Page:Dictionary of Christian Biography and Literature (1911).djvu/980

 I. Exegetical.—These include works on (1) the Octateuch, (2) the books of Sam., Kings, and Chron., (3) the Pss., (4) the Canticles, (5) the Major Prophets, (6) the Twelve Minor Prophets, (7) the Fourteen Epistles of St. Paul, including that to the Hebrews. The work on the Octateuch consists of answers to difficult points, for the most part characterized by the sound common-sense literalism of the Antiochene school, with but little tendency to allegory. He often, instead of his own opinion, cites that of his great masters Diodorus of Tarsus and Theodore of Mopsuestia, and Origen. In Leviticus and Numbers he naturally adopts more of the allegorical method, regarding the whole Levitical ritual and the moral ordinances as typical of the sacrificial and mediatorial work of Christ, and of the new law He came to inaugurate. The commentary on the Canticles was his earliest exegetical work. He controverts the opinion that this book contains the story of the earthly loves of Solomon either with Pharaoh's daughter or with Abishag, or that it is a political allegory, in which the bridegroom represents the monarch and the bride the people, and adopts the spiritual interpretation by which the bridegroom stands for Jesus Christ and the bride for the church. From one passage in the very interesting prologue we learn that Theodoret held the then current opinion, that the whole of the O.T. books having been burnt under Manasseh and other godless kings, or destroyed during the Captivity, Ezra was divinely inspired to rewrite them word for word on the return from the Captivity. He denounces the iniquity of the Jews, who had excluded Daniel from the prophets and placed his book among the Hagiographa, because no prophet had so clearly predicted the advent of Jesus Christ, and the very time of His appearance. The only portions of the N.T. commented on by him are the Epistles of St. Paul, including that to the Hebrews. Of these bp. Lightfoot writes, "His commentaries on St. Paul are superior to his other exegetical writings, and have been assigned the palm over all patristic expositions of Scripture. For appreciation, terseness, and good sense they are perhaps unsurpassed, and if the absence of faults were a just standard of merit, they would deserve the first place; but they have little claim to originality, and he who has read Chrysostom and Theodore of Mopsuestia will find scarcely anything in Theodoret which he has not seen before. It is right to add, however, that Theodoret himself modestly disclaims any such merit. In his preface he apologizes for attempting to interpret St. Paul after two such men who are 'luminaries of the world,' and he professes nothing more than to gather his stores 'from the blessed Fathers."' (Gal. p. 220).

II. Controversial.—(1) The Refutation of the Twelve Anathematisms of Cyril. (2) Eranistes or Polymorphus, "a work of remarkable interest and of permanent value for theological students, to be read in connexion with the Tome of Leo and the definitions of Chalcedon" (Bright, Later Treatises of Athanas. p. 177). It consists of three dialogues between the "Mendicant" 'Ερανίστης who represents Eutychianism, and Theodoret himself as Ὀρθόδοξος. Their respective titles indicate the line adopted in each. These are Ἀτρεπτος, Immutabilis, Ἀσύγχυτος, Inconfusus, and Ἀπαθής, Impatibilis. (3) Λἱρετικῆς Κακομυθίας ἐπιτομή, Haereticarum Fabularum Compendium, a work directed against heresies in general, in five books. The fourth book, the most important as treating of matters with which he was more or less personally acquainted, begins with the heresies of Arius and Eunomius and comes down to those of Nestorius and Eutyches. His disgracefully violent language with regard to his former friend Nestorius—whom he stigmatizes as an instrument of Satan, a man who by his pride had plunged the church into disorders, and under the cloak of orthodoxy introduced the denial of the Divinity and of the Incarnation of the Only-begotten Son, and who at last met with the punishment he deserved, a sign of his future punishment—would warrant the charitable hope that this chapter has been erroneously ascribed to Theodoret. Of this, however, there is no evidence, and we are, though most reluctantly, compelled to accept it as his work, together with the equally atrocious letter to Sporacius on the Nestorian heresy. It is accepted by Photius (Cod. 56) and Leontius of Byzantius (art. 4, de Sectis) (cf. Neander, iv. p. 246, note, Ceillier, Aut. ecclés. x. 84).

III. Theological.—The chief is an apologetic treatise, intended to exhibit the confirmations of the truth of the Christian faith contained in the philosophical systems of the Gentiles, under the title Ἑληνικῶν θεραπευτικὴ παθημάτων, Graecarum Affectionum Curatio, seu Evangelicae Veritatis ex Gentilium Philosophia Cognitio. It is in 12 discourses, and furnishes a very able and eloquent defence of Christianity against the ridicule and ignorant accusations of pagan philosophers, written probably before 437. It was followed by another of a similar character, in ten orations, on Divine Providence, regarded by the best critics as exhibiting Theodoret's literary power in its highest form, as regards the careful selection of thoughts, nobility of language, elegance and purity of style, and the force and sequence of his arguments (Ceillier, p. 88, § 10). To these may be added a discourse on Charity, περὶ θείας καὶ ἁγίας ἀγάπης (Schulze, 14, 1296 seq.) and some fragments of sermons, etc., given by Garnier (Auctarium, ib. t. v. pp. 71 seq.).

IV. Historical.—This class contains two works of very different character and of very different value: (1) the Ecclesiastical History, and (2) the Religious History. (1) The former, in five books, was intended to form a continuation of that of Eusebius. It commences with the rise of Arianism under Constantius and closes with the death of Theodore of Mopsuestia, 429. From his opening words he has been thought to have had in view the histories of Socrates and Sozomen, and to have written to supply their omissions and correct their mistakes (Valesius). This is questioned by some, and must be regarded as doubtful. He gives more original documents than either of his brother-historians, but is very chary of dates, and writes generally without sufficient chronological exactness. Photius finds fault with his too great fondness for metaphor, while he praises his style as "clear, lofty, and