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Jesus the Exorcist, the Healer, …


Myself

By T. V. Antony Raj

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Jesus and Beelzebul – Luke 11:14-23

Jesus was driving out a demon [that was] mute, and when the demon had gone out, the mute man spoke and the crowds were amazed.

Some of them said, “By the power of Beelzebul, the prince of demons, he drives out demons.”

Others, to test him, asked him for a sign from heaven.

But he knew their thoughts and said to them, “Every kingdom divided against itself will be laid waste and house will fall against house.

And if Satan is divided against himself, how will his kingdom stand? For you say that it is by Beelzebul that I drive out demons.

If I, then, drive out demons by Beelzebul, by whom do your own people drive them out?

Therefore they will be your judges.

But if it is by the finger of God that I drive out demons, then the Kingdom of God has come upon you.

When a strong man fully armed guards his palace, his possessions are safe. But when one stronger than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.

Whoever is not with me is against me, and whoever does not gather with me scatters.

The Jews of Jesus’ period believed that in addition to God and his material creation, there existed a world of spirits, some good and some evil, who interacted with human beings; and that the evil spirits harm human beings and also lead them astray into disobeying God and his commandments.

Banishing Satan and the allied spirits under his control from the world, and the destruction of his rule over human beings becomes part of Jewish Eschatology. In continuity with the eschatological prophecies of the prophets, there were two distinguished periods of human history. It asserts that the present period of history is under the control of Satan, or a synonymous eponym, but will end with the approach of the time of eschatological salvation.

In Jewish understanding, human beings are capable of having some limited control over Satan and his allied spirits and have the ability in certain instances to counteract or reverse their malevolent influence by having extensive knowledge about them and using the proper skills or rituals to expel and control them. Jesus, a Jew, accepts this idea and sees his own period in history as the period in which the Kingdom of God would replace the Kingdom of Satan.

Jesus was known not only as a healer but also to a certain extent as an exorcist. These two categories – healing and exorcism – overlap to some extent because possession by a demon can often manifest itself as physical ailments in such persons. In many instances, a person who has been exorcised is said to be healed.

In the Synoptic Gospels, we see a lot of instances of exorcism by Jesus. Here, I cite a few:

1. Luke 11:14-23 = Matthew 12:22-30: In Matthew and Luke, the Beelzebul controversy is precipitated by Jesus’ driving out a demon from a man.

2. Mark 1:21-28, Luke 4:31-37: At the synagogue in Capernaum, the evil spirit possessing a man recognizes Jesus and cries out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”  Jesus drives out the evil spirit saying “Quiet! Come out of him!.” Before departing with a loud cry, the unclean spirit shakes the man violently. The witnesses to this event are amazed that Jesus has authority over evil spirits.

3. Mark 5:1-20, Luke 8:26-39, and Matthew 8:28-34: Jesus heals a demoniac man (two men in Matthew) in the territory of Gadarenes (Gerasenes).

Jesus’ exorcism begins even before he actually meets the demonized. When Jesus does come face to face with the possessed man, the demon(s) within him is agitated and cries out in alarm “What have you to do with me, Jesus, son of the Most High God? I beg you, do not torment me!” (Mark 5:7, Luke 8:28). For he had ordered the unclean spirit to come out of the man. (It had taken hold of him many times, and he used to be bound with chains and shackles as a restraint, but he would break his bonds and be driven by the demon into deserted places.) (Luke 8:29)

The demon possessing the man is called “Legion,” because many demons had entered him. The demons plead with Jesus to allow them to enter into a herd of swine that was feeding there on the hillside. Jesus lets them, and the possessed herd of swine rush down the steep bank into the Sea of Galilee and are drowned.

4. Mark 9:14-29, Luke 9:37-43a and Matthew 17:14-20: An evil spirit possessing a boy causes him to be deaf and dumb and sometimes tries to harm him by throwing him into fire or water. Jesus exorcises the boy after his disciples tried unsuccessfully to do so.  Shouting and throwing the boy into convulsions, it came out. He became like a corpse, which caused many to say, “He is dead!” But Jesus took him by the hand, raised him, and he stood up. (Mark 9:26-27)

Then the disciples approached Jesus in private and said, “Why could we not drive it out?” He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” (Matthew 17:19-20)

5. Matt 9:32-34: Jesus heals a dumb demoniac; and when the demon was driven out the mute person spoke. The crowds were amazed and said, “Nothing like this has ever been seen in Israel.  But the Pharisees said, “He drives out demons by the prince of demons.”

6. Luke 13:10-17: In a synagogue, on a Sabbath day, Jesus heals a crippled woman who was there for eighteen years. She was bent over by the evil spirit and was completely incapable of standing erect.

7. Mark 7:24-30, Matthew 15:21-28: The daughter of a woman who was a Greek, a Syrophoenician by birth (a Canaanite in Matthew) is possessed by an unclean spirit. Jesus heals the girl, but reluctantly, and says “I was sent only to the lost sheep of the house of Israel” meaning that he has come to bring deliverance to the Jews, insofar as the benefits of the Kingdom of God belong to them – “It is not right to take the food of the children and throw it to the dogs.”

8. Mark 16:9 and Luke 8:2: Out of the women who had been cured of evil spirits and infirmities, Mary Magdalene is one out of whom Jesus cast seven demons.

9. Mark 3:20-22: Jesus himself is accused of being possessed. The scribes who had come from Jerusalem said, “He is possessed by Beelzebul,” and “By the prince of demons he drives out demons.”

The saying about the ‘plundering of the strong man’ comes in the context of Jesus’ self-defence against the accusation that he casts out demons by the power of Beelzebul.  There are two different versions of the same tradition, quite dissimilar to each other: Mark 3:27 = Matt 12:29; Luke 11:21-22.

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Matt 12:29
How can anyone enter a strong man’s house and steal his property, unless he first ties up the strong man? Then he can plunder his house.
Mark 3:27
But no one can enter a strong man’s house to plunder his property unless he first ties up the strong man. Then he can plunder his house.
Luke 11:21-22
When a strong man fully armed guards his palace, his possessions are safe. But when one stronger than he attacks and overcomes him, he takes away the armor on which he relied and distributes the spoils.

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The Gospel of Thomas has a shorter version of this saying: “Jesus said, ‘One cannot enter a strong person’s house and take it by force without tying his hands. Then one can loot his house’.” (35)

So, all these different versions boil down to this: In order to plunder the house of a strong man one must be stronger than he is; only then can one carry away his goods.

Here, Jesus is speaking allegorically: the strong man is Satan and the house is his kingdom or sphere of influence. Jesus is telling that an entity stronger than Satan has come and is in the process of plundering his kingdom, which is an ambagious reference to himself. The booty taken by the stronger man represents those who were demonized but whom Jesus freed from Satan’s influence.

To recap, by the power Jesus has over demons, the reign of Satan is in the process of being replaced by the Kingdom of God.

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Jim Reeves » Satan can’t hold me

When the trumpet has sounded and at judgement, we stand
And the Lord, up in heaven, takes you by the hand
If for things I’ve done wrong I am sent down below
Satan can’t hold me this much I know

Satan can’t hold me, nobody can
Angel or devil, spirit or man
Through the valleys of darkness, I’ll come to your side
Your love, my beacon, my love, my guide

I will climb over mountains, fly up in the blue
I’ll swim every river that keeps me from you
Till that wonderful day, we’re together again
Satan can’t hold me, true love must win

Satan can’t hold me, nobody can
Angel or devil, spirit or man
Through the valleys of darkness, I’ll come to your side
Your love, my beacon, my love, my guide

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The Reliquary of Saint Teresa of Calcutta


Myself 

By T. V. Antony Raj

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Statue of Saint Teresa in the National Shrine, Washington DC (Photo: T. V. Antony Raj)
Statue of Saint Teresa in the National Shrine, Washington DC (Photo: T. V. Antony Raj)

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At every canonization ceremony in the Catholic Church, people connected to the new saint carry to the altar a relic in a reliquary which is often an ornate work of art in gold or silver.

A relic is a keepsake, a tangible reminder that the new saint was human yet heroically lived a life of holiness.

The relic may be the purported or actual physical remains of saints, such as bones, pieces of clothing, or some object associated with saints or other religious figures. The authenticity of any given relic is often a matter of debate; for that reason, some churches require documentation of the relic’s provenance.

In the Catholic Church, a reliquary, also known as a shrine or by the French term châsse is used as a container for relics.

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The reliquary containing the relic of Saint Teresa
The reliquary containing the relic of Saint Teresa

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The relic presented at the Mass for St. Teresa of Calcutta was a few drops of her blood contained in a phial embedded within the centre of a wooden reliquary in the form of a simple cross reflecting her life and values.

The back of the cross-shaped reliquary is made from Lebanon cedar (Cedrus libani), a species of cedar native to the mountains of the Mediterranean region, known as a symbol of nobility and spiritual greatness.

The front of the large cross is made of wood taken from places associated with Mother Teresa’s works of mercy: The first home for the dying she established in Calcutta, a home for those with Hansen’s disease, an immigrants’ boat, a Gypsy shack, and wood from the kneeler of a confessional because Mother Teresa believed the “Sacrament of Penance” also known as “Confession” or “Reconciliation” was the greatest expression of God’s mercy.

In the centre of the cross,  the phial of Mother Teresa’s blood is sealed in a glass orb in the shape of a water drop as a symbol of her vow to quench the thirst of those literally without water and those dying in the aridness of being unloved.

A roughly sculpted wrinkled hand supports the glass to symbolize that it carries this drop of water, full of love, in response to the cry of Jesus “I thirst” on the cross echoed by millions of people around the world.

The religious dress of the Missionaries of Charity bears special significance. The white colour of their sari stands for truth and purity and the three blue borders each signify the vows that the nuns of the Order take: the first thin band represents “Poverty”, the second thin band represents “Obedience”, and the third broad band represents the vows of “Chastity” and of “wholehearted free service to the poorest of the poor”.

The water drop on the reliquary is framed by a heart of three sweeping bands of blue on the left and a white band on the right to symbolize the sari St. Teresa adopted as a habit for her sisters of Missionaries of Charity as well as to express devotion to the Blessed Virgin Mary.

The three sweeping bands of blue on the left side of the heart are curved and bent to represent St. Teresa’s own curved form bent in prayer. The white band on the right side of the heart displays the words, “I thirst in gold, reproduced in St. Teresa’s handwriting.

The base of the reliquary is made of battered iron to represent how society always sees the poor people whom Mother Teresa loved with her whole heart.

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The Canonization of Mother Teresa of Calcutta in Vatican City


Myself 

By T. V. Antony Raj

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At the end of life, we will not be judged by how many diplomas we have received, how much money we have made, how many great things we have done. We will be judged by “I was hungry, and you gave me something to eat, I was naked and you clothed me. I was homeless, and you took me in.”
– Saint Teresa of Calcutta

 

Mother Teresa - A painting by Mark Sanislo
Mother Teresa – A painting by Mark Sanislo

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Mother Teresa of Calcutta, the “nun of the gutters”, a champion for the poor, the dying and the unborn died on September 5, 1997.

Scarcely two years after her death Monsignor Henry D’Souza, the then Archbishop of Calcutta, requested Pope John Paul II to dispense with the five-year waiting period required before beginning the process of beatifying and canonizing Mother Teresa.

As a fitting climax to a process that stretched on for almost 19 years, Pope Francis on Sunday, September 4, 2016, a day before Mother Teresa’s 19th death anniversary, formally declared  Mother Teresa, as the newest saint of the Catholic Church at a ceremony that drew 100,000 pilgrims from around the world to St Peter’s Square in Vatican City.

For the honour of the Blessed Trinity, the exaltation of the Catholic faith and the increase of the Christian life, by the authority of our Lord Jesus Christ, and of the holy Apostles Peter and Paul, and our own, after due deliberation and frequent prayer for divine assistance, and having sought the counsel of many of our brother bishops, we declare and define Blessed Teresa of Calcutta be saint and we enroll her among the saints, decreeing that she is to be venerated as such by the whole Church. In the name of the Holy Father, and of the Son, and of the Holy Spirit.

Pope Francis, however, acknowledged that despite the fact she now has a formal title as “Saint Teresa of Calcutta“, she will always remain “Mother Teresa” to the world. The pontiff said:

“We may have some difficulty in calling her ‘Saint’ Teresa, her holiness is so near to us, so tender and so fruitful that we continue to spontaneously call her “Mother”. She made her voice heard before the powers of this world so that they might recognize their guilt for the crime – the crimes of poverty they created.”

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The Road to Sainthood of Mother Teresa of Calcutta


Myself 

By T. V. Antony Raj

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“If I ever become a Saint—I will surely be one of ‘darkness’. I will continually be absent from Heaven —to (light) the light of those in darkness on earth.”
– Prophetic words of Mother Teresa

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Born Agnes Bojaxhiu to an Albanian family in the former Yugoslav republic of Macedonia, Mother Teresa became world-famous for her devotion to the destitute and dying. The religious congregation, the Missionaries of Charity, she established in 1950, has more than 4,500 religious sisters around the world.

In 1979, Mother Teresa received the Nobel Peace Prize for her lifetime of service to humanity.

Mother Teresa of Calcutta died on September 5, 1997.

Scarcely two years after her death Monsignor Henry D’Souza, the then Archbishop of Calcutta, requested Pope John Paul II to dispense with the five-year waiting period required before beginning the process of beatifying and canonizing her.

Father Brian Kolodiejchuk, M.C., one of the Missionaries of Charity Fathers, was appointed on March 9, 1999, as postulator (a person who presents a case for the canonization or beatification) of Mother Teresa’s cause.

The first session of the process of beatification leading to canonization took place at St. Mary Parish, in Rippon Lane, Calcutta, close to the Missionaries of Charity’s motherhouse.

As soon as the first stage of the process concluded on August 15, 2001, the second stage began in Rome.

Thirty-five thousand pages of documentation called the “Position” were collected in 2001 and 2002.

In the Catholic Church, humanitarian work alone is not sufficient enough for canonization as a saint. It is mandatory that a candidate for sainthood must be associated with at least two miracles to demonstrate that he or she, worthy of sainthood, must be in heaven, interceding with God on behalf of those in need of healing.

Robert Emmet Barron is an American prelate of the Catholic Church, author, theologian and evangelist, known for his Word on Fire ministry. As a frequent commentator on Catholicism and spirituality, he says:

“A saint is someone who has lived a life of great virtue, whom we look to and admire. But if that’s all we emphasize, we flatten out sanctity. The saint is also someone who’s now in heaven, living in this fullness of life with God. And the miracle, to put it bluntly, is the proof of it.”

In 2002, the Vatican officially recognised a miracle Mother Teresa was said to have carried out after her death in 1998. This miracle became the first milestone to sainthood of Mother Teresa of Calcutta.

Born and raised in Calcutta and a resident of the city during the period of Mother Teresa’s activity there, Aroup Chatterjee, a physician working in England authored the book Mother Teresa: The Final Verdict.

In the book Chatterjee challenges the widespread regard of Mother Teresa as a symbol of philanthropy and selflessness, accuses her of unfairly damaging the city’s reputation, that she exaggerated the work she did among the poor, that she failed to use the very large amount of money donated to her on helping the poor, and claims that the medical care given to people in homes run by Missionaries of Charity was grossly inadequate.

Channel 4, a British television channel aired a documentary named “Hell’s Angel” inspired by Chatterjee’s criticism. Christopher Hitchens, an Anglo-American author, social critic, journalist, and a well-known critic of Mother Teresa wrote and co-produced it with Tariq Ali.

In 2003, Aroup Chatterjee and Christopher Hitchens testified as two official hostile witnesses against the late nun as a so-called devil’s advocate to Church procedures for the beatification of Mother Teresa.

The miracle of curing the Bengali tribal woman was the first milestone to sainthood of Mother Teresa of Calcutta.

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The First Miracle

Monica Besra at her village in West Bengal (Photo: Kallol Majumder-HT Photo)
Monica Besra at her village in West Bengal (Photo: Kallol Majumder-HT Photo)

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Monica Besra hails from a tribal community in Nakor village, in Dakshin Dinajpur district, 280 miles north of Kolkata in eastern India. Now she is 50 years old and a mother of five children.

About 15 to 17 years back she developed an abdominal tumour. She was taken to the nearby government hospital. The treatment for her ailment was expensive and her family had to mortgage their land. Even after undergoing a lengthy medication process she was so sick she could barely walk.

In 1998, when everything else failed, Monica’s sister took her to the then-recently-opened Missionaries of Charity centre near their village.

She was so ill she couldn’t eat anything. If she ate, she would immediately throw up.

The Sisters of Missionaries of Charity took her to a doctor in Siliguri who said that she might not regain consciousness if operated upon.

On September 4, 1998, a day before Mother Teresa’s first death anniversary, the Sisters of Missionaries of Charity took Monica to a small church in the premises to pray. As Monica was too ill to move, two Sisters supported her. There was a photograph of Mother Teresa there.

When she entered the Church a blinding light that emanated from Mother’s photo enveloped her. She did not know what was happening. The sisters prayed. Manica was too ill to sit for long and was soon brought back to her bed.

That night one of the Sisters after saying a prayer to Mother Teresa to help Monica get well soon tied a medallion of Mother Teresa on Monica’s abdomen.

After that, Monica who had trouble sleeping due to pain, fell asleep immediately. At about 1 AM she woke up to go to the bathroom. She was surprised to see her stomach was flat and the tumour was gone. She did not feel any pain. She went to the bathroom without help from anyone. When she returned from the bathroom, she woke up the woman sleeping in the adjacent bed and told her what had happened to her tumour.

In the morning MonicaI told the Sisters. and they took her to a doctor for a checkup. The doctor confirmed that she was cured of the tumour.

Back in 1998, Monica Besra’s claim of the miraculous cure by the intercession of the late Mother Teresa was, however, not without its detractors. The ‘miracle’ was hotly contested by doctors and rationalists alike. The doctors who had attended to her at the district hospital claimed that Monica was in fact cured because her tumour was detected at an early stage and by the medicines they gave her

Kolkata-based Prabir Ghosh, president of the Science and Rationalist Association of India, also challenged the miracle claims and the Canonization. He said:

“If people want to revere Mother Teresa for her social work, I have no problem. But these miracles are unreasonable. I challenge the Pope to cure every poor person in India who cannot afford medical care, by praying to Mother.”

Nonetheless, Monica Besra, her family members, and many others in her community firmly believe in the miracle and attend the local church regularly.

A board of medical specialists worked with the Congregation for the Causes of Saints to study the alleged miracle. After combing the records and interviewing the medical staff involved, the committee determined that the healing was medically inexplicable.

As a first step towards sainthood, Mother Teresa was beatified by Pope John Paul II approved the miraculous cancer cure that occurred on the first anniversary of Mother Teresa’s death, in a fast-tracked process on December 20, 2002, barely five years after Teresa’s death. About 300,000 pilgrims attended the beatification ceremony at St. Peter Square on October 19, 2003 (World Missions Day).

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The Second Miracle

Marcilio Haddad Andrino (Source: boqnews.com)
Marcilio Haddad Andrino (Source: boqnews.com)

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The second miracle that took place in December 2008 involves Marcilio Haddad Andrino, a now-42-year-old mechanical engineer from Santos, Brazil.

In 2008, the recently married 35-year-old Andrino was affected by a bacterial infection in the brain which caused severe brain abscesses and agonizing head pain.

A priest, a friend of his told Andrino and his wife, Fernanda Nascimento Rocha, to pray to Mother Teresa for help cure his ailment.

Andrino underwent medical treatment. When the treatments failed, he slipped into a coma. While Rocha prayed to Blessed Teresa, he was taken in for a last-ditch surgery.

When the surgeon entered the operating room, he found Andrino fully awake asking him what was going on.

Andrino made a full recovery. Now, the couple has two children. Even though it was deemed a near medical impossibility by doctors, Father Brian Kolodiejchuk, M.C., the postulator of Mother Teresa’s cause, referred to their children as a second miracle.

In December 2015, in an interview with the press, Father Kolodiejchuk explained why there was a delay between 2008 and 2015 in reporting the second miracle.

According to Father Kolodiejchuk, the miracle happened in 2008, but he became aware of it only in 2013.

The neurosurgeon who attended on Andrino was not a Catholic. Somehow, after the visit of Pope Francis to Brazil, something prompted him to tell one of the priests of Santos. This news eventually made its way to Father Kolodiejchuk and the postulation office and started the chain of events.

A board of medical specialists worked with the Congregation for the Causes of Saints to study the alleged miracle in Brazil. In September 2015, the Congregation for the Causes of Saints accepted the findings of the medical commission and presented the report to Pope Francis for his final approval. On December 17, 2015, the Holy Father officially recognized the second miracle that was needed for Mother Teresa to be canonized.

The Vatican scheduled September 4, 2016, the day before her 19th death anniversary, as the canonization date for Blessed Mother Teresa, who thereafter will be known as Saint Teresa of Calcutta.

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How Does One Become a Saint in the Catholic Church?


Myself 

By T. V. Antony Raj

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Catholic Saints

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In the Roman Catholic, Orthodox, Oriental Orthodoxy, or Anglican Church, Canonization is the act by which a person who has died is declared a saint. After that, their name is included in the canon – a list of recognized saints.

During the first millennium of the Church’s life, the first people honoured as saints were the martyrs whose deaths were considered to affirm the truth of their faith in Christ. Originally, only the names of martyrs along with that of the Virgin Mary appeared in the Roman Rite’s honoured as saints were the martyrs whose deaths were considered to affirm the truth of their faith in Christ. Originally, only the names of martyrs along with that of the Virgin Mary appeared in the Roman Rite’s Canon of the Mass and since 1962, that of Saint Joseph was included.

Next, in the absence of a centralized canonization process, the local Church recognized holy men and women who demonstrated great virtue during their lifetime without any formal process or investigations into their personal life or any miracles attributed to their intercession.

Later on, different processes and procedures for canonization were developed such as those used today in Roman Catholic and the Orthodox Churches. In both Latin and Eastern Catholic Churches, the act of canonization is governed by the Holy See and a person is declared a saint at the conclusion of a long process that requires substantial proof of their worthiness to be recognized as a saint by their exemplary and holy way of living on this earth.

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Devil’s advocate and God’s advocate 

In 1587, during the reign of Pope Sixtus V, the office of the Devil’s advocate (Latin: Advocatus Diaboli) also known as the Promoter of Faith, was established. This canon lawyer appointed by the Church authorities argued against the canonization of a candidate by taking a skeptical view of the candidate’s character, uncovering any character flaws or misrepresentation of evidence such as fraudulent miracles attributed to the candidate, etc.

The Devil’s advocate opposed God’s advocate (Latin: Advocatus  Dei) also known as the Promoter of the Cause, whose task was to make the argument in favour of canonization.favour of canonization.favour of canonization.favour of canonization.

Pope Paul VI beatified a total of 38 individuals during his pontificate and canonized 84 saints in 21 causes.

The work of simplification of canonization initiated by Pope Paul VI continued with Pope John Paul II’s apostolic constitution Divinus Perfectionis Magister of January 25, 1983, and the implementation of the norms issued by the Congregation for the Causes of Saints on February 7, 1983, at the diocesan level.

Contrary to popular belief, the reforms did not eliminate the office of the Promoter of the Faith popularly known as the Devil’s advocate, whose duty was to question the material presented in favour of canonization. John Paul II reduced the number of miracles required for sainthood from three to two, one for the first stage — beatification — and one more for canonization. The reforms were intended to make the process less adversarial.

In November 2012 Pope Benedict XVI appointed Monsignor Carmello Pellegrino to the office of Promoter of the Faith.

This reform by Pope John Paul II changed the canonization process considerably, helping John Paul II to usher in an unprecedented number of elevations: nearly 500 individuals were canonized and over 1,300 were beatified during his tenure as Pope as compared to only 98 canonizations by all his 20th-century predecessors.

In cases of controversy, the Vatican may still seek to informally solicit the testimony of critics of a candidate for canonization.

Candidates go through the following steps on their way to being declared saints.

Servant of God“: The process leading to canonization begins at the diocesan level. Responding to a petition by members of the faithful, a bishop with jurisdiction, usually the bishop of the place where the candidate died or is buried, gives permission to open an investigation into the virtues of the individual.  This investigation usually opens no sooner than five years after the death of the person being investigated.

Venerable/Heroic in Virtue“: After gathering sufficient information, the congregation will recommend to the pope to proclaim that the Servant of God exhibited the theological virtues of faith, hope and charity, and the cardinal virtues of prudence, justice, fortitude and temperance, to a heroic degree. From this point, the one said to be “heroic in virtue” is referred to by the title “Venerable”.

A Venerable has as yet no feast day and no churches may be built in his or her honour. Prayer cards and other materials may be printed to encourage the faithful to pray for a miracle wrought by the venerable’s intercession as a sign of God’s will that the person can be canonized.

Blessed“: Beatification is a statement by the church that it is “worthy of belief” that the person is in heaven, having come to salvation. This step depends on whether the Venerable is a “martyr” or a “confessor”.

For a martyr, the Pope has only to make a declaration or a certification that the venerable met death voluntarily as a witness for the faith and/or in an act of heroic charity for others.

All non-martyrs are “confessors” as they “confessed” or bore witness to their faith by the manner they lived their lives. To be named “Blessed” (abbreviated “Bl.”) or, in Latin, Beatus or Beata a miracle has to tale place as a sign that God performed the miracle in response to the venerable’s intercession. Today, these miracles are mostly miraculous cures, as these are the easiest to establish based on the Catholic Church’s requirements for a “miracle”.

A feast day will be designated, but its observance is normally restricted to the Blessed’s home diocese, to certain locations associated with the blessed and/or to the churches or houses of the blessed’s religious order, if they belonged to one. Parishes may not normally be named in honour of a Blessed.

Saint“: Canonization is a statement by the church that the person enjoys the Beatific Vision. To be canonized a saint, an additional miracle after granting beatification must have been performed through the blessed’s intercession.

The saint (contracted “St” or “S.”) is assigned a feast day which may be celebrated anywhere within the Catholic Church, although it may or may not appear on the general calendar or local calendars as an obligatory feast. Parish churches may be built in the saint’s honour, and the faithful may freely and without restriction celebrate and honour the saint.honour, and the faithful may freely and without restriction celebrate and honour the saint.honour, and the faithful may freely and without restriction celebrate and honour the saint.honour, and the faithful may freely and without restriction celebrate and honour the saint.

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It is written, “One does not live by bread alone.”


Myself 

 By T.V. Antony Raj

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Jesus Tempted in the Wilderness by James Tissot (Brooklyn Museum, New York City)
Jesus Tempted in the Wilderness by James Tissot (Brooklyn Museum, New York City)

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Filled with the Holy Spirit, Jesus returned from the Jordan and was led by the Spirit into the desert to be tempted by the devil.

He fasted for forty days and forty nights, and afterward, he was hungry.

The tempter approached and said to him, “If you are the Son of God, command that these stones become loaves of bread.”

Jesus said in reply, “It is written: ‘One does not live by bread alone, but by every word that comes forth from the mouth of God.’

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Here, the tempter tries to utilize the cravings of the flesh, namely hunger as Jesus was starving.

For the Roman Catholics, the definition of Lent varies according to different documents.

The official document on the Lenten season, Paschales Solemnitatis, says: “the first Sunday of Lent marks the beginning of the annual Lenten observance” – representing a period of 40 days.

The Universal Norms on the Liturgical Year and the Calendar say: “The forty days of Lent run from Ash Wednesday up to but excluding the Mass of the Lord’s Supper exclusive“, representing a period of 44 days.

Both the above-mentioned sources agree that Lent ends on the evening of Holy Thursday, before the Mass of the Lord’s Supper.

Historically, the season of Lent has varied from a week to three weeks to the present configuration of 46 days when we count all the days from Ash Wednesday through Holy Saturday. The Sundays of Lent are certainly part of the “Time of Lent”, but to reconcile this with the phrase “forty days of fasting“, they are not prescribed days of fast and abstinence. It would be more accurate if we say “forty days fast within Lent.

In the traditional doctrine of Christian spirituality, a constituent part of repentance, of turning away from sin and back to God, includes some form of penance. The Catholic Church has specified certain forms of penance to ensure that the Catholic will do something as required by divine law while making it easy for them to fulfill the obligation. Thus, the 1983 Code of Canon Law specifies the obligations of Latin Rite Catholics.

Canon 1250: All Fridays through the year and the time of Lent are penitential days and times throughout the entire Church.

Canon 1251: Abstinence from eating meat or another food according to the prescriptions of the conference of bishops is to be observed on Fridays throughout the year unless they are solemnities; abstinence and fast are to be observed on Ash Wednesday and on the Friday of the Passion and Death of Our Lord Jesus Christ.

Canon 1252: All who have completed their fourteenth year are bound by the law of abstinence. All adults are bound by the law of fast up to the beginning of their sixtieth year. Nevertheless, pastors and parents are to see to it that minors who are not bound by the law of fast and abstinence are educated in an authentic sense of penance.

Canon 1253: It is for the conference of bishops to determine more precisely the observance of fast and abstinence and to substitute in whole or in part for fast and abstinence other forms of penance, especially works of charity and exercises of piety.

Thus, the Church has two forms of official penitential practices – three if the Eucharistic fast before Communion is included.

Abstinence

The law of abstinence requires all Catholics who are 14 years old and older to be bound by the law of abstinence until death to abstain from eating meat on all Fridays that are not Solemnities in honor of the Passion of Jesus on Good Friday.

Meat is considered to be the flesh and organs of mammals and fowl and moral theologians have traditionally forbidden the consumption of soups or gravies made from them.

Salt and freshwater species of fish, amphibians, reptiles and shellfish are permitted, as are animal-derived products such as gelatin, butter, cheese, and eggs that do not have any taste of meat.

When solemnities, such as the Annunciation, Assumption, All Saints etc. fall on a Friday, Catholics do not abstain or fast.

During Lent abstinence from meat on Fridays is obligatory, and is considered a sin not to observe this discipline without a serious reason such as physical labor, pregnancy, sickness etc.

Fasting

The practice of fasting before Easter developed gradually, and with considerable diversity of practice regarding duration. In the latter part of the second century, there were differing opinions not only regarding the manner of the paschal fast, but also the proper time for keeping Easter.

In 331, St. Athanasius urged his flock to follow a period of forty days of fasting preliminary to, but not inclusive of, the stricter fast of Holy Week.

In 339, after having traveled to Rome and over the greater part of Europe, St. Athanasius wrote in the strongest terms to urge this observance of fasting upon the people of Alexandria as one that was universally practiced, “to the end that while all the world is fasting, we who are in Egypt should not become a laughing-stock as the only people who do not fast but take our pleasure in those days”.

During the time of Gregory the Great (590–604), there were apparently at Rome six weeks of six days each, making thirty-six fast days in all. St. Gregory describes the thirty-six fast as the spiritual tithing of the year, since thirty-six days being approximately the tenth part of three hundred and sixty-five. At a later date the wish to realize the exact number of forty days led to the practice of beginning Lent on Ash Wednesday.

The law of fasting requires a Catholic from the 18th Birthday [Canon 97] to the 59th Birthday [i.e. the beginning of the 60th year, a year which will be completed on the 60th birthday] to reduce the amount of food eaten from normal. The Church defines this reduction in intake of food as one meal a day, and two smaller meals which if added together would not exceed the main meal in quantity.

Such fasting is obligatory on Ash Wednesday and Good Friday. The fast is broken by consuming drinks which could be considered food.

People excused from fast or abstinence

Besides those outside the age limits, those of unsound mind, the sick, the frail, pregnant or nursing women according to need for meat or nourishment, manual laborers according to need, guests at a meal who cannot excuse themselves without giving great offense or causing enmity and other situations of moral or physical impossibility to observe the penitential discipline.

Aside from these minimum penitential requirements, Catholics are encouraged to impose some personal penance on themselves at other times. It could be modeled after abstinence and fasting. For example, a person could multiply the number of days they abstain. Some people give up meat entirely for religious motives (as opposed to those who give it up for health or other motives).

Some religious orders, as a penance, never eat meat.

The early Church had a practice of a Wednesday and Saturday fast. This fast could be the same as the Church’s law (one main meal and two smaller ones) or stricter, even bread and water. Such freely chosen fasting could also consist in giving up something one enjoys such as chocolates, candy, soft drinks, smoking, the cocktail before supper, and so on. This is left to the discretion of the individual.

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I Wish You “A Happy New Year!”


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Myself 

By T.V. Antony Raj

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Happy New Year 2014

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The earlier Julian calendar, as well as the modern Gregorian calendar, have January 1 as the first day of the year.

At present, most countries use the Gregorian calendar as their de facto calendar and observe January 1 as the New Year’s Day which is probably the most celebrated public holiday in the world. As the new year starts at the stroke of midnight in each time zone, people invariably greet the New Year’s Day it with fireworks. Globally, New Years’ Day traditions include making new resolutions and meeting the members of one’s family and friends.

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The Roman god Janus is usually depicted as having two faces, since he looks to the future and to the past (Source: storify.com)
The Roman god Janus is usually depicted as having two faces, since he looks to the future and to the past (Source: storify.com)

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In pre-Christian Rome, the Julian calendar dedicates the first day of the year to Janus, the god of beginnings and transitions. The Romans venerated Janus as the god of gates, doors, doorways, passages and beginnings, and named the first month of the year in his honour. This implies that the New Year’s Day celebrations follow pagan traditions.

Since 45 BC, the Roman Empire used the Julian calendar and had January 1 as the first day of the year. The Gregorian calendar created in 1582 also called the Western calendar and the Christian calendar was a refined version of the Julian calendar and it too had January 1 as the first day of the year.

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Detail of Circumcision of Jesus Christ by Pellegrino da San Daniele (Photograph: Elio Ciol/Corbis)
Detail of Circumcision of Jesus Christ by Pellegrino da San Daniele (Photograph: Elio Ciol/Corbis)

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In the Gregorian calendar of Christendom, the New Year’s Day liturgically marked the Feast of the Naming and Circumcision of Jesus. The Anglican Church and the Lutheran Church still observe the day as such.

The circumcision of Jesus is an event from the life of Jesus. Verse 2:21 in the Gospel of Luke states:

When eight days were completed for his circumcision, he was named Jesus, the name given him by the angel before he was conceived in the womb.

The Jewish law holds that all males have to undergo circumcision eight days after birth during a Brit milah ceremony, at which they are also given their name. So, according to Jewish tradition, Jesus born on December 25 underwent circumcision on the eighth day of his life on January 1 and named Jesus, the name given him by the angel before Mary conceived him. Hence, liturgically January 1, the New Year’s Day, marked the Feast of the Circumcision of Jesus in the Gregorian calendar of Christendom.

The Eastern Orthodox Church celebrates the event on January 1 as the Feast of the Circumcision. Likewise, the Anglican and Lutheran churches celebrate the Feast of the Circumcision of Jesus on January 1.

Roman Catholics for long celebrated the Feast of the Holy Name of Jesus on January 1. Now, the Roman Catholic Church considers New Year’s Day as a Holy Day of Obligation and celebrates the Solemnity of Mary, Mother of God, on this day.

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Add this anywhere

John Chrysostom: Part 3: The Second Banishment and Death


Myself

By T.V. Antony Raj

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Statue of St John Chrysostom, at St Patrick's cathedral, New York City. (Source: wikimedia commons)
Statue of St John Chrysostom, at St Patrick’s cathedral, New York City. (Source: wikimedia commons)

 

Even though exiled, John Chrysostom found it possible to correspond with his supporters in Constantinople. He was still able to exert a measure of influence in his cause. His correspondences were discovered. Word came from Constantinople that he was to be removed from Caucasus to an even more remote place at the eastern end of the Black Sea to a so-called castellum, a rectangular fortress with towers at each corner, built by the Romans in the 2nd century AD in Pitiunt, in modern Abkhazia.

Imperial officials forced John Chrysostom to walk in bad weather to his new place of exile. He did not survive the exhausting journey. He died at Comana Pontica on September 14, 407. His last words are said to have been, “δόξα τῷ θεῷ πάντων ἕνεκεν”, meaning “Glory be to God for all things.

After John Chrysostom’s death, people venerated him as a saint. Three decades later, some of his adherents in Constantinople remained in schism. Saint Proclus, the then Patriarch of Constantinople (434-446), hoping to bring about the reconciliation of these Johannites, preached a homily  in the Church of Hagia Sophia, praising his predecessor  He said:

O John, your life was filled with sorrow, but your death was glorious. Your grave is blessed and reward is great, by the grace and mercy of our Lord Jesus Christ O graced one, having conquered the bounds of time and place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the miracles of the saint.

These homilies helped to mobilize public opinion.

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Coffin of St. John Chrysostom in Komani, Georgia.
Coffin of St. John Chrysostom in Komani, Georgia.

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The patriarch Patriarch of Constantinople received permission from the Emperor Theodosius II, son of Arcadius and Eudoxia, to return Chrysostom’s relics from Comana to Constantinople. On January 28, 438, the relics were solemnly received by the Archbishop Proclus and the Emperor Theodosius II and enshrined in the Church of the Holy Apostles.

The Orthodox and Eastern Catholic Churches commemorate John Chrysostom as a “Great Ecumenical Teacher” and honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the  feast known as the Synaxis of the Three Hierarchs.

There are several feast days dedicated to him:

  • 27 January, Translation of the relics of St John Chrysostom from Comana to Constantinople. Some Lutheran and many Anglican provinces commemorate him on this traditional eastern feast.
  • 30 January, Synaxis of the Three Great Hierarchs.
  • The Churches of the western tradition, including the Roman Catholic Church, some Anglican provinces, and parts of the Lutheran Church commemorate him on 13 September (Western feast day).
  • 14 September, Repose of St John Chrysostom
  • 13 November, St John Chrysostom the Archbishop of Constantinople (Eastern feast day).

The Coptic Orthodox Church of Alexandria also recognizes John Chrysostom as a saint (with feast days on 16 Thout and 17 Hathor).

Here is an excerpt from one of John Chrysostom’s Homilies on confessing one’s sins:

Are you a sinner? Do not become discouraged, and come to Church to put forward repentance. Have you sinned? Then tell God, ‘I have sinned.’

What manner of toil is this, what prescribed the course of life, what affliction? What manner of difficulty is it to make one statement, ‘I have sinned’?

Perhaps if you do not call yourself a sinner, you do not have the devil as an accuser? Anticipate this and snatch the honor away from him, because it is his purpose to accuse. Therefore, why do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent?do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent?

Have you sinned? Come to Church. Tell God, ‘I have sinned.’

I do not demand anything else of you than this. Holy Scripture states, ‘Be the first one to tell of your transgressions, so you may be justified.’ Admit the sin to annul it. This requires neither labor nor a circuit of words nor monetary expenditure nor anything else whatsoever such as these.

Say one word, think carefully about the sin and say, ‘I have sinned.’”

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← Previous: Part 2: The Bishop of Constantinople

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John Chrysostom: Part 2: The Bishop of Constantinople


Myself

By T.V. Antony Raj

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Saint John Chrysostom (Hagios Ioannis Chrysostomos) of Antioch. An early Byzantine mosaic from the Cathedral of Hagia Sophia in Constantinople. The mosaic is approximately 1,000 years old.
Saint John Chrysostom (Hagios Ioannis Chrysostomos) of Antioch. An early Byzantine mosaic from the Cathedral of Hagia Sophia in Constantinople. The mosaic is approximately 1,000 years old.

 

On September 27, 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital for the vacant see.

After some months, to the great disappointment of the rival factions, Emperor Arcadius, at the suggestion of his minister Eutropius, asked the Prefect of Antioch to send John Chrysostom to Constantinople without the knowledge of the people of Antioch, due to fears that the departure of such a popular figure would cause civil unrest.

John Chrysostom was hurried to the capital. On February 26, 398 Theophilus, Patriarch of Alexandria ordained John Chrysostom as Bishop of Constantinople in the presence of a great assembly of bishops.

The life in Constantinople was more turbulent than what John Chrysostom  had at Antioch. As Archbishop of Constantinople, he refused to host lavish social gatherings. This made him popular with the common people, but unpopular with the wealthy citizens. He became unpopular with the clergy for his reforms of the clergy. He told visiting regional preachers to return to the churches they were serving, without any payout.

Here is an excerpt from a homily by St. John Chrysostom on the Gospel of Matthew (Hom. 50, 3-4, PG 58, 508-509). In this homily, he warns against adorning Church buildings at the expense of caring for the suffering members of the Church:

Do you want to honor Christ’s body? Then do not scorn him in his nakedness, nor honor him here in the church with silken garments while neglecting him outside where he is cold and naked. For he who said: This is my body and made it so by his words, also said: “You saw me hungry and did not feed me, and inasmuch as you did not do it for one of these, the least of my brothers, you did not do it for me.” What we do here in the church requires a pure heart, not special garments; what we do outside requires great dedication.

Let us learn, therefore, to be men of wisdom and to honor Christ as he desires. For a person being honoured finds greatest pleasure in the honor he desires, not in the honor we think best. Peter thought he was honoring Christ when he refused to let him wash his feet, but what Peter wanted was not truly an honour, quite the opposite! Give him the honour prescribed in his law by giving your riches to the poor. For God does not want golden vessels but golden hearts.

Now, in saying this I am not forbidding you to make such gifts; I am only demanding that along with such gifts and before them you give alms. He accepts the former, but he is much more pleased with the latter. In the former, only the giver profits; in the latter, the recipient does too.

A gift to the church may be taken as a form of ostentation, but an alms is pure kindness. Of what use is it to weigh down Christ’s table with golden cups, when he himself is dying of hunger? First, fill him when he is hungry; then use the means you have left to adorn his table. Will you have a golden cup made, but not give a cup of water?

What is the use of providing the table with cloths woven of gold thread, and not providing Christ himself with the clothes he needs?

What profit is there in that? Tell me: If you were to see him lacking the necessary food, but were to leave him in that state and merely surround his table with gold would he be grateful to you or rather would he not be angry?

What if you were to see him clad in worn-out rags and stiff from the cold, and were to forget about clothing him and instead were to set up golden columns for him, saying that you were doing it in his honour? Would he not think he was being mocked and greatly insulted?

Apply this also to Christ when he comes along the roads as a pilgrim, looking for shelter. You do not take him in as your guest, but you decorate floors and walls and the capitals of the pillars. You provide silver chains for the lamps, but you cannot bear even to look at him as he lies chained in prison.

Once again, I am not forbidding you to supply these adornments; I am urging you to provide these other things as well, and indeed to provide them first. No one has ever been accused of not providing ornaments, but for those who neglect their neighbour a hell awaits with an inextinguishable fire and torment in the company of the demons. Do not, therefore, adorn the church and ignore your afflicted brother, for he is the most precious temple of all.

In 399, through the intervention of John Chrysostom and the influence of the emperor Theodosius I, Flavian was acknowledged as the sole legitimate bishop of Antioch.

Theophilus, the Patriarch of Alexandria, wanted to bring Constantinople under his jurisdiction. He opposed John’s appointment as Bishop of Constantinople, even though he had ordained him under duress instead of securing the appointment for Isidore, his own candidate. At that time, Theophilus had disciplined four Egyptian monks, known as “the Tall Brothers,” over their support of Origen’s teachings.

Origen (184/185 – 253/254) was a scholar and an early Christian theologian. He was a prolific writer in many branches of theology, including textual criticism, biblical exegesis and hermeneutics, philosophical theology, preaching, and spirituality. Some of his reputed teachings, such as the pre-existence of souls, the final reconciliation of all creatures, including perhaps even the devil (the apokatastasis), and the subordination of the Son of God to God the Father, later became controversial among Christian theologians.

The Tall Brothers fled to Constantinople and were welcomed by John Chrysostom. Theophilus accused John of being too partial to the teaching of Origen.

John Chrysostom made another enemy in Aelia Eudoxia, the Empress consort of the Byzantine Emperor Arcadius. Eudoxia assumed that his denunciations of extravagance in feminine dress were aimed at herself.

In 403 AD, Theophilus Eudoxia, and other of enemies of John Chrysostom held a synod (the Synod of the Oak) to charge John Chrysostom. They used his connection to the four Egyptian monks who espoused the teachings of Origen against him. Eventually, this resulted in the deposition and banishment of John Chrysostom from Constantinople.

The people rioted over the deposition and banishment of John Chrysostom. Also, on the night of his arrest, there was an earthquake.  A frightened Aelia Eudoxia considered it as a sign of God’s anger. She beseeched Arcadius to reinstate John Chrysostom as Bishop of Constantinople.

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John Chrysostom confronting Aelia Eudoxia, in a 19th-century painting by Jean-Paul Laurens (1838-1921).
John Chrysostom confronting Aelia Eudoxia, in a 19th-century painting by Jean-Paul Laurens (1838-1921).

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However, peace between John Chrysostom and Eudoxia was short-lived. A silver statue of Eudoxia was erected in the Augustaion, near his cathedral. John Chrysostom denounced the dedication ceremonies. He spoke against her in harsh terms alluding to the events surrounding the death of John the Baptist:

Again Herodias raves; again she is troubled; she dances again; and again desires to receive John’s head in a charger.

Once again, John Chrysostom was banished, this time to the Caucasus, a region at the border of Europe and Asia, situated between the Black and the Caspian seas.

John Chrysostom wrote an appeal for help to three churchmen: Innocent I,  the Bishop of Rome (Pope);  Venerius, the Bishop of Milan; and Chromatius, the Bishop of Aquileia.

Pope Innocent protested against the banishment of John Chrysostom from Constantinople to the Caucasus. With the help of the western emperor Honorius, the Pope attempted to intervene, but the enemies of John Chrysostom thwarted his efforts. In 405, Pope Innocent sent a delegation to intercede on behalf of John. But the delegation never reached Constantinople.

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Next → Part  3: The Second Banishment and Death

← Previous: Part 1- Where Can You Find God?

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John Chrysostom: Part 1- Where Can You Find God?


Myself

By T.V. Antony Raj

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If you cannot find Christ

 

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Saint John Chrysostom, Archbishop of Constantinople, was an important Early Church Father. He is considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit. He is known for his preaching and public speaking. The zeal and his clarity of preaching appealed to all, especially the common people. This earned him the Greek surname “kihrys stymo” (χρυσή στόμιο) meaning “golden-mouthed.” He denounced the abuse of authority by both ecclesiastical and political leaders.

John Chrysostom was born in Antioch in 349 AD to Greco-Syrian parents.

In the fourth century, at the time of John Chrysostom’s birth, Antioch was the second city of the eastern part of the Roman Empire.  Throughout the fourth century, religious struggles troubled the empire. Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch. The Christians were themselves separated by the schism between Bishop Meletius and Bishop Paulinus for the bishopric of Antioch.

John Chrysostom’s father, Secundus, a high-ranking military officer died soon after his birth. His widowed mother Anthusa, only twenty years of age, took the sole charge of her two children John and an elder sister. She raised him in piety. Using her influence in the city, she had him study under a distinguished pagan rhetorician, Libanius, the most tenacious adherent of the declining paganism of Rome. Soon John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature.

About 367 AD, he met the Bishop Meletius. John captivated by the earnest, mild, and the winning character of the bishop frequented the sermons of Meletius. He studied Holy Scripture and soon began to withdraw from classical and profane studies and devoted himself
to an ascetic and religious life.

According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John Chrysostom would have been his successor “if the Christians had not taken him from us“.

About three years later John Chrysostom received Holy Baptism and was ordained lector. Later, the young cleric, desiring a perfect life entered one of the ascetic societies near Antioch.

About 375 AD, John Chrysostom resolved to live as an anchorite in one of the caves near Antioch. There, he followed extreme asceticism. He spent the next two years, continually standing and fasting in frost and cold, committing the Bible to memory. He scarcely slept at all. As a consequence of these harsh practices, his stomach and kidneys were damaged. He returned to Antioch to regain his health and resumed his office as lector in the church.

John Chrysostom was ordained as a deacon probably in 381 AD by Bishop Meletius of Antioch, president of the Second Ecumenical Council. After the death of Bishop Meletius in Constantinople in the same year, Flavian I of Antioch (ca. 320 – February 404) was ordained as bishop or Patriarch of Antioch. The Bishop of Rome and the Patriarch of Alexandria refused to acknowledge Flavian, and Paulinus, who by the extreme Eustathians had been elected bishop in opposition to Meletius, continued to exercise authority over a portion of the church.

John Chrysostom separated himself from the followers of Bishop Meletius, but he did not join Bishop Paulinus.

On the death of Bishop  Paulinus in about 383, Evagrius was chosen as his successor. In 386 AD, John Chrysostom was ordained as a presbyter (a priest) by Evagrius.

Note: Actually, there is a difference of opinion on who ordained John Chrysostom as a presbyter. Some authors claim it was Bishop Flavian I, while others say it was Bishop Evagrius.

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St. John Chrysostom (Source: integrated atholiclife.org)
St. John Chrysostom (Source: integrated atholiclife.org)

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For 12 years, from 386 AD to 397 AD, John Chrysostom became popular for the eloquence of his public speaking at the Golden Church, Antioch’s cathedral. People liked his clear expositions of Biblical passages and moral teachings. The themes of his talks were eminently social. He explained the Christian’s conduct in life. His straightforward understanding of the Scriptures were in contrast to the Alexandrian tendency towards allegorical interpretation.

One incident that happened during John Chrysostom’s service in Antioch illustrates best the influence of his sermons.

Emperor Theodosius I, also called Theodosius the Great ruled from 379 to 395 made Christianity the official state religion of the Roman Empire. He was the last emperor to rule over both the eastern and western portions of the Roman Empire. He was a strong defender of the Orthodox Christian faith and honoured  as a saint.

When John Chrysostom arrived in Antioch its citizens were on a riotous rampage. They   mutilated the statues of the Emperor and his family. The Bishop had to intervene with the Emperor on behalf of the citizens of Antioch.

During the weeks of Lent in 387 AD, John Chrysostom preached 21 sermons in which he entreated the people to see the error of their ways. These sermons had a lasting impression on the citizens of Antioch. This resulted in many pagans converting to Christianity. Due to the conversions, Theodosius’ vengeance on the citizens of Antioch subdued and was not as severe as it might have been.

The most valuable of his works from this period are the Homilies he wrote on various books of the Bible.

He was most concerned with the spiritual and temporal needs of the poor. He spoke out against abuse of wealth and personal property. He particularly emphasized alms and charitable giving:

Do you wish to honour the body of Christ?

Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad.

He who said: “This is my body” is the same who said: “You saw me hungry and you gave me no food”, and “Whatever you did to the least of my brothers you did also to me”…

What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as well.

After the death of Evagrius (c. 393), Flavian succeeded in preventing the election of a successor. However, the Eustathians still continued to hold separate meetings.

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Next → Part 2:  The Bishop of Constantinople

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