Deac. If Theophilus is so sharp-sighted, how is it that he was unaware that if he expelled John from his see, he would disturb the whole world? Bish. There is nothing wonderful in this, my dear sir; even the demons recognized the advent of the Saviour, and yet were unaware that they would be made powerless by a single breath from those who believed in Him. Deac. Where do we find that they recognized the Saviour's presence? Bish. When they cried, "We know Thee who Thou art, the holy one of God; why hast Thou come to torment us before the time?" You see that they knew, even then, that He is not only holy, but also judge. But apart from demons, unfortunate prostitutes recognize men of self-control from the bearing of their eyes, and avoid them, just as a diseased eye avoids the light of the sun, or the vulture sweet scent. How is it that "Godliness is an abomination to sinners," if they cannot recognize godliness? So it was that Theophilus, not finding anything in John's face corresponding to his own eye, or that which he desired to find, inferred his hostility, as a matter of unsupported conjecture. Deac. You surprise me, father. But why did he oppose his ordination? Bish. It was always his policy not to ordain good and sensible men, except by inadvertence, as he wished them all to be weak-minded persons, over whom he could dominate; he thought it better to dominate over weak-minded men than to hear the wisdom of the prudent. None the less, willing or unwilling, he had to yield to saving Providence. Thus John was ordained, and entered upon the care of affairs. At first, he tested his flock by playing to them upon the pipe of reason. But occasionally he exercised the staff of correction as well; he inveighed against the mode of life, white-washed under the name of "brotherly life," which he called by its right name of "evil life," in connection with the women known as "introduced." He showed it to be worse, if a choice of evils had to be made, than that of brothel-keepers; for they live far from the surgery, and keep the disease to themselves, for those who desire it, while the "brothers" live within the workshop of salvation, and invite healthy people to come and catch the disease. This caused great indignation to those among the clergy who were without the love of God, and blazing with passion. He next took action against injustice, pulling down avarice, that metropolis of evils, to build an habitation of righteousness. This is characteristic of wise master-builders, first to pull down the habitation of falsehood, and then to lay the foundation of truth, as it is said in the prophet, "I have set thee over peoples and kingdoms, to root up and to plant, to dig down and to rebuild." The first expressions refer to his work as husbandman, the second as a builder. Next, he disturbed the numerous purse-worshippers, and then attended to their manner of life, urging them to be content with their own earnings, and not to be always dangling after the savoury odours of the rich. To follow smoke as their torch-bearer meant handing themselves over to the fire of licence; this was the result of following the life of the flatterer and the parasite. Then, most of the gluttons were dug out of their holes, and the sharp people who bring false accusations shared the same fate. Then he examined the account books of the Church treasurer, and found expenditure which was of no benefit to the Church; these grants he ordered to be stopped. This brought him to another financial question—the bishop's expenditure. Here he found extraordinary extravagance, and ordered the large sums so spent to be transferred to the hospital. As the need of treatment was very great, he erected other hospitals, over which he appointed two devout priests, as well as doctors and cooks, and kindly workers from among his celibates to assist them; so that strangers coming to the city, and there falling ill, could obtain medical care, as a thing which was not only good in itself, but also for the glory of the Saviour. Then he summoned the members of the order of widows, and made a searching investigation into cases of misconduct; some, whom he found too fond of carnal pursuits, he admonished either to adopt the practice of fasting, and to abstain from the bath and from over-dressing, or else to proceed without delay to a second marriage, that the law of the Lord might not be brought into disrepute. Next, he urged the people to join in the intercessions offered during the night, as the men had no leisure during the day, while their wives were to stay at home, and say their prayers by day. All this annoyed the less strenuous clergy, who made a practice of sleeping all night. Then he put his hand to the sword of correction against the rich, lancing the abscesses of their souls, and teaching them humility and courtesy towards others. In this he followed the apostolic precept to Timothy, "Charge them who are rich in this world not to be high-minded, nor to trust in uncertain riches." As the result of these reforms, the Church put forth daily more abundant blossoms; the tone of the whole city was changed to piety, men delighting their souls with soberness and psalmody. But the devil, who hates all that is good, could not tolerate the escape of those whom he held in dominion, now taken from his grasp by the word of the Lord through the teaching of John; so much so, that the horse-racing and theatre-going fraternity left the courts of the devil, and hastened to the fold of the Saviour, in their love for the pipe of the shepherd who loves his sheep. In consequence of this, envy took possession of the minds of the hireling shepherds, who were by implication convicted. As they could not get the better of him, because they did not call upon the Saviour, the destroyer of envy, they devised various slanders against John; representing certain homilies of his as jests at the expense of the queen and of the royal court. Now it happened that just at this time Acacius, Bishop of Berea, paid him a visit, and according to his own statement, was not given a decent lodging; he was much vexed at this, and swelled with indignation at what he regarded as a slight put upon him by John. Unable to control his feelings, he indulged in a witless witticism, "out of the abundance of his heart," worthy of his great mind. He said in the presence of some of John's clergy, "I am seasoning a pot for him." At once he threw in his lot with Severianus and Antiochus, and Isaac Syriscus, the leading spirit of the impostor monks, a plausible rascal, who spent all his time in abuse of bishops. These worthies looked themselves out arms, nominally against John, but really against the glory of the Saviour. First, they sent to Antioch, and tried to discover any youthful offences of his. But as "they that seek failed," and found nothing, they sent messengers to Alexandria, to the unprincipled Theophilus, known as "weather-cock," who was very clever at engineering such things. He at once opened the books of his mind, with all the stealth of a thief, and set himself to find any pretext whatever for taking action. Deac. Stay the torrent of your words, father, before I forget what is in my mind, and let me tell you the charge which reached us from Alexandria, and generally gained acceptance. The story is, that John received into communion some clergy who had been deposed by Theophilus. This improper action annoyed Theophilus, who in consequence had a disagreement with John, and proceeded to act against him. Bish. Granted that the popular account is true; still, is it for a bishop to remedy evil by evil? What then of the gospel saying, "Let not the sun go down upon your wrath"? Or of the apostle's words, "Overcome evil with good"? Or the prophet's, "If I have rewarded evil to them that dealt evil to me"? Surely, then, it would have been more gallant for him, in dealing with devout bishops, to say, Brother John, in inadvertence you have done this or that? And for John to be able to plead in self-defence, that he knew nothing about the matter? Deac. That is true, provided that his will was good, and that he was not trumping up the charge of befriending these clergy to satisfy his private animosity. Bish. Then, by the fear of God, Who ruleth over the illimitable fears, I swear that I will speak no word that is not consonant with fact, in regard to these clergy of whom you speak. There was one Isidore, one of the priests ordained by the blessed Athanasius the Great, still surviving, in his eightieth year. Most of the people of Rome know him, as he visited the city on ecclesiastical business, as the guest-master of the Church of Alexandria; and you know him yourselves, from his coming with Acacius to convey the announcement of the establishment of communion between Flavian us and Theophilus, after it had been interrupted for twenty years, on account of the blessed Evagrius, who fought many a fight in the course of his labours for the good of the Church. The widow of one of the great men of the city gave this Isidore a thousand gold pieces, putting him under oath by the table of the Saviour, for the purchase of clothes for the poor women of Alexandria; he was not to mention the matter to Theophilus, for fear that he would take the money, and spend it on his stones. For Theophilus is obsessed, like Pharaoh, with a craving for stone for buildings, of which the Church stands in no need. Never mind that now; I want to come to the point about Isidore. Isidore took the money, and spent it for the benefit of the poor women and widows. Theophilus somehow got to know; nothing could escape him, wherever done or spoken, with his gang of spies and eavesdroppers, not to call them anything else. He summoned Isidore, and with apparent civility asked if his information was true. Isidore did not deny it, and gave an account of his dealings in the matter. On hearing this, Theophilus changed his behaviour, and he who a moment before, when he made the inquiry, was gentle and kindly, next moment swelled all over his body with wrath; his very appearance changed, when Isidore's answer reached his ears. He kept quiet for a while, like a dog that bites you when you are off your guard, but two months later convened the clergy, before whom he produced a document, and said in the presence of Isidore: "I received this charge against you, Isidore, eighteen years ago; but as I was very busy, I forgot the matter. Just now, as I was looking up some other papers, I found this document, which concerns you. What have you to say in defence?" The paper contained a charge of sodomy. Isidore began his defence by saying to Theophilus: "Granted that it is true, that you received the paper, and also that it slipped your memory, was not the man who presented the memorial available for a second inquiry?" Theophilus answered, "No; the lad did not appear, as he was a sailor." Then Isidore: "He did not appear at the moment, as you say, Pope; did he not appear after his voyage? Did he not appear the year after, or the year after that? It is not too late even now; if he is here, tell the fellow to stand forth."