Chapter XXVIII.--Of John's boldness for God.
When the great John had received the tiller of the Church, he boldly convicted certain wrong doers, made seasonable exhortations to the emperor and empress, and admonished the clergy to live according to the laws laid down. Transgressors against these laws he forbade to approach the churches, urging that they who shewed no desire to live the life of true priests ought not to enjoy priestly honour. He acted with this care for the church not only in Constantinople, but throughout the whole of Thrace, which is divided into six provinces, and likewise of Asia, which is governed by eleven governors. Pontica too, which has a like number of rulers with Asia, was happily brought by him under the same discipline. [916]
[916] Valesius points out that those commentators have been in error who have supposed Theodoretus to be referring here to ecclesiastical divisions and officers. Chrysostom is here distinctly described as asserting and exercising a jurisdiction over the civil "dioeceses" of Pontica, Asia, and Thrace. But the quasi patriarchate was at this time only honorary. Only so late as at the recent council at Constantinople (381) had its bishop, previously under the metropolitan of Perinthus, been declared to rank next after the bishop of Rome, the metropolitans of Alexandria and Antioch standing next, but it was not till the Council of Chalcedon that the "dioeceses" of Pontus, Asia, and Thrace were formally subjected to the see of Constantinople.
Chapter XXIX.--Of the idol temples which were destroyed by John in Phoenicia.
On receiving information that Phoenicia was still suffering from the madness of the demons' rites, John got together certain monks who were fired with divine zeal, armed them with imperial edicts and despatched them against the idols' shrines. The money which was required to pay the craftsmen and their assistants who were engaged in the work of destruction was not taken by John from imperial resources, but he persuaded certain wealthy and faithful women to make liberal contributions, pointing out to them how great would be the blessing their generosity would win.
Thus the remaining shrines of the demons were utterly destroyed. [917]
[917] The imperial edict for the destruction of the Phoenician Temples was obtained in 399.
Chapter XXX.--Of the church of the Goths.
It was perceived by John that the Scythians were involved in the Arian net; he therefore devised counter contrivances and discovered a means of winning them over. Appointing presbyters and deacons and readers of the divine oracles who spoke the Scythian tongue, he assigned a church to them, [918] and by their means won many from their error. He used frequently himself to visit it and preach there, using an interpreter who was skilled in both languages, and he got other good speakers to do the same. This was his constant practice in the city, and many of those who had been deceived he rescued by pointing out to them the truth of the apostolic preaching.
[918] The Church of St. Paul. Hom. xii. pp. 512-526.
Chapter XXXI.--Of his care for the Scythians and his zeal against the Marcionists
On learning that some of the Nomads encamped along the Danube were thirsty for salvation, but had none to bring them the stream, John sought out men who were filled with a love of labour like that which had distinguished the apostles, and gave them charge of the work. I have myself seen a letter written by him to Leontius, bishop of Ancyra, in which he described the conversion of the Scythians, and begged that fit men for their instruction might be sent.
On hearing that in our district [919] some men were infected with the plague of Marcion he wrote to the then bishop charging him to drive out the plague, and proffering him the aid of the imperial edicts. I have said enough to show how, to use the words of the divine apostle, he carried in his heart "the care of all the churches." [920]
His boldness may also be learnt from other sources.
[919] i.e.at Cyrus.
[920] 2 Cor. xi. 28
Chapter XXXII.--Of the demand made by Gainas and of John Chrysostom's reply.
One Gainas, a Scythian, but still more barbarous in character, and of cruel and violent disposition, was at that time a military commander. He had under him many of his own fellow-countrymen, and with them commanded the Roman cavalry and infantry. He was an object of terror not only to all the rest but even to the emperor himself, who suspected him of aiming at usurpation.
He was a participator in the Arian pest, and requested the emperor to grant him the use of one of the churches. Arcadius replied that he would see to it and have it done. He then sent for the divine John, told him of the request that had been made, reminded him of the power of Gainas, hinted at the usurpation which was being aimed at, and besought him to bridle the anger of the barbarian by this concession. [921] "But," said that noble man, "attempt, sir, no such promise, nor order what is holy to be given to the dogs. [922] I will never suffer the worshippers and praisers of the Divine Word to be expelled and their church to be given to them that blaspheme Him. Have no fear, sir, of that barbarian; call us both, me and him, before you; listen in silence to what is said, and I will both curb his tongue and persuade him not to ask what it is wrong to grant."
The emperor was delighted with what Chrysostom said, and on the next day summoned both the bishop and the general before him. Gainas began to request the fulfilment of the promise, but the great John said in reply that the emperor, who professed the true religion, had no right to venture on any act against it. Gainas rejoined that he also must have a place to pray in. "Why," said the great John, "every church is open to you, and nobody prevents you from praying there when you are so disposed." "But I," said Gainas, "belong to another sect, and I ask to have one church with them, and surely I who undergo so many toils in war for Romans may fairly make such a request." "But," said the bishop, "you have greater rewards for your labours, you are a general; you are vested in the consular robe, and you must consider what you were formerly and what you are now--your indigence in the past and your present prosperity; what kind of raiment you wore before you crossed the Ister, and what you are robed in now. Consider, I say, the littleness of your labours and the greatness of your rewards, and be not unthankful to them who have shewn you honour." With these words the teacher of the world silenced Gainas, and compelled him to stand dumb. In process of time, however, he made known the rebellion which he had long had at heart, gathered his forces in Thrace, and went out ravaging and plundering in very many directions. At news of this there arose an universal panic among both princes and subjects, and no one was found willing to march against him; no one thought it safe to approach him with an ambassage, for every one suspected his barbarous character.
[921] The three great officials, Aurelianus, Saturninus, and the Count John had already surrendered themselves to the arrogant Goth, and their lives had only been spared at the entreaty of Chrysostom.
[922] Matt. vii. 6