On the return of Flavian the Bishop, and the reconciliation of the Emperor with the city, and with¹⁸⁴⁹

1849 Benedictine πρὸς, Savile εἰς, which rather implies a full stop after “city,” and that the Homily contained an invective “against” the offenders. It does contain a very strong one obliquely.

1. To-day, I shall begin with that very same saying with which I have ever been used to open my address to you during the season of danger, and shall say together with you, “Blessed be God,” Who hath granted us this day to celebrate this holy Feast with much joy and gladness; and hath restored the head to the body, the shepherd to the sheep, the master to the disciples, the general to the soldiers, the High Priest to the Priests! Blessed be God, “Who doeth exceeding abundantly above what we ask or think!”¹⁸⁵⁰

1850 Eph. iii. 20.

2. The city hath won renown, because when such a danger had overtaken her, passing by at once all those who were in power, those who were surrounded with much wealth, those who possessed great influence with the Emperor, it fled for refuge to the Church, and to the Priest of God, and with much faith, rested itself entirely upon the hope which is from above! Many indeed, after the departure of the common Father, were ready to terrify those who lay in prison, by saying, “The Emperor does not lay aside¹⁸⁵¹

1851 Sav. relax.

3. The city then hath thus won renown; and the Priest again not less than the city, for he exposed his life for all; and while there were many things to hinder him, as the winter, his age, the feast, and not less than these, his sister, then at her last breath, he raised himself above all these obstacles, and did not say to himself, “What a thing is this? Our only remaining sister, she who hath drawn the yoke of Christ along with me, and who hath been my domestic companion so long, is now at her last breath; and shall we desert her, and go hence, and not behold her expiring, and uttering her paring words? But she indeed was praying daily, that we might close her eyes,¹⁸⁵²

1852 Ducæus quotes Il. xi. 453, Æn. ix. 486, Stat. Theb. l. 2. Alternâ clauserunt lumina dextrâ. Plin. 22, 37; Varro apud Nonium; Sigil. as illustrating the custom of doing these offices for the dead among heathens.

4. Yet, so far was he from saying any of these things, that he did not even think of them; but esteeming the fear of God above all the ties of kindred, he recognized the fact, that as tempests display the pilot, and dangers the general, so also a time of trial makes the Priest to become manifest. “All men,” saith he, “are eagerly looking on us; the Jews as well as the Greeks; let us not confound the expectations which these have of us; let us not overlook so great a shipwreck; but having committed to God all things that pertain to ourselves, let us venture our life itself too!” Consider, moreover, the magnanimity of the Priest, and the lovingkindness of God! All those things which he disregarded, all those he enjoyed; in order that he might both receive the reward of his readiness, and that he might obtain a greater pleasure by enjoying them contrary to expectation! He preferred to celebrate the festival in a foreign place, and far from his own people, for the sake of the city’s safety. But God restored him to us before the Paschal feast, so as to take a common part with us in the conduct of the festival; in order that he might have the reward of his choice, and enjoy the greater gladness! He feared not the season of the year; and there was summer during the whole period he was travelling. He took not his age into account; and he dispatched this long journey with just as much ease as if he had been young and sprightly! He thought not of his sister’s decease nor was enervated by it, and when he returned he found her still alive, and all things which were disregarded by him, were all obtained!

5. Thus, the priest hath indeed won renown both with God and man! This transaction hath also adorned the Emperor with a splendour beyond the diadem! First, in that it was then made apparent that he would grant that to the priests which he would not to any other; secondly, that he granted the favour without delay, and quelled his resentment. But that you may more clearly understand the magnanimity of the Emperor, and the wisdom of the priest, and more than both these, the lovingkindness of God; allow me to relate to you a few particulars of the conference which took place. But what I am now about to relate I learnt from one of those who were within the palace; for the Father has told us neither much nor little on the affair; but ever imitating the magnanimity of Paul, he hides his own good deeds; and to those who on all sides were asking him questions as to what he said to the Emperor; and how he prevailed upon him; and how he turned away his wrath entirely, he replied, “We contributed nothing to the matter, but the Emperor himself (God having softened his heart), even before we had spoken, dismissed his anger, and quelled his resentment; and discoursing of the events that had taken place as if some other person had been insulted, he thus went over all the events that had happened without anger.” But those things which he concealed from humility, God hath brought to light.

6. And what were these? I will proceed to relate them to you by going a little farther back in the story. When he went forth from the city, leaving all in such great despondency, he endured what was far more grievous than we ourselves suffered, who were in the midst of these calamities. For, in the first place, meeting in the midst of his journey with those who had been sent by the Emperor to make inquisition upon the events which had happened; and learning from them, on what terms they were sent; and reflecting upon the dreadful events that were in store for the city, the tumults, the confusion, the flight, the terror, the agony, the perils, he wept a flood of tears, and his bowels were rent with compassion; for with fathers, it is usual to grieve much more, when they are not able to be present with their suffering children; which was just what this most tender-hearted man now endured; not only lamenting the calamities which were in reserve for us, but that he was far away from us, whist we were enduring them. But this was, however, for our safety. For as soon as he had learned these things from them; more warmly did the fountain of his tears then gush forth, and he betook himself to God with more fervent supplication; and spent his nights without sleep, beseeching Him that He would succour the city, while enduring these things, and make the mind of the Emperor more placable. And as soon as he came to that great city, and had entered the royal palace, he stood before the Emperor at a distance,—speechless,—weeping,—with downcast eyes,—covering his face as if he himself had been the doer of all the mischief; and this he did, wishing first to incline him to mercy by his posture, and aspect, and tears; and then to begin an apology on our behalf; since there is but one hope of pardon for those who have offended, which is to be silent, and to utter nothing in defence of what has been done. For he was desirous that one feeling should be got rid of, and that another should take its place; that anger should be expelled, and sadness introduced,¹⁸⁵³

1853 ‡θυμίαν here opposed to θυμὸν and meaning especially such sadness as represses violent emotion.

1854 Exod. xxxii. 10.

7. And that this is true, ye will understand when ye hear what were his words. For he did not say, “What does this mean? Hast thou come heading an embassy on behalf of impious and abominable men, such as ought not even to live; on behalf of rebels,¹⁸⁵⁵

1855 τυρ€ννων.

1856 St. Chrysostom here alludes to the pulling down the statues of his wife and mother, which, together with his own and those of his two sons, were dragged about the streets of Antioch during the riot.

1857 He seems to mean some such expression as “so may I live to see Antioch.”

8. Upon this, the priest sobbing bitterly, and shedding warmer tears, no longer kept silence: for he saw that the defence of the Emperor was raising our crime to a still higher amount; but heaving from the bottom of his heart¹⁸⁵⁸

1858 κ€τωθεν.

1859 A kind of event then becoming familiar to the Roman world.

9. But yet, O Emperor, if you are willing, there is a remedy for the wound, and a medicine for these evils, mighty as they are! Often, indeed, has it occurred amongst private individuals, that great and insufferable offences have become a foundation for great affection. Thus also did it happen in the case of our human race. For when God made man, and placed him in Paradise, and held him in much honour; the devil could not bear this his great prosperity, and envied him, and cast him out from that dignity which had been granted. But God was so far from forsaking him, that He even opened Heaven to us instead of Paradise; and in so doing, both shewed His own lovingkindness, and punished the devil the more severely. So do thou too now! The demons have lately used all their efforts, that they may effectually rend from your favour that city which was dearest of all to you. Knowing this then, demand what penalty you will, but let us not become outcasts from your former love! Nay, though it is a strange thing, I must say, display towards us now still greater kindness than ever; and again write this city’s name among the foremost in your love;—if you are indeed desirous of being revenged upon the demons who were the instigators of these crimes! For if you pull down, and overturn, and raze the city, you will be doing those very things which they have long been desiring. But if you dismiss your anger, and again avow that you love it even as you did before, you have given them a deadly blow. You have taken the most perfect revenge upon them by shewing, not only that nothing whatever has come for them of their evil designs; but that all hath proved the very opposite of what they wished. And you would be just in acting thus, and in shewing mercy to a city, which the demons envied on account of your affection; for if you had not so exceedingly loved her, they would not have envied her to such a degree! So that even if what I have asserted is extraordinary, it is nevertheless, true, that what the city hath suffered, hath been owing to thee, and thy love! What burning, what devastation, so bitter as those words, which you uttered in your own defence?

10. You say now, that you have been insulted, and sustained wrongs such as no Emperor ever yet did. But if you will, O most gracious, most wise, and most religious Sovereign, this contempt will procure you a crown, more honourable and splendid than the diadem you wear! For this diadem is a display of your princely virtue, but it is also a token of the munificence of him who gave it; but the crown woven from this your humanity will be entirely your own good work, and that of your own love of wisdom; and all men will admire you less for the sake of these precious stones,¹⁸⁶⁰

1860 It is here evidently supposed that the Emperor appeared with the crown actually upon his head. The magnificence of the Emperor’s appearance is dwelt upon at length by Chrysostom in other Homilies, though with different feelings from what Gibbon would insinuate. See c. xxxii. where he quotes the Homily on Perfect Charity (6). Also on Eph. iv. 1, Hom. IX.

11. And to shew that I do not speak this in a way of flattery, but that it will certainly be so, I will relate to you an ancient piece of history, that you may understand that no armies, nor warlike weapons, nor money, nor multitude of subjects, nor any other such things are wont to make sovereigns so illustrious, as wisdom of soul and gentleness. It is related of the blessed Constantine, that on one occasion, when a statue of himself had been pelted with stones, and many were instigating him to proceed against the perpetrators of the outrage; saying, that they had disfigured his whole face by battering it with stones, he stroked his face with his hand, and smiling gently, said, “I am quite unable to perceive any wound inflicted upon my face. The head appears sound, and the face also quite sound.” Thus these persons, overwhelmed with shame, desisted from their unrighteous counsel.

This saying, even to the present day, all repeat; and length of time hath neither weakened nor extinguished the memory of such exalted wisdom. How much more illustrious is such an action, than any number of warlike trophies! Many and great titles did he build, and many barbarous tribes did he conquer; not one of which we now remember; but this saying is repeated over and over again, to the present day; and those who follow us, as well as those who come after them, will all hear of it. Nor indeed is this the only admirable thing; that they will hear of it; but that when men speak of it, they do so with approbation and applause; and those who hear of it, receive it with the like; and there is no one who, when he has heard it, is able to remain silent, but each at once cries out, and applauds the man who uttered it, and prays that innumerable blessings may be his lot even now deceased. But if amongst men, this saying has gained him so much honour, how many crowns will he obtain with the merciful God!

12. And why need I speak of Constantine, and other men’s examples, when it were fitting that I should exhort you by considerations nearer home, and drawn from your own praiseworthy actions. You remember how but lately, when this feast was near at hand, you sent an epistle to every part of the world giving orders that the inmates of the prisons should be set free, and their crimes be pardoned. And as if this were not sufficient to give proof of your generosity, you said in your letters, “O that it were possible for me to recal and to restore those who are dead, and to bring them back to their former state of life!” Remember now these words. Behold the season of recalling and restoring the deceased, and bringing them back to former life! For these are indeed already dead, even before the sentence hath been pronounced; and the city hath now taken up its tabernacle at the very gates of Hades! Therefore raise it up again, which you can do without money, without expense, without loss of time or labour! It is sufficient merely for you to open your lips, and you will restore to life the city which at present lieth in darkness. Grant now, that henceforth it may bear an appellation derived from your philanthropy; for it will not be so much indebted to the kindness of him who first founded it, as it will be to your sentence. And this is exceedingly reasonable; for he but gave it its beginning, and departed; but you, when it had grown up and become great; and when it was fallen, after all that great prosperity; will have been its restorer. There would have been nothing so wonderful in your having delivered it from danger, when enemies had captured, and barbarians overrun it, as in your now sparing it. That, many of the Emperors have frequently done; but should you alone accomplish this, you will be first in doing it, and that beyond all expectation. And the former of these good deeds, the protection of your subjects, is not at all wonderful or extraordinary; but is one of those events which are of continual occurrence; but the latter, the dismissal of wrath after the endurance of such provocations, is something which surpasses human nature.

13. Reflect, that the matter now for your consideration is not respecting this city only, but is one that concerns your own glory; or rather, one that affects the cause of Christianity in general. Even now the Gentiles, and Jews, and the whole empire as well as the barbarians, (for these last have also heard of these events,) are eagerly looking to you, and waiting to see what sentence you will pronounce with regard to these transactions. And should you decree a humane and merciful one; all will applaud the decision, and glorify God, and say one to another, “Heavens! how great is the power of Christianity, that it restrains and bridles a man who has no equal upon earth; a sovereign, powerful enough to destroy and devastate all things; and teaches him to practice such philosophy as one in a private station had not been likely to display! Great indeed must be the God of the Christians, who makes angels out of men, and renders them superior to all the constraining force of our nature!”

14. Nor ought you, assuredly, to entertain that idle fear; nor to bear with those who say that other cites will become worse, and grow more contemptuous of authority, if this city goes unpunished. For if you were unable to take vengeance; and they, after doing these things, had forcibly defied you; and the power on each side was equally matched; then reasonably enough might such suspicions be entertained. But if, terrified and half dead with fear, they run to cast themselves at your feet, through me; and expect daily nothing else but the pit of slaughter, and are engaged in common supplications; looking up to heaven and calling upon God to come to their aid, and to favour this our embassy; and have each given charge about his private affairs, as if they were at their last gasp; how can such a fear be otherwise than superfluous? If they had been ordered to be put to death, they would not have suffered as much as they do now, living as they have done so many days in fear and trembling; and when the evening approaches, not expecting to behold the morning; nor when the day arrives, hoping to reach the evening! Many too have fallen in with wild beasts, while pursuing their way through desert places, and removing to untrodden spots; and not men only, but also little children and women; free born, and of good condition; hiding themselves many days and nights in caves, and ravines, and holes of the desert! A new mode of captivity hath indeed befallen the city. Whilst the buildings and walls are standing, they suffer heavier calamities than when cities have been set on fire! Whilst no barbarian foe is present, whilst no enemy appears, they are more wretchedly situated than if actually taken; and the rustling only of a leaf scares them all every day! And these are matters which are universally known; so that if all men had seen the city razed to the ground, they would not have been taught such a lesson of sobriety, as by hearing of the calamities which have now befallen it. Suppose not, therefore, that other cities will be made worse in future! Not even if you had overturned other cities, would you have so effectually corrected them, as now, by this suspense concerning their fate, having chastised¹⁸⁶¹

1861 αὐτοὺς, “the Antiochenes.” Some read αὐτὰς, “the cities,” which does not make so good sense.

15. Do not, then, carry this calamity any farther; but allow them henceforth to take breath again. For to punish the guilty, and to exact the penalty for these deeds, were easy and open to any one; but to spare those who have insulted you, and to pardon those who have committed offences undeserving of pardon, is an act of which only some one or two are capable; and especially so, where the person treated with indignity is the Emperor. It is an easy matter to place the city under the subjection of fear; but to dispose all to be loving subjects; and to persuade them to hold themselves well affected towards your government; and to offer not only their common, but individual prayers for your empire; is a work of difficulty. A monarch might expend his treasures, or put innumerable troops in motion, or do what else he pleased, but still he would not be able to draw the affections of so many men towards himself as may now very easily be done. For they who have been kindly dealt with, and those who hear of it too, will be well affected towards you, even as the recipients of the benefit. How much money, how many labours would you not have expended to win over to yourself the whole world in a short space of time; and to be able to persuade all those men who are now in existence, as well as all future generations, to invoke upon your head the same blessings which they pray for on behalf of their own children! And if you will receive such a reward from men, how much greater will you have from God! And this, not merely from the events which are now taking place, but from those good deeds which shall be performed by others in time to come. For if ever it should be that an event similar to what has now occurred should take place, (which God forbid!) and any of those who have been treated with indignity, should then be consulting about prosecuting measures against the rioters; your gentleness and moral wisdom will serve them instead of all other teaching and admonition; and they will blush and be ashamed, having such an example of wisdom, to appear inferior. So that in this way you will be an instructor to all posterity; and you will obtain the palm amongst them, even although they should attain to the highest point of moral wisdom! For it is not the same thing for a person to set the first example of such meekness himself and by looking at others, to imitate the good actions they have performed. On this account, whatever philanthropy, or meekness, those who come after you may display, you will enjoy the reward along with them; for he who provides the root, must be considered the source of the fruits. For this reason, no one can possibly now share with you the reward that will follow your generosity, since the good deed hath been entirely your own. But you will share the reward of all those who shall come after, if any such persons should make their appearance; and it will be in your power to have an equal share in the merit of the good work along with them, and to carry off a portion as great as teachers have with scholars. And supposing that no such person should come into being, the tribute of commendation and applause will be accumulating to you throughout every age.

16. For consider, what it is for all posterity to hear it reported, that when so great a city had become obnoxious to punishment and vengeance, that when all were terrified, when its generals, its magistrates and judges, were all in horror and alarm, and did not dare to utter a word on behalf of the wretched people; a single old man, invested with the priesthood of God, came and moved the heart of the Monarch by his mere aspect and intercourse; and that the favour which he bestowed upon no other of his subjects, he granted to this one old man, being actuated by a reverence for God’s laws! For in this very thing, O Emperor, that I have been sent hither on this embassy, the city hath done you no small honour; for they have thus pronounced the best and the most honourable judgment on you, which is, that you respect the priests of God, however insignificant they may be, more than any office placed under your authority!

17. But at the present time I have come not from these only, but rather from One who is the common Lord of angels and men, to address these words to your most merciful and most gentle soul, “if ye forgive men their debts, your heavenly Father will forgive you your trespasses.”¹⁸⁶²

1862 Matt. vi. 12.

1863 No one who knows St. Chrysostom will suppose that he means by this to exclude the other conditions of a sincere repentance, as of course our Lord did not, in the saying just before quoted, which is equally unqualified.

1864 Perhaps referring to promises the bishop had made to his flock, of what they might expect from his intercession.

18. Having said this, and much more to the same effect, he so overcame the Emperor, that the same thing occurred which once happened to Joseph. For just as he, when he beheld his brethren, longed to shed tears, but restrained his feeling, in order that he might not spoil the part which he was playing;¹⁸⁶⁵

1865 τὴν ὑπόκρισιν, i.e., his counterfeited ignorance of his brethren.

1866 Luke xxiii. 34.

1867 The allusion is to the war with Maximus, who had been acknowledged Emperor of Spain, Gaul and Britain, but was now trying to wrest Italy from the rule of Valentinian II.

19. What could be gentler than such a soul? Let the Gentiles henceforward be ashamed; or rather, instead of being ashamed, let them be instructed; and leaving their native error, let them come back¹⁸⁶⁸

1868 As being God’s creatures, and having departed from Him.

1869 The bishop.

1870 Comp. what is said of Cæsarius, Lib. Reiske. t. i. p. 691. This may relate to a different occasion, as it seems likely that there were two rescripts, the second of which conveyed the full pardon.

20. What therefore ye then did, in decking the forum with garlands; lighting lamps, spreading couches¹⁸⁷¹

1871 στιβ€δας. Cave, in his life of St. Chrysostom, has rendered it, “the doors and shop windows set off with flowers and green branches;” but this seems purely fanciful; the word stibadium among the Romans meant a couch of particular construction, which allowed seven or eight to recline upon it at supper. These were probably temporary couches, made of, or strewed with, green leaves, for a public feast. (Libanius mentions this feasting, and praises the sympathy and good nature of Hellebichus on the occasion. His mention of a fish may be connected with the fast. Or. ad Helleb. fin.)

1872 i.e., both by sending the calamity and by delivering from it.

1873 Joel i. 3.

E.C.F. INDEX & SEARCH