Dialogus de vita Joannis Chrysostomi

 honor, but he who is called by God. Thus 5 also Aaron, he says, did not glorify himself to become high priest. For although there were six hundred

 the flight of concord, most of us who are active and eager for it have become fugitives from the country, being unable to live safely and without trou

 he met with us, he did not share in words, nor in prayer, nor in communion but disembarking from the ship and running past the doors of the church, h

 to share in the suffering and to do everything, so as to stop these evils. For he put a stop to none of their lawlessness here, but even after this he

 and lamentations and fountains of tears in the marketplaces and the houses and in the desolate places and the whole part of the city was filled with

 you are exhorted to contribute zeal from yourselves. For thus you will gratify not only us, 16 but also the community of the churches, and you will re

 had fled on account of the threat contained in the imperial decree, that If anyone is not in communion with Theophilus and Arsakius and Porphyry, let

 of Bishop John of the Constantinopolitans and, as it seems, it has not been accomplished. Therefore, I wrote again through the bishops and presbyters

 savagery. This also the Savior God did, illuminating them with various revelations, so that also to Paul, the deacon of Saint Emilius, a most gentle

 He who speaks a lie is not of God, and again from David, Because the mouth of those who speak unjust things was stopped. For he who lies truly wro

 by his own choice, he was trained in the discourses for the ministry of the divine oracles. From there, being in the eighteenth year of his physical a

 of those who have believed in him will be bound. {THE DEACON} But where did they recognize the presence of the Savior? {THE BISHOP} When they cried ou

 of the rich, cutting away the abscesses of the soul, teaching them humility, to be of a humble mind towards other people, obeying the apostolic word,

 she gives one thousand gold pieces, having made him swear by the table of the Savior that he would buy clothes and clothe the poorer women of the Alex

 with his own hands on his neck, and after inflicting blows on his jaws, with clenched fingers he bloodied his nostrils, shouting 38 with a loud voice:

 by an excess of conceit. But those men, driven by great necessity because they were changing places from place to place, arrive at the camp, where Bis

 of the church, Dioscorus the bishop, who had grown old in the church but to the bishop John he writes: I think you are not ignorant of the decree of

 of John for unlawful offenses, he took advantage of their fickleness and persuades them to submit bills of accusation against John, promising them to

 Elijah was taken up did not Elisha prophesy? Paul was beheaded did he not leave behind Timothy, Titus, Apollos and ten thousand others? After these

 these of the council but if as accusers, set them up for the trial, so that I may know how I should contend, whether as against adversaries or as jud

 (for he is impetuous by nature, and rash and bold and exceedingly contentious—for there is nothing that appears to him by sight, <towards> which he do

 brother Acacius and Antiochus whom they put forward as canons of the orthodox, because We are of the faith of those who set them forth, and our doub

 reading the oracles, and others baptizing the catechumens, as was fitting because of Easter. These very things the corruptors of minds and deceivers o

 a proof of the diligence of teachers, unceasingly setting right the unconquerable quality of their resolve. Theodore said: {THE DEACON} You have spoke

 near him to the west), but in the western part, where the gate of the church is, the mule-team, on which he was accustomed to sit, having ordered it t

 of a hierophant, a man more silent than a fish and more idle than a frog (for there are times when even action speaks, especially when the good is don

 terrifying, just as bogeymen do children? Alas! Those who are clothed in worldly powers and ecclesiastical wealth with authority, with command even of

 on the one hand, that he ate alone but I did not wish you, most harmonious Theodore, to ask about the things of gluttonous infants. For being a man,

 he says, urging us to imitation Do not forget hospitality, he says, for by this some have entertained angels unawares. But the host must have the

 fell from blessing? was it not when he served his belly, deceived by the food? When did Saul fall from the kingdom? was it not when he ate the best of

 to eat bread and to put on a garment, all that you give me, I will tithe a tenth of it to you -he did not say, I will consume it at tables. That sp

 to give glory to God <in> persecutions. in the refutations of error, is there any mention of a table? But again to Titus, the bishop of Crete, let us

 they were seeking luxury. It was absurd to squander the food of the sick or the poor on the intemperance of the healthy. And what sort of law is this,

 from seeing evil. For many of the so-called bishops, wishing to cut off the reasonable hatred directed at them on account of their own ways and their

 First, that having melted down treasures he fashioned a silver object in the name of his son second, that having taken marbles from the entrance of t

 love of money is a source of evils. For he who took bribes against the innocent and thought to sell the distribution of the Holy Spirit for silver,

 Antoninus dies, with whom Eusebius had the lawsuit. Again a decree comes from Asia, this one from the clergy of the church of the Ephesians, and this

 to buy the priesthood. They say that the ravager and falsely-named patriarch of the Jews changes the rulers of the synagogue every year, or even more

 of those who deposed him and concluded the trial. <CHAPTER 19> {THE DEACON.} Forgive me, father, such things surpass drunkenness and madness and sport

 ambidextrous (for even his so-called left hand was better than the right hand of others) who at first, having served in letters, was found blameles

 slandering their life, waiting to have help from God. To these things Theodore, being astonished, said: {Ο ∆ΙΑΚ.} I see the facts as contrary to the n

 Or is it proper at all to cast out any disciple, much less a monk? 100 {THE DEACON} Because they provoked him or spoke ill of him. {THE BISHOP} And ou

 having led them back from vice to virtue, it will be clear that their persecutor deserves not to be persecuted, but to be pitied, as one who always ab

 having provoked the physician and enchanter of souls and removed his interpreter from the workshop of salvation, 105 they were handed over to the phys

 imitating him who, having found the one crushed by robbers, half-dead, on the way down to Jericho, placed him on his own beast of burden, having broug

 did he give? And when Optimus died in Constantinople, he closed his eyes with his own hands. In addition to these things, he also refreshed in no smal

 desiring to chasten the herd of men for their various desires towards the more austere part of life, he became his own judge and lawgiver, being stren

 toward the north, and each man's axe in his hand and one man in the midst of them, clothed in a full-length robe, and a sapphire belt on his loins a

 in many ways Who will boast that he has a pure heart? Or who will boldly claim to be pure from sin? but yet the blessed John did not know how to us

 happen to us anonymously and beneficially? sifting the reasons, not obeying him who said: Eat whatever is sold in the meat-market, asking no question

 two? {THE BISHOP} Especially if it is an unprofitable and charlatan crowd such as the one who said to Jesus: Teacher, I will follow you wherever you

 an intemperate old man, and an old man who loves learning above an unlearned younger man, and a poor layman above an educated lover of money, and a vi

 enjoying his disease nor raging with the same desires. For this is a fitting way of life for a teacher, not to linger with the crowds, but in quiet an

 having subjected his body to shameful tortures by the cruelty of judges, to the point of knocking out his teeth, as the story goes, 127 they confined

 knocking, they made the two-day journey into one, arriving late in the evening and departing in the dark of dawn, so that the stomach could not even k

 and that these things are done and are prolonged and are strong, and that the good are afflicted and plundered, brings me to shudder at his approachin

 Why shall I not be angry? looking upon me, marvel, and lay your hand upon your jaw. For if I remember, I am troubled, and pains take hold of my flesh.

 when reviled, we bless when persecuted, we endure when slandered, we entreat we have become as the refuse of the world, the offscouring of all thi

 sleepless or troubled in sleep, he suspects plots even from his own family, not trusting even himself, distrusting everyone as liars. Being such a per

 each other, for which it was also fitting, having learned something, did you not decide to be quiet and remain still by yourselves even for the future

 to his father and to his mother, I have not seen you, and his brothers he did not acknowledge he guarded your oracles, and kept your covenant. He d

 foot-soldiers' machinations for the hindering of those who travel for the truth). How then do they dare to say: By God's economy John has been cast o

of John for unlawful offenses, he took advantage of their fickleness and persuades them to submit bills of accusation against John, promising them to restore them to the place of their ministry (for their offenses were, for one murder, for the other adultery), which he indeed did. For after the exile of John, he restored them to their places, that is, those who submitted the bills of accusation, which he himself had dictated, containing nothing true, except this, that he advised everyone after communion to taste water or a pastille, so that they might not involuntarily spit out some of the sacrament with their saliva or phlegm; he himself being the first to do this thing, teaching reverence to those who were willing. And after receiving the bills of accusation, he conspires at the house of Eutgraphia, along with Severian and Antiochus and Acacius and others who held a grudge against John on account of his decorous exhortations. For the blessed man was accustomed, according to Paul, "in public and from house to house" to teach seemliness, especially constantly rebuking such women, saying, "Being old women on account of your age, why do you force your bodies to be young again, wearing curls on your forehead like courtesans, insulting also the other free women, for the deceit of those you meet, and this as widows?" And having gathered, they were seeking a way how they might begin the trial. But one of those present suggested giving petitions to the emperor, and to drag him unwilling into the council. This then happens, just as in the case of the Jews, with gold smoothing all things for them. And we were forty bishops sitting with Bishop John in the triclinium of the bishop's palace, being astonished how he who had been summoned and ordered alone to appear at the camp on unholy charges, arrived with so many bishops; and how 46 he suddenly changed the minds of the rulers, having perverted for the worse the majority of the clergy. And while we were at a loss, John, inspired by the spirit, says to all: "Pray, brothers, and, if you love Christ, for my sake let no one leave his own church. "For I am already being poured out as a drink offering, and the time of my departure is at hand," according to him who said it, and having endured many afflictions, I shall leave this life, as I see. For I know the plotting of Satan, that he no longer bears the burden of my words that are made against him. And so be merciful; in your prayers remember me." And being seized by unspeakable despondency, some of us were weeping, while others were leaving the council; his eyes and his sacred head along with his well-aimed and blessed mouth they were kissing in tears and with a broken spirit. But having urged those flying hither and thither like bees buzzing around a hive to return to the council, he says: "Sit down, brothers, and do not weep, weakening me further. "For to me, to live is Christ, and to die is gain." For it was rumored that he was to be beheaded because of the excess of his boldness. And if you remember, unfold your memories, that I always used to say to you: "This present life is a journey, and its good things and its painful things pass by; and present things are a festival; we have bought, we have sold, we depart." Are we better than the patriarchs, the prophets, the apostles, that this life should remain immortal for us?" But one of those present cried out and said: "But we lament our own orphanhood, the widowhood of the church, the confusion of the canons, the love of power of those not fearing the Lord and leaping into high offices, the defenselessness of the poor, the 47 desolation of teaching." And tapping with his forefinger the palm of his left hand (for the lover of Christ was accustomed to do this in his thoughtful cares), he said to the one speaking to him: "Enough, brother; do not say much; but as I said, do not abandon your churches. For the teaching office did not begin from me, nor did it end in me. Did not Moses die? Was not Joshua found? Did not Samuel end his life? Was not David anointed? Jeremiah left this life; was not Baruch there?

Ἰωάννου ἐπὶ πλημμελήμασι παρανόμοις, ἀπεχρήσατο τῇ κουφότητι καὶ πείθει αὐτοὺς ἐπιδοῦναι λιβέλλους κατὰ τοῦ Ἰωάννου, ὑποσχόμενος αὐτοῖς ἀποκαταστῆσαι εἰς τὸν τῆς λει τουργίας τόπον (ἦν δὲ αὐτῶν τὰ πταίσματα, τοῦ μὲν φόνος, τοῦ δὲ μοιχεία), ὃ δὴ καὶ πεποίηκεν. μετὰ γὰρ τὴν ἐξορίαν Ἰωάννου ἀποκατέστησεν αὐτοὺς εἰς τοὺς τόπους αὐτῶν, δηλαδὴ τοὺς λιβέλλους ἐπιδόντας, οὓς ὑπηγόρευσεν αὐτὸς ἐκεῖνος, ἔχον τας μὲν ἀληθὲς οὐδέν, πλὴν τούτου, ὅτι παρῄνει πᾶσι μετὰ τὴν κοινωνίαν ἀπογεύεσθαι ὕδατος ἢ παστίλλου, ἵνα μὴ ἀκουσίως τῷ σιέλῳ ἢ τῷ φλέγματι συνεκπτύσωσί τι τοῦ συμβόλου· αὐτὸς πρῶτος ποιῶν τὸ πρᾶγμα, εὐλάβειαν ἐκδιδάσκων τοὺς βουλομένους. μετὰ δὲ τὸ δέξασθαι τοὺς λιβέλλους συστρέ φεται παρὰ τῇ Εὐγραφίᾳ, ἅμα Σευηριανῷ καὶ Ἀντιόχῳ καὶ Ἀκακίῳ καὶ λοιποῖς ἔχουσι μνησικακίαν κατὰ τοῦ Ἰωάννου ἐπὶ ταῖς παραινέσεσι ταῖς κοσμίαις. εἰώθει γὰρ ὁ μακάριος, κατὰ τὸν Παῦλον, "δημοσίᾳ τε καὶ κατ' οἴκους" σεμνοπρέπειαν ἐκδιδάσκειν, μάλιστα συνεχῶς ταῖς τοιαύταις ἐπισκήπτων, ὅτι "Γραΐδες οὖσαι διὰ τὸν χρόνον, τί ἀνηβᾶν παραβιάζεσθε τὸ σῶμα, βοστρύχους ἐπὶ μετώπου φέρουσαι καθάπερ ἑταιρίδες, ὑβρίζουσαι καὶ τὰς λοιπὰς ἐλευθέρας, ἐπὶ ἀπάτῃ τῶν συντυγχα νόντων, καὶ τοῦτο χῆραι;" συναχθέντες δὲ ἐζήτουν τρόπον πῶς ἄρξονται τῆς δίκης. εἷς δέ τις τῶν παρόντων ὑπέθετο, δόντας δεήσεις τῷ βασιλεῖ, καὶ ἄκοντα αὐτὸν ἑλκύσαι εἰς τὸ συνέδριον. τοῦτο οὖν γίνεται, καθάπερ ἐπὶ τῶν Ἰουδαίων, χρυσίου τὰ πάντα αὐτοῖς ἐξομαλίζοντος. ἦμεν δὲ ἡμεῖς τεσ σαράκοντα ἐπίσκοποι καθεζόμενοι σὺν τῷ ἐπισκόπῳ Ἰωάννῃ ἐν τῷ τρικλίνῳ τοῦ ἐπισκοπείου, ἐξιστάμενοι πῶς ὁ ἀγώγιμος καὶ μόνος κελευσθεὶς παραστῆναι εἰς τὸ στρατόπεδον ἐπ' ἐγκλή μασιν ἀνοσίοις, μετὰ τοσούτων παρεγένετο ἐπισκόπων· πῶς τε 46 ἀθρόον μετεκέρασεν τὰς τῶν κρατούντων γνώμας, ἐπὶ τὸ χεῖρον διαστρέψας τοὺς πλείονας τοῦ κλήρου. διαπορούντων δὲ ἡμῶν ἐμπνευσθεὶς ὁ Ἰωάννης τῷ πνεύματι λέγει τοῖς πᾶσιν· "Εὔ ξασθε, ἀδελφοί, καί, εἰ φιλεῖτε τὸν Χριστόν, ἐμοῦ ἕνεκεν μή τις ἀπολείπῃ τὴν ἑαυτοῦ ἐκκλησίαν. "Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν," κατὰ τὸν εἰπόντα, καὶ πολλὰς θλίψεις ὑποστάς, ἀπολείψω τὸ ζῆν, ὡς ὁρῶ. οἶδα γὰρ τὴν σκευωρίαν τοῦ Σατανᾶ, ὅτι οὐκ ἔτι φέρει μου τὴν ἐπάχθειαν τῶν λόγων τῶν κατ' αὐτοῦ γινομένων. καὶ οὕτως ἐλεηθῆτε· ἐν ταῖς προσευχαῖς ὑμῶν μνημονεύετέ μου." συσχε θέντες δὲ ἀφάτῳ ἀθυμίᾳ, οἱ μὲν ἐδακρύομεν, ἕτεροι δὲ ἐξήρχοντο τοῦ συνεδρίου, τοὺς ὀφθαλμοὺς καὶ τὴν ἱερὰν κεφαλὴν σὺν τῷ εὐστόχῳ καὶ μακαρίῳ στόματι ἠσπάζοντο δεδακρυμένοι καὶ κεκομμένῳ τῷ πνεύματι. παρακαλέσας δὲ ἐπανελθεῖν εἰς τὸ συνέδριον ὧδε κἀκεῖσε περιπετομένους, καθάπερ μελίσσας περι βομβούσας κυψέλῃ, λέγει· "Καθίσατε, ἀδελφοί, καὶ μὴ κλαίετε, ἐπὶ πλέον με θρύπτοντες. "ἐμοὶ γὰρ τὸ ζῆν Χριστός, καὶ τὸ ἀποθανεῖν κέρδος." ἐθρυλεῖτο γὰρ καρατομεῖσθαι διὰ τὴν ὑπερ βολὴν τῆς παῤῥησίας. καὶ εἰ μνημονεύετε, ἀναπτύξατε ὑμῶν τὰς μνήμας, ὅτι πάντοτε ἔλεγον ὑμῖν· "Ὁδός ἐστιν ὁ παρὼν βίος, καὶ τὰ χρηστὰ αὐτοῦ καὶ τὰ λυπηρὰ παροδεύεται· καὶ πανήγυρις τὰ παρόντα· ἠγοράσαμεν, ἐπωλήσαμεν, καταλύομεν." μὴ ἀμείνους ἐσμὲν τῶν πατριαρχῶν, τῶν προφητῶν, τῶν ἀπο στόλων, ἵνα ἀθάνατον ἡμῖν παραμείνῃ τοῦτο τὸ ζῆν;" ἐπολο λύξας δέ τις τῶν παρόντων εἶπεν· "Ἀλλὰ θρηνοῦμεν τὴν ἡμῶν ὀρφανίαν, τὴν τῆς ἐκκλησίας χηρείαν, τὴν τῶν θεσμῶν σύγ χυσιν, τὴν φιλαρχίαν τῶν μὴ φοβουμένων τὸν Κύριον καὶ ταῖς προστασίαις ἐπιπηδώντων, τῶν πτωχῶν τὸ ἀπροστάτευτον, τῆς 47 διδασκαλίας τὴν ἐρημίαν." ἐπικρούσας δὲ τῷ λιχανῷ δακτύλῳ τὸν ταρσὸν τῆς ἀριστερᾶς χειρός (εἰώθει γὰρ ὁ φιλόχριστος ἐν ταῖς κατὰ νοῦν φροντίσιν αὐτὸ ποιεῖν), τῷ ὁμιλοῦντι αὐτῷ εἶπεν· "Ἀρκεῖ, ἀδελφέ· μὴ πολλὰ λέγε· ἀλλ' ὃ εἶπον, τὰς ἐκκλησίας ὑμῶν μὴ ἀφῆτε. οὔτε γὰρ ἀπ' ἐμοῦ ἤρξατο τὸ διδασ κάλιον, οὔτε εἰς ἐμὲ ἐτελεύτησεν. μὴ οὐκ ἀπέθανεν Μωϋσῆς· οὐχ εὕρηται Ἰησοῦς; οὐκ ἐτελεύτησε Σαμουήλ· οὐ κέχρισται ὁ ∆αυείδ; ἀπέλιπε τὸν βίον Ἰερεμίας· οὐκ ἦν ὁ Βαρούχ;