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Theodore the 8tudite THE NEW SCHAFF 322 Theodoret Bibliotheca Graces, x. 348-382, Hamburg, 1807; A. Mai, Nova collectia, i., pp. xviii.-xxx., and vi., pp. v.-xxii.; idem, in MPG, Ltvi. 120-123; R. E. Klener, Symbolce 1it terarim ad Theodoruin . . Perlinentes, Gottingen, 1838; O. F. Fritzsche, De Theodori, MoPauesteni vita et acraptis commentalio, Halls, 1836; W. C. H. toe Water, Specimen obaervationum de Theodoro . . X11. prophetarum mino rum interprets, Amsterdam, 1837; F. A. Specht, Der exe pelische Standpunkt des Theodor von Mopsuestia . . Munich, 1871; H. Kihn, Theodor von Mopaueatia and Juniliua Ajrikanua ale Exegelen, Freiburg, 1880; W. Sanday, in Expositor, June, 1880; T. K. Cheyne, in The Thinker, iii (1893), 496-498; J. Fessler, Inatitutiones pa-. trologia!, ed. B. Jungmann, vol. ii., part 2, Innsbruck, 1898; , T. Zahn, in NKZ, xi (1900), 788-808; Barden hewer, Patrolopie, pp. 279-282, Eng. travel., St. Louis, 1908; and the introductions to the various editions noted above. THEODORE THE STUDITE: Monk of the East ern Church, and abbot of Studium; b. perhaps no the paternal estate on the east coast of the Sea of Marmora, near the modern Brusa (57 m, s.s.e. of Constantinople), in 759; d. in exile on the island of Chalcis Nov. 11, 826. Theodore was instructed by his uncle Plato, abbot at Saccudium, became priest 784 or 787, and head of the monastery in 794. A raid by Arabs drove the monks to the city of Con stantinople, where they entered the Studium, which under Theodore's leadership attained great celebrity and its pinnacle of greatness. Yet Theo dore passed only half of the twenty-eight years of his abbacy in the monastery, being in frequent exile be cause of his participation in the controversies of the times. Theodore's genius was rather practical than speculative; he had a good education, and wrote exceedingly well. The most important of his wri tings are monastic addresses and letters. One work is dogmatic-that on the image controversy (MPG, xcix. 32726), marked not so much by a wealth of knowledge as by clear argumentation. Theodore's significance lies rather in his ecclesiastical states manship, he being a worthy champion of ecclesiasti cal freedom; indeed, he is the one Greek theologian who contended for the separation of Church and State. The canons were to be enforced even against the emperor's will. This is the fundamental tone in the so-called Moechianic strife over the emperor's divorce and remarriage. He renewed the con troversy after the death of Constantine when the Emperor Nicephorus raised a layman to the patri archal chair; he felt himself, a mere abbot, the defender of the Church, sparing not even the patri arch. While Roman Catholics claim him as a sup porter of papal primacy, his letters show him to have regarded the pope merely as the,patriarch of the West. His position led to trouble later, when the monks, after 843, were drawn into schism, under the Patriarch Methodius, but were subdued on the principle that monks were subject to the priests. Theodore was essentially the abbot, and as such a reformer of monasticism. The iconoclastic controver sies (see IMAGES AND IMAGE WORSHIP, IL) had im paired monastic discipline, and Theodore went back to the rule of Basil, so fastening the regulations upon the Greek monasteries that the modern rules practi cally perpetuate his own, which are to-day the basis of Russian monasticism. The two catechisms still in use in the monasteries bear witness to his pastoral care of the monks, the smaller containing a selection '~

of his extempore addresses and the longer three series of sermons. Even while in exile he maintained his discipline by means of letters instructing the administrator, showing a truly apostolic disposition and command. His ministrations extended beyond the cloister, as when he organized an association for the burial of the poor. Another activity of Theodore was in hymnology, a large number of hymns being accredited to him, and these of high emotional and intellectual quality. He also revived the art of making epigrams, which he used with exceeding richness. His reputation in the Greek Church has not equaled his capacity or his desert. His was a master mind, but worked principally in the cloister. (E. vorr DosscaiiTZ.)

BInLIOQnAPHY: The " Works " are best consulted in MPG, xcia.; 277 letters and a large number of discourses are given in A. Mai, Nova patrum bibliotheca, viii.-ix., Rome, 1871-88; the Parua Catecheaia, ed. Zacharias, appeared at Hermupolis, 1887 and ed. E. Auvray and A. Tougard, at Paris, 1891; the Magna Catechesia, ed. A. Papadopou los-Kerameua, at St. Petersburg, 1904. Early sources are most conveniently collected in MPG, xcix. 49-328, 803-850, 883-1870, 1813-49, in the shape of early lives, treatises, and his own letters and other materials. Consult also: Krumbacher, Geschichte, pp. 147-151, 712-715 et passim; J. J. Miiller and J. V. Beumelling, De studio ccmwbio Constantinopalitano, Leipsic, 1721; Fabricius-Harles, Bibliotheca Grceca, a. 434-474, Hamburg, 1807; J. Richter, in Katholik, liv. 2 (1874), 385-414; K. Schwarzlose, Der Bilderstreit, pp. .123 sqq., Goths, 1890; A. Tougard, La Pera6cution iconoclasts d'apr~a la corresporulance de St. Th_odore Studite, Paris, 1891; C. Thomas, Theodor von Studion and aein ZeitalEer, Oanabruck, 1892; Schievitz, De S. Theodoro, Breslau, 1898; L. Vigneron, L'Imape saints. Hiat. byzantine du viii. sQcle, Paris, 1898; K. Holl, in Preusaiache Jahr6ucher, 1898, pp. 107 sqq.; A. Ferradou, Des Biena des monastkres h Byzance, Paris, 1896; P. J. Pargoire, in Byzantinische Zeitachrijt, viii (1899), 98-101; G. A. Sehneider, Der heilige Theodor von Studion, sein Leben and yPirk en, Munster, 1900; Alice Gardner, Theodore of Studium, His Life and Times, London, 1905; C. Diehl, Figures byzantinea, Paris, 1906; Harnack, Dogma, iv. 328 aqq.; Ceillier, Auteurs aacr_s, sii. 298-320; DCB, iv. 955-956.

THEODORE OF TARSUS: Seventh archbishop of Canterbury, and the " first to whom the whole English church made submission " (Beds, HisE. eccl., iv. 2); b. at Tarsus in Cilicia, about 602; d. at Canterbury, Sept. 19, 690. In 667 he was in Rome when the pope, Vitalian, was searching for a primate for the English Church, Archbishop Deusdedit (q.v.) having died in 664 and Wighard, who came to Rome for consecration, having also died shortly after his arrival there. Theodore was recommended by Hadrian, abbot of a monastery near Naples; Bede describes him (iv. 1) as " well-trained in secular and sacred learning, familiar with both Latin and Greek literature [he had studied at Athens and was really a learned man], of high character, and of venerable age, being sixty-six years old." He was only a monk at the time; but was ordained subdeacon in November, and was consecrated archbishop, Mar. 26, 668. He left Rome in May, accompanied by Hadrian and Benedict Biscop (q.v.), spent the winter at Paris with Bishop Agilbert, and reached Canterbury, May 27, 669. The English church was much in need of organization and discipline. The bishoprics, with one or two exceptions, were vacant, and were large, unwieldy, and shifting. The Roman party had prevailed over the Celtic at the Synod of Whitby (q.v.) in 664, but the result was yet to be made effective and ill feeling was still