TESTIMONIA VETERUM DE S. JOANNE CHRYSOSTOMO
SUIDAS AND GUILLELMUS PASTRENGICUS
289 John of Antioch, called Chrysostom, was first a priest of Antioch, and a follower of Eusebius of Emesa, the philosopher, and of Diodorus. It is said that he wrote many things, among which his discourses on the Priesthood excel in depth, style, smoothness, and the beauty of their expressions. Equal to these are his discourses on the Psalms of David, the exposition of the Gospel according to John, and the commentaries on Matthew, Mark, and Luke. His other writings are beyond count. For he expounded the whole of the Jewish and Christian Scripture as no one else has done. He increased the festivals of the martyrs by improvising without hindrance, and his tongue flowed like the cataracts of the Nile. No one, therefore, from the beginning of time has possessed such a wealth of words, which he alone enriched, and he alone rightly inherited the golden and divine name. To enumerate the number of his writings is not for a man, but rather for God, who knows all things.
This holy John Chrysostom was an extreme ascetic, very watchful and exceedingly fond of quiet, and because of his zeal for temperance, he was possessed of great freedom of speech and was prone to anger; for he yielded more to indignation than to shame, and used frankness of speech immoderately toward those he encountered. In teaching, he was very profitable, but in ordinary company, he was considered arrogant and haughty by those who did not know him. Wherefore, when he was raised to the episcopacy, he used a greater haughtiness against his subordinates, changing both his manners and his words for the correction and salvation of each. Therefore, unless one is a flatterer, one should not deem him arrogant; nor, again, if one were a flatterer and ignoble, should one call him modest. But it is fitting for one who keeps himself in the proper order befitting free men to be magnanimous, not proud; brave, not rash; gentle, not servile; modest, not feigning humility; liberal, not slavish; 290 as he himself says: "For this reason, the pastor and teacher must be varied; and by 'varied', I do not mean deceitful, nor a flatterer and insolent, but filled with great freedom and confidence, knowing how to descend usefully when the subject matter requires it, and to be both kind and strict at the same time. For it is not right to treat all those under one's authority in the same way, since it is not good for physicians to offer one medicine to all patients, nor for a helmsman to use but one way of contending with the winds. Understand, therefore, what kind of person he must be who is to endure such a winter, such a storm and such great waves, to become all things to all men, that he might save all. For such a person must be solemn and unpretentious, fearful and approachable, commanding and sociable, incorruptible and helpful, humble and unshackled, bright and mild, so that he may be able to fight these things easily. Therefore, the most clear-sighted and prudent person must avoid flattering and being flattered; he must be neither arrogant nor a flatterer, but must punish the excess of both these evils; he must be free, neither inclining toward stubbornness nor falling into servility. For toward the virtuous he must be humble, but toward the bold, exalted, since some consider gentleness a virtue, while others consider boldness to be bravery; to the former offer humility, to the latter boldness, extinguishing their pride resulting from their audacity, so that you may benefit the one and humble the spirit of the other. For there is a time for every matter, says Solomon, that is, for humility, authority, correction, consolation, sparing, freedom of speech, kindness, severity, and to put it simply, for every matter; so that at one time he may show humility and imitate in his own humility children, according to the Lord’s voice, and at another time use the authority which Christ gave for building up and not for tearing down, when the need requires boldness; and in the time of consolation he should show kindness, while in the time of severity he should display zeal; and for each of the others, he should similarly bring forth appropriate and just reasonings. For the thoughts of the just are judgments (Prov. XII, 5). And Isidore also says: The leader must be just and fearful, so that those who live well may be confident, and those who sin may be afraid; for without the one or the other, it is anarchy rather than leadership. For if all were obedient and virtuous, only goodness would be needed; but if they were prone to sin, fear would be required; since they are both good and wicked, the leader and overseer must employ both."