Commemorated: January 27 (February 9), January 30 (February 12) (Synaxis of the Three Hierarchs), September 14 (27), November 13 (26)
Biography
Childhood and Youth
He was born in Antioch into a noble family around 347.
His father, Secundus, was a prominent military commander. However, he did not have much influence on his son's upbringing, as he died when John was still a small child.
John's mother, Anthusa, was a woman of noble birth. Widowed at the age of twenty, left alone with two children and an estate requiring proper management, she faced considerable difficulties. In similar situations, many women of her time did not refuse remarriage, but Anthusa firmly declined all proposals. She found the strength both to raise her children and to overcome other challenges. Her high moral standards earned her admiration even among pagans.
Anthusa's daughter, John's sister, apparently died soon after. As for John, his mother provided him with what was likely the best possible upbringing under the circumstances.
Along with moral instruction, John received an excellent secular education. He studied philosophy under Andragathius and literature, rhetoric (and other disciplines) under the famous Libanius, one of the greatest experts in eloquence and oratory. During his studies, John often amazed him with his talents. Later, Libanius spoke of him as his finest student.
It is likely that Anthusa instilled in her son, Chrysostom, the truths of Holy Scripture from childhood. This helped him avoid becoming overly engrossed in pagan literature or being enchanted by the allure of secular pagan life.
Early Years. The Path to the Church
Having acquired the necessary knowledge, John Chrysostom engaged in legal practice and achieved brilliant success in this field. Thanks to his talent, education, and high social standing, he could have built a respectable career. But God had a different path for him.
Although John’s parents were Christians, he himself was not baptized in early childhood. At that time, the practice of delaying a child’s Baptism was not considered unusual. Many parents believed it better for their children to join the Church consciously.
After some time, John, having developed a deep interest in Holy Scripture and the writings of the Church Fathers, abandoned his legal practice and renounced his title as a rhetorician.
This decision was influenced by the fact that Bishop Meletius of Antioch, recognizing in him a potential servant of God and well understanding the good he could bring to the Church, called him to himself. For three years, John was instructed in the truths of Christian doctrine and then received Baptism from Meletius.
By this time, John had fully formed a desire to devote his life to serving God. Many of his peers, wishing to draw closer to the Lord, aspired to monastic life at that time, settling in desert places where they sought wise mentors among experienced ascetics, engaged in the study of God’s word, prayer, contemplation, and physical labor. Monastic life bore no comparison to life within a large, noisy, and corrupt city.
John, like many of his companions, held monks in high esteem. However, he did not go to the desert. This was influenced by at least two factors: the persistent pleas of his mother, who saw in her only son her consolation, and the actions of Bishop Meletius.
Further Formation of Personality
Shortly after John's baptism, Bishop Meletius ordained him as a reader. At that historical stage, the position of a reader often served as a preliminary step before ordination to the priesthood.
Meanwhile, in 370, Meletius was exiled from the city due to the internal policies of Emperor Valens, who favored the Arians and persecuted their staunch opponents.
During that period, other renowned teachers remained in Antioch: Carterius and Diodorus, who later became Bishop of Tarsus. In the school of this theologian, alongside John, Theodore of Mopsuestia stood out for his knowledge. However, while Theodore sought to emphasize and even sharpen the distinctive features of Diodorus’s theology, John, on the contrary, tried to avoid extremes and softened the sharp edges.
Over time, John gained renown among the local residents, who wished to see him, as well as his friend Basil, in a higher spiritual office. However, he himself, humbly considering himself unworthy of hierarchical elevation, resisted such desires. Meanwhile, his friend Basil was consecrated as a bishop.
Around 374–375, after the death of his beloved mother, John fulfilled his long-held desire: he withdrew to one of the monastic communities. There, in fasting, vigils, and heartfelt prayer, he spent about four years.
Then, by God’s providence, he retreated further and lived as a hermit in a secluded cave. The harsh ascetic life and unceasing labors took a toll on his physical health: he developed a stomach ailment that plagued him until the end of his earthly life.
With his health broken, he was forced to abandon his hermitage and return to Antioch. It was the year 380.
Diaconate and Priestly Ministry
In 381, at the initiative of Meletius, John was ordained a deacon. During this period, in addition to the traditional liturgical duties of a deacon, Chrysostom was entrusted with the care of the poor and needy. In this ministry, he proved himself not only as a diligent servant but also as a compassionate, responsive, and merciful Christian.
In 386, Meletius’s successor to the episcopal see, Flavian, ordained the thirty-nine-year-old John as a priest.
During this time, he gained widespread fame, not only as a zealous pastor but also as a fiery orator and outstanding preacher. His sermons were distinguished by their clarity, accessibility, vivid expressiveness, depth of thought, and orthodoxy. Chrysostom’s speeches already attracted the attention of a wide circle of believers. Crowds flocked to him, eager to hear his teachings and guidance.
In 388, after the people of Antioch, dissatisfied with the imposition of a special military tax, rioted in the city and toppled the statues of Emperor Theodosius and his wife Flaccilla, they later grew fearful and despaired, terrified of the expected retribution from the imperial authorities. John called his flock to humility and repentance, inspiring them with hope in God’s mercy. These speeches are known to us from his homilies On the Statues.
The elderly Bishop Flavian personally interceded with the emperor for the pardon of the citizens, and through his mediation—but above all, through God’s intercession—the people were spared severe punishment.
Episcopal Ministry
In 397, after the death of Archbishop Nectarius of Constantinople, John Chrysostom was summoned from Antioch and brought to the capital to entrust the orphaned see to his leadership. Those authorized to do so acted with cunning and guile, rightly fearing that the people, who had come to love John as their pastor, would simply refuse to let him go.
Emperor Arcadius himself desired John’s elevation to the See of Constantinople. This was also the wish of the best part of the local clergy and the people. Despite the protests of envious schemers who sought to exploit the situation for personal gain, in 397, John solemnly ascended the patriarchal throne of Constantinople.
Patriarch Theophilus of Alexandria, who had resisted Chrysostom’s candidacy and initially refused to participate in his consecration, eventually relented, fearing possible punishment (as is believed, for actual misconduct on his part).
The task of serving in this new position, as befitted the duties of a bishop, proved exceedingly arduous. The general moral state of Constantinople’s inhabitants left much to be desired. The nobility wallowed in luxury and indulgence, while the lower classes suffered from poverty and destitution. Much of the local clergy fell short of their calling and purpose.
Overcoming the Situation
To change this state of affairs, the new primate of the Church of Constantinople took decisive measures: he denounced the upper classes, expelled from the clergy those who had stained themselves with crimes and neglected their Christian duty, promoted reforms in monastic life, and organized aid for the poor.
John’s commitment to a modest lifestyle, which was entirely foreign to many high-ranking clergymen, provoked their bewilderment and sometimes outright discontent. He drastically reduced expenses for maintaining his see, limited his daily meals to a modest selection of food, and wore simple clothing (for his rank).
The funds saved through prudent economy were spent on charity. John Chrysostom also directed the proceeds from selling luxurious tableware, curtains, furniture, and marble toward helping the poor.
The saint’s well-known opponent, Theophilus of Alexandria, took offense at being received by John at a modest table, which only intensified his malice and hatred.
John’s behavior sharply contrasted with that of other bishops and priests, serving as a rebuke to them—and this created tension. Over time, the tension escalated into open conflict.
Conflict with Theophilus and First Exile
Once, John Chrysostom gave shelter to four monks from the Nitrian Desert who were fleeing persecution by Theophilus. After hearing their case, he interceded on their behalf with Theophilus. The latter saw this as unlawful interference in another diocese’s affairs. Meanwhile, the monks sought the emperor’s protection and brought serious accusations against Theophilus.
Theophilus was summoned to Constantinople for trial. However, when the case was heard, St. John, guided by noble intentions, chose not to participate. Seizing the opportunity, Theophilus began scheming and accused Chrysostom of Origenism (since the Nitrian monks he had sheltered were also accused of this heresy).
A council was convened for this purpose at the imperial villa Ad Quercum ("By the Oak"). It included Egyptian bishops who had arrived with Theophilus. Theophilus was supported by the powerful Empress Eudoxia, who was angered because Chrysostom had criticized her for seizing a poor widow’s vineyard, comparing her to the wicked biblical queen Jezebel.
The council leveled several slanderous accusations against John Chrysostom, who refused to appear. Some were based on conjecture, others on false rumors. Among other things, he was accused of misusing church funds (referring to his selling valuables for charity).
Despite the defense of John’s allies, he was condemned. At Eudoxia’s insistence, Emperor Arcadius confirmed the verdict. The saint was deposed and sent into exile (near Nicomedia).
When news of this spread through Constantinople, public unrest erupted. Theophilus, for example, had to flee the capital in secret.
Soon after, an earthquake struck. The empress, aware of her role in John’s condemnation and interpreting the disaster as a sign of God’s judgment, was terrified. At her urging, the exile was recalled. The people gave him a triumphant welcome. A newly convened council annulled the previous verdict, cleared the saint of all charges, and reinstated him.
Final Condemnation and Exile
However, the hidden hatred of his enemies soon found another pretext for malice. When a column was erected near the Hagia Sophia in honor of Empress Eudoxia, and noisy celebrations—reminiscent of pagan revelry—disrupted church services, John Chrysostom rebuked the prefect for this unchristian behavior. Receiving no response, he publicly denounced the empress, calling her a raging, frenzied Herodias.
This stern rebuke enraged Eudoxia. Yet she could not simply punish the Archbishop of Constantinople. So she again turned to Theophilus, urging another trial against the saint. Theophilus, fearing popular outrage, did not dare come to the capital himself but sent envoys: Acacius and Severian. They gathered John’s enemies and issued a new deposition verdict. Yielding to Eudoxia’s influence, the emperor confirmed the sentence.
Final Years of Life
John Chrysostom was arrested in 404, on Pascha, during the divine services. He was initially placed under house arrest and later exiled to Bithynia. Pope Innocent I of Rome, upon learning of these events, was unable to change the situation.
From Bithynia, the condemned saint was sent to Cucusus, a small village in Lesser Armenia. There, he spent about three years in hardship and deprivation, engaging in pious labors, prayer, and correspondence. Occasionally, he was visited by Antiochian Christians.
Knowing of the deposed archbishop’s connections with like-minded believers, his enemies could not remain indifferent. Under their influence, the emperor issued a decree transferring him to a new location—Pityus, on the eastern Black Sea coast.
On September 14, 407, utterly exhausted from the long journey, John Chrysostom reposed in the Lord before reaching his final destination. His last words were: "Glory to God for all things."
He was soon vindicated. The Church remembers him as a great holy father and renowned Christian writer.
Hymnography
Troparion to St. John Chrysostom, Tone 8
Grace shining forth from your lips like a beacon has enlightened the universe.You dispelled the treasures of greed and revealed to us the heights of humility.Instructing us by your words, O Father John Chrysostom,Intercede before the Word, Christ our God, to save our souls.
Kontakion I, Tone 1
The Church mystically rejoices in the return of your precious relics,And, having hidden them like a treasure of gold,She unceasingly bestows upon those who sing to youThe grace of healings through your prayers,O John Chrysostom!
Kontakion II, Tone 6
You received divine grace from Heaven,And with your lips you teach all to worship the One God in Trinity,O John Chrysostom, all-blessed and righteous one.Rightly do we praise you, for you are a teacher,Revealing things divine.
Prayer to St. John Chrysostom
O great hierarch John Chrysostom! You received many and varied gifts from the Lord and, as a good and faithful servant, multiplied all the talents entrusted to you. Therefore, you were truly a universal teacher, for every age and every rank learns from you. To youths, you are a model of obedience; to virgins, a beacon of chastity; to men, an instructor of diligence; to elders, a teacher of meekness; to monastics, a rule of temperance; to those at prayer, a divinely inspired guide; to seekers of wisdom, an enlightener of the mind; to speakers of goodly words, an unfailing fountain of living words; to benefactors, a star of mercy; to rulers, a model of wise governance; to zealots of truth, an inspirer of boldness; to the persecuted for righteousness’ sake, an instructor of patience. You became all things to all, that you might save some. Above all, you acquired love, which is the bond of perfection, and through it, as by divine power, you united all your gifts in one person and proclaimed that same reconciling love in your interpretation of the Apostle’s words to all the faithful. But we, sinners, each having but one gift, lack the unity of the Spirit in the bond of peace. We are vainglorious, provoking one another, envying one another, so that our divided gifts become for us not peace and salvation, but strife and condemnation. Therefore, we fall down before you, O holy hierarch of God, tossed by discord, and with contrite hearts we implore: By your prayers, drive away from our hearts all pride and envy that divide us, that in many members we may be one body of the Church, that according to your prayerful word we may love one another and with one mind confess the Father and the Son and the Holy Spirit, the Trinity, consubstantial and undivided, now and ever and unto ages of ages. Amen.
Troparion to the Three Hierarchs (Basil the Great, Gregory the Theologian, John Chrysostom), Tone 4
As equals to the Apostles and teachers of the universe,Entreat the Master of allTo grant peace to the worldAnd great mercy to our souls.
Kontakion to the Three Hierarchs, Tone 2
O Lord, You have received the sacred and divinely inspired preachers,The crown of Your teachers, into the enjoyment of Your blessings and repose.For You accepted their labors and deaths above all sacrifice,O You who alone glorify Your saints.
Faith
Outside the Church There Is No Salvation
Do not depart from the Church, for there is nothing stronger than the Church. Your hope is the Church, your salvation is the Church, your refuge is the Church.
(Homily on Eutropius, the Eunuch, Found Outside the Church and Arrested; and on Gardens and the Scriptures; and on the Words: "The Queen Stood at Thy Right Hand" (Ps. 44:10)
What profit is there in many labors if, after these labors, someone falls into heresy through great inexperience and separates himself from the body of the Church? I know many to whom this has happened. What benefit does his endurance bring him? None at all—just as there is no benefit in sound faith when life is corrupt.
(On the Priesthood)
The ark is the Church, Noah is Christ, the dove is the Holy Spirit, the olive branch is God’s loving-kindness. (...) Just as the ark saved those inside it amid the sea, so the Church saves all who are lost. But the ark only saved, whereas the Church does something greater. For example: the ark received brute animals and saved them as brutes; the Church receives foolish men and not only saves them but transforms them. (...) Neither man, nor beast, nor any other creature left outside the ark was saved.
(Seven Homilies on Lazarus)
Priesthood
What I have said is directed against those who thoughtlessly associate with people who have separated themselves from the Church. If these hold dogmas contrary to ours, then for that very reason we must have no communion with them. But if they think as we do, then we must avoid them all the more. Why? Because this is the disease of love of power. Do you not know what happened to Korah, Dathan, and Abiram (Num. 16:32)? Were they alone punished? Did not their accomplishes perish with them? What do you say? "They have the same faith and are also Orthodox." If so, why are they not with us? "One Lord, one faith, one baptism" (Eph. 4:5). If things are well with them, then things are bad with us; but if things are well with us, then things are bad with them. "Children," he says, "tossed to and fro and carried about with every wind" (Eph. 4:14). Tell me: do you really consider it sufficient that they are called Orthodox, when the grace of ordination has withered and perished among them? What profit is there in everything else if this last is not preserved? We must stand firm both for the faith and for this (the grace of priesthood). And if it is permitted to anyone, according to the ancient proverb, to fill his hands and become a priest, then let all come forward, and this altar is in vain, the Church order is in vain, the rank of priests is in vain—let us overthrow and abolish it all. This, they say, must not be. But are you not the ones doing this, and then saying, "It must not be so"? What more do you say—"It must not be"—when in fact it is so? I say this and testify, not for my own advantage, but for your salvation.
(Homilies on the Epistle to the Ephesians, Homily 11, 5)
The greater the dignity of one who holds the priesthood, the greater his dangers, because the proper fulfillment of the episcopacy can lead to heaven, while a single failure in this duty can cast one into Gehenna. Setting aside everything else that happens daily, I will say this: if, out of friendship or for some other reason, he entrusts episcopal authority to an unworthy man and gives him rule over a great city, then consider what fire he becomes guilty of.
(Commentary on the Epistle to Titus)
The Baptism of Infants
5. "Blessed be God," let us say again, "who alone does wondrous things" (Ps. 71:18), who does all things and transforms! Yesterday’s captives are now free and citizens of the Church; once clothed in the shame of sins, they now stand in boldness and righteousness. Indeed, they are not only free but holy, not only holy but righteous, not only righteous but sons, not only sons but heirs, not only heirs but brothers of Christ, not only brothers of Christ but co-heirs, not only co-heirs but members, not only members but a temple, not only a temple but instruments of the Spirit.
6. "Blessed be God, who alone does wondrous things!" Have you seen how great are the gifts of Baptism? Though many think the gift of Baptism consists only in the remission of sins, we have counted ten honors. That is why we baptize infants, even though they have no sins—so that they may receive sanctification, righteousness, adoption, inheritance, brotherhood, become members of Christ, and be made a dwelling place for the Holy Spirit.
(Catechetical Homilies, 4:5-6)
The Eucharist - The True Body and Blood of Jesus Christ
"The cup of blessing which we bless, is it not the communion of the Blood of Christ?" (1 Cor. 10:16). Most truly and awfully has he spoken; and the meaning of his words is this: What is in the cup is that very same which flowed from the side of the Lord—of that we partake. He called it the "cup of blessing" because, holding it in our hands, we glorify Him, marveling and astonished at His ineffable gift, blessing Him for having shed it to deliver us from error—and not only shed it, but given it to us all.
(Homilies on the First Epistle to the Corinthians, Homily 24)
And since we speak of His Body—know that those who partake of His Body and drink His Blood are partaking of a Body in no way different from that which sits enthroned on high, which the angels worship, which is near the Incorruptible Power—this very Body we taste. O, how many paths to salvation He has opened for us! He has made us His Body, given us His Body—and yet all this does not turn us away from evil.
(Homilies on the Epistle to the Ephesians, Homily 3)
To those who desire it, He granted not only to see Him but to touch Him, to eat Him, to press His flesh with their teeth, to unite with Him, and to satisfy every longing with Him.
(Homilies on the Gospel of St. John, Homily 46)
Prayers to the Saints
We have our Lady, the Holy Mary, the Mother of God; yet we also need the prayers of the apostles. Let us say to Paul, as his contemporaries said to him: "Come over into Macedonia and help us" (Acts 16:9). We have the apostles—let us not be paralyzed by fear! We have our Lady, the Mother of God, the Holy Ever-Virgin Mary—let us not be afraid! We have the company of martyrs—let us not grow negligent! Not only should we entreat, but if we deem it necessary, we should also fast.
(Homily on the One Lawgiver of the Old and New Testaments, on Priestly Vestments, and on Repentance)
Taking the holy martyrs as companions in our prayers, let us entreat them for long life, a venerable old age, for children and grandchildren, and—before all else—for the continuance of this zeal, the increase of reverence, and such an end to this present life that we may reign without end through the ages with the Only-Begotten Son of God.
(Eleven Homilies, Homily 2)
We must not, on the one hand, relying entirely on the prayers of the saints, remain idle ourselves, rush into vice, and neglect all that leads to virtue; nor, on the other hand, while doing good, should we disdain this help. Great indeed—truly great—is the power of prayer offered for us (to God), but only when we ourselves also strive.
(Homilies on 2 Thessalonians, Homily 5)
It is good to rely on the prayers of the saints—but only when we ourselves labor. Why, someone may ask, do I need the prayers of others if I am active and thus do not bring myself to need them? I do not wish this for you; but if we judge rightly, we always have this need. Paul did not say, "What need have I of others’ prayers?"—though those who prayed for him were not worthier than he, nor even equal to him. Yet you say, "What need have I of others’ prayers?" Peter did not say, "What need have I of prayer?"—rather, it is written, "prayer was made without ceasing of the Church unto God for him" (Acts 12:5). But you say, "Why do I need the prayers of others?" You need them precisely because you think you do not. Even if you were equal to Paul, you would still need prayer. Do not exalt yourself, lest you be humbled. But, as I have said, prayers for us benefit us only when we ourselves also labor.
(Homilies on 1 Thessalonians, Homily 1)
Yet may God forbid that any of this honorable assembly should appear there in such a wretched state; but by the prayers of our holy fathers, having corrected all our sins and brought forth abundant fruit of virtue, may we depart hence with great boldness, by the grace and love for mankind of our Lord Jesus Christ, through Whom and with Whom be glory to the Father, with the Holy Spirit, unto ages of ages. Amen.
(Homily on the Statues, 6)
And by the prayers of our leaders and all the saints, having corrected these and all other shortcomings, may we obtain the Kingdom of Heaven, by the grace and love for mankind of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, honor, and worship, now and ever and unto ages of ages. Amen.
(Homily on the Statues, 20)
Veneration of the Relics of Saints
Then, when he [Ignatius the God-Bearer, 1st century] ended his life there—or rather, ascended to heaven—he returned crowned with victory. And it was by God's providence that He brought him back to us and divided the martyr among the cities. Rome received his flowing blood, while you were honored with his remains (...) this precious treasure, and after showing it to that city, He gave it to you with even greater splendor (...) How did they gaze upon these returning relics? What joy did they receive? How did they rejoice? With what praises did they shower the crowned victor from all sides? (...)
Therefore, not only today but every day, let us come to him to receive spiritual fruits from him. Truly, whoever comes here with faith can obtain great blessings, for not only the bodies but even the very tombs of the saints are filled with spiritual grace. (...)
Let us prefer dwelling here to all joy and all pleasure, so that rejoicing and at the same time receiving benefit, we may become fellow citizens and partakers with these saints in the age to come, through the prayers of the saints themselves.
(Encomium on St. Ignatius the God-Bearer)
And they are far better treasures, because earthly treasures expose those who find them to many dangers, and when divided into many parts, they diminish through this division. But here there is nothing of the sort—on the contrary, unlike material treasures, their acquisition is safe, and their division does not cause diminishment. The former, as I just said, when broken into pieces, become smaller; but the latter, when distributed among many, reveal their abundance even more.
(Encomiums on the Saints. Homily on the Martyrs and on Repentance and Almsgiving)
Precious are these bodies, for they have received wounds for their Lord, for they bear the marks of Christ. And just as a royal crown, adorned on all sides with various gems, produces a manifold radiance, so too the bodies of the holy martyrs, covered with wounds for Christ as with precious stones, are more valuable and splendid than any royal diadem.
(Homilies on the Holy Maccabees, First Homily)
Icons
Let us entreat the Lord of the Angels, and He will send one Angel who will scatter the entire army of enemies. I was also pleased by the image made of wax, full of piety. I saw in the depiction an Angel driving away the hordes of barbarians, I saw the trampled barbarian tribes and David, who truly cried out: "O Lord, destroy their image in Thy city" (Ps. 72:20).
(Homily on the One Lawgiver of the Old and New Testaments, on Priestly Vestments, and on Repentance)
From the very beginning, when he arrived in the city and you received him, each of you named your child after him, thinking through this name to bring the saint into your home. Mothers, passing over the names of fathers, grandfathers, and great-grandfathers, gave the newborn children the name of the blessed Meletius. (...) Yet your attachment was not only to his name but also to his appearance. As you did with his name, so you did with his image. Many inscribed this holy likeness on rings instead of gems, on seals, on cups, and on the walls of rooms—everywhere—so that you might not only hear his holy name but also see his bodily image everywhere and have double comfort in his absence.
(Encomium on Our Holy Father Meletius, Archbishop of Great Antioch, and on the Zeal of the Assembly)
Wearing the Cross and Making the Sign of the Cross
Therefore, let no one be ashamed of the venerable signs of our salvation, by which we live and through which all good things begin and we exist. Let us wear the Cross of Christ as a crown. Through it, everything we need is accomplished. Whether we need to be born—the Cross is offered to us; whether we wish to partake of the mystical food, whether we are to be ordained, or anything else—this sign of victory is always before us. That is why we diligently inscribe it on our houses, on walls, on doors, on our foreheads, and on our hearts. The Cross is the sign of our salvation, of our common freedom, and of the mercy of our Master, who "was led as a sheep to the slaughter" (Is. 53:7). Therefore, when you make the sign of the Cross, remember its full meaning, quench anger and all other passions. When you make the sign of the Cross, let lively hope shine on your forehead, and let your soul be set free. (...) It must not be made carelessly with the finger, but with heartfelt disposition and full faith preceding it. (...) So imprint the Cross in your mind and embrace the saving sign of our souls.
(Homilies on the Gospel of Matthew, Homily 54, 4)
The Theotokos and Her Ever-Virginity
We have our Lady—the Holy Mary, the Theotokos—yet we also need the prayers of the apostles. Let us say to Paul, as his contemporaries said to him: "Come over to Macedonia and help us" (Acts 16:9). We have the apostles—let us not be paralyzed by fear! We have our Lady—the Theotokos, the Holy Ever-Virgin Mary—let us not be afraid! We have the company of martyrs—let us not grow negligent! Not only should we entreat, but if we deem it necessary, we should also fast.
(Homily on the One Lawgiver of the Old and New Testaments, on Priestly Vestments, and on Repentance)
Prayers for the Departed
Weep for those who died in wealth yet devised nothing from their riches to comfort their souls—who had the means to cleanse their sins but did not will it. Let us weep for them, both individually and together, yet with decency, without losing composure, so as not to make ourselves a spectacle. Let us weep for them not just one or two days, but all our lives. These tears arise not from irrational passion but from tender love, whereas those born of foolish passion quickly dry up. Only what springs from the fear of God endures. Therefore, let us mourn them, let us assist them as we can, let us devise some aid for them—small, perhaps, yet able to help. How and in what way? By praying ourselves and persuading others to pray for them, always giving alms to the poor on their behalf. This will bring them some relief. Indeed, hear what God says: "I will defend this city for My own sake and for My servant David’s sake" (2 Kings 20:6). If the mere memory of a righteous man was so powerful, how much more effective will be the deeds done for the departed? Not in vain did the apostles ordain that the departed be commemorated during the dread Mysteries: they knew that from this comes much benefit and profit for them. When the whole people and the sacred clergy stand with uplifted hands, and when the awesome Sacrifice lies before us, how shall we not entreat God on their behalf?
But this we say concerning those who died in faith. As for the catechumens, they are not deemed worthy of this consolation but are deprived of all such help—save one. And what is that? Alms may be given to the poor for them; this affords them some comfort, for God wills that we assist one another. Otherwise, why would He command us to pray for the peace and prosperity of the world? Why—for all men? For among them are robbers, grave-robbers, thieves, and those filled with countless vices—yet we pray for all, that it may somehow contribute to their conversion. Therefore, just as we pray for the living, who differ not at all from the dead, so too may we pray for the departed.
(Homily on Philippians, Homily 3)
The Priest Administers the Mysteries, Including Confession
Whoever considers how great a thing it is that a man still clothed in flesh and blood can draw near to the Blessed and Immortal Nature will clearly see to what honor the grace of the Spirit has exalted priests. Through them are performed these sacred rites and others no less essential for our perfection and salvation. Men who dwell on earth and still walk upon it are appointed to administer heavenly things and have received an authority God has given neither to Angels nor Archangels—for to them it was not said: "Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Matt. 18:18). Earthly rulers have power to bind, but only the body; whereas these bonds bind the very soul and reach into heaven. What priests enact on earth, God ratifies in heaven, and the Master confirms the judgment of His servants. Does this not mean He has given them all heavenly authority? "Whose sins you forgive," says the Lord, "they are forgiven them, and whose sins you retain, they are retained" (John 20:23). What power could be greater than this? "The Father... has committed all judgment to the Son" (John 5:22)—yet I see that the Son has entrusted all this judgment to the priests.
(On the Priesthood)