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Rh higher religious attainments (de Sacerdot. lib. i. c. 3, p. 363). He became in the truest sense "a new man" (Pallad. p. 184). His desire to flee from the world, with his beloved Basil, was established, and only frustrated by the passionate entreaties of his weeping mother that her only child, for whom she had given up all, would not desert her. The whole scene is narrated by Chrysostom in a passage of exquisite simplicity and tenderness (de Sacerdot. lib. i. c. 5, pp. 363‒365). His affectionate nature could not resist a mother's tears. In spite of Basil's continued urgency, he yielded so far as to remain at home. But if out of filial regard he abstained from deserting his home for a monastery, he would make a monastery of his home. He practised the most rigid asceticism, ate little and seldom, and that of the plainest, slept on the bare ground, and rose frequently for prayer. He rarely left the house, and, to avoid his old habit of slander, kept almost unbroken silence. It is not surprising that his former associates called him morose and unsociable (ib. lib. vi. c. 12, p. 431).

Upon some of these associates, however, his influence began to tell. Two of his fellow pupils under Libanius,, afterwards bp. of Seleucia, and Dictionary of Christian Biography and Literature to the End of the Sixth Century/Theodorus, bp. of Mopsuestia, bp. of Mopsuestia, adopted the ascetic life under the superintendence of Dictionary of Christian Biography and Literature to the End of the Sixth Century/Diodorus, presbyter of Antioch and Carterius, who presided over a monastery in or near Antioch. From Diodorus Chrysostom learnt the clear common-sense mode of interpreting Holy Scripture (repudiating the allegorizing principle), of which he and Theodore became such distinguished representatives. The inability of his friend Theodore to part definitely with the world, and stifle natural instincts, was the occasion of the composition of Chrysostom's earliest extant treatises. Theodore's love for a girl named Hermione led him to leave the ascetic brotherhood and return to secular life. Chrysostom's heart was deeply stirred at this. He regarded it as a sin to be repented of and forsaken if Theodore would not forfeit salvation. He addressed two letters to him full of impassioned eloquence, earnestly calling him to penitence and amendment. His fervid remonstrances succeeded. Theodore gave up his engagement, and finally abandoned the world (ad Theodorum Lapsum, Ep. i. ii.; Socr. H. E. vi. 3).

We now come to a passage in Chrysostom's life which we must condemn as utterly at variance with truth and honour. Yet we must bear in mind that the moral standpoint of the Fathers was on this point different from our own. It was generally held that the culpability of an act of deception depended upon its purpose, and that if this was good the deception was laudable. Chrysostom himself says, "There is a good deceit such as many have been deceived by, which one ought not even to call a deceit at all," instancing that of Jacob, "which was not a deceit, but an economy" (Homil. vi. in  Col. ii. 8). On this principle, which every healthy conscience now repudiates, Chrysostom proceeded to plan and execute a deliberate fraud to entrap his friend Basil into consecration to the episcopate. Several sees were now vacant in Syria, which it was desirable to fill without delay. A body of prelates met at Antioch for this purpose. Among those suitable for the episcopate, Chrysostom and Basil were pointed out, though they were not yet even deacons. Chrysostom's awful sense of the weight and responsibility of the priestly office, which breathes in every line of his treatise de Sacerdotio, and of his own unfitness, made him tremble at the idea of ordination. Basil, on the contrary, he considered to be well qualified, and he was fully resolved that the church should not lose the services of his friend. While, therefore, he pretended acquiescence in his friend's proposition that they should decide alike in the matter, he secretly resolved to avoid the dreaded honour by concealment. When the time of consecration arrived, and Basil was carried before the bishops, and reluctantly forced to accept ordination, Chrysostom was nowhere to be found, and it was represented to Basil that he had been already consecrated. When too late Basil discovered the unfaithfulness to their compact, and upbraided Chrysostom; his complaints were received with laughter and loud expressions of thankfulness at the success of his plot (de Sacerdot. lib. i. c. 3, p. 365). [ Dictionary of Christian Biography and Literature to the End of the Sixth Century/Basilius, friend of Chrysostom.]

About A.D. 374 Chrysostom carried into effect his resolution of devoting himself to an ascetic life, and left his home for a monastic community on one of the mountain ranges S. of Antioch. As there is no reference in any of his writings to any opposition from his mother, it is probable that her death had left him free. After four years spent in unremitting austerities, he left the society of his kind, and, dwelling in a mountain cavern, practised still more rigid self-discipline (Pallad. p. 41). At the end of two years his health so completely gave way that he was forced to return to his home in Antioch. To these austerities may be attributed that debilitated frame, weakness of digestion, and irritability of temperament, to which his constant physical sufferings and many of his chief difficulties and calamities are not remotely traceable.

(c) A Preacher and Presbyter at Antioch.—Chrysostom did not return to Antioch to be idle. He was ordained deacon by Meletius A.D. 381, shortly before the latter left to preside over the oecumenical council of Constantinople (Pallad. p. 42). Meletius died during the session of the council, and his successor Flavian raised Chrysostom to the presbyterate early in A.D. 386 (ib.). During his five years' diaconate he had gained great popularity by his aptness to teach, and his influence had made itself widely felt at Antioch. While deacon he composed the de Virginitate; the ''Ep. ad Viduam Juniorem, addressed to the young widow of Therasius (c. 381); its sequel de non Iterando Conjugio; and the orations de Martyre Babyla. After his ordination he preached his first sermon before the bishop, and a vast crowd was gathered by the fame of his eloquence (Sermo, cum Presbyt. fuit Ordinatus, de se ac de Episcopo, deque Populi Multitudine''). The succeeding ten years, embracing Chrysostom's life as a presbyter at Antioch, were chiefly devoted to the cultivation of the gift of pulpit eloquence on which his celebrity mainly rests. It was during this period that "the great clerk and godly preacher," as our First Homily terms 