V. Some remarks on the theology of Chrysostom will be found in the concluding chapter. The appellation of preacher,[2] by which he is most generally known, is a true indicator of the sphere in which his powers were greatest. It was in upholding a pure and lofty standard of Christian morality, and in denouncing unchristian wickedness, that his life was mainly spent, rather than, like Augustine’s, in constructing and teaching a logical system of doctrine. The rage of his enemies, to which he ultimately fell a victim, was not bred of the bitterness of theological controversy, but of the natural antagonism between the evil and the good. And it is partly on this account that neither the remoteness of time, nor difference of circumstances, which separate us from him, can dim the interest with which we read his story. He fought not so much for any abstract question of theology or point of ecclesiastical discipline, which may have lost its meaning and importance for us, but for those grand principles of truth and justice, Christian charity, and Christian holiness, which ought to be dear to men equally in all ages. VI. But there is also in the struggle of Chrysostom with the secular power an ecclesiastical and historical interest, as well as a moral one. We see prefigured in his deposition the fate of the Eastern Church in the Eastern capital of the Empire. As the papacy grew securely by the retreat from the old Rome of any secular rival, so the patriarchate of the new Rome was constantly, increasingly depressed by the presence of such a rival. Of all the great churchmen who flourished in the fourth century, Athanasius, Basil, the Gregories, Ambrose, Jerome, Augustine, and Chrysostom, the last three alone survived into the fifth century. But the glory of the Western Church was then only in its infancy; the glory of the Eastern culminated in Chrysostom. From his time the patriarchs of Constantinople fell more and more into the servile position of court functionaries. The working out of that grand idea, a visible organised Catholic Church, uniform in doctrine and discipline, an idea which grew more and more as the political disintegration of the Empire increased, was to be accomplished by the more commanding, law-giving spirit of the West. Intrepid in spirit, inflexible of purpose, though Chrysostom was, he could not subdue, he could only provoke to more violent opposition, the powers with which he was brought into collision. Ineffectual was his contest with ecclesiastical corruption and secular tyranny, as compared with a similar contest waged by his Western contemporary, Ambrose; ineffectual also were the efforts, after his time, of the Church which he represented to assert the full dignity of its position.