Theophilus of the Ixpies, bishop of the Homer- ites, was born in the isle of Diu. When yet a youth he was brought as a hostage to Constantinople, where he became a Christian (Arian). He was made deacon, and finally bishop for the Arabic mission about 350. Be- ing supplied by Constantius with rich presents for th? princes at home and with money for the building of churches, he converted the king of the Homerites, and built churches at Taphar, Aden, and Hormuz. The large number of Jews, however, residing in the country pre- vented a further propagation of Christianity. In the year 356 Constantius appointed him bishop of the Ethi- opic Church. From the isle of Socotra he went to Axum, but was soon obliged to leave the place. See Le Quien, Oriens Christianus, ii, 644; Theolog. Univer- sal-Lexikon, s. v. (B. P.)
Theophori (diofopoi, God-bearers^, a name as- sumed by some of the early Christians, signifying that they carried about with them the presence of God. St. Ignatius gives himself this title in his inscriptions to his epistles, both of which begin 'lyvdnog 6 Kal Qto- (popog ; and explains his meaning in his dialogue with Trajan, "Theophorus is one that carries Christ in his heart." "Dost thou, then," said Trajan, "carry him that was crucified in thy heart?" Ignatius answered, "Yes; for it is written, 'I will dwell in them and walk in them.'" Anastasius Bibliothecarius, indeed, gives another reason why Ignatius was called Theophortis (J^to<popoQ, God-borne) — because he was the child whom our Saviour took and placed in the midst of his disciples, laying his hands upon him ; and, therefore, the apostles would never presume to ordain him by imposition of hands after Christ. But, as bishop Pearson and others observe, this is a mere invention of the modern Greeks. Vincentius Bellovacensis and others advance this ridic- ulous reason : that Ignatius was so called because the name of Jesus Christ was found written in golden letters in his heart. But against these traditions we have the fact that the title was not peculiar to Ignatius, but com- mon to all Christians. See Bingham, Christ. Antiq, bk. i, ch. i, § 4.
Theophylact, archbishop of Achridia and metro- politan of all Bulgaria, an eminent ecclesiastical writer, was born and educated at Constantinople. He was bishop in 1077, and perhaps some years later. The date of his death is uncertain, but probably about 1112, or later. After he was made bishop, he labored dili- gently to extend Christianity in his diocese, but met with much opposition, of which he complained in his
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epistles. The works of Theophylact are : Commentnna in Quatuor Evam/elia (Paris, 1G31, lol.) ■.—Commentaries on the Acts of the Apostles, (ireek and Latin (Colon. 1568) ■.—Commentaries on St. Pmd's Kpistles, (ireek anil Latin (Lonil. \iSo(!i,io\.):— Commentaries on Four of the Minor Prophets; namely, Habakkuk, Jonas, Naluim, anil Ilosca, in Latin (Paris, 158'.), 8\-o). The Commen- taries on all the twelve minor projihets are extant in Greek in the library of Strasbiiri;, anil have been de- scribed bv Michaelis in his Bibliolh. Orientalis. These commentaries are founded on those of Chrysostom ; but his excf^esis is so direct, precise, and textual, and his remarks are often so felicitous and to the point, that his commentaries have always been highly prized:— ^Vc- enty-fire Epistles, in Greek, witli notes by .John Meur- sius (Levden, 1617, 4to), and also in the Bibliotheca Pa- trum: — besides several tracts, some of which are rather doubtful. A splendid edition of all his works in Greek and Latin was published by J. V. Bernard jNIaria de liu- beis (Venet. 1754:-63, 4 vols. fol.). See Chalmers, Bior/. Diet. s. V. ; Smith, Diet, of Greek and Latin Biog. s. v.
Theophylactians, a name given to the orthodox Christians of Alexandria by the Jacobites in the 7th century. See Neale, Hist, of the Eastern Church, ii, 87. Theosebites, a sect which spread in Palestine and Phcenicia during the tirst half of the 5th century, and appear to have been similar to, if not identical with, the Hypsist.muans (q. v.). The Theosebites exalted the sun, moon, and stars into objects of worship, and yet ac- knowledged the Supreme Deity over all. Their relig- ion thus appears to have been an adulteration of Chris- tianity with Magianism. Probably these sects are to be traced to the Therapeutie and Essenes, who worshipped ri) ov or"V\//i(Troc, kept the Jcwisli Sabbath, and Jew- ish observances respecting food. They professed a par- tial belief in Christ, but were, at the same time, strict L'nitarians. See Blunt, Did. of Sects, s. v.
Theosophy {5fO(7o<j)ia, divine tcisdom), the name given to a so-called sacred science, which holds a place distinct as well from that of philosophy as from that of theology, even in questions where these latter sciences have tlie same ol)joct with it : namely, the nat- ure and attributes of God. In investigating the divine nature and attributes, philosophj' employs as the basis of its investigation the ideas derived from natural rea- son, while theology superadds to the principles of natu- ral reason those derived from authority and revelation. Theosophy, on the contrary, professes to exclude all dia- lectical process, and to derive its knowledge of (iod from direct and immediate intuition and contemplation, or from the immediate communications of God himself. Theosophy, therefore, so far as regards the science of God, is but another name for mysticism (q. v.); and the direct and immediate knowledge or intuition of God, to which the Mystics laid claim, was, in fact, the foundation of that intimate union with God. and consequent ab- straction from outer things, which they made the basis of their moral and ascctical system. Theosophy has e.xisted from a very early date ; and within the Chris- tian period we may number among Theosophs the Neo- Platonists, especially Plotimis, lamblichus, and Proclus; the Hesychasts of the Greek Church; all those of the mediaeval ^lystics who lai<l claim to any dogmatical the- ory; and in later times the Paracclsists, Bodenstein and Thalhauser, Weizel, Jacob Biehme, and Swedenborg.