THE NEW SCHAFF-HERZOG
the imperial will. The method to bo employed gave rise to lengthy discussions, until shortly before Easter, 404, the emperor or- 5. Chrys- dered Chrysostom to leave his church ostom since he had been condemned by two Banished, sj-nods. The bishop said he would yieldonly to force; and force was employed on Thursday in Holy Week, the adherents of Chrysostom being driven out of the church by a \-iolent onslaught. He himself remained in the suburbs, strengthening his party, until on June 10 his enemies moved the emperor to further measures, and on the 20th, after an affecting farewell, he took ship for Asia Minor, the country indicated for his banishment. The same night a fire broke out in the cathedral church, for which his adherents were blamed, and they were severely repressed. A feeble old man named Arsacius, the brother of his predecessor, was put in his place on June 26.
But while Chrysostom was on his way to Cucusus in Armenia, his friends were not idle. Four bishops went to Rome with a letter from him, to move Innocent I. in his favor. The acts of the synod which had first condemned Chrysostom were sent to Innocent shortly after by the opposite party, and he saw that the sentence had been illegal. He wrote to Theophilus that the affair should be brought up before a general council, and exhorted Chrysostom and his adherents to steadfastness. •Honorius, the Western emperor and brother of Arcadius, also wrote to the latter in favor of the banished bishop, but without success. The outcome was a breach of communion between Old and New Rome. After the death of Arsacius (Nov. 11, 405), Atticus became bishop in the following spring, and persecuted the " Johannites " with renewed severity. Chrysostom himself was ordered transferred from Cucusus to Pityus, a still more desolate place; but the hardships of the journey were too much for him, and he died near Comana, the modern Tokat, in Sivas, Asia Minor. Thirty years later his remains were solemnly translated to Constantinople and buried with honor in the church of the Apostles, Theodosius II. thus atoning for the deeds of his parents.
The writings of Chrysostom may be divided, according to his biographer Palladius, into " homilies, treatises, and letters." The list known as the Catalogus Augxistanus (from a lost Augsburg MS.) niunbers 102 separate titles, including none which is not genuine. His sermons cover practically the whole Bible, including, for example, seventy-six on Genesis, ninety on Matthew, eighty-eight on John, fifty-five on Acts, and 242 on the Pauline epistles, without counting those on Galatians, which are preserved only in the form of a connected commentary worked up from the sermons. 6. Writings. There are also discourses for all the principal festivals, and a large number on various saints, of which the most notable are the seven on Paul. The " treatises " are partly apologetic and partly practical, the latter being the more numerous. The earliest we have are two letters to Theodore, after^vard bishop of Mopsuestia, who, on account of a love-affair, was thinking of returning to the world. To justify his declination
of a bishopric, about 373, he addressed to his friend Basil the six books " On the Priesthood "; according to Socrates, the composition of this wprk falls in the period after his ordination as deacon, i.e., after 381. To this period probably belong also the two books " On Penance," and the three against the enemies of the monastic hfe. The superiority of the single life is dealt with in a work on virginity, written about 380, and two smaller works of about the same period, " To a Young Widow " and " Against a Second Marriage." With these may be classed the two pastoral letters of his early Constantinople days, directed against the abuses in clerical hfe already referred to. His letters, about 245 in number, are almost all from the period of his second exile, and give an interesting picture of his life and his cares. Of works improperly attributed to him there is no lack. The liturgy bearing his name is not his, though its relation to that of Antioch deserves a closer investigation than it has yet received — as does the " Synopsis of the Old and New Testaments." The " Incomplete Work on Matthew," consisting of fifty-four sermons, is a Latin original composed by an Arian toward the end of the sixth century.
The significance of Chrysostom's work does not lie in the domain of scientific theology, on the development of which he had but little influence. ^ .was -pieeminently_a_EJaGtifial Oiaa, and it was » /through practical teaching that he left his mark. A disciple of the school of Antioch (q.v.), he displayed throughout his life the characteristics of that school. The pupil of Diodorus of Tarsus is easily to be recognized in his sober exegesis, occupied with determining the literal sense of his text. Constantly bearing in mind the needs of his flock, he naturally did not carry the exegetical principles of his school to the extreme which is found in the commentaries of Theodore of Mopsuestia; but he was a master of the art of developing_prac- ^ tical_truthf for every-day life from the Scripture. Thus his sermons surpass Origen's in practical value as far as they are inferior to them in speculative insight. His was not, in any ease, a systematic mind; the logical development of dogma from point to point he left to others. Where the Church had decided, the question was settled for him. He took his stand on the Nicene theology, and was ready to defend it against all comers. In order fully to understand and respect this position, one must remember the difficulties in which the church teachers of Antioch were placed — how they had to contend not only against pagans and Jews, but against Christian sects of every description, the >
various kinds of Gnostics, Novatians, 7. His Sig- Arians, Manicheans, and many others, nificance In his anthropology and soteriology and Chrysostom faithfully represents the Doctrine, teaching of Diodorus. Man, consisting of body and soul, is disposed both to good and to evil, and thus there is no room for Manichean dualism. For the development of the first man, as he was created perfect and immortal by God, the possession of free will proved fatal. Not knowing how to use his freedom, man rebelled against God and brought on himself all the corrup-