Early in A.D. 400 Gainas, the haughty Goth who had had a large share in the downfall of Eutropius, demanded the surrender of three leading ministers, Aurelianus the consul, Saturninus, and count John the empress's chief favourite. To relieve the emperor of embarrassment, they surrendered themselves. Their lives were in extreme danger. Chrysostom resorted to Gainas's camp, pleaded the cause of the hostages, and endeavoured to persuade the Goth to lessen his extravagant demands to be made consul and commander-in-chief, which would have placed the emperor at his mercy. Gainas had urged his claim for one of the churches of Constantinople for Arian worship, but Chrysostom's eloquence and spiritual authority overpowered him, and he desisted for a time at least in pressing his demand (Soz. H. E. viii. 4; Socr. H. E. vi. 6; Theod. H. E. v. 32, 33; Chrys. Hom. cum Saturn. et Aurel. etc., vol. iii. pp. 482‒487). The sequel belongs to general history. The emperor, as a last resort, declared Gainas a public enemy; the inhabitants of the city rose against the Goths; a general massacre ensued, and Gainas was forced to flee for safety (Zosim. v. 18‒22).
At this epoch the power and popularity of Chrysostom was at its culminating point. We have now to trace its swift and complete decline. The author of his overthrow was the empress Eudoxia. Her shortlived religious zeal had burnt itself out, and when she found Chrysostom too clear-sighted to be imposed upon by an outward show of piety, and too uncompromising to connive at wrong-doing even in the highest places, and that not even her rank as empress could save her and her associates from public censure, her former attachment was changed into the most implacable enmity. Jealousy of Chrysostom's influence over Arcadius contributed to her growing aversion. Chrysostom was now the only obstacle to her obtaining undisputed supremacy over her imbecile husband, and through him over the Eastern world. Means must be found to get rid of this obstacle also. Chrysostom himself afforded the opportunity in his excess of zeal for the purity of the church by overstepping his episcopal jurisdiction, not then so strictly defined as in modern dioceses. Properly speaking, the bp. of Constantinople had no jurisdiction beyond the limits of his own city and diocese. For Constantinople, as a city whose imperial dignity was of modern creation, was not a metropolitan see, but subject ecclesiastically to the metropolitan of Heraclea (otherwise Perinthus), who was exarch of the province of Thrace. The claims of Heraclea becoming antiquated, the prelates of Alexandria, as the first of the Eastern churches, gradually assumed metropolitan rights over Byzantium. But subjection to any other see was soon felt to be inconsistent with the dignity of an imperial city, and by the third canon of the oecumenical council held within its walls, A.D. 381, its bishop was declared second to the bp. of Rome, after him coming the metropolitans of Alexandria and Antioch. But this precedence was simply honorary, and although Nectarius had set the precedent followed by Chrysostom of exercising jurisdiction in the Thracian and Asiatic dioceses, the claim did not receive legal authority until the council of Chalcedon (can. 28). At a conference of bishops held at Constantinople in the spring of A.D. 400, Eusebius of Valentinopolis accused his brother bishop, Antoninus of Ephesus, of selling ordination to bishoprics, melting down the church plate for his own benefit, and other grave offences (Pallad. p. 126). A delegacy was dispatched to Asia to investigate these charges. Many dishonest and vexatious delays occurred, and the accused bishop died before any decision could be arrived at (ib. pp. 130‒133). The Ephesian clergy and the bishops of the circuit appealed to Chrysostom to make peace. Prompt at the call of duty, Chrysostom, though it was the depth of winter (Jan. 401), and he in very feeble health, proceeded to Ephesus. On his arrival he exercised metropolitical authority, deposing six bishops convicted of simony, and correcting with unsparing hand the venality and licentiousness of the clergy (ib. pp. 134‒135; Socr. H. E. vi. 10; Soz. H. E. viii. 6). His excessive severity did not reconcile the reluctant ecclesiastics to the questionable authority upon which he acted. The results of Chrysostom's absence of three months from Constantinople were disastrous. He had entrusted his episcopal authority to Severian, bp. of Gabala, who basely abused his trust to undermine Chrysostom's influence at court. The cabal against Chrysostom was headed by the empress and her favourite ladies, of whose extravagance of attire and attempts to enhance their personal charms, the bishop had spoken with contemptuous ridicule, and among whom the wealthy and licentious widows Marsa, Castricia, and Eugraphia, "who used for the ruin of their souls the property their husbands had gained by extortion" (Pallad. pp. 35, 66), were conspicuous. This cabal received an important accession by the arrival of two bishops from Palestine, Antiochus of Ptolemais and the grey-haired Acacius of Beroea (Pallad. 49). [ Acacius; Antiochus.] Serapion, Chrysostom's archdeacon, had kept his master informed of Severian's base proceedings, and had continually urged his speedy return. His return was the signal for the outbreak of open hostilities, which Chrysostom's vehement and unguarded language in the pulpit exasperated. Soon after his return, he chose his text from the history of Elijah, and exclaimed, "Gather together to me those base priests that eat at Jezebel's table, that I may say to them, as Elijah of old, 'How long halt ye between two opinions?' " (ib. 74). This allusion was only too clear. He had called the empress Jezebel. The haughty Eudoxia could not brook the insult, and the doom of Chrysostom was sealed. But until the plot was ripe it was necessary to keep up the semblance of friendship, and even of deference, towards one who could still make ecclesiastical authority felt. Some half-heard words of Severian, uttered in annoyance at Serapion's discourtesy, were distorted by the archdeacon into a blasphemous denial of Christ's Divinity (Socr. H. E. vi. 10; Soz. H. E. viii. 10). The charge was rashly credited by Chrysostom, who, without further inquiry, sentenced him to excommunication and banishment from Constantinople. Chrysostom was still the idol of the common
