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of its glory, having caused her to be called Theotokos. But the sacred Cyril, coming to himself, condemned himself, and following Chrysostom in all things, he also set forth twelve dogmatic chapters and sent them to Nestorius in Constantinople. Which he scorned, and so brought about the third synod against him. But Arsenius the Great, scorning all worldly things and withdrawing from the world, pursued the divine philosophy in Egypt in the monastic habit. In the 10th year of Arcadius, the first exile of Chrysostom occurred, from which he returned after sixty bishops convened and justly nullified all the actions taken against the divine John by Theophilus and those with him. But in the 11th and 12th year, the plot against Chrysostom grew again. And in the 13th, when he also delivered the sermon whose beginning is "Again Herodias rages," then the complete enmity of the empress arose against him, and again deposition and exile to Cucusus, and from there to Pityus; and having come to Comana in Armenia on his journey, he was perfected in the Lord. But it is worthwhile to briefly review in our account 1.577 concerning our holy father and luminary of the world, John Chrysostom; for perhaps to lovers of beauty this will not seem a digression.

Being in his eighteenth year of age, having left his teacher Libanius the sophist, he was baptized by the most holy bishop of Antioch, Meletius, and was ordained a lector. And having remained with the church for three years, he withdrew, and went to a certain monk and abbot, Carterius by name, and having stayed with him for four years, he became a monk under him. And having been instructed by him in the divine scriptures and the strictness of the monastic life for a time, he withdrew alone to a cave for two years, longing for stillness. Not having lain down for the two-year period, neither by night nor by day, his lower parts became deadened, his kidney functions having been struck by the cold. Not being able to take care of himself, he again took up residence in the church by divine providence for the salvation of many. From there he was ordained a deacon by the divine Meletius, having served at the altar for three years. And with his teaching virtue already shining forth, he was ordained a presbyter by Flavian the bishop, and having distinguished himself for four years in the church of Antioch, he dignified the priesthood there by the virtue of his life. For he was an extreme ascetic and very vigilant and exceedingly fond of stillness, and because of his zeal for self-control, he was outspoken and quick-tempered, and yielded more to anger than to respect, 1.578 and used frankness of speech immoderately toward those he encountered. And while he was great in teaching for edification, in his interactions he was considered somewhat arrogant and haughty by those who did not know him. For this reason, when he was promoted to the episcopacy, he used a greater haughtiness against his subjects, altering both his manners and his words for the correction and salvation of each one. Therefore, unless one were a flatterer, he would not consider this man arrogant; nor again, if one were a flatterer and base, would he call this man modest, but rather one who kept himself in the proper station befitting free men. For it is fitting to be magnanimous, not proud; brave, not rash; reasonable, not servile; modest, not feigning humility; liberal, not slavish, just as Chrysostom himself says, "for this reason the shepherd and teacher must be versatile. And by versatile I mean, not deceitful nor a flatterer and insolent, but full of much liberty and frankness, knowing also how to condescend usefully, when the nature of the situation requires this, and to be both kind and severe. For it is not right to use one manner with all those who are ruled, since it is not good for physicians' sons to treat all the sick with one medicine, nor for pilots to know only one way of

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δόξης αὐτῆς πεποιηκότος εἰς τὸ θεοτόκον αὐτὴν ὀνομά ζεσθαι. εἰς ἑαυτὸν δὲ ὁ ἱερὸς Κύριλλος γενόμενος κατέγνω μὲν ἑαυτοῦ, τοῖς δὲ τοῦ Χρυσοστόμου ἑπόμενος πᾶσι καὶ δώδεκα κε φάλαια ἐξέθετο δογματικὰ καὶ Νεστορίῳ ἔπεμψεν ἐν Κωνσταντι νουπόλει. ὧν ἐκεῖνος καταφρονήσας τὴν κατ' αὐτοῦ τρίτην σύνο δον γενέσθαι παρεσκεύασεν. Ἀρσένιος δὲ ὁ μέγας τῶν τοῦ κόσμου πάντων καταφρονήσας καὶ τοῦ κόσμου ἀναχωρήσας τὴν θείαν φιλοσοφίαν ἐν Αἰγύπτῳ μετήρχετο ἐν μοναδικῷ σχή ματι. Τῷ ιʹ ἔτει Ἀρκαδίου ἡ πρώτη ἐξορία τοῦ Χρυσοστόμου γέγονεν, ἀφ' ἧς ὑποστρέφει ἑξήκοντα ἐπισκόπων συνελθόντων καὶ ἄκυρα πάντα τὰ κατὰ τοῦ θείου Ἰωάννου παρὰ τοῦ Θεοφίλου καὶ τῶν σὺν αὐτῷ ποιησάντων δικαίως. τῷ δὲ ιαʹ καὶ ιβʹ ἔτει πάλιν τὰ κατὰ τῆς ἐπιβουλῆς αὔξει τοῦ Χρυσοστόμου. ἐν δὲ τῷ ιγʹ, ὅτε καὶ τὸν λόγον ἐποίησεν οὗ ἡ ἀρχή "πάλιν Ἡρωδιὰς μαίνεται," τότε ἔχθρα τελεία τῆς βασιλίσσης κατ' αὐτοῦ γίνεται, καὶ πάλιν καθαίρεσις καὶ ἐξορία εἰς Κούκουσον, ἐκεῖθεν εἰς Πι τυοῦντα· καὶ γενόμενος ἐν Κομάνοις τῆς Ἀρμενίας κατὰ πάροδον ἐτελειώθη ἐν κυρίῳ. ἄξιον δέ ἐστι μικρὸν ἐπαναλαβεῖν τῷ λόγῳ 1.577 περὶ τοῦ ἁγίου πατρὸς ἡμῶν καὶ φωστῆρος τῆς οἰκουμένης Ἰωάν νου τοῦ Χρυσοστόμου· ἴσως γὰρ τοῖς φιλοκάλοις οὐ δόξειε τοῦτο πάρεργον.

Ὀκτωκαιδέκατον ἄγων τῆς ἡλικίας ἔτος, καταλιπὼν τὸν διδάσκαλον αὐτοῦ Λιβάνιον τὸν σοφιστήν, ὑπὸ τοῦ ἁγιωτάτου ἐπισκόπου Ἀντιοχείας Μελετίου βαπτισθεὶς χειροτονεῖται ἀναγνώ στης. καὶ παραμείνας τῇ ἐκκλησίᾳ ἔτη τρία ἀνεχώρησε, καὶ ἀπῆλθε πρός τινα μοναχὸν καὶ ἡγούμενον Καρτέριον τοὔνομα, καὶ αὐτῷ προσμείνας ἔτη τέσσαρα γίνεται ὑπ' αὐτοῦ μοναχός. καὶ τὰς θείας γραφὰς ὑπ' αὐτοῦ παιδευθεὶς καὶ τῆς μοναχικῆς πολιτείας τὴν ἀκρίβειαν χρόνον τινὰ ἀνεχώρησεν ἐν σπηλαίῳ μόνος ἔτη δύο, ποθῶν τὴν ἡσυχίαν. μὴ ἀναπεσὼν δὲ τὸν διετῆ χρόνον, μὴ νύκτωρ, μὴ μεθ' ἡμέραν, νεκροῦται τὰ ὑπογάστρια, πλη γεὶς ἀπὸ τοῦ κρύους τὰς περὶ τοὺς νεφροὺς δυνάμεις. μὴ ἐπαρ κῶν δὲ ἑαυτῷ χρησιμεύειν πάλιν καταλαμβάνει τὴν ἐκκλησίαν ἐκ θείας προμηθείας εἰς πολλῶν σωτηρίαν. ἐντεῦθεν χειροτονεῖται διάκονος ὑπὸ τοῦ θείου Μελετίου, ὑπηρετήσας τῷ θυσιαστηρίῳ τρία ἔτη. ἤδη δὲ τῆς διδασκαλικῆς αὐτοῦ ἀρετῆς διαλαμπούσης πρεσβύτερος χειροτονεῖται διὰ Φλαβιανοῦ τοῦ ἐπισκόπου, καὶ τέσσαρα ἔτη διαπρέψας ἐν τῇ ἐκκλησίᾳ Ἀντιοχείας ἀποσεμνύνει τὸ ἐκεῖσε ἱερατεῖον τῇ τοῦ βίου ἀρετῇ. ἦν γὰρ ἀσκητὴς ἄκρως καὶ πολυάγρυπνος καὶ φιλήσυχος λίαν καὶ διὰ ζῆλον σωφροσύνης εὐ παρρησίαστος καὶ ἀκρόχολος, καὶ θυμῷ μᾶλλον ἢ αἰδοῖ ἐχαρίζετο, 1.578 ἐλευθεροστομίᾳ τε πρὸς τοὺς ἐντυγχάνοντας ἀμέτρως ἐκέχρητο. καὶ ἐν μὲν τῷ διδάσκειν πολὺς ἦν πρὸς ὠφέλειαν, ἐν δὲ ταῖς συντυχίαις ἀλαζονικός τις καὶ ὑπερόπτης ἐνομίζετο τοῖς αὐτὸν ἀγνοοῦσι. διὸ καὶ ἐπὶ τὴν ἐπισκοπὴν προβληθεὶς μείζονι ὀφρύϊ κατὰ τῶν ὑπηκόων ἐκέχρητο, πρὸς διόρθωσιν ἑκάστου καὶ σωτη ρίαν καὶ τοὺς τρόπους καὶ τοὺς λόγους μεταλλάττων. οὐ τοίνυν, εἰ μή τις εἴη κόλαξ, τοῦτον ἀλαζόνα εἶναι νομίζει· οὐδ' αὖ πάλιν, εἰ κόλαξ εἴη καὶ ἀγεννής, τοῦτον μετριόφρονα καλέσει, ἀλλὰ τὸν ἐν προσηκούσῃ τάξει τοῖς ἐλευθέροις πρεπούσῃ ἑαυτὸν φυλάττοντα. μεγαλόψυχον γὰρ εἶναι προσήκει, οὐχ ὑπερήφανον, ἀνδρεῖον, οὐ θρασύν, ἐπιεικῆ, οὐ δουλοπρεπῆ, μετριόφρονα, οὐ ταπεινοφρο σύνην ὑποκρινόμενον, ἐλευθέριον, οὐκ ἀνδραποδώδη, ὥσπερ δὴ καὶ αὐτὸς οὗτος ὁ Χρυσόστομος λέγει "διὰ τοῦτο ποικίλον εἶναι δεῖ τὸν ποιμένα καὶ διδάσκαλον. ποικίλον δὲ λέγω, οὐχ ὕπουλον οὐδὲ κόλακα καὶ ὑβριστήν, ἀλλὰ πολλῆς ἐλευθερίας καὶ παρρη σίας ἀνάμεστον, εἰδότα καὶ συγκατιέναι χρησίμως, ὅταν ἡ τῶν πραγμάτων ὑπόθεσις ἀπαιτῇ τοῦτο, καὶ χρηστὸν εἶναι ὁμοῦ καὶ αὐστηρόν. οὐ γὰρ ἑνὶ τρόπῳ χρῆσθαι τοῖς ἀρχομένοις ἅπασι δέον, ἐπεὶ μηδὲ ἰατρῶν παισὶν ἑνὶ φαρμάκῳ πᾶσι τοῖς κάμνουσι προσφέρεσθαι καλόν, μηδὲ κυβερνήταις μίαν ὁδὸν εἰδέναι τῆς