Chrysostom and Theophilus. His First Deposition and Banishment.

Chapter VIII.—Chrysostom and Theophilus. His First Deposition and Banishment.

At this time Chrysostom became involved in the Origenistic controversies which are among the most violent and most useless in ancient church history, and full of personal invective and calumny. ¹⁷ The object in dispute was the orthodoxy of the great Origen, which long after his death was violently defended and as violently assailed.

Theophilus of Alexandria, an able and vigorous but domineering, contentious and unscrupulous prelate, was at first an admirer of Origen, but afterwards in consequence of a personal quarrel joined the opponents, condemned his memory and banished the Origenistic monks from Egypt. Some fifty of them, including the four “Tall Brethren,” so-called on account of their extraordinary stature, fled to Constantinople and were hospitably received by Chrysostom (401). He had no sympathy with the philosophical speculations of Origen, but appreciated his great merits, and felt that injustice was done to the persecuted monks. He interceded in their behalf with Theophilus, who replied with indignant remonstrance against protecting heretics and interfering in another diocese.

Theophilus, long desirous of overthrowing Chrysostom, whom he had reluctantly consecrated, set every instrument in motion to take revenge. He sent the octogenarian bishop Epiphanius of Salamis, a well-meaning and learned but bigoted zealot for orthodoxy, to Constantinople, as a tool of his hierarchical plans (402); but Epiphanius soon returned and died on the ship (403). Theophilus now traveled himself to Constantinople, accompanied by a body-guard of rough sailors and provided with splendid presents. He appeared at once as accuser and judge, aided by Eudoxia and the disaffected clergy. He held a secret council of thirty-six bishops, all of them Egyptians except seven, in a suburb of Chalcedon on the Asiatic side of the Bosphorus, and procured in this so-called synod at the Oak, the deposition and banishment of Chrysostom, on false charges of immorality and high treason (403). Among the twenty-nine charges were these: that Chrysostom had called the saintly Epiphanius a fool and a demon, that he abused the clergy, that he received females without witnesses, that he ate sumptuously alone and bathed alone, that he had compared the empress to Jezebel.

The innocent bishop refused to appear before a packed synod of his enemies, and appealed to a general council. As the sentence of banishment for life became known, the indignation of the people was immense. A single word from him would have raised an insurrection; but he surrendered himself freely to the imperial officers, who conveyed him in the dark to the harbor and put him on board a ship destined for Hieron at the mouth of the Pontus. Theophilus entered the city in triumph and took vengeance on Chrysostom’s friends.

The people besieged the palace and demanded the restoration of their bishop. Constantinople was almost in a state of insurrection. The following night the city was convulsed by an earthquake, which was felt with peculiar violence in the bedroom of Eudoxia and frightened her into submission. She implored the emperor to avert the wrath of God by recalling Chrysostom. Messengers were despatched with abject apologies to bring him back. A whole fleet of barks put forth to greet him, the Bosphorus blazed with torches and resounded with songs of rejoicing. On passing the gates he was borne aloft by the people to the church, seated in the episcopal chair and forced to make an address. His triumph was complete, p. 14 but of short duration. Theophilus felt unsafe in Constantinople and abruptly sailed in the night for Alexandria. The feelings with which Chrysostom went into his first and second exile, he well describes in a letter to Bishop Cyriacus: “when I was driven from the city, I felt no anxiety, but said to myself: If the empress wishes to banish me, let her do so; ‘the earth is the Lord’s.’ If she wants to have me sawn asunder, I have Isaiah for an example. If she wants me to be drowned in the ocean, I think of Jonah. If I am to be thrown into the fire, the three men in the furnace suffered the same. If cast before wild beasts, I remember Daniel in the lion’s den. If she wants me to be stoned, I have before me Stephen, the first martyr. If she demands my head, let her do so; John the Baptist shines before me. Naked I came from my mother’s womb, naked shall I leave this world. Paul reminds me, ‘If I still pleased men, I would not be the servant of Christ.’”

Footnotes

13:17

Schaff, Church History, III. 698 sqq.