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 long letter to Acacius, which, however, opened a way for pacification by interpretations of some questionable points in his anathematisms which he refused to withdraw. This letter Theodoret regarded as orthodox, but irreconcilable with the anathematisms, which he still regarded as heretical. He was, however, precluded from accepting the terms of peace which John and others were increasingly inclined to acquiesce in, by the demand that he should anathematize the doctrine of Nestorius and Nestorius himself. To do this (Theodoret writes to his friend Andrew of Samosata) would be to anathematize godliness itself. He is ready to anathematize all who assert that Christ was mere man, or who divide Him into two Sons, or who deny His Godhead. But if they anathematized a man of whom they were not the judges, and his doctrine which they knew to be sound, en bloc, "indeterminate," they would act impiously (ib. 766, c. 61). At this epoch, as Hefele remarks (Hist. of Councils, vol. iii. p. 127 Eng. trans.), the Orientals were divided into two great parties: the peace-seeking majority, with John of Antioch and the venerable Acacius at their head, ready to meet Cyril half-way; the violent party of irreconcilables, with Alexander of Hierapolis as their leader, opposed to all reconciliation as treason to the truth; while a third or middle party was led by Theodoret and Andrew of Samosata, anxious for peace, but on terms of their own. Theodoret and his scanty band of adherents failed to secure the confidence of either of the two great parties. His inflexible metropolitan, Alexander, vehemently denounced as treason to the truth any approach to reconciliation with Cyril. Against this reproach and against the suspicion that he had given in to escape persecution or to secure a higher place Theodoret sought to defend himself (ib. c. 72, 775). Though still holding back from reconciliation with Cyril, he was virtually the means of bringing about the long-desired peace. The declaration of faith presented to Cyril by Paul of Emesa, as representing the belief of John, and accepted by Cyril, had been originally drawn up by Theodoret at Ephesus. The paragraphs directed against Cyril's twelve articles were slightly modified, but the main body was unaltered (Cyril. ed. Pusey, vi. 44; Baluz. c. 96, 97, 804; Tillem. Mém. eccl. xiv. 531; Hefele, op. cit. iii. 130 ff.). The reconciliation, however, was by no means acceptable to Theodoret. For it demanded acceptance of the deposition of Nestorius, the anathematizing of Nestorius's doctrines, and the giving up the four metropolitans of his party who had been deposed at Constantinople. Theodoret's protest was in vain. Theodosius insisted on the deposition and expulsion of all bishops who continued opposed to union. Finding his growing isolation more and more intolerable, Theodoret invited the chiefs of the fast-lessening band of his sympathizers, Alexander, Andrew, and others, to take counsel at Zeugma, in reference to the union with Cyril, which had been accepted by John and earnestly pressed upon them by the combined weight of the ecclesiastical and civil power. Alexander refused to attend the synod except on his own terms. The bishops who met, as Theodoret informed John (Baluz. c. 95, 662, 801), accepted the orthodoxy of Cyril's letter and regarded it as a recantation of his obnoxious twelve articles, but would not pronounce an anathema on Nestorius. John, now hopeless of peace otherwise, applied to the secular power. His method proved generally effectual. One by one the recalcitrant prelates yielded, except Alexander and some others. Theodoret was one of the last to yield. The coldness arising between him and John after John's reconciliation with Cyril had been much increased by John's uncanonical intrusion into the province of Alexander in the ordination of bishops. Theodoret, with the other bishops of the province, on this, withdrew from communion with him, and published a synodical letter charging him with ordaining unworthy persons (ib. 831, 850). Long and painful controversy ensued, only crushed at last by John's appealing to the imperial power. All eventually yielded to combined entreaties and menaces save Alexander and a small band of irreconcilables, who were banished from their sees. Theodoret was assailed on his tenderest side by harassing his diocese. The unhappy renewal of strife, concerning the doctrines of Diodorus and Theodoret, brought Theodoret and Cyril once more into collision. For the details of the conflict see ; ; R;. The long and bitter controversy, in which both parties did and said many regrettable things; was closed by the death of Cyril, June 9 or 27, 444.

The succession of Dioscorus to Cyril's patriarchal throne led to fresh trials for Theodoret. Dioscorus was resolved to bring about Theodoret's overthrow, as Theodoret was one of the first to discern the nascent heresy of Eutyches, and directed the powers of a well-trained intellect and great theological learning to exposing it. The ear of the emperor was gained, and Theodoret was represented as a turbulent busybody, constantly at Antioch and other cities, taking part in councils and assemblies instead of attending to his diocese; a troublesome agitator, stirring up strife wherever he moved (Ep. 79, p. 1135, etc.). He was also accused on theological grounds. Dioscorus, who seems to have regarded himself as "the lawful inheritor of Cyril's guardianship of anti-Nestorian orthodoxy," wrote to Theodoret's patriarch, Domnus, who c. 442 had succeeded his uncle John in the see of Antioch, informing him that Theodoret was creating a crypto-Nestorian party, practically teaching Nestorianism under another name and striking at "the one Nature of the Incarnate." These accusations were accepted at court, and Dioscorus obtained an imperial edict (dated by Tillemont Mar. 30, 449) that as a disturber of the peace of the church Theodoret should keep to his own diocese. Theodoret submitted, leaving the city without bidding his friends farewell (Ep. 80, p. 1137).

From the "Latrocinium" or "Robbers' Synod," at Ephesus (449) [; ], Theodoret was excluded by an imperial edict of Mar. 4, unless summoned unanimously by the council itself (Labbe, iv. 100). Theodoret's condemnation was evidently the chief