In Christianity, an archbishop is a bishop of higher rank or office. In some cases, such as the Lutheran Church of Sweden and the Church of England, the title is borne by the leader of the denomination. Like popes, metropolitans, cardinal bishops, diocesan bishops, suffragan bishops, archbishops are in the highest of the three traditional orders of bishops and deacons. An archbishop may be granted the title or ordained as chief pastor of a metropolitan see or another episcopal see to which the title of archbishop is attached. Episcopal sees are arranged in groups in which one see's bishop has certain powers and duties of oversight over the others, he is known as the metropolitan archbishop of. In the Catholic Church, canon 436 of the Code of Canon Law indicates what these powers and duties are for a Latin Church metropolitan archbishop, while those of the head of an autonomous Eastern Catholic Churches are indicated in canon 157 of the Code of Canons of the Eastern Churches; as well as the much more numerous metropolitan sees, there are 77 Roman Catholic sees that have archiepiscopal rank.
In some cases, such a see is the only one in a country, such as Luxembourg or Monaco, too small to be divided into several dioceses so as to form an ecclesiastical province. In others, the title of archdiocese is for historical reasons attributed to a see, once of greater importance; some of these archdioceses are suffragans of a metropolitan archdiocese. Others are subject to the Holy See and not to any metropolitan archdiocese; these are "aggregated" to an ecclesiastical province. An example is the Archdiocese of Hobart in Australia, associated with the Metropolitan ecclesiastical province of Melbourne, but not part of it; the ordinary of such an archdiocese is an archbishop. Until 1970, a coadjutor archbishop, one who has special faculties and the right to succeed to the leadership of a see on the death or resignation of the incumbent, was assigned to a titular see, which he held until the moment of succession. Since the title of Coadjutor Archbishop of the see is considered sufficient and more appropriate.
The rank of archbishop is conferred on some bishops. They hold the rank not because of the see that they head but because it has been granted to them personally; such a grant can be given when someone who holds the rank of archbishop is transferred to a see that, though its present-day importance may be greater than the person's former see, is not archiepiscopal. The bishop transferred is known as the Archbishop-Bishop of his new see. An example is Gianfranco Gardin, appointed Archbishop-Bishop of Treviso on 21 December 2009; the title borne by the successor of such an archbishop-bishop is that of Bishop of the see, unless he is granted the personal title of Archbishop. The distinction between metropolitan sees and non-metropolitan archiepiscopal sees exists for titular sees as well as for residential ones; the Annuario Pontificio marks titular sees of the former class with the abbreviation Metr. and the others with Arciv. Many of the titular sees to which nuncios and heads of departments of the Roman Curia who are not cardinals are assigned are not of archiepiscopal rank.
In that case the person, appointed to such a position is given the personal title of archbishop. They are referred to as Archbishop of the see, not as its Archbishop-Bishop. If an archbishop resigns his see without being transferred to another, as in the case of retirement or assignment to head a department of the Roman Curia, the word emeritus is added to his former title, he is called Archbishop Emeritus of his former see; until 1970, such archbishops were transferred to a titular see. There can be several Archbishops Emeriti of the same see: The 2008 Annuario Pontificio listed three living Archbishops Emeriti of Taipei. There is no Archbishop Emeritus of a titular see: An archbishop who holds a titular see keeps it until death or until transferred to another see. In the Anglican Communion, retired archbishops formally revert to being addressed as "bishop" and styled "The Right Reverend", although they may be appointed "archbishop emeritus" by their province on retirement, in which case they retain the title "archbishop" and the style "The Most Reverend", as a right.
Archbishop Desmond Tutu is a prominent example, as Archbishop Emeritus of Cape Town. Former archbishops who have not received the status of archbishop emeritus may still be informally addressed as "archbishop" as a courtesy, unless they are subsequently appointed to a bishopric, in which case, the courtesy ceases. While there is no difference between the official dress of archbishops, as such, that of other bishops, Roman Catholic metropolitan archbishops are distinguished by the use in liturgical ceremonies of the pallium, but only within the province over which they have oversight. Roman Catholic bishops and archbishops are styled "The Most Reverend" and addressed as "Your Excellency" in most cases. In English-speaking countries, a Catholic archbishop is addressed as "Your Grace", while a Catholic bishop is addressed as "Your Lordship". Before December 12, 1930, the title "Most Reverend" was only for archbishops, while bishops were styled as "Right Reverend"; this practice is still followed by Catholic bishops in the United Kingdom to mirror that of
An archdeacon is a senior clergy position in the Syriac Orthodox Church, Church of the East, Chaldean Catholic Church, Anglican Communion, St Thomas Christians, Eastern Orthodox churches and some other Christian denominations, above that of most clergy and below a bishop. In the High Middle Ages it was the most senior diocesan position below a bishop in the Catholic Church. An archdeacon is responsible for administration within an archdeaconry, the principal subdivision of the diocese; the Oxford Dictionary of the Christian Church has defined an archdeacon as "A cleric having a defined administrative authority delegated to him by the bishop in the whole or part of the diocese." The office has been described metaphorically as that of oculus episcopi, the "bishop's eye". In the Latin Catholic Church, the post of archdeacon an ordained deacon, was once one of great importance as a senior official of a diocese; the duties are now performed by officials such as auxiliary or coadjutor bishops, the vicar general, the episcopal vicars.
The title remains. The term "archdeacon" appears for the first time in Optatus of Mileve's history of Donatism of about 370, in which he applies it to someone who lived at the beginning of that century. From the office of the diaconus episcopi, a deacon whom the bishop selected to administer the church's finances under the bishop's personal direction, the office of archdeacon developed, as certain functions were reserved to him by law; these functions included not only financial administration but the discipline of the clergy, examination of candidates for priesthood. From the 8th century, there was in the West a further development of the authority of the archdeacon, who now enjoyed a jurisdiction independent of the bishop. Large dioceses had several archdeaconries, in each of which the archdeacon, had an authority comparable to that of the bishop, they were appointed not by the bishop but by the cathedral chapter or the king. However, from the 13th century, efforts were made to limit their authority.
This was effected in part by the institution of the new office of vicar general, who would be a priest rather than a deacon. In 1553, the Council of Trent removed the independent powers of archdeacons. Those, in charge of different parts of the diocese ceased to be appointed. Only the archdeacon associated with the cathedral chapter continued to exist as an empty title, with duties entirely limited to liturgical functions; the title of archdeacon is still conferred on a canon of various cathedral chapters, the word "archdeacon" has been defined in relation to the Latin Catholic Church as "a title of honour conferred only on a member of a cathedral chapter". However, Eastern Catholic Churches still utilize archdeacons. Archdeacons serve the church within a diocese by taking particular responsibility for buildings, including church buildings, the welfare of clergy and their families and the implementation of diocesan policy for the sake of the Gospel within an archdeaconry. An archdeaconry is a territorial division of a diocese.
This type of dual role has only existed in the Bishop suffragan of Ludlow. An archdeacon is styled The Venerable instead of the usual clerical style of The Reverend. In the Church of England the position of an archdeacon can only be held by a priest, ordained for at least six years. In the Church of England, the legal act by which a priest becomes an archdeacon is called a collation. If that archdeaconry is annexed to a canonry of the cathedral, the archdeacon will be installed at that cathedral. In some other Anglican churches archdeacons can be deacons instead of priests; the Anglican ordinal presupposes that the functions of archdeacons include those of examining candidates for ordination and presenting them to the ordaining bishop. In some parts of the Anglican Communion where women cannot be consecrated as bishops, the position of archdeacon is the most senior office a female cleric can hold: this being the current situation, for example, in the Anglican Diocese of Sydney. "lay archdeacons" have been appointed, most notably in the case of the former Anglican Communion Observer to the United Nations, Archdeacon Taimalelagi Fagamalama Tuatagoloa-Leota, who retained her title after having served as Archdeacon of Samoa.
In the Eastern Christian churches, an archdeacon is the senior deacon within a diocese and has responsibility for serving at hierarchical services. He has responsibility for ensuring the smooth running of the service by directing the clergy and servers as appropriate; as such, he travels with the ruling bishop to various parts of the diocese, will sometimes act as his secretary and cell attendant, ensuring that he is able to balance his monastic life with his hierarchical duties. The archdeacon wears the double orarion, twice the length of the usual orarion, wraps under the right arm as well as hanging from the left shoulder. An archdeacon may come from either the married clergy. A protodeacon w
Stachys the Apostle
Stachys the Apostle, was the second bishop of Byzantium, from AD 38 to AD 54. He seemed to be connected to Saint Andrew and Saint Paul. Eusebius quotes Origen as saying that Andrew had preached in Asia Minor and in Scythia, along the Black Sea as far as the Volga and Kiev, hence he became a patron saint of Romania and Russia. According to tradition, Saint Andrew founded the See of Byzantium in 38, installing Stachys as bishop; this See would develop into the Patriarchate of Constantinople, having Apostle Andrew as its Patron Saint. It was not clear, his feast day is on October 31. "Stachys the Apostle". Official site of the Ecumenic Patriarcate of Constantinople. Retrieved Apr 2, 2011. Http://www.santiebeati.it/dettaglio/94507 "Byzantium and the Roman Primacy"
Byzantium was an ancient Greek colony in early antiquity that became Constantinople, Istanbul. Byzantium was colonized by the Greeks from Megara in 657 BC; the etymology of Byzantion is unknown. It has been suggested, it may be derived from the Illyrian personal name Byzas. Ancient Greek legend refers to King Byzas, the leader of the Megarian colonists and founder of the city; the form Byzantium is a latinisation of the original name. Much the name Byzantium became common in the West to refer to the Eastern Roman Empire, its capital Constantinople stood on the site of ancient Byzantium. The name "Byzantine Empire" was introduced by the historian Hieronymus Wolf only in 1555, a century after the empire had ceased to exist. While the empire existed, the term Byzantium referred to only the city, rather than the empire; the name Lygos for the city, which corresponds to an earlier Thracian settlement, is mentioned by Pliny the Elder in his Natural History. The origins of Byzantium are shrouded in legend.
Traditional legend says Byzas from Megara founded Byzantium in 667 BC when he sailed northeast across the Aegean Sea. The tradition tells that Byzas, son of King Nisos, planned to found a colony of the Dorian Greek city of Megara. Byzas consulted the oracle of Apollo at Delphi, which instructed Byzas to settle opposite the "Land of the Blind". Leading a group of Megarian colonists, Byzas found a location where the Golden Horn, a great natural harbor, meets the Bosporus and flows into the Sea of Marmara, opposite Chalcedon, he adjudged the Chalcedonians blind not to have recognized the advantages the land on the European side of the Bosporus had over the Asiatic side. In 667 BC he founded Byzantium at their location, it was a trading city due to its location at the Black Sea's only entrance. Byzantium conquered Chalcedon, across the Bosporus on the Asiatic side; the city was taken by the Persian Empire at the time of the Scythian campaign of King Darius I, was added to the administrative province of Skudra.
Though Achaemenid control of the city was never as stable as compared to other cities in Thrace, it was considered, alongside Sestos, to be one of the foremost Achaemenid ports on the European coast of the Bosporus and the Hellespont. Byzantium was besieged by Greek forces during the Peloponnesian War; as part of Sparta's strategy for cutting off grain supplies to Athens, Sparta took the city in 411 BC. The Athenian military took the city in 408 BC. After siding with Pescennius Niger against the victorious Septimius Severus, the city was besieged by Roman forces and suffered extensive damage in 196 AD. Byzantium was rebuilt by Septimius Severus, now emperor, regained its previous prosperity, it was bound to Perinthos during the period of Septimius Severus. The location of Byzantium attracted Roman Emperor Constantine I who, in 330 AD, refounded it as an imperial residence inspired by Rome itself. After his death the city was called Constantinople; this combination of imperialism and location would affect Constantinople's role as the nexus between the continents of Europe and Asia.
It was a commercial and diplomatic centre. With its strategic position, Constantinople controlled the major trade routes between Asia and Europe, as well as the passage from the Mediterranean Sea to the Black Sea. On May 29, 1453, the city fell to the Ottoman Turks, again became the capital of a powerful state, the Ottoman Empire; the Turks called the city "Istanbul". To this day it remains the largest and most populous city in Turkey, although Ankara is now the national capital. By the late Hellenistic or early Roman period, the star and crescent motif was associated to some degree with Byzantium; some Byzantine coins of the 1st century BC and show the head of Artemis with bow and quiver, feature a crescent with what appears to be an eight-rayed star on the reverse. According to accounts which vary in some of the details, in 340 BC the Byzantines and their allies the Athenians were under siege by the troops of Philip of Macedon. On a dark and wet night Philip attempted a surprise attack but was thwarted by the appearance of a bright light in the sky.
This light is described by subsequent interpreters as a meteor, sometimes as the moon, some accounts mention the barking of dogs. However, the original accounts mention only a bright light in the sky, without specifying the moon. To commemorate the event the Byzantines erected a statue of Hecate lampadephoros; this story survived in the works of Hesychius of Miletus, who in all probability lived in the time of Justinian I. His works survive only in fragments preserved in the tenth century lexicographer Suidas; the tale is related by Stephanus of Byzantium, Eustathius. Devotion to Hecate was favored by the Byzantines for her aid in having protected them from the incursions of Philip of Macedon, her symbols were the crescent and star, the walls of her city were her provenance. It is unclear how the symbol Hecate/Artemis, one of many goddesses would have been transferred to the city itself, but it seems to have been an effect of being credited with the intervention against Philip and the subse
The bond uniting Christians as individuals and groups with each other and with Jesus is described as communion. The term is derived from Latin communio; this basic meaning of the word predates its Christian uses. In Ancient Greek, κοινωνία could apply to a business partnership, to fellowship of life in marriage, to a spiritual relationship with divinity, to comradely fellowship between friends, to a community or society. In religious contexts, "communion" is the usual English translation of the Greek term κοινωνία, which appears in the New Testament, but nowhere in the ancient Greek translation of the Old Testament known as the Septuagint, which sometimes has a secular significance, as in the case of the partnership between fishermen spoken of in Luke 5:7-10; as a noun, or in its adjectival or verbal forms, it is found in 43 verses of the New Testament. In addition, the noun is found in some manuscripts in Ephesians 3:9. In the New Testament the word is applied, according to the context, to communion, sharing or fellowship with: the divine nature, the Trinity, Son of God, his sufferings, his future glory, the Holy Spirit the blood and the body of Christ, pagan sacrifices and gods fellow Christians, their sufferings and the faith a source of spiritual favours, the gospel and darkness others' sufferings and consolation, their evangelizing work, their graces or privileges, their material needs, to remedy which assistance is given the evil deeds of others the bodily human nature all have in common a work partnership, secular or religious Of these usages, Bromiley's International Standard Bible Encyclopedia selects as significant the following meanings: I.
Common life in general II. Communion between particular groups, the most remarkable instance of, that between Jews and Gentiles III. Communion in the Body and Blood of Christ IV. Sharing in divine revelation and with God himself. By metonymy, the term is used of a group of Christian churches that have this close relationship of communion with each other. An example is the Anglican Communion. If the relationship between the churches is complete, involving fullness of "those bonds of communion – faith and pastoral governance – that permit the Faithful to receive the life of grace within the Church", it is called full communion. However, the term "full communion" is used in a broader sense, to refer instead to a relationship between Christian churches that are not united, but have only entered into an arrangement whereby members of each church have certain rights within the other. If a church recognizes that another church, with which it lacks bonds of pastoral governance, shares with it some of the beliefs and essential practices of Christianity, it may speak of "partial communion" between it and the other church.
The communion of saints is the relationship that, according to the belief of Christians, exists between them as people made holy by their link with Christ. That this relationship extends not only to those still in earthly life, but to those who have gone past death to be "away from the body and at home with the Lord" is a general belief among Christians, their communion is believed to be "a vital fellowship between all the redeemed, on earth and in the next life, based on the common possession of the divine life of grace that comes to us through the risen Christ". Since the word rendered in English as "saints" can mean not only "holy people" but "holy things", "communion of saints" applies to the sharing by members of the church in the holy things of faith and the other spiritual graces and gifts that they have in common; the term "communion" is applied to sharing in the Eucharist by partaking of the consecrated bread and wine, an action seen as entering into a close relationship with Christ.
Sometimes the term is applied not only to this partaking but to the whole of the rite or to the consecrated elements. Closed communion Open communion Transubstantiation NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries; the Lockman Foundation. 1998. Bromiley, Geoffrey W.. The International Standard Bible Encyclopedia. Grand Rapids, Michigan: William B. Eerdmans Publishing Co. Robert Porter Lynch. "How the Greeks created the First Golden Age of Innovation". P. 14. Retrieved 2007-04-08. Richards, Lawrence O.. Expository Dictionary of Bible Words. Grand Rapids, Michigan: Zondervan Corporation. Thayer, Joseph H.. Greek-English Lexicon of the New Testament. Grand Rapids, Michigan: Zondervan Publishing House. Verna Lewis-Elgidely Koinonia in the Three Great Abrahamic Faiths: Acclaiming the Mystery and Diversity of Faiths Cloverdale Books ISBN 978-1-929569-37-3 Fellowship as defined in the New Testament Broken but Never Divided: An Orthodox Perspective Congregation for the Doctrine of the Faith, Letter to the Bishops of the Catholic Church on some aspect
Ecumenical Patriarch of Constantinople
The Ecumenical Patriarch is the Archbishop of Constantinople–New Rome and ranks as primus inter pares among the heads of the several autocephalous churches that make up the Eastern Orthodox Church. The term Ecumenical in the title is a historical reference to the Ecumene, a Greek designation for the civilised world, i.e. the Roman Empire, it stems from Canon 28 of the Council of Chalcedon. The Ecumenical Patriarchate of Constantinople is one of the most enduring institutions in the world and has had a prominent part in world history; the ecumenical patriarchs in ancient times helped in the spread of Christianity and the resolution of various doctrinal disputes. In the Middle Ages they played a major role in the affairs of the Eastern Orthodox Church, as well as in the politics of the Orthodox world, in spreading Christianity among the Slavs. In addition to the expansion of the Christian faith and the Eastern Orthodox doctrine, the patriarchs are involved in ecumenism and interfaith dialogue, charitable work, the defense of Orthodox Christian traditions.
Within the five apostolic sees of the Pentarchy, the Ecumenical Patriarch is regarded as the successor of Andrew the Apostle. The current holder of the office is Bartholomew I, the 270th bishop of that see; the Ecumenical Patriarch of Constantinople is first among equals, or first in honor among all Eastern Orthodox bishops, who presides in person—or through a delegate—over any council of Orthodox primates or bishops in which he takes part and serves as primary spokesman for the Orthodox communion in ecumenical contacts with other Christian denominations. He has no direct jurisdiction over the other patriarchs or the other autocephalous Orthodox churches, but he, alone among his fellow primates, enjoys the right of convening extraordinary synods consisting of them or their delegates to deal with ad hoc situations and has convened well-attended Pan-Orthodox Synods in the last forty years, his unique role sees the Ecumenical Patriarch referred to as the spiritual leader of the Orthodox Church in some sources, though this is not an official title of the patriarch nor is it used in scholarly sources on the patriarchate.
The Orthodox Church is decentralized, having no central authority, earthly head or a single Bishop in a leadership role, having synodical system canonically, is distinguished from the hierarchically organized Catholic Church whose doctrine is the papal supremacy. His titles primus inter pares "first among equals" and "Ecumenical Patriarch" are of honor rather than authority and in fact the Ecumenical Patriarch has no real authority over Churches other than the Constantinopolitan; the Ecumenical Patriarch of Constantinople is the direct administrative superior of dioceses and archdioceses serving millions of Greek, Ukrainian and Albanian believers in North and South America, Western Europe and New Zealand, Korea, as well as parts of modern Greece which, for historical reasons, do not fall under the jurisdiction of the Church of Greece. The Orthodox Church in America, while acknowledging the Ecumenical Patriarch's role in "guiding and preserving the worldwide unity of the family of self-governing Orthodox Churches" emphasizes that he carries no sacramental or juridical power over bishops outside of his own Patriarchate, further states that "it is possible that in the future this function may pass to some other church."His actual position is Patriarch of the Orthodox Church of Constantinople, one of the fourteen autocephalous and several autonomous churches and the most senior of the four orthodox ancient primatial sees among the five patriarchal Christian centers comprising the ancient Pentarchy of the undivided Church.
In his role as head of the Orthodox Church of Constantinople, he holds the title Archbishop of Constantinople, New Rome. The Ecumenical Patriarchate is sometimes called the Greek Patriarchate of Constantinople to distinguish him from the Armenian Patriarchate and the extinct Latin Patriarchate, created after the Latin capture of Constantinople in 1204, during the Fourth Crusade; the see of Byzantium, whose foundation was ascribed to Andrew the Apostle, was a common bishopric. It gained importance when Emperor Constantine elevated Byzantium to a second capital alongside Rome and named it Constantinople; the see's ecclesiastical status as the second of five Patriarchates were developed by the Ecumenical Councils of Constantinople in 381 and Chalcedon in 451. The Turkish government recognizes him as the spiritual leader of the Greek minority in Turkey, refer to him as the Greek Orthodox Patriarch of Fener; the Patriarch was subject to the authority of the Ottoman Empire after the conquest of Constantinople in 1453, until the declaration of Turkish Republic in 1923.
Today, according to Turkish law, he is subject to the authority of the state of Turkey and is required to be a citizen of Turkey to be Patriarch. The Patriarch of Constantinople has been dubbed the Ecumenical Patriarch since the 6th century; the exact significance of the style, used for other prelates since the middle of the 5th century, is nowhere defined but, according to the Oxford Dictionary of the Christian Church, the title has been criticized in the Catholic Church as incompatible with its own claims by the Holy See. The monastic communities of Mount Athos are stauropegic and are directly under the jurisdiction of Ecumenical Patriarch, the only bishop with jur
John Chrysostom, Archbishop of Constantinople, was an important Early Church Father. He is known for his preaching and public speaking, his denunciation of abuse of authority by both ecclesiastical and political leaders, the Divine Liturgy of Saint John Chrysostom, his ascetic sensibilities; the epithet Χρυσόστομος denotes his celebrated eloquence. Chrysostom was among the most prolific authors in the early Christian Church, exceeded only by Augustine of Hippo in the quantity of his surviving writings, he is honored as a saint in the Oriental Orthodox, Eastern Orthodox, Catholic and Lutheran churches, as well as in some others. The Eastern Orthodox, together with the Byzantine Catholics, hold him in special regard as one of the Three Holy Hierarchs; the feast days of John Chrysostom in the Eastern Orthodox Church are 27 January. In the Roman Catholic Church he is recognized as a Doctor of the Church and commemorated on 13 September in the current General Roman Calendar and on 27 January in the older calendar.
Other churches of the Western tradition, including some Anglican provinces and some Lutheran churches commemorate him on 13 September. However, certain Lutheran churches and Anglican provinces commemorate him on the traditional feast day of 27 January; the Coptic Church recognizes him as a saint. John was born in Antioch in 349 to Greek parents from Syria. Different scholars describe his mother Anthusa as a pagan or as a Christian, his father was a high-ranking military officer. John's father died soon after his birth and he was raised by his mother, he was tonsured as a reader. It is sometimes said that he was bitten by a snake when he was ten years old, leading to him getting an infection from the bite; as a result of his mother's influential connections in the city, John began his education under the pagan teacher Libanius. From Libanius, John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature; as he grew older, John became more committed to Christianity and went on to study theology under Diodore of Tarsus, founder of the re-constituted School of Antioch.
According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John would have been his successor "if the Christians had not taken him from us". John lived in extreme asceticism and became a hermit in about 375; as a consequence of these practices, his stomach and kidneys were permanently damaged and poor health forced him to return to Antioch. John was ordained as a deacon in 381 by Saint Meletius of Antioch, not in communion with Alexandria and Rome. After the death of Meletius, John separated himself from the followers of Meletius, without joining Paulinus, the rival of Meletius for the bishopric of Antioch, but after the death of Paulinus he was ordained a presbyter in 386 by Evagrius, the successor of Paulinus. He was destined to bring about reconciliation between Flavian I of Antioch and Rome, thus bringing those three sees into communion for the first time in nearly seventy years. In Antioch, over the course of twelve years, John gained popularity because of the eloquence of his public speaking at the Golden Church, Antioch's cathedral his insightful expositions of Bible passages and moral teaching.
The most valuable of his works from this period are his Homilies on various books of the Bible. He was concerned with the spiritual and temporal needs of the poor, he spoke against abuse of wealth and personal property:Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only to neglect him outside where he is cold and ill-clad, he who said: "This is my body" is the same who said: "You saw me hungry and you gave me no food", "Whatever you did to the least of my brothers you did to me"... What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and with what is left you may adorn the altar as well, his straightforward understanding of the Scriptures – in contrast to the Alexandrian tendency towards allegorical interpretation – meant that the themes of his talks were practical, explaining the Bible's application to everyday life. Such straightforward preaching helped Chrysostom to garner popular support.
He founded a series of hospitals in Constantinople to care for the poor. One incident that happened during his service in Antioch illustrates the influence of his homilies; when Chrysostom arrived in Antioch, the bishop of the city, had to intervene with Emperor Theodosius I on behalf of citizens who had gone on a rampage mutilating statues of the Emperor and his family. During the weeks of Lent in 387, John preached more than twenty homilies in which he entreated the people to see the error of their ways; these made a lasting impression on the general population of the city: many pagans converted to Christianity as a result of the homilies. As a result, Theodosius' vengeance was not as severe. In the autumn of 397, John was appointed Archbishop of Constantinople, after having been nominated without his knowledge by the eunuch Eutropius, he had to leave Antioch in secret due to fears that the departure of such a popular figure would cause civil unrest. During his time as Archbishop he