John Becomes Bishop of Constantinople

Nectarius died about this time, and there were long debates over the ordination of a successor. Everyone voted for a different man, it seemed impossible for all to agree on one, and the time dragged on. There was, however, at Antioch on the Orontes a presbyter named John, a man of noble birth and exemplary life, with such wonderful powers of eloquence and persuasion that the sophist Libanius the Syrian declared he surpassed all the orators of the age. When Libanius was on his deathbed, his friends asked him who should take his place. “It would have been John,” he replied, “if the Christians had not taken him from us.” [a]

Many of those who heard John’s sermons in the church were stirred by them to love virtue and to take up his own religious beliefs. For by living a godly life he passed on to his hearers a zeal born of his own virtues. He produced convictions like his own because he did not press them by the art and force of rhetoric, but explained the sacred books truthfully and sincerely. A word adorned by deeds usually shows itself worthy of belief; without deeds the speaker seems a fraud and a traitor to his own words, however earnestly he teaches. John deserved approval on both counts. He gave himself to a prudent way of living and to a strict public career, and he spoke in clear language joined to brilliance of speech.

His natural gifts were excellent, and he improved them by studying under the best teachers. He learned rhetoric from Libanius and philosophy from Andragathius. When people expected him to take up the law and the career of an advocate, he decided instead to train himself in the sacred books and to practice philosophy according to the law of the church. His teachers in this philosophy were Carterius and Diodorus, two famous heads of ascetic communities. Diodorus afterward governed the church of Tarsus, and I am told he left many books of his own in which he explained the meaning of the sacred words and avoided allegory. John did not take their instruction alone. He persuaded Theodore and Maximus, who had studied with him under Libanius, to come with him. Maximus later became bishop of Seleucia in Isauria, and Theodore bishop of Mopsuestia in Cilicia. [c]

Theodore knew the sacred books well, along with the rest of the training of rhetoricians and philosophers. After studying the laws of the church and keeping company with holy men, he came to admire the ascetic way of life and turned against life in the city. But he did not hold to that purpose. He changed his mind and was drawn back to his former way of living; to justify himself he cited many examples from ancient history, which he knew well, and he went back to the city. When John heard that Theodore was engaged in business and set on marriage, he wrote him a letter more divine in language and thought than a human mind could produce, and sent it to him. On reading it Theodore repented. He at once gave up his property and renounced his plan to marry; he was saved by John’s advice and returned to the life of philosophy. This seems to me a remarkable proof of the power of John’s eloquence, for he easily convinced a man who was himself used to persuading and convincing others. By the same eloquence John won the admiration of the people. He boldly convicted sinners even in the churches, and he opposed every act of injustice as fiercely as if it had been done to himself. This boldness pleased the people, but it grieved the rich and powerful, who were guilty of most of the vices he denounced.

Held in such high regard, then, both by those who knew him firsthand and by those who knew him by report, John was judged worthy in word and deed, by all the subjects of the Roman Empire, to be bishop of the church of Constantinople. The clergy and people were unanimous in electing him. The emperor approved their choice and also sent the escort that was to bring him, and a council was called to give his ordination greater solemnity. Not long after the emperor’s letter reached Asterius, the general of the East, Asterius sent for John to come to him, as though he needed him for something. When John arrived, Asterius at once put him in his chariot and carried him quickly to a military post called Pagrae, where he handed him over to the officers the emperor had sent for him. Asterius acted very wisely in sending for John before the people of Antioch knew what was about to happen. They would probably have started a riot and either harmed others or suffered violence themselves rather than let John be taken from them. [f]

When John had arrived at Constantinople and the priests had assembled, Theophilus opposed his ordination. In his place he put forward a presbyter of his own church named Isidore, who had charge of the strangers and the poor at Alexandria. I have been told by people who knew Isidore that from his youth he had practiced the virtues of philosophy near Scetis. Others say he had won Theophilus’s friendship by sharing, as his confidant, in a very dangerous undertaking. It is said that during the war against Maximus, Theophilus entrusted Isidore with gifts and letters, one set addressed to the emperor and the other to the usurper, and sent him to Rome. He was to wait there until the war was over and then deliver the gifts and the letters to whichever of the two came out the victor. Isidore did as he was told, but the trick was found out, and fearing arrest he fled to Alexandria. From then on Theophilus showed him great affection, and to reward his services he tried to raise him to the bishopric of Constantinople. [g]

But whether there was any truth in this report, or whether Theophilus wanted to ordain the man for his excellence, it is certain that in the end he gave way to those who had decided for John. He was afraid of Eutropius, who was cunningly eager for this ordination. Eutropius was then in charge of the imperial household, and they say he threatened Theophilus: unless he voted with the other bishops, he would have to defend himself against those who wanted to accuse him, for many written charges against him were then before the council.