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158 Agnellus in his Liber Pontificalis that it may contain some distorted elements of truth.

In the 176 sermons of his still extant we look in vain for traces of the golden eloquence to which he owed his surname. They are very short, written in brief simple sentences; his meaning is always clear, and his language natural; but there is nothing in them calculated to touch the heart or move the affections. His fame as a preacher evidently depended more on voice and manner than on matter. His sermons are almost all on subjects from the gospels, usually the parables and miracles, commencing with a course of six on the prodigal son. Many other works ascribed to him, including commentaries on Scripture, and letters against the Arians, have all perished by fire, partly in the siege of Imola, by Theodoric, c. A.D. 524; partly in the conflagration of the archbishop's library at Ravenna, c. A.D. 700.

Tillemont, xv. 114 seq.; Cave, ''Hist. Lit. i. 432; Migne, Patr. Lat.'' lii. pp. 9‒680; Herzog, Real-Encyc. ii. 695. [E.V.]  Chrysostom, John (Ἰωάννης Χρυσόστομος). The surname "golden-mouthed," given to the great preacher of Antioch, and bp. of Constantinople, on account of the magnificent brilliancy of his eloquence (cf. Dictionary of Christian Biography and Literature to the End of the Sixth Century/Chrysologus, Petrus), has entirely superseded his personal name John, which alone is found in contemporary or closely subsequent writers. When the epithet was first applied is unknown. There is no trace of it in his lifetime, but it was in common use before the end of the 5th cent.

Chrysostom was born at Antioch probably A.D. 347. He was of good family; his father Secundus filling the post of "magister militum" (στρατηλάτης), one of the eight men of distinguished rank—illustres viros (Veget. de Re Militari, ii. 9)—who commanded the imperial armies. His mother, Anthusa, was also a lady of good family (Pallad. p. 40; Socr. vi. 3) Anthusa, while John was an infant, was left a widow at the age of twenty, refused all offers of marriage, and devoted herself to the education of her boy and the care of his property (de Sacerdot. lib. i. c. 55). Her unremitting devotion to her maternal duties excited admiration even from the heathen (Ep. ad Vid. Jun. i. c. 2, p. 340).

St. Chrysostom's life may be conveniently divided into five epochs:  (a) His life as a layman at Antioch till his baptism and admission as a reader, A.D. 347‒370;  (b) his ascetic and monastic life, A.D. 370‒381;  (c) his career as deacon, presbyter, and preacher at Antioch, A.D. 381‒398;  (d) his episcopate at Constantinople, A.D. 398‒404;  (e) exile, A.D. 404‒407.

(a) Life as a Layman at Antioch.—The intellectual power manifested at a very early age marked him out as fitted for one of the learned professions. The bar was chosen, and at about 18 years of age he began to attend the lectures of the celebrated sophist Libanius, the intimate friend and correspondent of the emperor Julian, and tutor of Basil the Great, who had come to end his days in his native city of Antioch. The genius and ability of the pupil excited the greatest admiration in his master, who, being asked on his deathbed, c. A.D. 395, which of his pupils he thought worthiest to succeed him, replied, "John, if the Christians had not stolen him from us" (Soz. H. E. lib. viii. c. 2). When Chrysostom commenced practice as an advocate, his gift of eloquence speedily displayed itself. His speeches were listened to with delight, and were highly praised by Libanius, no mean judge of rhetoric. A brilliant career was opening before the young man, leading to all that men most covet, wealth, fame, high place. But a change, gradual but mighty, came over his spirit, and like another young student of the neighbouring province of Cilicia, "the things that were gain to him he counted loss for Christ." Like Timothy at the knees of Eunice, "from a child" Chrysostom had learnt from his devout mother the things that were "able to make him wise unto salvation," and his soul revolted at the contrast between the purity of the gospel standard and the baseness of the aims and viciousness of the practices prevalent in the profession he had chosen. To accept a fee for making the worse appear the better cause seemed to his generous and guileless soul to be bribed to lie—to take Satan's wages—to sin against his own soul. His disinclination to the life of a lawyer was much increased by the influence of the example of his intimate friend Basil, the companion of his studies and the sharer of all his thoughts and plans. The two friends had agreed to follow the same profession; but when Basil decided on adopting a monastic life, and to follow, in Chrysostom's words, "the true philosophy," Chrysostom was unable at once to resolve to renounce the world, to the attractions of which his ardent nature was by no means insensible, and of which he was in some danger of becoming a slave. He was "a never-failing attendant at the law courts, and passionately enamoured of the theatre" (de Sacerdot. lib. i. c. 14, p. 363). His friend Basil's adoption of an ascetic life at first caused an interruption of their intercourse. But life was intolerable separated from his second self. He renewed his intimacy with Basil. The pleasures and pursuits of the world became distasteful to him, and he soon resolved to abandon it altogether, quitting mother and home, and finding some sacred retreat where he and his friend could devote themselves to strict ascetism (ib. c. 4). This decisive change—Chrysostom's conversion we should now call it—was greatly promoted by the acquaintance he formed at this period with the mild and holy Meletius, the orthodox and legitimate bp. of Antioch, who had recently returned to his see after one of his many banishments for the faith. Meletius quickly observed the intellectual promise of the young lawyer, and, enamoured of the beauty of his disposition, sought frequent opportunities of intercourse, and in a prophetic spirit declared the greatness of his future career (Pallad. p. 40). Up to this time Chrysostom, though the child of Christian parents, had remained unbaptized, a not unfrequent practice at this epoch. The time for public profession of his faith was now come, and after a probation of three years, Meletius baptized him, and ordained him reader. This was in A.D. 369 or 370, when Chrysostom was about 23 years old (Pallad. p. 41).

(b) Ascetic and Monastic Life.—Baptism restored the balance which Chrysostom tells us had been so seriously disturbed by Basil's 