keeper — in gold, silver, and vestments, thereby clearing bishop John of the slander.

As for the ascetics and virgins, what need is there even to speak? They displayed the lacerations of their sides upon the wooden rack, and the welts upon their backs:

so that Pope Innocent, no longer able to bear it, sent word to the pious emperor Honorius, appending point by point the substance of the letters:

at which his Piety, being moved, ordered a council of the Western [bishops] to be convened, and, having rendered a single joint verdict, to report it to his Piety: