Chapter VII .— Chrysostom as Patriarch of Constantinople . a.d. 398–404. After the death of Nectarius (successor to Gregory Nazianzen), towards the end of the year 397, Chrysostom was chosen, entirely without his own agency and even against his remonstrance, archbishop of Constantinople. He was hurried away from Antioch by a military escort, to avoid a commotion in the congregation and to make resistance useless. He was consecrated Feb. 26, 398, by his enemy Theophilus, patriarch of Alexandria, who reluctantly yielded to the command of the Emperor Arcadius or rather his prime minister, the eunuch Eutropius, and nursed his revenge for a more convenient season. Constantinople, built by Constantine the Great in 330, on the site of Byzantium, assumed as the Eastern capital of the Roman empire the first position among the episcopal sees of the East, and became the centre of court theology, court intrigues, and theological controversies. The second œcumenical council, which was held there in 381, under Theodosius the Great, the last Roman emperor worthy of the name (d. 395), decided the victory of Nicene orthodoxy over the Arian heresy, and gave the bishop of Constantinople a primacy of honor, next in rank to the bishop of old Rome—a position which was afterwards confirmed by the Council of Chalcedon in 451, but disputed by Pope Leo and his successors. Chrysostom soon gained by his eloquent sermons the admiration of the people, of the weak Emperor Arcadius, and, at first, even of his wife Eudoxia, with whom he afterwards waged a deadly war. He extended his pastoral care to the Goths who were becoming numerous in Constantinople, had a part of the Bible translated for them, often preached to them himself through an interpreter, and sent missionaries to the Gothic and Scythian tribes on the Danube. He continued to direct by correspondence those missionary operations even during his exile. For a short time he enjoyed the height of power and popularity. But he also made enemies by his denunciations of the vices and follies of the clergy and aristocracy. He emptied the episcopal palace of its costly plate and furniture and sold it for the benefit of the poor and the hospitals. He introduced his strict ascetic habits and reduced the luxurious household of his predecessors to the strictest simplicity. He devoted his large income to benevolence. He refused invitations to banquets, gave no dinner parties, and ate the simplest fare in his solitary chamber. 16 He denounced unsparingly luxurious habits in eating and dressing, and enjoined upon the rich the duty of almsgiving to an extent that tended to increase rather than diminish the number of beggars who swarmed in the streets and around the churches and public baths. He disciplined the vicious clergy and opposed the perilous and immoral habit of unmarried priests of living under the same roof with “spiritual Sisters” ( συνείσακται ). This habit dated from an earlier age, and was a reaction against celibacy. Cyprian had raised his protest against it, and the Council of Nicæa forbade unmarried priests to live with any females except close relations. Chrysostom’s unpopularity was increased by his irritability and obstinacy, and his subservience to a proud and violent archdeacon, Serapion. The Empress Eudoxia was jealous of his influence over Arcadius and angry at his uncompromising severity against sin and vice. She became the chief instrument of his downfall. The occasion was furnished by an unauthorized use of his episcopal power beyond the lines of his diocese, which was confined to the city. At the request of the clergy of Ephesus and the neighboring bishops, he visited that city in January, 401, held a synod and deposed six bishops convicted of shameful simony. During his absence of several months he left the episcopate of Constantinople in the hands of Severian, bishop of Gabala, an unworthy and adroit flatterer, who basely betrayed his trust and formed a cabal headed by the empress and her licentious court ladies, for the ruin of Chrysostom. On his return he used unguarded language in the pulpit, and spoke on Elijah’s relation to Jezebel in such a manner that Eudoxia understood it as a personal insult. The clergy were anxious to get rid of a bishop who was too severe for their lax morals. 16     Socrates (VI. 5) says that some justified this habit by his delicate stomach and weak digestion, others attributed it to his rigid abstinence. His enemies construed it as pride, and based upon it a serious accusation.