RELIGIOUS ENCYCLOPEDIA
Chrysostom Chur, Bishopric of
tion of mortality. Thus sin spread from our first parents to the whole race. He expressly controverts the view, however, that sin is an integral part of our nature. Then death Jollp wed .as_a._ consequence of sin. From this position man attains tlie gbM^y^means of his free will, which can turn away from evil; but this is only possible by means of divine grace. Yet the operation of grace does not impair our free will; our own decision must come first, and then God begins to do his part. That the East took so little interest in the controversy about grace is due largely to the position assumed by the school of Antioch and especially by Chrysostom. His ascetic inclination is shown not only in his early writings, but in many passages of his sermons. His Eiicharistie doctrine is specially noteworthy; he assorts emphatically the identity of the bread and v/ine with the body and blood of Christ, going so far as to say that Christ drank of his own blood at the Institution. The change is caused by tlie words of institution repeated by the priest; their operation is analogous to that of the words of creation spoken by God. The consequence of this view for his conception of his office is obvious, and in this point his influence on succeeding ages is important. It should be added that he never had an opportunity to develop his thoughts carefully; they were uttered in sermons of which only a small part probably was prepared beforehand, and perhaps received no very thorough revision after they had been taken down in shorthand. What made his preaching so powerful was not only the native rhetorical force which he un- <loubtedly possessed, but his, skill in illuminating the questions of daily life from the Scriptures, in guiding men in their path through the world. He could venture to preach in his own way, " and not as the scribes." He boldly rebuked the rich, to Eunh an extent that he was sometimes blamed for it, and no fear of the displeasure of the powerful ever restrained him from declaring the truth of *^od. (Erwin Preuschen.)
Bibliography: The Opera were published in 13 vols., Paris, 1718-38, and Venice, 1734-41. Selections are translated in NPNF,1. ser., vols, ix.-xiv. The best account of the life and activities is in L. S. Tillemont, Memoires . . ecclesiastiques, xi. 1-405, 547-626, Paris, 1706. In English the best single work is W. R. W. Stephens, St. Chrysostom, his Life and Times, London, 1883. On the hfe consult further: A. Neander, Der heilige Chrysostomus, 2 vols., Berlin, 1848, Eng. transl., London, 1845; E. Martin, S. Jean Chrysostome, 3 vols., MontpelUer, 1860; R. W. Bush, Life and Times of Chrysostom, London, 1885; F. H. Lhase, Chrysostom, a Study in the Hist, of Interpretation, ^'^^bridge, 1887; A. Puech, S. Jean Chrysostome, Paris, 1891; Schaff, Christian Church, iii. 933-941 et passim; nnp' <^'"'!'«o«'om and St. Augustine, New York, 1891; iJtB, !. 518-535; J. H. Willey, Chrysostom the Orator, Uncinnati, 1906. On special subjects connected with yhrysostom consult: F. Ludwig, Johannes Chrysostomus in seinem Verhaltnis zum byzantinischen Hof, Brauns- ISSR T^^^' ^' Chrysostome orateur, Montauban,
iSSb; L. Ackermann, Die Beredsamkeit des . Jo- Itannes Chrysostomus, Wilrzburg, 1889; S. Haidacher, Die J^ehre des . . Johannes Chrysostomus Uber die Schriftmspiration, Salzburg, 1897; G. Marchal, St. Jean Chrysosfome, Pans, 1898.
CHUBB, THOMAS: English Deist; b. at East mmham, near Salisbury, Sept. 29, 1679; d. in bahsbury Feb. 8, 1747. He was a tallow-chan-
dler's assistant all his life, and had only a most elementary education. After Whiston published his Primitive Christianity Revived (1710) Chubb wrote for his own amusement a defense of the idea of the supremacy of the One God and Father expressed in the preface; the manuscript was shown to Whiston, who corrected it and had it published under the title The Supremacy of the Father Asserted (London, 1715). This brought Chubb into notice, he obtained patrons, and wrote many tracts which were much read and talked about, and Jonathan Edwards noticed and criticized his doctrine of free will; lack of knowledge and training, however, impair the value of his work. His principal writings were A Discourse concerning Reason (London, 1731), in which he undertook to show that reason is a sufficient guide in matters of religion; The True Gospel of Jesus Christ Vindicated (1739), in which he advocates the pregnant idea that Christianity is not doctrine, but life; and The Author's Farewell to his Readers, published in Posthumous Works (2 vols., 1748), which is the most complete summary of his opinions. He denied special providence, miracles, literal inspiration, and apparently the resurrection of Jesus. He was a man of exemplary life, attended church faithfully, and considered himself a Christian. See Delsji, I., §6. Bibliography: L. Stephen, Hist, of English Thought in the 18th Century, i. 163, London, 1880; J. Cairns, Unbelief in the 18th Century, ib. 1881; DNB, x. 297-298.
CHUR, BISHOPRIC OF: A bishopric named from the capital of the Swiss canton of Grisons. The valley of the upper Rhine was incorporated with the Roman Empire in 15 B.C., after the subjection of the Rhsetii. Communication with Italy was provided by two great roads, one over the Septimer, the other over the Spliigen. Where the Rhine bends to the north, a castellum was erected for their defense, and this was the origin of the town of Chur. When Christianity penetrated this region is uncertain. The oldest information shows a Christian community already fully organized. In 452 Bishop Abundantius of Como signs the decrees of a Milanese synod for himself and for the bishop of Chur, who is absent. The only notice going further back is the fantastic legend of the British king Lucius (see Eleutherus), who is said to have labored as a missionary under Marcus Aurelius, at first in Germany and finally in the vicinity of Chur; but this is mere legend, though relics of a certain Lucius are mentioned in a petition of Victor II. of Chur to Louis the Pious in 822. The Roman bishopric of Chur seem.s never to have gone out of existence; its continuance in the sixth century is attested by an inscription (of later date, it is true) in the monastery of St. Lucius, commemorating Bishop Valentinian, who died in 548; and in the seventh by the signature of Bishop Victor at the Council of Paris, 614. This is explicable by the fact that the Roman population was never exterminated. The Alamanni settled in eastern Switzerland, but Theodoric maintained peaceful relations with them, and the old institutions were not disturbed. The connection with Milan still continued in 842, but was dissolved not long afterward, and Chur was incorporated with the eccle-
Church Army Church, The Christian