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NECTARIUS died about this period, and lengthened debates were
held on the ordination of a successor. They all voted for different
individuals, and it seemed impossible for all to unite on one, and the
time passed heavily. There was, however, at Antioch on the
Orontes, a certain presbyter named John, a man of noble birth and of
exemplary life, and possessed of such wonderful powers of eloquence and
persuasion that he was declared by the sophist, Libanius the Syrian,
to surpass all the orators of the age. When this sophist was on his
death-bed he was asked by his friends who should take his place. "It
would have been John," replied he, "had not the Christians taken
him from us." Many of those who heard the discourses of John in the
church were thereby excited to the love of, virtue and to the reception
of his own religious sentiments. For by living a divine life he
imparted zeal from his own virtues to his hearers. He produced
convictions similar to his own, because he did not enforce them by
rhetorical art and strength, but expounded the sacred books with truth
and sincerity. For a word which is ornamented by deeds customarily
shows itself as worthy of belief; but without these the speaker appears
as an impostor and a traitor to his own words, even though he teach
earnestly. Approbation in both regards was due to John. He devoted
himself to a prudent course of life and to a severe public career,
while he also used a clear diction, united with brilliance in speech.
His natural abilities were excellent, and he improved them by studying
under the best masters. He learned rhetoric from Libanius, and
philosophy from Andragathius. When it was expected that he would
embrace the legal profession and take part in the career of an
advocate, he determined to exercise himself in the sacred books and to
practice philosophy according to the law of the Church. He had as
teachers of this philosophy, Carterius and Diodorus, two celebrated
presidents of ascetic institutions. Diodorus was afterwards the
governor of the church of Tarsus, and, I have been informed, left
many books of his own writings in which he explained the significance of
the sacred words and avoided allegory. John did not receive the
instructions of these men by himself, but persuaded Theodore and
Maximus, who had been his companions under the instruction of
Libanius, to accompany him. Maximus afterwards became bishop of
Seleucia, in Isauria; and Theodore, bishop of Mompsuestia, in
Cilicia. Theodore was well conversant with the sacred books and with
the rest of the discipline of rhetoricians and philosophers. After
studying the ecclesiastical laws, and frequenting the society of holy
men, he was filled with admiration of the ascetic mode of life and
condemned city life. He did not persevere in the same purpose, but
after changing it, he was drawn to his former course of life; and, to
justify his conduct, cited many examples from ancient history, with
which he was well acquainted, and went back into the city. On hearing
that he was engaged in business and intent on marriage, John composed
an epistle, more divine in language and thought than the mind of man
could produce, and sent it to him. Upon reading it, he repented and
immediately gave up his possessions, renounced his intention of
marrying, and was saved by the advice of John, and returned to the
philosophic career. This seems to me a remarkable instance of the
power of John's eloquence; for he readily forced conviction on the
mind of one who was himself habituated to persuade and convince others.
By the same eloquence, John attracted the admiration of the people;
while he strenuously convicted sinners even in the churches, and
antagonized with boldness all acts of injustice, as if they had been
perpetrated against himself. This boldness pleased the people, but
grieved the wealthy and the powerful, who were guilty of most of the
vices which he denounced.
Being, then, held in such high estimation by those who knew him by
experience, and by those who were acquainted with him through the
reports of others, John was adjudged worthy, in word and in deed, by
all the subjects of the Roman Empire, to be the bishop of the church
of Constantinople. The clergy and people were unanimous in electing
him; their choice was approved by the emperor, who also sent the
embassy which should conduct him; and, to confer greater solemnity on
his ordination, a council was convened. Not long after the letter of
the emperor reached Asterius, the general of the East; he sent to
desire John to repair to him, as if he had need of him. On his
arrival, he at once made him get into his chariot, and conveyed him
with dispatch to a military station, Pagras so called, where he
delivered him to the officers whom the emperor had sent in quest of
him. Asterius acted very prudently in sending for John before the
citizens of Antioch knew what was about to occur; for they would
probably have excited a sedition, and have inflicted injury on others,
or subjected themselves to acts of violence, rather than have suffered
John to be taken from them.
When John had arrived at Constantinople, and when the priests were
assembled together, Theophilus opposed his ordination; and proposed
as a candidate in his stead, a presbyter of his church named Isidore,
who took charge of strangers and of the poor at Alexandria. I have
been informed by persons who were acquainted with Isidore, that from
his youth upwards he practiced the philosophic virtues, near Scetis.
Others say that he had gained the friendship of Theophilus by being a
participant and a familiar in a very perilous undertaking. For it is
reported that during the war against Maximus, Theophilus intrusted
Isidore with gifts and letters respectively addressed to the emperor
and to the tyrant, and sent him to Rome, desiring him to remain there
until the termination of the war, when he was to deliver the gifts,
with the letters, to him, who might prove the victor. Isidore acted
according to his instructions, but the artifice was detected; and,
fearful of being arrested, he fled to Alexandria. Theophilus from
that period evinced much attachment towards him, and, with a view of
recompensing his services, strove to raise him to the bishopric of
Constantinople. But whether there was really any truth in this
report, or whether Theophilus desired to ordain this man because of
his excellence, it is certain that he eventually yielded to those who
decided for John. He feared Eutropius, who was artfully eager for
this ordination. Eutropius then presided over the imperial house, and
they say he threatened Theophilus, that unless he would vote with the
other bishops, he would have to defend himself against those who
desired to accuse him; for many written accusations against him were at
that time before the council.
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