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Greek · Homilies ·

In laudem sancti Joannis theologi homilia

John Chrysostom · khazarzar

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machine-draft · no human review 4 passages · 823 words

Work dossier · summary and historical context

Summary

This homily, traditionally attributed to John Chrysostom (c. 349–407), praises John the Evangelist on his feast day. It employs encomiastic rhetoric, comparing the saint to a rose and depicting him as a spiritual warrior against a dragon. The text draws on Gospel imagery, especially John reclining on Christ’s breast, to emphasize his theological insight. Its date and place of delivery are uncertain, likely Antioch or Constantinople. The Greek text survives in multiple manuscripts, but the edition by khazarzar lacks a critical apparatus. Authenticity has been questioned due to stylistic anomalies, but no consensus on spuriousness exists. The homily contributed to Byzantine hagiographic tradition and was read liturgically on 26 September or 8 May.

This homily matters as a witness to late antique Christian rhetoric and the veneration of John the Evangelist. It illustrates how Chrysostom (or a contemporary) adapted encomiastic conventions for hagiographic purposes, blending biblical imagery with praise. Its disputed authenticity highlights challenges in attributing patristic works. The text also contributes to understanding Byzantine liturgical practices and the development of John’s iconography, such as the motif of reclining on Christ’s breast.

Historical context

The homily is set in the late fourth or early fifth century, a period when John Chrysostom was active as a priest in Antioch (386–397) and later as bishop of Constantinople (398–404). The work reflects the flourishing of Christian encomiastic oratory in Greek, often delivered on saints’ feast days. The community was likely a congregation in one of these cities, accustomed to elaborate rhetorical praise. The text survives in multiple Byzantine manuscripts, indicating its use in liturgical settings, particularly for the feast of John the Evangelist. Its transmission is part of the broader corpus of Chrysostom’s homilies, though its authenticity is debated. The edition by khazarzar, based on a collation of witnesses, does not specify manuscript sources or variant readings, limiting certainty about the original text. The homily’s relation to other Chrysostom works and to John’s hagiography is typical, but its stylistic anomalies suggest possible later interpolation or misattribution.

Apparatus · what the pipeline recorded

Annotation and terms

23 commentary units 6 scripture4 background3 structure3 term3 reception2 sense1 parallel1 caution 1 derived notes 4 open questions 4 narrative
What the kinds mean

Pipeline notes

  • coverageNo English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed.
  • limitThe English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve.
  • registerRegister: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 4 narrative.
  • scripture1 scriptural phrase match(es) noted: John 1:1.
  • sourceSource edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer

Term index

CopticRenderingCountFirst
no glossary terms recorded
khazarzar-john-chrysostom-in-laudem-sancti-joannis-theologi-homilia:1 · narrativehigh
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̓Εγκώμιον εἰς τὸν ἅγιον Ἰωάννην τὸν θεολόγον. Συνεκάλεσεν ἡμᾶς, ἀγαπητοὶ, ἐπὶ τὸ αὐτὸ ὁ ἁγιώτατος Ἰωάννης ὁ θεολόγος καὶ φίλος Χριστοῦ, οὐχ ὅτι ἡδυπνόων ῥόδων κάλυκας ἡμῖν ἀνατείλας, ἀλλὰ πνευματικῶν πατέρων τὰς ἀρετὰς ἡμῖν ἐξανθήσας. Τούτων ἡ εὐωδία ἡ εὐσεβής ἐστιν ὁμολογία, καὶ τῶν ψυχῶν ἡμῶν σωτηρία. Ποῖον, εἰπέ μοι, ῥόδον οὕτω τοῖς φύλλοις κεκόσμηται, ὡς ὁ ἁγιώτατος Ἰωάννης τῷ θεοπρεπεῖ τῶν ἁγίων στεφάνῳ δεδόξασται; Τὸ μὲν γὰρ ῥόδον τὴν χρυσαυγοῦσαν εὐωδίαν ἔσωθεν ἀποστίλβει· ὁ δὲ ἁγιώτατος Ἰωάννης, τὴν ἀρωματίζουσαν πολιτείαν τοῦ πανσόφου ποιμένος ἡμῶν καὶ διδασκάλου, ἐξ αὐτῆς τῆς τοῦ θρόνου κορυφῆς κατὰ κράτος ἐκλάμπει. Ὦ Ἰωάννη, δι' ἐνιαυτοῦ μὲν τοῖς παρεπιδημοῦσι μνημονευόμενε, καθ' ἡμέραν δὲ τοῖς Ἐφεσίοις συμπολιτευόμενε· ὦ Ἰωάννη, ὡς πρύτανις ὑψηλὸς ἐπὶ τόδε τὸ ἱερὸν ὄρος προλάμπεις, οὐ χρήματα τοῖς πολίταις σου δωρούμενος, ἀλλ' ἴαμα τοῖς αἰτοῦσί σε χαριζόμενος· ὦ Ἰωάννη, τὴν μονομάχον δράκαιναν Ἄρτεμιν τῷ τροπαίῳ τοῦ σταυροῦ κατήραξας, καὶ τὴν μονόγαμον νύμφην Χριστοῦ, τὴν Ἐκκλησίαν, τῇ δυνάμει τοῦ σταυροῦ κραταιῶς ἀνώρθωσας.
English
Encomium on Saint John the Theologian. The most holy John the Theologian and friend of Christ has gathered us together, beloved, not by causing sweet-smelling rose blossoms to bloom for us, but by causing the virtues of spiritual fathers to flower for us. The fragrance of these is pious confession and the salvation of our souls. Tell me, what rose is so adorned with petals as the most holy John is glorified with the godly crown of the saints? For the rose shines forth its golden fragrance from within; but the most holy John shines forth mightily the fragrant way of life of our all-wise shepherd and teacher from the very summit of the throne. O John, remembered once a year by those who sojourn here, but dwelling daily with the Ephesians as a fellow citizen; O John, you shine forth as a high governor upon this sacred mountain, not bestowing wealth upon your citizens, but granting healing to those who ask you; O John, you cast down the single-combat dragon Artemis with the trophy of the cross, and you firmly raised up the single-spoused bride of Christ, the Church, with the power of the cross.
khazarzar-john-chrysostom-in-laudem-sancti-joannis-theologi-homilia:2 · narrativehigh
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Ὦ Ἰωάννη, τὸν πατέρα σου Ζεβεδαῖον ἐπὶ τὸ πλοῖον κατέλιπες, καὶ τὸν Δεσπότην σου Ναζωραῖον ἐπὶ τὸ στῆθος ἠγάπησας. Ὡς δύο ὄρη, τοὺς δύο μαστοὺς ἐθεώρεις, ὧν ἀνὰ μέσον ἡδέως ἀναπαυσάμενος, τὸν ἐν μέσῳ δύο ζώων γινωσκόμενον ἐθεολόγησας· Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Καί μοι τὸ παράδοξον τοῦ ἀποστόλου θεώρησον. Γῆν βρύει ὁ μὴ ταφεὶς εἰς γῆν, καὶ τὸ βρύον μάννα ἐστὶν ἰαματικὸν, καὶ τὸ κενούμενον οὐκ ἐκκενοῦται τῷ χρόνῳ. Ἄρα τίς ἡ αἰτία, τίς ἡ ἐνέργεια, οὐκ ἄν τις εὕροι εἰπεῖν· ἀμετάβλητα γὰρ τοῦ Σωτῆρος ἡμῶν Χριστοῦ τὰ χαρίσματα, καὶ ἀνέκλειπτα τῶν ἁγίων τὰ ἐνεργήματα. Ὦ Ἰωάννη, τὸ ὅπλον τῶν εὐσεβῶν, ἡ ὄντως εὐσεβὴς ὁμολογία, καὶ πάντων αὐτοῖς ἀποφυγὴ, ἡ πρὸς Θεὸν καταφυγή. Ὃ γάρ ἐστι λιμὴν τοῖς χειμαζομένοις, τοῦτο ὁ Θεὸς τοῖς καταπονουμένοις. Σήμερον ἡμῖν ὁ ἁγιώτατος Ἰωάννης, τῆς οἰκείας ἀρετῆς τὸ κάλλος ἐκλάμπει· αὐτὸς γὰρ ἡμῖν καὶ ὑπανέγνωσται, ὥσπερ ἀπὸ βασιλικῆς εἰκόνος τῆς βίβλου τῆς ἀρχαίας ἐκλάμπων τὴν οἰκείαν εὐσέβειαν. Ἰωάννης, ἡ καλὴ τῆς πίστεως ἀρχὴ, ἡ εὐθαλὴς ῥίζα, ἡ ἀνέκλειπτος πηγὴ, ὁ ἐν πᾶσιν ἔθνεσιν οὐ κατ' ἐκεῖνο μόνον καιροῦ νόμος, ἀλλ' εἰς ἀεὶ ὁ πιστευθεὶς τὸ σεμνὸν τῆς εὐσεβείας ἐπάγγελμα· τὸ πρῶτον τῆς πίστεως ἀκροθίνιον, ὁ πᾶσι τῆς εὐσεβείας τὰ ἴχνη ἁπλώσας, ὁ ζηλοῦν ἡμᾶς τὰ κάλλιστα τῆς ἀγάπης χαρίσματα παιδεύσας. Βλέπομεν γὰρ τὸν θάλαμον τῆς παρθενίας, καὶ περιπτυσόμεθα τὴν πηγὴν τῶν ἰαμάτων. Ἀναπτύξωμεν δὲ καὶ τὸν περὶ τοῦ φωτὸς λόγον. Φῶς ὁ Πατὴρ, φῶς ὁ Υἱὸς, φῶς τὸ Πνεῦμα τὸ ἅγιον.
English
O John, you left your father Zebedee at the boat, and you loved your Master the Nazarene upon his breast. As two mountains, you beheld the two breasts, and having sweetly rested between them, you theologized the one known between two living creatures: In the beginning was the Word, and the Word was with God, and the Word was God. And behold for me the wonder of the apostle. The earth burgeons forth from him who was not buried in earth, and the burgeoning is healing manna, and what is emptied is not exhausted by time. Therefore what the cause, what the energy, no one could find to say; for the gifts of our Savior Christ are immutable, and the energies of the saints are inexhaustible. O John, the weapon of the pious, the truly pious confession, and the refuge of all of them, the flight to God. For what a harbor is to those storm-tossed, that God is to the afflicted. Today the most holy John shines forth for us the beauty of his own virtue; for he has been read to us, as if from a royal image of the ancient book, shining forth his own piety. John, the beautiful beginning of faith, the flourishing root, the inexhaustible spring, the law not only for that time among all nations, but forever, entrusted with the sacred proclamation of piety; the first-fruits of faith, he who spread the tracks of piety to all, who taught us to emulate the most beautiful gifts of love. For we behold the bridal chamber of virginity, and we embrace the spring of healings. Let us also unfold the discourse concerning light. Light the Father, light the Son, light the Holy Spirit.
khazarzar-john-chrysostom-in-laudem-sancti-joannis-theologi-homilia:3 · narrativehigh
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Φῶς ὁ Πατὴρ, ἐπειδὴ Θεὸς ἀληθινός· φῶς ὁ Υἱὸς, ἐπειδὴ ἐκ τοῦ Πατρὸς ἐξέλαμψε· φῶς τὸ Πνεῦμα τὸ ἅγιον, ἐπειδὴ ἐκ τοῦ Πατρὸς ἐκπορεύεται. καὶ διὰ τοῦτο Θεὸς ἀληθινός. Ὁ ἀπόστολος μαρτυρήσει μοι λέγων, ὅτι Θεὸς φῶς ἐστι. Καὶ, Ἦλθεν Ἰωάννης, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός· καὶ, Ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, τουτέστιν, ἐρχόμενον εἰς τὴν ἀλήθειαν. Καὶ ὁ Υἱὸς, Ἐγώ εἰμι τὸ φῶς τὸ ἀληθινόν· καὶ, Ἐγὼ ἐν τῷ Πατρὶ καὶ ὁ Πατὴρ ἐν ἐμοί. Ὅτι δὲ ὁ Υἱὸς φῶς ἐστι καὶ ἥλιος τῆς δικαιοσύνης, καὶ ὁ προφήτης βοᾷ· Φωτίζου, φωτίζου, Ἱερουσαλήμ. Ἥκει γάρ σοι τὸ φῶς, καὶ ἡ δόξα Κυρίου ἐπὶ σὲ ἀνατέταλκε. Καὶ περὶ τοῦ ἁγίου Πνεύματος ἐν ψαλμοῖς ᾄδεται, ὅτι, Παρὰ σοῦ πηγὴ ζωῆς. Ἐν τῷ φωτί σου ὀψόμεθα φῶς, τουτέστιν, ἐν τῷ Υἱῷ ὀψόμεθα τὸ Πνεῦμα τὸ ἅγιον· φῶς δι' οὗ ἐφωτίσθημεν, καὶ ἕως σήμερον φωτιζόμεθα τὰς καρδίας ἡμῶν. Φῶς ὁ Πατὴρ, ἐπειδὴ ὁ Θεὸς ἀληθινός· φῶς ὁ Υἱὸς, ἐπειδὴ ἐκείνου τοῦ φωτὸς ἀπαύγασμά ἐστι· φῶς τὸ Πνεῦμα τὸ ἅγιον τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον· Οὐδεὶς γὰρ οἶδε τὰ τοῦ Θεοῦ, εἰ μὴ τὸ Πνεῦμα τὸ ἐν αὐτῷ. Φῶς οὖν τὸ Πνεῦμα τὸ ἅγιον, τὸ ἀληθινὸν, ὃ ἐν τῷ ἀληθινῷ φωτὶ θεωρεῖται καὶ νοεῖται. Μενέτω οὖν ἡμῖν, ἀδελφοὶ, ἡ πίστις ἀῤῥαγὴς, ἀχώριστος Τριάς. Καὶ γὰρ ὁ μακάριος Σολομὼν λέγει ὅτι τὸ ἔντριτον σπαρτίον οὐ διαῤῥαγήσεται. Ὁ γὰρ Θεὸς ἁγιάζει, φωτίζει, ζωοποιεῖ, ἐλευθεροῖ, καὶ τὰ πλείονα τούτων. Καὶ ὁ Υἱὸς ὡσαύτως· πάντα γὰρ, ὅσα ὁ Πατὴρ ποιεῖ, καὶ τὸ Πνεῦμα τὸ ἅγιον ὡσαύτως ἁγιάζει, φωτίζει, ζωοποιεῖ, ἐλευθεροῖ.
English
The Father is light, because He is true God; the Son is light, because He shone forth from the Father; the Holy Spirit is light, because He proceeds from the Father. And for this reason He is true God. The apostle will bear witness for me, saying that God is light. And, John came to bear witness concerning the light; and, The true light was that which illumines every man coming into the world, that is, coming into the truth. And the Son says, I am the true light; and, I am in the Father and the Father is in me. That the Son is light and sun of righteousness, the prophet also cries out: Be illumined, be illumined, Jerusalem. For the light has come to you, and the glory of the Lord has risen upon you. And concerning the Holy Spirit it is sung in the Psalms that, From you is the fountain of life. In your light we shall see light, that is, in the Son we shall see the Holy Spirit; light through which we were illumined, and until today our hearts are being illumined. The Father is light, because He is true God; the Son is light, because He is the radiance of that light; the Holy Spirit is light, proceeding from the Father. For no one knows the things of God except the Spirit that is in Him. Therefore the Holy Spirit is light, the true one, which is beheld and conceived in the true light. So let the faith remain unbreakable for us, brothers, an undivided Trinity. For the blessed Solomon says that the threefold cord will not be broken. For God sanctifies, illumines, gives life, frees, and does more than these. And the Son likewise; for all that the Father does, the Holy Spirit likewise sanctifies, illumines, gives life, frees.
khazarzar-john-chrysostom-in-laudem-sancti-joannis-theologi-homilia:4 · narrativehigh
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Ἠλευθερώθημεν γὰρ καὶ ἡγιάσθημεν καὶ ἐφωτίσθημεν καὶ ἀνεζήσαμεν, βαπτισθέντες εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
English
For we were freed and sanctified and enlightened and brought to life, having been baptized into Father and Son and Holy Spirit, to Whom is the glory unto the ages of ages. Amen.
Citation. Tergwame, “In laudem sancti Joannis theologi homilia”, khazarzar-john-chrysostom-in-laudem-sancti-joannis-theologi-homilia:1, machine-draft, 2026. https://naxiai.com/christian/works/khazarzar-john-chrysostom-in-laudem-sancti-joannis-theologi-homilia#s1
Colophon. Source: khazarzar · licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0024 · generated 2026-11-15.