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John Chrysostom
|Saint John Chrysostom
A Byzantine mosaic of John Chrysostom
from the Hagia Sophia.
|East: Great Hierarch and Ecumenical Teacher
West: Bishop and Doctor of the Church
c. 349[1]
14 September 407[2]
Comana in Pontus[3]
|Venerated in
|Template:If empty
|does not apply
|already considered a saint before the mid-5th century in Constantinople
Eastern Orthodoxy
13 November (Accession to the archbishopric of Constantinople)
27 January (Translation of Relics)
30 January (Three Holy Hierarchs)
Western Christianity
13 September (Repose—transferred from 14 September)
|Vested as a Bishop, holding a Gospel Book or scroll, right hand raised in blessing. He is depicted as emaciated from fasting, a high forehead, balding with dark hair and small beard. Symbols: beehive, a white dove, a pan,[4] chalice on a bible, pen and inkhorn
|Constantinople, education, epilepsy, lecturers, orators, preachers [4]
|Part of a series on
|Christian mysticism
|"Universal Man", an illumination from a 13th-century copy of Hildegard von Bingen's Liber Divinorum Operum ("Book of Divine Works", c. 1165).
Theologies · Philosophies
by era or century
Contemporary Papal views
John Chrysostom (/ˈkrɪsəstəm, krɪˈsɒstəm/; Greek: Ἰωάννης ὁ Χρυσόστομος), c. 349 – 407,[5] 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 St. John Chrysostom, and his ascetic sensibilities. The epithet Χρυσόστομος (Chrysostomos, anglicized as Chrysostom) means "golden-mouthed" in Greek and was given because of his celebrated eloquence.[2][6]
The Eastern Orthodox and Byzantine Catholic Churches honor him as a saint and count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. He is recognized by the Eastern Orthodox Church and the Catholic Church as a saint and as a Doctor of the Church. Churches of the Western tradition, including the Roman Catholic Church, some Anglican provinces, and parts of the Lutheran Church, commemorate him on 13 September. Some Lutheran and many Anglican provinces commemorate him on the traditional Eastern feast day of 27 January. The Coptic Orthodox Church of Alexandria also recognizes John Chrysostom as a saint (with feast days on 16 Thout and 17 Hathor).[7]
Chrysostom wrote of the Jews and of Judaizers in eight homilies Adversus Judaeos (against the Judaizers).[8]Among his homilies, eight directed against Jews and Judaizing Christians are considered by some to have been an impetus to periodic bouts of Christian antisemitism.[9][10][11]
- 1 Biography
- 2 Writings
- 3 Legacy and influence
- 4 Notes
- 5 References
- 6 Further reading
- 7 External links
Early life and education
John was born in Antioch in 349 to Greco-Syrian parents. Different scholars describe his mother Anthusa as a pagan[12] or as a Christian, and his father was a high-ranking military officer.[13] John's father died soon after his birth and he was raised by his mother.
He was baptised in 368 or 373 and tonsured as a reader (one of the minor orders of the Church).[14] As a result of his mother's influential connections in the city, John began his education under the pagan teacher Libanius.[15] From Libanius, John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature.[16]
As he grew older, however, he became more deeply 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".[17]
He lived in extreme asceticism and became a hermit in about 375; he spent the next two years continually standing, scarcely sleeping, and committing the Bible to memory. As a consequence of these practices, his stomach and kidneys were permanently damaged and poor health forced him to return to Antioch.[18]
Diaconate and service in Antioch
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|Eastern Christianity
|Christ Pantocrator (Deesis mosaic detail)
Liturgy and worship
John was ordained as a deacon in 381 by Saint Meletius of Antioch who was not then 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 (that is, a priest) in 386 by Evagrius, the successor of Paulinus.[19] He was destined later to bring about reconciliation between Flavian I of Antioch, the successor of Alexandria and Rome, thus bringing those three sees into communion for the first time in nearly seventy years.[20]
In Antioch, over the course of twelve years (386–397), John gained popularity because of the eloquence of his public speaking at the Golden Church, Antioch's cathedral, especially 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 emphasised charitable giving and was concerned with the spiritual and temporal needs of the poor. He also 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 then 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", and "Whatever you did to the least of my brothers you did also 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 then with what is left you may adorn the altar as well.[21]
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.[22]
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 twenty-one 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 as it might have been.[23]
Archbishop of Constantinople
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.[24]
During his time as Archbishop he adamantly refused to host lavish social gatherings, which made him popular with the common people, but unpopular with wealthy citizens and the clergy. His reforms of the clergy were also unpopular with these groups. He told visiting regional preachers to return to the churches they were meant to be serving—without any payout.[25]
His time in Constantinople was more tumultuous than his time in Antioch. Theophilus, the Patriarch of Alexandria, wanted to bring Constantinople under his sway and opposed John's appointment to Constantinople. Theophilus had disciplined four Egyptian monks (known as "the Tall Brothers") over their support of Origen's teachings. They fled to John and were welcomed by him. Theophilus therefore accused John of being too partial to the teaching of Origen.
He made another enemy in Aelia Eudoxia, the wife of the eastern Emperor Arcadius, who assumed (perhaps with justification) that his denunciations of extravagance in feminine dress were aimed at herself.[23] Eudoxia, Theophilus and other of his enemies held a synod in 403 (the Synod of the Oak) to charge John, in which his connection to Origen was used against him. It resulted in his deposition and banishment.
He was called back by Arcadius almost immediately, as the people became "tumultuous" over his departure, even threatening to burn the royal palace.[26] There was also an earthquake the night of his arrest, which Eudoxia took for a sign of God's anger, prompting her to ask Arcadius for John's reinstatement.[27]
Peace was short-lived. A silver statue of Eudoxia was erected in the Augustaion, near his cathedral. John denounced the pagan dedication ceremonies. He spoke against her in harsh terms: "Again Herodias raves; again she is troubled; she dances again; and again desires to receive John's head in a charger,"[28] an allusion to the events surrounding the death of John the Baptist. Once again he was banished, this time to the Caucasus in Abkhazia.[29]
Around 405, Chrysostom began to lend moral and financial support to Christian monks who were enforcing the emperors' anti-Pagan laws, by destroying temples and shrines in Phoenicia and nearby regions.[30]
Death and canonization
Faced with exile, John Chrysostom wrote an appeal for help to three churchmen: Pope Innocent I, the Bishop of Milan, Venerius, and the third to the Bishop of Aquileia, Chromatius.[31][32][33][34]
Pope Innocent I protested John's banishment out of Constantinople to the town of Cucusus in Cappadocia, but to no avail. Innocent sent a delegation to intercede on behalf of John in 405. It was led by Gaudentius of Brescia; Gaudentius and his companions, two bishops, encountered many difficulties and never reached their goal of entering Constantinople.[35]
John wrote letters which still held great influence in Constantinople. As a result of this, he was further exiled from the Caucasus (where he stayed from 404–407) to Pitiunt (Pityus) (in modern Abkhazia) where his tomb is a shrine for pilgrims. He never reached this destination, though, as he died at Comana Pontica on 14 September 407 during the journey. His last words are said to have been, "δόξα τῷ θεῷ πάντων ἕνεκεν" (Glory be to God for all things).[27]
John came to be venerated as a saint soon after his death. Three decades later, some of his adherents in Constantinople remained in schism.[36] Saint Proclus, Patriarch of Constantinople (434–446), hoping to bring about the reconciliation of these Johannites, preached a homily praising his predecessor in the Church of Hagia Sophia. He said, "O John, your life was filled with sorrow, but your death was glorious. Your grave is blessed and reward is great, by the grace and mercy of our Lord Jesus Christ O graced one, having conquered the bounds of time and place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the miracles of the saint."
These homilies helped to mobilize public opinion, and the patriarch received permission from the emperor to return Chrysostom's relics to Constantinople, where they were enshrined in the Church of the Holy Apostles on January 28, 438.
The Eastern Orthodox Church commemorates him as a "Great Ecumenical Teacher", together with Basil the Great and Gregory the Theologian. These three saints, in addition to having their own individual commemorations throughout the year, are commemorated together on 30 January, a feast known as the Synaxis of the Three Hierarchs.
There are several feast days dedicated to him:
- 27 January, Translation of the relics of St John Chrysostom from Comana to Constantinople
- 30 January, Synaxis of the Three Great Hierarchs
- 14 September, Repose of St John Chrysostom
- 13 November, St John Chrysostom the Archbishop of Constantinople
Paschal Homily
The best known of his many homilies, his famous Paschal Homily (Hieratikon), is rather brief. In the Eastern Orthodox Church it is traditionally read in full each year at the Paschal Divine Liturgy (eucharistic) service following the midnight Orthros (or Matins).[37]
Known as "the greatest preacher in the early church", John's homilies have been one of his greatest lasting legacies.[38] Chrysostom's extant homiletical works are vast, including many hundreds of exegetical homilies on both the New Testament (especially the works of Saint Paul) and the Old Testament (particularly on Genesis). Among his extant exegetical works are sixty-seven homilies on Genesis, fifty-nine on the Psalms, ninety on the Gospel of Matthew, eighty-eight on the Gospel of John, and fifty-five on the Acts of the Apostles.[39]
The homilies were written down by stenographers and subsequently circulated, revealing a style that tended to be direct and greatly personal, but was also formed by the rhetorical conventions of his time and place.[40] In general, his homiletical theology displays much characteristic of the Antiochian school (i.e., somewhat more literal in interpreting Biblical events), but he also uses a good deal of the allegorical interpretation more associated with the Alexandrian school.[39]
John's social and religious world was formed by the continuing and pervasive presence of paganism in the life of the city. One of his regular topics was the paganism in the culture of Constantinople, and in his homilies he thunders against popular pagan amusements: the theatre, horseraces, and the revelry surrounding holidays.[41] In particular, he criticized Christians for taking part in such activities:
"If you ask [Christians] who is Amos or Obadiah, how many apostles there were or prophets, they stand mute; but if you ask them about the horses or drivers, they answer with more solemnity than sophists or rhetors".[42]
John's homilies on Saint Paul's Epistles proceed linearly, methodically treating the texts verse by verse, often going into great detail. He shows a concern to be understood by laypeople, sometimes offering colorful analogies and practical examples. At other times, he offers extended comments clearly intended to address the theological subtleties of a heretical misreading, or to demonstrate the presence of a deeper theme.
One of the recurring features of John's homilies is his emphasis on care for the needy.[43] Echoing themes found in the Gospel of Matthew, he calls upon the rich to lay aside materialism in favor of helping the poor, often employing all of his rhetorical skills to shame wealthy people to abandon conspicuous consumption:
"Do you pay such honor to your excrements as to receive them into a silver chamber-pot when another man made in the image of God is perishing in the cold?"[44]
Homilies on Jews and Judaizing Christians
During his first two years as a presbyter in Antioch (386–387), John denounced Jews and Judaizing Christians in a series of eight homilies delivered to Christians in his congregation who were taking part in Jewish festivals and other Jewish observances.[45] It is disputed whether the main target were specifically Judaizers or Jews in general. His homilies were expressed in the conventional manner, utilizing the uncompromising rhetorical form known as the psogos (Greek: blame, censure).
One of the purposes of these homilies was to prevent Christians from participating in Jewish customs, and thus prevent the perceived erosion of Chrysostom's flock. In his homilies, John criticized those "Judaizing Christians", who were participating in Jewish festivals and taking part in other Jewish observances, such as the shabbat, submitted to circumcision and made pilgrimage to Jewish holy places.[46] John claimed that on the shabbats and Jewish festivals synagogues were full of Christians, especially women, who loved the solemnity of the Jewish liturgy, enjoyed listening to the shofar on Rosh Hashanah, and applauded famous preachers in accordance with the contemporary custom.[47] A more recent theory is that he instead tried to persuade Jewish Christians, who for centuries had kept connections with Jews and Judaism, to choose between Judaism and Christianity.[48]
In Greek the homilies are called Kata Ioudaiōn (Κατὰ Ιουδαίων), which is translated as Adversus Judaeos in Latin and Against the Jews in English.[49] The original Benedictine editor of the homilies, Bernard de Montfaucon, gives the following footnote to the title: "A discourse against the Jews; but it was delivered against those who were Judaizing and keeping the fasts with them [the Jews]."[50]
According to Patristics scholars, opposition to any particular view during the late 4th century was conventionally expressed in a manner, utilizing the rhetorical form known as the psogos, whose literary conventions were to vilify opponents in an uncompromising manner; thus, it has been argued that to call Chrysostom an "anti-Semite" is to employ anachronistic terminology in a way incongruous with historical context and record.[51] That does not, however, prevent one from claiming that Chrysostom's theology was a form of Anti-Jewish supersessionism, or that his rhetoric was not Anti-Judaism.[52]
Apart from his homilies, a number of John's other treatises have had a lasting influence. One such work is John's early treatise Against Those Who Oppose the Monastic Life, written while he was a deacon (sometime before 386), which was directed to parents, pagan as well as Christian, whose sons were contemplating a monastic vocation. The book is a sharp attack on the values of Antiochene upper-class urban society written by someone who was a member of that class.[53] Chrysostom also writes that, already in his day, it was customary for Antiochenes to send their sons to be educated by monks.[54] Other important treatises written by John include On the Priesthood (written 390/1, it contains in Book 1 an account of his early years and a defence of his flight from ordination by Bishop Meletios of Antioch, and then proceeds in later books to expound on his exalted understanding of the priesthood), Instructions to Catechumens, and On the Incomprehensibility of the Divine Nature.[55] In addition, he wrote a series of letters to the deaconess Olympias, of which seventeen are extant.[56]
Beyond his preaching, the other lasting legacy of John is his influence on Christian liturgy. Two of his writings are particularly notable. He harmonized the liturgical life of the Church by revising the prayers and rubrics of the Divine Liturgy, or celebration of the Holy Eucharist. To this day, Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite typically celebrate the Divine Liturgy of St. John Chrysostom as the normal Eucharistic liturgy, although his exact connection with it remains a matter of debate among experts.[57]
Legacy and influence
During a time when city clergy were subject to criticism for their high lifestyle, John was determined to reform his clergy in Constantinople. These efforts were met with resistance and limited success. He was an excellent preacher[57] whose homilies and writings are still studied and quoted. As a theologian, he has been and continues to be very important in Eastern Christianity, and is generally considered the most prominent doctor of the Greek Church, but has been less important to Western Christianity. His writings have survived to the present day more so than any of the other Greek Fathers.[2] He rejected the contemporary trend for allegory, instead speaking plainly and applying Bible passages and lessons to everyday life. His exile demonstrated the rivalry between Constantinople and Alexandria for recognition as the preeminent Eastern See, while in the west, the Pope's primacy remained unquestioned.
Influence on the Catechism of the Catholic Church and clergy
John's influence on church teachings is interwoven throughout the current Catechism of the Catholic Church (revised 1992). The Catechism cites him in eighteen sections, particularly his reflections on the purpose of prayer and the meaning of the Lord's Prayer:
Consider how [Jesus Christ] teaches us to be humble, by making us see that our virtue does not depend on our work alone but on grace from on high. He commands each of the faithful who prays to do so universally, for the whole world. For he did not say "thy will be done in me or in us", but "on earth", the whole earth, so that error may be banished from it, truth take root in it, all vice be destroyed on it, virtue flourish on it, and earth no longer differ from heaven.[58]
Christian clerics, such as R.S. Storr, refer to him as "one of the most eloquent preachers who ever since apostolic times have brought to men the divine tidings of truth and love", and the 19th-century John Henry Newman described John as a "bright, cheerful, gentle soul; a sensitive heart."[59]
Music and literature
John's liturgical legacy has inspired several musical compositions. Particularly noteworthy are Sergei Rachmaninoff's Liturgy of St. John Chrysostom, Op. 31, composed in 1910,[60] one of his two major unaccompanied choral works; Pyotr Tchaikovsky's Liturgy of St. John Chrysostom, Op. 41; and Ukrainian composer Kyrylo Stetsenko's Liturgy of St. John Chrysostom.
Also noteworthy is the Divine Liturgy of St. John Chrysostom (Božanstvena Liturgija Svetog Jovana Zlatoustog) by the Serbian composer Stevan Mokranjac.
Arvo Pärt's Litany sets Chrysostom's twenty-four prayers, one for each hour of the day,[61] for soli, mixed choir and orchestra.
James Joyce's novel Ulysses includes a character named Mulligan who brings 'Chrysostomos' into another character (Stephen Dedalus)'s mind because Mulligan's gold-stopped teeth and his gift of the gab earn him the title which St. John Chrysostom's preaching earned him, 'golden-mouthed':[62] "[Mulligan] peered sideways up and gave a long low whistle of call, then paused awhile in rapt attention, his even white teeth glistening here and there with gold points. Chrysostomos." [63]
The legend of the penance of St. John Chrysostom
A late mediaeval legend (although not mentioned in the Golden Legend) relates that, when John Chrysostom was a hermit in the desert, he was approached by a royal princess in distress.[64] The Saint, thinking she was a demon, at first refused to help her, but the princess convinced him that she was a Christian and would be devoured by wild beasts if she were not allowed to enter his cave. He therefore admitted her, carefully dividing the cave in two parts, one for each of them.
In spite of these precautions, the sin of fornication was committed, and in an attempt to hide it, the distraught saint took the princess and threw her over a precipice. He then went to Rome to beg absolution, which was refused. Realising the appalling nature of his crimes, Chrysostom made a vow that he would never rise from the ground until his sins were expiated, and for years he lived like a beast, crawling on all fours and feeding on wild grasses and roots. Subsequently the princess reappeared, alive, and suckling the saint's baby, who miraculously pronounced his sins forgiven.
This last scene was very popular from the late 15th century onwards as a subject for engravers and artists. The theme was depicted by Albrecht Dürer around 1496,[65] Hans Sebald Beham and Lucas Cranach the Elder, among others. Martin Luther mocked this same legend in his Die Lügend von S. Johanne Chrysostomo (1537).[66] The legend was also recorded in Croatia in the 16th century.[67]
John Chrysostom died in the city of Comana in the year 407 on his way to his place of exile. There his relics remained until 438 when, thirty years after his death, they were transferred to Constantinople during the reign of the Empress Eudoxia's son, the Emperor Theodosius II (408–450), under the guidance of John's disciple, St. Proclus, who by that time had become Archbishop of Constantinople (434–447).
Most of John's relics were looted from Constantinople by Crusaders in 1204 and taken to Rome, but some of his bones were returned to the Orthodox Church on 27 November 2004 by Pope John Paul II.[68] They are now enshrined in the Church of St. George, Istanbul.[69]
However, the skull of St John, having been kept at the Vatopedi Monastery on Mount Athos in northern Greece, was not among the relics that were taken by the crusaders in the 13th century. In 1655, at the request of Tsar Alexei Mikhailovich, the skull was taken to Russia, for which the monastery was compensated in the sum of 2000 rubles. In 1693, having received a request from the Vatopedi Monastery for the return of St John's skull, Tsar Peter the Great ordered that the skull remain in Russia but that the monastery was to be paid 500 rubles every four years. The Russian state archives document these payments up until 1735.
The skull was kept at the Moscow Kremlin, in the Cathedral of the Dormition of the Mother of God, until 1920, when it was confiscated by the Soviets and placed in the Museum of Silver Antiquities. In 1988, in connection with the 1000th Anniversary of the Baptism of Russia, the head, along with other important relics, was returned to the Russian Orthodox Church and kept at the Epiphany Cathedral, until being moved to the Cathedral of Christ the Saviour after its restoration.
However, today, the Vatopedi Monastery posits a rival claim to possession of the skull of St. John Chrysostom, and there a skull is venerated by pilgrims to the monastery as that of St John.
Two places in Italy also claim to have the skull of St. John Chrysostom: the Basilica di Santa Maria del Fiore in Florence and the Dal Pozzo chapel in Pisa.
The right hand of St. John[70] is preserved on Mount Athos, and numerous smaller relics are scattered throughout the world.[71]
- ^ The exact date of John's birth is in question, and dates between 344 and 349 are given. In the most recent general biography of Chrysostom, eminent patristics scholar JND Kelly, after a review of the evidence and literature, favours 349 as the date that best fits all available evidence, in agreement with Robert Carter. See Kelly, Golden Mouth: The Story of John Chrysostom: Ascetic, Preacher, Bishop, (Grand Rapids: Baker Academic 1998: originally published Ithaca: Cornell University Press, 1995) p. 4 fn. 12; esp. Appendix B passim. For a discussion of alternatives presented in the literature, see Robert Carter, "The Chronology of St. John Chrysostom's Early Life", in Traditio 18:357–64 (1962); Jean Dumortier, "La valeur historique du dialogue de Palladius et la chronologie de saint Jean Chrysostome", in Mélanges de science religieuse, 8:51–56 (1951). Carter dates his birth to the year 349. See also Robert Louis Wilken, John Chrysostom and the Jews: Rhetoric and Reality in the Late Fourth Century, (Berkeley: University of California Press: 1983), p. 5.
- ^ a b c "St John Chrysostom" in the Catholic Encyclopedia, available online. Retrieved March 20, 2007.
- ^ Newadvent.org
- ^ a b Catholic-forum.com
- ^ The exact date of John's birth is in question, and dates between 344 and 349 are often given, and limits set at 340 and 350 (Kelly 296). In the most recent general biography of Chrysostom, eminent patristics scholar JND Kelly, after a review of the evidence and literature, favours 349 as the date that best fits all available evidence, in agreement with Robert Carter. See Kelly, Golden Mouth: The Story of John Chrysostom: Ascetic, Preacher, Bishop, (Grand Rapids: Baker Academic, 1998: originally published Ithaca: Cornell University Press, 1995) p. 4 fn. 12; esp. 296–298 passim. For a concurring analysis which is followed in most recent reconstructions of the early life of Chrysostomos, see Robert Carter, "The Chronology of St. John Chrysostom's Early Life", in Traditio 18:357–64 (1962). For a discussion of alternatives, often in older literature, see especially G. Ettlinger, Traditio 16 (1960) 373–80, Jean Dumortier, "La valeur historique du dialogue de Palladius et la chronologie de saint Jean Chrysostome", in Mélanges de science religieuse, 8:51–56 (1951).
- ^ Pope Vigilius, Constitution of Pope Vigilius, 553
- ^ Coptic synaxarium
- ^ http://orthodoxwiki.org/John_Chrysostom
- ^ John Chrysostom, Discourses against Judaizing Christians, translated by Paul W. Harkins. The Fathers of the Church; v. 68 (Washington: Catholic University of America Press, 1979)
- ^ Walter Laqueur, The Changing Face of Antisemitism: From Ancient Times To The Present Day, (Oxford University Press: 2006), p. 48. ISBN 0-19-530429-2. 48
- ^ Yohanan (Hans) Lewy, "John Chrysostom" in Encyclopaedia Judaica (CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.
- ^ "John Chrysostom", Encyclopaedia Judaica
- ^ The Encyclopaedia Judaica describes Chrysostom's mother as a pagan. In Pauline Allen and Wendy Mayer, John Chrysostom, (Routledge:2000), p. 5 ISBN 0-415-18252-2, she is described as a Christian.
- ^ Wilken (p. 7) prefers 368 for the date of Chrysostom's baptism, the Encyclopaedia Judaica prefers the later date of 373.
- ^ Cameron, A. (1998) "Education and literary culture" in Cameron, A. and Garnsey, P. (eds.) The Cambridge ancient history: Vol. XIII The late empire, A.D. 337–425. Cambridge: Cambridge University Press, p. 668.
- ^ Wilken, p. 5.
- ^ Sozomen (1995) [1890]. "Ecclesiastical History of Sozomen, Book VIII, Chapter II: Education, Training, Conduct, and Wisdom of the Great John Chrysostom". In Schaff, Philip and Wace, Henry (trs., eds.). Nicene and Post-Nicene Fathers, Volume II: Socrates and Sozomenus Ecclesiastical Histories. Zenos, A. C. (rev., notes) (reprint ed.). Peabody: Hendrickson Publishers. p. 399. ISBN 1-56563-118-8. Retrieved 2007-03-29.
- ^ Pauline Allen and Wendy Mayer, John Chrysostom, (Routledge:2000), p. 6 ISBN 0-415-18252-2,
- ^ Socrates Scholasticus, Ecclesiastical History, VI, 3
- ^ Philip Hughes, History of the Church (Sheed and Ward 1934), vol. I, pp. 231–232
- ^ John Chrysostom, In Evangelium S. Matthaei, hom. 50:3–4: PG 58, 508–509
- ^ See Cajetan Baluffi, The Charity of the Church, trans. Denis Gargan (Dublin: M H Gill and Son, 1885), p. 39 and Alvin J. Schmidt, Under the Influence: How Christianity Transformed Civilization (Grand Rapids, Mich.: Zondervan, 2001), p. 152
- ^ a b Robert Wilken, "John Chrysostom" in Encyclopedia of Early Christianity, ed. Everett Ferguson (New York:Garland Publishing, 1997).
- ^ Allen and Mayer, 2000, p. 6
- ^ David H. Farmer, The Oxford Dictionary of the Saints, second ed. (New York:Oxford University Press, 1987) p. 232.
- ^ Socrates Scholasticus (1995) [1890]. "Book VI, Chapter XVI: Sedition on Account of John Chrysostom's Banishment". In Schaff, Philip and Wace, Henry (trs., eds.). Nicene and Post-Nicene Fathers, Volume II: Socrates and Sozomenus Ecclesiastical Histories. Zenos, A. C. (rev., notes) (reprint ed.). Peabody: Hendrickson Publishers. p. 149. ISBN 1-56563-118-8. Retrieved 2007-03-29.
- ^ a b "St John Chrysostom the Archbishop of Constantinople". Orthodox Church in America. Retrieved 2007-03-29.
- ^ Socrates Scholasticus, op cit "Chapter XVIII: Of Eudoxia's Silver Statue", p. 150.
- ^ "John Chrysostom" in The Oxford Dictionary of Church History, ed. Jerald C. Brauer (Philadelphia:Westminster Press, 1971).
- ^ A chronicle of the last pagans, pg 75
- ^ (Ep. CLV: PG LII, 702)
- ^ Vatican Library
- ^ Appeal to the Pope
- ^ Stephens, W. R. W., (2005) "Saint Chrysostom: His Life and Times", (Elibron Classics), pp. 349–50. Writing in 1872, church historian William Stephens said "The Patriarch of the Eastern Rome appeals to the great bishops of the West, as the champions of an ecclesiastical discipline which he confesses himself unable to enforce, or to see any prospect of establishing. No jealousy is entertained of the Patriarch of the Old Rome by the Patriarch of the New Rome. The interference of Innocent is courted, a certain primacy is accorded him, but at the same time he is not addressed as a supreme arbitrator; assistance and sympathy are solicited from him as from an elder brother, and two other prelates of Italy are joint recipients with him of the appeal."
- ^ Catholic Encyclopedia: St. Gaudentius
- ^ Holum, K. G., (1982) "Theodosian Empresses", (University of California Press), 184
- ^ Barker, Jason (2005). "Pascal Homily". Be Transformed. Antiochian Orthodox Christian Archdiocese of North America, dept. of Youth Ministry. Retrieved 2009-11-17.
- ^ "John Chrysostom" in Encyclopedia of Early Christianity.
- ^ a b "John Chrysostom" in the Catholic Encyclopedia, online. Retrieved March 20, 2007.
- ^ Yohanan (Hans) Lewy, "John Chrysostom" in Encyclopaedia Judaica (CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.
- ^ Wilken, p. 30.
- ^ John Chrysostom, quoted in Wilken, p. 30
- ^ Liebeschuetz, J.H.W.G. Barbarians and Bishops: Army, Church, and State in the age of Arcadius and Chrysostom, (Oxford: Clarendon Press, 1990) pp. 175–176
- ^ John Chrysostom, quoted in Liebeschuetz, p. 176
- ^ See Wilken, p. xv, and also "John Chrysostom" in Encyclopaedia Judaica
- ^ Wilken, p. xv.
- ^ "John Chrysostom" in Encyclopaedia Judaica.
- ^ Rodney Stark, The Rise of Christianity. How the Obscure, Marginal Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries, (Princeton University Press:1997) pp. 66–67.
- ^ John Chrysostom, Discourses Against Judaizing Christians (vol. 68 of Fathers of the Church), trans. Paul W. Harkins (Washington, D.C.: Catholic University of America Press, 1979) p. x
- ^ Chrysostom, Discourses Against Judaizing Christians, p. xxxi
- ^ Wilken, Robert Louis. 1983. John Chrysostom and the Jews: Rhetoric and Reality in the Late Fourth Century. Berkeley: University of California Press. ISBN 978-0-520-04757-0 pages 124–126. Cited in CCL 2.0 at "John Chrysostom." New World Encyclopedia. 29 Aug 2008, 13:33 UTC. 25 Oct 2011, 03:48 <http://www.newworldencyclopedia.org/entry/John_Chrysostom?oldid=794415>.
- ^ Fonrobert, Charlotte. 2010. "Jewish Christians, Judaizers, and Anti-Judaism." In Late Ancient Christianity, pp. 234–254. Minneapolis: Fortress Press.<http://books.google.com/books?id=uPC-fTBF1K8C>.
- ^ Wilken, p. 26.
- ^ Thomas Woods, How the Catholic Church Built Western Civilization, (Washington, D.C.: Regenery, 2005), ISBN 0-89526-038-7, p. 44
- ^ On the Priesthood was well-known already during Chrysostom's lifetime, and is cited by Jerome in 392 in his De Viris Illustribus, chapter 129
- ^ Kirsch, Johann Peter (1911). "St. Olympias". Catholic Encyclopedia. Robert Appleton Company. Retrieved 2009-11-17.
- ^ a b Parry (2001), pp. 268–269
- ^ John Chrysostom, Hom. in Mt. 19,5: PG 57, 280.
- ^ John Henry Newman, "St. Chrysostom" in The Newman Reader (Rambler:1859) available online (see esp. chapter 2). Retrieved March 20, 2007.
- ^ "The Divine Liturgy of St John Chrysostom, Op 31". Hyperion Records, Ltd.
- ^ "Litany". www.arvopart.org. Retrieved 2014-04-15.
- ^ Blaimes (1996, 3).
- ^ Joyce (1961, 3).
- ^ A variant relates that this was Genevieve of Brabant, wife of Count Siegfried of Treves, who was unjustly accused of infidelity and sentenced to death. She was led into the forest to be put to death, but her executioners relented and there abandoned her.
- ^ See http://www.lombardiabeniculturali.it/stampe/schede/F0140-00156/
- ^ Available at http://reader.digitale-sammlungen.de/de/fs1/object/display/bsb10204257_00005.html. See Laura Fenelli, "From the Vita Pauli to the Legenda Breviarii: Real and imaginary animals as a Guide to the Hermit in the Desert", in Francisco de Asís GARCÍA GARCÍA; Mónica Ann WALKER VADILLO; María Victoria CHICO PICAZA, (eds.), Animals and Otherness in the Middle Ages: Perspectives Across Disciplines, Oxford, Archaeopress (BAR International Series 2500), 2013, p. 41, fn. 40 = https://www.academia.edu/3740182/From_the_Vita_Pauli_to_the_Legenda_Breviarii_Real_and_imaginary_animals_as_a_Guide_to_the_Hermit_in_the_Desert
- ^ Legend of St John Chrysostom. In: Zgombic Miscellany. 16th-century Glagolitic manuscript [in Croatian Church Slavonic]. Zagreb, Archive of the Croatian Academy of Sciences and Arts. Shelf-mark VII 30. pp. 67–75.
- ^ Pope John Paul II. "Letter to the Ecumenical Patriarch of Constantinople, His Holiness Bartholomew I". Retrieved 2007-03-20.
- ^ cbc link. Retrieved 13 September 2010.
- ^ Orthodoxphotos.com
- ^ "Thousands queue outside Cyprus church after reports of miracle-working relic". International Herald Tribune. 13 November 2007. Retrieved 2007-11-13.
- Allen, Pauline and Mayer, Wendy (2000). John Chrysostom. Routledge. ISBN 0-415-18252-2
- Attwater, Donald (1960). St. John Chrysostom: Pastor and Preacher. London: Catholic Book Club.
- Blamires, Harry (1996). The New Bloomsday Book: A Guide Through Ulysses. London: Routledge. ISBN 0-415-13858-2
- Brändle, R., V. Jegher-Bucher, and Johannes Chrysostomus (1995). Acht Reden gegen Juden (Bibliothek der griechischen Literatur 41), Stuttgart: Hiersemann.
- Brustein, William I. (2003). Roots of Hate: Anti-Semitism in Europe before the Holocaust. Cambridge University Press. ISBN 0-521-77308-3
- Carter, Robert (1962). "The Chronology of St. John Chrysostom's Early Life." Traditio 18:357–64.
- Chrysostom, John (1979). Discourses Against Judaizing Christians, trans. Paul W. Harkins. The Fathers of the Church; v. 68. Washington: Catholic University of America Press.
- Chuvin, Pierre (1990). "A chronicle of the last pagans". Harvard University Press
- Dumortier, Jean (1951). "La valeur historique du dialogue de Palladius et la chronologie de saint Jean Chrysostome." Mélanges de science religieuse, 8, 51–56.
- Hartney, Aideen (2004). John Chrysostom and the Transformation of the City. London: Duckworth. ISBN 0-520-04757-5.
- Joyce, James (1961). Ulysses. New York: The Modern Library.
- Kelly, John Norman Davidson (1995). Golden Mouth: The Story of John Chrysostom-Ascetic, Preacher, Bishop. Ithaca, New York: Cornell University Press. ISBN 0-8014-3189-1.
- Laqueur, Walter (2006). The Changing Face of Antisemitism: From Ancient Times To The Present Day. Oxford University Press. ISBN 0-19-530429-2.
- Liebeschuetz, J.H.W.G. (1990) Barbarians and Bishops: Army, Church and State in the Age of Arcadius and Chrysostom. Oxford: Clarendon Press. ISBN 0-19-814886-0.
- Lewy, Yohanan [Hans] (1997). "John Chrysostom". Encyclopaedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. ISBN 965-07-0665-8.
- Meeks, Wayne A., and Robert L. Wilken (1978). Jews and Christians in Antioch in the First Four Centuries of the Common Era (The Society of Biblical Literature, Number 13). Missoula: Scholars Press. ISBN 0-89130-229-8.
- Morris, Stephen. "'Let Us Love One Another': Liturgy, Morality, and Political Theory in Chrysostom's Sermons on Rom. 12–13 and II Thess. 2," in: Speculum Sermonis: Interdisciplinary Reflections on the Medieval Sermon, ed. Georgiana Donavin, Cary J. Nederman, and Richard Utz. Turnhout: Brepols, 2004. pp. 89–112.
- Palladius, Bishop of Aspuna. Palladius on the Life And Times of St. John Chrysostom, transl. and edited by Robert T. Meyer. New York: Newman Press, 1985. ISBN 0-8091-0358-3.
- Parks, James (1969). Prelude to Dialogue. London.
- Parry, David; David Melling, eds. (2001). The Blackwell Dictionary of Eastern Christianity. Oxford: Blackwell. ISBN 0-631-18966-1.
- Pradels, W. (2002). "Lesbos Cod. Gr. 27 : The Tale of a Discovery", Zeitschrift für Antikes Christentum 6, pp. 81–89.
- Pradels, W., R. Brändle, and M. Heimgartner (2001). "Das bisher vermisste Textstück in Johannes Chrysostomus, Adversus Judaeos, Oratio 2", Zeitschrift für Antikes Christentum 5, pp. 23–49.
- Pradels, W., R. Brändle, and M. Heimgartner (2002). "The sequence and dating of the series of John Chrysostom's eight discourses Adversus Judaeos", Zeitschrift für Antikes Christentum 6, 90–116.
- Schaff, Philip, and Henry Wace (eds.) (1890). Socrates, Sozomenus: Church Histories (A Select Library of Nicene and post-Nicene Fathers of the Christian Church, second series, vol. II). New York: The Christian Literature Company.
- Stark, Rodney (1997). The Rise of Christianity. How the Obscure, Marginal Jesus Movement Became the Dominant Religious Force in the Western World in a Few Centuries. Princeton University Press.
- Stephens, W.R.W. (1883). Saint John Chrysostom, His Life and Times. London: John Murray.
- Stow, Kenneth (2006). Jewish Dogs, An Imagine and Its Interpreters: Continiuity in the Catholic-Jewish Encounter. Stanford: Stanford University Press. ISBN 0-8047-5281-8.
- Wilken, Robert Louis (1983). John Chrysostom and the Jews: Rhetoric and Reality in the Late Fourth Century. Berkeley: University of California Press.
- Willey, John H. (1906). Chrysostom: The Orator. Cincinnati: Jennings and Graham.
- Woods, Thomas (2005). How the Catholic Church Built Western Civilization. Washington, D.C.: Regenery. ISBN 0-89526-038-7
Collected works
Widely used editions of Chrysostom's works are available in Greek, Latin, English, and French. The Greek edition is edited by Sir Henry Savile (eight volumes, Eton, 1613); the most complete Greek and Latin edition is edited by Bernard de Montfaucon (thirteen volumes, Paris, 1718–38, republished in 1834–40, and reprinted in Migne's "Patrologia Graeca", volumes 47–64). There is an English translation in the first series of the Nicene and Post-Nicene Fathers (London and New York, 1889–90). A selection of his writings has been published more recently in the original with facing French translation in Sources Chrétiennes.
Further reading
- Bibliography
- Primary sources
- The priesthood: a translation of the Peri hierosynes of St. John Chrysostom, by WA Jurgens, (New York: Macmillan, 1955)
- Commentary on Saint John the apostle and evangelist: homilies 1–47, translated by Sister Thomas Aquinas Goggin, Fathers of the Church vol 33, (New York: Fathers of the Church, Inc, 1957)
- Commentary on Saint John the Apostle and Evangelist, translated by Sister Thomas Aquinas Goggin. Homilies 48–88, Fathers of the Church vol 41, (Washington, DC: Catholic University of America Press, 1959) [translation of Homiliae in Ioannem]
- Baptismal instructions, translated and annotated by Paul W Harkins, (Westminster, MD: Newman Press, 1963)
- Discourses against judaizing Christians, translated by Paul W Harkins., Fathers of the Church vol 68, (Washington: Catholic University of America Press, 1979)
- On the incomprehensible nature of God, translated by Paul W Harkins. Fathers of the Church vol 72, (Washington, DC: Catholic University of America Press, 1984)
- On wealth and poverty, translated and introduced by Catharine P Roth, (Crestwood, New York: St. Vladimir's Seminary Press, 1984)
- Chrysostom, John (1985). Apologist. Margaret A. Schatkin and Paul W. Harkins, trans. Washington, D.C.: Catholic University of America Press. ISBN 0-8132-0073-3. [translations of Discourse on blessed Babylas, and Against the Greeks: Demonstration against the pagans that Christ is God.]
- Chrysostom, John (1986). Homilies on Genesis. Robert C. Hill, trans. Washington, D.C.: Catholic University of America Press. ISBN 0-8132-0074-1. [translation of Homilies on Genesis 1–17]
- Chrysostom, John (1986). On marriage and family life. Catherine P. Roth, trans. Crestwood, N.Y.: St. Vladimir's Seminary Press. ISBN 0-913836-86-9.
- Samuel NC Lieu, ed, The Emperor Julian: panegyric and polemic. Claudius Mamertinus, John Chrysostom, Ephrem the Syrian, (Liverpool: Liverpool University Press, 1986.) [contains translation of John Chrysostom, Homily on St. Babylas, against Julian and the pagans XIV-XIX]
- Commentaries on the sages, translated with an introduction by Robert Charles Hill, 2 vols, (Brookline, MA: Holy Cross Orthodox Press, 2006) [Vol 1 is a translation of the Commentary on Job; vol 2 is a translation of the Commentary on Proverbs]
- Secondary sources
- Attwater, Donald (1939). St. John Chrysostom: The Voice of Gold. London: Harvill.
- Baur, Chrysostomus (1959). John Chrysostom and His Times. M. Gonzaga, trans (2nd ed.). London: Sands.
- Lim, Richard (1995). Public disputation, power, and social order in late antiquity. Berkeley: University of California Press. ISBN 0-585-16041-4.
External links
|Wikisource has original works written by or about:
John Chrysostom
|Wikiquote has quotations related to: John Chrysostom
|Wikimedia Commons has media related to John Chrysostom.
- On St. John Chrysostom's Antioch Years by Pope Benedict XVI
- Symposium Commemorating the 1600th Anniversary of St. John's Repose
- St. John Chrysostom article from The Catholic Encyclopedia (Newadvent Website)
- Jewish Encyclopedia: Chrysostomus, Joannes
- John Chrysostom on Patristique.org (french)
- Was St. John Chrysostom Anti-Semitic?
- St John Chrysostom and the Anglican Communion
- St John Chrysostom the Archbishop of Constantinople Orthodox icon and synaxarion (13 November feast day)
- Translation of the relics of St John Chrysostom the Archbishop of Constantinople (27 January feast day)
- Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom (30 January feast day)
- Colonnade Statue St Peter's Square
- John Chrysostom Mosaic in Hagia Sophia
- The Divine Liturgy of St. John Chrysostom
- Study Text of the Divine Liturgy of Saint John Chrysostom (Ruthenian Edition, with Scriptural references)
- Writings of Chrysostom in the Christian Classics Ethereal Library edition of the Nicene and Post-Nicene Fathers:
- On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statues
- Homilies on the Gospel of St. Matthew '
- Homilies on the Acts of the Apostles and the Epistle to the Romans
- Homilies on First and Second Corinthians
- Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
- Homilies on the Gospel of St. John and the Epistle to the Hebrews
- The Hieratikon Easter Sermon of St. John Chrysostom
- Eight Homilies Against the Jews
- Opera Omnia by Migne Patrologia Graeca with analytical indexes
- The Auxiliary Resources page on the Electronic Manipulus florum Project Website provides digital transcriptions of the Latin translations of De laudibus sancti Pauli homeliae (PG 50, 473–514), Dialogus de sacerdotio (PG 48, 623–91), and In epistolam ad Hebraeos homeliae (PG 63, 9–236), as well as the Latin text of the Pseudo-Chrysostom Opus imperfectum in Mattheum (PG 56, 611–946). It also provides digital transcriptions of Anianus of Celeda's prologue on the homilies on Matthew and his Latin translations of the first eight homilies (PG 58, 975–1058) and also Anianus of Celeda's prologue and his Latin translations of Chrysostom's homelies 1–25 on Matthew from the editio princeps published in Venice in 1503.
- Ps.Chrysostom Homily 2 on Christmas at Tertullian.org and here at Archive.org.
Orthodox feast days
- 27 January, Translation of the relics of St John Chrysostom to Constantinople
- 30 January, Synaxis of the Three Great Hierarchs
- 14 September, Repose of St John Chrysostom
- 13 November, St John Chrysostom the Archbishop of Constantinople
|Orthodox Church titles
|Preceded by
|Archbishop of Constantinople
| Succeeded by
Arsacius of Tarsus
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text:
Phatak, Makarand S and Keerthi, Sathiya S (1991) A Homotopy Method for Stabilization of Multivariable Systems with Structural Constraints on State Feedback. In: 1991 IEEE Region 10 International Conference on EC3-Energy, Computer, Communication and Control Systems. TENCON '91, 28-30 August, New Delhi,India, Vol.1, 19-23.
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Various structural Constraints on the state feedback gain matrix, K, used in the control of a multivariable dynamical system arise because of the way feedback is realized. Static output feedback, decentralized state feedback,simultaneously stabilizing state feedback for several operating points of a system, and two-controller feedback are some examples of control structure realizations which impost: constraints on K. We cast each of the problems in a general class of problems of stabilization of multivariable systems with such structural constraints into a problem of solving a system of equalities and inequalities which is then solved using a continuous realization of the gradient projection method and a barrier method under the homotopy framework. Our method is illustrated with two examples.
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|Copyright 1990 IEEE. Personal use of this material is permitted. However, permission to reprint/republish this material for advertising or promotional purposes or for creating new collective works for resale or redistribution to servers or lists, or to reuse any copyrighted component of this work in other works must be obtained from the IEEE.
|Division of Electrical Sciences > Computer Science & Automation
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Exhibition Overview
Journey Through The Desert – The Road Less Traveled features work by approximately 20 American photographers – beginning with an expansive presentation on the archive of Stephen H. Willard who captured the spiritual and natural beauty of the desert in the early part of the 20thcentury. The show continues with contemporary images taken at the end of the century by various photographers such as John Divola, Lee Friedlander, Karen Halverson, Wanda Hammerbeck, Mark Klett, Michael McMillen, Richard Misrach, Mark Ruwedel, and others. These artists present diverse interpretations that deliberately push the visual boundaries of desert photography in surprisingly new directions.
This exhibition is not about the history of photography and how the themes of beauty and pictorial documentation have been interpreted through time. Instead, the selection seeks to examine the individual photographer's distinct visions and unique journeys through the American deserts of the West.
Organized into three major themes, Land/Sky, Abandoned/Forgotten Places, and Tracks in the Sands, the exhibition loosely suggests a visual narrative that begins with the photographer's journey through the land, from panoramic views to distant and isolated places. The recurring theme of the photographer's vehicle is introduced to symbolize exploration of the vast desert. For example, Willard has documented the challenges he faced prior to the development of paved roads, air conditioned vehicles, and convenience rest stops. The visual journey continues as artists reveal through their camera lenses the dilemma of reconciling human interaction with the allure and beauty of the desert in contrast with the harsh reality of the extreme environment.
(Photo: Stuart Klipper, Intersection, H'ways 166/ 118, Jeff Davis Co., Texas 28 Dec 2004, 2004, type c print, Collection Palm Springs Art Museum, purchase with funds derived from a previous gift from Kirk and Anne Douglas (39-2006))


text:
The first warming sip enveloped me like a fog: scotch's sting softened in a tea infuser, followed by the bright sourness of lemon and the aroma of ironwort, also known as Mount Olympus flower. Then the familiar flavor of spiced plums, only a faint whisper but still humming in the background — courtesy of patxaran, a Basque sloe liqueur traditionally served chilled as a digestif.
With his "Fair Isle" cocktail, Bara's (58 East 1st Street) beverage director Kyle Storm has created a hot toddy with depth, just the thing for a numbing winter night. His mixed drinks (six of them, ranging in price from $10 to $13) are thoughtful and engaging, complex but uncomplicated, whipped up behind a four-seat bar adorned with bottles and a backlit façade.
The aesthetic at this East Village restaurant loosely borrows from both East and West — Japan and France, primarily — so Japanese spirits like sake pair with mezcal and ginger, and shochu gets stirred with black-sesame-infused vodka and Combier triple sec. Storm, who has the perfect weatherman's name and chiseled features to match, stretches his mixology muscles for the "Santiago," a rum-based libation that melds rice milk and jaggery, an unrefined cane sugar popular in South Asia. A daily sour plays with different combinations of spirit and citrus. Moderately priced wines (topping out at $64 for a biodynamic sparkling chenin blanc from the Loire Valley) and beers join boutique sake and awamori, a distilled spirit native to Okinawa, to round out the drink list. All match nicely with the plates of pickled vegetables the restaurant provides gratis.
Chef Ian Alvarez worked with Storm in Brooklyn at the Boerum Hill bistro French Louie, and both plied their trades at outposts of the Momofuku empire. Alvarez named the new restaurant after his mother (bara is Japanese for rose), painting its exposed-brick walls white to contrast a duo of inlaid vases that hold colorful flowers. With only a modest crew, he splits his time between the bar and a partially open kitchen, conferring with staff and handing off bowls of steamed cockles or clams destined for the slab-marble tabletops. Piled high around moats of enoki mushroom broth tinted green with garlicky pistou, the tender shellfish burst with brine. Bara's seafood dishes are uniformly good: Horseradish shavings and ponzu sauce cut through the oiliness of mackerel tataki; a frequent special of whole-roasted black bass, its skin crackled and basted in sticky, sherry-vinegar-based tare glaze, easily sates two hungry diners. Alvarez steers this
fusion-fueled ship with a steady hand,
maneuvering a cultural minefield with
In Japan, the tamarind-and-anchovy bite of Worcestershire sauce commonly
accompanies tavern foods like fried chicken and crispy tonkatsu pork cutlets. Alvarez ferments his own and pools it around slices of flatiron steak cooked to a blushing pink (the chef's temperature preference) and topped with snappy baby bok choy and a plump grilled oyster. Turn it into madcap steak frites with a side order of smashed and roasted fingerling potatoes planted in zesty yuzu kosho mayonnaise and hidden under a wispy veil of bonito flakes that lend the spuds a pervasive funk. Along with the beef, a well-rendered duck breast ladled with tea sauce over sunflower-seed purée commands the highest price at $22. The kitchen also finds success with restraint. Flan-like chawanmushi, a sumptuous and delicate egg custard, brings the sweet and salty kiss of crab tempered by aromatic fines herbes and nutty sesame. Noodleless chicken soup flirts with earthiness thanks to enoki mushrooms, Tokyo turnips, soy-marinated eggs with jammy yolks, and a sheet of nori.
Rare missteps stick out. A miniature cocotte filled with soupy preserved artichoke gratin — the vegetables halved and nearly impossible to balance atop shards of Armenian flatbread — begs for a food processor to create a more cracker-friendly dip. Roasted carrots and endive leaves enjoy a zesty peppercorn sauce and pucker-worthy umeboshi pickled plums, but the edible arrangement would benefit from a crunchy element. But they're
exceptions to the rule.
Joining the rising tide of chefs offering budget-friendly tasting menus, Alvarez orchestrates five-course meals for a modest $55. The prix fixe includes a curated sendoff: Choose between hefty sesame and red-bean macarons or a shallow dish of panna cotta glistening with a layer of strawberry preserves dotted with candied pistachios. The custard smacks of white miso and rosemary, luscious and buoyant in texture and rolling over the taste buds with salty and savory notes. The clever pairing feels comforting and natural, like motherly love, and I might have an Oedipus complex.


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Subject: Relius Clover
Thu Jun 11, 2015 1:27 pm
»Name:Relius Clover
»Alias:The Nameless Hero of Vivar, Guilt
»Birthday: March 15th
»Rank: Espada
»Espada Group: 9
»Personality: Relius is happy with himself; this also means that he harbors the ability to stand up for himself. Not just physically, but verbally as well. Relius sees himself as a man of great integrity, and he would never belittle himself or the actions that he takes. Relius was always seen as a man that could forgive and forget, he doesn't hold grudges and can always find a way to move on with his life. Revenge only creates an unbreakable circle of violence, and preying on the weak who already lost the will to fight leaves a bad taste in his mouth. Playing into his personality, he doesn't necessarily go for the killing blow. Relius only does what is necessary to keep himself alive. Relius can sure talk up a storm; he doesn't have any problems with communicating with others. Relius can strike up a conversation with any individual, even shinigami. Relius has a great sense of humor and can make a joke about anything. Sometimes the best medicine is laughter, and it's better to just laugh something off then keep it harbored inside. Relius always found a way to keep the feelings of others into consideration with his words and actions. Due to this fact he is incredibly understanding of how other individuals feel and can strongly empathize with them when tragedy or conflict strikes. Every choice made is influenced directly by empathy in the form of reaching a decision based on how he perceives others will react.
He might have good intentions, but they won't come into play before his nap. Relius has a bad habit of putting things off and fooling around instead of taking things seriously. Going into his personality, he could be seen more often in the human world than huneco mundo. Even though Relius can mean well, it's not that hard for him to have his attention split up. Relius could see a butterfly go past him in the middle of a conversation and completely tune out whatever the individual is saying. Most of all, hes not the one that talks the most, his bird like hollow companion does most of the talking for him half the time. His outgoing personality is only because he has Toto as a friend, Relius doesn't speak much or at all when Toto isn't around and Relius is around people he doesn't know well. Relius has this strange problem of never sitting still, he could be twittering his thumbs or tapping his foot. Either way, Relius always finds his way to be active. His actions are similar to an individual that has ADHD. Relius is always finding something to do or finding something to entertain himself with. He can always seem to find ways to entertain himself, but those forms of entertainment is just as easily short lived.
»Likes: paranormal studies- What happens when a ghost tries to study another ghost? Relius finds his own race entertaining, and he would do more of the hollow version of people watching than munching away immediately.
Birds: Which is one of the reason why he keeps toto around. Relius sees the small bird like hollow as a pet,
Fighting for his own reasons: Nothing pouts Relius in the mood more than his own purpose for combat. When he feels inclined to combat someone, he's alot more serious and i kind of reminds him of when he was alive.
»Dislikes: Gambling: Relius used to have a gambling problem, Black Jack was his favorite game, but served as the bane of his existence at the same time.
Hangoers: Some would say that it's simple, don't drink if you don't like hangovers. However, Relius can't help it, and being a spirit with a headache is definitely something he hardly enjoys
Cats- Cat hair makes him sneeze a lot, and it can make him unbearable to be around. He doesn't dislike the animal themselves, just the hair.
»Appearance Picture:
»Eye Color:blue
»Hair Color:Brown
»Extra:Aspect of Death: Guilt, Relius harbors the emotion that indicates he violated a moral standard he believed in. That belief was the idea that even peasants had their place among kings, an equality standard and sacrifices that would not be in vain. He rallied the pesants of vivar to take up arms and fight, only for them to be lost in time and not remembered. Instead, he bears the legacy by taking the credit of the 1000 men that died unwillingly. The guilt of being granted the honor he did not deserve, and the looks on the faces of the families that lost their loved ones. That feeling is carved inside his soul.
»Appearance Description:The color of Relius's eyes is Aquamarine blue. Aquamarine blue eyes are clear, piercing blue-green and are very striking. There is usually almost equal ratio of yellow to blue (with blue slightly predominating) in the iris. Aquamarine blue eyes tend to resemble the clear tropical seas of the Pacific.
Relius also contains short brown hair. The hair color reminds you of amber, taking on a brownish yellow tone. The hair is usually slicked down due to his helmet like mask pushing it down.
Relius has pale skin color, which helps set off his hair and eyes. He contains no known blemishes and his teeth are well in order. Relius contains a fabulous bone structure along with mile high cheekbones. He also has long eyelashes, and full eyebrows. Relius has broad shoulders but his posture always tends to slouch, indicating a feeling of laziness. Relius has an athletic body, with full figured lips. He also has a small pointy chin and a snub shaped nose, which most researchers say to be the most appealing nose type. He also has a perfectly proportioned mouth. Relius does contain facial hair, a small soul patch that is the same color of his hair that is located on his chin. A soul patch is really a small patch of facial hair just below the lower lip and above the chin.
Relius's hollow like attributes starts off with his helmet, it would remind an individual of a Viking helmet. It was a white mask with four horns, two horns on each side of the head and pushed a little outward showing a line. Relius's mask only covers up his head and his nose, leaving the lower half uncovered. Relius's hollow hole is located in the middle of his collar bone, but this does not affect his breathing at all. Finally, Relius contains a small bangle on the left arm, around the bicep. Relius wears the traditional arrancar uniform that consists of a white jacket, black sash, white hakama, black tabi and white zōri. Most of the time, Relius would leave the jacket open with the collar up. He also contains black gloves.
»Historical Information:
Relius Clover was born in 1040 AD in Vivar, also known as Castillona de Bivar, a small town about six miles north of Burgos, the capital of Castile. His father Roberto Clover was a courtier and a cavalryman that fought in many battles and brought it upon himself to only have strong women give birth to his children. A warrior by the name of Isabella Hernandez was the one that was given the right to have Roberto's child, she died shortly afterwards. His father's duties have led Relius to be raised by his mother's family, which was consider aristocratic. However, Relius turned out to be a humble child that even took pity on peasants. He spent most of his childhood helping around in Vivar, his large allowance was split amongst those who were less fortunate than he was. Relius even played with the other peasant children of the village, who gladly accepted Relius as one of their own. It definitely was a split between family ties, Relius's behavior seemed unfitting and unnatural as a relative of the Hernandez family. As Relius grew older, he started to wonder why things were the way they are.
Relius was disowned by his father as soon as word came out, and he soon became one of the peasants that he loved to socialize with so much. However, this brought much of a rise amongst the peasant. There was even talk of kingship amongst their ranks, an individual that never considered them lesser. His teen years were practicing swordsmanship and chopping wood, which leads all the way back to the origins of the house of Clover. Relius never understood why his father saw his mercy as an impurity; it was a different feeling to him. Relius was a strong man, and started to get much attention within Castillonia. While making an honest living teaching the way of the sword and chopping wood, his story still stands as the king of the peasants. These words actually reached the ears of Rodrigo Diaz, who was also known as El Cid at a later time.
There was a shortage of men for the upcoming battle of the Moorish stronghold of Zaragoza. There was a promise of Relius being able to restore his name as royalty as well as given the chance for the peasant's to prove themselves. Relius was told to sway the pedants of Vivar, and have been training them before the raid happened in 1057. It was a hard fought battle, most of the pesants died because they were at the front lines, Relius was at the front lines as well. Relius survived, but the same could not be said for the casualties of the men that put their faith in him. Relius was overcome with guilt, those brave individuals were labeled as nameless, and their existence into the battle was squandered as well. The nameless heroes of Vivar, was a real live event that was reduced to a peasant's fairy tale. However, Relius's service in battle was not neglected and he received his name of clover restored back to its original state.
Even as an aristocrat, Relius decided to live his life as a warrior instead. He needed to find a way to lose the feeling of regret he harbored towards the individuals that he basically lead to their death. In 1063, Relius met his end at the battle of Graus. He fought gallantly, but died with a spear going straight through his chest. As he was dying, there was this one ideal that he had left. War had no happy endings; it was only a means to an end. Relius felt guilty, he fought so hard and rallied the men of families, all so he could obtain his name. It was just a name, which was gone, becoming the nameless hero of Vivar. After his death, Relius felt like he was still here. He felt like there was still something that he had to do, he couldn't abandon his people. This obsession grew, as he felt some attachment to Vivar. Any noble that harassed the peasant's caused his chain of fate to deteriorate, becoming a hollow.
A Hollow
As a hollow, Relius was obsessed with standing up for the people who couldn't stand up for themselves. Whenever he saw anything that posed as a threat towards the peasants, he attacked them and devoured them. The flavor and sensation of devouring was hard to ignore, and Relius continued to eat. People started to wonder if it was the retaliation of the peasant's in Vivar, And sought to slaughter them. At that time, it was one of the biggest feasts that Relius came to be a part of. At the same time, Relius lost the drive and taste of humans and proceeded on to the great beyond. By the great beyond, what was really meant as the final destination was huneco mundo. Relius decided to test his worth against other hollows, awakening a lost feeling of fighting in the war. This excited him, the taste was also memorable.
His lifestyle as a hollow only consisted of eating other hollows, which resulted in his evolution into a Gillian. At that point, Relius lost all of his previous personality or desire to eat. He was motionless like a stone, The years went by immensely as bits and pieces of his mind started to come back to him. The hunger also returned, he started eating other Gillian. He devoured the Gillian just the same, and most of them didn't even fight back at all. It was a horrid feeling, the pinnacle of suffering to lose yourself. To continue on without a purpose forever, it was definitely the horrors of his life. Even if the small purpose was just to feed on others, he would take that instead of being motionless.
Relius transformed once more after hundreds of years into an adjuchas, traveling the sands of huneco mundo and feeding on every hollow he came across. However, with every single hollow that he devoured, he started to remember a few things that he seemed to forget. The feeling he had when he died, it was still a unknown variable and he searched hard to find the answer. More years passed, and Relius came across a few hollows that were going to get killed by other hollow. He felt something as he watched, and jumped in the fray. He protected the weaker hollows from getting killed, or he tried to. There were so many of the hollows that were on his level, he brushed aside and watched in horror as the weaker hollows got killed. Relius then remembered completely what that feeling was, it was guilt. He hated himself and tried to break his mask in an attempt to end himself, but it had the opposite effect. It furthered his evolution and he became an arrancar.
As an arancar, Relius killed all of the other adjuchas, eating them as well. He also realized that the smallest of the adjuchas, a little white bird, was still present. The birds name was Toto, and it became Relius's new companion. Since Relius never bothered to feed anymore, his hollow kills were basically meals for Toto. It seemed like a friendship, but Relius harbored the guilt of not being able to save Toto's comrades, so he allows Toto to tag along to make up for it. He travels the sands of huneco mundo, the nameless hero of Vivar. His following is starting but will history repeat itself?
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»Your Sample: Relius was busy thinking about the past, such a deep past it was. He looks at the sky as the hot sun beams upon his face. His hollow friend toto lands on his shoulder as he helps him look for shizu in the forrest. "Toto... did he really leave?" Toto makes a few caws before he answers." Ahh.. you idiot! It was bound to happen... hey.. are you listening?" Relius was too busy digging a hole, wondering if there was an underground city that Shizu had escaped to. "It was said that he retreated to an underground fortress or... something. " Toto started pecking Relius on his head, Relius ducks down and tries to protect it. "Ouch... why did you do that for?" "Ahh... your an idiot Reli... you are going to get yourself killed one of these days if your left alone for too long. " Relius smiles and pets the parrot like hollow. "Dude.. your my best friend. And thats one of the reasons why you decide to stick around, i'm not going to let anyone eat you... actually i would be quite upset if someone did. "I concurr young Relius..." "Your using that smart talk again.... you really... know how to... bore me to death. I mean that cant be entirely true, perhaps you mean well with your educational dialouge. But all i really know is ... well... how to.... walk around and... stuff." "Shut up Relius..... " Relius shrugs as he fills up back the hole, he wipes the sweat off his forehead and then heads deeper into the forrest. "Very quiet in here, i wonder what everyone is doing. Most likely running for their lives, that seems to be what everyone is doing nowadays. Trying not to die is... the normal around here. This is why i like the human world better, you get to stay away from all of the random nonsense that goes on in huneco mundo. And...... i still didnt get my free taco...." "Being an arrancar doesn't mean that you get free food Relius...." "Relius looks at the strange bird and shakes his head." "Toto, you are a very funny person......" From what is apparent to Relius, he is talking to his best friend toto...that doesnt exist. Toto is his imaginary friend that Relius has created in response from the shock that he received of getting his butt handed to him from salzabor. Apparently, being insane is contagious as Relius continues to have conversations with himself. He begins to realize this as he rubs his eyes a few times and check on his wound that Salzabor inflicted. "Yep... still crazy... but i still cant get that voice out of my head." "Hey bro..im not just a voice.." "Relius rubs his mask a few times and looks around, the bird was nowhere to be found but he can still...hear him." "Toto?" "Yes its me.... " "How are you doing that?" "Shut up Relius, act natural... someone is coming..." Relius jumps back and has his hand on his sword, he was not sure who to expect, all he knew was that he had to defend himself.
Last edited by Relius on Thu Jun 11, 2015 3:13 pm; edited 1 time in total
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Subject: Re: Relius Clover
Thu Jun 11, 2015 3:06 pm
Denied you are not an Espada, you do not get 30points
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Subject: Re: Relius Clover
Thu Jun 11, 2015 3:16 pm
such a short Sample but approved make your application to the organization by using the template located here.http://bleach-ld.forumotion.com/t27-organization-template
then posting it here
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Subject: Re: Relius Clover
Relius Clover
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