In 398, John was consecrated as patriarch of Constantinople.在398 ，約翰是consecrated作為元老的君士坦丁堡。 He administered the diocese with fidelity and courage, especially in a series of reforms.他經管教區與忠貞和勇氣，特別是在一系列的改革。 An ascetic in an age of luxury, John was unable to be subservient to the emperor Arcadius and his wife, Eudoxia.一個苦行在這樣一個時代的奢侈品，約翰是無法被屈從於皇帝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與唯心論，聯合國會反對他，他是譴責和被廢黜上的非法主教的橡樹403 。 After a brief return to Constantinople, he angered the empress again and was forced to leave the city in 404.經過短暫返回君士坦丁堡，他激怒了慈禧再次被迫離開城市， 404 。 He died on an enforced journey to Pontus.他的去世對強迫西遊記橋。 Feast day: Nov. 13 (Eastern); Sept. 13 (Western).盛宴的日子： 11月13日（東區） ， 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).一個作家的純淨，幾乎閣樓式，約翰就是其中的一個最具吸引力的希臘傳教士，和他的口才獲得了他的名字金口（黃金口） 。 Most of his writings are in sermon form.他的大部分著作是在說教的形式。 Homilies survive on Genesis, Psalms, Isaiah, Matthew, John, Romans, Galatians, 1 and 2 Corinthians, Ephesians, Philippians, Colossians, Timothy, Titus, and Philemon.頌歌生存， Genesis的詩篇，以賽亞書，馬太，約翰，羅馬人，加拉太， 1和2哥林多前書，以弗所， philippians ，歌羅西書，提摩太，提，並philemon 。
Ross Mackenzie羅斯麥肯齊
Bibliography: Baur, Chrysostomus, John Chrysostom and His Times, trans.參考書目：鮑氏東方藝術館，克里索斯托姆斯，約翰金口和他的時代，跨國的。 by M. Gonzaga, 2 vols.由M.岡薩加， 2卷。 (1960-61). （ 1960年至1961年） 。
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(Chrysostomos, "golden-mouthed" so called on account of his eloquence). （ chrysostomos ， "黃金口"的所謂考慮到他的口才） 。 Doctor of the Church, born at Antioch, c.醫生的教堂，出生於安提長 347; died at Commana in Pontus, 14 September, 407. 347 ;享年科馬納在橋， 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.約翰-其姓"金口"的出現，為第一次在"憲法"的教宗v igilius（參見特等，中心L X， 2 17）在5 53年-被普遍認為是最突出的博士，希臘教會和取得的最偉大佈道者一次聽到，在一個基督教的講壇。 His natural gifts, as well as exterior circumstances, helped him to become what he was.他的天賦，以及外觀的情況下，幫助他成為他的。
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.在當時的金口的誕生，安提是世界上第二個城市的東部羅馬帝國的一部分。 During the whole of the fourth century religious struggles had troubled the empire and had found their echo at Antioch.在整個的四世紀的宗教鬥爭，曾困擾著帝國，並已發現自己的迴聲在安提。 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.異教徒，摩尼教派， gnostics ， arians ， apollinarians ，猶太人，使他們proselytes在安提和天主教徒的人自稱失散由裂之間主教meletius和paulinus 。 Thus Chrysostom's youth fell in troubled times.因此金口的青年下跌亂世。 His father, Secundus, was an officer of high rank in the Syrian army.他的父親， secundus ，是一個幹事的職級高，在敘利亞軍隊。 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.對他的去世後不久出生的約翰， anthusa ，他的妻子，只有26歲以下的，採取的唯一負責人，她的兩個孩子，約翰和一個姐姐。 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.她不僅指示，她的兒子在虔誠，而且也送他到最好的學校安提，雖然對於道德與宗教的許多反對意見可以敦促對付他們。 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.旁邊聽講的andragatius ，是一位哲學家，否則不知道金口之後，也對巴尼烏斯，在一次最有名的演說家的這段時間和最頑強的堅持者下降paganism的羅馬。 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.正如我們可以看到，從後來的著作金口，他則達到了相當希臘語獎學金和古典文化，而他絕不是六親不認，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).據稱他的敵意，以經典學習是在現實中，但一場誤會的某些段落，其中他辯護philosophia的基督教對神話的異教徒神人，其中行政捍衛他的時間分別是代表和教師的索菲亞ellenike （見答：內格勒"了拜占庭。 ： Zeitschrift " ，十三， 73-113 ;同上， "裡索斯托姆斯und巴尼烏斯" chrysostomika ，我，羅馬， 1908年， 81-142 ） 。
(2) Chrysostom as Lector and Monk （ 2 ）金口作為讀者與和尚
It was a very decisive turning-point in the life of Chrysostom when he met one day (about 367) the bishop Meletius.這是一個非常具有決定性轉折點在學校的生活時，金口，他會見了一天（約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.該誠懇，溫和，而且贏得品格，這名男子傾倒了金口，在這樣的一個辦法，使他很快就開始撤出古典與褻瀆性的研究，並且立志報國，是一個苦行和宗教生活。 He studied Holy Scripture and frequented the sermons of Meletius.他研究聖經，並經常說教的meletius 。 About three years later he received Holy Baptism and was ordained lector.大約三年後，他收到了神聖的洗禮和晉讀者。 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).但年輕的神職人員，所檢獲的願望，更完美的生活，緊接著又進入了一個苦修社團近安提，這是根據精神方向carterius尤其是著名的diodorus ，後來主教塔爾蘇斯（見palladius " dialogus " ，第五章; sozomenus ， "歷史。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.祈禱，體力勞動和研究的聖經是他的首席職業，我們可以安全地假設，他的第一個文學作品的日期從這個時候，幾乎所有他以前的著作，處理苦行和寺院科目[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年後，解決了金口生活作為一項anchorite在其中一個洞穴附近安提。 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.他在那裡停留了兩年，但後來由於他的健康狀況是相當葬送在無意中watchings和fastings霜凍和寒冷，他謹慎地回到安提恢復他的健康，並恢復了他的辦公室，作為讀者在教會裡。
(3) Chrysostom as Deacon and Priest at Antioch （ 3 ）作為金口執事和牧師在安提
As the sources of the life of Chrysostom give an incomplete chronology, we can but approximately determine the dates for this Aniochene period.由於消息來源的生活，金口，讓一個不完整的年表，我們可以，但大約有確定的日期，這aniochene時期。 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.很可能在一開始的381 meletius使他執事，在臨走之前他自己的出發前往君士坦丁堡，在那裡他死於總統第二次全基督教會。 The successor of Meletius was Flavian (concerning whose succession see F. Cavallera, "Le Schime d'Antioche", Paris, 1905).繼任的meletius是弗拉維安（有關其繼任見樓cavallera ， "樂schime -a ntioche" ，巴黎， 1 905年） 。 Ties of sympathy and friendship connected Chrysostom with his new bishop.聯繫的同情和友誼連接金口，與他的新主教。 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.至於執事，他曾協助在禮儀職能，要照顧病人和窮人，大概還被控在一定程度上與教學慕道者。 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).在同一時間，他繼續他的文學工作，我們可以假設，他組成的，他最有名的書" ，就成為神職人員" ，對這一時期結束時（長386 ，見蘇格拉底， "歷史。 eccl " ，第六章1,3 ） ，或在最新一開始他的聖職（長387 ，作為奈恩有充分理由的說法，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).可能會有一些懷疑，如果它是由一個真正的歷史事實，即，即金口和他的朋友羅勒被要求接受bishoprics （長372 ） 。 All the earliest Greek biographers seem not to have taken it in that sense.所有最早的希臘傳記作家似乎並沒有考慮它在這個意義上的。 In the year 386 Chrysostom was ordained priest by Flavian, and from that dates his real importance in ecclesiastical history.在今年386金口被祝聖司鐸由弗拉維安，而從這個日期，其真正的重要性，在教會的歷史。 His chief task during the next twelve years was that of preaching, which he had to exercise either instead of or with Bishop Flavian.他的主要任務，在未來的12年是說教，這是他行使要么不是，或與主教弗拉維安。 But no doubt the larger part of the popular religious instruction and education devolved upon him.但毫無疑問，較大部分的流行宗教的指導和教育，下放後，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.).最早值得注意的場合表達了他對權力的發言和他的偉大的權力是借給387時，他發表了他的講道， "關於雕像"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，興奮地開徵新稅種，曾投擲下來的塑像皇帝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.在驚慌和恐懼的處罰之後，金口發表了一系列第二十二或21 （ 19 ，很可能是不真確）說教，充滿幹勁，安慰， exhortative ， tranquilizing ，直到弗拉維安，這位主教，帶回了由君士坦丁堡國王的赦免。 But the usual preaching of Chrysostom consisted in consecutive explanations of Holy Scripture.但一般的說教的構成金口，在連續的解釋聖經。 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.這一習俗，不幸不再使用，我們應向其著名的和波瀾壯闊的評論文章，為我們提供了這樣一種取之不盡，用之不竭的寶貴財富教條化，道德和歷史知識的轉變，從第四至第五世紀。 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.這些年來， 386-98 ，期間最大的神學生產力的金口，一個時期，其中，僅會向他保證永遠的地方，其中第一醫生的教會。 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.一個跡象，這可能是看到了這一事實，在今年392聖杰羅姆已經提供給佈道者安提一個地方，他的資源illustres （ "時點viris生病" ， 129 ，在臨時立法會，二十三， 754 ） ，是指明確向偉大和成功的活動金口作為一個神學作家。 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.在這同一個事實，我們可以推斷，在這個時候自己的名聲已傳播遠遠超出限額的安提，他是著名的拜占庭帝國，尤其是在首都。
(4) St. Chrysostom as Bishop of Constantinople （ 4 ） ，聖金口作為主教君士坦丁堡
In the ordinary course of things Chrysostom might have become the successor of Flavian at Antioch.在經營過程中的東西金口有可能成為繼任者的弗拉維安在安提。 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.有一種普遍的競爭，在資金，公開或秘密，為空置看到的。 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.數月後，這是眾所周知的，向偉大失望的競爭者，即皇帝areadius ，建議他的部長特羅皮烏斯，已發送到紀安提請約翰金口出城，沒有人的知識，並要送他直截了當地君士坦丁堡。 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.在這突如其來的方式是金口，急忙向資本和祝聖主教，君士坦丁堡2月26日， 398名中，在出席會議的一位偉大大會的主教，由西奧菲勒斯，牧首亞歷山大，他們不得不放棄的思想保證任命伊西多爾，他自己的候選人。 The change for Chrysostom was as great as it was unexpected.轉變為金口一樣大，因為這是意料中事。 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.他的新職務是不容易的，放在他的是在複雜多變的一個暴發戶大都市，有一半西方，東方的一半，在附近的一家法院，其中奢侈品和陰謀一直扮演著最突出的部分，在總的神職人員組成的最異質元素，甚至（如不canonically ，至少幾乎）在頭部的整個拜占庭主教。 The first act of the new bishop was to bring about a reconciliation between Flavian and Rome.第一法新主教是要實現一個人之間的和解弗拉維安和羅馬。 Constantinople itself soon began to feel the impulse of a new ecclesiastical life.君士坦丁堡本身即將開始感受到衝擊的一個新的宗教生活。
The necessity for reform was undeniable.必要性，為改革是不可否認的。 Chrysostom began "sweeping the stairs from the top" (Palladius, op. cit., v).金口開始"掃樓梯，從最高層" （ palladius ，前引書，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.他呼籲他的oeconomus ，並命令他，以減少開支的主教家庭，他杜絕頻繁飲宴，並住少嚴格比他以前住作為一名神父和修士。 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.對於神職人員，金口已在第一，禁止他們繼續在自己的住宅syneisactoe ，即女管家曾發誓童貞。 He also proceeded against others who, by avarice or luxury, had given scandal.他還起訴其他人，由貪欲還是奢侈品，已給予醜聞。 He had even to exclude from the ranks of the clergy two deacons, the one for murder and the other for adultery.他甚至排除由職級的神職人員兩個執事，一個謀殺案和其他通姦。 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，也被眾多即使在那個時候，在君士坦丁堡，有的寧可到處遊走，並漫無目無紀律。 Chrysostom confined them to their monasteries.金口局限於他們自己的寺廟。 Finally he took care of the ecclesiastical widows.最後，他還要照顧教會寡婦。 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.他們中的一些人生活在一個世俗化的方式：他有義務他們要么結婚，或必須遵守有關規則的禮儀，要求他們的國家。 After the clergy, Chrysostom turned his attention to his flock.經過神職人員，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.像他那樣，在安提約，所以在君士坦丁堡，並與更多的，因此，他經常鼓吹反對不合理extravagances的富人，尤其是對荒謬finery在這件事的服飾受婦女，其年齡應該把他們超越這樣的面盆。 Some of them, the widows Marsa, Castricia, Eugraphia, known for such preposterous tastes, belonged to the court circle.他們中的一些人，遺孀marsa ， castricia ， eugraphia ，已知這種荒謬的口味，屬於法院的循環。 It seems that the upper classes of Constantinople had not previously been accustomed to such language.這似乎是上流社會的君士坦丁堡以前不習慣於這種語言。 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.毫無疑問，有些人認為，該責備要打算為自己，和罪行被賦予更大的比例作為責備的是更多的是罪有應得。 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，關於人民表明自己的高興與布道他們的新主教，並多次熱烈鼓掌，他在教會（蘇格拉底， "歷史。 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.他們沒有忘記過他的照顧，為窮人和悲慘的，而且在他的頭一年，他塑造了一個偉大的醫院與金錢，他拯救了他的家庭。 But Chrysostom had also very intimate friends among the rich and noble classes.但金口也非常親密的朋友之間的豐富與崇高的班級。 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，這些被奧林匹亞斯，遺孀和deaconess ，一個關係的皇帝theodosius ，而在法院本身有brison ，首先迎來的多迦，協助金口，指示他的合唱團，並始終保持著一個真正的友誼，為他的。 The empress herself was at first most friendly towards the new bishop.慈禧她是在第一次最友好邁向新的主教。 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).接下來她的宗教遊行，參加了他的布道，並介紹了銀燭台，為使用該教堂（蘇格拉底，前引書，六，八; sozomenus ，同前，八， 8 ） 。
Unfortunately, the feelings of amity did not last.不幸的是，感情和睦並未持久。 At first Eutropius, the former slave, now minister and consul, abused his influence.在第一特羅皮烏斯，前奴隸，現在兼領事，虐待他的影響力。 He deprived some wealthy persons of their property, and prosecuted others whom he suspected of being adversaries of rivals.他剝奪了一些有錢的人，他們的財產，並對其提出起訴其他人，他被懷疑是對手的對手。 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.一次以上金口親自向部長（見"地址專案eutropium "編號， chrys 。作品一，三， 392 ） remonstrate與他，並警告他，結果他自己的行為，但未獲成功。 Then the above-named ladies, who immediately surrounded the empress, probably did not hide their resentment against the strict bishop.那麼，上述命名女士們，他們立即包圍了皇后，大概沒有掩飾自己的反感，對嚴格的主教。 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).最後，慈禧自己犯下了不公平地剝奪了一名寡婦，她的葡萄園（馬庫斯diac ， "履歷表porphyrii " ，第五章是，沒有。 37 ，在編號， lxv ， 1229 ） 。 Chrysostom interceded for the latter.金口交錯的為後者。 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.從此有一定清涼之間的朝廷和主教宮殿，其中，成長點滴，導致了一場大災難。 It is impossible to ascertain exactly at what period this alienation first began; very probably it dated from the beginning of the year 401.這是不可能的，以確定到底在什麼時期，這種異化首先開始;很可能它的日期從今年年初開始， 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，國家的事情，成為公眾知悉有發生事件的最高政治上的重要性，以及金口，如果沒有申請，被牽連在其中。 These were the fall of Eutropius and the revolt of Gainas.這些都是秋天的特羅皮烏斯和反抗gainas 。
In January, 399, Eutropius, for a reason not exactly known, fell into disgrace.今年1月， 399人，特羅皮烏斯，原因只有一個，不正是眾所周知，精神恍惚，辱。 Knowing the feelings of the people and of his personal enemies, he fled to the church.明知兩岸人民的感情和他個人的敵人面前，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.正如他自己試圖取消豁免權的教會精神病院而在此前不久，人們似乎不大處置，以備件他。 But Chrysostom interfered, delivering his famous sermon on Eutropius, and the fallen minister was saved for the moment.但金口干涉，發表著名的說教，就特羅皮烏斯，落葉部長被保存為當務之急。 As, however, he tried to escape during the night, he was seized, exiled, and some time later put to death.作為，不過，他企圖逃走，在夜間，他被扣押，流放，一段時間後，把死刑。 Immediately another more exciting and more dangerous event followed.馬上還有一個更令人興奮的和更危險的事件之後。 Gainas, one of the imperial generals, had been sent out to subdue Tribigild, who had revolted. gainas之一的帝國將領，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美國公然與tribigild ，並恢復和平， arcadius已提交到最屈辱的條件。 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被任命為總指揮官的帝國軍隊，甚至有aurelian和saturninus ，兩名男子的最高排名在君士坦丁堡，交付給他。 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.看來金口接受了一個代表團前往gainas ，並表示，由於他的干預， aurelian和saturninus人也未能倖免。 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.不久之後， gainas ，誰是阿里安哥特，要求其中一名天主教教會在君士坦丁堡為他自己和他的士兵。 Again Chrysostom made so energetic an opposition that Gainas yielded.再次取得了金口，使精力充沛反對派gainas屈服。 Meanwhile the people of Constantinople had become excited, and in one night several thousand Goths were slain.與此同時，人們的君士坦丁堡已變得興奮，並在一晚幾千哥特人被殺害。 Gainas however escaped, was defeated, and slain by the Huns. gainas不過逃跑，被打敗，被殺害，由匈奴。 Such was the end within a few years of three consuls of the Byzantine Empire.這是結束數年後的3個領事的拜占庭帝國。 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.這是毫無疑問的金口的權力已被大大加強的胸襟和堅定的性格，他曾表明，在所有這些麻煩。 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.它可能已被如此充實了嫉妒的那些現在治的帝國-一個集團] C ourtiers，與慈禧在其頭部。 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).這些人現在加入了新的盟友發出，從教會的行列，並包括一些省級主教-塞韋裡安的g abala，安提阿古的p tolemais，並在一段時間後， a cacius的b eroea-人的首選景點的資本，以居住在自己的城市（蘇格拉底，前引書，六， 11人; sozomenus ，同前，第八條， 10條） 。 The most intriguing among them was Severian, who flattered himself that he was the rival of Chrysostom in eloquence.最耐人尋味的，其中被塞韋裡安，他受寵若驚，他說，他的對手在金口口才。 But so far nothing had transpired in public.但到目前為止，沒有任何一個時期公開亮相。 A great change occurred during the absence of Chrysostom for several months from Constantinople.發生了巨大變化發生在缺乏金口了好幾個月，從君士坦丁堡。 This absence was necessitated by an ecclesiastical affair in Asia Minor, in which he was involved.這是缺乏必要的一個教會事務，在小亞細亞，他在其中參與。 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.繼明示邀請的幾位主教，金口，在首個月的401 ，已經到了以弗所，在那裡他任命了一名新主教，並徵得組裝主教廢黜六名主教為simony 。 After having passed the same sentence on Bishop Gerontius of Nicomedia, he returned to Constantinople.經過同一句話就主教gerontius的尼科美底亞，他回到君士坦丁堡。 Meanwhile disagreeable things had happened there.同時不愉快的事情發生。 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.主教塞韋裡安，向誰金口似乎已委託的表現有些教會的職能，已進入公開敵意與謝拉皮翁， archdeacon和oeconomus的大教堂和主教宮殿。 Whatever the real reason may have been, Chrysostom, found the case so serious that he invited Severian to return to his own see.無論真正的原因可能有，金口，發現情況十分嚴重，以至於他請謝韋裡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.它完全是由於個人的干涉多迦，其信心謝拉皮翁擁有的，即他被允許回來chalcedon ，向何處去，他已經退休。 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.和解之後，至少對一部分塞韋裡安，而不是一個真誠的一個，而公共醜聞興奮得多虐待的感覺。 The effects soon became visible.效果很快就成了可見。 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.當在春季的402人，主教porphyrius加沙（見馬庫斯diac ， "履歷表porphyrii " ，第五章，教育署。 nuth ，波恩， 1897年，頁11-19 ） ，前往該法院於君士坦丁堡，以獲得優惠，為他教區，金口回答說，他可以什麼也不做，為他，因為他是自己的恥辱與慈禧。 Nevertheless, the party of malcontents were not really dangerous, unless they could find some prominent and unscrupulous leader.然而，黨的malcontents卻未能真正危險的，除非他們能找到一些突出的和不擇手段的領導者。 Such a person presented himself sooner than might have been expected.這樣的一個人介紹自己早晚較預期的。 It was the well-known Theophilus, Patriarch of Alexandria.這是著名的西奧菲勒斯，牧首亞歷山大。 He appeared under rather curious circumstances, which in no way foreshadowed the final result.他下出現，而不是好奇的情況下，在沒有辦法預示了最終結果。 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".西奧菲勒斯，對今年年底前402 ，被傳喚，由天皇向君士坦丁堡道歉之前，主教，其中金口應主持，數收費，這些都是對他提出的一些埃及僧侶，特別是由所謂的四"高腳兄弟" 。 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，曾突然轉向反對他們，使他們受到迫害，因為origenists （ palladius ， " dialogus " ，第十六章;蘇格拉底，前引書，六，七; sozomenus ，同前，八， 12 ） 。
However, Theophilus was not easily frightened.不過，西奧菲勒斯是不會輕易害怕。 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，知道國家的事物與感情，但在法庭上。 He now resolved to take advantage of them.現在他下定決心加以利用。 He wrote at once to St. Epiphanius at Cyprus, requesting him to go to Constantinople and prevail upon Chrysostom at to condemn the Origenists.他寫道，在一次聖epiphanius在塞浦路斯，要求他到君士坦丁堡，並佔上風後，在金口譴責origenists 。 Epiphanius went. epiphanius說了算。 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，當他發現西奧菲勒斯僅僅是用他自己的目的，他離開首都，臨終對他的回報在403 。 At this time Chrysostom delivered a sermon against the vain luxury of women.在這個時候發表了金口說教，對妄圖豪華的婦女。 It was reported to the empress as though she had been personally alluded to.據報導，以慈禧，因為她雖然已經親自提及。 In this way the ground was prepared.這樣，在地面準備。 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.西奧菲勒斯終於出現在君士坦丁堡，在6月， 403 ，而不是單，因為他已被指揮的，但與2009年他的suffragan主教，而且，正如palladius （第八章）告訴我們，是一個很好的協議的金錢和所有各式各樣的禮物。 He took his lodgings in one of the imperial palaces, and held conferences with all the adversaries of Chrysostom.他帶著多幅照片，在其中的皇宮，並召開會議，與所有對手的金口。 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).當時他已退休，他suffragans和其他七名主教別墅附近君士坦丁堡，所謂計劃免疫dryn （見烏巴迪， "香格里拉synodo專案quercum " ，都靈， 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.一個長長的清單上最荒謬的指控是制定了對金口（見photius ， "書目" ， 59 ，在編號， ciii ， 105-113 ） ，衛生組織，四周42大主教和主教組裝判斷西奧菲勒斯按照聽命於皇帝，現在卻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.金口自然拒絕承認合法性的一個主教在他的公開敵人法官。 After the third summons Chrysostom, with the consent of the emperor, was declared to be deposed.在第三張傳票金口，徵得皇帝，被宣布為廢黜。 In order to avoid useless bloodshed, he surrendered himself on the third day to the soldiers who awaited him.為了避免無用的流血事件，他投案，對第三組每天給士兵等待他。 But the threats of the excited people, and a sudden accident in the imperial palace, frightened the empress (Palladius, "Dialogus", ix).但威脅激發人，突然意外發生在皇宮，害怕慈禧（ palladius ， " dialogus " ，第九章） 。 She feared some punishment from heaven for Chrysostom's exile, and immediately ordered his recall.她擔心一些處罰，從天堂金口的流亡政府，並立即命令他的罷免案。 After some hesitation Chrysostom re-entered the capital amid the great rejoicings of the people.經過一番猶豫金口重新進入資本中的偉大rejoicings在人民手中。 Theophilus and his party saved themselves by flying from Constantinople.西奧菲勒斯和他的黨挽救自己的架式，從君士坦丁堡。 Chrysostom's return was in itself a defeat for Eudoxia.金口的回報本身是一種失敗多迦。 When her alarms had gone, her rancour revived.當她報警了，她的怨恨復活。 Two months afterwards a silver statue of the empress was unveiled in the square just before the cathedral.兩個月後，一個銀色的塑像慈禧出台後，在廣場前的大教堂。 The public celebrations which attended this incident, and lasted several days, became so boisterous that the offices in the church were disturbed.公眾慶祝活動，其中參加了這次事件，並持續數天，變得如此熱鬧該辦事處在教會感到不安。 Chrysostom complained of this to the prefect of the city, who reported to Eudoxia that the bishop had complained against her statue.金口抱怨這給紀的城市，他們報多迦說，主教曾抱怨對她的雕像。 This was enough to excite the empress beyond all bounds.這是不夠的，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.她召見西奧菲勒斯和其他主教回來廢黜金口。 The prudent patriarch, however, did not wish to run the same risk a second time.穩健的元老，但不希望在運行同樣的風險，第二個時間。 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).他不僅寫信給君士坦丁堡認為金口，應該受到譴責後，再進入他所看到的反對文章的主教安提舉行，在今年的341個（阿里安主教） 。 The other bishops had neither the authority nor the courage to give a formal judgment.其他主教既沒有權威，也不會有勇氣作出正式判決。 All they could do was to urge the emperor to sign a new decree of exile.所有他們能做的不過是敦促皇帝簽署一項新法令的放逐。 A double attempt on Chrysostom's life failed.雙重企圖金口的人生失敗了。 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.在復活節前夕， 404 ，當所有慕道者將接受洗禮，對手的主教，與帝國士兵，入侵了洗禮和分散整個聚集。 At last Arcadius signed the decree, and on 24 June, 404, the soldiers conducted Chrysostom a second time into exile.最後arcadius簽署法令，並於6月24日， 404中，士兵們進行了金口，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.他們幾乎沒有離開君士坦丁堡當一個龐大的大火摧毀了大教堂，國會大廈和其他建築物。 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並對其提出起訴。 In haste Arsacius, an old man, was appointed successor of Chrysostom, but was soon succeeded by the cunning Atticus.匆匆arsacius ，老頭子，被任命為繼任者的金口，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.誰拒絕進入共融與他們被處以沒收財產和流放。 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.金口自己也在進行cucusus ，一個隱蔽和堅固的地方，對邊疆地區的亞美尼亞，不斷接觸到入侵的isaurians 。 In the following year he had even to fly for some time to the castle of Arabissus to protect himself from these barbarians.在接下來的一年，他甚至飛行一段時間，以城堡arabissus ，以保護自己免受這些野蠻人。 Meanwhile he always maintained a correspondence with his friends and never gave up the hope of return.與此同時，他一直保持著書信來往，與他的朋友，都沒有放棄希望的回報。 When the circumstances of his deposition were known in the West, the pope and the Italian bishops declared themselves in his favour.當這種情況下他的沉積被稱為在西方，教皇和意大利主教團宣布自己在他的贊成票。 Emperor Honorius and Pope Innocent I endeavoured to summon a new synod, but their legates were imprisoned and then sent home.皇帝honorius波普無辜i致力傳召新的主教，但其legates被囚禁，然後被送回家。 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.教宗斷絕所有的共融與patriarchs的亞歷山德里亞，安提（如敵人的金口已成功弗拉維安） ，並君士坦丁堡，直到（去世後，金口） ，他們同意承認他的名字進入diptychs的教會。 Finally all hopes for the exiled bishop had vanished.最後，所有的希望流亡的主教都已經消失。 Apparently he was living too long for his adversaries.顯然他當時生活的太久了他的對手。 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，該命令是進行他pithyus ，在極端邊界的帝國，近高加索。 One of the two soldiers who had to lead him caused him all possible sufferings.其中的兩名士兵曾帶領他，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.他被迫作出長期的遊行，被暴露於射線的太陽，雨水和寒冷的夜晚。 His body, already weakened by several severe illnesses, finally broke down.他的屍體，已經削弱了幾次嚴重的疾病，最後宣告破裂。 On 14 September the party were at Comanan in Pontus. 9月14日黨的人在comanan在橋。 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，所以就到他的健康狀況。 In vain; he was forced to continue his march.白費，他是被迫繼續他的三月份。 Very soon he felt so weak that they had to return to Comana.很快，他覺得軟弱無力，他們不得不重新回到科馬納。 Some hours later Chrysostom died.幾個小時後死亡金口。 His last words were: Doxa to theo panton eneken (Glory be to God for all things) (Palladius, xi, 38).他的最後一句話是： doxa以西奧panton eneken （榮耀是神的一切事物） （ palladius ，十一， 38 ） 。 He was buried at Comana.他被安葬在科馬納。 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 ，他的屍體被翻譯到君士坦丁堡懷著極大輕車簡從， entombed在教會的使徒們那裡多迦已被埋葬在今年404名（見蘇格拉底，第七章， 45條;君士坦丁prophyrogen ， " cã | remoniale aul byz 。 " ，第二章， 92條，在編號， cxii 1204 b ）項。
II.二。 THE WRITINGS OF ST.著述聖。 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.金口已當之無愧的一個地方，在教會歷史上，而不是僅僅作為主教，君士坦丁堡的，但主要是作為醫生的教會。 Of none of the other Greek Fathers do we possess so many writings.對沒有任何其他希臘語父親這樣做，我們擁有這麼多的著作。 We may divide them into three portions, the "opuscula", the "homilies", and the "letters".我們可以分化他們分為三個部分， " opuscula " ， "頌歌" ， "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學活動。 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).以下處理monastical科目： " comparatio 。 Regis暨monacho " （下稱"戲曲" ，我想， 387-93 ，在編號，四十七- LXIII ）號決議， " adhortatio專案theodorum （ mopsuestensem ？ ） lapsum " （同上， 277-319 ） "相反oppugnatores簡歷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).那些處理ascetical科目一般是論文"德compunctione "兩本書（同上， 393-423 ） ， " adhortatio專案stagirium "三本書（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"頌歌"我們必須分清評書籍的神聖的經文中，群體的頌歌（說教） ，專題講座和大量的單頌歌。 (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"的評論文章"論舊約是67頌歌"成因" （即八布道成因，這可能是第一次recension ） （四， 21 sqq ，並同上， 607 sqq 。 ） ; 59頌歌"詩篇" （ 4-12 ， 41 ， 43-49 ， 108-117 ， 119-150 ） （五， 39-498 ）後，就看到其中chrys 。 Baur, "Der urspr ngliche Umfang des Kommentars des hl. Joh. Chrysostomus zu den Psalmen" in Chrysostomika, fase.鮑氏東方藝術館， "明鏡urspr ngliche umfang萬kommentars萬的HL 。 joh 。克里索斯托姆斯祖書齋psalmen " chrysostomika ， fase 。 i (Rome, 1908), 235-42, a commentary on the first chapters of "Isaias" (VI, 11 sqq.).我（羅馬， 1908年） ， 235-42 ，評論，對第一章的"伊薩亞斯羅" （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.碎塊上的工作（十三， 503-65 ） ，雜散（見haidacher "裡索斯托姆斯fragmente " chrysostomika ，我， 217平方米） ;真偽的碎片就諺語（ 13 ， 659-740 ） ，對jeremias和丹尼爾（六， 193-246 ） ，以及故事大綱，新和舊的遺囑（同上， 313 sqq ） ，是令人感到懷疑。 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.).首席評論文章，就新約聖經是第一第九十四頌歌"聖馬太" （約一年390 ;七） ， 88頌歌"聖約翰" （長389 ;第八， 23 sqq 。 -大概從後來版） ， 55頌歌"行為" （如保存了速記員，第九章， 13 sqq ） ，並頌歌" ，對所有書信的聖保祿" （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).最好和最重要的評論文章，是那些對詩篇，對聖馬太，並於書信，以入鄉隨俗（書面長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頌歌對書信向加拉太也很可能開始從我們的手，第二個編輯器。 (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"頌歌形成連通集團"的時候，我們可以特別要提到的五個頌歌"安娜" （四， 631-76 ） ， 3名"國寶" （同上， 675-708 ） ， 6名" ozias " （六， 97-142 ） ，八個"反對猶太人" （二， 843-942 ） ， 12個"德incomprehensibili dei naturã | " （同上， 701-812 ） ，以及七個著名的頌歌"聖保祿" （三473-514 ） 。 (c) A great number of "single homilies" deal with moral subjects, with certain feasts or saints. （三）大量的"單一頌歌"對付道德科目，為某些宴或聖人。 (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（約238號碼：三， 547 sqq ） ，都寫在他流亡國外。 Of special value for their contents and intimate nature are the seventeen letters to the deaconess Olympias.特殊價值，為自己的內容和親密性，是十七年的信件交給deaconess奧林匹亞斯。 Among the numerous "Apocrypha" we may mention the liturgy attributed to Chrysostom, who perhaps modified, but did not compose the ancient text.在眾多" apocrypha ： "我們可提及禮儀歸因於金口，他們也許修飾，但沒有構成古代文字。 The most famous apocryphon is the "Letter to C sarius" (III, 755-760).最有名的apocryphon是"信到C薩里厄斯" （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.它還包含一個通過對聖體聖事，其中似乎有利於理論的" impanatio " ，並發表糾紛，它已持續了兩個多世紀。 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).最重要的雜散工作拉丁語，是"一部imperfectum " ，寫的一個阿里安在上半年的第五世紀（見次。分配量， "之一部impefectum在matthã |嗯" ， tã ¼ bingen ， 1907年） 。
III.三。 CHRYSOSTOM'S THEOLOGICAL IMPORTANCE金口的神學思想建設的重要性
(1) Chrysostom as Orator （ 1 ）作為金口演說家
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.成功金口的說教，主要是因為他是偉大的自然設施的演講，受到了不平凡的，甚至希臘人，以豐富他的想法以及廣受歡迎的方式介紹和說明，以及最後但並非最不重要的，整個善心正經和信念，使他發表的訊息，他覺得已經給他。 Speculative explanation did not attract his mind, nor would they have suited the tastes of his hearers.投機性的解釋，並沒有吸引他心目中，他們也不會進行有適合的口味，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.他通常傾向於道德科目，並很少在他的講道其次是定期計劃，也沒有他的照顧，以避免離題的時候，沒有機會提出。 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.這樣，他絕不是台灣的模式，為我國現代專題說教，它，但我們可能會後悔，有這樣一個在很大程度上supplanted舊homiletic方法。 But the frequent outbursts of applause among his congregation may have told Chrysostom that he was on the right path.但是頻繁爆發的掌聲，他的會眾可能已告訴金口，他就走上了正確的道路。
(2) Chrysostom as an exegete （ 2 ）金口作為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.作為一個exegete金口，是最重要的，因為他是行政，幾乎也是唯一的成功代表了訓詁學的原則，學校安提。 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的塔爾蘇斯啟動了，把他格拉馬蒂科-歷史的方法，學校，是在強烈反對偏心，寓言，而神秘的解釋淵源和亞歷山大學校。 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.但金口正確地避免使他的原則，以極端哪，後來，他的朋友西奧多的摩普綏提亞，老師的nestorius ，進行了他們。 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.他甚至沒有排除一切寓言或神秘的解釋，但是只限於他們在何種情況下激發的作者自己提出了這個意思。
(3) Chrysostom as Dogmatic Theologian （ 3 ）金口作為教條式的神學家
As has already been said, Chrysostom's was not a speculative mind, nor was he involved in his lifetime in great dogmatic controversies.正如已經表示，金口的，是不是一個投機心態，他也參與了他一生中偉大的教條式的爭論。 Nevertheless it would be a mistake to underrate the great theological treasures hidden in his writings.不過，那將是一個錯誤低估偉大的神學寶藏隱藏在他的著作。 From the very first he was considered by the Greeks and Latins as a most important witness to the Faith.從最初他被認為是由希臘人和拉丁人作為一個最重要的見證信仰。 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?"即使是在安理會的以弗所（ 431 ）雙方，聖西里爾和antiochians ，已經援引他就代表他們的意見，並在第七次全基督教會，當一個通道的金口已經宣讀贊成架的圖像主教彼得的尼科美底亞哭了出來： "如果約翰金口說話方式，圖像，誰也不敢說話，反對" ？ which shows clearly the progress his authority had made up to that date.這清楚地表明了進展，他的權力已作出了這一日期。
Strangely enough, in the Latin Church, Chrysostom was still earlier invoked as an authority on matters of faith.奇怪的是，在拉丁美洲教會，金口仍早些時候援引一位權威人士的事項信仰。 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 ，當他寫他的書失去了"德naturã | "對聖奧古斯丁（長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).主教河馬自己很不久之後（ 421 ）自稱為金口天主教教學中，他的爭議與朱利安的eclanum ，那些曾經反對他的一個通道的金口（從"磡。 neophytos專案" ，只保存在拉丁語）正在對原罪（見chrys 。鮑氏東方藝術館" ， l' entrã © e littã © raire德聖讓chrys 。 dans世界報拉丁語" ，在"雜誌代表和ecclã ©美國" ，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，在時間的改革因而產生了漫長而辛開討論，以決定是否金口是一個新教徒還是天主教徒，這些論戰從來沒有完全停止。 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.這是事實金口有一些奇怪的通道，對我們的祝福夫人（見紐曼， "一定困難，感受到教教徒在天主教教義" ，倫敦， 1876年，第130 sqq ） ，但他似乎忽略私人不打自招一名牧師，有沒有明確的，並沒有直接的通路贊成至高無上的教宗。 But it must be remembered that all the respective passages contain nothing positive against the actual Catholic doctrine.但是必須記住，所有的通道分別含有任何積極針對實際天主教的教義。 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).在另一邊金口痛痛快快地承認作為一個法治的信仰傳統（ 11 ， 488 ） ，因為所訂定的權威教學的教會（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).這個教會，他說，只是其中一個原因，由統一的，她學說（五， 244 ;席， 554 ） ，她是遍布整個世界，她是其中一個新娘的基督（三， 229 ， 403 ;五，第62條;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.至於christology ，金口持有明確表示，耶穌是上帝與人在一人，但他從來沒有進入到更深的考試方式，這一聯盟。 Of great importance is his doctrine regarding the Eucharist.非常重要的是他的學說對於聖體聖事。 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.).不能有絲毫的懷疑，他任教的真實存在，以及他的表情上的改變所造成的話，該名神父，相當於學說陷於變體說（見naegle ， "死eucharistielehre萬的HL 。 joh 。 chry " ， 74平方） 。
Publication information Written by Chrysostom Baur.出版信息寫金口鮑氏東方藝術館。 Transcribed by Mike Humphrey.轉錄由Mike漢弗萊。 The Catholic Encyclopedia, Volume VIII.天主教百科全書，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
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), 223-297.一個完整的分析和批判的巨大文學對金口（從十六世紀到二十） ，是由於在鮑氏東方藝術館，讓美國chrysostome經濟局局長等作品dans l'史利特raire （巴黎和魯汶， 1907年） ， 223-297 。
(1) LIFE OF CHRYSOSTOM. （ 1 ）生活的金口。
(a) Sources. （一）的來源。 -- PALLADIUS, Dialogue cum Theodoro, Ecclesioe Romanoe Diacono, de vit et conversatione b. -p alladius，對話暨t heodoro， e cclesioer omanoed iacono，德，維生素等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 （書面長408 ;最好的來源;版比戈，巴黎， 1680年;編號，四十七， 5-82 ） martyrius ， panegyricus第joh 。 Chrysostomum (written c. 408; ed. PG, loc. cit., XLI-LII); SOCRATES, Hist. chrysostomum （書面長408 ;版編號，在上述引文中，四十一-第五十二） ;蘇格拉底，歷史。 Eccl., VI, 2-23, and VII, 23, 45 (PG, LXVII, 661 sqq.); SOZOMENUS, Hist. eccl ，六， 2月23日，七， 23日， 45個公司（ PG ， lxvii ， 661 sqq ） ; sozomenus ，歷史。 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 ） ，較完整的，比蘇格拉底，對他是依賴型; theodoret ，歷史。 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 ;編號， lxxxii ， 1256年至1268年，而且並非總是可靠;卓西姆，五， 23-4 （編輯bekker ，頁278-80 ，波恩1837 ） ，不值得信任。
(b) Later Authors. （二）後來的作家。 -- THEODORE OF THRIMITUS, (PG, XLVII, col. 51-88), without value, written about the end of the seventh century; (PSEUDO-) GEORGIUS ALEXANDRINUS, ed. -西奧多的t hrimitus，公司（ P G，四十七，西一5 1-88） ，沒有任何價值，書寫結束七世紀（偽）喬治烏斯a lexandrinus，教育署。 SAVILE, Chrys.薩維爾街， chrys 。 opera omnia (Eton, 1612), VIII, 157-265 (8th - 9th century); LEO IMPERATOR, Laudatio Chrys.歌劇OMNIA公司（潮流同步， 1612 ） ，第八章， 157-265 （第八-九世紀） ;利奧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 ， （編薩維爾街，在上述引文中， 293-371 ） ; symeon metaphrastes ，公司（ PG ， cxiv ， 1045年至1209年） 。
(c) Modern Biographies. （三）現代傳記。 -- 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. -英語：斯蒂芬斯，聖若望金口，他的生活和時代，速寫教會和帝國在第四世紀（倫敦， 1 871年;第二版，倫敦， 1 880年） ，最好的英文傳記，但它a nglicanizes了中庸金口;布什，生活和所處時代的金口（倫敦， 1885年） ，流行傷寒。 French: HERMANT, La Vie de Saint Jean Chrysostome .法文： hermant ，對生命與德聖讓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個;第三屆版，巴黎， 1683年） ，第一次科學傳記;德蒂耶蒙，男的波紋傾訴servir l'史eccl siastique萬六名總理斯cles ，第十一， 1-405 ， 547 - 626 （重要，為年表） ; stilting ，下環，然後。 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學報五，四， 9月， 401-700 （第1版， 1753年） ，最先進的科學傳記，在拉丁語;蒂埃里，讓美國chrysostome等l'進出口ratrice eudoxie （巴黎， 1872年;第3版，巴黎， 1889年） ， "更浪漫，比歷史" ;皮埃什，聖讓chrysostome （巴黎， 1900年） ;第五版，巴黎， 1905年） ，大受歡迎，並宣讀謹慎行事。 German: NEANDER, Der hl.德國： neander ，明鏡的HL 。 Joh. joh 。 Chrysostomus und die Kirche, besonders des Orients, in dessen Zeitalter, 2 vols.裡索斯托姆斯und模具kirche ， besonders萬定位，在dessen時代下，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條第4版，柏林1 858） ，第一卷，翻譯成英文，由斯特普爾頓（倫敦， 1 838） ，敘述了該學說的金口，與新教的意見;路德維希，明鏡的H L。 Joh. joh 。 Chrys. chrys 。 in seinem Verh liniss zum byzantinischen Hof.在seinem verh liniss zum byzantinischen霍夫。 (Braunsberg, 1883), scientific. （勞恩斯貝格， 1883年） ，其科學性。 Chrysostom as orator: ALBERT, S. Jean Chrysostome consid r comme orateur populaire (Paris, 1858); ACKERMANN, Die Beredsamkeit des hl.金口作為演說家：何俊仁，美國讓chrysostome被認為r comme orateur和人民（巴黎， 1858年） ;阿克曼，模具beredsamkeit萬的HL 。 Joh. joh 。 Chrys. chrys 。 (W rzburg, 1889); cf. （闊rzburg ， 1889年） ;比照。 WILLEY, Chrysostom: The Orator (Cincinnati, 1908), popular essay.威利，金口：演說家（辛辛那提， 1908年） ，大受歡迎的徵文。
(2) CHRYSOSTOM'S WRITINGS. （ 2 ）金口的著作。
(a) Chronology. （一）年表。 -- See TILLEMONT, STILTING, MONTFAUCON, Chrys. -見蒂耶蒙， s tilting， m ontfaucon， c hrys。 Opera omnia; USENER, Religionsgeschichtliche Untersuchungen, I (Bonn, 1889), 514-40; RAUSCHEN, Jahrb cher der christl.歌劇OMNIA公司;烏澤納， religionsgeschichtliche untersuchungen ，我（波恩， 1889年） ， 514-40 ; rauschen ， jahrb cher明鏡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的凱塞theodosius DEM的grossen （弗賴堡的IM溴， 1897 ） ， 251-3 ， 277-9 ， 495-9 ; batiffol雜誌bibl ，第八， 566-72 ;帕瓜爾，迴聲-東方，三1 51- 2 ，體育沙爾茨，強dische und chrisl 。 Ostertafeln (Berlin, 1905), 169-84. ostertafeln （柏林， 1905 ） ， 169-84 。
(b) Authenticity. （二）真實性。 -- 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誤碼率hoffart美國 Kindererziehung (Freiburg, im Br., 1907). kindererziehung （弗賴堡，即時通訊溴， 1907年） 。
(3) CHRYSOSTOM'S DOCTRINE. （ 3 ）金口的教義。
MAYERUS, Chrysostomus Lutheranus (Grimma, 1680: Wittenberg, 1686); HACKI, D. Jo.馬耶呂，克里索斯托姆斯lutheranus （格里馬， 1680 ：維滕貝格， 1686年） ; hacki ，四所。 Chrysostomus .裡索斯托姆斯。 . 。 . 。 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 （哥達， 1869年） ;大通，金口，研究，在歷史上的聖經釋義（倫敦， 1887年） ; haidacher ，模具教萬的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.誤碼率模具schriftinspiration （薩爾茨堡， 1897年） ;查普曼，聖金口聖彼得在都柏林審查（ 1903 ） ， 1-27 ; naegle ，模具eucharistielehre萬的HL 。 Johannes Chrysostomus, des Doctor Eucharisti (Freiburg im Br., 1900).約翰內斯裡索斯托姆斯，萬醫生eucharisti （弗賴堡的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. -薩維爾街（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，編號，四十七-l xiii。
(b) Partial. （二）部分。 -- FIELD, Homilies in Matth. -外地，頌歌在m atth。 (Cambridge, 1839), 3 vols., best actual text reprinted in MIGNE, LVII - LVIII; IDEM, Homilioe in omnes epistolas Pauli (Oxford, 1845-62), VII. （劍橋， 1839年） ，第3卷，最好的實際文本重印米涅， 57 -l viii;同上， h omilioe在義務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).最後關鍵版的德sacerdotio是主編奈恩（劍橋， 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.存在著約54完整版（ 5種語言） ， 86 ％的特別版本德sacerdotio （ 12種語言） ，以及整個的人數都（完整和特殊）的版本是大大超過1000名員工。 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語;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.見diodorus的塔爾蘇斯， metetius安提， origenists ， palladius ，西奧多的摩普綏提亞。
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，其中最有名的教會父親的，最傑出的演說家的早期基督教時期;出生於347在安提;死於9月14日，有407名，近科馬納，在橋。 Chrysostom originally devoted himself to the law, but soon felt dissatisfied with this vocation, and at the age of twenty-three was made a deacon.金口原本一直致力於法律，但不久即感到不滿意這個職業，並在年滿23被作為一個執事。 About fifteen years later (386) he advanced to the rank of presbyter, and in 398 was appointed by the emperor Bishop of Constantinople.大約15年後（ 6549 ） ，他以先進的行列presbyter ，並在398名被任命，由皇帝主教，君士坦丁堡。 Having attacked the empress Eudoxia in his sermons, he was banished (403), but was recalled soon after, upon the unanimous demand of his congregation.具有攻擊慈禧多迦在他的說教，他被放逐（ 403 ） ，但被召回之後不久，經一致要求他的會眾。 He repeated his attacks upon the empress, and was again banished in 404, first to Nicæa, then to Cucusus in the desert of the Taurus, and finally to Pityos on the Black Sea; but he died while on the way to the last-named place.他重申了他的攻擊後，皇后，並再次被流放在404 ，我們首先nicæa ，然後cucusus在沙漠中的金牛座，並最終以pityos就黑海，但他去世的同時，就未來路向所作的最後命名地方。
The name "Chrysostomus" ("golden-mouthed"; χρυσός "gold," and στόμα "mouth") is a title of honor conferred on this Church father only.命名為"裡索斯托姆斯" （下稱"黃金驚嘆的" ; χρυσός "金牌" ， στόμα "口" ）是一家稱號的榮譽授予這個教會的父親只。 It was first used by Isidore of Seville (636), and is significant of the importance of the man, whose sermons, of which one thousand have been preserved, are among the very best products of Christian rhetoric.這是第一次使用的伊西多爾的塞維利亞（ 636 ） ，以及具有重要意義的重要性，該名男子，他們的說教，其中1000已保存的，是其中最好的產品基督教修辭。 As a teacher of dogmatics and exegesis Chrysostom is not of so much importance, although much space in his works is devoted to these two branches.作為教師的dogmatics和訓詁學金口，是不是這麼多的重視，儘管還有許多空間，在他的作品是專門用於這兩個分行。 Among his sermons, the "Orationes VIII. Adversus Judæos" (ed. Migne, i. 843-944) deserve special notice, inasmuch as they mark a turning-point in anti-Jewish polemics.他的講道， " orationes八相反方向judæos " （編輯米涅，一843-944 ）值得特別通知，因為它們標誌著一個轉折點，在反猶太人的論戰。 While up to that time the Church aspired merely to attack the dogmas of Judaism, and did that in a manner intended only for the learned, with Chrysostom there began the endeavor, which eventually brought so much suffering upon the Jews, to prejudice the whole of Christendom against the latter, and to erect hitherto unknown barriers between Jews and Christians.而截至當時教會所嚮往的，只是攻擊的教條猶太教，並沒有說，在方式上的用意只是為教訓，並有金口開始奮鬥，並最終帶來了那麼多苦難後，猶太教徒，以不妨礙整個基督教對後者，並豎立了前所未有的障礙之間的猶太教徒和基督教徒。
Attack on Jews.攻擊猶太人。
It was the existing friendly intercourse between Jews and Christians which impelled Chrysostom to his furious attacks upon the former.這是兩國業已存在的友好交往與猶太人和基督徒，其中促使金口，以他的瘋狂攻擊後，前者的情況。 Religious motives were not lacking, for many Christians were in the habit of celebrating the Feast of the Blowing of the Shofar, or New-Year, the Day of Atonement, and the Feast of Tabernacles ("Adversus Judæos," i.; ed. Migne, i. 848).宗教動機並不缺乏，對於許多基督徒的人的習慣，歡慶宴的吹的呼召，或引入新的一年，在贖罪日和住棚節（簡稱"相反judæos ， "一;海關。米涅，一848 ） 。 "What forgiveness can we expect," he exclaimed, "when we run to their synagogues, merely following an impulse or a habit, and call their physicians and conjurers to our houses?" "什麼寬恕我們能期望" ，他感嘆， "當我們來說，他們的猶太教堂，只是以下衝動還是一種習慣，並呼籲他們的醫師和conjurers ，以我們的房子" ？ (ib. viii.). （ ib.八） 。 In another place Chrysostom.在另一處金口。 says: "I invoke heaven and earth as witnesses against you if any one of you should go to attend the Feast of the Blowing of the Trumpets, or participate in the fasts, or the observance of the Sabbath, or observe an important or unimportant rite of the Jews, and I will be innocent of your blood" (ib. i. 8; ed. Migne, i. 855).說： "我援引天地作為證人來對付你，如果其中任何一個，你應該去參加盛宴的吹的小號，或是參加在齋戒，或遵守的安息日，或遵守的一個重要或不重要的成年禮對猶太人，我將無辜的你的血液" （ ib.一8 ;海關。米涅，一855 ） 。 Not only had Chrysostom to combat the pro-Jewish inclinations of the Antiochians in religious matters, but the Jews were held in so much respect at that time, that Christians preferred to bring their lawsuits before Jewish judges, because the form of the Jewish oath seemed to them more impressive and binding than their own (ib. i. 3; ed. Migne, i. 847).不僅金口，以對付親猶太人傾向的antiochians在宗教事務上，但是猶太人舉行了這麼多的尊重在那個時候，也基督教徒推薦，使他們的訴訟之前，猶太人法官，因為形式的猶太誓言似乎他們更令人印象深刻的和有約束力的，比他們自己的（ ib.一3 ;海關。米涅，一847 ） 。
Arguments Against Judaism.論據反對猶太教。
Chrysostom further argues at length in his writings that Judaism has been overcome and displaced by Christianity.金口進一步辯稱，在長度在他的著作認為，猶太教已被克服和流離失所由基督教。 He attempts to prove this by showing that the Jewish religion can not exist without a temple and sacrifice and a religious center in Jerusalem, and that none of the later religious institutions can fill the place of the ancient ones.他試圖證明這一點，顯示出猶太宗教無法生存廟犧牲和宗教中心在耶路撒冷，並沒有後來的宗教機構，可以填補取代古老的。 Chrysostom derides the Patriarchs, who, he declares, were no priests, but gave themselves the appearance of such, and merely played their parts like actors.金口derides的長者，人，他宣稱，沒有神父，但他自己的出現，例如，只發揮了部分如演員。 He adds: "The holy Ark, which the Jews now have in their synagogues, appears to be no better than any wooden box offered for sale in the market" (ib. vi. 7; ed. Migne, i. 614).他補充說： "聖方舟，其中猶太人，現在在他們的猶太教堂，似乎沒有更好的，比任何木箱的推出在市場上" （ ib.六，七;海關。米涅，一614 ） 。
But he is not satisfied with the derision of all things sacred to the Jews.但他並不以此為滿足，該揶揄的一切事物神聖的猶太人。 He tries to convince his hearers that it is the duty of all Christians to hate the Jews (ib. vi. 7; ed. Migne, i. 854), and declaresit a sin for Christians to treat them with respect.他也試圖說服他hearers它是一個有責任的所有基督徒仇視猶太人（ ib.六，七;海關。米涅，一854 ） ，並declaresit一種罪過，基督徒對待他們尊重。 In spite of his hatred of the Jews and Judaism, Chrysostom—as, indeed, the whole Antiochian school in their Bible exegesis—shows a dependence upon the Haggadah, which at the time predominated among the Palestinian Jews.儘管他有仇恨猶太人和猶太教，金口-因為，事實上，整個antiochian學校，在他們的聖經註釋-顯示依賴後， haggadah ，這在當時的佔支配地位，其中巴勒斯坦的猶太人。 A few parallels with the Haggadists have been given by Weiss, but they could be easily increased; and even in instances not directly taken from the Haggadah, its influence can be noticed in the writings of Chrysostom.幾個平行線與haggadists已給予維斯，但他們可以很容易增長;即使在並未直接從haggadah ，但是它的影響可以看到，在該著作的金口。
Kaufmann Kohler, Louis Ginzberg考夫曼科勒，路易ginzberg
Bibliography: The best edition of Chrysostom's works is by Montfaucon, 13 vols., in Patrologiœ Cursus Completus, ed.參考書目：最好版金口的作品，是由montfaucon ， 13卷，在patrologiœ cursus completus ，教育署。 Migne, Greek series, Paris, 1718-38; Böhringer, Die Kirche Christi und Ihre Zeugen, ix.; Bush, Life and Times of Chrysostomus, 1875; Lutz, Chrysostomus und die Berühmtesten Redner, 1859, Cassel, in Ersch and Gruber, Encyc.米涅，希臘文系列，巴黎， 1718年至1738年; böhringer ，模具kirche基督教und ihre zeugen ，第九章;布什，貼近生活和時代的裡索斯托姆斯， 1875年;魯茲裡索斯托姆斯und模具berühmtesten redner ， 1859 ， cassel ，在埃爾施和短道速滑， encyc 。 xxvii.; Grätz, Gesch.二十七。 ; grätz ， gesch 。 der Juden, iv.明鏡juden ，四。 356-357; Perles, Chrysostomus and the Jews, in Ben Chananja, iii. A/54/17 ，第356-357段; perles ，克里索斯托姆斯人和猶太人，在本chananja ，三。 569-571; Weiss, Dor, iii. 569-571 ;魏斯， dor ，三。 128-129.KLG 128 129.klg
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