An ancient Celtic poem in praise of Michael the Archangel
Thou Michael the victorious,
I make my circuit under thy shield,
Thou Michael of the white steed,
And of the bright brilliant blades,
Conqueror of the dragon,
Be thou at my back,
Thou ranger of the heavens,
Thou warrior of the King of all,
O Michael the victorious,
My pride and my guide
O Michael the victorious,
The glory of mine eye.
I make my circuit
In the fellowship of my saint,
On the machair, on the meadow,
On the cold heathery hill;
Though I should travel oceans
And the hard globe of the world
No harm can e’er befall me
‘Neath the shelter of thy shield;
O Michael the victorious,
Jewel of my heart,
O Michael the victorious,
God’s shepherd thou art.
Be the sacred Three of Glory
Aye at peace with me,
With my horses, with my cattle,
With my woolly sheep in flocks.
With the crops growing in the field
Or ripening in the sheaf,
On the machiar, on the moor,
In cole, in heap, or stack,.
Every thing on high or low,
Every furnishing and flock,
Belong to the holy Triune of glory,
And to Michael the victorious
Friday, September 29, 2017
Hey,everbuddy!It's Padre Mickey's annual Michaelmas post!
Today is the Feast of St. Michael the Archangel and all Angels, or Michaelmas.
The feast is popular again, probably due to the rise of angelology in New Age circles over the past twenty years or so. An entire industry has sprung up over for a while around the subject of angels, producing music and books odd websites. Some people's interest and devotion to angels has replaced any interest and devotion to God, which is, of course, idolatrous, but this is not the first time in history that angel worship has been popular. It was also common during the first two centuries of Christianity, especially in Phrygia, Greece, and Palestine, and St. Paul mentions angel worship in his letter to the Christians in Colossus. The introductory lecture by the Rev. Dr. L. William Countryman in New Testament when I was at C.D.S.P. left an impression on my entire class. Professor Countryman shocked us all with the idea that the Epistle to Jude was about sex with angels! So, let’s talk about angels.
Angels are God's messengers, and that is the purpose they serve throughout most of the Old Testament. However, Zoroastrian influence during the time of the Babylonian exile changed the concept of angels from messengers of God to powerful supernatural beings who were either on the side of God or on the side of Satan; it introduced a dualistic element to the understanding of angels. By the year 160 B.C., the Essenes, who lived in the desert of Qumran, had created an entire Host or Army of angels who served God, wile the Demons, or Angels of Darkness served Satan. With this idea of an angelic army came the idea of different choirs of angels, different divisions who served different purposes. These groups originally were divided as Archangels, Cherubim, Seraphim, Watchers, and Angels. By the sixth century of the Christian Era, the mystical theologian Psuedo-Dionysius developed an hierarchy of "Heavenly Beings" which he received from his “sacred-initiator.” According to Psuedo-Dionysius, there are three three-fold hierarchies of Heavenly Beings: the first hierarchy, which are the beings which surround God the Father, are the "Holy Thrones and Orders said to possess many eyes and wings, also called Seraphim and Cherubim." The word "Seraphim" means "Fire-makers" in Hebrew, and Psuedo-Dionysius says that this means they are "Carriers of Warmth." The word "Cherubim" means "Out-pourers of Wisdom" in Hebrew, and Psuedo-Dionysius writes that the Seraphim and Cherubim are most like God in these ways. The second hierarchy consists of Authorities, Dominions, and Powers. This group works between the first hierarchy and the third hierarchy. The third and final hierarchy, according to Psuedo-Dionysius, consists of Principalities, Archangels, and Angels, with only Archangels and Angles dealing with human beings.
Human interaction with angels is described throughout the Old Testament, beginning with a Cherub with a flaming sword guarding the gate to Paradise. Abraham's angel visitations, and Jacob's vision of angels ascending and descending from a ladder between heaven and earth is another example. Moses dealt with angels such as Michael in the Wilderness, and the Day of Atonement liturgy described in the book of Leviticus describes the action of the High Priest placing the sins of the community on a goat and releasing the goat to Azazel, a fallen angel of the desert. By the time of the Book of Daniel and the prophet Isaiah's vision of heaven, angels were no longer simply God's messengers, they became supernatural beings with much power, who praised God in front of the throne or fought in God's army. Angels were also terrifying creatures; their presence was so frightening that the first words they usually say to humans are "Fear not!" This also may be because they tend to simply appear out of nowhere; I don’t know of any stories where one was watching angels wing their way towards them with a message; they just appear and say “Fear not!” Artists over the centuries, especially during the Renaissance, tended to portray angels as androgynous blonds with wings, and they tend to portray Cherubim as fat little baby angels. But Cherubim are not fat baby angels, they are terrifying creatures; they are described as having the head of a man, the body of a lion, and wings! And Seraphim are huge, fiery, snake-like creatures, not blond guys with wings. Isaiah's description of heaven tells of Seraphim flying above God's throne, and the Seraphim are described as having six wings: two to cover their face, two to cover their feet, (which is a euphemism for genitals), and two with which to fly. They fly above God's throne chanting "Holy, holy, holy, Lord God of Hosts." A Seraph picked up a hot coal from the altar of incense and put it on Isaiah's lips to purify them. In the New Testament, the Archangel Gabriel gave Mary the message that she would become Theotokos, the God bearer. An angel also brought a message to Zechariah and silenced him. In fact, angels tend to appear throughout Luke's gospel and its sequel, the Acts of the Apostles. Angels appear in Mark's gospel, but only to minister to Jesus while he iwas in the wilderness, after his encounter with Satan, and they appear in Matthew's gospel in dreams to warn of trouble to the baby Jesus.
As mentioned earlier, during the first and second centuries and during the time of Jesus, angels were very popular, as popular as they are in our day, and there were those who worshipped them and wanted to enlist them in giving them power over others. these beliefs were poplar among some Gnostic groups, and they developed amazing cosmologies in which angels were featured. The Essenes' teachings also added to these ideas. Remember the fourth verse of Genesis, Chapter 6, about the Nephilim, (which means 'fallen ones' in Hebrew) who were the children of human women and angel fathers and were "the giants and heroes of old?" Well, some Gnostic groups took that passage and decided that it meant that they could attain certain mystic knowledge through sexual relations with angels! St. Paul seems to think that angels are attracted to a woman's long hair, and suggested that they keep their heads covered in church. But St. Paul also believed that humans were more important to God than were the angels and he said that humans would judge angels. Some people believe that Satan is a Fallen Angel, and they tell the story of Lucifer, the Morning Star, trying to put his throne higher than God's and starting a war in heaven. Have you read that story in the Bible? No, you haven't because it is not in the Bible.
When John Milton wrote the book Paradise Lost, he used some verses from Isaiah chapter 14:
How you are fallen from heaven, O Day Star, Son of Dawn! How you are cut
down to the ground, you who laid the nations low! You said in your heart,
"I will ascend to heaven; I will raise my throne above the stars of God . . .
I will make myself like the Most High.
Bu these verses are about a Babylonian king who was called the Day Star. It is interesting how something written by Milton became theological truth to many. When we read the book of Job, Satan is a part of God's Court,so perhaps he is some kind of angel.
Today's feast is named after St. Michael the Archangel. Michael is the head of the Heavenly Host, the Five-star General of God's Angelic Army. Michael is also the protector of Israel, Protector of the Chosen People. Psuedo-Dionysius claimed that every nation is actually directed and protected by one of the archangels, and that Michael is the leader of the Jewish nation; he did not name the other Archangels and their respective nations. According to tradition, Michael is supposed to protect Christians from the devil at the time of death. This probably comes from the mention of Michael arguing with Satan for the soul of Moses, which is mentioned in the Epistle of Jude and comes from the Book of the Secrets of Enoch, an apocalyptic book written in 160 B.C. There was a cult which venerated Michael the Archangel in Phrygia (a regular hot-bed of heresey!), and they believed he had the power to heal, so many hot springs in Greece and Turkey are dedicated to him. Michael's place in the heavenly court is next to the altar of incense, and when incense is blessed for use in our liturgy, the priest usually says the following prayer:
By the intercession of Blessed Michael the Archangel, who stands
at the right hand of the altar of incense, and of all the Saints, may
the Lord bless this incense, and accept it as a pure oblation, through
Jesus Christ our Lord.
The name Mikael, or Michael in English, means "who is like God?" in Hebrew, and this has led to some weird ideas about Michael the Archangel. Charles Taze Russel, the man who started the Jehovah's Witnesses taught that Jesus was actual Michael come to earth, and there are New Agers who "channel" Michael. These beliefs and teachings, as well as much of the angelology going on nowadays is actually idolatrous. Angels are God's messengers, and they are God's servants. Their only purpose, the only reason they were created, is to do God's will. They have no say in the matter, and they just do what they are told. Humans, however, are created in God's image, and we have been given free will, and that puts us in a different place than the angels. When you die, you won't get some wings and a harp and sit on a cloud as a new angel, no matter what image popular movies leave you. Angels probably don't spend their time fighting demons and keeping you out of trouble. Angels are God's messengers and they deliver God's messages. We are not to worship angels, we are not to try to control angels, and we are not to try to 'channel' angels or anything else. Since we have free will, it’s best if we choose to do God's will, it’s best if we choose to help bring about God's reign, it’s best if we choose to love one another as Christ loves us, and it’s best if we choose to serve God. We don't need to worry about Guardian Angels, or whether angels are real or not; what we need to worry about is how we treat each other, about how we treat those who are the least among us. We need to worry about helping others learn of the Good News of forgiveness of sins and that God loves everyone and want relationship with everyone. We need to tend to the sick, to pray for each other, and to love each other. Then we can join with the angels in heaven and sing God's praises, because we will be doing God's will, just as the angels do.
Everlasting God, you have ordained and constituted in a wonderful order the ministries of angels and mortals: Mercifully grant that, as your holy angels always serve and worship you in heaven, so by your appointment they may help and defend us here on earth; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Thursday, September 21, 2017
We thank you, heavenly Father, for the witness of your apostle and evangelist Matthew to the Gospel of your Son our Savior; and we pray that, after his example, we may with ready wills and hearts obey the calling of our Lord to follow him; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Matthew was an Apostle and Evangelist, as was John, and tradition states that he was also a martyr. Matthew's name appears in all four lists of the Twelve, so we can safely assume that he really was in that group, although he is also known as Levi. He was a Galilean, although Eusebius claims that Matthew was Syrian. Tradition states that Matthew preached to the Hebrews, and the Church Father Papias wrote that Matthew had written a collection of the sayings of Jesus in Aramaic. This collection of sayings in Aramaic may have been the basis for the gospel which bears his name.
Now, usually we don't really know much about the Apostles, they left no autobiographies for historians to use. What we know about Matthew comes from the gospels. He was a publican, a tax collector, an occupation despised by most Jews. Tax collectors were seen as collaborators with the Roman government, as extortionists who took money from their own people to help further the cause of the Roman oppressors and to line their own pockets. Most people hated tax collectors and saw them as traitors, and many of the most devout refused to marry into a family which had a tax collector in it. One can see the disgust for tax collectors in some of the passages we hear from the New Testament. Even Jesus used the name as a disparaging term; he said that when Christians have a dispute they are to try to work it out alone, and if that didn't work they were to bring a witness and try to work it out, and if that didn't settle things the offending person was to be treated like a Pagan or a Tax Collector. Since he was a tax collector Matthew was obviously not the kind of person anyone wanted to be seen with, yet when Jesus passed by his office, which was probably a stand like a kiosko, Jesus looked at Matthew sitting there and said, "Follow me." And Matthew dropped everything and followed Jesus. Jesus and the disciples came to Matthew's house for dinner, and many of Matthew's fellow tax collectors and friends came and joined Jesus and the disciples at table. Since Matthew was a social outcast, we can assume that his friends were, too, and the gospel calls them "sinners." When the Pharisees saw this group of outcasts sitting together, eating and talking and drinking wine and having a good time, they asked one of the disciples "What kind of example is this from your teacher, acting cozy with crooks and riffraff?" And when Jesus heard their question, he said, "Who needs a doctor, the healthy or the sick? Go figure out what this scripture means: 'I'm after mercy, not religion.' I'm here to invite outsiders, the sinners, not to coddle insiders!" I think that we all forget this at times, that we are all sinners and that Jesus came for sinners, not for those who are already perfect. The truth is, none of us are perfect, we are all sinners, we have all missed the mark, and Jesus came for all of us .So Jesus called Matthew, a tax collector and outcast, to follow him, and Matthew dropped everything and said "yes" to Jesus' call. In a way it's good that Matthew was already an outcast because becoming one of the Twelve, one of Jesus' followers, was going to keep him in that category.
As I said earlier, tradition states that Matthew was the apostle to the Hebrews, and that he wrote a collection of the sayings of Jesus. Scholars are not really sure whether the Apostle Matthew actually wrote the gospel attributed to him; it may bear his name because it contains his collection of sayings. One of the main characteristics of Matthew's gospel is the fullness with which it records the Lord's teaching; it has a special interest in the relation of the Gospel to Jewish Law, the Torah, with its stress upon Christianity being the New Torah. It also emphasizes the special commission given to Peter, and it contains the stories of the Resurrection appearances in Galilee. The Greek of Matthew's gospel is much more elegant than the Greek of Mark, and it also translates well into other languages. Because of this, it is the gospel most suitable for public reading, and for this reason it is probably the best known of the four gospels.
As is often the case with stories about the Apostles, there is some disagreement as to the rest of Matthew's life. There is a tradition that Matthew left Palestine to travel and preach, and that he wrote his gospel so that a witness would continue in his stead. The Roman Martyrology states that St. Matthew was martyred in Ethiopia, while the Hieronymianum, the martyrology of Asia Minor and Greece says that he was martyred in Persia in the town of Tarrium out on the Persian Gulf. Another tradition states that he suffered martyrdom in Pontus, and the town of Salerno in Italy claimed to have his relics.
The Martyrdom of St. Matthew
There is an apocryphal Acts and Martyrdom of St. Matthew, most probably of Gnostic origin, and it claims that Matthew was martyred in “Myrna,” wherever that is. I will tell you the story of St. Matthew’s martyrdom according to this text.
St. Matthew was on a mountain, resting, when he had a vision of the Christ Child and had a discussion with him about the fate of King Herod (“He dwells, indeed, in Hades; and there has been prepared for him fire unquenchable, Gehenna without end, bubbling mire, worm that sleeps not, because he cut off three thousand infants, wishing to slay the child Jesus, the ancient of the ages; but of all these ages I am father”). The child then instructs Matthew to go down the mountain to Myrna, the city of the man-eaters, and plant a rod next to the church Matthew and Andrew had founded. So, Matthew agrees to do so, and while entering the town he meets Fulvana, the wife of the king, and her son Fulvanus and his wife, Erva. All three of them were possessed by unclean spirits and cried out, “Who has brought you here again, Matthew? or who has given you the rod for our destruction? for we see also the child Jesus, the Son of God, who is with you. Do not go then, O Matthew, to plant the rod for the food, and for the transformation of the man-eaters: for I have found what I shall do to you. For since you drove me out of this city, and prevent me from fulfilling my wishes among the man-eaters, behold, I will raise up against you the king of this city, and he will burn you alive.” Matthew laid his hands on their heads and the demons were evicted and the people were made whole, and they followed him. Matthew went on into town and planted the rod as instructed and all manner of miracles took place, which we won’t get into here.
Now the king, Fulvanus, was happy when he learned that his wife and son and daughter-in-law had been delivered of their demons, but then he became jealous when he noticed that they were devoted to Matthew. His family had spent the night in the church with Matthew and the local bishop, Plato, and were baptized by Matthew. This increased Fulvanus’ jealousy and he decided to execute Matthew. It didn’t help that the demon Matthew had cast out of Queen Fulvana had taken on the form of a soldier and told Fulvanus that Matthew was a stranger and a sorcerer and a former tax collector, and was made an apostle by a person who was crucified, so why would you want your wife and son and daughter-in-law listening to the likes of him? The king agreed; he had no choice but to kill Matthew. Meanwhile, the Christ Child warned Matthew that the king’s men would be coming to get him. The king sent four soldiers after Matthew and Plato, but when they arrived at the church they heard voices but couldn’t see anyone, so they went back to the king to report that no one was there. This really made the king angry, so he sent ten more soldiers, who were man-eaters, and told them, “Sneak into the church and tear Matthew and Plato into pieces and eat them.” When the soldiers got to the church, they saw Matthew and Plato and the Lord Jesus, who was in the form of a beautiful boy holding a torch, which he used to burn their eyes! The soldiers ran back to the palace speechless. The king was really angry now, and he tried to get some advice on how to take Matthew from the demon/soldier, but the demon/soldier admitted that he, the demon, couldn’t do anything as God was protecting Matthew.
Now the story gets really strange: the king finds Matthew at the church and is struck blind. He cries out to Matthew to heal him, because God has decided that he wants Matthew in heaven now, and the king is to bury his body in their city as a testimony of salvation! So Fulvanus is healed and his sight is returned and he grabs Matthew by the hand and drags him to the seashore where executions take place. The king told the executioners that he heard that the God of Matthew saves those who believe in him from death by fire, but they’ll get around it by following his orders. He had them nail Matthew to the ground and cover him with paper smeared with dolphin’s oil and then cover him with brimstone and asphalt and pitch AND brushwood, and then light it all on fire. And if any of the Christians get in the way, they were to suffer the same fate. The executioners followed the king’s orders but when they put the fire to the highly flammable pile it turned to dew, and all the people watching cried out with one voice: “The only God is the Christians', who assists Matthew, in whom also we have believed: the only God is the Christians', who preserves His own apostle in the fire.” So the king had coals of fire taken from the furnace to be piled on Matthew. He also had idols of gold and silver brought to surround Matthew, to keep him from bewitching the fire. The entire pile was re-ignited, and Matthew looked up into heaven and prayed: “O God the Father, O Lord Jesus Christ, deliver me, and burn down their gods which they worship; and let the fire also pursue the king even to his palace, but not to his destruction, for perhaps he will repent and be converted.” When the king saw the flames rise higher and higher, he said, “Has your magic been of any help to you, Matthew? Can your Jesus help you now?” All of the sudden all the fire left Matthew and surrounded the idols instead. The fire melted the idols of gold and silver and also burned several soldiers to death. The king shouted “Woe is me! I should have used idols of stone, which don’t melt down!” The fire then took on the shape of a dragon and chased the king all over the place but wouldn’t let him find safety in the palace. Fulvanus ran back to Matthew and said, “I beseech you, whoever you are, O man, whether magician or sorcerer or god, or angel of God, whom so great a pyre has not touched, remove from me this dreadful and fiery dragon; forget the evil I have done, as also when you made me receive my sight.” Matthew forgave Fulvanus and actually called off the dragon, which disappeared, as did the flames. Matthew then looked up to heaven and prayed in Hebrew, commending his soul to the Lord and said, “Peace to you!” And, having glorified the Lord, he completed his martyrdom. Fulvanus took the body of Matthew and placed it on a golden bed. While they were bringing the bed back to the palace, all saw Matthew rise up to heaven, led by the beautiful boy, and twelve men in shining garments and wearing gold crowns met him. Everyone saw the beautiful boy crown Matthew, and in a flash of lightening all disappeared into heaven. And just when you thought the story couldn’t get any stranger, the king decided to put Matthew’s body in an iron coffin and throw it into the deepest part of the sea. Bishop Plato and others went to the church where they kept a vigil throughout the night. The next morning they came out of the church and saw Matthew standing on the water some seven furlongs from shore, accompanied by two men in shining garments and the beautiful boy. The king saw all this and ran out of the palace to the bishop and confessed in front of the bishop and priests and deacons that he believed in the True God, and in Jesus Christ, and asked to be baptized and given communion. After communion, Matthew appeared before them all. He told Fulvanus and his son that their names would be changed to Matthew, and that Fulvana’s named would be changed to Sophia, and Erva, the daughter-in-law’s name would be changed to Synesis. Then Matthew appointed the king a presbyter, and his son a deacon, and the queen a presbytress, and the daughter-in-law a deaconess. Then he blessed them and vanished. And they all went and destroyed all the idols and everyone in the kingdom became Christians. And King Matthew was given the gift of healing. And I’m exhausted after telling this story, as you probably are after reading it!
Wednesday, September 13, 2017
O God, you gave your servant John Chrysostom grace eloquently to proclaim your righteousness in the great congregation, and fearlessly to bear reproach for the honor of your Name: Mercifully grant to all bishops and pastors such excellence
in preaching, and faithfulness in ministering your Word, that your people may be partakers with them of the glory that shall be revealed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
John was born in Antioch in the year 347 to an illustrious Greek family. His father was a pagan and was the General in charge of the Eastern army. He died shortly after John's birth. His mother, Anthusa, was a Christian whose "piety was unexcelled among the women of Antioch." An older sister completed the family. John was educated on the family's estate and had the finest teachers. He was fortunate to be raised a Christian in a town where half the population was Christian. John did attend university in Athens for a short while, but most of his education was in Antioch. He studied rhetoric under the great Neoplatonist philosopher Libanius, a man who was violently opposed to Christianity. John was one of Libanius' best students, and Libanius wanted John to succeed him as head of the philosophical school "had not the Christians stolen him." John had met a monk, Diodorus, who lived in a monastery in the mountains, and John was very much interested in the monastic life. At the age of eighteen John suddenly turned against the teachings of Libanius. He decided to put aside all "this debauchery of learning" and become a monk. He was baptized by Meletius the Confessor, Patriarch of Antioch, but Bishop Meletius refused to allow John to live as a monk. He spent three years as an acolyte for the Patriarch's palace, and he later served as a Lector. Finally, after several years, the Bishop relented and John headed for the hills. He went to live with Hesychius, a Syrian monk whose name means quietness, and they spent their time in quiet meditation. They followed the Pachomian Rule, a very austere way of life. John retired to a cave, denied himself sleep, constantly read the Bible and spent two years without lying down because he believed that "a Christian must be watchful." He didn't have the physical constitution for such a life; his stomach shriveled up, his kidneys were damaged by the cold, and his digestion was permanently impaired. He realized that he could not doctor himself, so he came down from the mountain, went into Antioch and presented himself to the bishop, who sent him to the doctor and then assigned him to the office of "attendant upon the altar." Six years later Meletius died and Flavian became Patriarch of Antioch. John was ordained a priest and he began to develop this style of preaching. The people of Antioch, including the Christians, enjoyed the Theatre and horse racing, and they also had a great love of luxury. They were just a bit hedonistic. John preached against the past vices of the Antiocheans, he preached against their addiction to wealth, their love of the theatre, and their sensual enjoyments. When the people of Antioch, in reaction to a tax, rioted and destroyed statues of the Emperor (which resulted in the Imperial Army taking over the city and executing those involved), John preached for seven days in order to keep the peace. These sermons were written down and published as On The Statues and they are a great example of his preaching style. Due to his preaching and the pleading of Bishop Flavian, Antioch was spared destruction by the Emperor. John's preaching was loved by the Christians of Antioch, and he was called Chrysostom which means Golden Mouth. It is said that he would become angry because people would begin to cheer in the middle of his sermons! John was very happy to serve God and the people of God as a priest in Antioch.
This was a strange period in the Roman Empire. Constantine had moved the capitol from Rome to his new city of Constantinople earlier in the century, and the Patriarchate of Constantinople became an important See. The Patriarch of Constantinople, Bishop Nectarius, was a very loose-living, corrupt person, and he spent his sixteen years as Patriarch gaining wealth and indulging in gluttony, drunkenness, and the accumulation of power. Emperor Theodosius had a certain advisor named Eutropius, a eunuch, whom he had sent to visit the monks in Egypt, where Eutropius heard of John. Bishop Nectarius and Eutropius decided that the next Patriarch of Constantinople would be the priest John of Antioch and not Theophilus of Alexandria (these were the days when there was no love lost between Antioch and Alexandria). For some reason, these two corrupt persons chose the very person who would work hard to clean-up Constantinople and put everyone back on the correct path; I guess the Holy Spirit influences whomsoever the Spirit wants to influence and this is another example of how God uses people, even corrupt people, to bring about God's plan. Eutropius figured that John would probably refuse the offer, and that, even if he did accept, the people of Antioch would not let him go, so he used his political power to get John to Constantinople. Eutropius sent a letter to Asterius, the Governor of Syria, ordering him to put John out of the city secretly and take him under a strong escort to Constantinople. He suggested that he have John meet him at one of the martyr chapels just outside of the city's walls, and that is exactly what Asterius did. John thought he was going to a pastoral evening with the Governor; he rode out of the Roman gate at Antioch, never to return. As soon as he got outside of the gate, soldiers pounced on him, and he was tossed into an imperial carriage and spirited off to Constantinople. There a lots of stories about men being grabbed by crowds and dragged to the bishop for ordination, but John is one of the few of which I've heard who was grabbed by the army and dragged to the capitol to be ordained a bishop!
A Patriarch may only be consecrated by another Patriarch, and Theophilus of Alexandria was in Constantinople at the time, but he refused to consecrate John, since he'd had his eye on this particular Episcopal Throne. Eutropius brought out a sheet of paper containing charges so damaging against Theophilus that the Patriarch's face turned white! Eutropius said, "You will consecrate him, or face trial on the charges listed here." So, on February 26, 398, John of Antioch was enthroned as Patriarch of Constantinople. The man who fought against luxury and despised kings now lived in a luxurious palace close to the Emperor's palace. Now the priest of Antioch who preached against love of wealth was standing before ornate golden altars and wearing silk vestments. Of course, as soon as he became Patriarch, he began to a campaign to sweep the Church in Constantinople clean of corruption. He took all the fancy furniture and silver-plated items of the bishop's place, along with the marble columns purchased for the Church of Anastasia, and sold them, using the money to build a hospital. He reformed the lives of the clergy; he learned that they were in the habit of living with widows and consecrated virgins, women who had dedicated themselves to lives of celibacy in the Church. John called the "spiritual sisters" in, harangued them for the evil they had caused and then called in the priests and told them that they were a blight on the Church. Within three months the "spiritual sisters" and clergy were up in arms against their bishop. He told the wealthy to stop making donations to the priests and to give their alms to those who were worthy and in need. The priests, who feared a loss of income, began a campaign of rumours against their new bishop. Since he lived quietly and alone, in austerity, they whispered that he spent his days in orgies, stuffing himself with fine food, and the rumours spread all over the city, until one day when John showed himself half-naked, with his rib bones showing through his half-starved and ravaged flesh, but his austerities simply angered the luxury-loving priests of Constantinople. He examined the church accounting books and ordered the bishops to list their expenditures. He preached against horse racing and theatre and he ridiculed the wealth of the city. He refused invitations to parties and he never hosted any official dinners. He spoke out against the sensuality of the city, against its dancing girls and their indecent songs. He spoke out against ostentatious wealth, asking why must people have houses with doors of ivory and ceilings inlaid with gold? Why must a nobleman have ten or twenty mansions while others lived in hovels? He was pretty much preaching the same line which made him popular back home in Antioch. He ridiculed the clergy for their frailties and the rich for their hedonism, and he must have known that one day they would all turn against him!
At first, the Empress, Eudoxia, supported John's campaign and she sent magnificent gifts to the churches and the poor. But later, for some reason, she felt that all of John's talk of reform was talk against her. She eventually became one of John's many enemies in the city. John's greatest and most vindictive enemy was Theophilus, the Patriarch of Alexandria, the man who, under threat, had ordained him bishop. He hated John because John was from Antioch; he hated John because he was made Patriarch of Constantinople when Theophilus was sure that he had that position in the bag. He hated John because of his austerities, of his monastic-style of life. Theophilus had spent part of his youth in the desert, and he had been dedicated to Origenistic mysticism, named after the great Church Father Origen of Alexandria, one of the first theologians to understand the use of analogy in scripture. But he suddenly turned against Origen and the communities of monks living in the Egyptian desert. He attacked the four Tall Brothers, monks of the desert whose ascetic life-style had brought the Romans to a love of monasticism. Theophilus excommunicated the Tall Brothers and banished them from his See. He sent armed ruffians and Ethiopian slaves to attack their mountain refuges. The four monks escaped to Constantinople where they put themselves at the mercy of John, Patriarch of Constantinople. John gave them a place to sleep but no other aid. He was an Antiochian and had no love for Alexandrian mysticism. He wrote a letter to Theophilus, begging him to receive back his flock, especially before they could file indictments against him. Theophilus answered that the fate of the monks was not his affair; he could not be put on trail in Constantinople, he could only be tried by his peers, the bishops of Alexandria. The monks asked the Empress Eudoxia for help, and she issued an imperial edict ordering Theophilus to come to Constantinople. He arrived in Constantinople in August of the year 403, laden with gifts for the Empress. John invited him to stay at the episcopal palace, but Thoephilus accepted a suite at the Imperial palace at Pera instead. He spent three weeks in Pera, giving banquets for the clergy and nobility, and holding conferences with the defrocked priests. Two deacons, whom John had expelled for murder and fornication, spent long hours with the Patriarch of Alexandria. One of them presented him with a long list of crimes committed by John: He accused Chrysostom of selling church property, leaving the church without saying his prayers, illegally deposing bishops in Asia, striking a man in the face, holding private audiences with women, dining on gargantuan feasts, and robing and disrobing at the bishop's throne. The were a total of 29 charges and none of them were true. The fate of the four Tall Brothers was now forgotten; now Theophilus and his group simply wanted to destroy John Chrysostom.
Theophilus called a Synod at the Palace of the Oak Tree, and there he sat, along with thirty-six bishops in judgment of John. Twenty-nine of these bishops were from Alexandria and had no authority in Constantinople, but they did have the protection of the Emperor, through Eudoxia. Another eight charges were added to the original twenty-nine, including a charge that John had called the Empress a Jezebel. This wasn't true, although he had once said that the clergy of Constantinople were like the priests who ate at Jezebel's table. The Synod passed a resolution depriving Chrysostom of all his offices. The Emperor ratified the decree, banishing John on the false charges of immorality and high treason. With just a word, John could have brought a mob into the streets to defend him, but that was not his way, and he gave a farewell sermon and slipped out of town. The next day an earthquake struck Constantinople, shaking the Imperial Palace and the Empress' bedchamber. She was terrified and wrote a letter begging John to return and that he would be restored to the Episcopal Throne. He refused to enter the Cathedral of Hagia Sofia, saying that he could only be restored to power by the Synod which had dethroned him. Theophilus and his Synod, however, were no where to be found; they had run out of the city right after deposing Chrysostom. A new Synod of sixty bishops met, and all the proceedings of the Synod of the Oak Tree were annulled. However, only two months later, Chrysostom managed to upset the Royal Family once again. Eudoxia had a silver statue of herself erected just across from the entrance of Hagia Sofia, and Chrysostom was enraged, comparing her to Herodias demanding the head of John the Baptist. This time Eudoxia was not frightened by earthquakes, and she acted immediately. That Christmas neither the Empress nor the Emperor took communion in the Cathedral, and the Emperor issued an edict stripping Chrysostom of his position and powers. This time John refused to obey, saying I have received the Church from God our Saviour for the care of the salvation of the people. I cannot desert it unless you thrust me out by force; only then can I plead your authority in defending myself against the charge that I have deserted my post.
On Easter Sunday, April 16, 404, the Emperor ordered 400 archers to scatter the Christians who accepted Chrysostom as their Patriarch. They polluted the churches, plundered the church treasures, and drove the catechumens half-naked into the streets. They tried to kill Chrysostom twice, and he stayed in the Episcopal Palace for two months. Finally, realizing that the lives of the faithful were in danger, he obeyed the Emperor's order and left Constantinople. He told the Christians of Constantinople to obey their new bishop, and he was escorted by army troops into a live in exile. He spent three years being moved to the farthest borders of the Empire, treated horribly by the troops who escorted him. Finally, on September 7, 407, in Comana, John of Antioch, Patriarch of Constantinople, the Golden Mouth, who defied emperors and loved God, died. The news spread like wildfire, and his burial was attended by monks, consecrated virgins, and ascetics from Armenia, Pontus, Cilicia, and Syria. His body remained at the shrine in Comana for thirty years, until, at the beginning of the year 438, the relics were solemnly removed to Constantinople, where the people gathered in close-packed boats lit with torches at the mouth of the river to see his relics arrive. His remains were deposited in the Church of the Apostles, with those of emperors and patriarch, and a new Emperor laid his head on the box which carried John's remain, imploring forgiveness before God for the wrongs committed by his mother and father. And so, John Chrysostom returned to the city from which he had been expelled.
Like all the saints, John Chrysostom was human and had his failings; he was very anti-Semitic and some of his writings can be disturbing for that reason. But we are very fortunate that his sermons were transcribed by his deacons as he was delivering them and they survive to this day. His farewell sermon to the people of Constantinople is an amazing document.
I think one of the treasures of the Book of Common Prayer is this prayer attributed to St. John Chrysostom: Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.
I See You!
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