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against the spirits of battle. Consider then what sort of person he must be who is going to stand against so great a storm and such a tempest and so many waves, in order to become all things to all people, that he might win all. For such a man must be venerable and 1.579 humble, and formidable and approachable, and masterful and sociable, and incorruptible and attentive, and lowly and unsubmissive, and cheerful and gentle, so that he may be able to fight easily against these things. Therefore, the virtuous and prudent man must avoid flattering and being flattered, and be neither boastful nor a flatterer, but chastise the excess of both these evils, and be free, neither inclining toward insolence nor falling into servility. For toward the good he must be lowly, but toward the insolent, lofty, since the former consider forbearance a virtue, but the latter consider audacity manliness. And to the one it is fitting to offer humility, but to the others, manliness which extinguishes their reputation for audacity, so that he may benefit the former, and humble the pride of the latter." Which indeed the great Basil also made clear, quoting the most wise Solomon, "a time for every matter," one must know that there is a proper time for humility and for authority, for reproof and for exhortation, for restraint and for boldness, for kindness and for severity, and in short for every matter, so that at one time one shows the qualities of humility and imitates children in lowliness according to the Lord's saying, and at another time uses the authority which the Lord gave for building up and not for tearing down, whenever need demands boldness, and at a time of exhortation to show kindness, but at a time of severity to display zeal, 1.580 and on each of the other things similarly to apply distinguished and just reasoning; for the reasonings of the just are judgments. And indeed Isidore, the God-bearer and once a student of the blessed one, says, "the ruler must be both good and formidable, so that those who live well may be confident, but those who sin may be hesitant. For one without the other is anarchy rather than rule. For if all were obedient and lovers of virtue, there would be need of goodness alone, but if lovers of sin, of fear. But since it is necessary that there be good and wicked among those who are ruled, both must be employed by the ruler and leader, so that goodness may support the good and prudent, while fear may check in advance the faults of the most wicked." So then, it seems, being ignorant of these things and not knowing well how to distinguish and compare things like these, the enemies of the divine John irrationally and foolishly hated him and slandered him as being harsh and wrathful. For this reason, John delivered a sermon in the church against women, which his enemies, rumoring it to have been said against Eudoxia, brought to her attention. And she, saying to Arcadius that she had suffered terribly, incited him against John. And she arranged for Theophilus to be summoned, as he was a manifest enemy of John; who, having arrived at the Oak, now called Rufinianae, carried out the plot against John. When the people learned of this, they caused a great uproar, not allowing him to be cast 1.581 out of the city. But Eudoxia, moved by the lamentations of the people, sent Brison the eunuch and brought John back from Praenetus, so that Theophilus and those with him, being afraid, sought their safety in flight. And sixty bishops who were present gathered, and voting that all the things done at the Oak were invalid, they rightly confirmed the episcopacy for John. But when the events concerning the silver statue of Eudoxia and the widow's vineyard happened again, again there was hatred and again anger, again enmity and the delivery of a sermon, the beginning of which is "Again Herodias rages." And from there the bishops of his party, seeing that his exile was about to happen, gathered to him with many tears and said, "it is necessary

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πρὸς τὰ πνεύματα μάχης. ἐννόησον οὖν ὁποῖόν τινα εἶναι χρὴ τὸν μέλλοντα πρὸς χειμῶνα τοσοῦτον ἀνθέξειν καὶ τοιαύτην ζά λην καὶ τοσαῦτα κύματα, πρὸς τὸ γενέσθαι τοῖς πᾶσι τὰ πάντα, ἵνα πάντας κερδήσῃ. καὶ γὰρ σεμνὸν εἶναι δεῖ τὸν τοιοῦτον καὶ 1.579 ἄτυφον, καὶ φοβερὸν καὶ προσηνῆ, καὶ ἀρχοντικὸν καὶ κοινωνι κόν, καὶ ἀδέκαστον καὶ θεραπευτικόν, καὶ ταπεινὸν καὶ ἀδού λωτον, καὶ φαιδρὸν καὶ ἥμερον, ἵνα πρὸς ταῦτα εὐκόλως μά χεσθαι δύνηται. οὐκοῦν δεῖ τὸν ἐνάρετον καὶ ἐχέφρονα φεύγειν τὸ κολακεύειν καὶ κολακεύεσθαι, καὶ μήτε ἀλαζονικὸν εἶναι μήτε κόλακα, ἀλλ' ἀμφοτέρων τῶν κακῶν τούτων κολάζειν τὴν ἀμε τρίαν, καὶ ἐλεύθερον εἶναι, μήτε εἰς αὐθάδειαν ἀποκλίνοντα μήτε εἰς δουλοπρέπειαν καταπίπτοντα. πρὸς μὲν γὰρ χρηστοὺς ταπεινὸν ὑπάρχειν χρή, πρὸς δὲ θρασεῖς ὕψηλον, ἐπείπερ οἱ μὲν ἀρετὴν εἶναι τὴν ἐπιείκειαν ἡγοῦνται, οἱ δὲ ἀνδρίαν τὴν θρασύ τητα. κἀκείνοις μὲν τὴν ταπεινοφροσύνην δέον προσφέρειν, τού τοις δὲ τὴν ἀνδρίαν σβεννύουσαν αὐτῶν τὴν ἀπὸ τῆς θρασύτητος δόξαν, ἵνα τοὺς μὲν ὠφελήσῃ, τῶν δὲ ταπεινώσῃ τὸ φρόνημα." ὅπερ οὖν καὶ ὁ μέγας Βασίλειος δηλῶν ἔφη τὸ τοῦ σοφωτάτου Σολομῶντος "καιρὸς τῷ παντὶ πράγματι," εἰδέναι χρὴ ὅτι καὶ ταπεινότητος καὶ ἐξουσίας, καὶ ἐλέγχου καὶ παρακλήσεως, καὶ φειδοῦς καὶ παρρησίας, καὶ χρηστότητος καὶ ἀποτομίας, καὶ ἁπαξαπλῶς καιρός ἐστι παντὸς πράγματος ἴδιος, ὥστε ποτὲ μὲν τὰ τῆς ταπεινότητος δεικνύειν καὶ μιμεῖσθαι ἐν ταπεινώσει τὰ παι δία κατὰ τὴν κυριακὴν φωνήν, ποτὲ δὲ τῇ ἐξουσίᾳ κεχρῆσθαι, ἣν ἔδωκεν ὁ κύριος εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν, ὅταν ἡ χρεία ἐπιζητῇ τὴν παρρησίαν, καὶ ἐν καιρῷ μὲν παρακλήσεως τὸ χρηστὸν ἐνδείκνυσθαι, ἐν καιρῷ δὲ ἀποτομίας τὸν ζῆλον ἐμφαί 1.580 νειν, καὶ ἐφ' ἑκάστου τῶν ἄλλων ὁμοίως τὸν ἔκκριτον καὶ δίκαιον λογισμὸν ἀποφέρεσθαι· λογισμοὶ γὰρ δικαίων κρίματα. καὶ δὴ καὶ ὁ θεοφόρος Ἰσίδωρος καὶ τοῦ μακαρίου φοιτητὴς ποτὲ λέγει "τὸν ἄρχοντα καὶ ἀγαθὸν εἶναι δεῖ καὶ φοβερόν, ἵν' οἱ μὲν εὖ βιοῦντες θαρροῖεν, οἱ δὲ ἁμαρτάνοντες ὀκνοῖεν. θάτερον γὰρ θατέρου χωρὶς ἀναρχία μᾶλλόν ἐστιν ἢ ἀρχή. εἰ μὲν γὰρ πάντες ἦσαν εὐπειθεῖς καὶ φιλάρετοι, ἀγαθότητος ἔδει μόνης, εἰ δὲ φιλ αμαρτήμονες, φόβου. ἐπειδὴ δὲ ἀγαθοὺς καὶ πονηροὺς ἀνάγκη ἐν τοῖς ἀρχομένοις εἶναι, ἀμφότερα μεταχειριστέον τῷ ἄρχοντι καὶ προϊσταμένῳ, ἵν' ἡ μὲν ἀγαθότης στηρίζῃ τοὺς ἀγαθοὺς καὶ σώφρονας, ὁ δὲ φόβος προαναστέλλῃ τῶν κακίστων τὰ πταί σματα." ταῦτα τοίνυν, ὡς ἔοικεν, ἀγνοοῦντες καὶ τὰ τούτων ὅμοια μὴ καλῶς ἐπιστάμενοι διακρῖναι καὶ συγκρῖναι οἱ ἐχθροὶ τοῦ θεσπεσίου Ἰωάννου ἀλόγως καὶ ἀνοήτως ἐμίσουν αὐτὸν καὶ διέβαλλον ὡς τραχύν τινα καὶ ὀργίλον. ∆ιὸ δὴ καὶ κατὰ γυναικῶν ὁ Ἰωάννης ἐπ' ἐκκλησίας λόγον ἐπεδείξατο, ὃν οἱ δυσμενεῖς κατ' Εὐδοξίας εἰρῆσθαι θρυλήσαν τες ταύτῃ τὸν λόγον εἰσήγαγον. ἡ δὲ πρὸς Ἀρκάδιον καὶ δεινῶς πεπονθέναι λέγουσα κατὰ Ἰωάννου τοῦτον παρώτρυνε. παρα σκευάζει δὲ μετασταλῆναι Θεόφιλον ὡς πρόδηλον ἐχθρὸν τοῦ Ἰωάννου ὑπάρχοντα· ὃς παραγενόμενος ἐν τῇ ∆ρυΐ, τῇ νῦν Ῥουφινιαναῖς, τὴν κατὰ Ἰωάννου ἐπιβουλὴν κατειργάσατο. ὅπερ γνοὺς ὁ λαὸς στάσιν μεγάλην ἐποίησε, μὴ συγχωρῶν αὐτὸν ἐκβλη 1.581 θῆναι τῆς πόλεως. ἐπικαμφθεῖσα δὲ Εὐδοξία τοῖς ὀδυρμοῖς τοῦ λαοῦ, πέμψασα Βρίσωνα τὸν εὐνοῦχον ἀπὸ Πραινέτου τὸν Ἰωάν νην εἰσήγαγεν, ὡς Θεόφιλον καὶ τοὺς σὺν αὐτῷ φοβηθέντας φυγῇ τὴν σωτηρίαν πορίσασθαι. ἑξήκοντα δὲ ἐπίσκοποι εὑρεθέντες συνῆλθον, καὶ ἄκυρα τὰ ἐν τῇ ∆ρυῒ πραχθέντα ἅπαντα ψηφι σάμενοι Ἰωάννῃ τὴν ἐπισκοπὴν δικαίως ἐκύρωσαν. ἐπεὶ δὲ αὖ θις συνέβη τὰ κατὰ τὴν ἀργυρᾶν στήλην τῆς Εὐδοξίας καὶ τὸν τῆς χήρας ἀμπελῶνα, πάλιν μῖσος καὶ πάλιν ὀργή, πάλιν ἔχθρα καὶ λόγου ἐπίδειξις, οὗ ἡ ἀρχή "πάλιν Ἡρωδιὰς μαίνεται." κἀντεῦθεν οἱ τοῦ μέρους αὐτοῦ ἐπίσκοποι τὴν ἐξορίαν αὐτῷ μέλ λειν ἔσεσθαι βλέποντες, συναθροισθέντες πρὸς αὐτὸν μετὰ πολ λῶν δακρύων ἔλεγον "ἐπάναγκες