Upon further investigation into the beautiful homily attributed to St. John Chrysostom that I translated a while back (the one against anathematizing others), I have discovered that its authorship has been more contested by current scholars than I had thought. I was content with the fact that a Chrysostom translator for the CUA Fathers of the Church series had accepted it as genuine. But, I’ve just discovered, other authorities hesitate. According to Wendy Mayer in her book The Homilies of St John Chrysostom (at least what I could glean from Google Books’ snippet view), the homily is “now no longer assigned to Chrysostom” (p. 75). It is listed in the Repertorium pseudochrysostomicum (no. 448), and Lampe attributes it to St. Flavian I of Antioch. Perhaps Lampe is following the argument of Cavallera, who attributes it to Flavian based on two passages that imply it was preached by a bishop of Antioch. Firstly, in the second section of the homily: “Do you know what a holy man once said, who, before us received the διαδοχῆς of the apostles and was judged worthy of martyrdom?” The man referred to is St. Ignatius of Antioch, who was a bishop of that city, with διαδοχῆς meaning something like ‘heritage’ or ‘inheritance’ or perhaps ‘succession.’ Secondly, in the fourth section:
Do we not make public supplications for the ignorance of the people? Are we not obliged to pray for our enemies, for those who hurt us and persecute us? Right now I am fulfilling a duty of my ministry in exhorting you; χειροτονία is not a source of pride, it gives no right to despotism: we have all received the same Spirit, we who are called to the title of adopted sons: those to whom the Father has given power, have it only to serve their brothers according to their power.
On this Cavallera comments:
This allusion to the liturgy that he celebrates and to the χειροτονία which he received is clear after the preceding passage. We are not dealing with the ordination of a mere priest but rather of a bishop, to which the word χειροτονία especially applies in Christian usage. Priestly ordination is more commonly designated by the term προχειρίζω (cf. S. Jo. Chrys. Sermo cum presbyter ordinatus, PG 47, 693).
After concluding his argument that a bishop of Antioch had written the homily, Cavallera adds arguments for why the date of the homily must be such that it falls under the episcopate of Flavian. Earlier authors offered stylistic arguments for why the work could not belong to John Chrysostom. All of these arguments I am unable to evaluate, due to my very poor knowledge of Greek and the works of St. John Chrysostom.
If anyone has access to the whole Wendy Mayer book, I would enjoy seeing her full evaluation of the homily’s authorship. Also I would enjoy seeing anything on it from Sever J. Voicu, who seems to be the expert on pseudo-Chrysostom. In any case, even if the sermon is not by St. John Chrysostom, this is certainly no reason to doubt the truth of its message, especially given that, granting the wrong attribution, there is good reason to suspect it is actually by another saint, namely Flavian of Antioch.