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

Dialogus de vita Joannis Chrysostomi

HISTORICAL DIALOGUE OF PALLADIUS, BISHOP OF HELENOPOLIS, HELD WITH THEODORE, DEACON OF ROME, CONCERNING THE LIFE AND CONDUCT OF THE BLESSED JOHN, BISHOP OF CONSTANTINOPLE, CHRYSOSTOM.

CHAPTER 1 {THE BISHOP.} Of the gifts of God, some are, it seems, common and indivisible, most excellent brother Theodore, and some are common and divisible. A third kind of these are those which are neither common nor divisible or indivisible, but are given as special and exceptional to those to whom they are given. {THE DEACON.} Come now, tell us the order of each kind; for you have begun with an unconvincing preface. {THE BISHOP.} The things that are by nature good, without which life is defiled, are common and indivisible. {THE DEACON.} Such as what, father? {THE BISHOP.} First, the God of all, together with his only-begotten Son and the Holy Spirit, is common and indivisible; for it is possible for anyone who wishes to receive him wholly in contemplation, without experiencing things. Then after God, the divine Scriptures and the supracelestial powers. In addition to these, heaven, sun, moon, and the whole choir of the stars, and the air itself, are common and indivisible, the whole for all. Let the class of indivisible things end here for us. But once the earth was also common and indivisible, along with the streams of waters; but since the gadfly of greed flew into the souls of hedonists, the heavier elements of earth and water became divisible. {THE DEACON.} What you have said is most clear; but complete your account of the second class of divisible things. {THE BISHOP.} It is necessary not to leave the fabric of the argument incomplete. Gold, then, and silver and every metallic 4 nature, and also timber and all intermediate things, to speak concisely, are common, but yet divisible; for they are not wholly and entirely available to everyone who wishes. {THE DEACON.} This argument too is evident. But I doubt lest you falter in the proofs of the third class, the exceptional things, having promised that there are some things which are neither common nor divisible, but are special and exceptional for those worthy of the gift. Therefore, putting the finishing touch on your argument, tell us from where you have come and the truth concerning what we long to learn. {THE BISHOP.} If it depends on me and I have the knowledge of these things you desire to learn, I will not hesitate or conceal it; however, I will repay the debt of the argument, as I understand it, according to my ability. For you will not find a division of virginity and of the rest of celibacy; for they are not of the class of common or of divisible things; since not everyone who desires the thing is a virgin, but he who is able; for many of those who have married yearn for it, but do not attain it because they have been previously taken in marriage. Just as also in the Olympic games the herald calls whoever wishes, but crowns the one who is victorious; in this way also in the case of chastity, as the Gospel says, when Peter objected to the Savior; "If such is the case of a man with his wife, it is not expedient to marry"; to which the Savior said: "But not all can receive this saying, but only those to whom it is given." Do you see, that it is not for all, "but for those to whom it is given"? {THE DEACON.} I thought you would have difficulty with the proof of the exceptional things, but, as it seems, you have persuaded us both from Scripture and strongly. {THE BISHOP.} If these things have become clear to you, I will also enrich the argument with other testimonies, so that those of a base mind, being persuaded by these things, may cease from seizing what they have not been able to receive. For we find the priesthood also in the divine Scriptures to be neither common nor divisible, but exceptional for the worthy, as the great-minded Paul says when admonishing the Hebrews: "For no one takes the

Dialogus de vita Joannis Chrysostomi

∆ΙΑΛΟΓΟΣ ΙΣΤΟΡΙΚΟΣ ΠΑΛΛΑ∆ΙΟΥ, ΕΠΙΣΚΟΠΟΥ ΕΛΕΝΟΥΠΟΛΕΩΣ, ΓΕΝΟΜΕΝΟΣ ΠΡΟΣ ΘΕΟ∆ΩΡΟΝ, ∆ΙΑΚΟΝΟΝ ΡΩΜΗΣ, ΠΕΡΙ ΒΙΟΥ ΚΑΙ

ΠΟΛΙΤΕΙΑΣ ΤΟΥ ΜΑΚΑΡΙΟΥ ΙΩΑΝΝΟΥ, ΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ, ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ.

ΚΕΦΑΛΑΙΟΝ Αʹ {Ο ΕΠΙΣΚΟΠΟΣ.} Τῶν τοῦ Θεοῦ δωρημάτων τὰ μέν ἐστιν, ὡς ἔοικε, κοινὰ καὶ ἀμέριστα, κράτιστε ἀδελφὲ Θεόδωρε, τὰ δὲ κοινὰ καὶ μεριστά. τρίτα τούτων ἐστίν, ἃ οὔτε κοινὰ οὔτε μεριστὰ ἢ ἀμέριστα, ἀλλ' ἴδια κατ' ἐξαίρετον δεδομένα οἷς δίδοται. {Ο ∆ΙΑΚΟΝΟΣ.} ∆εῦρο δὴ φράσον ἡμῖν ἑκάστου γένους τὴν τάξιν· ἀπιθάνως γὰρ προοιμιάσω. {Ο ΕΠΙΣΚ.} Τὰ τῇ φύσει καλά, ὧν ἄνευ τὸ ζῆν μιαρόν, κοινὰ καὶ ἀμέριστα. {Ο ∆ΙΑΚ.} Οἷον τί, πάτερ; {Ο ΕΠΙΣΚ.} Πρῶτον, ὁ τῶν ὅλων Θεός, ἅμα τῷ μονογενεῖ αὐτοῦ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι, κοινός ἐστι καὶ ἀμέριστος· ἔξεστι γὰρ τῷ βουλομένῳ παντὶ ὅλον αὐτὸν λαβεῖν τῇ θεωρίᾳ, πραγ μάτων μὴ πειρώμενον. ἔπειτα μετὰ τὸν Θεὸν αἱ θεῖαι Γραφαὶ καὶ αἱ ὑπερκόσμιαι δυνάμεις. πρὸς ταύταις οὐρανός, ἥλιος, σελήνη, καὶ σύμπας ὁ τῶν ἄστρων χορός, καὶ αὐτὸς ὁ ἀήρ, κοινὰ καὶ ἀμέριστα, ὅλα ὅλων. μέχρι τούτων ἡμῖν ἱστάσθω τῶν ἀμερίστων τὸ γένος. ἦν δέ ποτε καὶ ἡ γῆ κοινὴ καὶ ἀμέριστος ἅμα τοῖς τῶν ὑδάτων ῥείθροις· ἐξ οὗ δὲ ὁ τῆς πλεονεξίας οἶστρος ἐνεπετάσθη ταῖς τῶν φιληδόνων ψυχαῖς, κατέστη τὰ βαρύτερα στοιχεῖα γῆς τε καὶ ὕδατος μεριστά. {Ο ∆ΙΑΚ.} Σαφέστατα ἔχει τὰ εἰρημένα· προσαναπλήρωσον δὲ τὸν λόγον τοῦ δευτέρου γένους τῶν μεριστῶν. {Ο ΕΠΙΣΚ.} Ἐπάναγκές ἐστι μὴ ἀτελὲς καταλεῖψαι τὸ τῆς ὑπο θέσεως ὕφος. χρυσὸς τοίνυν καὶ ἄργυρος καὶ πᾶσα ἡ μεταλλικὴ 4 φύσις, πρός τε δρυοτομικὴ ὕλη καὶ ὅσα τῶν μέσων, συλλήβδην εἰπεῖν, κοινὰ μέν ἐστιν, ἀλλ' ὅμως μεριστά· οὐ γὰρ παντὶ τῷ θέλοντι ὅλα δι' ὅλου ἐπ' ἐξουσίας ὑπάρχει. {Ο ∆ΙΑΚ.} Εὔδηλος καὶ οὗτος ὁ λόγος. ἀμφιβάλλω δὲ μήποτε ἀτονήσῃς περὶ τὰς ἀποδείξεις τοῦ τρίτου γένους τῶν ἐξαιρέτων, ὑποσχόμενος ὅτι ἔστι τινὰ ἃ μήτε κοινά ἐστι μήτε μεριστά, ἀλλ' ἴδια κατ' ἐξαίρετον τῶν ἀξίων τῆς δωρεᾶς. ἐπιθεὶς οὖν τὴν κορω νίδα τῷ λόγῳ, ἀφήγησαι ἡμῖν πόθεν παραγέγονας καὶ περὶ ὧν ποθοῦμεν μαθεῖν τἀληθῆ. {Ο ΕΠΙΣΚ.} Εἰ μὲν ἐπ' ἐμοὶ κεῖται καὶ τούτων ἔχω τὴν γνῶσιν περὶ ὧν ποθεῖτε μαθεῖν, οὐκ ἀποκνήσω ἢ ἀποκρύψω· τὸ μέντοι χρέος τοῦ λόγου, ὡς ὑπολαμβάνω, κατὰ δύναμιν προσαποδώσω. παρθενίας γοῦν καὶ τῆς λοιπῆς ἀγαμίας μερισμὸν οὐχ εὑρήσεις· οὐ γάρ εἰσι τοῦ γένους τῶν κοινῶν ἢ τῶν μεριστῶν· ἐπειδὴ οὐ πᾶς ὁ ποθῶν τὸ πρᾶγμα καὶ παρθενεύει, ἀλλ' ὁ δυνάμενος· τῶν γὰρ γεγαμηκότων πολλοὶ γλίχονται μέν, οὐ φθάνουσι δὲ διὰ τὸ προειλῆφθαι ἐν συζυγίαις. ὥσπερ καὶ ἐν τοῖς Ὀλυμπιακοῖς ἀγῶσι καλεῖ μὲν ὁ κήρυξ τὸν βουλόμενον, στεφανοῖ δὲ τὸν νικήσαντα· τούτῳ τῷ τρόπῳ καὶ ἐπὶ τῆς ἁγνείας, καθὼς τὸ Εὐαγγέλιον λέγει, τοῦ γὰρ Πέτρου ἀνθυπενεγκόντος τῷ Σωτῆρι· "Εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τῆς γυναικός, οὐ συμφέρει γαμῆσαι"· πρὸς οἷς ἔφησεν ὁ Σωτήρ· "Ἀλλ' οὐ πάντων ἐστὶ χωρῆσαι τὸν λόγον τοῦτον, ἀλλ' οἷς δέδοται." ὁρᾷς, ὅτι οὐ πᾶσιν, "ἀλλ' οἷς δέδοται"; {Ο ∆ΙΑΚ.} Ὤμην σε δυσπορίστως ἔχειν περὶ τὴν τῶν ἐξαιρέτων ἀπόδειξιν, ἀλλ', ὡς ἔοικεν, καὶ γραφικῶς καὶ ἰσχυρῶς ἡμᾶς ἔπεισας. {Ο ΕΠΙΣΚ.} Εἰ ταῦτα σαφῆ σοι καθέστηκεν, καὶ λοιπαῖς μαρ τυρίαις λιπανῶ τὸν λόγον, ἵν' οἱ φαῦλοι τὴν γνώμην, πεισθέντες ἐκ τούτων, παύσωνται τοῦ ἁρπάζειν ἃ λαβεῖν οὐ δεδύνηνται. εὕρομεν γὰρ καὶ τὴν ἱερωσύνην παρὰ ταῖς θείαις Γραφαῖς οὔτε κοινὴν οὖσαν οὔτε μεριστήν, ἀλλ' ἐξαίρετον τῶν ἀξίων, καθὼς νουθετῶν Ἑβραίους λέγει ὁ μεγαλόφρων Παῦλος· "Οὐ γὰρ ἑαυτῷ τις λαμβάνει τὴν