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 College at Beyrout. Fritzsche thinks that to some copies at least of these lectures Theodore appended (1) an explanation of the creed of Nicaea, a fragment of which, preserved by the Fifth council, suggests that its object was to interpret the creed in harmony with the bishop's teaching upon the Person of Christ; and (2) the ecthesis afterwards produced at the Third council by the Philadelphian presbyter Charisius, and condemned, but without mention of the author's name (Mansi, iv. 1347 seq. ). The document corresponds closely with Theodore's teaching, reveals his style in both its weakness and strength, and was attributed to him by his contemporary Mercator, who bases on it his attack upon Theodore's Christology. The ecthesis was probably composed in good faith, and intended to serve the interests of the Catholic doctrine.

Lastly, Leontius intimates that Theodore wrote a portion of a liturgy; "not content with drafting a new creed, he sought to impose upon the church a new Anaphora" (Migne, lxxxvi. 1367). A Syriac liturgy ascribed to "Mâr Teodorus the Interpreter" is still used by the Christians of Assyria for a third of the year, from Advent to Palm Sunday. The proanaphoral and post-communion portions are supplied by the older liturgy "of the Apostles" (so called), the anaphora only being peculiar. A Latin version of this anaphora is in Renaudot, pub. in English by Dr. Neale (Hist. H. E. Ch.) and Dr. Badger (Eastern Ch. Assoc., occasional paper, xvii., Rivingtons, 1875). Internal evidence confirms the judgment of Dr. Neale, who regards it as a genuine work of Theodore.

IV. Doctrine.—We deal with the peculiarities of Theodore's teaching under: Anthropology,  Christology,  Soteriology.

His whole doctrinal system hinges, as Neander and Dorner rightly judged, upon his conception of man's relation to the Universe and to God. (1) The Universe (ὁ κόσμος = ἡ σύμπασα κτίσις) is an organic whole (ἓν σῶμα), consisting of elements partly visible and material, partly invisible and spiritual. Of this organism man is the predestined bond (φιλίας ἐνέχυρον, σύνδεσμος, συνάφεια, copulatio), and therefore made a composite creature, his body derived from material elements, his spiritual nature akin to pure spirits, the νοηταὶ φύσεις. He was also to be the image of God, i.e. His visible representative, and as such to receive the homage of all creation. Hence all things minister to him, and even angelic beings superintend the movements of the physical world for his benefit. Man is thus the crowning work of the Creator, and the proper medium of communication between the Creator and the creature. (2) In the history of all intelligent created life, Theodore distinguishes two stages (καταστάσεις), the first a state of flux, exposed to conflict, temptation, and mortality; the second immutable, and free from all the forms of moral and physical evil. From the beginning God purposed that the second of these conditions (ἡ μέλλουσα κατάστασις) should be revealed through the Incarnation of His Son. Man was created in the former state, his nature being from the first liable to dissolution. "Earth to earth"—the human body naturally returns to the element from which it was taken. (3) The fall therefore did not introduce mortality, but converted the liability into a fact. It was not said, "Ye shall become mortal," but "Ye shall die." As a matter of fact, "death came by sin"; and the dissolution of soul and body was followed by the still more serious dissolution of the bond which in the person of man had hitherto knit together the visible and invisible creations. The fall of the first man gave sin a foothold in the world. The same result followed in the case of each descendant of Adam who sinned; and since all sinned, death "passed upon all men, for that all sinned." (4) As our mortality was no after-thought with God, so neither was the sentence of death a vindictive punishment. The present life, with its vicissitudes and probationary trials, is a wholesome discipline, affording room for the exercise of free will and the attainment of goodness, which without our efforts would be destitute of moral worth. Although human nature is free, yet in its present condition of mortality and mutability it is insufficient to conquer the forces of evil and attain perfect virtue without supernatural aid. A new creation is needed to abolish sin and death.

We are thus brought to Theodore's doctrine of the mission and Person of Christ. (1) The mission of Christ is primarily to restore the shattered unity of the κόσμος and gather up all things to Himself, by realizing in His Person the position of man as the visible Image of God and the head of the whole Creation; secondarily, to restore mankind by union with Himself as the Second Adam and the Head of the Church to a condition of perfect deliverance from sin and death. (2) To fulfil this mission it was necessary that God the Word should become perfect man. The perfection of His manhood required Him to possess a rational human soul, capable of exercising a real choice between good and evil, although persistently choosing good; and to attain the perfection of human experience it was necessary for Him to take human nature in its mutable state, to pass through a period of growth, and to enter into conflict not only with the Evil One, but with the passions of the human soul. (3) Though perfect man, the man Christ surpassed all other men. He was absolutely free from sin, and His life was a continual progress from one stage of virtue to another, a meritorious course of which the end was victory over death and an entrance into the immortal and immutable state. This sinlessness and ultimate perfection of the manhood of Christ was due (a) to His supernatural birth and subsequent baptism of the Spirit, which He received in a manner peculiar to Himself, i.e. in the fullness of His grace; but yet more (b) to His union with the Person of the Divine Word. This union he had indeed received as the reward of His foreseen sinlessness and virtue, for with Him, as with the rest of mankind, divine gifts depended upon the action of the human will. The union, however, necessarily reacted on the Man, with whom the Word was made one; the cooperation of the Indwelling Godhead rendered it morally impossible for him to fall into sin. (4) But after what manner did the Word unite