Moore. The dialogue of Palladius concerning the life of Chrysostom. 1921

8/6/2019 Moore. The dialogue of Palladius concerning the life of Chrysostom. 1921.

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TRANSLA1OFHRJSTJAN LITERA*

HE DIALOGUEOF PALLADIUS

: CONCERNING THEILIFE OF CHRVSOSTOM

HERBERT MOOSJi


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REGISBIBL. MAJ-COLLEGE


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TRANSLATIONS OF CHRISTIAN LITERATUREGENERAL EDITORS : W. J. SPARROW SIMPSON, D.D.,

\V. K. LOWTHER CLARKE, B.D.SERIES IGREEK TEXTS

THE DIALOGUE OFPALLADIUS


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J

OFLITERATURE . $EKLE$ IGREEK TEXTSTHE DIALOGUEOF PALLADIUMCONCERNING THELIFE OF CHKYSOjSlOM

REGISBIBL. MAJ.COLLEGE

By HERBERT-MOORESOCIETY FOR. PROMOTINGCHRISTIAN KNOWLEDGE. LondonThe Macmillan. Companu1921


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CONTENTSCHAP. PAGE

INTRODUCTION I(i) THE SUBJECT OF THE MEMOIR . vii

(ii) THE TEACHING OF THE DIALOGUE ix(ill) THE AUTHOR .... xiv(iv) THE TREATISE.... Xvi(v) THE PRESENT EDITION . . Xxiv

I. INTRODUCTORY ..... Iii. CHRYSOSTOM S LETTER TO INNOCENT . 10III. THE EMPEROR OF ROME TAKES ACTION 21IV. THE BISHOP BEGINS HIS NARRATIVE . 28V. THE EARLY CAREER OF CHRYSOSTOM . 37

VI. THE BEGINNING OF TROUBLE . . 48VII. THEOPHILUS, THE MONKS AND CHRYSOSTOM 55VIII. FIRST EXPULSION OF CHRYSOSTOM . 6lIX. INTRIGUES AND VIOLENCE AT CONSTANTINOPLE ...... 73x. CHRYSOSTOM S DEPARTURE, AND ITS

SEQUEL...... 84XI. EXILE AND DEATH OF CHRYSOSTOM . 89XII. A DEFENCE OF CHRYSOSTOM S ABSTE

MIOUS HABITS .... 97v


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INTRODUCTIONI. THE SUBJECT OF THE MEMOIR

THIS treatise, obviously written by one who hadfull information, and was an eye-witness of many ofthe incidents which he narrates, is our best authorityfor the life of St. Chrysostom ; we have other " lives,"of no great value, by Theodore, Bishop of Trimithus(c. 680), George, Bishop of Alexandria (c. 620), " Leothe Emperor" (c. goo), and an anonymous writer;and accounts contained in the fifth-century ChurchHistories of Socrates, Sozomen, Theodoret andPhilostorgius, the theologian Photius (c. 850), andthe pagan writer Zosimus, besides a few other references in ancient authors. From these various sourceswe are able to draw not only a record of Chrysostom slife, but also a picture of the man himself; and,incidentally, to gather light upon the life of theChurch in his days, and information as to uses andobservances, some of which have fallen into desuetude,while others are still practised among us.The more carefully we study his life, the morelovable the man appears, and the more conscious weare of our debt to him, for the noble standard ofdevotional, ministerial and intellectual Christian lifewhich he so fearlessly, faithfully and outspokenlymaintained, 1 and bequeathed to us; and the moreadmirable seems his life, by contrast with the livesof many of his contemporaries, pagan and, alas !even Christian. But he had the defects of his goodqualities. " He was a man who in his enthusiasmfor virtue was over-bitter, and given to wrath rather

1 See especially pp. 154, 113.vii


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viii INTRODUCTIONthan to modest dealings; from the uprightness ofhis life he took no thought for the future, and fromhis simplicity of character acted without deep consideration. He used unmeasured freedom of speechwith those whom he encountered, and as a teachergreatly benefited his hearers ; but was considered bythose who did not know him to be arrogant in hisbehaviour." 1The Dialogue shows us the grounds on which thesecriticisms were based, and the author offers variousanswers to them. " He had qualities admirable ina man of action; what could be more precious thanhis generous and sanguine enthusiasm? He lackedthe command over himself, the coolness and tact, ofa politician ; we shall often notice this ; but if he hadpossessed these, would he have been Chrysostom ? "(Puech). 2

It is impossible here to deal with Chrysostom sliterary work, which is more abundant than that ofany other Greek Church writer. While at Antiochhe preached, chiefly during Lent, series after seriesof homilies, or expositions of Scripture, in which hedealt with most of the books of the Bible. " Ithink," writes Isidore of Pelusium, " that if the divinePaul had wished to expound his own writings, hewould not have spoken otherwise than this famousmaster; so remarkable is his exposition for its contents, beauty of form, and propriety of expression."Suidas, in the tenth century, says : " Since the worldbegan, no one has possessed such gifts as an orator :he alone merited the name of Golden-mouthed 3 anddivine orator." Most of these homilies were takendown by shorthand writers, and apparently correctedby himself. There are also extant a large numberof sermons on special subjects, the most famous of

1 Socrates, Hist. Eccl., vi. 3. Sozomen has a similarjudgment.8 It is interesting to consider how far he was carried awayby the malign influence of Archdeacon Serapion upon hisimpetuous disposition.8 " Chrysostomos. "


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INTRODUCTION ixwhich are the twenty-one " On the Statues," deliveredat Antioch in 387, when the city was threatenedwith destruction by the Emperor, in punishment fora disloyal outbreak; and many treatises on moraland theological subjects, including his splendid work" On the Priesthood." Most of his remains are ofthe period of his life spent at Antioch ; at Constantinople he lacked the time, if not the opportunity, forsuch highly intellectual work.1 A considerable numberof spurious works are also attributed to him, including some which were probably forged, or at leastmisreported, by his enemies, in order to enrage theEmpress against him.

II. THE TEACHING OF THE DIALOGUEChrysostom s career is one more exemplification ofthe perennial conflict between the Church and theworld. The Church is to act as the salt of the earth,

the city set on an hill, the light of the world, thetemple of the Living God ; her ideals will always betoo high even for the saints to attain, but it is thefew who reach forth unto those things which arebefore that raise the average attainments of mankind. Yet she must not break the bruised reed, orquench the smoking flax, by pitching her requirementstoo high for the practical use of the ordinary manliving in the world, and condemning things whichGod hath not condemned. She may neither makethe heart of the righteous sad, nor strengthen thehands of the wicked, by promising them life.Thus the problem before the Church at all timesis to steer her way between the two extremes ofundue severity and compliant subservience. Hencemen of different temperaments will form different

judgments upon Chrysostom s career. One temperament is all for severity, sometimes with the highestmotives, sometimes, unconsciously it may be, other-

1 The Homilies on Acts, the Psalms and the Epistles tothe Colossians and Thessalonians are of this period.


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x INTRODUCTIONwise ; it demands asceticism in life, rigour in doctrine,strictness in the enjoyment of the pleasures of theworld. Another, with high or (again perhaps unconsciously) with low motives, thinks that men maybest be won by being content with a low standard,with an eye to the possibilities of the multitude,rather than of the few; it seeks to teach that allworldly things are gifts of God, richly given us toenjoy. The first condemns the second as trucklingto the world; the second looks upon the first as adreamer of vain dreams. The first rebukes out ofseason as well as in season ; the second marvels athis want of tact.

There can be no doubt which is the point of viewtaken in this Dialogue. Records of events which sodeeply stirred the hearts of men are naturally colouredby the prejudices of their writers; it is hard tobelieve that all the denunciations of Chrysostom senemies contained in the treatise were truly deserved.The strong common sense shown in Chrysostom swritings, though sometimes obscured by extravaganceof expression and ignorance of economic laws, inregard to the riches, the pomps and the vanities ofthe world, generally preserved him from the bitterness with which his disciple denounces them. Butthose who fall short of our author s ideal have" leaped upon the ministry," dealt deceitfully withthe word of God, and perverted the Christian teaching. No language is too strong ; the priest who hasnot the virtues of the monk is worthy only of acompany of satyrs, or a priesthood of Dionysus.True,

"

the sword could not be blunt, or the boldword be left unspoken," and Chrysostom did indeed" lift up his voice more clearly than a trumpet."Yet in spite of Palladius defence of Chrysostom szeal, it is difficult to rise from the study of thevarious records without forming the conclusion thatin regard to Eudoxia he spake unadvisedly with hislips; it seems impossible to doubt that the chargesof comparing her publicly to Jezebel and Herodias


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INTRODUCTION xiwere founded on fact. Because his eloquence hadstirred the populace to reform, and he had thesupport of many warm friends, he thought himself,like Savonarola in later days, strong enough to attackher; and the shining of his light in the midst of acrooked and perverse nation was extinguished forever. Was he right or wrong? We answer thequestion according to our respective temperaments.Yet whatever be our judgment, we know that theworld does, after all, respect high ideals, and unconsciously is raised by them, though it may seem togo on its own way, and prefer to join in thecensure upon the outspoken tongue. Chrysostom slife and death were not in vain.

So far as we can judge, making all allowances forthe prejudices of our author, Theophilus motiveswere not good, but evil. Chrysostom, like Cranmer,appealed to an oecumenical council, which never washeld, and never can be held. " This world is awrestling-ground," and Palladius sees that there isno such rough-and-ready way to solve our problems.We are come to the general assembly of the firstborn, which are written in heaven; but we are alsocome to God, the Judge of all.But the world is not only a spiritual force, seductiveand attractive, continually tending to drag the idealdown to its own level. It has also its coercive power ;

its rulers bear the sword, and can help forward orrestrain the work of the Church. Its good-will maybe won by " tables " or by " flattery," but alwayswith disastrous results. We find Chrysostom andthe monks, no less than Theophilus and Atticus,appealing to the civil power, and using it, not as animpartial judge between conflicting parties, but as ameans of forwarding their respective views of thedoctrine and discipline of the Church. But Chrysostom found at last that the sword borne by thetemporal power is two-edged. Theophilus partygained the upper hand, by a dexterous use of theselfish passions which animate rulers and subjects


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xii INTRODUCTIONalike ; and the Church never regained her positionas a power for righteousness. No check was leftupon the absolutism of the Emperor, henceforthsupreme in Church and State. No Ambrose said tohim, " Thou hast imitated the guilt of David ; imitatehim also in thy penance ; " no Hildebrand could raisethe swan-like cry, " I have loved righteousness andhated iniquity, therefore I die in exile." But as theworld advances in its conceptions of the worth ofthe individual, and of his rights and liberties, absolutism becomes impossible, and the long-pent-upforces at last break out in revolution, the moresavage in proportion to the repression of the past.Though the wheels of God grind slowly, yet theygrind exceeding small." Our author, like other earlyhistorians, may or may not have been right inattributing various disasters to the Divine wrath atthe judicial murder of Chrysostom; we see God sHand in greater things than these. A meeting offorty discontented bishops in a suburb, fourteenhundred years ago, may seem of small importanceto us ; but it was one of the first steps to the placingof the Church, like the State, under the heel ofthe Emperors the conception which has prevailedthrough the centuries in the Eastern Church.A certain nameless bishop is represented as payinga visit to Rome, where he has a conversation, lastingseveral days (p. 148), with a deacon, Theodorus, whohas heard only one side of the story, emanating fromChrysostom s enemies, and wishes to know the truth,both as to the facts, and as to the cavils at Chrysostom s personal character, embodied in the chargesbrought against him at The Oak. Other persons arepresent during the discussion (pp. 6, 60, 119, 165), oneof whom joins in for a moment ; and the final result isthat Theodorus rejects the disparaging accounts hehas received, and utters an eulogy upon the martyredsaint. The supposed date of the Dialogue is shortlyafter Chrysostom s death, as the news of it whichhas reached the deacon needs confirmation (p. 33).


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INTRODUCTION xiiiThe events referred to in the Dialogue may be

arranged in historical order thus :A.D. PAGE344-347. Chrysostom born at Antioch . .37His education . . . . 37370. Baptized . . . . ." . 38373. Enters monastery near Antioch . . 38381. Ordained deacon at Antioch . . 39386. Ordained priest at Antioch ... 40398 (Feb. 26). Ordained bishop at Constantinople 42Reforms in the Church and in the

city .... 44 ff.399. Healing of the schism at Antioch . . 50400. Revolt of Gainas..... 122Eusebius accusation of Antoninus 117 ff.401 (Jan.). Visit to Ephesus . . . 125

Deposition of six bishops . . 127Theophilus condemnation of Origen-ism 54402. Arrival of the monks at Constantinople . 58403. The Synod of The Oak . . .65 ff .First expulsion of Chrysostom . . 73

Theophilus intrigues . . . . 74 ff.404 (Easter April 16). Tumult in the Church 81

Chrysostom s letter toInnocent . . 10 ff.Attempt upon his life . 177

(June 20). Second expulsion . . . 85 ff .Burning of the Church . . 88Reception of the news at Rome 21 ff.Deputation of Western Bishops 28 ff .Cruel treatment of Chrysostom s

supporters . . 174^-(Sept.). Arrival at Cucusus ... 90

407 (June). Removal to Pityus ... 94(Sept. 14). Death 96

Accounts are introduced of Olympias (p. 150), ofPorphyrius (p. 133 ff.) and of various monks (p. 145).The charges brought against Chrysostom which are


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xiv INTRODUCTIONmet are those of eating alone (pp. 98, 112), of deposingsixteen bishops (p. 116), of excessive outspokenness(p. 160), of personal attacks upon individuals (p. 163),and of haughtiness and insolence towards clergy(p. 165). The author also moralizes at great lengthupon various subjects, which will be found in theGeneral Index.

III. THE AUTHORThe treatise as it stands is anonymous, but it isgenerally attributed to Palladius, Bishop of Helen-

opolis. Its present title is " An historical dialogue ofPalladius, Bishop of Helenopolis, held with Thcodorus,Deacon of Rome, concerning the life and conversationof the blessed John, Bishop of Constantinople, theGolden-mouthed." And in the margin the words areadded,

" In other (copies) it is written, Bishop ofAspona."Thus the title represents, not that Palladius ofHelenopolis, or of Aspona, is the writer of the treatise,but that he is the nameless bishop who takes thechief part in the Dialogue. Yet this is nowherestated. He is described simply as a member ofJohn s synod (pp. 7, 66), from the east (p. 6), thoughnot of Constantinople (p. 150), who had suffered on hisbehalf (p. 173). Nor can it be intended to identifythe bishop with Palladius; it is asserted that it isthe bishop s first visit to Rome (p. 6), yet within afew pages (p. 25) that Palladius of Helenopolis hadbeen one of the first who brought to Rome the newsof the troubles. He is represented as an old man(P- 33)> while Palladius was not forty-five years oldat the time of Chrysostom s death. There is nothingexcept the title to suggest that the interlocutor isPalladius, who is always spoken of in the thirdperson a fact which some have supposed to forbidthe idea of his being the author. The same argument would show that Boswell was not the authorof the Life of Johnson. In fact, it is quite clearthat the bishop of the Dialogue is an entirely


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INTRODUCTION xvimaginary person. Yet George tells us that he hasmade extracts from the Dialogue of Bishop Palladiuswith Theodore," without naming his diocese; Theodore of Trimuthus also regards him as the bishopof the Dialogue. Neither of these writers had betterinformation than we possess; they simply acceptedthe statement of the title as we have it.

Palladius, Bishop of Helenopolis (Drepanum, inBithynia) , is known to us as the author of the LausiacHistory, an English translation of which, by W. K.Lowther Clarke, is published in the present Series;this consists of a number of brief biographies oranecdotes of worthies, chiefly monks, whom he hadknown, or of whom he had heard, during his life asa monk in the desert, or in the course of his travels.The Introduction to this work states that it wascompiled for the same purpose of moral instructionwhich is alleged for the Dialogue. He was evidentlya friend of Chrysostom, who writes to him fromCucusus, asking for his prayers, and saying that heceases not daily to be anxious for his welfare (Ep.113). l The History shows that he was consecratedBishop of Helenopolis after leaving the desert, in theyear 400, "having become embroiled in the disturbanceconnected with the blessed John

"

;2 the Dialoguegives us the account of his journey to Ephesus

(p. 125 fL), of his visit to Rome (p. 25), his voyage toConstantinople (p. 29), and his exile to Syene(pp. 174, 178). On his return, he lived for two yearsin Galatia, and (in 417), as Socrates 3 informs us, hewas translated as bishop to Aspona, in Galatia.Two years later he wrote his Lausiac History, andsome time between 420 and 430 he died.

1 The statement in D.C.B., that John sent his "gratefulthanks" to Pinianus, Palladius host at Rome(L. H., Ixi. 5),is incorrect. The thanks are sent (Chrys. Epp. 157-160) tothe four bishops of the delegation. The letters and the Historyboth confirm the accounts given in the Dialogue of the visitto Rome and its sequel.2 Pall., L. H., xxxv. 12.

3 vii. 36.


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xvi INTRODUCTIONIV. THE TREATISE

The only manuscript copy of the treatise appearsto be one of the eleventh century (Bigot in error saysthe seventh) in the Medicean Library at Florence;the Life of Chrysostom by George contains copiousextracts from the work, by which our text may bechecked. It was first edited, with a Latin translation, by Emeritus Bigot, in 1680. It is written inlate Greek, many words being used in senses unknownto classical authors, and grammatical mistakes arefrequent. The historical order of events is disregarded, as it is the chief object of the author, notso much to write a biography, as to set forth anideal, to stimulate his readers to follow the goodexample of the saint, and to warn them againstimproperly seeking

the priesthood (p. 173).It is cast in the form of a dialogue, a recognizedmethod of presenting a moral treatise. Chrysostom sfamous work On the Priesthood is so written;

the " liberal education " of which Palladius bothhere and in the Lausiac History speaks with admiration which he had received certainly included thedialogues of Plato, and it was natural to him to usethis vehicle of thought. Palladius love for hismaster led him to follow his example; but he hadnot his knowledge of Plato, or his ability, and attimes the Dialogue is somewhat wearisome, and theform unsuitable to the subject. He cannot do twothings at once give a memoir of a good man, andcompile a moral treatise; when he introduces longaccounts of historical incidents, and, above all, theletter to Innocent (p. 10), he makes a wide departurefrom the methods followed in the Platonic dialogueswhich have a similar purpose to his own, such asthe Apology of Socrates and Crito. We forget thatwe are reading a dialogue, and have a sense ofannoyance when the deacon interrupts with hisjejune questions and remarks.The titles of ancient writings are frequently


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INTRODUCTION xviiunreliable. I take it as probable that something ofthis sort occurred; the original heading was simply" An historical dialogue of Palladius " that is, " byPalladius." Some copyist, noticing that the chiefinterlocutor was a bishop, and that " Palladius,Bishop of Helenopolis," was mentioned in the treatise,supposed that the indication of authorship was meantto identify the imaginary character in the Dialogue,and took upon himself to add the rest. Then alater scribe, who knew that Palladius, the author ofthe History, had been translated to Aspona, insertedthe correction. The title " Golden-mouthed," atleast, is unquestionably an addition; it took theplace of " John " in common parlance at a latertime about the middle of the fifth century. Thisaddition casts suspicion upon the rest of the heading.But why should Palladius of Helenopolis have beenpicked out as the interlocutor from all the Easternbishops mentioned, unless there was a tradition, ormore probably written evidence in the heading as itthen stood, specially connecting a Palladius with thetreatise, not as interlocutor, but as author? Therecertainly was such a tradition ; in a list of eighteenpersons who wrote on the life of Chrysostom, contained in a " very ancient codex " examined byPetavius, " Palladius, Bishop of Helenopolis," is included; Photius says that " Palladius was a bishop,and wrote of Chrysostom s doings in the form of adialogue."Palladius was by no means an uncommon nameat the time ; Dom Butler finds eleven persons whobore it. If the author was named Palladius, thequestion arises : Was this Palladius the Bishop ofHelenopolis, the author also of the LausiacHistory, or another man of the same name? Bigotgoes so far as to suggest that another Palladiussucceeded the Lausiac author at Helenopolis, andwrote the Dialogue.The learned Benedictine, Dom Cuthbert Butler,Abbot of Downside Abbey, to whom we owe anB


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xviii INTRODUCTIONedition of the Lausiac History (Cambridge, 1904)which for accurate scholarship and minute researchranks with the finest works of the kind ever issued,forms the conclusion that both writings have thesame authorship (in his monograph A uthorship of theDialogus de Vita Chrysostomi, Rome, 1908). Barden-hewer says l that " the author of the Lausiac Historyis easily identified with the biographer of Chrysos-tom," though, for reasons which he does not give,he adds that " he must not be confounded with theBishop of Helenopolis." He had not the advantageof reading Dom Butler s work, which shows conclusively that the Lausiac History was written bythis bishop.Abbot Butler first weighs the evidence of style,and admits that there is a wide difference, not onlyin vocabulary, but also in use of phrases and mannerof diction generally. We know that an author isusually rather proud of a telling word or phrase, andis apt to repeat it again and again; and every onehas little tricks of expression, which are apt to occurall through his various works. About seventy wordsin Dom Butler s Index appear in the Dialogue ; butmany even of these are common in Patristic literature,and a great many curious words, as well as a greatmany characteristic expressions and phrases, arefound in the one, not in the other. Mr. Clarkeremarks that a distinguishing feature of Palladiusstyle is his incessant use of the particle ow; this isnot the case in the Dialogue. The Dialogue aboundsin grammatical mistakes ; the author continually forgets the construction with which he began one ofhis long sentences, and changes the subject in itscourse. Few such errors occur in the simpler narratives of the History. 2 The Dialogue has many morequotations from Scripture, even in proportion to itslength (219, as against 50). This is partly because

1 Patrology (Shahan s Transl.), p. 381.8 But cf. Pall., L. H., Prologue, thirty-eight lines withouta. full-stop.


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INTRODUCTION xixin the non-historical portions the author is justifyingChrysostom s actions by scriptural precedent; butwhile the quotations in the History are brief, in theDialogue they are sometimes very lengthy. Onlyeight are common to both treatises, though in twoother cases words from the same context are quotedto the same effect.On the other hand, Butler tells us that Dr. Zocklerspeaks of " the essential similarity of style," 1 andthat Dr. Preuschen considers the dissimilarity notsufficient to disprove common authorship. The readerof one constantly meets with strange words, or usesof words, or phrases, which recall the other ; he feelsthat the writer who devised, or appropriated, one setof words or expressions was capable of doing so withthe other. If we do not find so many " tricks ofexpression

" as we should expect, we certainly finda large number.Butler prints side by side thirteen such noteworthyphrases, showing a remarkable amount of similarity.I have collected about seventy more, which may befound through the key-words given in my Index I.;many other verbal coincidences might be added.Further, Butler brings out a still more striking point :that both authors (if they be two) use the sameexpressions about the same persons and things. I thinkthat any reader who takes the trouble to compare, notonly the words and usages of words, but the phrasesand passages in which they occur, in the respectivetreatises, will see how unlikely it is that two separateauthors should have used so many identical expressions and descriptions. Even one who does not knowGreek will agree that so many characteristic phrasesoccurring alike in Coriolanus and in Cymbeline wouldbe a strong argument for identity of authorship.

Style, however, is largely a matter of taste ; AbbotButler s scholarly instinct leads him to attach more1 This is especially noticeable in the passages in the

Dialogue which deal with the life of monks, the subject ofthe History, Dr. Reitzenstein agrees with Dr. Zockler.


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xx INTRODUCTIONweight to the comparative use of Scripture texts.In both treatises the quotations are made freely,more particularly in the Dialogue, variations beingintroduced which are not found in any existing MS.It must not be supposed that ancient writers habitually" verified their references." There was no AuthorizedVersion in those days, and the discovery of a numberof passages in the cumbrous roll-volumes of manuscript Scriptures, undivided into chapters and verses,without the help of a concordance, would require greattime and trouble. We have to compare the use ofScripture by ancient writers with that of a preacher,rather than with that of a writer, of to-day.But we know that the monks, of whom Palladiuswas one, devoted much of their time to committingthe sacred writings to memory (pp. 131, 149); manyknew whole books by heart (Pall., L. H., xi., xxvi.,xxxvii.). Quotations may thus be regarded as tolerably well representing MS. texts ; at least, it isgenerally more or less clear when a variation is dueto defective memory, when to difference in theoriginal documents. Thus our author gets intotrouble over his quotation from Ezek. xxxiv., inwhich he evidently trusted to his memory; the twolong passages from Deut. xxxiii. and Ezek. ix. presentbut slight variations from the text, and one of these(Deut. xxxiii. 16, 17) is of such a nature as to suggestthat it was found in the text the author used.Dom Butler points out that in both treatisesSt. Matt. xi. 18 is combined with St. Matt. xxi. 32,and that in each case the quotation is prefaced with"

in reproach." Also that St. Mark ii. 16 is combinedwith St. Matt. ix. n ; both in a manner which hasno MS. support or literary parallel. Both quotei St. John ii. 18, with the remark that " it was thelast hour 400 years ago." It is almost incrediblethat this should be mere coincidence.Here again I have carried Dom Butler s argumentfurther. An examination of the O.T. quotations inthe two treatises shows that where such variations


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xxii INTRODUCTION(p. 66 ff.), the mission to Ephesus (p. 125 fl), and thejourney of the Eastern bishops (p. 178), which continuesthe narrative of the deputation. Only the account ofthe death-bed scene approaches these ; details of thishe would easily obtain. And he not only uses thesame literary devices as in the History (such as " asoldier told me/ " they say," p. 178 " it is said ")when recording incidents of which he was an eyewitness ; but once (p. 29) he forgets that he is writinganonymously, and passes,like the author of the History,from indirect to direct narration, as St. Luke does inthe Acts. We note that in both treatises proverbs andsententious observations are frequent, and that inboth an inordinate amount of space is devoted tofood and drink or abstinence from them.

It is, of course, possible that some later writer" edited " the original work. It may be fanciful tosuggest that pains seem to be taken to avoid theuse of the particle " therefore," as though the author,or his editor, had deliberately substituted other connecting words; the particle appears at times inseveral sentences together, as if the self-imposed rulehad been forgotten. But we may account for thedifference of style which has led some to deny tothe author of the History the authorship of theDialogue, by considerations of the difference ofsubject, the lapse of time, and the likelihood of hisemployment of an amanuensis.There is no need to argue the probability that thesmaller work preceded the greater, since the designof both is stated to be the same to edify readersby setting before them high examples of the Christianlife. When the author found that the brief recordsof the History proved of interest and value, he wouldnaturally try to do the same thing on a larger scalewith the life of a single man, the most eminentChristian of the day. He could not write a lengthytreatise at Syene, if only for the want of " primeparchment " (p. 173), and is not likely to have doneso during his stay in Galatia, with his mind dis-


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INTRODUCTION xxiiitracted by current events, and his uncertainty as tohis future. The reference to Theophilus (who diedin 412) on p. 190 does not necessarily imply that hewas still alive; on the other hand, the mention of acollection of Chrysostom s writings, especially of hisletters (p. loo), seems to demand a certain lapse of time.Palladius wrote his History, as we saw, when hewas about fifty-three years old. He had gone about,like Herodotus, with a notebook mental, if notmaterial from which he afterwards drew his narratives and tales. Probably he had often rehearsedthem in conversation, as men do, to fellow-travellers,and to little knots of friends interested in the monkishlife, in the winter evenings, and wrote them downmuch as he had told them by word of mouth. Hencethe "simple and natural air" of which Tillemontspeaks. But in the Dialogue he is setting himself amore serious task. He is aiming at the standard sethim by his models, Plato and Chrysostom himself;the author of a chatty volume of reminiscencesnaturally adopts a more grandiose style when makinga solid contribution to literature. But he had notthe gifts to do this successfully; he falls into the" more affected style of a man who has some taintof naughty rhetoric" 1 (Tillemont). His mind hadbeen widened, and his vocabulary enlarged, by hisintercourse with men, since the days when, as a monk,he had conned over the materials of his History ;but the expressions which he had used of his friendswere still connected with them in his mind.But more. He had lived a hard life ; after thirteenyears of ascetic toil as a monk, he had travelledthrough Palestine, to Constantinople, visited Rome,suffered on Chrysostom s behalf, endured a tryingjourney to Syene, and there spent six years in exile.What had been the effect of these years of hardshipupon his health, and especially upon his eyes, in thesand and glare of Egypt ?

1 Dom Butler finds some trace of this in the History.The seeds of naughtiness were awaiting development.


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xxiv INTRODUCTIONWe have spoken of the kind of grammatical errorswhich are frequent in the Dialogue ; are they not

just such as might be expected to occur if a manwho was more or less accustomed to writing forhimself was dictating to an amanuensis ? Not beingable to see his sentences as they rolled from his pen,his thoughts wandering while the scribe committedthem to paper, he would be very likely to fall intosuch mistakes. In several places where the textneeds correction, the slips seem to be due to mishearing as much as to mis-copying; in one passageespecially (p. 108) the words are thrown down almostat random, as if the reciter had gone too fast.

" My conclusion," Dom Butler is good enough towrite to me, " has been accepted by the greatmajority of the critics, though a Dutch professor,^Engenvoort, has contested it." I venture to hopethat the additional evidence which I have collectedmay have the same effect upon the Dutch professoras the arguments of the imaginary bishop in supportof the scholarly divine whom he held in honour hadupon the deacon. " But if any one can speak moretruthfully," by tracing the vocabulary of the authorelsewhere in Patristic literature, 1 " I will welcome himas a corrector of error and a lover of the brethren."In any case, the author is so clearly a contemporary,and in many cases a careful eye-witness, of the eventswhich he narrates, that his work may be regardedas a reliable authority for the life of the saint. 2

V. THE PRESENT EDITIONI have followed Bigot s text, as given by Migne

(Pair. Gr., vol. xlvii.), though where Migne offers a1 There are many parallel expressions in Isidore of Pelusium,or whose authorship something more might be said.2 Since this book was in print, Abbot Butler has againdealt with the question of unity of authorship, with greaterfulness and detail, in an article in The Journal of TheologicalStudies for January 1921, which all Greek scholars interestedin the subject should by all means study.


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INTRODUCTION xxvgood emendation or conjecture, I have not scrupledto avail myself of it, without necessarily callingattention to the matter in the notes.The notes are somewhat more full than thosegenerally given in this series of translations. It ismy hope that the attraction of St. Chrysostom sname, and the simplicity of a biography as comparedwith a theological treatise, may secure a wider circleof readers from among those who do not maketheology and Church antiquities their special study.I have therefore given some information upon pointsof history and Church life which such readers maynot have leisure to investigate for themselves. Ihave referred to other writers of the time, wheretheir records amplify, or explain, events in theDialogue, and given a certain number of quotationsfrom Chrysostom s writings, to show how far theauthor s thoughts were directly influenced by them.Also I have given references to the Lausiac Historynot by any means so fully as would be possible, butto keep in the reader s mind the question of authorship, by showing a few of the resemblances whichjustify the assignment of both treatises to the sameauthor.The numbers at the top of the page refer to thepages in Migne s text. I have provided headings forthe "chapters and for divisions within the chaptersfor the convenience of the English reader.An excellent Life of Chrysostom was published byDean Stephens (John Murray, 1880), which supersedesan earlier Life by Neander (1848). St. Jean Chrysos-

tome, by Aime Puech (Paris : Lecoffre, 1913), a slighterwork, combines French insight with French grace ofstyle and phrase, while Dom Chr. Baur has published(Louvain, 1907) a " very complete and conscientious "study of Saint Jean Chrysostome et ses ceuvres dansI histoire litteraire.


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THE DIALOGUE OFPALLADIUS

CHAPTER IINTRODUCTORY

The Sin of Self-seeking in Spiritual ThingsTHE gifts of God, 1 my excellent brother Theo-dorus, seem to me to fall into three classes. Someare common to all, and not apportioned to individuals, while others are common to all, yet apportioned. The third class consists of those which arenot common to all, nor apportioned to individuals,nor unapportioned, but given as a special privilegeto those to whom they have been given.Deac. Your opening observation sounds reasonable; please tell us the kind of gifts you assign toeach class.

Bish. The gifts which are essentially noble, without which life would be wretched, are common to all,and not apportioned.Deac. For example, father ?Bish. First, the God of all, together with His1 The exordium is framed on the lines of Plato s Republic,

in which some apparently irrevelant remarks lead up to thereal subject. Palladius makes clear from the beginning hisobject in writing (p. 173), not only to tell the story of Chry-sostom s life, but to encourage and warn against clericalambition and greed (pp. 40, 87, 121, etc.), which led hisenemies to bring about Chrysostom s downfall.


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2 INTRODUCTORY [5Only-begotten Son, and the Holy Spirit, is commonto all, and not apportioned; every one who wishescan by contemplation possess Him in His entirety,without material aids. 1 Next to God, there are thedivine scriptures, and the supra-mundane powers.Besides these, the sky, the sun, the moon, and allthe host of stars, and the air itself, are common, andnot apportioned; they are shared in their entiretyby all. We need not give further illustrations ofthe class of unapportioned gifts. The land was atone time common to all, and unapportioned, and sowere the streams of water ; but since the mad cravingfor possessions became intensified in the souls oflovers of pleasure, the weightier elements of earthand water came to be apportioned. 2Deac. What you say is very clear; completeyour account of the second class, that of apportionedgifts.Bish. I will; we cannot leave the web of oursubject incomplete. Well, gold, and silver, andevery sort of metal, and timber, and in short everykind of raw material, are common to all, yet apportioned; for they are not at the unreserved disposalof every one who likes.

Deac. Again a very satisfactory account. I amwondering if you will not be hard put to it to demonstrate your third class, of special gifts. You laid itdown, that there are some gifts which are neithercommon to all, nor apportioned, but are the specialprivilege of those who are worthy of their bestowal.

1 As our text stands, it is God Who is " without experienceof things." The meaning is, no doubt, that of Chrysostom,de Bapt., xi., " There is no need to cross the sea, or traversemountain ranges; sitting at home, with reverence and compunction, you may find Him." Cf. Wisd. vi. 14.2 " He made some things to be common, as the air, thesun, the sky . . . distributing all things equally, as tobrothers. He made other things to be common, as baths,markets, cities . . . but strife comes in when men use thatcold word, Thine, mine. . . . Necessary things are common,but we do not observe their community even in the leastthings. How then can the possessor of wealth be a good


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6] SELF-SEEKING IN SPIRITUAL THINGS 3So make your final flourish,1 and then tell us whereyou have come from, and the facts in regard towhich we desire to learn the truth.Bish. If it lies in my power, and if I have therequisite knowledge of these matters about whichyou wish to inquire, I will not hesitate, and will addnothing; but first, I suppose, I will pay off thedebt 2 owing from my argument as best I can. Well,you will find that there is no apportionment invirginity, and in the unmarried state generally ; thesedo not belong to the class of gifts common to all,or to that of those which are apportioned. Notevery one who desires it is unwedded, but he whois able; for many married people long that theymight be in the virgin state, but cannot attain to it,as they are already in wedlock. At the Olympicgames, the herald calls him who wishes to run, butcrowns only the victor ; so it is with chastity, as thegospel says. Peter, you remember, raised the objection to the Saviour s teaching, that " If the caseof the man be so with his wife, it is not good tomarry " ; and the Saviour answered, Jas. iv. 16; i John ii. 16. 7 Ps. cxix. 51.8 In Aristotle (Eth. Nic., iv., i) one extreme, profligacy

being the other, of the series in which liberality is themean term.9 Phthonos, probably in error for Phonos, murder.10 Lit. " want of fear."


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75] PROSPERITY OF THE WICKED 183ness, gentleness to anger, joy to sorrow, mindfulnessto forgetfulness, patience to accidie, good sense tofolly, courage to cowardice, humility to vainglory,and so on ; and to all, holy scripture. Only to pridehas He not given its contrary virtue, because of itsexceeding viciousness, but has reserved Himself asits contrary, as He said, " God resisteth the proud."So, too, the prophet prays, "Lift up thine handagainst their pride, even to the end," 2 and again," Render to the proud their desert." 3 And just asthe tree is known by its fruit (as the Lord says, " Bytheir fruits ye shall know them"),4 so is each man,whether he be a saint in fact, or only in name.

Scriptural IllustrationsThis is why the happiness of the wicked is always

long-continued; because God bears long with them.This is always His property; He has told us toexpect it, in the part played by the afflicted saintsin times past, as an encouragement to us who sufferto-day. Look first at Job, the son of patience;what says he, after much suffering? Mark it well." As for me, is my reproof of men? " he points tohis blamelessness. " Why should I not be impatient ?Look unto me, and be astonished, and lay your handupon your mouth. For if I remember, I am troubled,and pains take hold of my flesh. Wherefore do thewicked live, and become old in riches? Their seedis according to their desire, and their children arebefore their eyes; their houses prosper, nowhere isfear; the rod of the Lord is not upon them. Theircow casts not her calf ; she is preserved from heat ;she is with young, and faileth not. They abide assheep for ever. Their children play, taking thepsaltery and harp, and rejoice at the sound of thepsalm, they fulfil their life in good things, and theysleep in the rest of Hades. Yet he saith unto God,Depart from me, I desire not to know thy ways." 5

1 Jas. iv. 6. 2 Ps. Ixxiii. 3, LXX. 3 Ps. xciii. 2.4 Matt. vii. 16. 5 Job xxi. 4-14.O


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i84 THE SUFFERINGS OF THE SAINTS [75David the forbearing, the singer of the divine

judgments, uses similar language :" I will sing tothee of mercy and judgment, O Lord." 1 " How good

is God to Israel, even unto them that are pure inheart. But my feet were almost shaken ; my stepshad well-nigh slipped." 2 Why? "For I wasstirred at the lawless, when I saw the peace of sinners. *And in another passage he inveighs against theirwealth, as follows : " Their oxen are fat, their sheepbring forth abundantly, abounding in their streets;their garners are full, affording store from this untothat; their daughters are beautiful, adorned in thelikeness of a temple." And he adds, in astonishment at the harmony and peace which they enjoy,There is no outcry in their streets, nor falling of afence in their houses." Then he attacks the corrupted opinions of the common herd of men, saying,They counted as blessed the people who havethese things." And he adds, " Blessed is the peoplewhose helper is the Lord God of Jacob." 3

I must not end my quotations here, or I shallimperil my argument for want of completeness.Hear what Habakkuk says, as he seems to beathis breast in his distress at the same problem :

" OLord, how long shall I cry, suffering wrongfully, andthou wilt not hear?" He calls the wrongs of hisneighbour his own ; and in his love for his brethrenhe adds, " I will cry unto thee, and thou wilt notsave. Why didst thou show me iniquity, and thatI should look upon labours that lead to hardship andimpiety? Judgment is against me, and the judgetaketh reward. Therefore is the law perverted, and

1 Ps. c. i. 2 Ps. ixxii. i.3 Ps. cxliv. 14 ff. The exegesis of the LXX rendering iscorrect; these arc the words of the " strange children, whosesons are . . . their daughters arc . . ."etc. R.V. representsthe Hebrew by restoring " our" for " their," and translates

" who " by " when," with a semicolon only before " Blessed."" When our sons shall be ... when ... no outcry in ourstreets ; Blessed is the people. . . ." Dclitzsch considers thatsome verses have been introduced into the text which do not

properly belong to this Psalm.


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76] SCRIPTURAL ILLUSTRATIONS 185judgment goeth not forth, unto the end; for thewicked doth oppress the righteous."

lIn the same spirit Jeremiah, the most sympathetic

of the saints, perplexed beyond all other men, cries," Righteous art thou, O Lord, when I shall pleadwith thee; yet will I speak judgments unto thee, OLord. Why doth the way of the wicked prosper?All they that set at nought are at ease ; thou didstplant them, and they took root" (this is instead ofsaying, "they spend their days in profligacy");"and they bore fruit" (certainly not of the spirit)." Thou art near their mouth, and far from theirreins." 2 The prophet Sophonias 3 the wise has apassage to exactly the same effect. He is reproachingmen for slandering their neighbours, finding faultwith the providence of God, 4 and calling the saintsunhappy. " You," he says in the person of theLord, " made your words stout against me, saith theLord. And ye said, Wherein did we speak againstthee? Ye said, He is vain who serveth God; andwhat profit, that we kept his charges, and that wewalked as suppliants before the Lord Almighty?And now we call strangers happy, and all that worklawless things are built up, and they resisted God,and are delivered. These things spake they thatfeared the Lord, each one to his neighbour."

Paul, the preacher of piety, adds his testimony tothe same truth : " But evil men and impostors shallwax worse and worse, deceiving and being deceived." 51 Hab. i. 2-4. a Jer. xii. i, 2.3 "

Sophonias" is the LXX name of Zcphaniah (2 Esdr.1.40). The quotation is really from Mai. iii. 13-16. " Sophos "

is the Greek for " wise."4 Chrysostom tells of those who denied that Providenceextended to all things beneath the moon (Horn, in Acts xxviii.).

" Does a charitable person meet with disaster? A labourerwho receives his food gets less wages at the end ; so does thecharitable man who receives blessings in this world " (Ini Cor. xliii.). " If you see an evil man prosper, know thathe once did some good, and receives his reward here, andloses his claim on that which is to come " (Or. Ixv.).6 2 Tim. iii. 13.


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186 THE SUFFERINGS OF THE SAINTS [76Then he points out the low esteem in which the saintsare held : " For I think that God hath set forth usthe apostles last of all, as men doomed to death ; forwe are made a spectacle unto the world, and to angels,and to men. For even unto this present hour weboth hunger, and thirst, and are naked, and haveno certain dwelling-place, and labour, working withour own hands " (a description of his bodily sufferings) ;" being reviled, we bless, being persecuted, we endure,being defamed, we entreat, we are made as the filthof the world, the offscouring of all things even untilnow." 1 The good and just God spreads the worldbefore us, for certain ineffable reasons, like a racecourse ; and has given us free will, that we may dealwith circumstances according to our own choice, andpay the just penalty for our deeds. As the law says,"

I have set before thy face, death and life, choosewhat thou wilt." 2 Why He set it so, it is not forus to say in this present life; the fact remains, thatHe has so set it. It would not have been wise forus to be created impeccable,3 with no strugglesbefore us, and minds not established in righteousness.Impeccability is the attribute of the eternal Godheadalone.

Deac. You have met our difficulty admirably andwisely, father; you have given eyes to the souls ofour friends here, who have found this matter a continual perplexity, arising partly from their lack ofacquaintance with scripture, partly from the veryfact that the Church is throughout the ages appointedas a training school.4 She points to her victors,

1 i Cor. iv. 9 ff. 2 Ecclus. xv. 18.3 It seems as if " or " had here dropped out of the text, oras if " not " had crept in before " established." If we hadbeen created impeccable, we should have needed no trials,because already established in righteousness. This wouldhave made us machines, with no moral virtue. The alternative to this was, for our minds not to be established ; thenwe need trials.* "To-day is the time of wrestling; thou art come tolearn how to strive manfully, to take part in every contest.


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77] THE BLESSEDNESS OF TRUTH 187men and women alike, as not having eaten of theflesh of Christ in times past without paying a price.Yet the disorders among you, and the break-up ofthe Church, cause us distress.The Blessedness of Truth Countervails all Suffering

Bish. You astonish me, most honoured of men.You almost unreservedly admit the beneficial resultsof suffering, and then turn round and say somethingto the contrary effect. You call us blessed, asvictors, and yet you call us miserable, as banishedmen, because we have been deprived of our Churchbuildings.1 You seem to me to be in the samestate of mind as the rustic spectators at the Olympicgames, who gape with delight at the prizes, but shedtears of pity at the blows exchanged between thecombatants. To my mind, it is better to hastenaway to ravines, and thickets, and seas, in companywith the truth, than to be burdened with falsehood,while enjoying high honour for what is in this lifeconsidered prosperity. For if I possess truth, I shallpossess all things, for all things are her servants; ifI have made falsehood my own, I do not possess evenmyself, as I am not hers. But if I possess truth, Ido not wish to possess her merely as a mistress, or aservant, or a neighbour, but as a sister; nay, if itbe possible, as a bride, whose sweetness I may enjoyand presently inherit 2 as my very own wife. Forshe is the sister of the absolute truth, whose son-in-law the good man is. For he that bears this sealbecomes young a second time, grows not old, andNo man coming to the training school lives in luxury; norin the time of conflict does he seek for tables " (Horn, inMart., ii. 799). " Perhaps my flesh deserves chastisement,and it is fitting that it should pay the penalty now, ratherthan when I have quitted the arena " (Pall., L. H., xxiv.).1 Bigot s conj. for " places " ; which, however, might referto " position in the Church," as Acts i. 25, i Cor. xiv. 16.2 Or possibly, " have as my heir " ; the text is uncertain.But the contrast is between the sweetness of the betrothedand the bliss of the married life. Cf. Wisd. viii. 2.


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i88 THE SUFFERINGS OF THE SAINTS [77fades not away; he has zeal fiercer than fire, wordssharper than swords, life freer than an eagle s; hedevotes himself untiringly to meditation upon thescriptures, as to a house-mother; he never ceases toblossom with gladness, he is not overcome by fear,he holds up his head undaunted, he dances in hisholy enthusiasm, he hates no man, he pities thosewho misuse life, he calls blessed those who mind theirown business in contentment, he sorrows with thesorrow of the spirit at the careless lives of priests, ofwhom the apostle said, " Grieve not the Holy Spirit,whereby ye are sealed unto the day of redemption." lHe it is that grieves the Spirit, who turns his backupon Him in carelessness.And at last (there is much that I must pass by) inhis out-spokenness he dies ; he has given pain tonone, save to the demons, and to those who are likethem. His time has been more than enough ; he didnot higgle away his days in evil doings. He doubledthe money 2 that was given to him, he forwardedinterest, of good works, in a short time he fulfilled longyears ; he makes no will 3 disposing of his property,for by his life and thought he wrestled with it, andgravelled it. Did Death knock at the door of hisfrail flesh? Before he sees him outside, he cries,Let us go hence, and sings, " Woe is me, that mysojourn has been so long;" 4 and were it not for theMaster Who sent him on his mission, he would haveserved him with a summons, and sued him at law,for coming too late. Well content is he, when atlast he is set free from the frail flesh, with its manifoldailments, as if he were leaving a ruinous hostel,threatening to fall ; he pricked up his ears at thevoice of Him Who says, " Well done, good and faithful servant," 5 confident of hearing the rest as well.

1 Eph. iv. 30. 2 Bigot conj. "grace."3 " A man of great wealth, he wrote no will when he cameto die, and left no money to his sisters, but commended themto Christ." Pall., L. //., i.4 Ps. cxx. 5. 5 Matt. xxv. 2i_


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78] THE MISERY OF FALSEHOOD 189Take this torrent of words as a proof of my contention ; "for out of the abundance of the heart themouth speaketh." r

The Misery of FalsehoodBut he who dwells with falsehood has a disturbed

life ; one moment in boundless delight at an additionto his wealth, or to his poor little reputation, or atthe friendship of a wretched harlot, or at the misfortunes of his enemies ; the next, sick to death withsorrow, dreaming of changes and uncertainties. Hepasses restless or sleepless nights, he imagines plotsmade against him by his closest friends, he has noconfidence even in himself, and distrusts all men,as liars. Such is he; cowardly as a hare, bold as apig, deceitful as a chameleon, unreliable as a partridge, pitiless as a wolf, untameable as a mouse;his own enemy, unceasingly jealous, inevitablypunishing himself, though he does not know it; forhe who is always planning evil against another, firstbrings evil upon himself.Did Death prick his skin ? He gives away everything, to gain a little respite, so precious is his lifeto him ; the time given him he higgled away to noprofit, so far from doubling his penny 2 he did noteven keep it safe. He trembles continually, likea leaf, in his dread of the approach of old age ; he istroubled with the silly ideas of old men, he fearsdeath as a god; for to him the visible world is God.And what then? He turns pale, he shivers withfright, he is in an agony of distress; he anticipatesthe judgment of God, and inflicts punishment uponhimself. His conscience torments him without mercy,and reminds him of his evil doings one by one, tillhis sufferings are more terrible than those of criminalsunder the lash. He grovels like a slave to those inoffice for the moment,3 and flatters the world to hisdisgrace; instead of One Lord he has ten thousand

1 Matt. xii. 34. 2 Lit. " denarius," Matt. xx. -z.3 In contrast with God s eternity. Cf. p. 134.


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190 THE SUFFERINGS OF THE SAINTS [78masters, to save himself from being the servant ofthe truth. He does all he can to get himself feared,yet he himself fears every one.

The Decision of the Church of RomeI will say no more ; I have done all I can. If anyone can speak more truthfully or elegantly, and putmy nothingness right, I will gladly welcome him asa corrector of error and a lover of the brethren, and

give thanks to the Saviour for all things.1 Now doyou in return give me an account of the decision ofthe western synod, and set the seal upon my words,if they commended themselves to you as being of anyvalue. So the narrator ceased, and Theodorus saidDeac. The Lord grant to you who have given usthis narrative, to find mercy in that day,2 for yourrefusal to hold communion with such people, andfor the clear account you have given us. And maythe Lord remember every sacrifice of John, becausehe surrendered not his out-spokenness, even untodeath. The decision of the Church of Rome was,under no circumstances to communicate with theeastern bishops, especially with Theophilus, until theLord grants the opportunity for an ecumenicalsynod,3 to heal the putrefied limbs of the men guiltyof these crimes. For though the blessed John hasfallen asleep, yet the truth is awake, and for thetruth search will be made.

1 Cf. p. 96. 2 2 Tim. i. 18.3 Sozomen says only that Innocent in his letter tothe clergy of Constantinople urged the need of an inquiryby an ecumenical synod, and that after Chrysostom s exilehe sent five bishops and two priests of the Church of Rome,with the deputation of eastern bishops, to Honorius andArcadius, to ask for a synod, and for place and time to befixed. There seems to be no record of any decision of awestern synod. But it is very possible that the " HomeSynod" (p. 117, n.) might pass such a resolution withoutrecords having survived. The passage is considered by someto be against the authorship of Palladius, as Theophilus diedin 412. But how could the deacon be represented asknowing of it, directly after Chrysostom s death (p. 33) ?


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79] CHRYSOSTOM S ENEMIES 191Chrysostom s Enemies Interrogated

As for those that have committed these offences inthe Church, gladly would I meet them face to face,and ask them, Where is your priesthood? Whereis the holiness required of you? Where is thegentleness and unselfishness 1 of the Christiancharacter? Where are the commandments of theSaviour" If thou art offering thy gift, and remem-berest that thy brother hath aught against thee, gothy way, first be reconciled to thy brother, and sooffer thy gift"? 2 Where is that saying, "If anyman smite thee on the right cheek, turn to him theother also" ? 3 Where is your meditation upon thescriptures? What of the verse, "Behold, what isbeautiful, and what is pleasant, but for brethren todwell together in unity" ? 4 Or, " Let brothers behelpful in times of necessity"? 5 Why have youperverted by your actions the words, " A brotherhelped by a brother, is as a strong city " ? 6 A brotherfalsely accused, or robbed, by a brother, is like a citydistressed and defenceless. Why in the world thendid you, who are wretched, nay, wretched to thethird degree, try to carry through this project ofyours, as if no reconciliation were possible ? 7 Onwhat principle did you let your murderous rageagainst John run its course, as if he were your enemy ?And how has it come to you, to be so savage towardsone another? Why did you let the world see suchan extraordinary change in you, from gentleness toungentleness and savagery ? I am amazed, indeed,I am overwhelmed with amazement at your perversion ; as I see everything thrown into this hopelessstate of confusion.And why have you so far exalted yourselves inyour daring, as to insult this suckling, nursing

1 i Tim. vi. 1 8, " ready to communicate."2 Matt. v. 23. 3 Matt. v. 39. * Ps. cxxxii. i.5 Prov. xvii. 17, LXX. c Prov. xviii. 19, LXX.7 For this use of " unmixed," cf, Euseb., V, C., in. 23,Soz. viii. 3.


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192 THE SUFFERINGS OF THE SAINTS [79mother, this teeming womb, the Church of God,and hack her in pieces? In you is fulfilled theprophet s words, " Because they did pursue theirbrother with the sword, and brought to destructionthe womb upon the earth." l With this womb thedivine and saving Word combined, to sow and toplant you and John alike, for good and profitableworks without number. What has happened to youthat instead of helping one another to do your duty,you have made up your mind that you will not keepquiet, and live at peace, even in the future? Youwere created for mutual service; why did you mishandle the grace of God, and instead of lighteningother men s burdens, actually thrust them awayfrom you, and cut them off from their own kindred ?while the prophet cries to you, " Have we not allone Father? Did not One God create us?" 2

The Real Law-BreakersBut you will tell me that John sinned against thelaw. What law? The law which you trod under

foot, and shivered into fragments by your wickedness. Where, then, is the law of nature, which bidsus to right wrongs with gentleness? Why, pray, doyou abuse even the law which holds between enemies,and persecute them, and carry out these schemeswhich you devise against them, schemes bearing allthe marks of hostility? How much better would ithave been, to live in harmony with them, and toshare their life ; to join with one another in counselsfor the common good, unto rendering of thanks andwell-pleasing of the Father of you all ? Harmony intheir enjoyment of blessings is one of the virtues ofchildren; and this is specially acceptable to theirparents, who look for nothing else from their offspring,save this. And be assured that there is no otherbond of friendship and goodwill, but to be in earnest,and to do everything as it is well-pleasing to the

1 Amos i. ii, LXX. 2 Mai. ii. 10.


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8o] DIVINE VENGEANCE IN STORE 193Father, to Him Who is the source of our being, ofour sustenance, of our preservation.

The Divine Vengeance in StoreBut you have despised Him as a fool, and kindledwars within the Church, as the prophet said, " Theyestablished madness in the Lord s house;" 1 instead

of spurring and urging one another forward. More,you have carried on truceless wars among one another,contrary to 2 the mind and purpose of the Father. Iwill go further, and say, that the thing sorely maddens,and stirs to wrath, even God Himself, and all whodraw nigh to Him His sons, your brethren andsuffers Him not to hold His peace. For He is notneglectful, or unmindful of the welfare of His children.Therefore is He wroth at your folly, and at yourtyrannical oppression of those whom you wrong;and therefore He judges it not right to pass you overwithout punishing you, as indeed He has begun todo. For this would not be becoming in Him, norwould it be without peril to you ; your complaint isintolerable, and needs more than ordinary treatment.He sees you actually the worse for bruises, and wealswithout number, the result of your chastisement.Yes, a cloud of senseless and most obdurate wrongrests upon you, your brothers, your kinsfolk, andyour households, even your allies, those who sharewith you bed and board, those who are bound toyou by the closest ties of blood all these relationships you have perverted into the bitterest hatred;insomuch that they are expelled from their owncountries and from their family hearths, and wanderfar away, without a city or a home to dwell in.Further yet, you have made them exiles, so far asit was in your power, and* that, not with a limit oftime fixed for their exile, but for ever, so far as itlay with you; so savage were you, so desperatelythrown off your balance.

1 Hos. ix. 8.2 The text has " according to " ; which is clearly wrong.


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194 THE SUFFERINGS OF THE SAINTS [80Chrysostom the Blessed

This is what you have gained by your victoryover them, and the blessed John; by fanning yourspiteful enmity, and letting your tongue run wildagainst him, like a sharpened sword. Instead ofprofitable instruction, you nurse your ill-temper, andpour out upon the Church your false accusations,defiling the ears of those who hear them ; accusationsagainst men to whom the Lord in mercy and loving-kindness will give according to their works. Butfor you, O blessed John, with what words shall Iweave you an unfading crown? I need not fear topraise you now, as you have passed from the field ofcombat, the fiercest waves of struggle breasted.Shall they be the words of the law of Moses, whichhe used in the blessing of Joseph the strenuous, andLevi the contemplative, the priest? For in you Isee both of these. " Blessed of the Lord be his land,and from the mountains of heaven, and dew, andabysses of springs beneath, and in the time of fruits,the turnings of the sun and the comings together ofthe months, from the heads of the mountains whichare from the beginning, and from the heads of theeverlasting hills; they shall be on the head ofJoseph" (and every man who shall be as Joseph)" and upon the head of the brethren whom he ruled,glorified among his brethren as the first-born. 1 Thebeauty of a bull are his horns, his horns are thehorns of an unicorn ; with them he shall push thenation, even unto the end of the earth/And to Levi he said (and to whosoever imitateshim), " Give to Levi his signs, and his truth to theholy man, whom they tried in trial, and reviled atthe water of contradiction. Who saith to his fatherand mother, I have not seen thee, neither did heacknowledge his brethren, he observed thine oracles,and kept thy covenant ; he showed thy judgments to

1 We have no MS. support for this punctuation ; which canhardly be due to a slip of the memory.


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8i] THE CURSE OF AMBITION 195Jacob, and thy law to Israel. He shall ever placeincense upon thine altar upon thy feast day. Bless,Lord, his strength, and accept the works of his hands ;smite the eyebrow of the enemies that rise up againsthim, and let them that hate him rise not up again." 1And I would weave with these one word more : " Letthem that love him, O Jesus Christ, be not ashamed ;for Thine is the power for ever. Amen."Bisk. This is the constant effort of your understanding mind, Theodorus, seeker of noble thoughts,to bring forth from the treasure of your mind, as theSaviour said, "Things new and old;" 2 things old,the lessons of human wisdom; things new, theoracles of the Holy Spirit. From these treasuresyou have given its due to each side of his character.It was worthy of your sound judgment to expressyourself in language so well suited to the offencescommitted, and to weave from the blessing of Mosesthe crown John deserves; who served as a priestwithout thought of self, and in his extraordinaryrighteousness did indeed know not father or mother,or ties of blood, but only those who love, and practise,the word of God. But those who in our time professto be bishops, have run their muddy breed agroundupon money-getting, and military operations, andhigh position; transgressing the law which says,The priests shall not give their sons to be rulers,and them that run beside the king," 3 while theywaste the things of the spirit upon plots, and vexations, and imprisonments, and banishments, drinkingmadness undiluted, thinking by these methods todishonour the friends of virtue.

The Curse of AmbitionOf them the Saviour said, " The days shall come, inwhich they who kill you will think that they do God

service." 4 I take it that He did not speak of Gen-1 Deut. xxxiii. 13-17, 8-n. 2 Matt. xiii. 52.2 A reminiscence of Lev. xviii. 21, LXX.4 John xvi. 2 (freely).


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196 THE SUFFERINGS OF THE SAINTS [81tiles, for then He would have said " gods," as theyprofess not one, but many, gods; when He mademention of the One and Only God, He pointed tothose who are now despoiling us, under pretence ofbenefit to the Church. They hide their own depravityand jealousy, representing themselves in words asconcerned for the welfare of the Church which theyhave ruined by their deeds. But however cleverthey are, the outcome of events will prove them tohave been underlings of him who boasted, " I shallnever be shaken from generation to generation,without evil." 1 For the serpent, the deviser oflawlessness and cultivator of the vilest covetousness,as he could devise no more novel form of heresy,goaded those in authority in the Church to mutualdestruction, to satisfy their craving for high position,and the highest position of all ; 2 for the sake of thesethey rent the Church in twain.

The Satanic Work of Chrysostom s EnemiesFor if the harmony of God the Spirit had existedamong the bishops, and John deserved deprivationfrom his office, whether for causing wrong-doing, oras being unworthy of the priesthood, or, as Theophilus

maintains, as being guilty of pride; the all-powerfulwisdom of God 3 was well able to debar him from theexercise of the priesthood by constitutional restraints,or devise means by which he could be expelled withoutall this confusion and lamentation, whether by death,or by paralysis, or by loss of voice as we know someof those who have thrown themselves against himhave suffered, and others will suffer. But seeingthat the steps taken against him were unworthy ofthe Saviour he was not deposed, but exiled 4 it is

1 Ps. x. 6.2 " Fhilocathedria." Formed (" phil " as in " Theophilus,"

p. 142) like " Protocathedria " (" protos," " first "), the wordin St. Matt, xxiii. 6; "cathedra" being used in Churchlanguage for the " seat " or " cathedral chair " of a bishop.

3 Cf. Wisd. xi. 17, xii. 9.* i. e. by the civil authorities.


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198 THE SUFFERINGS OF THE SAINTS [82John, did He need the help of earthly magistrates?He had grown old, I suppose, or weak, or resource-less. And was He Who brought to light the adulteriesof some, the unnatural crimes of others, and againthe impostures of others, now without resource toconvict John? Or again, He Who made the tongueof a man to swell with constriction, until he had tomake his confession in writing, and allowed anotherto meet with his death from a sudden seizure; HeWho tormented another with a brood of worms, ashe lay speechless upon his bed for nearly a wholeyear, or laid upon another unspeakable horrors fromchronic gout, or burnt the legs of another, becauseHe so willed; or Who prematurely snatched awayanother, whom every one knows, by a nauseatingdeath ; was He too weak, as you assert, in the caseof John, if he was a sacrilegious man, to do any ofthese things, but was in need of so and so, before Hecould expel John in disgrace, and thereby add toHis glory?

God will RecompenseNo. They deceive themselves, in their ignorance l

of the command of the word of God. For he cannotproperly be called sacrilegious, who distributed tothe poor gold, and silver, and fabrics of silk, the foodof moths 2 ; but he who for money and reputationand the pleasures of the table sells the teachingsand ordinances of the Saviour; and after him, hewho ruins a holy man, adorned by his life and words,through whom, as by a chalice or a piece of plate,the Saviour oft gave the drink of the word, the diet 3of their salvation, to those who love the word ofGod. No, let them be called sacrilegious, who havesacrilegiously robbed the apostolic Church, and

1 Bigot supplies this word, which is not in the MSS.2 Matt. vi. 19. " Do you boast of your silken robes ? Theyare the spinnings of worms, the inventions of barbarians."-Chr., Or., Ixxi.3 A medical term.


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82] GOD WILL RECOMPENSE 199deprived her of such teachers, and who sell ordinations for money; whom divine justice will pursue,to correct their wickedness. For if those whocorrupted the law of Moses were for their wantonheedlessness driven out of the temple by the Saviourwith a scourge, a scourge of cords, because they wereselling doves within it; what punishment shall theyhave, who higgle the priesthood of the New Testament, except to be shattered by the Chief Shepherdwith His rod of iron ? As the apostle says, " A manthat hath set at nought Moses law dieth withoutcompassion on the word of two or three witnesses.Of how much sorer punishment, think ye, shall hebe judged worthy, who hath trodden under foot theSon of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing,and hath done despite to the spirit of grace? Forwe know him who saith, Vengeance belongeth untome, I will recompense, saith the Lord. It is a fearfulthing to fall into the hands of the living God." 1May God, Who glorified this holy man, this saintlyshepherd, this lamp of righteousness, grant to us tofind part and lot with him, in His awful day of righteousjudgment; to Whom belongs glory, honour, majesty,and magnificence, Father, Son, and Holy Spirit, nowand ever, and unto all ages. Amen.

1 Heb. x. 28-31.I am greatly indebted to Mr. P. R. Norton, Rhodes

Scholar, of Christ Church, Oxford, for revising my proof-sheets.


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KEY-WORDS TO PARALLEL PHRASESAND EXPRESSIONS

* This word apparently does not occur elsewhere in Greekliterature. 201


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202 KEY-WORDS TO PARALLEL PHRASES


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KEY-WORDS TO PARALLEL PHRASES 203

* This word apparently does not occur elsewhere in Greekliterature. Abbott Butler in his/. T. S. article (p. xxiv, n.)gives three more close parallels,


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INDEX OF SUBJECTSACCIDIE, 148, 151, 182 f."

Agrapha," 34Almsgiving, 48, 50, 152Ambition, clerical, 40, 59,

64, 90, 125, 161, 195 f .Angels, 85, 87 f., 101Anthropomorphism, 54, 62 "\"

Anthropos," fern., 140Arians, 47, 74, 76, 123, 125Auditors of the Dialogue, 6,60, 119, 165

" Augustalian," 56Baths, 46, 66, 94, 152Bishop of the Dialogue, 6 f .,

33, 116, 133, 150, 172 f.Bribes, 14, 30, 40, 52, 59,63, 91, 124, 127, 130, 134,136, 139, 156, 179

Celibacy, 46, 136, 177Civil power, xi, n, 15 f., 24,32, 4> 55, 59, 62, 73, 77,79, 9i, 93, 196

"

Comes," 41, 70" Curiosus," 15" Cyclopean meals," 66, 97CANONS AND LAWS

" Apostolical Constitutions," 36, 46, 97, 132Canons of Antioch, 74of Chalcedon, 13, 26, 56,

86, 118, 122, 129of Constantinople, 12,J4of Ephesus, 8of Laodicea, 21, 177of Nicaea, n f., 22, 28,

40, 44, 56 f ., 61, 69,119, 131

General, u, 14, 20, 22, 49,71, 75 ff., 121, 125, 192,196

CHURCH BUILDINGSBaptistery, 120Chancel, 17Churches in Constanti

nople, 59, 88, 176Expenditure upon, 51, 115,118Fonts, 17Hospitals, 45Hostels, 50, 149Sanctuary, 128Shrines, 42, 62, 80, 95, 148Treasury, 88Vestry, 86CHURCH OFFICIALSAcolytes, 38, 68Archdeacons, 12Arch-priests, 56Deaconesses, 26, 46, 86" Defensor Rerum Publi-

carum," 129Deacons, 10, 12, 18, 27,64 f ., 136Guestmasters, 50, 102Metropolitans, 56, 65, 117Patriarchs, 8, 12, 128"

Pope," 8, 52, 59Readers, 7, 38, 135Singers, 177Stewards, 26, 54, 176Subdeacons, 38CHURCH ORDINANCES, ETC.Ascetics, 26, 38, 97, 152,

175 f-Asylum in Churches, 41, 52Baptism, 17, 38, 56, 80,82, 87Burial rites, 97

Celibacy, 46, 136, 177Christmas, 78" In Communion," 21 f.,

26, 49 f., 59, 67, 75.. 175,179, 190204


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206 INDEX OF SUBJECTS"

Princeps," 62Proconnesus, 63, 125Prosperity of wicked, 180 ff.Providence, 39, 44, 100, 150,185Riches, 2, 45, 47, 100Rock (St. Matt. xvi. 13), 167Rome, influence of Church

of, 25 f., 56, 76

Scripture, study of, 38 f., 57,98, 102, 131, 146, 149, 159,183, r86, 188

Senate, 88, 121Simony, 5, 118, 125, 127,

129, 134. 199"

Tables," 64, 99 f., 106, 112,138" Tall Brothers," 54-62, 141-148Thanksgiving, 96, 190Theatres, 47, 87, 131, 135,

Truth, eulogized, 33 f., 187,190Tumult in church, 18, 81 f.


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PERSONS MENTIONED IN THE TEXTACACIUS, bp., 23, 25, 32, 35,

48, 50, 65, 72, 76, 79, 81,84, 136, 152^Emilius, bp., 28Ammon, bp., 117Ammonius, bp. (Laod.), 75 f.Ammonius, bp. (Pelus.), 179Ammonius, monk, 54, 65,141, 145 f.

Amphilochius, bp., 152Antiochus, bp., 23, 32, 48,65, 70, 76, 78 f., 81, 84 f.,136, 152Antoninus, bp., 118Antonius (St.), monk, 145,149Antonius, monk, 175

Anysius, bp., 24, 29Arabianus, bp., 117Arcadius, Emp., 27, 41, 59,62, 65, 70 f., 77 fL, 82,84 f., 120, 128

Arsacius, bp., 25 ft., 30, 90Athanasius (St.), 74, 76Atticus, bp., 30, 91, 175Basiliscus, mart., 95, 97Bonifacius, prt., 28Bosphorus, bp., 180Brisson, brother of Palladius,

Cassianus, deac., 25, 148Chromatius, bp., 21, 28, 30Chrysostom, John, birth andeducation, 37; monastic

life, 38; ordained deacon,39; priest, 40; life atAntioch, viii f ., 40, 173;bp. of Constantinople, 42 ;reforms, 42 ff . ; secures

207

recognition of Flavian, 50 ;dealings with " TallBrothers," 58 ff.; lettersto Theophilus, 60, 69 ;trouble caused by Euse-bius, 119 ff.; visit toEphesus, 125 ff. ; deposition of bishops, n6ff.,126, 197; forebodings, 66;consoles his friends, 66 ff . ;first expulsion and return,J

5> 73 ; quiet work, 78;attempt on his life, 177;letter to Innocent, 8 ff . ;demands synod of inquiry,14, 20, 69; second expulsion, 87 ff . ; exile toCucusus, 89 f. ; to Arabis-sus, 92; to Pityus, 94;death and burial, 96.Abstemiousness, 98 ff.,112, 153; "Chapel of,"168; character, viii, 33,41, 194 ff. ; charges against,23, 25, 48, 64 f., 71 f., 89,116, 123, 160, 163, 165 ff.;generosity, 45, 198; honoured as martyr, 168;humour, 169; ideals, 40,108, in, 113 ff., 153 ff.,195; ill-health, 39, 94,98; letters, 100, 175, 179;literary work, viii, 100 ;"Liturgy of," 96; missionary work, 92, 123 ; outspokenness, 33, 42, 65,72, 78, 90, 96, 153, 160, 162,164, 190; retirement, loveof, 155, 166; self-control,119, 166Constantius, bp., 135 f.


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208 PERSONS MENTIONED IN THE TEXTCronius, prt., 149Cyriacus, bp., 24, 28, 30 f.,

172, 174Cyriacus, deac., 10, 89 f.Cyriacus, prt., 136Cyrinus, bp., 23, 77, 84, 126,!47Cythegius, bp., 28Damasus, bp., 50, 140Demetrius, bp., 9 f., 14, 26,

28, 31, 68, 172, 175, 178 f.Dioscorus, monk, 54, 61, 65,141, 147 f.

Diophantes, prt., 136Domitian, steward, 26Elpidius, bp., 77, 175Elpidius, prt., 177Epiphanius, bp., 62 f., 71, 117,

140, 152Eudoxia, Empress, ix f ., 33,41, 47 f., 62 f., 72 f., 78,80, 90, 147, 163

Eugenius, bp. (Heracl.), 9 f.Eugenius, bp. (Phryg.), 175Eugraphia, 33, 65Eulogius, bp., 179Eulysius, bp., 14, 24, 31,

67 f., 89 f., 172, 174Eusebius, bp., 117 ff.Eusebius, deac., 8Eutropius, eunuch, 41 f ., 48, 72Eutropius, singer, 177Evagrius, bp., 40, 50Flavian, bp., 40, 50, 135

Gainas, 41, 122Gaudentius, bp., 28George, biographer, vii, xv f .Germanus, prt., 14, 25, 68Gerontius, bp., 116Gregory, bp. (Cpl.), 152, 168Gregory, bp., 175Helladius, prt., 176Heracleides, bp., 74, 126, 175Hesychius, bp., 123 f.

Hierax, monk, 145Hierax, monk, 148 f.Hilarius, monk, 175Honorius, Emp., 27, 41, 190Innocent, bp., 8, 21, 24, 53Isaac, prt., 149Isaac (2), prt., 149Isaac Syriscus, monk, 48, 70Isidore (Pel.), viii, 51Isidore, prt., 42, 50 ft., 150Jerome, 8, 45, 62, 80John, bp., 175John, prt., 176Lampetius, bp., 175Leo, biographer, vii.Leontius, bp., 75 f.Lucius, 81, 86Luppicianus, bp., 146Macarius, monk, 149Marianus, bp., 30Martyrius, deac., 22Miletus, bp., 38 f.Nectarius, bp., 30, 40, 86, 90,

152Nevridius, 86Nicarete, deaconess, 86, 92Olympias, deaconess, 46, 86,

89, 92, 100, 139 ff., 150 fL,176

Optatus, prefect, 26, 89Optimus, bp., 152Origen, 54, 131, 168Palladius, bp. of Helenopolis,

life, xv ; commissioner ofinquiry, 123 ; with Chrys-ostom at Ephesus, 126;at Constantinople during" synod " of The Oak, 66;arrives at Rome, 25 ; member of deputation to Constantinople, 29 ff. ; journeyto Syene, 174, i78ff.


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PERSONS MENTIONED IN THE TEXT 209Question of authorship,xiv ft. ; similarities ofstyle, etc., to those ofLausiac Hist., 36, 39, 79,93, 109, 112 1, 134, 139 f.,143, 145 ff., 147, 151, 153,155, 166, 173 f., 181, 187 f. ;see " Index of Key-words."

Pansophius, bp. (Nic.), 116Pansophius, bp. (Pis.), 9 f.,120Paternus, prt., 23Pappus, bp., 9 f ., 175Paul, bp. (Crat.), 80, 126Paul, bp. (Heracl.), 23, 65Paul, deac., 10, 30, 176Paulinus, bp., 40, 50Pentadia, deaconess, 86Peter, bp., 152Peter, prt., 22Pharetrius, bp., 75Philip, ascetic, 176Philip, prt., 176Photius, hist., vii, xvii, 9Porphyrius, bp., 24, 91 f.,

133 ff., 174Procle, deaconess, 86Provincialus, 177Rhodon, bp., 175Rufinus, 41, 68Salustius, prt, 176Serapion, archdn., viii, 12,

26, 66, 68, 70, 175Serapion, bp., 180Serus, prt., 14Severianus, bp., 23, 25, 32,

48, 65, 70, 76, 78, 81, 84,93, 136, 152

Severus, prt., 68Silvanus, bp., 176Silvina, 86Sisinnius, 146, 177

Socrates, hist., viiSophronius, deac., 176Sozomen, hist., viiStephanus, prt., 176Stephanus, ascetic, 176Syncletius, bp., 123 f.

Theodore, biographer, vii,xvTheodoras, bp., 75, 180Theophilus, bp. of Alexan

dria, early life, 8 ; reconciledto Flavian, 50; hostilityto Chrysostom s ordination, 42 ; expels monks,53 if., 149 ff.; attack onmonasteries, 56 ; correspondence with Chrysos-tom, 61, 69 f. ; summonedto Constantinople, 62 ; arrival and rudeness toChrysostom, n; returns,16; excommunicates Isidore, 50 ff . ; at The Oak,68 ff . ; return to Egypt,74 ; suggests use of Antio-chene Canons, 74 ; notifiesInnocent, 8 ; excommunicated in the West, 190.Apostrophized, 191 ff. ;character, xi. 43, 49, 51,53, 74, 115, 117, 140 ff.

Theophilus, prt., 176Theotimus, bp., 117Tigrius, prt., 26, 68, 176Timotheus, bp., 175Tranquilius, bp. 77.

Valentianus, prt., 28Vallagas, prt., 28Venerius, bp., 21, 28Victor,* bp., 131, 174


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INDEX OF TEXTS


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INDEX OF TEXTS 211133

. 195

. 167

. 170

. 85

. 133223

; i89. 181XX, IOO196

131. 188

9943

xx, 1439108, 169

114,IOO101167149167H586149167162143no167

53416792692130195928818716099


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BOOKS FOR STUDENTSTranslations of Early DocumentsA Series of texts important for the study of Christianorigins. Under the Joint Editorship of the Rev.W. O. E. OESTERLEY, D.D., and the Rev. CanonG. H. Box, D.D.The object of this Series is to provide short, cheap, and handytextbooks for students, either working by themselves or in

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