Showing results by author "St. John Chrysostom" in All Categories

Christian tradition often seems to give only grudging approval to married life, particularly its sexual aspect. In these sermons of St John Chrysostom, we find an important corrective to this view.

John Chrysostom (c. 347-407), Archbishop of Constantinople, was an early Church Father. This series of eight instructions concerning baptism were given by him, most likely at Antioch around the year 390. Their interest derives from Chrysostom's activities for the baptismal candidates and as their instructor in Christian doctrine and morality.

In 387 AD, Emperor Theodosius I imposed new taxes. In Antioch, the protests against the tax degenerated into a riot in which the statues of the imperial family were thrown down. Roman emperors viewed the crime of lèse-majesté in a serious light, and the Antiochenes dreaded that Theodosius would destroy the city in retaliation. It was in the aftermath of the Riot of the Statues that Chrysostom delivered a series of lenten sermons which have come to be known as The Homilies on the Statues.

St. John Chrysostom’s sermon on spiritual riches that are superior to material wealth, and scorns robbers and housebreakers and slanderers and false accusers and death itself. For they are not parted from the possessor by death, and they accompany them on their journey to the other world, and are transplanted with them to the future life.

This commentary on Galatians was compiled from six homilies given by St. John Chrysostom (347 - 407), the great preacher of Constantinople, providing a detailed verse by verse study of this important letter by the apostle St. Paul. The epistle is the ninth book in the New Testament and is addressed to the Christians in Galatia, a region of Asia Minor (modern-day Turkey). In the letter, St. Paul addresses the controversy of the Mosaic law and how it applies to non-Jewish Christians. It is also notable for recording the controversy between Paul and Peter over "Judaizers".

John Chrysostom, the Archbishop of Constantinople, wrote a short treatise in dialogue form between his friend Basil and himself, about the dignity of the priesthood. The work includes sections on the importance of preaching, the call to the priesthood, the purity of the priest, and the exalted position of the priesthood.

Saint John Chrysostom (c. 349-407), Archbishop of Constantinople, was an important Early Church Father. These three homilies deal with errors against, which Chrysostom contended all his life. It is assumed that they were delivered at Antioch when Chrysostom was a presbyter under the Episcopate of Flavian. Chrysostom opposed the idea that the world was abandoned to the dominion of devils, insisting very boldly on the freedom of will, moral responsibility, and the duty of vigorously resisting temptation.

These homilies by Chrysostom are great examples of his discourses. St. Ignatius was the Bishop of Antioch who suffered martyrdom at Rome in the reign of Trajan about the year 110 CE. St. Babylas was Bishop of Antioch from about 237 to 250. He was martyred in the persecution under Decius.

St. John Chrysostom’s treatise on humility, hope, and prayer. “Nothing is more powerful than prayer when fervent and genuine,” claims Chrysostom, asserting that it both disperses present dangers and rescues from penalties.

The deaconess Olympias, to whom 17 of Chrysostom's extant letters are addressed, was born about 368 to a pagan family of high rank. After the death of her father Seleucus, she was brought up under the guardianship of her uncle Procopius who was a devout Christian.

Eutropius (died 399) was the first eunuch to be appointed a consul in Rome, but his enemies Gaïnas, and Eudoxia, the empress he had created, engineered his downfall. After his fall from power, John Chrysostom's pleas kept him alive for a while, but he was eventually executed in the year 399.

This letter of St. John Chrysostom to the Bishop of Rome, deals with Theophilus, the leader of the Church in Alexandria. Theophilus had been commanded to go to Constantinople, to answer to the Emperor for accusations against him. He arrived bringing with him a multitude of Egyptian Bishops, showing from the outset that he came for war and antagonism, argues Chrysostom.

This moving treatise was composed when St. Chrysostom was in exile, probably shortly before his death. It was sent with a letter to his friend the deaconess Olympias in Constantinople. A portion of this treatise reflects the thoughts of Plato in the 10th book of The Republic to prove the immortality of the soul.

A Christian woman was mourning the death of her husband. John Chrysostom knew of her grief and wrote her a letter to direct her gaze to the Lord. In the letter (c. 380 AD), Chrysostom echoes the biblical teaching that “dying is gain” and that the glories of heaven outweigh the glitter of earth.

John Chrysostom’s letters to his childhood friend Theodore who had fallen for a young woman after agreeing to live a life of asceticism. John explains to Theodore that he has covenanted with a Heavenly Bridegroom and that to marry Hermione would be adultery. John compares the destruction of the soul of Theodore to the destruction of the Temple of Israel.

John Chrysostom, Archbishop of Constantinople, wrote this homily against prevalent heresies of his time. Marcionism was an early Christian dualist belief system that originated in the teachings of Marcion of Sinope around the year 144, while Manichaeism taught an elaborate dualistic cosmology describing the struggle between a spiritual world of light and a material world of darkness.

St. John Chrysostom’s sermon on the low attendance at church. He is distressed when he calls to mind that on festival days the multitudes assembled resemble the broad expanse of the sea, but not even the smallest part of that multitude is gathered for a church service. He likens the greater part of the body of the Church to a dead and motionless carcass.

This sermon by St. John Chrysostom points out the error of scrutinizing the sins of others with great exactitude while we let our own pass. He argues that we ought to do the contrary, to keep our own faults unforgotten but never even to admit a thought of those of others. He argues that God would be more inclined to forgive their sins if people did that.