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Theodore of Andida Theodore of Xopsuestia THE NEW SCHAFF-HERZOG
the non-historical legendary figure was first attempted in ASB (Aug. v., vi.), after printing Ruodpert's Vita Theoduli episeopi (iii.).
BIBLio(IRAPH7: Besides the literature under THEBAN Laaxox, consult: E. F. Gelpke, Kirchenpeschachte der Schweiz, i. 90 sqq., 120 sqq., ii. 95 sqq., Bern, 1856-81; E. Egli, Karchenqeachichte der Schweiz, p. 132, Zurich, 1893; M, Besson, Recherches sur lea orig4nes des hCchea de Qenkve, Lausanne . . , Geneva, 1908.
THEODORE OF ANDIDA. See MY$TA(IOGICAL THEOLOGY.
THEODORE OF CANTERBURY. SeeTHEODORIC of TAR$US.
THEODORE OF A20PSUESTIA: Foremost ex
egete of the school, of Antioch; b. at Antioch c.
350; d. at Mopsuestia in Cilicia in 428. He was of a
distinguished wealthy family, brother of Bishop
Polychronius of Apamea. He spent
Life. from forty-five to fifty years in teach
ing and was bishop of Mopsuestia,
392-428. The earliest reliable information is con
tained in two letters, Ad Theodorum lapsum (MPG,
lxvii. 277-316), no doubt by Chrysostom, who a
generation later, when in exile, thanks Theodore for
his tried and true friendship (MPG, Iii. 669). The
second of these letters complains that Theodore,
who then had scarcely attained his twentieth year,
had turned his back on the ascetic life which he had
commenced with such zeal, and was occupying
himself with household matters and forming plans
of marriage. Chrysostom entreats him to return
to the monastic community. The first letter ad
dressed to one not mentioned by name represents
the latter as in love with a certain Hermione and
sunk in the smudge of sensuality and the depths of
despair. That this epistle was from Chrysostom
and addressed to Theodore has been disputed,
though not conclusively. That Theodore heard
the rhetorician Libanius is more than probable,
but that he did so contemporaneously with Chrysos
tom and renounced the world at the same time with
the latter seems highly improbable, considering
the difference in their ages and silence on the part
of Chrysostom. It must, therefore, be assumed
that Theodore's renunciation of the world and
subsequent " fall " belongs to the period when
Chrysostom was living as a monk in the moun
tains about Antioch. It is an old and credible
tradition that the counsels of Chrysostom induced
Theodore to return to the monastic life. That
Theodore was a disciple of Diodorus is evident from
his theology and exegesis, as well as from the direct
testimony of the historians; and the testimony of
Theodoret that this was in companionship with
Chrysostom may, for at least a period, be credited.
Afterward both were disciples of Flavian, bishop
of Antioch, who undoubtedly consecrated Theodore
presbyter in 383. In 394 Theodore took part in a
synod at Constantinople, on which occasion possibly
it happened that the Emperor Theodosius (q.v.), as
is said, was impressed by his preaching. During
this period he wrote a mass of exegetical and po
lemical works. He entered into the Pelagian discus
sion and in 420 received Julian of Eelanum (q.v.)
and his associates. His fame extended far beyond
the boundaries of his diocese; and he died at peace with the Church, though not before suffering some individual antagonisms.
Of his numerous works only a few commentaries are preserved more or less intact; of the rest only meager fragments are extant. A list of the works is given by Ebed Jesu (d.1318; cf. J. S. Assemani, Bibliotheca orientalis III., i. 30-35, Rome
Works. 1719-28). Theodore wrote Commen taries on Genesis, Psalms, the major and minor prophets, Job (dedicated to Cyril of Alexan dria), Samuel, Ecclesiastes, and on all the books of the New Testament excepting Mark, the Catholic Epistles, and Revelation. Of those on the Pauline Epistles an old Latin translation has been issued together with the Greek fragments by Swete. Of all the commentaries only that on the minor prophets is wholly extant in the original and a Syriac version of the commentary on John has been issued by Chabot. De sacramentis was most probably identical with the Liber arcanorum men tioned by a contemporary of Ebed Jesu, and with Sermones mystici (Hesyehius), and Codex mysticus (Facundus); and De fide was probably identical with the Catechismus cited by Marius Mercator, Ad baptizandos cited by the council of 553, and Ad baptizatos cited by Facundus. The most frequently cited dogmatic work was De incarnatione (Pori tes enanehropeseos),in fifteen books, against the Apol linarians and Anomians, written while he was presby ter (Gennadius, De vir. ill., xv.), thirty years before the De assumente et assumpto. This was evidently also on the incarnation, bearing on the " two sons " as alleged of the Antiochians. Hence, this work is no doubt identical with De Apollinario et ejus hteresi, from the introduction of which, dealing with the reproach of the " two sons," Facundus preserved a large fragment. Fragments in cita tions are preserved of two books Adversus Euno mium, and of two Adversus asserentem peccatum in natures insitum esse; one fragment is preserved of the five books of Adversus allegoricos probably identical with De allegoric et histories contra Origenem dedica ted to Cerdo; two fragments perhaps remain of the Liber margaritarum, " in which his letters are col lected." Ebed Jesu mentions also a book Pro Basilio which others have regarded as a part of Adversus Eunomium (ut sup.), the work having possibly be come dismembered in its Syriac form (Fritzsche, pp. 96-97). In its original, the work entitled, " In Be half of Basil, Against Eunomius," consisted of twenty five books (Photius codex 4) or even twenty eight (Photius, cod. 177; cf. Leontius, Adversus Euty ehianos et Nestorianos, iii.; MPG, lxxxvi. 1384). Works wholly lost are two works De spiritu saucto; De sacerdotio; two books Adversus magiam, the con tent of which is somewhat discussed by Photius; Ad monachos; De obscures locufione; De perfectione oper um; and Sermo de legislatione. Ebed Jesu professed to give a complete catalogue, and what is preserved elsewhere may have been contained in the works named in this list. Such remainders are a fragment of Exodus, four of Canticles, and four of Mark, all of which have been published, and unpublished frag ments exist of catenae on Leviticus, Numbers, Deu teronomy, Judges, Ruth, Kings, and the Catholic
