J ohn Chrysostom was born around 347 in Antioch to an intercultural noble couple. His father, Secundus, was a high ran king official in the Roman army but he died shortly after John was born. His mother, Anthusa, was a devout Greek Christian woman who was widowed at the tender age of 20. Despite receiving many proposals for marriage, Anthusa refused to remarry, instead dedicating her whole life to raising John.
She had enough to sustain her financially but the sociopolitical turmoil of Antioch was a constant threat.Besides, living as a young, single mother, had its own chall enges. Yet, Anthusa was strong in faith and unshaking in virtue. She educated John at home in Scrip ture, and there planted the seeds of holiness. Later, he was sent to school under the pagan rhetorician Libanius, who taught him oratorical skills and law. The knowledge and skills he gained there would prove to be extremely useful later on in life, as John rose to fame for his oratorical skill so much so that he was called John of the Golden Mouth – Chrysostom in Greek literally translates to ‘Golden Mouth.’
After finishing his legal studies, John felt the call to retreat to the Antiochian caves for a life of seclu ded prayer and study. Monk Dio dore of Tarsus was his inspiration and guide. He spent about 8 years there in severe penance, intense personal study of the Scriptures, and long hours of prayer and meditation. The strict asceticism of the monks however, ruined his health and brought him to the point of death. Alas, he was forced to leave and return to the city which he did in 381.
Called to the Altar Once back in the city, and disconnected from his monastic practices, John’s health slowly be gan to improve. He prepared him self for ordination; he felt that the priesthood “is the very summit of virtue.” As part of his prepara tion, he wrote a book called On the Priesthood in which he offers motivation to reluctant candida tes to pursue the priesthood. He makes it seem that he is convinc ing the reader to embrace the priestly vocation. It was directed mainly to his friend, Basil, a com panion in rhetoric school and in the monastery who journeyed al ongside him. In the book, John out lines the priesthood’s sublime dignity and perils. Arranged in the form of a dialogue, it offers a powerful portrayal of the priest hood, showing it to be an exalted vocation on one hand, as the priest’s dignity is greater than the kings and angels on account of their ability to handle Divine Mys teries with their anointed hands, while on the other hand, he warns of the weight as well as the acc ountability that this responsibility demands. He was ordained in 386 and in his first homily he humbly con fessed unworthiness while prais ing bishops for their sacrifice, commitment and responsibility.
John built up a reputation as a powerful preacher. We have about 600 of his homilies recorded thanks to the work of over 27 stenographers! While his homilies were solidly founded on Scrip ture, and even offered commentary on many passages, they also touched on themes of social justice and apologetics. His style of prea ching was impeccable, and left an impression on the listeners. He masterfully blended dramatic delivery with soulstirring messa ges that allowed listeners to enter deeper into the mysteries of the Word of God that they were hear ing. His practical preaching fos tered empathy and conversion. His engaging style and colourful analogies, made him capable of grabbing the attention of even the most indifferent and rowdy of audiences.
When the sitting bishop of Con stantinople, Nectarius, died on September 27, 397, confusion broke out in the diocese. Rival clergymen began vying with poli tical force to secure the seat of the bishop. Amid the chaos, an influ ential political minister, proposed John as a candidate, hoping to capitalize on his popularity to further his own political career. Both John, and the other influen tial members of the clergy were not in favour of this proposal. But the people were extremely supportive. Ultimately, John was made bis hop; despite his initial unwilling ness, he accepted the appointment as an act of obedience to the Divine Will. He was sad to leave the life of simplicity he led in Antioch, in order to take up the com plicated life of a bishop in Cons tantinople, but he did so trusting that God had a plan for his life.
Proclaimed Through Deeds John did not only proclaim in word, he did so in deed as well. His social ministry centred on almsgiving which he considered as a “wise investment”—giving to the poor equals giving to Christ, who repays eternally and with abundance (Mt 25). Whenever he preached to affluent congrega tions, he tailored his message to prick their pockets and their con sciences. He would often preach against hoarding of wealth; he would say that ignoring beggars puts one at the risk of hellfire. He believed that if the rich shared their wealth, poverty could be eliminated. Under his leadership, the Antiochian Church developed an extensive charitable network that cared for more than 3,000 needy people. The hungry were fed, widows and orphans supported, and hospices established for the sick. Alongside his preaching, John visited prisons and slums and raised funds for the poor.
As bishop, he enforced strict discipline. He condemned sim ony, banned lavish clerical ban quets, and opposed the luxurious lifestyle many priests enjoyed at the Church’s expense. He even sold the silver from the bishop’s residence and distributed the proceeds to the poor.
John urged priests to live simply, enforced continence, and held frequent synods to ensure accountability. His reforms angered many clergy, and some left the diocese. Undeterred, he persisted, and within a few years the clergy became notably more disciplined and exemplary.
Tested by Fire The heat of anger against him for his reforming work, caused him a lot of suffering. Distressed clergy teamed up with rich elites who did not take kindly to John’s constant allusion to the threats of wealth. They spread rumours and devised ways of deposing him. The force of the opposition got a huge boost when the Empress, Eu doxia, seized power of the king dom and sought to eliminate her only real threat, the powerful min ister, Eutropius. This same min ister had recommended the eleva tion of John to the bishopric. In this dire situation, he called in his fav our and ran to John for safety. John and he had disagreed on many things before this, like im perial policies, government res ponsibility toward the poor, and the responsibility of the rich, but in this hour of need, John stood by him and offered him refuge in the Church. He boldly stood be fore the menacing soldiers and mob and declared, “You shall not slay Eutropius unless you first slay me.”
The next day, John preached a memorable sermon, pointing out the hunted minister Eutropius hi ding beneath the altar. Using his plight, he reminded the congrega tion of the fleeting nature of earthly glory and the need for mercy and compassion. Although he saved Eutropius’ life, his own standing suffered. Opposition to his ref orms culminated at the Synod of Oak, where hostile bishops secu red his deposition with imperial approval. John accepted exile quietly.
Soon recalled by the empress, he returned in triumph, but the recon ciliation was brief. Attempts on his life followed, and at Easter 404 a mob drove thousands of catech umens from the church and dese crated the sanctuary. Exiled once more, John never returned. Worn out by suffering and struggle, he died in exile, a faithful and exemplary leader to the end.