The Ecclesiastical History of Theodoret.
Chapter 31. Of his care for the Scythians and his zeal against the Marcionists
On learning that some of the Nomads encamped along the Danube were thirsty for salvation, but had none to bring them the stream, John sought out men who were filled with a love of labour like that which had distinguished the apostles, and gave them charge of the work. I have myself seen a letter written by him to Leontius, bishop of Ancyra, in which he described the conversion of the Scythians, and begged that fit men for their instruction might be sent.
On hearing that in our district some men were infected with the plague of Marcion he wrote to the then bishop charging him to drive out the plague, and proffering him the aid of the imperial edicts. I have said enough to show how, to use the words of the divine apostle, he carried in his heart “the care of all the churches.”
His boldness may also be learnt from other sources.
Chapter XXXII
.— Of the demand made by Gainas and of John Chrysostom’s reply .
One Gainas, a Scythian, but still more barbarous in character, and of cruel and violent disposition, was at that time a military commander. He had under him many of his own fellow-countrymen, and with them commanded the Roman cavalry and infantry. He was an object of terror not only to all the rest but even to the emperor himself, who suspected him of aiming at usurpation.
He was a participator in the Arian pest, and requested the emperor to grant him the use of one of the churches. Arcadius replied that he would see to it and have it done. He then sent for the divine John, told him of the request that had been made, reminded him of the power of Gainas, hinted at the usurpation which was being aimed at, and besought him to bridle the anger of the barbarian by this concession. “But,” said that noble man, “attempt, sir, no such promise, nor order what is holy to be given to the dogs. I will never suffer the worshippers and praisers of the Divine Word to be expelled and their church to be given to them that blaspheme Him. Have no fear, sir, of that barbarian; call us both, me and him, before you; listen in silence to what is said, and I will both curb his tongue and persuade him not to ask what it is wrong to grant.”
The emperor was delighted with what Chrysostom said, and on the next day summoned both the bishop and the general before him. Gainas began to request the fulfilment of the promise, but the great John said in reply that the emperor, who professed the true religion, had no right to venture on any act against it. Gainas rejoined that he also must have a place to pray in. “Why,” said the great John, “every church is open to you, and nobody prevents you from praying there when you are so disposed.” “But I,” said Gainas, “belong to another sect, and I ask to have one church with them, and surely I who undergo so many toils in war for Romans may fairly make such a request.” “But,” said the bishop, “you have greater rewards for your labours, you are a general; you are vested in the consular robe, and you must consider what you were formerly and what you are now—your indigence in the past and your present prosperity; what kind of raiment you wore before you crossed the Ister, and what you are robed in now. Consider, I say, the littleness of your labours and the greatness of your rewards, and be not unthankful to them who have shewn you honour.” With these words the teacher of the world silenced Gainas, and compelled him to stand dumb. In process of time, however, he made known the rebellion which he had long had at heart, gathered his forces in Thrace, and went out ravaging and plundering in very many directions. At news of this there arose an universal panic among both princes and subjects, and no one was found willing to march against him; no one thought it safe to approach him with an ambassage, for every one suspected his barbarous character.
Chapter
XXXIII .— Of the ambassage of Chrysostom to Gainas .
Then when every one else was passed over because of the universal panic, this great chief was persuaded to undertake the ambassage. He took no heed of the dispute which has been related, nor of the ill feeling which it had engendered, and readily set out for Thrace. No sooner did Gainas hear of the arrival of the envoy than he bethought him of the bold utterance which he had made on behalf of true religion. He came eagerly from a great distance to meet him, placed his right hand upon his eyes, and brought his children to his saintly knees. So is it the nature of goodness to put even those who are most opposed to it to the blush and vanquish them. But envy could not endure the bright rays of his philosophy. It put in practice its wonted wiles and deprived of his eloquence and his wisdom the imperial city—aye indeed the whole world.
Chapter
XXXIV .— Of the events which happened on account of Chrysostom .
At this part of my history I know not what sentiments to entertain; wishful as I am to relate the wrong inflicted on Chrysostom, I yet regard in other respects the high character of those who wronged him. I shall therefore do my best to conceal even their names.
These persons had different reasons for their hostility, and were unwilling to contemplate his brilliant virtue. They found certain wretches who accused him, and, perceiving the openness of the calumny, held a meeting at a distance from the city and pronounced their sentence.
The emperor, who had confidence in the clergy, ordered him to be banished. So Chrysostom, without having heard the charges brought against him, or brought forward his defence, was forced as though convicted on the accusations advanced against him to quit Constantinople, and departed to Hieron at the mouth of the Euxine, for so the naval station is named.
In the night there was a great earthquake and the empress was struck with terror. Envoys were accordingly sent at daybreak to the banished bishop beseeching him to return without delay to Constantinople, and avert the peril from the town. After these another party was sent and yet again others after them and the Bosphorus was crowded with the couriers. When the faithful people learned what was going on they covered the mouth of the Propontis with their boats, and the whole population lighted up waxen torches and came forth to meet him. For the time indeed his banded foes were scattered.
But after the interval of a few months they endeavoured to enact punishment, not for the forged indictment, but for his taking part in divine service after his deposition. The bishop represented that he had not pleaded, that he had not heard the indictment, that he had made no defence, that he had been condemned in his absence, that he had been exiled by the emperor, and by the emperor again recalled. Then another Synod met, and his opponents did not ask for a trial, but persuaded the emperor that the sentence was lawful and right. Chrysostom was then not merely banished, but relegated to a petty and lonely town in Armenia of the name of Cucusus. Even from thence he was removed and deported to Pityus, a place at the extremity of the Euxine and on the marches of the Roman Empire, in the near neighbourhood of the wildest savages. But the loving Lord did not suffer the victorious athlete to be carried off to this islet, for when he had reached Comana he was removed to the life that knows nor age nor pain.
The body that had struggled so bravely was buried by the side of the coffin of the martyred Basiliscus, for so the martyr had ordained in a dream.
I think it needless to prolong my narrative by relating how many bishops were expelled from the church on Chrysostom’s account, and sent to live in the ends of the earth, or how many ascetic philosophers were involved in the same calamities, and all the more because I think it needful to curtail these hideous details, and to throw a veil over the ill deeds of men of the same faith as our own. Punishment however did fall on most of the guilty, and their sufferings were a means of good to the rest. This great wrong was regarded with special detestation by the bishops of Europe, who separated themselves from communion with the guilty parties. In this action they were joined by all the bishops of Illyria. In the East most of the cities shrank from participation in the wrong, but did not make a rent in the body of the church.
On the death of the great teacher of the world, the bishops of the West refused to embrace the communion of the bishops of Egypt, of the East, of the Bosphorus, and in Thrace, until the name of that holy man had been inserted among those of deceased bishops. Arsacius his immediate successor they declined to acknowledge, but Atticus the successor of Arsacius, after he had frequently solicited the boon of peace, was after a time received when he had inserted the name in the roll.