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319 RELIGIOUS ENCYCLOPEDIA Theism Theodore The Philosophy of Religion in England and America, Edin burgh and New York, 1901; idem, Selections from the Literature of Theism. Some principal Types of Religious Thought, Edinburgh, 1907; J. A. Leighton, Typical Mod ern Conceptions of God, New York, 1901; Archibald Robertson, Regnum Dei, New York and London, 1901; R. Rocholl, Der christliche GotEesbegriff, Gottingen, 1901; G. Spicker, Versuch sines neuen Gottesbegri,$s, Stuttgart, 1901; H. Walter von Walthofen, Die Gottesidee, Vienna, 1901; J. Fiske, Cosmic Philosophy, Boston, 1902; J. J. Tigert, Theism, London, 1902; A. Eleutheropulos, Gott, Menschen, 2d ed., Berlin, 1903; J. Riilf, Wissenschaft der Gotteaeinheit, Leipsic, 1903; B. Baentsch, Altorientalischer and israelitischer Monotheismua, Tubingen, 1905; F. J. McConnell, The Diviner Immanence, New York, 1906 (dis tinguishes theism from pantheism); K. Muller, Christen tum and Monismus, 1906; W. L. Walker, Theism and a Spiritual Monism, New York, 1906 (proposes a spiritual monism as against the material monism of Haeckel); R. de Bary, The Spiritual Return of Christ within the Church. Papers on Christian Theism, London, 1907; A. Drews, Der Monismus, vol. i., Jena, 1907; B. Wilber force, New Theology. Thoughts on the Universality and Continuity of the Doctrine of the Immanence of God, Lon don, 1907; F. Ballard, The True God; a modern Summary of the Relations of Theism to Naturalism, Monism, and Pluralism, London, 1907; O. Fliigel, Monismus and The ologie, 3d ed., C&then, 1908; A. C. Pigou, The Problem of Theism, and Other Essays, New York, 1908; C. C. Everett, Theism and the Christian Faith, New York, 1909; A. D. Kelly, Rational Necessity of Theism, London, 1909. THEMISTIUS, THEMISTIANS. See MONOPHY SITES, § 15. THEODORE: Name of two popes. 1. Theodore I: Pope 642-649. He was the son of a bishop; born at Jerusalem; was consecrated, Nov., 642; and was an opponent of the Monothelites (q.v.). When Paul II, announced his election to the patriarchate of Constantinople, in a communica tion concealing Monothelite views behind orthodox phrases, Theodore ordered him to depose his fallen Monothelite predecessor Pyrrhus by a synod and that the imperial ecthesis be vacated. After Pyrrhus, in consequence of a disputation with the Abbot Maximus Confessor (q.v.) in North Africa, had returned to Rome professing his conversion to Diothelitism, he was ceremonially recognized as patriarch of Constantinople by Theodore. The abjuration of Pyrrhus, however, proved to have been only with the design of regaining his see; for at Ravenna, after consultation with the imperial exarch, he espoused anew the doctrine of the one will in Christ. Upon this the pope assembled a synod at Rome and excommunicated Pyrrhus (646 or 647). After summoning Paul by appeal to the orthodox faith in vain, Theodore also deposed him, an act which was futile in effect. Paul, how ever, approached the pope half-way, if it may be accepted that he influenced the emperor to issue the edict which enjoined silence on the questions in dispute, but at the same time vacated the ecthesis. Theodore died May 14, 649. (A. HAUCK.) BIBLIOGRAPHY: Liber pontificalis, ed. Mommsen in MGH, Gest. poet. Rom., i (1898), 178; Theophanis chronographia, i. 509, Bonn, 1839; Mansi, Concilia, x. 702 (the letters), also catalogued in Jaffe, Repesta, i. 228 sqq.; R. Bax mann, Die Politik der P6pste, i. 173 sqq., Elberfeld, 1868; B. Jungmann, Dissertationes select, ii. 415 sqq., Regens burg, 1881; J.' Langen, Geschichte der romischen Kirche, ii. 520, Bonn, 1885 F. Gregorovius, History of City of Rome in the Middle Apes, ii. 139, London, 1894; M. Hart mann, Geschichte Italiens im Mittelalter, ii. 219-220, Goths, 1903; Mann, Popes, i. 369-384; Milman, Latin Christian- ity, ii, 274-275; Bower, Popes, i. 441-446; Platina, Popes,

i. 152-153; Hefele, Conciliengeschichte, iii. 186 sqq., Eng. travel., v. 70 sqq., Fr, transl., iii. 1, pp. 398 sqq.

2. Theodore IL: Pope 897. He occupied the papal chair only twenty days (Nov.-Dec.). He exerted himself to restore to the Church the peace which had been disturbed by the inquest in regard to Pope Formosus (q.v.). He caused the corpse of that pope to be reinterred ceremonially and the consecrations performed by him to be recognized by a synod as canonical. (A. HAUCK.)

BIBLIOGRAPHY: The tractate of Auxilius in Mabillon, Ana. Zecta, p. 43, Paris, 1723, and his LibeLLus in defensione sacrw ordinationis papce Formosi, in C. Diimmler, Avsiliua and Bulyarius,,p. 72, Leipaic, 1866; Jaffe, Regesta, p. 441; F. Gregorovius, History of . . . Rome in the Middle Apes, 'iii. 230, London, 1895; Mann, Popes, iv. 88-90; Bower, Popes, ii. 302; Platina, Popes, i. 239-240.

THEODORE (THEODULUS) : Local saint of Valais and bishop of the fourth century. That the Christian religion took deep root very early in the valley of the Rhone is quite probable, especially in view of the importance of the Pennine Pass for communication between Italy and Gaul. Martigny, situated at the point where the Alpine road first strikes the course of the Rhone, after clearing the summit of St. Bernard, the ancient Octodurum, was the seat of the bishopric as well as the capital of Valais; but with the second half of the sixth century it lost its ecclesiastical importance by the removal of the see up the valley to Sitten. Here is an inscription of the year 377, showing the Christian monogram, dedicated by the first magistrate, which points doubtlessly to the establishment of the imperial prxtorium. To the same period belongs the first bishop, Theodore. In 381 he appears as episcopus Octodurensis in the documents of the Synod of Aquileia, among the zealous upholders of orthodoxy in opposition to the Arianism of the accused Bishop Paladius, and his name is included among the Gallic, not the Italian bishops. But Theodulus Epascopus, who signs at a small synod held at Milan in 390, can not be located. The Passio Agaunensium martyrum, attributed to Eucherius (in ASB, Sept. vi. 342-349), represents that the latter obtained his oral legend concerning the Theban Legion (q.v.) from Bishop Isaac of Geneva, who received it from Theodore; and that the latter first erected a church at Agaunum (Saint-Maurice) on the site of the alleged scene. A Valais legend, however, tells of a Bishop Theodulus, a contemporary of Charlemagne. According to Ruodpert, a "foreign monk," the biographer of this saint, the emperor conferred upon Theodulus the prefecture of Valais, with temporal authority over the entire country. This donation of Charles proved important to the bishopric Sitten in the later Middle Ages, on the one hand against the House of Savoy, planted in lower Valais, and on the other against the encroaching demands of a tithe on the part of the people of upper Valais. However, as early as the sixteenth century, this account came to be questioned by the historians of Valais. But in the eyes of the people of Valais this Theodulus, celebrated Aug. 16 (the historic Theodore, Aug. 26), is the real saint of the land; he is " St. Jodern," around whom local legend is spun. A critical illumination of the confusion of the historical personality with