As we think about the Divine Liturgy, we must ask: What was the Divine Liturgy like at the time of John Chrysostom? We know that he attempted to simplify the Divine Liturgy of Basil the Great and the other Fathers that formulated Anaphoras.

John Chrysostom, the golden-mouthed, won his reputation as a preacher during his years as a priest at Antioch, 386-98. In the latter years he was chosen, we might say unwillingly, to be the Bishop of Constantinople. For six years he presided over the church in the capital, attempting to reform its life and morals. The hostility of the Empress Eudoxia and Patriarch Theophilus of Alexandria caused him to be deposed in 404.

Theophilus of Alexandria had little tolerance for anything that was not   Christian. After he became Patriarch of Alexandria in 385, he ordered the destruction of all pagan temples in North Africa and used the stones to build churches. He supported Origen until questioned by a group of monks about the immateriality of God. Having pondered the issue for a few years, he condemned Origen c. 400 and began to persecute monks who followed him. When four Origenistic monks appealed to John Chrysostom, the Patriarch of Constantinople, he began to attack John and attended the Council of Oak that deposed John. Some believe that Theophilus acted as much out of jealousy over the primacy of Constantinople as from the love of Christian doctrine. When Theophilus died in 412, his nephew Cyril succeeded him as patriarch. Theophilus’ tract against Chrysostom is extant.

Interesting enough is the fact that Theophilus is declared a saint as well as John Chrysostom.

John Chrysostom was, in his own day, linked with liturgical reform. His name became linked with the Divine Liturgy that we typically use throughout the year.

From his sermons preached in the capital we can form some impression of the Eucharist there in his time, while scattered literary references and the results of archaeological investigations enable us to place the Liturgy in its architectural setting.

Many people do not think about the fact that the formation of the Divine Liturgy was also closely connected with the shape and architecture of the church building in which it was celebrated. The worship ritual that has been passed down to us and that we use, was influenced by many different things which, hopefully, I can address during the next several weeks. The space that we worship in, whether we are aware of it or not, does influence our sense of worship and our feeling of worship.       Kristus vstal zmŕtvych!