1 Lecture 18: John Chrysostom 5 November 2015

2 Introduction Constantinople at turn of 5 th C Antioch John Chrysostom and Scripture On Priesthood Family Dynamics in Fourth Century Wealth and Poverty

3 Biographical Sketch St. John Chrysostom Born, 349, and educated in Antioch Studied rhetoric with Libanius, famous pagan philosopher and orator in Antioch Joined Diodore’s school After hiding from those seeking to ordain him, he was ordained in 386 Acquired sobriquet “Golden Mouth” for his preaching in Antioch Became Patriarch of Constantinople in 397 Almost immediately ran afoul of both Imperial and Church politics  Political and doctrinal disputes between Alexandria and Antioch  Imperial politics, especially in terms of concern for the poor Because of political problems, John was exiled (twice) Died in 407

4 Legacy of John Chrysostom Divine Liturgy developed by him commonly used in Orthodox Church We have more of his works extant than any other Greek Father;  6 volumes in English in NPNF Series 1 John, along with Athanasius, Basil and Gregory Nazianzus is considered one of the Four Doctors of the Greek Church

Chrysostom, Wealth and Poverty 5 Politics in Constantinople In less than 50 years, Constantinople most powerful city in Empire At Council of Nicea (325), Rome, Alexandria and Antioch were singled out as patriarchies At Council of Constantinople (381), Rome, Constantinople (referred to as the new Rome), Alexandria and Antioch were listed as key patriarchies Growing animosity between Constantinople and Alexandria After Theodosius’ death (395), Empire divided between his two weak sons, Honorius (West) and Arcadius (East)

City of Constantinople (4 th – 6 th C) 6

Chrysostom, Wealth and Poverty 7 Empress Eudoxia ( ) and St. John Chrysostom Eudoxia married to Theodosius’ son, Emperor Arcadius John Chrysostom p reached vehemently against courtly excess, especially targeting Eudoxia, who has a silver statue of herself placed in front of Hagia Sophia With help from Alexandrian Patriarch, Eudoxia gets John removed from Constantinople over the Tall Brothers controversy  Tall brothers were accused of being Origenists  Also a political dispute between Alexandria and Constantinople Pope Innocent supports John John, however, does not help himself politically by preaching a sermon in exile in which he says, referring to Eudoxia, “once again Herodias is dancing and seeks the head of John” John dies in exile

Chrysostom, Wealth and Poverty 8 Chrysostom’s Homilies on Eutropius The chief eunuch of the Empress Eudoxia, Eutropius, fell from favor and hid in Hagia Sophia  As the chief eunuch to the Empress he was very powerful  He had been an opponent of Chrysostom, but now sought refuge Note the choice of Scripture passage

Chrysostom, Wealth and Poverty 9 John Chrysostom and Rhetoric Studied with most famous teacher of rhetoric and sophist of the day, the pagan Libanius Used many classical rhetorical techniques in his writing and preaching Examples from sermons on Eutropius  Vanity of vanities as basis for sermon (I.1)  List of rhetorical questions  Elaborate description of Eutropius (I.2)  Eutropius as an example to rich and poor (I.3, 4)  Exaggerated comparisons: congregation there to see Eutropius, the lion in a cage (1.3)  Discussion of ‘seasons’ and so return to original verse (I.5)

Chrysostom, Wealth and Poverty 10 Positive Role of Women in Church: St. Olympias Olympias was a very wealthy widow in Constantinople Widows owned much of the wealth in the Empire  If a woman survived childbirth, she would probably outlived her husband  Move away from client-patron model to family model may have strengthened legal standing of women  Church supported right of women to inherit and control money and property Founded a monastery near Hagia Sophia  Practiced voluntary poverty, asceticism  Moved away from civic building to philanthropy as an expression of public support Gave money to support work of Gregory of Nyssa and John Chrysostom When John was exiled, so was she; dies in 408 But at turn of 5 th C, Olympias is not unique: Proba and Augustine; Paulina and Jerome; Melania the Younger and Cyril of Jerusalem

Chrysostom Lecture 1 11 Antioch in Early Church History Ancient imperial capitol of Seleucid Empire Large Jewish and Christian population;  People of the Way first called Christians there  Along with Rome, Antioch claimed both Peter and Paul Mentioned in Council of Nicea along with Rome and Alexandria as having a bishop with primacy over a large area (patriarch) After founding of Constantinople, Antioch becomes a ‘feeder’ for bishops and clergy Julian the Apostate focused on Antioch as the center of his pagan revival Suggestion for a field trip: Beautiful 5 th C mosaics from Antioch in the Worcester Museum of Art

Chrysostom Lecture 1 12 Antiochene Exegesis Antiochene exegesis defines itself explicitly in opposition to Alexandrian (Origen’s) use of allegory “Founding’ document is early Fourth Century: Eustathius’s On the Witch of Endor Against Origen.  Disputes Origen’s allegorical interpretation of 1 Sam. 28 in favor of a literal historical reading  Problem: How could a witch conjure up the dead Samuel, and also give an accurate prophecy to Saul, especially after God did not answer Saul  Eustathius interprets dead Samuel as a demon, not real Samuel

Chrysostom Lecture 1 13 Diodore of Tarsus Major developer of this type of exegesis is Diodore of Tarsus Typology, relationship between Old Testament and New Testament, is developed not through allegory but through theoria; drawing the historical analogies Opposed Julian the Apostate in Antioch Established an ascetical school in Antioch, John Chrysostom is a member Wrote a treatise on difference between allegory and theoria, now lost After his death considered heretical because he may have influenced Nestorius

14 John Chrysostom and Scripture Like most from Antioch, he was skeptical about allegorical interpretations of Scripture But also accepted that there were multiple meanings or layers of Scripture; the below the surface meaning being theoria John wrote many commentaries on Scripture, most of which are extant But John was especially known for his rhetoric, rather than hermeneutics

15 Chrysostom’s On Priesthood Probably written while he was in Antioch Tells the story of how he tricked his best friend, Basil, into being ordained while avoiding it himself Draws on Gregory Nazianzus’s De Fuga Poignant expression on the duties, difficulties and glories of the priesthood Emphasis on personal characteristics that should be cultivated by clergy But also importance of preaching the Word of God to a sick society

16 Why so many works on duties of clergy? Basil, Ambrose, Nazianzus, Chrysostom, Augustine Clergy are becoming increasingly important and visible in society Huge tax breaks for clergy  Wealthy expected to build and maintain civic structures (roads, sewers, city walls, municipal buildings)  Clergy were exempt from this requirement Clergy also exempt from military service Church, especially monasteries, increasingly beneficiaries of wills and large donations

17 Rhetoric John Chrysostom was a rhetorician Rhetoric is from Greek word, , meaning the technique of public speaking In antiquity, many handbooks were written on types of rhetoric; and was part of study for any educated person after grammar and logic Rules for the art of persuasion  Classical debates about the relationship between persuasion and truth  Homiletics, Greek word , a speech in front of an assembly or crowd Recall that canon, , means literally measuring ruler; but at library in Alexandria it also meant model for a particular literary style  Homer and Hesiod the canon for classical culture  Heroditus the canon for history

18 Importance of Family Recall that primary social model had been client- patron  Clients included immediate family, but extended well beyond that  Recall common practice of adult adoption In later antiquity, economic and social model starts to become more like our family unit John Chrysostom often preached about importance of family household This shift may have something to do with changing views on promiscuity and slavery due to Christian influence

19 Homily 20 on Ephesians 5:22-25 St. John Chrysostom, On Marriage and Family Life, Trans. Catherine Ross and David Anderson (New York: St. Vladimir’s Seminary Press, 2000), Starts with Sir 25:1 True love of husband and wife stronger than any passion; it never fades; positive role of eros Love of husband and wife is the force that welds society together For sake of harmony, wives should be submissive But wife is not a servant; bond is one of love  Respect should be from a free woman, not from a slave  What kind of marriage can there be if wife is afraid of husband? Extensive comparisons between wives and Church Husbands should seek beauty of soul; outward beauty does not last  Do not marry a woman for her money

20 Homily 20 (cont.) Advice to Newly Married Husbands Beginning on their wedding night, let him be an example of gentleness, temperance, and self- control; and she will likewise Avoid ‘modern’ music with Satanic lyrics Always tell her how much you love her  Use many terms of endearment;  The children will see and hear this and will learn how to respect and love both parents Never use phrase “my own;” money and possessions belong to the family Always pray together at home

21 Key to Understanding Early Church Teaching of Wealth and Poverty Primary objective was not to make the poor rich Primary objective was to make rich poor (in spirit) Another way of saying this:  It’s not about the recipient, it’s about the donor Solidarity with poor because Christ was poor

22 Define Poverty in Antiquity Visible primarily in large urban beggar class  Beggars were street performers, including some who drove nails into their heads  Beggars often seen as part of the criminal class and/or lazy  Viewed with suspicion In other words, beggars in the 4 th C were considered by society much as they are in the 21 st C

23 Rich Man and Lazarus Series of 7 sermons on the Rich Man and Lazarus Given in Antioch where John was a presbyter several years Sermon 1: The Life of Lazarus and Rich Man  Preached day after New Years; time of extravagant parties and drunkenness  More excusable for poor and distressed not to give than for someone who is wealthy without worries;  But note expectation that poor also should give alms  The purpose of the Sabbath  Poor man does not envy rich man; does not complain  People judge others by their troubles, lack of material goods; deserved his misery because of some wickedness (note similarity to Job’s friends)  Rich man actually lived in internal anguish during his life  The virtuous are rich; the wicked poor  Rich and poor should emulate Lazarus

24 Second Sermon on Rich Man and Lazarus Story of death of Rich Man and Lazarus Neither rich nor poor should complain in this life Rich are those who need few possessions; poor are those with many desires Death quenches luxuries Poverty and wealth are masks in this life Rich man’s punishment harsher because he sees Lazarus happy Rich man did no injustice to Lazarus (did not steal his money); but failed to share his own Our money is the Lord’s, however it was obtained Abraham as symbol of hospitality Difference between justice and charity: charity gives to the unworthy  Need alone is the poor man’s worthiness

25 Modern Criticism of Fathers on Social Issues Because of the Patristic emphasis on  Spiritual effect on donor, and  Identification of poor with Christ Fathers often accused of not caring about suffering of poor  Poverty and suffering are not positive spiritual factors for most of the poor  Unlike Christ, poor are not voluntarily poor Also, Fathers rarely questioned established social and political order (even during times of persecution)

26 But remember… The primary mission of Church is to assist individual in attaining salvation We cannot change the world or even one person, only God can Sin will remain in world until Second Coming Recall that Mother Theresa came to be viewed with suspicion by social activists  She saw Christ in poor  She was not focused on changing social and economic structures Distinction between Charity and Social Justice is key to Deo Caritas Est

27 Assignments On Priesthood (available on line)  First and Second Sermon on Rich Man and Lazarus Benedict XVI General Audiences, 19 September 2007 and 26 September 2007