THE NEW SCHAFF-HERZOG
the non-historical legendary figure was first attempted in ASB (Aug. v., vi.), after printing Ruodpert's Vita Theoduli episcopi (iii.).
(G. Meyer von Knonatj.) Bibliography: Besides the literature under Theban Legion, consult: E. F. Gelpke, Kirch engeschichte der Schweiz, i. 90 sqq., 120 sqq., ii. 95 sqq., Bern, 1856-61; E. Egli, Kirchengeschichte der Schweiz, p. 132, Zurich, 1893; M. Besson, Recherches sur les origin.es des evichis de Geneve, Lausanne , Geneva, 1906.
THEODORE OF ANDIDA. See Mtstagogical Theology.
THEODORE OF CANTERBURY. See Theodore
of Tarsus.
THEODORE OF MOPSUESTIA: Foremost exegete of the school of Antioch; b. at Antioch c. 350; d. at Mopsuestia in Cilicia in 428. He was of a distinguished wealthy family, brother of Bishop Polychronius of Apamea. He spent Life. from forty-five to fifty years in teaching and was bishop of Mopsuestia, 392-42S. The earliest reliable information is contained in two letters, Ad Theodorum lapsum (MPG, lxvii. 277-316), no doubt by Chrysostom, who a generation later, when in exile, thanks Theodore for his tried and true friendship (MPG, hi. 669). The second of these letters complains that Theodore, who then had scarcely attained his twentieth year, had turned his back on the ascetic life which he had commenced with such zeal, and was occupying himself with household matters and forming plans of marriage. Chrysostom entreats him to return to the monastic community. The first letter addressed to one not mentioned by name represents the latter as in love with a certain Hermione and sunk in the smudge of sensuality and the depths of despair. That this epistle was from Chrysostom and addressed to Theodore has been disputed, though not conclusively. That Theodore heard the rhetorician Libanius is more than probable, but that he did so contemporaneously with Chrysostom and renounced the world at the same time with the latter seems highly improbable, considering the difference in their ages and silence on the part of Chrysostom. It must, therefore, be assumed that Theodore's renunciation of the world and subsequent " fall " belongs to the period when Chrysostom was living as a monk in the mountains about Antioch. It is an old and credible tradition that the counsels of Chrysostom induced Theodore to return to the monastic life. That Theodore was a disciple of Diodorus is evident from his theology and exegesis, as well as from the direct testimony of the historians; and the testimony of Theodoret that this was in companionship with Chrysostom may, for at least a period, be credited. Afterward both were disciples of Flavian, bishop of Antioch, who undoubtedly consecrated Theodore presbyter in 383. In 394 Theodore took part in a synod at Constantinople, on which occasion possibly it happened that the Emperor Theodosius (q.v.), as is said, was impressed by his preaching. During this period he wrote a mass of exegetical and polemical works. He entered into the Pelagian discussion and in 420 received Julian of Eclanum (q.v.) and his associates. His fame extended far beyond
the boundaries of his diocese; and he died at peace with the Church, though not before suffering some individual antagonisms.
Of his numerous works only a few commentaries are preserved more or less intact; of the rest only meager fragments are extant. A list of the works is given by Ebed Jesu (d. 1318; cf. J. S. Assemani, Bibliotheca orientalis III., i. 30-35, Rome Works. 1719-28). Theodore wrote Commentaries on Genesis, Psalms, the major and minor prophets, Job (dedicated to Cyril of Alexandria), Samuel, Ecclesiastes, and on all the books of the New Testament excepting Mark, the Catholic Epistles, and Revelation. Of those on the Pauline Epistles an old Latin translation has been issued together with the Greek fragments by Swete. Of all the commentaries only that on the minor prophets is wholly extant in the original and a Syriac version of the commentary on John has been issued by Chabot. De sacramentis was most probably identical with the Liber arcanorum mentioned by a contemporary of Ebed Jesu, and with Sermones mystici (Hesychius), and Codex mysticus (Facundus); and De fide was probably identical with the Catechismus cited by Marius Mercator, Ad baptizandos cited by the council of 553, and Ad baptizatos cited by Facundus. The most frequently cited dogmatic work was De incarnatione (Peri tes enanthropeseos) , in fifteen books, against the Apollinarians and Anomians, written while he was presbyter (Gennadius, De vir. ill., xv.), thirty years before the De assumente et assumpto. This was evidently also on the incarnation, bearing on the " two sons " as alleged of the Antiochians. Hence, this work is no doubt identical with De Apollinario et ejus hceresi, from the introduction of which, dealing with the reproach of the " two sons," Facundus preserved a large fragment. Fragments in citations are preserved of two books Adversus Eunomium, and of two Adversus asserentem peccatum in natura insitum esse; one fragment is preserved of the five books of Adversus allegoricos probably identical with De allegoria et historia contra Origencm dedicated to Cerdo; two fragments perhaps remain of the Liber margaritarum, " in which his letters are collected." Ebed Jesu mentions also a book Pro Basilio which others have regarded as a part of Adv<rsus Eunomium (ut sup.), the work having possibly become dismembered in its Syriac form (Fritzsche, pp. 96-97). In its original, the work entitled, " In Behalf of Basil, Against Eunomius," consisted of twenty five books (Photius codex 4) or even twentyeight (Photius, cod. 177; cf. Leontius, Adversus Eutychianos et Nestorianos, iii.; MPG, lxxxvi. 13S4). Works wholly lost are two works De spiritu sancto; De sacerdotio; two books Adversus magiam, the content of which is somewhat discussed by Photius; -4a monachos; De obscura locutione; De perfectione operum; and Sermo de legislatione. Ebed Jesu professed to give a complete catalogue, and what is preserved elsewhere may have been contained in the works named in this list. Such remainders are a fragment of Exodus, four of Canticles, and four of Mark, all of which have been published, and unpublished fragments exist of catena? on Leviticus, Numbers, Deuteronomy, Judges, Ruth, Kings, and the Catholic