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John Chrysostom (ca. 347/9–407) offers some of the most fascinating insights
into fourth-century Christianity, the Church, and society. His interpretations
also give us insights into differences of opinion concerning allegorical
interpretations of the parables and a powerful testimony concerning issues
of wealth and poverty, including social justice.
Chrysostom was born in Antioch (in Syria) and studied law
with the great pagan orator Libanius. Chrysostom then felt drawn by Christian
monasticism, studied with a Syrian monastic for four years, and lived in a cave
for two years. During this time he practiced severe austerities that undermined
his health for the rest of his life. Chrysostom also studied theology with
Meletius, the bishop of Antioch, who baptized him, and Diodore of Tarsus.
Meletius also ordained him as deacon in 381, Flavian, bishop of Antioch,
ordained him as priest (presbyter) in 386, and, against his wishes, appointed him
Bishop of Constantinople in 398.
Chrysostom set out to reform what he saw as a corrupt city.
He became popular with many people of Constantinople, but quickly became
unpopular in some circles for his denunciations of iniquity—the clergy and the
wealthy were typical targets.
The controversies extended even beyond the city, as
Chrysostom became embroiled in both imperial and ecclesiastical politics.
Although Chrysostom had significant support from the people of Constantinople,
much of the western church, and even from Pope Innocent I, he was unable to
escape condemnation and exile: He was deposed in 403, recalled to his post, and
then exiled for good near Antioch in 404. When exile did not kill him quickly
enough, he was moved to Pontus, and then died on 14 September 407 when he was
forced to travel 20 kilometers a day on foot in frail health on a brutal
journey in severe weather. His last words, we are told, were “Glory be to God
for everything” (Kelly 1995; Oxford
Dictionary of the Christian Church).
Over nine hundred of Chrysostom’s exegetical homilies are
extant. In these sermons, he rails against the abuses of the wealthy and speaks
words of comfort to the poor. A gifted orator—chrysostom in Greek means “golden-mouthed”—Chrysostom
was the greatest preacher and one of the foremost expositors of scripture in
the patristic era. Two concerns are primary in his homilies: discerning the
will of God through a rigorous reading of Scripture and urging his congregation
to follow those biblical teachings in word and deed, especially in taking care
of the less fortunate within society.
His ascetic practices and generous almsgiving were
indicative of his concern for the poor. Chysostom was particularly concerned
for those who had to resort to begging, and his continuous pleas for generosity
and almsgiving “came to be resented by the wealthy, whose ostentatious style of
life he frequently lambasted” (Chadwick 2001: 484). Chrysostom’s devotion to
the Bible sometimes generated animosity against those who ignored the Bible or
who did not work diligently to understand it and apply it in their lives. This
anger led him to castigate his listeners for their ignorance and malfeasance.
His goal was to exhort his listeners to live faithfully as Christians, which
for him “meant striving for social justice for the poor through almsgiving and
turning one’s back on material goods to strive for spiritual virtues” (McKim
2007: 571).
The best introduction to Chrysostom’s life and work is J.
N. D. Kelley, Golden Mouth: The Story of
John Chrysostom. Ithaca, NY: Cornell University Press, 1995.
The next post will start discussing some of Chrysostom’s
parable interpretations in his homilies on the Gospel of Matthew.
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