Such was John. Himself a native of Antioch, he knew his native city with all its good and bad sides, he knew not only by appearance, but also penetrated into all the secrets of its inner life. There could not have been a better shepherd for Antioch. The pious Bishop Flavian was fully aware of this and, valuing in his disciple an irreplaceable helper, granted him the widest freedom of activity and, above all, freedom of preaching. In the rank of deacon, John was engaged only in works of charity, now he acted as a church teacher, and immediately revealed his extraordinary gifts. The very first sermon delivered by him, precisely on the occasion of his consecration to the dignity of presbyter, made an excellent impression on the numerous assembly of worshippers who had arrived at the celebration of the consecration of their beloved deacon. But this sermon spoke more of the preacher's modesty and extraordinary humility than of his merits. On the other hand, the more the talent of the new preacher developed, and in Antioch of different faiths and tribes, greedy for all news and rumors, the rumor quickly spread that a preacher had appeared, who was worth listening to. And the church, where he served and preached, was always filled with listeners, who listened with amazement and delight to John's inspired speeches. The Antiochians loved eloquence and therefore held rhetoricians like Livanius in high esteem. But now they heard an orator who far surpassed this famous rhetorician, and surpassed him in the very power and persuasiveness of his speech. Livanius, with his pompous eloquence, artificial phrases and sonorous phrases, could captivate and delight the ear, but did not touch the heart. On the contrary, his pupil, without resorting to any artificial interweaving of words and without being carried away by the ringing of phrases, struck with the extraordinary vitality of his speech: with him every word breathed power and life, because it was taken from the reality known to everyone and explained by examples that were equally understandable to a highly educated patrician and to the most recent farmer. Such sermons had never before been heard in Antioch, and its inhabitants listened with amazement to the words of the preacher, who completely took possession of their hearts, so that they either trembled at the depiction of the horrors of God's wrath, or rejoiced in the hope of endless mercy.

The Antiochians were especially surprised by the fact that John did not read his sermons, but delivered them from the fullness of his heart, conducting lively oral conversations with his listeners. Never before had there been anything like it in Antioch, and no one had ever preached the word of God, without a book or a scroll. John was the first such extraordinary preacher. From his lips poured such grace that the listeners could neither be amazed nor satiated by his discourses. Therefore, the scribes did not fail to appear in the church, who wrote down after the preacher and passed on their notes and sold them to a large number of comers. His sermons became the subject of general conversation, and they were read even at feasts and at marketplaces, and many memorized them. When it became known that this sweet-tongued rhetorician would lead the conversation, the whole city was in motion: the merchants left their trade, the builders their buildings, the lawyers their courts, the artisans their crafts, and all rushed to the church, so that it was considered a special happiness to hear John, and all vied in inventing words of praise for him: some called him "the mouth of God and Christ," others sweet-tongued, still others were called honey-drinking, and thus, already at that time, the voice of the people, as the voice of God, created for them that nickname - Chrysostom, under which their name is immortalized in the history and church of Christ. Tradition has preserved the very case in which this nickname occurred. Not confining himself to moral instruction, John sometimes came out with a dogmatic teaching about the sublime truths of religion, and often went into such theological wisdom that turned out to be inaccessible to many listeners. On one such occasion, a simple woman, listening with reverence to the stream of the great preacher's speech, could not penetrate the meaning of these words, which were sweet to the ear, and with pure feminine impatience she cried out to him from the people: "Spiritual teacher, or rather John Chrysostom, you have deepened the well of your holy teaching to such an extent that our short minds cannot comprehend it!" The people picked up the name expressed by the woman and, seeing in it an indication from God, decided to call their favorite preacher Chrysostom[6]. This incident, by the way, did not remain without influence on John himself. He became convinced that it was useless to address the people with a "cunning word," and after that he always tried to decorate his conversations with simple and instructive words, so that even the simplest listener could understand him and receive spiritual benefit. John's sermons were all the more powerful and significant, since he combined the gift of speech with the gift of wonderworking, so that many sick people received from him not only spiritual consolation, but also bodily healing.

If, in general, John loved to preach the word of God, so that there was not a week during which he did not speak this or that discourse, and sometimes he preached two or three times a week, then, on special occasions, his zeal increased still more and his inspiration flared up even more. To the first years of his presbyteric service belongs the honoring of the memory of Archbishop Meletios, highly revered by Antioch. He died in the year 381 in Constantinople and at the same time his ashes were transported to Antioch, but as a result of unfavorable circumstances, it was only after the lapse of five years that the Antiochians were able to properly venerate the memory of their deeply revered saint. And this solemn celebration, in all likelihood, took place under the influence of John himself, who deeply honored the memory of Meletius as an archpastor, who especially contributed much to his spiritual rebirth and strengthening. The celebration took place in the first year of John's presbyter service, and on the occasion of this celebration he pronounced a eulogy in which, with a genuine feeling of reverence for the memory of the deceased archpastor, he depicted his significance for the church, as well as the love of his flock for their pious archpastor. Their reverence for him reached such a point that in his honor names were given to children, and his image was worn by many on rings, made on seals, on chalices and on the walls of palaces, so that the great saint, even having departed from this world, continued to live with his flock. The speech made an indelible impression on everyone, and the name of the sweet-voiced preacher became inseparable from the name of the great hierarch of Antioch. But soon the Antiochians were to be even more convinced of what a great shepherd they had in the person of John.

Two years of his pastoral service in Antioch passed. The Great Lent of 388 was approaching, and the great preacher was anticipating a rich harvest in the field of popular repentance. But suddenly an event happened that was supposed to direct his thoughts to another subject. The population of Antioch had long been rebellious, and popular passions more than once flared up with terrible force. The same thing happened now, and on an extraordinary scale. The empire had enjoyed peace for nearly ten years under the wise rule of Theodosius, who, having ascended the throne under the most difficult circumstances, when barbarians threatened from everywhere, had by his courage succeeded in securing the state and improving it at home. As a tender father, he had raised his son Arcadius to the dignity of Augustus four years before, and as the fifth anniversary of this important event for his son was approaching, he resolved to celebrate it in the most solemn manner throughout the empire, and for reasons of economy he added to it the celebration in honor of the tenth anniversary of his own reign (although there was still a year before its fulfillment). Such festivities were usually associated with great expenses, since generous gifts were distributed to all the troops, five gold pieces per person. In order not to burden the state treasury, Theodosius decided to make do with the tax from the large rich cities, which during his peaceful reign had accumulated enormous wealth. But these cities were the least grateful and had no desire to bear the costs of the national celebration. Alexandria was the first to rise up against the imperial edict, followed by Antioch. When the imperial edict of the tax was read in Antioch, the local senators, forgetting their dignity, jumped up from their seats, and, running out into the street, began to shout that the new tax would ruin Antioch and force its inhabitants to sell their property, their wives and children. These complaints fell like sparks on combustible material. In Antioch, as in all large cities, there was a mass of homeless wandering people who were ready to take advantage of any opportunity for rebellion, and they immediately began to move, and after them the whole population was agitated. The excited crowd first went to the house of Bishop Flavian to ask him to intercede for the abolition of the tax; but as he was not at home, the increasing crowd began to riot in the city, destroyed one of the richest public baths, and then, with furious shouts, marched to the house of the governor, or praetor. The governor, unexpectedly seized by this rebellion, thought it best to hide through the secret doors of the house, and the crowd burst into the praetorium itself. Then a majestic spectacle opened before her eyes: in the most conspicuous places stood silently statues of the Emperor Theodosius himself, his wife (now deceased) Empress Flacilla, their son Arcadius, and other members of the imperial house. The crowd felt an involuntary reverence for these silent images of imperial majesty, and the more prudent began to exhort the people to disperse. But the matter was spoiled by several mischievous boys, who, not realizing the gravity of their crime, began to throw stones at these statues, and when one of the rascals accurately struck one of the statues, the charm of the crowd was destroyed, and the blow of the stone served as a signal for a new explosion of violence in the crowd. "Down with the tyrants," roared the crowd, and with fierce shouts began to break and smash the imperial statues, which dragged through the streets with various mockery and were thrown into the Orontes River in a disfigured state.

But no sooner had this abominable outrage been committed, than the people themselves came to their senses, and, realizing all the heinousness of their crime, fell into terrible despondency, justly expecting severe punishment. The crime was really great. The Emperor Theodosius could forgive everything, even the insult inflicted on him, but not the insult inflicted on his beloved, mourned wife Flacilla. The people of Antioch could well expect terrible vengeance from the offended emperor. He could burn and destroy Antioch, and execute its inhabitants mercilessly or sell them into slavery. The very thought of what had happened terrified and stupefied everyone. But what to do now? Who can protect the Antiochians from the vengeance they deserve? No one but God, and the people rushed into the church weeping, wringing their hands and beating their breasts in despair. If ever, then now it was he who needed a word of consolation, and everyone longed to hear it from the lips of Chrysostom John. The valiant pastor did not remain indifferent to the plight of his flock, but the crime committed was so great that his golden lips closed before him. Stricken with unspeakable grief, he remains silent for a week, as if wishing to make the people's soul feel more deeply all the madness and sinfulness of the violence he has committed. Finally, already on Saturday or Sunday of Cheesefare week, he appeared to the people with deep sorrow on his brow and did not fail to address them with words of pastoral consolation and edification, and now more than ever the people felt all the sweetness of the inspired speeches of their beloved sweet-tongued preacher. "What to say to me or what to talk about? He began amidst the sighs and cries of the audience. "Now is the time for tears, not for speech; sobs, not words; prayers, not sermons. The deed is so great, the wound is so incurable, the ulcer is so deep, that it is above all healing and requires higher help. Let me mourn the present calamity. For seven days I have been silent, like the friends of Job: let me now open my mouth and weep over this common calamity. Who wished us harm, beloved? Who is jealous of us? Where does this change come from? Nothing was more glorious than our city; Nothing was more pitiful for him now. The people, so quiet and meek, always obedient to the affairs of the rulers, now suddenly became furious, so that they caused such riots that it is unseemly to speak of. I weep and weep now - not because of the importance of the threatening punishment, but because of the extreme madness that has been done. My voice is interrupted by weeping, I can hardly open my mouth, move my tongue and pronounce words"... The cries of the people, and especially of women and children, interrupted and drowned out these stunning words of Chrysostom. But he did not leave his flock in this desperate state and gave them words of consolation, with which he wiped away bitter tears, comforted the pains of their hearts and calmed everyone with hope in God's mercy. We must always rely on God in everything. "A Christian," he said, "must distinguish himself from the unbelievers and, encouraged by the hope of the future, stand above the attack of human evils. So, beloved, stop despairing. We are not so much concerned about our own salvation as it is God who created us who cares about us."

With a relieved heart, the people went home. Meanwhile, his elderly archpastor was already taking care of him. When messengers galloped up from Antioch to Constantinople with news of the revolt and their stories could incite the emperor to the most terrible, merciless vengeance, the aged Saint Flavian decided to do everything possible to soften the royal wrath. He was already in old age and weak in body; But in spite of this, he decided to personally go to the capital in order to calm the righteous anger of the emperor by his intercession. The path was long and difficult, especially for the elder[7]; but he, as a true shepherd, was ready to lay down his life for his sheep, and indeed immediately set out on his journey, even trying to warn the messengers. Unfortunately, deep snows detained him in the Taurus mountains, and the messengers arrived before him; But he did not lose heart, and, overcoming all obstacles and difficulties, continued on his way until he arrived in the capital with a trembling heart. No one could have guessed how this intercession of the loving, self-sacrificing elder-archpastor would end. For this reason the people were in an unusually tormenting state, and it was during this terrible, tormenting time that John was the true comforter of the suffering people. Day after day, almost continuously for twenty-two days, he spoke with words of edification and consolation before his unfortunate flock, and the people listened with trembling attention to their Chrysostom pastor, who in his famous "Discourses on Statues" depicted with extraordinary vividness the horrors and riots he had experienced, arousing in the people shame and indignation at their own madness and evoking tears of repentance, then he painted with genuine features the boundlessness of God's mercy, thus awakening the sweet hope of mercy, and each time the people left the church with more and more purified and calmed hearts, sending thanks to the Lord God for the immeasurable happiness to have such a great and truly good pastor-preacher.

John continued his conversations with the people of Antioch throughout almost the entire Great Lent, and they provide striking proof of the spiritual communion in which the famous pastor lived and worked.

Meanwhile, the denouement was approaching. The messengers preceded the aged Flavian and before him conveyed to the emperor the news of the rebellion and the insult inflicted on him. The emperor immediately sent special authorized dignitaries to conduct the strictest interrogation, and now these dignitaries had already arrived in the city and began not only to investigate, but also to punish. The city was declared deprived of the rights and privileges assigned to it, numerous arrests were made of the guilty, of whom there were so many that there was no place for them in the dungeons, and they were locked up in a huge fence without a roof. The entire population fell into despondency and despair, and apparently there was no hope of salvation from anywhere. But when the plenipotentiary dignitaries on the third day of their reprisal were driving to the place of their public meeting, some strange people with emaciated lenten faces blocked their way. These were the surrounding hermits, who, hearing about the terrible calamity that had befallen Antioch, left their caves and came to the city to render all possible assistance to the unfortunates. Having nothing in common with this sinful world, and fearing no one but God, they boldly stood before the plenipotentiary dignitaries and implored them to grant mercy and forgiveness to Antioch. One of them, the little feeble elder Macedonius, acted and spoke especially fearlessly. Taking hold of the cloak of one of the dignitaries, he forced him to dismount, and when he dismounted, he began to persuade him and the other plenipotentiary to ask the emperor for mercy and forgiveness for the unfortunate city. After all, the emperor is a man, and he can understand how dangerous it is for a man to destroy those like him. Will he be able to resurrect those who fall victim to his wrath? Let us remember the wrath of God. The dignitaries were struck by these words of an extraordinary hermit, deeply respected by the people, and promising to intercede with the emperor, they moved on to the praetorium, where crowds of people condemned to death were already waiting for them with trepidation. But here they encounter a new obstacle: at the very gates of the praetorium they are met by a host of bishops and presbyters, among whom John Chrysostom was in the most prominent place, and these true pastors declare that they will not allow the dignitaries into the praetorium until they receive from them a promise to pardon the condemned; they can enter the praetorium only through their corpses. And then, embracing the knees of the dignitaries, they moved them so much with humble supplications, now with threats of the terrible wrath of God for their inhumanity, that they pronounced forgiveness, the rumor of which instantly spread through the huge crowd of people, and everyone, both pastors and flock, thanked them with tears of joy for such mercy. One of the dignitaries, the noble Caesarius, immediately went to Constantinople to report all that had happened and to intercede with the emperor for the unfortunate city.

When he was hastily going to the capital, there at that time the aged Flavian made every effort to obtain an audience with the emperor and to ask mercy for his criminal flock, but his efforts remained in vain. The enraged emperor did not even want to hear about the intercession of the elder-bishop for the criminal city and did not give an audience. The deeply distressed archpastor was already despairing of the success of his cause, when Caesarius arrived and, having explained to the emperor the state of affairs, persuaded him to pardon the foolish city, which had already suffered sufficient punishment for its folly. The emperor hesitated and did not give a final decision. But it was then that Flavian was admitted to him, who finally softened the anger of the sovereign. Humbly appearing before the emperor, he stood at a distance with a deeply dejected look and did not dare to raise his eyes. Seeing the venerable archpastor, who suffered so much for his flock, touched the good heart of Theodosius: he himself approached the bishop and in a voice more agitated than in a stern voice began to reproach the Antiochians for ingratitude for all the numerous rights and privileges that had been given to them. who is more deserving of pity than of wrath, and begged for mercy on his unfortunate city. The emperor can certainly burn and destroy Antioch, and it is indeed worthy of an even more severe punishment; but he must remember that there is a Heavenly King above him, Who commanded mutual mercy to all people, saying: "If you forgive men their trespasses, God will also forgive you your trespasses." The speech of the aged bishop made a strong impression on the emperor. His heart softened, and he cried out that if the Lord of the world, Who had come down to earth and been crucified by those to whom He had brought the greatest blessings, prayed to His Heavenly Father for His fierce enemies, saying: "Forgive them, for they know not what they do," how much more should people forgive the insults inflicted on them. The emperor gave full pardon to the city and hurried Flavian to go to Antioch as soon as possible, and by his news of the pardon to rouse the city from its terrible state of apprehension for the future. "Hurry quickly," said the Emperor, "go and comfort them. At the sight of their helmsman, they will forget all their misfortunes." The elder thanked the emperor for the Christian mercy he had shown to the city, and hastily set off with the joyful news, with which he arrived for Pascha. If this radiant feast of redemption was at all joyful for Christians, now it was even more joyful and solemn for the Antiochians. The news of the pardon preceded Flavian, and when he was approaching the city, all the population poured out to meet him, and he was solemnly brought into the city, as if in triumph. To the valiant saint, who so selflessly interceded for his people, the whole city rejoiced inexpressibly, but most of all John, who did not fail to pronounce an enthusiastic word on the occasion of the arrival of the dear archpastor. "Blessed be God," he said to his moved listeners to tears, "Who has vouchsafed us to celebrate this holy feast with great joy and gladness, Who has restored the head of the body, the shepherd of the flock, the teacher of his disciples, the high priest of the priests. Blessed be God, who has done immeasurably more than we have asked or thought of; for it seemed to us sufficient to be delivered for a time from threatening calamities, but the merciful God, far surpassing our petitions in His gifts, restored our father to us sooner than we could have expected." And then Chrysostom told in detail the whole story of the saint's intercession for his people, and in conclusion he exhorted the people never to forget this terrible trial.

The event described is remarkable in many respects, especially remarkable in that it reveals in all its force what influence Christianity had on the softening of the morals of that time.

And these speeches echoed in the hearts not only of Christians, but also of pagans. On account of the confusion, public baths, theaters, and other places of pleasure and entertainment were closed, only Christian churches were opened, and in one of them the speech of a sweet-tongued preacher constantly poured out like a golden stream. If before, the pagans, out of love of eloquence, were not averse to listening to the famous Christian teacher, whom the famous rhetorician Livanius had once admired, now, in times of social calamity, they went in masses to listen to Chrysostom, hoping to draw consolation for their suffering souls as well. And then they listened with amazement as the Christian preacher with irresistible power exposed the vices and follies that distinguished their large and dissolute city, as he called everyone like a trumpet to repentance and correction. From the words of the preacher, the pagans were undoubtedly convinced of how vain and fleeting are earthly honors and riches, how they are unable to satisfy the demands of the heart and save life in times of danger and calamity, and how much higher is their Christian hope, which places the goal and highest good of life in the indestructible treasures of the afterlife. They have heard here that virtue is the only indestructible good, and sin is the only real evil, that for a virtuous man death is only a transition to a happier or blissful life, and that the calamities of the earth are useful in that they purify and elevate souls.

Then many of these involuntary listeners of Chrysostom, fully convinced of the vanity of their idolatry, accepted the faith of Christ and were baptized, and Chrysostom gladly reports that soon after Flavian's return he was much occupied with "strengthening in the faith those who, as a result of the calamity, came to their senses and forsook their pagan error." In this way, the terrible event, which in all its horror revealed the savagery of human nature when it yields to passions, at the same time, by the inscrutable ways of God's Providence, served as a pretext for the triumph of Christianity, and the Kingdom of God on earth was replenished with many members who had hitherto been in the darkness of pagan error.

Not only from week to week, but one might say from day to day, the Church of Antioch had the great happiness of listening to the discourses of the golden-tongued pastor, who did not tire in his pastoral service and, having himself deeply studied the books of Holy Scripture, taught his listeners in it, revealing to them the mysteries of God's miraculous dispensation for the salvation of people. Possessing an amazing ability to respond to all the phenomena of social life and to all the movements of the human soul, St.

As a result, a deep moral bond has been formed between the pastor and the flock, which is an eternally instructive example of what a true Christian pastor can be for his flock. John himself depicts this connection with striking frankness and frankness, and it is not superfluous to set forth some features of these relations here, since they shed a bright light on the very nature of his personality and pastoral ministry in Antioch.