In 398, John was consecrated as patriarch of Constantinople.在398 ，约翰是consecrated作为元老的君士坦丁堡。 He administered the diocese with fidelity and courage, especially in a series of reforms.他经管教区与忠贞和勇气，特别是在一系列的改革。 An ascetic in an age of luxury, John was unable to be subservient to the emperor Arcadius and his wife, Eudoxia.一个苦行在这样一个时代的奢侈品，约翰是无法被屈从于皇帝arcadius和他的妻子，多迦。 His tactlessness and idealism united the opposition against him, and he was condemned and deposed at the illegal Synod of the Oaks in 403.他tactlessness与唯心论，联合国会反对他，他是谴责和被废黜上的非法主教的橡树403 。 After a brief return to Constantinople, he angered the empress again and was forced to leave the city in 404.经过短暂返回君士坦丁堡，他激怒了慈禧再次被迫离开城市， 404 。 He died on an enforced journey to Pontus.他的去世对强迫西游记桥。 Feast day: Nov. 13 (Eastern); Sept. 13 (Western).盛宴的日子： 11月13日（东区） ， 9月13日（西部） 。
A writer of pure, almost Attic style, John is one of the most attractive of the Greek preachers, and his eloquence gained him the name of Chrysostom (Golden Mouth).一个作家的纯净，几乎阁楼式，约翰就是其中的一个最具吸引力的希腊传教士，和他的口才获得了他的名字金口（黄金口） 。 Most of his writings are in sermon form.他的大部分著作是在说教的形式。 Homilies survive on Genesis, Psalms, Isaiah, Matthew, John, Romans, Galatians, 1 and 2 Corinthians, Ephesians, Philippians, Colossians, Timothy, Titus, and Philemon.颂歌生存， Genesis的诗篇，以赛亚书，马太，约翰，罗马人，加拉太， 1和2哥林多前书，以弗所， philippians ，歌罗西书，提摩太，提，并philemon 。
Ross Mackenzie罗斯麦肯齐
Bibliography: Baur, Chrysostomus, John Chrysostom and His Times, trans.参考书目：鲍氏东方艺术馆，克里索斯托姆斯，约翰金口和他的时代，跨国的。 by M. Gonzaga, 2 vols.由M.冈萨加， 2卷。 (1960-61). （ 1960年至1961年） 。
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(Chrysostomos, "golden-mouthed" so called on account of his eloquence). （ chrysostomos ， "黄金口"的所谓考虑到他的口才） 。 Doctor of the Church, born at Antioch, c.医生的教堂，出生于安提长 347; died at Commana in Pontus, 14 September, 407. 347 ;享年科马纳在桥， 9月14日， 407 。
John -- whose surname "Chrysostom" occurs for the first time in the "Constitution" of Pope Vigilius (cf. PL, LX, 217) in the year 553 -- is generally considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit.约翰-其姓"金口"的出现，为第一次在"宪法"的教宗v igilius（参见特等，中心L X， 2 17）在5 53年-被普遍认为是最突出的博士，希腊教会和取得的最伟大布道者一次听到，在一个基督教的讲坛。 His natural gifts, as well as exterior circumstances, helped him to become what he was.他的天赋，以及外观的情况下，帮助他成为他的。
I. LIFE一，生命
(1) Boyhood （ 1 ） boyhood
At the time of Chrysostom's birth, Antioch was the second city of the Eastern part of the Roman Empire.在当时的金口的诞生，安提是世界上第二个城市的东部罗马帝国的一部分。 During the whole of the fourth century religious struggles had troubled the empire and had found their echo at Antioch.在整个的四世纪的宗教斗争，曾困扰着帝国，并已发现自己的回声在安提。 Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch, and the Catholics were themselves separated by the schism between the bishops Meletius and Paulinus.异教徒，摩尼教派， gnostics ， arians ， apollinarians ，犹太人，使他们proselytes在安提和天主教徒的人自称失散由裂之间主教meletius和paulinus 。 Thus Chrysostom's youth fell in troubled times.因此金口的青年下跌乱世。 His father, Secundus, was an officer of high rank in the Syrian army.他的父亲， secundus ，是一个干事的职级高，在叙利亚军队。 On his death soon after the birth of John, Anthusa, his wife, only twenty years of age, took the sole charge of her two children, John and an elder sister.对他的去世后不久出生的约翰， anthusa ，他的妻子，只有26岁以下的，采取的唯一负责人，她的两个孩子，约翰和一个姐姐。 Fortunately she was a woman of intelligence and character.幸好她是女性的智力和性格。 She not only instructed her son in piety, but also sent him to the best schools of Antioch, though with regard to morals and religion many objections could be urged against them.她不仅指示，她的儿子在虔诚，而且也送他到最好的学校安提，虽然对于道德与宗教的许多反对意见可以敦促对付他们。 Beside the lectures of Andragatius, a philosopher not otherwise known, Chrysostom followed also those of Libanius, at once the most famous orator of that period and the most tenacious adherent of the declining paganism of Rome.旁边听讲的andragatius ，是一位哲学家，否则不知道金口之后，也对巴尼乌斯，在一次最有名的演说家的这段时间和最顽强的坚持者下降paganism的罗马。 As we may see from the later writings of Chrysostom, he attained then considerable Greek scholarship and classical culture, which he by no means disowned in his later days.正如我们可以看到，从后来的著作金口，他则达到了相当希腊语奖学金和古典文化，而他绝不是六亲不认，在他晚年的日子。 His alleged hostility to classical learning is in reality but a misunderstanding of certain passages in which he defends the philosophia of Christianity against the myths of the heathen gods, of which the chief defenders in his time were the representatives and teachers of the sophia ellenike (see A. Naegele in "Byzantin. Zeitschrift", XIII, 73-113; Idem, "Chrysostomus und Libanius" in Chrysostomika, I, Rome, 1908, 81-142).据称他的敌意，以经典学习是在现实中，但一场误会的某些段落，其中他辩护philosophia的基督教对神话的异教徒神人，其中行政捍卫他的时间分别是代表和教师的索菲亚ellenike （见答：内格勒"了拜占庭。 ： Zeitschrift " ，十三， 73-113 ;同上， "里索斯托姆斯und巴尼乌斯" chrysostomika ，我，罗马， 1908年， 81-142 ） 。
(2) Chrysostom as Lector and Monk （ 2 ）金口作为读者与和尚
It was a very decisive turning-point in the life of Chrysostom when he met one day (about 367) the bishop Meletius.这是一个非常具有决定性转折点在学校的生活时，金口，他会见了一天（约367 ）主教meletius 。 The earnest, mild, and winning character of this man captivated Chrysostom in such a measure that he soon began to withdraw from classical and profane studies and to devote himself to an ascetic and religious life.该诚恳，温和，而且赢得品格，这名男子倾倒了金口，在这样的一个办法，使他很快就开始撤出古典与亵渎性的研究，并且立志报国，是一个苦行和宗教生活。 He studied Holy Scripture and frequented the sermons of Meletius.他研究圣经，并经常说教的meletius 。 About three years later he received Holy Baptism and was ordained lector.大约三年后，他收到了神圣的洗礼和晋读者。 But the young cleric, seized by the desire of a more perfect life, soon afterwards entered one of the ascetic societies near Antioch, which was under the spiritual direction of Carterius and especially of the famous Diodorus, later Bishop of Tarsus (see Palladius, "Dialogus", v; Sozomenus, "Hist. eccles.", VIII, 2).但年轻的神职人员，所检获的愿望，更完美的生活，紧接着又进入了一个苦修社团近安提，这是根据精神方向carterius尤其是著名的diodorus ，后来主教塔尔苏斯（见palladius " dialogus " ，第五章; sozomenus ， "历史。埃克勒斯（ Eccles " ，第八章， 2 ） 。 Prayer, manual labour and the study of Holy Scripture were his chief occupations, and we may safely suppose that his first literary works date from this time, for nearly all his earlier writings deal with ascetic and monastic subjects [cf.祈祷，体力劳动和研究的圣经是他的首席职业，我们可以安全地假设，他的第一个文学作品的日期从这个时候，几乎所有他以前的著作，处理苦行和寺院科目[比照。 below Chrysostom writings: (1) "Opuscuia"].下面金口著作： （ 1 ） " opuscuia " ] 。 Four years later, Chrysostom resolved to live as an anchorite in one of the caves near Antioch. 4年后，解决了金口生活作为一项anchorite在其中一个洞穴附近安提。 He remained there two years, but then as his health was quite ruined by indiscreet watchings and fastings in frost and cold, he prudently returned to Antioch to regain his health, and resumed his office as lector in the church.他在那里停留了两年，但后来由于他的健康状况是相当葬送在无意中watchings和fastings霜冻和寒冷，他谨慎地回到安提恢复他的健康，并恢复了他的办公室，作为读者在教会里。
(3) Chrysostom as Deacon and Priest at Antioch （ 3 ）作为金口执事和牧师在安提
As the sources of the life of Chrysostom give an incomplete chronology, we can but approximately determine the dates for this Aniochene period.由于消息来源的生活，金口，让一个不完整的年表，我们可以，但大约有确定的日期，这aniochene时期。 Very probably in the beginning of 381 Meletius made him deacon, just before his own departure to Constantinople, where he died as president of the Second Ecumenical Council.很可能在一开始的381 meletius使他执事，在临走之前他自己的出发前往君士坦丁堡，在那里他死于总统第二次全基督教会。 The successor of Meletius was Flavian (concerning whose succession see F. Cavallera, "Le Schime d'Antioche", Paris, 1905).继任的meletius是弗拉维安（有关其继任见楼cavallera ， "乐schime -a ntioche" ，巴黎， 1 905年） 。 Ties of sympathy and friendship connected Chrysostom with his new bishop.联系的同情和友谊连接金口，与他的新主教。 As deacon he had to assist at the liturgical functions, to look after the sick and poor, and was probably charged also in some degree with teaching catechumens.至于执事，他曾协助在礼仪职能，要照顾病人和穷人，大概还被控在一定程度上与教学慕道者。 At the same time he continued his literary work, and we may suppose that he composed his most famous book, "On the Priesthood", towards the end of this period (c. 386, see Socrates, "Hist. eccl.", VI, 3), or at latest in the beginning of his priesthood (c. 387, as Nairn with good reasons puts it, in his edition of "De Sacerd.", xii-xv).在同一时间，他继续他的文学工作，我们可以假设，他组成的，他最有名的书" ，就成为神职人员" ，对这一时期结束时（长386 ，见苏格拉底， "历史。 eccl " ，第六章1,3 ） ，或在最新一开始他的圣职（长387 ，作为奈恩有充分理由的说法，在他的版的"德sacerd " ，第十二至十五） 。 There may be some doubt if it was occasioned by a real historical fact, viz., that Chrysostom and his friend Basil were requested to accept bishoprics (c. 372).可能会有一些怀疑，如果它是由一个真正的历史事实，即，即金口和他的朋友罗勒被要求接受bishoprics （长372 ） 。 All the earliest Greek biographers seem not to have taken it in that sense.所有最早的希腊传记作家似乎并没有考虑它在这个意义上的。 In the year 386 Chrysostom was ordained priest by Flavian, and from that dates his real importance in ecclesiastical history.在今年386金口被祝圣司铎由弗拉维安，而从这个日期，其真正的重要性，在教会的历史。 His chief task during the next twelve years was that of preaching, which he had to exercise either instead of or with Bishop Flavian.他的主要任务，在未来的12年是说教，这是他行使要么不是，或与主教弗拉维安。 But no doubt the larger part of the popular religious instruction and education devolved upon him.但毫无疑问，较大部分的流行宗教的指导和教育，下放后，他的。 The earliest notable occasion which showed his power of speaking and his great authority was the Lent of 387, when he delivered his sermons "On the Statues" (PG, XLVIII, 15, xxx.).最早值得注意的场合表达了他对权力的发言和他的伟大的权力是借给387时，他发表了他的讲道， "关于雕像"公司（ PG ， 48 ， 15 ，三十） 。 The people of Antioch, excited by the levy of new taxes, had thrown down the statues of Emperor Theodosius.人民安提，兴奋地开征新税种，曾投掷下来的塑像皇帝theodosius 。 In the panic and fear of punishment which followed, Chrysostom delivered a series of twenty or twenty-one (the nineteenth is probably not authentic) sermons, full of vigour, consolatory, exhortative, tranquilizing, until Flavian, the bishop, brought back from Constantinople the emperor's pardon.在惊慌和恐惧的处罚之后，金口发表了一系列第二十二或21 （ 19 ，很可能是不真确）说教，充满干劲，安慰， exhortative ， tranquilizing ，直到弗拉维安，这位主教，带回了由君士坦丁堡国王的赦免。 But the usual preaching of Chrysostom consisted in consecutive explanations of Holy Scripture.但一般的说教的构成金口，在连续的解释圣经。 To that custom, unhappily no longer in use, we owe his famous and magnificent commentaries, which offer us such an inexhaustible treasure of dogmatic, moral, and historical knowledge of the transition from the fourth to the fifth century.这一习俗，不幸不再使用，我们应向其著名的和波澜壮阔的评论文章，为我们提供了这样一种取之不尽，用之不竭的宝贵财富教条化，道德和历史知识的转变，从第四至第五世纪。 These years, 386-98, were the period of the greatest theological productivity of Chrysostom, a period which alone would have assured him for ever a place among the first Doctors of the Church.这些年来， 386-98 ，期间最大的神学生产力的金口，一个时期，其中，仅会向他保证永远的地方，其中第一医生的教会。 A sign of this may be seen in the fact that in the year 392 St. Jerome already accorded to the preacher of Antioch a place among his Viri illustres ("De Viris ill.", 129, in PL, XXIII, 754), referring expressly to the great and successful activity of Chrysostom as a theological writer.一个迹象，这可能是看到了这一事实，在今年392圣杰罗姆已经提供给布道者安提一个地方，他的资源illustres （ "时点viris生病" ， 129 ，在临时立法会，二十三， 754 ） ，是指明确向伟大和成功的活动金口作为一个神学作家。 From this same fact we may infer that during this time his fame had spread far beyond the limits of Antioch, and that he was well known in the Byzantine Empire, especially in the capital.在这同一个事实，我们可以推断，在这个时候自己的名声已传播远远超出限额的安提，他是著名的拜占庭帝国，尤其是在首都。
(4) St. Chrysostom as Bishop of Constantinople （ 4 ） ，圣金口作为主教君士坦丁堡
In the ordinary course of things Chrysostom might have become the successor of Flavian at Antioch.在经营过程中的东西金口有可能成为继任者的弗拉维安在安提。 But on 27 September 397, Nectarius, Bishop of Constantinople, died.但就在9月27日397 ， nectarius主教，君士坦丁堡，死亡。 There was a general rivalry in the capital, openly or in secret, for the vacant see.有一种普遍的竞争，在资金，公开或秘密，为空置看到的。 After some months it was known, to the great disappointment of the competitors, that Emperor Areadius, at the suggestion of his minister Eutropius, had sent to the Prefect of Antioch to call John Chrysostom out of the town without the knowledge of the people, and to send him straight to Constantinople.数月后，这是众所周知的，向伟大失望的竞争者，即皇帝areadius ，建议他的部长特罗皮乌斯，已发送到纪安提请约翰金口出城，没有人的知识，并要送他直截了当地君士坦丁堡。 In this sudden way Chrysostom was hurried to the capital, and ordained Bishop of Constantinople on 26 February, 398, in the presence of a great assembly of bishops, by Theophilus, Patriarch of Alexandria, who had been obliged to renounce the idea of securing the appointment of Isidore, his own candidate.在这突如其来的方式是金口，急忙向资本和祝圣主教，君士坦丁堡2月26日， 398名中，在出席会议的一位伟大大会的主教，由西奥菲勒斯，牧首亚历山大，他们不得不放弃的思想保证任命伊西多尔，他自己的候选人。 The change for Chrysostom was as great as it was unexpected.转变为金口一样大，因为这是意料中事。 His new position was not an easy one, placed as he was in the midst of an upstart metropolis, half Western, half Oriental, in the neighbourhood of a court in which luxury and intrigue always played the most prominent parts, and at the head of the clergy composed of most heterogeneous elements, and even (if not canonically, at least practically) at the head of the whole Byzantine episcopate.他的新职务是不容易的，放在他的是在复杂多变的一个暴发户大都市，有一半西方，东方的一半，在附近的一家法院，其中奢侈品和阴谋一直扮演着最突出的部分，在总的神职人员组成的最异质元素，甚至（如不canonically ，至少几乎）在头部的整个拜占庭主教。 The first act of the new bishop was to bring about a reconciliation between Flavian and Rome.第一法新主教是要实现一个人之间的和解弗拉维安和罗马。 Constantinople itself soon began to feel the impulse of a new ecclesiastical life.君士坦丁堡本身即将开始感受到冲击的一个新的宗教生活。
The necessity for reform was undeniable.必要性，为改革是不可否认的。 Chrysostom began "sweeping the stairs from the top" (Palladius, op. cit., v).金口开始"扫楼梯，从最高层" （ palladius ，前引书，五） 。 He called his oeconomus, and ordered him to reduce the expenses of the episcopal household; he put an end to the frequent banquets, and lived little less strictly than he had formerly lived as a priest and monk.他呼吁他的oeconomus ，并命令他，以减少开支的主教家庭，他杜绝频繁饮宴，并住少严格比他以前住作为一名神父和修士。 With regard to the clergy, Chrysostom had at first to forbid them to keep in their houses syneisactoe, ie women housekeepers who had vowed virginity.对于神职人员，金口已在第一，禁止他们继续在自己的住宅syneisactoe ，即女管家曾发誓童贞。 He also proceeded against others who, by avarice or luxury, had given scandal.他还起诉其他人，由贪欲还是奢侈品，已给予丑闻。 He had even to exclude from the ranks of the clergy two deacons, the one for murder and the other for adultery.他甚至排除由职级的神职人员两个执事，一个谋杀案和其他通奸。 Of the monks, too, who were very numerous even at that time at Constantinople, some had preferred to roam about aimlessly and without discipline.的僧人，也被众多即使在那个时候，在君士坦丁堡，有的宁可到处游走，并漫无目无纪律。 Chrysostom confined them to their monasteries.金口局限于他们自己的寺庙。 Finally he took care of the ecclesiastical widows.最后，他还要照顾教会寡妇。 Some of them were living in a worldly manner: he obliged them either to marry again, or to observe the rules of decorum demanded by their state.他们中的一些人生活在一个世俗化的方式：他有义务他们要么结婚，或必须遵守有关规则的礼仪，要求他们的国家。 After the clergy, Chrysostom turned his attention to his flock.经过神职人员，把金口，他的注意力，以他的羊群。 As he had done at Antioch, so at Constantinople and with more reason, he frequently preached against the unreasonable extravagances of the rich, and especially against the ridiculous finery in the matter of dress affected by women whose age should have put them beyond such vanities.像他那样，在安提约，所以在君士坦丁堡，并与更多的，因此，他经常鼓吹反对不合理extravagances的富人，尤其是对荒谬finery在这件事的服饰受妇女，其年龄应该把他们超越这样的面盆。 Some of them, the widows Marsa, Castricia, Eugraphia, known for such preposterous tastes, belonged to the court circle.他们中的一些人，遗孀marsa ， castricia ， eugraphia ，已知这种荒谬的口味，属于法院的循环。 It seems that the upper classes of Constantinople had not previously been accustomed to such language.这似乎是上流社会的君士坦丁堡以前不习惯于这种语言。 Doubtless some felt the rebuke to be intended for themselves, and the offence given was the greater in proportion as the rebuke was the more deserved.毫无疑问，有些人认为，该责备要打算为自己，和罪行被赋予更大的比例作为责备的是更多的是罪有应得。 On the other hand, the people showed themselves delighted with the sermons of their new bishop, and frequently applauded him in the church (Socrates, "Hist. eccl." VI).另一方面，关于人民表明自己的高兴与布道他们的新主教，并多次热烈鼓掌，他在教会（苏格拉底， "历史。 eccl "六） 。 They never forgot his care for the poor and miserable, and that in his first year he had built a great hospital with the money he had saved in his household.他们没有忘记过他的照顾，为穷人和悲惨的，而且在他的头一年，他塑造了一个伟大的医院与金钱，他拯救了他的家庭。 But Chrysostom had also very intimate friends among the rich and noble classes.但金口也非常亲密的朋友之间的丰富与崇高的班级。 The most famous of these was Olympias, widow and deaconess, a relation of Emperor Theodosius, while in the Court itself there was Brison, first usher of Eudoxia, who assisted Chrysostom in instructing his choirs, and always maintained a true friendship for him.最有名的，这些被奥林匹亚斯，遗孀和deaconess ，一个关系的皇帝theodosius ，而在法院本身有brison ，首先迎来的多迦，协助金口，指示他的合唱团，并始终保持着一个真正的友谊，为他的。 The empress herself was at first most friendly towards the new bishop.慈禧她是在第一次最友好迈向新的主教。 She followed the religious processions, attended his sermons, and presented silver candlesticks for the use of the churches (Socrates, op. cit., VI, 8; Sozomenus, op. cit., VIII, 8).接下来她的宗教游行，参加了他的布道，并介绍了银烛台，为使用该教堂（苏格拉底，前引书，六，八; sozomenus ，同前，八， 8 ） 。
Unfortunately, the feelings of amity did not last.不幸的是，感情和睦并未持久。 At first Eutropius, the former slave, now minister and consul, abused his influence.在第一特罗皮乌斯，前奴隶，现在兼领事，虐待他的影响力。 He deprived some wealthy persons of their property, and prosecuted others whom he suspected of being adversaries of rivals.他剥夺了一些有钱的人，他们的财产，并对其提出起诉其他人，他被怀疑是对手的对手。 More than once Chrysostom went himself to the minister (see "Oratio ad Eutropium" in PG, Chrys. Op., III, 392) to remonstrate with him, and to warn him of the results of his own acts, but without success.一次以上金口亲自向部长（见"地址专案eutropium "编号， chrys 。作品一，三， 392 ） remonstrate与他，并警告他，结果他自己的行为，但未获成功。 Then the above-named ladies, who immediately surrounded the empress, probably did not hide their resentment against the strict bishop.那么，上述命名女士们，他们立即包围了皇后，大概没有掩饰自己的反感，对严格的主教。 Finally, the empress herself committed an injustice in depriving a widow of her vineyard (Marcus Diac., "Vita Porphyrii", V, no. 37, in PG, LXV, 1229).最后，慈禧自己犯下了不公平地剥夺了一名寡妇，她的葡萄园（马库斯diac ， "履历表porphyrii " ，第五章是，没有。 37 ，在编号， lxv ， 1229 ） 。 Chrysostom interceded for the latter.金口交错的为后者。 But Eudoxia showed herself offended.但多迦表明自己得罪了。 Henceforth there was a certain coolness between the imperial Court and the episcopal palace, which, growing little by little, led to a catastrophe.从此有一定清凉之间的朝廷和主教宫殿，其中，成长点滴，导致了一场大灾难。 It is impossible to ascertain exactly at what period this alienation first began; very probably it dated from the beginning of the year 401.这是不可能的，以确定到底在什么时期，这种异化首先开始;很可能它的日期从今年年初开始， 401 。 But before this state of things became known to the public there happened events of the highest political importance, and Chrysostom, without seeking it, was implicated in them.但在此之前，国家的事情，成为公众知悉有发生事件的最高政治上的重要性，以及金口，如果没有申请，被牵连在其中。 These were the fall of Eutropius and the revolt of Gainas.这些都是秋天的特罗皮乌斯和反抗gainas 。
In January, 399, Eutropius, for a reason not exactly known, fell into disgrace.今年1月， 399人，特罗皮乌斯，原因只有一个，不正是众所周知，精神恍惚，辱。 Knowing the feelings of the people and of his personal enemies, he fled to the church.明知两岸人民的感情和他个人的敌人面前，他逃到了教堂。 As he had himself attempted to abolish the immunity of the ecclesiastical asylums not long before, the people seemed little disposed to spare him.正如他自己试图取消豁免权的教会精神病院而在此前不久，人们似乎不大处置，以备件他。 But Chrysostom interfered, delivering his famous sermon on Eutropius, and the fallen minister was saved for the moment.但金口干涉，发表著名的说教，就特罗皮乌斯，落叶部长被保存为当务之急。 As, however, he tried to escape during the night, he was seized, exiled, and some time later put to death.作为，不过，他企图逃走，在夜间，他被扣押，流放，一段时间后，把死刑。 Immediately another more exciting and more dangerous event followed.马上还有一个更令人兴奋的和更危险的事件之后。 Gainas, one of the imperial generals, had been sent out to subdue Tribigild, who had revolted. gainas之一的帝国将领，已派出制服tribigild ，曾反抗。 In the summer of 399 Gainas united openly with Tribigild, and, to restore peace, Arcadius had to submit to the most humiliating conditions.在今年夏季的399 gainas美国公然与tribigild ，并恢复和平， arcadius已提交到最屈辱的条件。 Gainas was named commander-in-chief of the imperial army, and even had Aurelian and Saturninus, two men of the highest rank at Constantinople, delivered over to him. gainas被任命为总指挥官的帝国军队，甚至有aurelian和saturninus ，两名男子的最高排名在君士坦丁堡，交付给他。 It seems that Chrysostom accepted a mission to Gainas, and that, owing to his intervention, Aurelian and Saturninus were spared by Gainas, and even set at liberty.看来金口接受了一个代表团前往gainas ，并表示，由于他的干预， aurelian和saturninus人也未能幸免。 gainas ，甚至自由。 Soon afterwards, Gainas, who was an Arian Goth, demanded one of the Catholic churches at Constantinople for himself and his soldiers.不久之后， gainas ，谁是阿里安哥特，要求其中一名天主教教会在君士坦丁堡为他自己和他的士兵。 Again Chrysostom made so energetic an opposition that Gainas yielded.再次取得了金口，使精力充沛反对派gainas屈服。 Meanwhile the people of Constantinople had become excited, and in one night several thousand Goths were slain.与此同时，人们的君士坦丁堡已变得兴奋，并在一晚几千哥特人被杀害。 Gainas however escaped, was defeated, and slain by the Huns. gainas不过逃跑，被打败，被杀害，由匈奴。 Such was the end within a few years of three consuls of the Byzantine Empire.这是结束数年后的3个领事的拜占庭帝国。 There is no doubt that Chrysostom's authority had been greatly strengthened by the magnanimity and firmness of character he had shown during all these troubles.这是毫无疑问的金口的权力已被大大加强的胸襟和坚定的性格，他曾表明，在所有这些麻烦。 It may have been this that augmented the jealousy of those who now governed the empire -- a clique of courtiers, with the empress at their head.它可能已被如此充实了嫉妒的那些现在治的帝国-一个集团] C ourtiers，与慈禧在其头部。 These were now joined by new allies issuing from the ecclesiastical ranks and including some provincial bishops -- Severian of Gabala, Antiochus of Ptolemais, and, for some time, Acacius of Beroea -- who preferred the attractions of the capital to residence in their own cities (Socrates, op. cit., VI, 11; Sozomenus, op. cit., VIII, 10).这些人现在加入了新的盟友发出，从教会的行列，并包括一些省级主教-塞韦里安的g abala，安提阿古的p tolemais，并在一段时间后， a cacius的b eroea-人的首选景点的资本，以居住在自己的城市（苏格拉底，前引书，六， 11人; sozomenus ，同前，第八条， 10条） 。 The most intriguing among them was Severian, who flattered himself that he was the rival of Chrysostom in eloquence.最耐人寻味的，其中被塞韦里安，他受宠若惊，他说，他的对手在金口口才。 But so far nothing had transpired in public.但到目前为止，没有任何一个时期公开亮相。 A great change occurred during the absence of Chrysostom for several months from Constantinople.发生了巨大变化发生在缺乏金口了好几个月，从君士坦丁堡。 This absence was necessitated by an ecclesiastical affair in Asia Minor, in which he was involved.这是缺乏必要的一个教会事务，在小亚细亚，他在其中参与。 Following the express invitation of several bishops, Chrysostom, in the first months of 401, had come to Ephesus, where he appointed a new archbishop, and with the consent of the assembled bishops deposed six bishops for simony.继明示邀请的几位主教，金口，在首个月的401 ，已经到了以弗所，在那里他任命了一名新主教，并征得组装主教废黜六名主教为simony 。 After having passed the same sentence on Bishop Gerontius of Nicomedia, he returned to Constantinople.经过同一句话就主教gerontius的尼科美底亚，他回到君士坦丁堡。 Meanwhile disagreeable things had happened there.同时不愉快的事情发生。 Bishop Severian, to whom Chrysostom seems to have entrusted the performance of some ecclesiastical functions, had entered into open enmity with Serapion, the archdeacon and oeconomus of the cathedral and the episcopal palace.主教塞韦里安，向谁金口似乎已委托的表现有些教会的职能，已进入公开敌意与谢拉皮翁， archdeacon和oeconomus的大教堂和主教宫殿。 Whatever the real reason may have been, Chrysostom, found the case so serious that he invited Severian to return to his own see.无论真正的原因可能有，金口，发现情况十分严重，以至于他请谢韦里安回到他自己看到的。 It was solely owing to the personal interference of Eudoxia, whose confidence Serapion possessed, that he was allowed to come back from Chalcedon, whither he had retired.它完全是由于个人的干涉多迦，其信心谢拉皮翁拥有的，即他被允许回来chalcedon ，向何处去，他已经退休。 The reconciliation which followed was, at least on the part of Severian, not a sincere one, and the public scandal had excited much ill-feeling.和解之后，至少对一部分塞韦里安，而不是一个真诚的一个，而公共丑闻兴奋得多虐待的感觉。 The effects soon became visible.效果很快就成了可见。 When in the spring of 402, Bishop Porphyrius of Gaza (see Marcus Diac., "Vita Porphyrii", V, ed. Nuth, Bonn, 1897, pp. 11-19) went to the Court at Constantinople to obtain a favour for his diocese, Chrysostom answered that he could do nothing for him, since he was himself in disgrace with the empress.当在春季的402人，主教porphyrius加沙（见马库斯diac ， "履历表porphyrii " ，第五章，教育署。 nuth ，波恩， 1897年，页11-19 ） ，前往该法院于君士坦丁堡，以获得优惠，为他教区，金口回答说，他可以什么也不做，为他，因为他是自己的耻辱与慈禧。 Nevertheless, the party of malcontents were not really dangerous, unless they could find some prominent and unscrupulous leader.然而，党的malcontents却未能真正危险的，除非他们能找到一些突出的和不择手段的领导者。 Such a person presented himself sooner than might have been expected.这样的一个人介绍自己早晚较预期的。 It was the well-known Theophilus, Patriarch of Alexandria.这是著名的西奥菲勒斯，牧首亚历山大。 He appeared under rather curious circumstances, which in no way foreshadowed the final result.他下出现，而不是好奇的情况下，在没有办法预示了最终结果。 Theophilus, toward the end of the year 402, was summoned by the emperor to Constantinople to apologize before a synod, over which Chrysostom should preside, for several charges, which were brought against him by certain Egyptian monks, especially by the so-called four "tall brothers".西奥菲勒斯，对今年年底前402 ，被传唤，由天皇向君士坦丁堡道歉之前，主教，其中金口应主持，数收费，这些都是对他提出的一些埃及僧侣，特别是由所谓的四"高脚兄弟" 。 The patriarch, their former friend, had suddenly turned against them, and had them persecuted as Origenists (Palladius, "Dialogus", xvi; Socrates, op. cit., VI, 7; Sozomenus, op. cit., VIII, 12).牧首，其前的朋友，曾突然转向反对他们，使他们受到迫害，因为origenists （ palladius ， " dialogus " ，第十六章;苏格拉底，前引书，六，七; sozomenus ，同前，八， 12 ） 。
However, Theophilus was not easily frightened.不过，西奥菲勒斯是不会轻易害怕。 He had always agents and friends at Constantinople, and knew the state of things and the feelings at the court.他一直代理和朋友曾在君士坦丁堡，知道国家的事物与感情，但在法庭上。 He now resolved to take advantage of them.现在他下定决心加以利用。 He wrote at once to St. Epiphanius at Cyprus, requesting him to go to Constantinople and prevail upon Chrysostom at to condemn the Origenists.他写道，在一次圣epiphanius在塞浦路斯，要求他到君士坦丁堡，并占上风后，在金口谴责origenists 。 Epiphanius went. epiphanius说了算。 But when he found that Theophilus was merely using him for his own purposes, he left the capital, dying on his return in 403.但是，当他发现西奥菲勒斯仅仅是用他自己的目的，他离开首都，临终对他的回报在403 。 At this time Chrysostom delivered a sermon against the vain luxury of women.在这个时候发表了金口说教，对妄图豪华的妇女。 It was reported to the empress as though she had been personally alluded to.据报道，以慈禧，因为她虽然已经亲自提及。 In this way the ground was prepared.这样，在地面准备。 Theophilus at last appeared at Constantinople in June, 403, not alone, as he had been commanded, but with twenty-nine of his suffragan bishops, and, as Palladius (ch. viii) tells us, with a good deal of money and all sorts of gifts.西奥菲勒斯终于出现在君士坦丁堡，在6月， 403 ，而不是单，因为他已被指挥的，但与2009年他的suffragan主教，而且，正如palladius （第八章）告诉我们，是一个很好的协议的金钱和所有各式各样的礼物。 He took his lodgings in one of the imperial palaces, and held conferences with all the adversaries of Chrysostom.他带着多幅照片，在其中的皇宫，并召开会议，与所有对手的金口。 Then he retired with his suffragans and seven other bishops to a villa near Constantinople, called epi dryn (see Ubaldi, "La Synodo ad Quercum", Turin, 1902).当时他已退休，他suffragans和其他七名主教别墅附近君士坦丁堡，所谓计划免疫dryn （见乌巴迪， "香格里拉synodo专案quercum " ，都灵， 1902年） 。 A long list of the most ridiculous accusations was drawn up against Chrysostom (see Photius, "Bibliotheca", 59, in PG, CIII, 105-113), who, surrounded by forty-two archbishops and bishops assembled to judge Theophilus in accordance with the orders of the emperor, was now summoned to present himself and apologize.一个长长的清单上最荒谬的指控是制定了对金口（见photius ， "书目" ， 59 ，在编号， ciii ， 105-113 ） ，卫生组织，四周42大主教和主教组装判断西奥菲勒斯按照听命于皇帝，现在却被召到目前自己和道歉。 Chrysostom naturally refused to recognize the legality of a synod in which his open enemies were judges.金口自然拒绝承认合法性的一个主教在他的公开敌人法官。 After the third summons Chrysostom, with the consent of the emperor, was declared to be deposed.在第三张传票金口，征得皇帝，被宣布为废黜。 In order to avoid useless bloodshed, he surrendered himself on the third day to the soldiers who awaited him.为了避免无用的流血事件，他投案，对第三组每天给士兵等待他。 But the threats of the excited people, and a sudden accident in the imperial palace, frightened the empress (Palladius, "Dialogus", ix).但威胁激发人，突然意外发生在皇宫，害怕慈禧（ palladius ， " dialogus " ，第九章） 。 She feared some punishment from heaven for Chrysostom's exile, and immediately ordered his recall.她担心一些处罚，从天堂金口的流亡政府，并立即命令他的罢免案。 After some hesitation Chrysostom re-entered the capital amid the great rejoicings of the people.经过一番犹豫金口重新进入资本中的伟大rejoicings在人民手中。 Theophilus and his party saved themselves by flying from Constantinople.西奥菲勒斯和他的党挽救自己的架式，从君士坦丁堡。 Chrysostom's return was in itself a defeat for Eudoxia.金口的回报本身是一种失败多迦。 When her alarms had gone, her rancour revived.当她报警了，她的怨恨复活。 Two months afterwards a silver statue of the empress was unveiled in the square just before the cathedral.两个月后，一个银色的塑像慈禧出台后，在广场前的大教堂。 The public celebrations which attended this incident, and lasted several days, became so boisterous that the offices in the church were disturbed.公众庆祝活动，其中参加了这次事件，并持续数天，变得如此热闹该办事处在教会感到不安。 Chrysostom complained of this to the prefect of the city, who reported to Eudoxia that the bishop had complained against her statue.金口抱怨这给纪的城市，他们报多迦说，主教曾抱怨对她的雕像。 This was enough to excite the empress beyond all bounds.这是不够的，以刺激慈禧超越一切界限。 She summoned Theophilus and the other bishops to come back and to depose Chrysostom again.她召见西奥菲勒斯和其他主教回来废黜金口。 The prudent patriarch, however, did not wish to run the same risk a second time.稳健的元老，但不希望在运行同样的风险，第二个时间。 He only wrote to Constantinople that Chrysostom should be condemned for having re-entered his see in opposition to an article of the Synod of Antioch held in the year 341 (an Arian synod).他不仅写信给君士坦丁堡认为金口，应该受到谴责后，再进入他所看到的反对文章的主教安提举行，在今年的341个（阿里安主教） 。 The other bishops had neither the authority nor the courage to give a formal judgment.其他主教既没有权威，也不会有勇气作出正式判决。 All they could do was to urge the emperor to sign a new decree of exile.所有他们能做的不过是敦促皇帝签署一项新法令的放逐。 A double attempt on Chrysostom's life failed.双重企图金口的人生失败了。 On Easter Eve, 404, when all the catechumens were to receive baptism, the adversaries of the bishop, with imperial soldiers, invaded the baptistery and dispersed the whole congregation.在复活节前夕， 404 ，当所有慕道者将接受洗礼，对手的主教，与帝国士兵，入侵了洗礼和分散整个聚集。 At last Arcadius signed the decree, and on 24 June, 404, the soldiers conducted Chrysostom a second time into exile.最后arcadius签署法令，并于6月24日， 404中，士兵们进行了金口，第二次流亡。
(5) Exile and Death （ 5 ）流放和死亡
They had scarcely left Constantinople when a huge conflagration destroyed the cathedral, the senate-house, and other buildings.他们几乎没有离开君士坦丁堡当一个庞大的大火摧毁了大教堂，国会大厦和其他建筑物。 The followers of the exiled bishop were accused of the crime and prosecuted.信徒流亡主教被指控的罪行并对其提出起诉。 In haste Arsacius, an old man, was appointed successor of Chrysostom, but was soon succeeded by the cunning Atticus.匆匆arsacius ，老头子，被任命为继任者的金口，但很快就被成功地由狡猾atticus 。 Whoever refused to enter into communion with them was punished by confiscation of property and exile.谁拒绝进入共融与他们被处以没收财产和流放。 Chrysostom himself was conducted to Cucusus, a secluded and rugged place on the east frontier of Armenia, continually exposed to the invasions of the Isaurians.金口自己也在进行cucusus ，一个隐蔽和坚固的地方，对边疆地区的亚美尼亚，不断接触到入侵的isaurians 。 In the following year he had even to fly for some time to the castle of Arabissus to protect himself from these barbarians.在接下来的一年，他甚至飞行一段时间，以城堡arabissus ，以保护自己免受这些野蛮人。 Meanwhile he always maintained a correspondence with his friends and never gave up the hope of return.与此同时，他一直保持着书信来往，与他的朋友，都没有放弃希望的回报。 When the circumstances of his deposition were known in the West, the pope and the Italian bishops declared themselves in his favour.当这种情况下他的沉积被称为在西方，教皇和意大利主教团宣布自己在他的赞成票。 Emperor Honorius and Pope Innocent I endeavoured to summon a new synod, but their legates were imprisoned and then sent home.皇帝honorius波普无辜i致力传召新的主教，但其legates被囚禁，然后被送回家。 The pope broke off all communion with the Patriarchs of Alexandria, Antioch (where an enemy of Chrysostom had succeeded Flavian), and Constantinople, until (after the death of Chrysostom) they consented to admit his name into the diptychs of the Church.教宗断绝所有的共融与patriarchs的亚历山德里亚，安提（如敌人的金口已成功弗拉维安） ，并君士坦丁堡，直到（去世后，金口） ，他们同意承认他的名字进入diptychs的教会。 Finally all hopes for the exiled bishop had vanished.最后，所有的希望流亡的主教都已经消失。 Apparently he was living too long for his adversaries.显然他当时生活的太久了他的对手。 In the summer, 407, the order was given to carry him to Pithyus, a place at the extreme boundary of the empire, near the Caucasus.在今年夏天，有407名，该命令是进行他pithyus ，在极端边界的帝国，近高加索。 One of the two soldiers who had to lead him caused him all possible sufferings.其中的两名士兵曾带领他，使他一切可能的痛苦。 He was forced to make long marches, was exposed to the rays of the sun, to the rains and the cold of the nights.他被迫作出长期的游行，被暴露于射线的太阳，雨水和寒冷的夜晚。 His body, already weakened by several severe illnesses, finally broke down.他的尸体，已经削弱了几次严重的疾病，最后宣告破裂。 On 14 September the party were at Comanan in Pontus. 9月14日党的人在comanan在桥。 In the morning Chrysostom had asked to rest there on the account of his state of health.在上午金口曾要求休息，所以就到他的健康状况。 In vain; he was forced to continue his march.白费，他是被迫继续他的三月份。 Very soon he felt so weak that they had to return to Comana.很快，他觉得软弱无力，他们不得不重新回到科马纳。 Some hours later Chrysostom died.几个小时后死亡金口。 His last words were: Doxa to theo panton eneken (Glory be to God for all things) (Palladius, xi, 38).他的最后一句话是： doxa以西奥panton eneken （荣耀是神的一切事物） （ palladius ，十一， 38 ） 。 He was buried at Comana.他被安葬在科马纳。 On 27 January, 438, his body was translated to Constantinople with great pomp, and entombed in the church of the Apostles where Eudoxia had been buried in the year 404 (see Socrates, VII, 45; Constantine Prophyrogen., "Cæremoniale Aul Byz.", II, 92, in PG, CXII, 1204 B). 1月27日， 438 ，他的尸体被翻译到君士坦丁堡怀着极大轻车简从， entombed在教会的使徒们那里多迦已被埋葬在今年404名（见苏格拉底，第七章， 45条;君士坦丁prophyrogen ， " cã | remoniale aul byz 。 " ，第二章， 92条，在编号， cxii 1204 b ）项。
II.二。 THE WRITINGS OF ST.著述圣。 CHRYSOSTOM金口
Chrysostom has deserved a place in ecclesiastical history, not simply as Bishop of Constantinople, but chiefly as a Doctor of the Church.金口已当之无愧的一个地方，在教会历史上，而不是仅仅作为主教，君士坦丁堡的，但主要是作为医生的教会。 Of none of the other Greek Fathers do we possess so many writings.对没有任何其他希腊语父亲这样做，我们拥有这么多的著作。 We may divide them into three portions, the "opuscula", the "homilies", and the "letters".我们可以分化他们分为三个部分， " opuscula " ， "颂歌" ， "信" 。 (1) The chief "opuscula" all date from the earlier days of his literary activity. （ 1 ）行政" opuscula "所有日期由早前的日子他的文学活动。 The following deal with monastical subjects: "Comparatio Regis cum Monacho" ("Opera", I, 387-93, in PG, XLVII-LXIII), "Adhortatio ad Theodorum (Mopsuestensem?) lapsum" (ibid., 277-319), "Adversus oppugnatores vitae monasticae" (ibid., 319-87).以下处理monastical科目： " comparatio 。 Regis暨monacho " （下称"戏曲" ，我想， 387-93 ，在编号，四十七- LXIII ）号决议， " adhortatio专案theodorum （ mopsuestensem ？ ） lapsum " （同上， 277-319 ） "相反oppugnatores简历monasticae " （同上， 319-87 ） 。 Those dealing with ascetical subjects in general are the treatise "De Compunctione" in two books (ibid., 393-423), "Adhortatio ad Stagirium" in three books (ibid., 433-94), "Adversus Subintroductas" (ibid., 495-532), "De Virginitate" (ibid., 533-93), "De Sacerdotio" (ibid., 623-93).那些处理ascetical科目一般是论文"德compunctione "两本书（同上， 393-423 ） ， " adhortatio专案stagirium "三本书（同上， 433-94 ） ， "相反subintroductas " （同上， 495-532 ） ， "德virginitate " （同上， 533-93 ） ， "德sacerdotio " （同上， 623-93 ） 。 (2) Among the "homilies" we have to distinguish commentaries on books of Holy Scripture, groups of homilies (sermons) on special subjects, and a great number of single homilies. （ 2 ）在"颂歌"我们必须分清评书籍的神圣的经文中，群体的颂歌（说教） ，专题讲座和大量的单颂歌。 (a) The chief "commentaries" on the Old Testament are the sixty-seven homilies "On Genesis" (with eight sermons on Genesis, which are probably a first recension) (IV, 21 sqq., and ibid., 607 sqq.); fifty-nine homilies "On the Psalms" (4-12, 41, 43-49, 108-117, 119-150) (V, 39-498), concerning which see Chrys. （一）行政"的评论文章"论旧约是67颂歌"成因" （即八布道成因，这可能是第一次recension ） （四， 21 sqq ，并同上， 607 sqq 。 ） ; 59颂歌"诗篇" （ 4-12 ， 41 ， 43-49 ， 108-117 ， 119-150 ） （五， 39-498 ）后，就看到其中chrys 。 Baur, "Der urspr ngliche Umfang des Kommentars des hl. Joh. Chrysostomus zu den Psalmen" in Chrysostomika, fase.鲍氏东方艺术馆， "明镜urspr ngliche umfang万kommentars万的HL 。 joh 。克里索斯托姆斯祖书斋psalmen " chrysostomika ， fase 。 i (Rome, 1908), 235-42, a commentary on the first chapters of "Isaias" (VI, 11 sqq.).我（罗马， 1908年） ， 235-42 ，评论，对第一章的"伊萨亚斯罗" （六， 11 sqq ） 。 The fragments on Job (XIII, 503-65) are spurious (see Haidacher, "Chrysostomus Fragmente" in Chrysostomika, I, 217 sq.); the authenticity of the fragments on the Proverbs (XIII, 659-740), on Jeremias and Daniel (VI, 193-246), and the Synopsis of the Old and the New Testament (ibid., 313 sqq.), is doubtful.碎块上的工作（十三， 503-65 ） ，杂散（见haidacher "里索斯托姆斯fragmente " chrysostomika ，我， 217平方米） ;真伪的碎片就谚语（ 13 ， 659-740 ） ，对jeremias和丹尼尔（六， 193-246 ） ，以及故事大纲，新和旧的遗嘱（同上， 313 sqq ） ，是令人感到怀疑。 The chief commentaries on the New Testament are first the ninety homilies on "St. Matthew" (about the year 390; VII), eighty-eight homilies on "St. John" (c. 389; VIII, 23 sqq. -- probably from a later edition), fifty-five homilies on "the Acts" (as preserved by stenographers, IX, 13 sqq.), and homilies "On all Epistles of St. Paul" (IX, 391 sqq.).首席评论文章，就新约圣经是第一第九十四颂歌"圣马太" （约一年390 ;七） ， 88颂歌"圣约翰" （长389 ;第八， 23 sqq 。 -大概从后来版） ， 55颂歌"行为" （如保存了速记员，第九章， 13 sqq ） ，并颂歌" ，对所有书信的圣保禄" （第九， 391 sqq ） 。 The best and most important commentaries are those on the Psalms, on St. Matthew, and on the Epistle to the Romans (written c. 391).最好和最重要的评论文章，是那些对诗篇，对圣马太，并于书信，以入乡随俗（书面长391 ） 。 The thirty-four homilies on the Epistle to the Galatians also very probably comes to us from the hand of a second editor.在34颂歌对书信向加拉太也很可能开始从我们的手，第二个编辑器。 (b) Among the "homilies forming connected groups", we may especially mention the five homilies "On Anna" (IV, 631-76), three "On David" (ibid., 675-708), six "On Ozias" (VI, 97-142), eight "Against the Jews" (II, 843-942), twelve "De Incomprehensibili Dei Naturæ" (ibid., 701-812), and the seven famous homilies "On St. Paul" (III, 473-514). （二）在"颂歌形成连通集团"的时候，我们可以特别要提到的五个颂歌"安娜" （四， 631-76 ） ， 3名"国宝" （同上， 675-708 ） ， 6名" ozias " （六， 97-142 ） ，八个"反对犹太人" （二， 843-942 ） ， 12个"德incomprehensibili dei naturã | " （同上， 701-812 ） ，以及七个著名的颂歌"圣保禄" （三473-514 ） 。 (c) A great number of "single homilies" deal with moral subjects, with certain feasts or saints. （三）大量的"单一颂歌"对付道德科目，为某些宴或圣人。 (3) The "Letters" of Chrysostom (about 238 in number: III, 547 sqq.) were all written during his exile. （ 3 ） "的信件"的金口（约238号码：三， 547 sqq ） ，都写在他流亡国外。 Of special value for their contents and intimate nature are the seventeen letters to the deaconess Olympias.特殊价值，为自己的内容和亲密性，是十七年的信件交给deaconess奥林匹亚斯。 Among the numerous "Apocrypha" we may mention the liturgy attributed to Chrysostom, who perhaps modified, but did not compose the ancient text.在众多" apocrypha ： "我们可提及礼仪归因于金口，他们也许修饰，但没有构成古代文字。 The most famous apocryphon is the "Letter to C sarius" (III, 755-760).最有名的apocryphon是"信到C萨里厄斯" （三， 755-760 ） 。 It contains a passage on the holy Eucharist which seems to favour the theory of "impanatio", and the disputes about it have continued for more than two centuries.它还包含一个通过对圣体圣事，其中似乎有利于理论的" impanatio " ，并发表纠纷，它已持续了两个多世纪。 The most important spurious work in Latin is the "Opus imperfectum", written by an Arian in the first half of the fifth century (see Th. Paas, "Das Opus impefectum in Matthæum", Tübingen, 1907).最重要的杂散工作拉丁语，是"一部imperfectum " ，写的一个阿里安在上半年的第五世纪（见次。分配量， "之一部impefectum在matthã |嗯" ， tã ¼ bingen ， 1907年） 。
III.三。 CHRYSOSTOM'S THEOLOGICAL IMPORTANCE金口的神学思想建设的重要性
(1) Chrysostom as Orator （ 1 ）作为金口演说家
The success of Chrysostom's preaching is chiefly due to his great natural facility of speech, which was extraordinary even to Greeks, to the abundance of his thoughts as well as the popular way of presenting and illustrating them, and, last but not least, the whole-hearted earnestness and conviction with which he delivered the message which he felt had been given to him.成功金口的说教，主要是因为他是伟大的自然设施的演讲，受到了不平凡的，甚至希腊人，以丰富他的想法以及广受欢迎的方式介绍和说明，以及最后但并非最不重要的，整个善心正经和信念，使他发表的讯息，他觉得已经给他。 Speculative explanation did not attract his mind, nor would they have suited the tastes of his hearers.投机性的解释，并没有吸引他心目中，他们也不会进行有适合的口味，他hearers 。 He ordinarily preferred moral subjects, and very seldom in his sermons followed a regular plan, nor did he care to avoid digressions when any opportunity suggested them.他通常倾向于道德科目，并很少在他的讲道其次是定期计划，也没有他的照顾，以避免离题的时候，没有机会提出。 In this way, he is by no means a model for our modern thematic preaching, which, however we may regret it, has to such a great extent supplanted the old homiletic method.这样，他绝不是台湾的模式，为我国现代专题说教，它，但我们可能会后悔，有这样一个在很大程度上supplanted旧homiletic方法。 But the frequent outbursts of applause among his congregation may have told Chrysostom that he was on the right path.但是频繁爆发的掌声，他的会众可能已告诉金口，他就走上了正确的道路。
(2) Chrysostom as an exegete （ 2 ）金口作为exegete
As an exegete Chrysostom is of the highest importance, for he is the chief and almost the only successful representative of the exegetical principles of the School of Antioch.作为一个exegete金口，是最重要的，因为他是行政，几乎也是唯一的成功代表了训诂学的原则，学校安提。 Diodorus of Tarsus had initiated him into the grammatico-historical method of that school, which was in strong opposition to the eccentric, allegorical, and mystical interpretation of Origen and the Alexandrian School. diodorus的塔尔苏斯启动了，把他格拉马蒂科-历史的方法，学校，是在强烈反对偏心，寓言，而神秘的解释渊源和亚历山大学校。 But Chrysostom rightly avoided pushing his principles to that extreme to which, later on, his friend Theodore of Mopsuestia, the teacher of Nestorius, carried them.但金口正确地避免使他的原则，以极端哪，后来，他的朋友西奥多的摩普绥提亚，老师的nestorius ，进行了他们。 He did not even exclude all allegorical or mystical explanations, but confined them to the cases in which the inspired author himself suggests this meaning.他甚至没有排除一切寓言或神秘的解释，但是只限于他们在何种情况下激发的作者自己提出了这个意思。
(3) Chrysostom as Dogmatic Theologian （ 3 ）金口作为教条式的神学家
As has already been said, Chrysostom's was not a speculative mind, nor was he involved in his lifetime in great dogmatic controversies.正如已经表示，金口的，是不是一个投机心态，他也参与了他一生中伟大的教条式的争论。 Nevertheless it would be a mistake to underrate the great theological treasures hidden in his writings.不过，那将是一个错误低估伟大的神学宝藏隐藏在他的著作。 From the very first he was considered by the Greeks and Latins as a most important witness to the Faith.从最初他被认为是由希腊人和拉丁人作为一个最重要的见证信仰。 Even at the Council of Ephesus (431) both parties, St. Cyril and the Antiochians, already invoked him on behalf of their opinions, and at the Seventh Ecumenical Council, when a passage of Chrysostom had been read in favour of the veneration of images, Bishop Peter of Nicomedia cried out: "If John Chrysostom speaks in the way of the images, who would dare to speak against them?"即使是在安理会的以弗所（ 431 ）双方，圣西里尔和antiochians ，已经援引他就代表他们的意见，并在第七次全基督教会，当一个通道的金口已经宣读赞成架的图像主教彼得的尼科美底亚哭了出来： "如果约翰金口说话方式，图像，谁也不敢说话，反对" ？ which shows clearly the progress his authority had made up to that date.这清楚地表明了进展，他的权力已作出了这一日期。
Strangely enough, in the Latin Church, Chrysostom was still earlier invoked as an authority on matters of faith.奇怪的是，在拉丁美洲教会，金口仍早些时候援引一位权威人士的事项信仰。 The first writer who quoted him was Pelagius, when he wrote his lost book "De Naturæ" against St. Augustine (c. 415).第一作家引述他的是pelagius ，当他写他的书失去了"德naturã | "对圣奥古斯丁（长415 ） 。 The Bishop of Hippo himself very soon afterwards (421) claimed Chrysostom for the Catholic teaching in his controversy with Julian of Eclanum, who had opposed to him a passage of Chrysostom (from the "Hom. ad Neophytos", preserved only in Latin) as being against original sin (see Chrys. Baur, "L'entrée littéraire de St. Jean Chrys. dans le monde latin" in the "Revue d'histoire ecclés.", VIII, 1907, 249-65).主教河马自己很不久之后（ 421 ）自称为金口天主教教学中，他的争议与朱利安的eclanum ，那些曾经反对他的一个通道的金口（从"磡。 neophytos专案" ，只保存在拉丁语）正在对原罪（见chrys 。鲍氏东方艺术馆" ， l' entrã © e littã © raire德圣让chrys 。 dans世界报拉丁语" ，在"杂志代表和ecclã ©美国" ，第八， 1907年， 249-65 ） 。 Again, at the time of the Reformation there arose long and acrid discussions as to whether Chrysostom was a Protestant or a Catholic, and these polemics have never wholly ceased.再次，在时间的改革因而产生了漫长而辛开讨论，以决定是否金口是一个新教徒还是天主教徒，这些论战从来没有完全停止。 It is true that Chrysostom has some strange passages on our Blessed Lady (see Newman, "Certain difficulties felt by Anglicans in Catholic Teachings", London, 1876, pp. 130 sqq.), that he seems to ignore private confession to a priest, that there is no clear and any direct passage in favour of the primacy of the pope.这是事实金口有一些奇怪的通道，对我们的祝福夫人（见纽曼， "一定困难，感受到教教徒在天主教教义" ，伦敦， 1876年，第130 sqq ） ，但他似乎忽略私人不打自招一名牧师，有没有明确的，并没有直接的通路赞成至高无上的教宗。 But it must be remembered that all the respective passages contain nothing positive against the actual Catholic doctrine.但是必须记住，所有的通道分别含有任何积极针对实际天主教的教义。 On the other side Chrysostom explicitly acknowledges as a rule of faith tradition (XI, 488), as laid down by the authoritative teaching of the Church (I, 813).在另一边金口痛痛快快地承认作为一个法治的信仰传统（ 11 ， 488 ） ，因为所订定的权威教学的教会（一， 813 ） 。 This Church, he says, is but one, by the unity of her doctrine (V, 244; XI, 554); she is spread over the whole world, she is the one Bride of Christ (III, 229, 403; V, 62; VIII, 170).这个教会，他说，只是其中一个原因，由统一的，她学说（五， 244 ;席， 554 ） ，她是遍布整个世界，她是其中一个新娘的基督（三， 229 ， 403 ;五，第62条;第八， 170 ） 。 As to Christology, Chrysostom holds clearly that Christ is God and man in one person, but he never enters into deeper examination of the manner of this union.至于christology ，金口持有明确表示，耶稣是上帝与人在一人，但他从来没有进入到更深的考试方式，这一联盟。 Of great importance is his doctrine regarding the Eucharist.非常重要的是他的学说对于圣体圣事。 There cannot be the slightest doubt that he teaches the Real Presence, and his expressions on the change wrought by the words of the priest are equivalent to the doctrine of transubstantiation (see Naegle, "Die Eucharistielehre des hl. Joh. Chry.", 74 sq.).不能有丝毫的怀疑，他任教的真实存在，以及他的表情上的改变所造成的话，该名神父，相当于学说陷于变体说（见naegle ， "死eucharistielehre万的HL 。 joh 。 chry " ， 74平方） 。
Publication information Written by Chrysostom Baur.出版信息写金口鲍氏东方艺术馆。 Transcribed by Mike Humphrey.转录由Mike汉弗莱。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
A complete analysis and critique of the enormous literature on Chrysostom (from the sixteenth century to the twentieth) is given in BAUR, S. Jean Chrysostome et ses oeuvres dans l'histoire litt raire (Paris and Louvain, 1907), 223-297.一个完整的分析和批判的巨大文学对金口（从十六世纪到二十） ，是由于在鲍氏东方艺术馆，让美国chrysostome经济局局长等作品dans l'史利特raire （巴黎和鲁汶， 1907年） ， 223-297 。
(1) LIFE OF CHRYSOSTOM. （ 1 ）生活的金口。
(a) Sources. （一）的来源。 -- PALLADIUS, Dialogue cum Theodoro, Ecclesioe Romanoe Diacono, de vit et conversatione b. -p alladius，对话暨t heodoro， e cclesioer omanoed iacono，德，维生素等c onversatione乙 Joh. joh 。 Chrysostomi(written c. 408; best source; ed. BIGOT, Paris, 1680; PG, XLVII, 5-82) MARTYRIUS, Panegyricus in S. Joh. chrysostomi （书面长408 ;最好的来源;版比戈，巴黎， 1680年;编号，四十七， 5-82 ） martyrius ， panegyricus第joh 。 Chrysostomum (written c. 408; ed. PG, loc. cit., XLI-LII); SOCRATES, Hist. chrysostomum （书面长408 ;版编号，在上述引文中，四十一-第五十二） ;苏格拉底，历史。 Eccl., VI, 2-23, and VII, 23, 45 (PG, LXVII, 661 sqq.); SOZOMENUS, Hist. eccl ，六， 2月23日，七， 23日， 45个公司（ PG ， lxvii ， 661 sqq ） ; sozomenus ，历史。 eccl., VIII, 2-28 (PG,ibid., 1513 sqq.), more complete than Socrates, on whom he is dependent; THEODORET, Hist. eccl ，八， 2月28日公司（ PG ，同上， 1513 sqq ） ，较完整的，比苏格拉底，对他是依赖型; theodoret ，历史。 eccl., V, 27-36; PG, LXXXII, 1256-68, not always reliable; ZOSIMUS, V, 23-4 (ed. BEKKER, p. 278-80, Bonn. 1837), not trustworthy. eccl ，五， 27-36 ;编号， lxxxii ， 1256年至1268年，而且并非总是可靠;卓西姆，五， 23-4 （编辑bekker ，页278-80 ，波恩1837 ） ，不值得信任。
(b) Later Authors. （二）后来的作家。 -- THEODORE OF THRIMITUS, (PG, XLVII, col. 51-88), without value, written about the end of the seventh century; (PSEUDO-) GEORGIUS ALEXANDRINUS, ed. -西奥多的t hrimitus，公司（ P G，四十七，西一5 1-88） ，没有任何价值，书写结束七世纪（伪）乔治乌斯a lexandrinus，教育署。 SAVILE, Chrys.萨维尔街， chrys 。 opera omnia (Eton, 1612), VIII, 157-265 (8th - 9th century); LEO IMPERATOR, Laudatio Chrys.歌剧OMNIA公司（潮流同步， 1612 ） ，第八章， 157-265 （第八-九世纪） ;利奥i mperator， l audatioc hrys。 (PG, CVII, 228 sqq.); ANONYMUS, (ed. SAVILE, loc. cit., 293-371); SYMEON METAPHRASTES, (PG, CXIV, 1045-1209).公司（ PG ， cvii ， 228 sqq ） ; anonymus ， （编萨维尔街，在上述引文中， 293-371 ） ; symeon metaphrastes ，公司（ PG ， cxiv ， 1045年至1209年） 。
(c) Modern Biographies. （三）现代传记。 -- English: STEPHENS, Saint John Chrysostom, his life and times, a sketch of the Church and the empire in the fourth century (London, 1871; 2nd ed., London, 1880), the best English biography, but it anglicanizes the doctrine of Chrysostom; BUSH, The Life and Times of Chrysostom (London, 1885), a popular treatise. -英语：斯蒂芬斯，圣若望金口，他的生活和时代，速写教会和帝国在第四世纪（伦敦， 1 871年;第二版，伦敦， 1 880年） ，最好的英文传记，但它a nglicanizes了中庸金口;布什，生活和所处时代的金口（伦敦， 1885年） ，流行伤寒。 French: HERMANT, La Vie de Saint Jean Chrysostome .法文： hermant ，对生命与德圣让chrysostome 。 . 。 . 。 divis e en 12 livres (Paris, 1664; 3rd ed., Paris, 1683), the first scientific biography; DE TILLEMONT, M moires pour servir l'histoire eccl siastique des six premiers si cles, XI, 1-405, 547-626 (important for the chronology); STILTING, De S. Jo. divis e恩12日livres （巴黎， 1,664个;第三届版，巴黎， 1683年） ，第一次科学传记;德蒂耶蒙，男的波纹倾诉servir l'史eccl siastique万六名总理斯cles ，第十一， 1-405 ， 547 - 626 （重要，为年表） ; stilting ，下环，然后。 Chrysostomo . chrysostomo 。 . 。 . 。 Commentarius historicus in Acta SS., IV, Sept., 401-700 (1st ed., 1753), best scientific biography in Latin; THIERRY, S. Jean Chrysostome et l'imp ratrice Eudoxie (Paris, 1872; 3rd ed., Paris, 1889), "more romance than history"; PUECH, Saint Jean Chrysostome (Paris, 1900); 5th ed., Paris, 1905), popular and to be read with caution. commentarius historicus学报五，四， 9月， 401-700 （第1版， 1753年） ，最先进的科学传记，在拉丁语;蒂埃里，让美国chrysostome等l'进出口ratrice eudoxie （巴黎， 1872年;第3版，巴黎， 1889年） ， "更浪漫，比历史" ;皮埃什，圣让chrysostome （巴黎， 1900年） ;第五版，巴黎， 1905年） ，大受欢迎，并宣读谨慎行事。 German: NEANDER, Der hl.德国： neander ，明镜的HL 。 Joh. joh 。 Chrysostomus und die Kirche, besonders des Orients, in dessen Zeitalter, 2 vols.里索斯托姆斯und模具kirche ， besonders万定位，在dessen时代下，第2卷。 (Berlin, 1821 - 22; 4th ed., Berlin 1858); first vol., translated into English by STAPLETON (London, 1838), gives an account of the doctrine of Chrysostom with Protestant views; LUDWIG, Der hl. （柏林， 1821 -第2 2条第4版，柏林1 858） ，第一卷，翻译成英文，由斯特普尔顿（伦敦， 1 838） ，叙述了该学说的金口，与新教的意见;路德维希，明镜的H L。 Joh. joh 。 Chrys. chrys 。 in seinem Verh liniss zum byzantinischen Hof.在seinem verh liniss zum byzantinischen霍夫。 (Braunsberg, 1883), scientific. （劳恩斯贝格， 1883年） ，其科学性。 Chrysostom as orator: ALBERT, S. Jean Chrysostome consid r comme orateur populaire (Paris, 1858); ACKERMANN, Die Beredsamkeit des hl.金口作为演说家：何俊仁，美国让chrysostome被认为r comme orateur和人民（巴黎， 1858年） ;阿克曼，模具beredsamkeit万的HL 。 Joh. joh 。 Chrys. chrys 。 (W rzburg, 1889); cf. （阔rzburg ， 1889年） ;比照。 WILLEY, Chrysostom: The Orator (Cincinnati, 1908), popular essay.威利，金口：演说家（辛辛那提， 1908年） ，大受欢迎的征文。
(2) CHRYSOSTOM'S WRITINGS. （ 2 ）金口的著作。
(a) Chronology. （一）年表。 -- See TILLEMONT, STILTING, MONTFAUCON, Chrys. -见蒂耶蒙， s tilting， m ontfaucon， c hrys。 Opera omnia; USENER, Religionsgeschichtliche Untersuchungen, I (Bonn, 1889), 514-40; RAUSCHEN, Jahrb cher der christl.歌剧OMNIA公司;乌泽纳， religionsgeschichtliche untersuchungen ，我（波恩， 1889年） ， 514-40 ; rauschen ， jahrb cher明镜christl 。 Kirche unter dem Kaiser Theodosius dem Grossen (Freiburg im Br., 1897), 251-3, 277-9, 495-9; BATIFFOL, Revue bibl., VIII, 566-72; PARGOIRE, Echos d'Orient, III 151-2; E. SCHARTZ, J dische und chrisl. kirche漫步道Unter DEM的凯塞theodosius DEM的grossen （弗赖堡的IM溴， 1897 ） ， 251-3 ， 277-9 ， 495-9 ; batiffol杂志bibl ，第八， 566-72 ;帕瓜尔，回声-东方，三1 51- 2 ，体育沙尔茨，强dische und chrisl 。 Ostertafeln (Berlin, 1905), 169-84. ostertafeln （柏林， 1905 ） ， 169-84 。
(b) Authenticity. （二）真实性。 -- HAIDACHER, Zeitschr. -h aidacher， z eitschr。 fr Kath.神父kath 。 Theologie, XVIII-XXXII; IDEM, Deshl. theologie ， 18 -三十二;同上， deshl 。 Joh. joh 。 Chrys. chrys 。 Buchlein ber Hoffart u. buchlein误码率hoffart美国 Kindererziehung (Freiburg, im Br., 1907). kindererziehung （弗赖堡，即时通讯溴， 1907年） 。
(3) CHRYSOSTOM'S DOCTRINE. （ 3 ）金口的教义。
MAYERUS, Chrysostomus Lutheranus (Grimma, 1680: Wittenberg, 1686); HACKI, D. Jo.马耶吕，克里索斯托姆斯lutheranus （格里马， 1680 ：维滕贝格， 1686年） ; hacki ，四所。 Chrysostomus .里索斯托姆斯。 . 。 . 。 a Lutheranismo . 1 lutheranismo 。 . 。 . 。 vindicatus (Oliva, 1683); F RSTER, Chrysostomus in seinem Verh ltniss zur antiochen. vindicatus （ oliva ， 1683 ） ，女rster ，克里索斯托姆斯在seinem verh ltniss zur antiochen 。 Schule (Gotha, 1869); CHASE, Chrysostom, A Study in the History of Biblical Interpretation (London, 1887); HAIDACHER, Die Lehre des hl. schule （哥达， 1869年） ;大通，金口，研究，在历史上的圣经释义（伦敦， 1887年） ; haidacher ，模具教万的HL 。 Joh. joh 。 Chrys. chrys 。 ber die Schriftinspiration (Salzburg, 1897); CHAPMAN, St. Chrysostom on St. Peter in Dublin Review (1903), 1-27; NAEGLE, Die Eucharistielehre des hl.误码率模具schriftinspiration （萨尔茨堡， 1897年） ;查普曼，圣金口圣彼得在都柏林审查（ 1903 ） ， 1-27 ; naegle ，模具eucharistielehre万的HL 。 Johannes Chrysostomus, des Doctor Eucharisti (Freiburg im Br., 1900).约翰内斯里索斯托姆斯，万医生eucharisti （弗赖堡的IM溴， 1900年） 。
(4) EDITIONS. （ 4 ）版本。
(a) Complete. （一）完成。 -- SAVILE (Eton, 1612), 8 volumes (the best text); DUCAEUS, (Paris, 1609-1636), 12 vols.; DE MONTFAUCON, (Paris, 1718-1738), 13 vols.; MIGNE, PG, XLVII - LXIII. -萨维尔街（潮流同步， 1 612） ，第8卷（最佳文本） ; d ucaeus， （巴黎， 1 609年至1 636年） ，第1 2卷;德m ontfaucon， （巴黎， 1 718年至1 738年） ， 1 3卷;米涅，编号，四十七-l xiii。
(b) Partial. （二）部分。 -- FIELD, Homilies in Matth. -外地，颂歌在m atth。 (Cambridge, 1839), 3 vols., best actual text reprinted in MIGNE, LVII - LVIII; IDEM, Homilioe in omnes epistolas Pauli (Oxford, 1845-62), VII. （剑桥， 1839年） ，第3卷，最好的实际文本重印米涅， 57 -l viii;同上， h omilioe在义务e pistolas泡利（牛津， 1 845年至1 862年） ，第七章。 The last critical edition of the De Sacerdotio was edited by NAIRN (Cambridge, 1906).最后关键版的德sacerdotio是主编奈恩（剑桥， 1906年） 。 There exist about 54 complete editions (in five languages), 86 percent special editions of De Sacerdotio (in twelve languages), and the whole number of all (complete and special) editions is greatly over 1000.存在着约54完整版（ 5种语言） ， 86 ％的特别版本德sacerdotio （ 12种语言） ，以及整个的人数都（完整和特殊）的版本是大大超过1000名员工。 The oldest editions are the Latin; of which forty-six different incunabula editions (before the year 1500) exist.最古老的版本是拉丁语;其中46 incunabula不同版本（前一年1500 ）存在的。 See DIODORUS OF TARSUS, METETIUS OF ANTIOCH, ORIGENISTS, PALLADIUS, THEODORE OF MOPSUESTIA.见diodorus的塔尔苏斯， metetius安提， origenists ， palladius ，西奥多的摩普绥提亚。
JewishEncyclopedia.com Patriarch of Constantinople, one of the most celebrated of the Church Fathers, and the most eminent orator of the early Christian period; born in 347 at Antioch; died Sept. 14, 407, near Comana, in Pontus. jewishencyclopedia.com元老的君士坦丁堡，其中最有名的教会父亲的，最杰出的演说家的早期基督教时期;出生于347在安提;死于9月14日，有407名，近科马纳，在桥。 Chrysostom originally devoted himself to the law, but soon felt dissatisfied with this vocati