part 1, pages 1–244; in volume 9, see especially part 1, pages
1–318, and part 2, pages 1–27.Garzya, A. “Epigrammata.” Epeteris hetairias Buzantinon spoudon
(Athens) 28 (1958): 11–64.
Migne, J.-P., ed. Patrologia Graeca, vol 99. Paris, 1860.
Trempelas, Panagiotes N. Ekloge Orthodoxou Hellenikes Humno-
graphias. Athens, 1949. See pages 220–231.
Studies
Beck, Hans Georg. Kirche und theologische Literatur im byzan-
tinischen Reich. Munich, 1959. See pages 491–496.
Gardner, Alice. Theodore of Studium: His Life and Times. London,
1905.
Marin, Eugène. Saint Théodore, 759–826. Paris, 1906.
Mpalanos, Demetrios S. Hoi Buzantinoi ekklesiastikoi sungraph-eis.
Athens, 1951.
Papadopoulos, Chrysostomos. “Ho Hagios Theodoros Stoudites.”
Epeteris hetairias Buzantinon spoudon (Athens) 15 (1949):
1–27.
New Sources
Cholij, Roman. Theodore the Studite: The Ordering of Holiness.
New York, 2002.
DEMETRIOS J. CONSTANTELOS (1987)
Revised Bibliography
THEODORET OF CYRRHUS (c. 393–c. 458),
bishop, theologian, and church historian. Theodoret was
born in Antioch to wealthy Christian parents. From early
childhood he devoted himself to learning and study. After
the death of his parents, he entered the monastery at
Apamea. In 423, against his will, he was elected bishop of
Cyrrhus, east of Antioch. The young, successful bishop was
imbued with an apostolic zeal for christianization. In an at-
tempt to show the superiority of Christianity, he wrote at
this time The Healing of the Greek Passions, which was direct-
ed toward pagan intellectuals.
As an Antiochene, at the outbreak of the Nestorian dis-
pute, Theodoret sided with Nestorius (who accepted two dis-
tinct natures in Christ) and refused to condemn him at the
Council of Ephesus (431). Theodoret’s Pentalagion and A
Refutation of Twelve Chapters of Cyril, neither of which is
fully extant, reflect his criticisms of Cyril of Alexandria’s at-
tack on Nestorius. Theodoret contributed decisively to the
compromise of 443 and probably wrote the declaration of
faith of that union, but the peace move did not last long.
Theodoret wrote his Eranistes in 447 in opposition to Euty-
ches (who taught one nature in Christ). The Robber Synod
of 449, which affirmed Eutyches’ position, deposed Theodo-
ret, who retreated from his see until the new rulers, Marcian
and Pulcheria, restored him in 450.
Theodoret’s condemnation of Nestorianism before the
Council of Chalcedon (451) prompted the council to ac-
knowledge him as orthodox. Theodoret, like the council, re-
jected both those who sought to distinguish the existence of
two persons in Christ and those who maintained, as Euty-
ches did, that the divinity and humanity of Christ became
one nature (see Theodoret’s Epistle 119). Theodoret’s activi-
ties after 451 are unknown, and it is likely that he died
around 458. The Second Council of Constantinople (553),
convened to settle the dispute that became known as the
Three Chapters Controversy, condemned Theodoret’s writ-
ings against Cyril, but Theodoret himself was not con-
demned as a heretic.
Theodoret’s literary output covers important areas of
the life and activity of the church. In addition to the works
already mentioned, Theodoret wrote the apologetic On Prov-
idence (c. 436), ten discourses delivered at Antioch, and On
Chrysostom (incomplete). Along with the several dogmatic
writings referred to above, On the Holy and Undivided Trini-
ty and On the Incarnation of the Lord—which have been false-
ly attributed to Cyril of Alexandria—were actually composed
by Theodoret, as were An Exposition of the True Faith and
Questions and Answers for the Orthodox, both wrongly attri-
buted to Justin Martyr. Libellus against Nestorius is falsely at-
tributed to Theodoret.
Along with Theodore of Mopsuestia, Theodoret is re-
garded as the principal exegete of the theological school of
Antioch and as one of the most important interpreters of
scripture. His Ecclesiastical History (449–450) continues Eu-
sebius’s work of the same title and covers the period from
323 to 428. History of Divine Love (or Ascetic Citizenship)
presents the lives of male and female ascetics in Syria. Sum-
mary of Heretical Slander (c. 453) presents in its first four dis-
courses all the heresies up to the time of Eutyches, and, in
the second part, the exceptional Summary of Divine Dogmas.
Some 230 letters written by Theodoret are preserved, and
they are an important source of the history and dogma of
Christianity in the fifth century.BIBLIOGRAPHY
The collected works of Theodoret, edited by J. L. Schulze and J.
A. Noesselt, are available in Patrologia Graeca, edited by J.-P.
Migne, vols. 80–84 (Paris, 1859–1864). Available in English
is Theodoret’s A History of the Monks of Syria, translated by
R. M. Price (Kalamazoo, 1985). See also M. Richard’s
“L’activité littéraire de Théodoret avant le Concile d’Éphèse”
and “Notes sur l’evolution doctrinale de Theodoret,” Revue
des sciences philosophiques et théologiques 24 (1935): 83–106
and 25 (1936): 459–481. G. Bardy’s article on Theodoret in
the Dictionnaire de théologie catholique, edited by A. Vacant
et al. (Paris, 1946), is a valuable secondary source.
THEODORE ZISSIS (1987)
Translated from Greek by Philip M. McGheeTHEODOSIUS (c. 347–395), Roman emperor (379–
395). In the worst disaster since the days of Hannibal the
Roman army and the emperor Valens were wiped out near
Hadrianopolis by the Goths in August 378. The senior sur-
viving emperor, the young Gratian, summoned from hisTHEODOSIUS 9123