His aim is to avoid a one-sidedness of literalness as well as of allegory. His philanthropic and economic interests were extensive and varied: he endeavoured to secure relief for the people oppressed with taxation; he divided his inheritance among the poor; from his episcopal revenues he erected baths, bridges, halls, and aqueducts; he summoned rhetoricians and physicians, and reminded the officials of their duties. [5] Domnus II, the successor of John, took him as his counsellor. The commentary on the Song of Songs, written while he was a young bishop, though not before 430, precedes Psalms; the commentaries on the prophets were begun with Daniel, followed by Ezekiel, and then the Minor Prophets. For the martyr, see, This evidence is assumed because, when later deprived of his see, he begs permission to return to this monastery, explaining it is 75 miles from Antioch and 20 miles from his episcopal city. Theodoret’s depiction of Galenic doctors in the Religious History … He was ordered to participate in the Council of Chalcedon, which created violent opposition. Source. Rather is it to be said that the Scripture speaks often "figuratively" and "in riddles." 1319 sqq.). His writings against Cyril were included in the Three Chapters Controversy and were condemned at the Second Council of Constantinople. He wrote against Cyril of Alexandria's 12 Anathemas which were sent to Nestorius and did not personally condemn Nestorius until the Council of Chalcedon. 457 is the traditional date, 466 has held the field for some decades (by E Honigmann (1953)) but 460 is now proposed (by Y Azema(1984). Theodoret's last exegetical works were the interpretations of difficult passages in the Octateuch and Quaestiones dealing with the books of Samuel, Kings, and Chronicles, written about 452 to 453. He was the child of a prosperous Antiochene couple who had been childless for many years. 439). Not familiar with Hebrew, Theodoret uses the Syriac translation, the Greek versions, and the Septuagint. [5] In his letters he quotes from Homer, Sophocles, Euripides, Aristophanes, Demosthenes and Thucydides. Theodoret was born, probably in 393, of a well-to-do, though not aristocratic, Antiochene family. Eventually, Theodoret's birth was promised by a hermit named Macedonius the Barley-Eater on the condition of his dedication to God, whence the name Theodoret ("gift of God").[4]. He played a pivotal role in many early Byzantine church controversies that led to various ecumenical acts and schisms. [ 21] T Design of the History. Seen as a set of religious traditions, Hellenism was incompatible with Christianity, and Theodoret argued vigorously against it. To the same belong chapters xiii-xv, xvii, and brief parts of other chapters of the fragments which, Baur, Chrysostom. Irenaeus the friend of Nestorius, with the cooperation of Theodoret, became bishop of Tyre, in spite of the protests of Dioscorus, Cyril's successor, who now turned specially against Theodoret; and secured the order from the court confining Theodoret to Cyrrhus. De providentia, or Ten Discourses on Providence, consists of apologetic discourses, proving the divine providence from the physical order (chapters i-iv), and from the moral and social order (chapters vi-x). CHAPTER III. 16) of Theodoret's defence of Diodorus and Theodore (438-444) have been preserved.[18]. John, reconciled to Cyril by the emperor's order, sought to bring Theodoret to submission by entrenching upon his eparchy. . [29][30], Influential 5th century Christian theologian of the School of Antioch, biblical commentator and bishop of Cyrrhus, This article is about the theologian. With the conversion of Constantine and his subsequent championing of the Christian cause, the church rapidly … "A Chapter in Byzantine Epistolography the Letters of Theodoret of Cyrus", "Qui est 'le Syrien' dans les commentaries de Théodoret de Cyr? (2) The Religious History, φιλόθεος ἱστορία, is devoted to the lives of 30 celebrated hermits and ascetics, his contemporaries, and was written from personal knowledge and popular report before his Ecclesiastical History. "Theodoret." Theodoret, supported only by the appeals of the intimate hermits, himself in personal danger, zealously guarded purity of the doctrine. Even Domnus gave his assent. The actual evidence given to us by Theodoret suggests that his education was exclusively religious. Theodoret's sources are in dispute. Instead of a "union according to hypostases," he would accept only one that "manifests the essential properties or modes of the natures." Theodoret of Cyrrhus, a key player in the political and theological controversies between Alexandria and Antioch in the fifth-century CE, produced massive amounts of literature. cxiii; P.G., LXXXIII, 1316) and became a monk in the monastery of Nicerte not far from Apamea. Valuable though not binding is the exegetical tradition of the ecclesiastical teachers. The obvious parallel that comes to mind from this same period is Eudocia. Abba) an ascetic solitary of Osrhoëne, the district south of the modern Harran. ", "What was Theodoret's Mother Tongue? An Eng. Edited by Philip Schaff and Henry Wace. (To help fight spam, this address might change occasionally.) However, Theodoret supplied numerous additional details from unknown sources. Contact information. ISBN. trans. Why is ISBN important? The Epistle of Alexander, Bishop of Alexandria to Alexander, Bishop of Constantinople. Theodoret was compelled to leave Cyrrhus and retire to his monastery at Apamea. The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553). Three collections survive, though there is some overlap between them. The Graecarum Affectionum Curatio or Cure of the Greek Maladies, subtitled The Truth of the Gospel proved from Greek Philosophy, arranged in twelve books, was an attempt to prove the truth of Christianity from Greek philosophy and in contrast with the pagan ideas and practises. [16] He detects Apollinarianism in Cyril's teaching, and declines a "contracting into one" of two natures of the only begotten, as much as a separation into two sons (Epist. Chapter 11, “Theodoret in the Religious History ” (130-142), takes on the hagiographical aspect of Theodoret’s presentation of his own life in the Religious History. He may have prepared the Antiochian symbol which was to secure the emperor's true understanding of the Nicene Creed, and he was a member and spokesman of the deputation of eight from Antioch called by the emperor to Chalce… For this reason, his history is valued today as a witness to fourth and fifth century church history. The court excluded Theodoret from the Second Council of Ephesus in 449 because of his antagonism to Cyril. His conduct shows (though hindered from a statement to that effect) that he performed this with his previous reservation; namely, without application beyond the teaching of two sons in Christ and the denial of the theotokos. He played a pivotal role in several 5th-century Byzantine Church controversies that led to various ecumenical acts and schisms. Toward 453 Theodoret composed a Haereticarum fabularum compendium, a synopsis of all heresies down to Eutyches, describing in excellent brevity the variations of error with orthodox doctrine. The Circumstances of Writing the religious history 102 Theodoret and the Monastic Legislation of chalcedon 105 Monasticism and the Church according to Theodoret 105 The Legislation of Chalcedon 108 The Historical Context 109 The Meaning 110 The Import 111 GeneraL concLusion 116 i. first section: The history of Monasticism in northern syria His writings against Cyril were later condemned at the second Council of Constantinople (553). List of the principal Bishops. Epist. The emperor at once gave plain indications of his adherence to true religion, and offered the first fruits of his kingdom to the Lord of all, by publishing an edict commanding the exiled shepherds to return, and to be restored to their flocks, and ordering the sacred buildings to be delivered to congregations adopting communion with Damasus. He thus illustrates that the overcoming of the Galenic paradigm is also proof that the holy men surpass the work of magicians. The man united to God was born of Mary; between God the Logos and the form of a servant a distinction must be drawn. "To his most revered and likeminded brother Alexander, Alexander sendeth greeting in the Lord. His correspondents included the sophists Aerius and Isokasius. He understood Syriac as well as Greek, but was not acquainted with either Hebrew or Latin. Theodoret of Cyrus or Cyrrhus (Greek: Θεοδώρητος Κύρρου; c. AD 393 – c. 458/466) was an influential theologian of the School of Antioch, biblical commentator, and Christian bishop of Cyrrhus (423–457). Upon the request of a high official named Sporacius, Theodoret compiled a Compendium of Heretical Accounts (Haereticarum fabularum compendium), including a heresiology (books i-iv) and a "compendium of divine dogmas" (book v), which, apart from Origen's De principiis and the theological work of John of Damascus, is the only systematic representation of the theology of the Greek Fathers. Theodoret shared in the petition of John I of Antioch to Nestorius to approve of the term theotokos ("mother of God"),[5] and upon the request of John wrote against Cyril's anathemas. Some Chalcedonian and East Syriac Christians regard him as a "full" saint.[a]. His chief Christological work is the Eranistes etoi polymorphos (Beggar or Multiform, or perhaps The Collector) in three dialogues, describing the Monophysites as beggars passing off their doctrines gathered by scraps from diverse heretical sources and himself as the orthodox. [83] Theodoret was not alone in deliberately fusing classical literary ideals with Christian ones. This was preserved among the writings of Justin Martyr. [22] 36 letters have been preserved in conciliar records. Translated by Blomfield Jackson. In his Religious History, Theodoret, bishop of Cyrrhus, recorded the extraordinary lives of these men and women of God, and the - to us quite unfamiliar - spirituality which they spectacularly embodied. was pub. There are many lost works. His Eranistes is notable for its marginal indications of speakers' names, and his Pauline commentaries (see paul, st) for their notion of psychagōgia (winning of souls). Encouraged by the fact that his mother had been cured of a serious eye complaint and converted to a sober life by Peter the Galatian, an ascetic living in an unoccupied in the locality,[3] Theodoret's parents sought further help from the local holy men, since she had been childless for twelve years. In the final two chapters (XXIX and XXX), he records the lives of three women: NULL and Cyra (XXIX) and NULL (XXX). He clearly, also, though, received an extensive classical education, unsurprisingly for the child of prosperous parents in a city which had long been a centre of secular learning and culture. He paid weekly visits to Peter the Galatian, was instructed by Macedonius and other ascetics, and at an early age became a lector among the clergy of Antioch. By the unavoidable imperfection of the translations, he states, the understanding is encumbered. Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more. Saint Theodoret, known as Theodoret of Cyrus or Cyrrhus, ( Greek: Θεοδώρητος Κύρρου; c. 393 – c. 457) was an influential author, theologian, and Christian bishop of Cyrrhus, Syria (423-457). The biblical authors are, for Theodoret, merely the mouthpieces of the Holy Spirit, though they do not lose their individual peculiarities. His Church History from *Constantine I to 428 includes many invaluable documents; the Religious History contains biographies of ascetics. According to Valesius these were mainly Socrates and Sozomen; Albert Guldenpenning's thorough research placed Rufinus first, and next to him, Eusebius of Caesarea, Athanasius, Sozomen, Sabinus, Philostorgius, Gregory Nazianzen, and, least of all, Socrates. With Diodorus and Theodore he was no less hated by the Miaphysites than Nestorius himself, and held by them and their friends as a heretic. To understand these, we need to have some knowledge of his own biography, for which, indeed, the scattered data of the Religious History are a prime source. His representation of orthodox doctrine consists of a collocation of Scripture passages. In this, her second book, Theresa Urbainczyk demonstrates how one collection of saints' lives—the Religious History of Theodoret, bishop of Cyrrhus—both prescribes and describes the relationship between ascetics and the early church. [23], In several works, Theodoret demonstrated an interest for linguistic issues related to translations of sacred texts and theological works, with emphasis on literary exchange between two languages, Greek and Syriac. ISBN-13: 978-1419160554. attention, however, has been paid to Theodoret’s own literary efforts to fashion his ascetics into the founders of new ascetic cities. Many of Theodoret's dogmatic works have perished; five, however, have survived. Please help support the mission of New Advent and get the full contents of this website as an instant download. It contains many sources otherwise lost, specially letters on the Arian controversy; however, the book is extremely partisan, the heretics being consistently blackened and described as afflicted with the 'Arian plague'. CHAPTER IV. : from the twentieth year of Constantine down to the reign of Leo I, in whose reign he died.” 104. He converted more than 1,000 Marcionites in his diocese,[8] besides many Arians and Macedonians;[9] more than 200 copies of Tatian's Diatessaron he retired from the churches; and he erected churches and supplied them with relics. It excites our wonder at what Dr. Newman calls the "easy credence, or as moderns would say large credulousness," which appears more … But Cyril refused to compromise and when he opened his attack (437) upon Diodorus of Tarsus and Theodore, John sided with them and Theodoret assumed the defence of the Antiochian party (c. zachary the rhetor cites a History of Chalcedon as written by Theodoret, but there is no trace of it; and the Libellus contra Nestorium ad Sporacium is not his. Though he speaks of Diodore of Tarsus and Theodore of Mopsuestia as his teachers, this is improbable - though it was certainly their theological tradition in which he was brought up. In vain were his efforts at court at self-justification against the charges of Dioscurus, as well as the countercharge of Domnus against Eutyches of Apollinarism. His Ecclesiastical History takes a strong apologetic and anti-heretical (mainly anti-Arian) tone. Ignatius was martyred in Rome under Emperor Trajan's rule. He is the second of the saints of Theodoret's "Religious History," where we read that he lived on millet bread, which he ate once a week, and performed various miracles, which are recorded by Theodoret on the authority of Acacius. Hence he protests against the attributing of The Song of Songs to Solomon and the like as degrading the Holy Spirit. Nicene and Post-Nicene Fathers, Second Series. They were most probably delivered to the cultured Greek congregation of Antioch, sometime between 431 and 435. Unlike most sermons, they are reasoned arguments, lectures rather than homilies on scriptural texts. There were, besides, two works against the Apollinarians, and of the Opus adversus Marcionem nothing has been preserved. Among apologetic writings was the Ad quaestiones magorum (429-436), now lost, in which Theodoret justified the Old Testament sacrifices as alternatives in opposition to the Egyptian idolatry,[20] and exposed the fables of the Magi who worshipped the elements (Church History v. 38). The last noteworthy Antiochene, Theodoret of Cyrrhus (c. 393– c. 458), in Syria, was also an elegant stylist. Theodoret, the most reverend bishop, passed into the midst, and said: "I have made my petition to the most divine and religious Emperor, and I have laid documents before the most reverend bishops occupying the place of the most sacred Archbishop Leo; and if you think fit, they shall be read to you, and you will know what I think.' As such, it forms one of the last Apologies written, since in an age when Christianity was dominant, the need for apologies gradually died out. To these, J. Sakkelion added another 47 letters he published from a manuscript he found at the Monastery of Patmos in 1855. Theodoret now composed the Eranistes (see below). [24][25] Theodoret himself belonged to the highly Hellenized urban landscape of Roman Syria,[26] but his Aramaic background,[27] accompanied with knowledge of Aramaic language (called Syriac among Greeks), enabled him to note several features of his ancestral language. Excepting the commentary on Isaiah (fragments preserved in the catenae) and on Galatians ii.6-13, the exegetical writings of Theodoret are extant. Exegetical material on the Gospels under his name in the catenae may have come from his other works, and foreign interpolations occur in his comments on the Octateuch. He played a pivotal role in many early Byzantine church controversies that led to various ecumenical acts and schisms. These letters provide glimpses of rural Christianity in northern Syria, as well as insight into episcopal relationships; hints of the development of Christological issues between the Councils of Ephesus and Chalcedon can be seen; there are letters of consolation and commendation; throughout there is revealed the generous and sensitive soul of a pastor. In principle his exegesis is grammatical-historical; and he criticizes the intrusion of the author's own ideas. Ecclesiastical History: a History of the Church in 5 Books from A.D.322 to the Death of Theodore of Mopsuestia, A.D.427 by Theodoretus Bishop of Cyrus a New Tr...With a Memoir of the Author ISBN-10: 1419160559. Theodoret’s Religious History recounts the biographies of approximately 30 monks living in Northern Syria in the 4th and 5th centuries. He may have prepared the Antiochian symbol which was to secure the emperor's true understanding of the Nicene Creed, and he was a member and spokesman of the deputation of eight from Antioch called by the emperor to Chalcedon. Other articles where Ecclesiastical History is discussed: patristic literature: The school of Antioch: …apologies against paganism, and his Ecclesiastical History, continuing Eusebius’s work down to 428. The Ecclesiastical History of Theodoret, which begins with the rise of Arianism and closes with the death of Theodore in 429 (despite being completed in 449-450) is very different in style from those of Socrates Scholasticus and Sozomen. In the 440s, motivated as much by theological concerns as by the need to situate Syrian ascetics in a spiritual context, Theodoret wrote the Religious History (or History of the Monks of Syria), a series of portraits of Syrian ascetics. [7] There he lived for about seven years. In 423 he left as he had been appointed Bishop of Cyrrhus, over a diocese about forty miles square and embracing 800 parishes, but with an insignificant town as its see city. [12][13], Two works, On the Holy and Life-giving Trinity and On the Incarnation of the Lord, have survived through ascription to his opponent Cyril of Alexandria.[12][14][15]. Theodoret was born at Antioch towards the close of the fourth century and died at Cyrus, or Cyrrhus, the capital of the Syrian province of Cyrrhestica, in 457. 179 letters were edited by J Sirmond in the seventeenth century. Even a cursory look into Theodoret’s writings suffices to show that his engagement with Hellenism—understood as both a set of religious traditions and cultural and literary expressions—lasted throughout his life. Theodoret likes to choose the best among various interpretations before him, preferably Theodore's, and supplements from his own. The work is interspersed with lengthy florilegia (anthologies of patristic citations), which may be the reason for its preservation. Original material of Antiochian information appears chiefly in the latter books. - Is the Question Open or Closed? Next that on the Psalms was completed before 436; and those on Isaiah, Jeremiah, and the Pauline Epistles (including Hebrews), before 448. He is clear and simple in thought and statement; and his merit is to have rescued the exegetical heritage of the school of Antioch as a whole for the Christian Church. [17], Only minor fragments (cf. 3. Theodoret shared in the petition of John I of Antioch to Nestorius to approve of the term theotokos ("mother of God"), and upon the request of John wrote against Cyril's anathemas. This work is distinguished for clearness of arrangement and style.[21]. He played a pivotal role in many early Byzantine church controversies that led to … Theodoret received an extensive religious and secular education. Revised and edited for New Advent by Kevin Knight. The truth is self-consistent where it is not obscured with error and approves itself as the power of life; philosophy is only a presentiment of it. In the nineteenth century, A Ehrhard showed that these two works, though ascribed to Cyril, in fact present the doctrinal views of Theodoret; some fragments, quotations cited under Theodoret's name, prove that these are in fact works by Theodoret, not Cyril. It was during the journey to Rome that he wrote his famous letters that … (. A few extracts from the five orations on Chrysostom were preserved by Photius (codex 273). Without excluding other potential motives behind the writing of the Religious History, this one has received the least attention. (Buffalo, NY: Christian Literature Publishing Co., 1892.) He was educated in the monastery of St. Euprepius, near Antioch, ordained a deacon by Bishop Porphyrius, and elected bishop of Cyrus in 420 and 423. 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