Theodore of Mopsuestia西奥多的摩普绥提亚

Catholic Information天主教信息

Bishop of Mopsuestia in Cilicia and ecclesiastical writer; b.主教摩普绥提亚在基利家和教会作家;at Antioch about 350 (thus also known as Theodore of Antioch), of wealthy and prominent parents; d.在安提约350个(因此也被称为安提阿西奥多),富裕和突出的父母; D.428.428。

I.

According to Syrian sources Theodore was the cousin of the somewhat younger Nestorius (Nestle, op. cit. in bibliography); Polychromius, afterwards Bishop of Apamea, was a brother of Theodore.据叙利亚来源西奥多是有些年轻涅斯(雀巢,同上在参考书目。)的表兄弟; Polychromius,后来主教的麦穗,是西奥多的弟弟。The clever and highly gifted youth received the education in classical literature usual to his station and studied philosophy and rhetoric in the school of the renowned pagan rhetorician Libanius.聪明,非常有天赋的青年收到他站通常在古典文学的教育和研究哲学和修辞学中著名的异教修辞Libanius学校。 He here became acquainted with his early friends, St. John Chrysostom and Maximus, later Bishop of Seleucia (perhaps as fellow-student).他在这里成为熟悉他的早期的朋友,圣约翰金口和Maximus的,后来的塞琉西亚的主教(也许作为同胞学生)。 Following the example of Chrysostom (Socrates, "Hist. eccl.", VI, iii), Theodore renounced a secular career when about eighteen years old, and devoted himself to the ascetic life in the school of Diodorus (later Bishop of Tarsus) and Carterius, situated near Antiochia.例如金口(苏格拉底,“组织胺。传道书”,六,三),西奥多放弃一个世俗的职业生涯时,大约十八岁,并倾注自己的狄奥多罗斯学校(后来的主教大数)的苦行生活, Carterius,Antiochia位于附近。His youthful and too tempestuous zeal soon grew cold, and, owing chiefly to the memory of Hermione whom he intended to take as wife, he resolved to return to the world (Sozomen, "Hist. eccl.", VIII, 2; Hesychius Hieros., "Hist. eccl." in Mansi, "Concil.", IX, 248).他的青春和太翻腾热情很快就冷,并且,由于主要是作为妻子,他打算采取的赫敏内存,他决心重返世界(Sozomen,“组织胺传道书。。”,第八条,2;赫西基奥斯Hieros ,“组织胺。传道书。”曼西,“Concil”,第九章,248)。Chrysostom's grief at this step of his friend was so great that he addressed him two letters or treatises ("Ad Theodorum lapsum" in PG, XLVII, 277 sqq.) to recall him to his early resolution.金口的悲痛他的朋友在这一步是如此之大,他谈到他的两个字母或论文(“广告Theodorum lapsum”在PG,四十七,277 SQQ。),记得他对他的早日解决。A little later Theodore did indeed return to the "divine philosophy" of the ascetic monastic life.过了一会儿,西奥多也唤不回“神哲学”的苦行修道生活。He quickly acquired a great acquaintance with the Holy Scripture.他很快就收购了圣经中的一个伟大的熟人。Impetuous and restless of character, he had already, when scarcely twenty years old (at eighteen according to Leontius, "Adv. Incorrupticolas", viii, in PG, LXXXVI, 1364), applied himself to theological compositions.浮躁和不安分的性格,他已经当几乎20岁(十八个根据Leontius,“ADV。Incorrupticolas”,在PG,捌拾陆,1364,第八),适用于自己的神学成分。 His first work was the commentary on the Psalms, in which his extreme exegetical tendencies in the sense of an almost exclusively grammatico-historical and realistic explanation of the text is already manifest (see below Theodore's Hermeneutics).他的第一部作品是诗篇,他的极端倾向,在一个几乎完全grammatico历史和现实的解释文本意义上的训诂已经表现(见下文西奥多的诠释学)的评注。 Between 383 and 386 he was ordained priest (perhaps together with Chrysostom) by his early teacher (now bishop) Flavian.在383和386之间,他被任命他早期的老师(主教)弗拉维安神父(也许连同金口)。Theodore soon displayed a very keen interest in the theologico-polemical discussions of the time, writing and preaching against the Origenists, Arians, Eunomians, Apollinarists, magicians, Julian the Apostate, etc. His keen and versatile literary activity won him the name of "Polyhistor" (Sozomen, op. cit., VIII, ii).西奥多,很快显示了在时间theologico论战讨论非常浓厚的兴趣,写作和对Origenists,亚利安,Eunomians,Apollinarists,魔术师,朱利安的叛教者,等鼓吹他的敏锐和多才多艺的文学活动,赢得了他的名字“博学“(Sozomen,同上,第八,二)。 Theodore apparently left Antioch before 392 to join his old teacher Diodorus, who was then Bishop of Tarsus (Hesychius Hier., op. cit., in Mansi, IX, 248).西奥多显然离开安提阿392之前加入他的老教师狄奥多罗斯,当时大数主教(​​赫西基奥斯HIER,同上,在曼西,九,248)。 Probably through the influence of Diodorus he was named Bishop of Mopsuestia in 392, in which capacity he was to labour thirty-six years.可能通过的影响狄奥多罗斯,他被任命为摩普绥提亚主教在392,在这种能力,他是劳动三十六个年。In 394 he attended the Synod of Constantinople, and during its progress preached before the Emperor Theodosius the Great.394,他出席了君士坦丁堡的主教,并在其鼓吹前皇帝狄奥多西大的进展。During the confusion concerning Chrysostom, Theodore remained faithful to his early friend (cf. Chrysostom, "Epp.", cxii, in PG, LII, 668; Latin translation in Facundus, loc. cit., VII, 7).关于金口的混乱期间,西奥多仍忠实于他早期的朋友(参见金口,,cxii,PG,LII,668“资源增值计划。”拉丁语翻译Facundus,LOC前,七,7。) Later (about 421) he received hospitably Julian of Eclanum and other Pelagians, and doubtless allowed himself to be further influenced by their dogmatic errors. (约421),他收到殷勤Eclanum和其他Pelagians朱利安,无疑让自己得到进一步的教条主义的错误的影响。However, he later associated himself with the condemnation of Pelagianism at a synod in Cilicia (Marius Merc. in PL, XLVIII, 1044).不过,后来他自己与伯拉纠主义在一个主教在西里西亚(马吕斯芝加哥商业交易所在PL,四十八,1044)。谴责。He died in 428, the year in which Nestorius succeeded to the episcopal See of Constantinople.他死了428,一年,涅斯成功主教君士坦丁堡。During his lifetime Theodore was always regarded as orthodox and as a prominent ecclesiastical author, and was even consulted by distant bishops on theological questions.西奥多在他的一生始终被视为正统的,作为一个突出的教会作者,甚至遥远的主教神学问题咨询。

BELIEVE Religious Information Source web-site相信宗教信息来源
BELIEVE Religious Information Source相信宗教信息来源
Our List of 2,300 Religious Subjects

我们2300 宗教科目名单
E-mail电子邮件
II.二。WRITINGS文章

The most complete list of the writings of Theodore is given by Ebedjesu (d. 1318; see Assemani, "Bibl. orient.", III, 30-36).西奥多的著作最完整的列表Ebedjesu(D. 1318;见Assemani 30-36,三,“Bibl东方。”)。According to this the following works existed in a Syrian translation.根据这一存在以下工程在叙利亚的翻译。

A. Exegetical CommentariesA.训诂评

(a) On the Old Testament: (1) on Genesis, 3 books (Greek fragments in the Nicephoruscatene, Leipzig 1772; Syrian in Sachau, 1-21); (2) on the Psalms, 5 books (Greek fragments in PG, LXVI, 648; Latin translation discovered by Mercati, see bibliography; Greek text discovered by Lietzmann, but not yet edited, cf. ibid.); (3) on the twelve Minor Prophets (extant in its entirety; edited by Mai in PG LXVI, 124-632); (4) on the First and Second Books of Kings, 1 book (lost); (5) on Job, 2 books, dedicated to St. Cyril of Alexandria (only four fragments preserved in PG, loc. cit., 697 sq.); (6) on Ecclesiastes, 1 book (lost); (7) to the four Great Prophets, 4 books (lost). (一):(1)在旧约创世记,3册(希腊片段在Nicephoruscatene,莱比锡1772;在1-21 Sachau,叙利亚);(2)诗篇,5册(希腊片段在PG, LXVI,648; Mercati发现的拉丁文译本,请参阅书目; Lietzmann发现的希腊文字,但尚未编辑,比照同上);(3)十二(小先知,在现存的全部;麦编辑PG LXVI。 124-632);(5)(4)国王,1书(丢失)的第一和第二的书籍;的职位,2书籍,专门圣亚历山大的Cyril(只有4个片段保存在PG,LOC。 CIT,697平方米);(6)传道书(丢失),1本;(7)四个伟大的先知,4书(丢失)。Assemani adds "Quæstiones et Responsiones in Sacram Scripturam"; the fragments mentioned by the Fifth Œcumenical Council (Mansi, IX, 225) on the Canticle of Canticles are perhaps taken from a letter.Assemani补充说:“在Sacram Quæstiones等Responsiones Scripturam”;第五Œcumenical理事会(曼西,IX,225)canticle的canticles提到的片段,也许从一个字母。

(b) On the New Testament: (1) on Matthew, I book (fragments in PG, LXVI, 705 sqq.); (2) on Luke, 1 book (fragments, ibid., 716 sqq.); (3) on John, 1 book (fragments, ibid., 728; Syrian, discovered and edited by Chabot, Paris, 1897); (4) on the Acts, 1 book (fragments in PG, LXVI, 785 sq.); (5) on all the Epistles of St. Paul (Greek fragments in PG, LXVI, 188-968) the Epistles to the Galatians, Colossians, Thessalonians, Philemon, Latin edition by HB Swete, Cambridge, 1880-82).(b)在新约:(1)对马修,我的书(PG,LXVI片段,705 SQQ);(2)卢克,1的书(片段,同上,716 SQQ。);(3)约翰1书(片段,同上,728;叙利亚,发现和夏波,巴黎,1897年编辑);(4)上的行为,一书(PG,LXVI,785平方米的片段);(5)圣保罗(PG,LXVI,188-968希腊片段)书信向加拉太,歌罗西书,帖撒罗尼迦前书,腓利门,拉丁美洲HB Swete,剑桥,1880年至1882年版)的所有书信。

B. OpasculaB. Opascula

(1) "De sacramentis", 1 book (lost); (2) "De fide", 1 book ("Liber ad baptizatos", according to Facundus, op. cit., LX, 3; fragments in Swete, II, 323-27); (3) "De sacerdotio", 1 book (lost); (4) "De Spiritu Sancto", 2 books, against the Macedonians (lost); (5) "De Incarnatione", 15 books (cf. Facundus, IX, 3; Gennadius, 12; written at Antioch about 382-92 against the Apollinarians and Eunomians; Greek fragm. in PG, LXVI, 969 sqq., and Swete, II, 290-3l2); (6) "Contra Eunomium", 2 books (one fragment in Facundus, IX, 3; (7) "Contra dicentes: peccatum naturae inesse" 2 books (cf. Photius, "BibI.", 177); (8) "Contra magicam artem", 2 books (cf. Photius, 81); (9) "Ad monachos", 1 book (lost); (10) "De obscura locutione" 1 book (lost); (11) "De perfectione operum", 1 book (lost); (12) "Contra allegoristas", 5 books (cf. Facundus, III, 6: "De allegoria et historia"); (13) "De Assumente et Assumpto", 1 book (lost); (14) "De legislatione", 1 book (lost). Many unidentified fragments are perhaps taken from lost works. The fifteen hooks "De mysteriis" or "Opus mysticum", mentioned by Assemani (III, 1, 563), are probably identical with the "Codex mysticus" cited by Facundus (III, 2). Concerning the "Symbolum fidei" (Facundus, III, 2; Leontius, PG, LXXXVI, 1367), cf. Fritzsche in PG, LXVI, 73 sqq. Leontius Byzant. ("Advers. Incorr.", xx, in PG, LXXXVI, 1368) says, perhaps with reference to the so-called Nestorian Liturgy, that Theodore had also introduced a new Liturgy. (1),同上,LX,3。片段在Swete,二,“德sacramentis”,1书(丢失);(2)“德善意”,1本(“LIBER广告baptizatos”,根据Facundus 323-27);(3)“德sacerdotio”,丢失的书(1)(4)“德Spiritu Sancto”,2书籍,对马其顿(丢失);(5)“德Incarnatione”,15书(CF Facundus,九,3; Gennadius,12; 382-92写在安提阿对Apollinarians和Eunomians;希腊fragm PG,LXVI,969 SQQ,并Swete,二,290 - 3L2);(6)。“ Eunomium魂斗罗“,2书(Facundus一个片段,第九,3(7)”魂斗罗dicentes:peccatum naturae inesse“书籍(参见Photius,”比比“,177);(8)”魂斗罗magicam阿尔乔姆“ ,2书籍“(参见Photius,81);(9)”广告monachos“,1本(丢失)(10)的”暗箱locutione“1书(丢失);(11)”德perfectione operum“,1本(丢失);(12)“魂斗罗allegoristas”,5册(参见Facundus,三,六:“德allegoria等historia”);(13)“德Assumente等Assumpto”,1书(丢失);(14) “德legislatione”,1书(丢失),许多不明身份的片段可能失去工作。十五个挂钩“德mysteriis”或“作品mysticum”,Assemani(三,1,563)中提到,可能与相同“食品法典m​​ysticus”援引Facundus(三,2)关于“Symbolum fidei”(Facundus,三,2; Leontius,PG,捌拾陆,1367)。,比照弗里切在PG,LXVI,73 SQQ Leontius Byzant(。 “Advers。Incorr。”XX PG捌拾陆,1368)说,也许是与所谓的景教礼仪,西奥多还推出了一个新的礼仪。

C. Letters C.快报

These were collected in one volume which is now lost.这些被收集在一个卷,这是现在失去。

III.三。THEODORE'S DOCTRINE西奥多'S学说

A. Hermeneutics and CanonA.诠释学和佳能

As regards the Old Testament, Theodore seems to have accepted Flavius Josephus's idea of inspiration and his canon.至于旧约,西奥多似乎已经接受弗拉菲乌斯约瑟夫斯的灵感和他佳能的想法。He rejected as uncanonical the Book of Job, the Canticle of Canticles, the Book of Esdras, and the deutero-canonical books.他拒绝uncanonical的人才招聘书,canticle的canticles,埃斯德拉斯书,并deutero典型的书籍。 From the New Testament he excised the Catholic Epistles (except I Peter and I John) and the Apocalypse (cf. Leontius, loc. cit., III, 13-17, in PG, LXXXVI, 1365-68).在新约中,他切除了天主教教会(除彼得和约翰)和启示(参Leontius,同上,三13日至17日,在PG,捌拾陆,1365年至1368年)。 In his explanation of the Holy Writ Theodore employs primarily the prevailing historical and grammatical method of the Antiochene school.在他的神圣令状西奥多的解释主要采用的安提阿学派学校当时的历史和语法的方法。Of all the Psalms he recognized only ii, vii, xiv, and cx as containing direct prophetic reference to the Messias; the Canticle of Canticles was pronounced by him a vulgar nuptial poem.所有的诗篇中,他只承认二,七,十四,和CX含有直接的预言向messias; canticle的canticles是由他宣布一个庸俗的婚礼诗。

B. Anthropology and Doctrine of JustificationB.人类学和义的教义

Theodore's doctrine concerning justification gave rise to very grave misgivings, even if we reject the accusations of Leontius (loc. cit., 20-37) as exaggerated.西奥多有关理由的学说产生了非常严重的疑虑,即使我们拒绝夸大Leontius(如上,20-37)的指控。 According to Theodore, the sin of Adam rendered himself and mankind subject to death, because he was then mutable.据西奥多,亚当的罪作出了自己和人类受死,因为他当时可变。But that which was the consequence of sin in the case of Adam is in his descendants its cause, so that in consequence of mutability all men in some manner or other sin personally.但是,在亚当的罪的后果是在他的子孙的事业,使易变性以某种方式或其他罪的个人所有的人的后果。The object of the Redemption was to transfer mankind from this condition of mutability and mortality to the state of immutability and immortality.赎回的对象是人类从这个条件的变性和死亡率不变性和不朽的状态转移。 This happened first in the case of Christ, fundamentally by the union with the Logos, to a greater extent at His baptism, and completely at His Resurrection.这在基督的情况下发生的第一,从根本上由工会与标识,在更大程度上他的洗礼,完全在他的复活。In mankind this change is effected by union with Christ.这种变化是对人类的影响由工会与基督。The union begins in baptism, through which (1) all (personal) sins are remitted, (2) the grace of Christ is granted, which leads us to immutability (sinlessness) and immortality.联盟开始的洗礼,(1)通过它的所有(个人)罪汇,(2)被授予基督的恩典,这使我们的不变性(无罪)和不朽。 At the baptism of children only this second effect occurs.只是这第二个作用发生在儿童的洗礼。That these ideas show a certain resemblance to the fundamental thoughts of Pelagianism is not to be denied; whether, however, Theodore influenced Pelagius and Caelestius (according to Marius Mercator, through the medium of the Syrian Rufinus; PL, XLVIII, 110), or whether these influenced Theodore, is very difficult to determine. ,这些想法表现出一定的相似的伯拉纠主义的根本思想是不被拒绝;是否然而,西奥多影响伯拉纠和Caelestius(根据马吕斯麦卡托,通过叙利亚Rufinus语言,PL,四十八,110),或是否这些影响西奥多,是很难确定的。

C. ChristologyC.基督

Theodore's Christology exercised a more direct and eventful influence on the doctrine of his (mediate) disciple Nestorius.西奥多的基督行使他(调解)的弟子涅斯学说更直接和多事的影响。 The contemporary polemics against Arianism and Apollinarianism led the Antiochenes (Diodorus, Theodore, and Nestorius) to emphasize energetically the perfect Divinity and the unimpaired Humanity of Christ, and to separate as sharplv as possible the two natures.反对阿里乌斯教和Apollinarianism当代论战LED Antiochenes(狄奥多罗斯,西奥多和涅斯),以大力强调完美的神和基督受到损害人类的,并作为sharplv独立尽可能的两个性质。Thus, in a sermon which he delivered at Antioch (perhaps the first as bishop), Theodore vehemently attacked the use of the term theotokos, long employed in ecclesiastical terminology, because Mary was strictly speaking anthropotokos, and only indirectly theotokos.因此,他在安提阿(也许是第一个主教)发表的讲道中,西奥多猛烈攻击一词theotokos长期受聘在教会的术语,因为玛丽是严格地说anthropotokos,只有间接theotokos使用。 It was only by recalling his words and correcting himself that Theodore could appease the excitement resulting from this view (see John of Antioch, "Epist. ad Theodosium imper." in Facundus Herm., "Pro defensione trium capp.", X, 2; PL, LXXXVII, 771).这是回顾他的话和纠正自己,西奥多可以安抚从这种观点产生的兴奋(安提阿的约翰,“Epist广告Theodosium imper。”Facundus赫姆。“临defensione TRIUM CAPP”,X 2 PL,LXXXVII,771)。It cannot indeed be denied that the Antiochene separation of the natures must result in an improper weakening of the union in Christ.它确实是不能否认的安提阿学派的性质分离的结果必须在基督不当削弱工会。Like Nestorius, Theodore expressly declares that he wished to uphold the unity of person in Christ; perhaps they recognized some distinction between nature and person, but did not know exactly what was the distinguishing factor, and therefore used faulty paraphrases and comparisons, and spoke of the two natures in a way which, taken strictly, presupposed two persons.涅斯一样,西奥多明确声明,他希望坚持在基督里的人的团结;也许他们认识到一些自然和人之间的区别,但不知道究竟是显着的因素,并因此使用了错误的释义和比较,并谈到中,采取严格的方式在两个性质,预设的两个人。 Thus, according to Theodore, the human nature of Christ was not only passibilis, but also really tentabilis, since otherwise His actual freedom from sin would be the result of His physical union with God, not a merit of His free wilt.因此,根据西奥多,基督的人性不仅passibilis,但也确实tentabilis,因为否则他从实际自由罪将他的身体联盟与神,而不是他的自由枯萎的优点。 The union of the human and Divine nature happens not kat ousian nor kat energeian, but kat eudokian (at will), and indeed a eudokia hos en houio, which effects a enosis eis en prosopon.联盟的人力和神圣的性质发生不吉ousian也不吉energeian,但吉eudokian(会),的确是一个eudokia居屋EN houio,影响一个希塞统一EIS EN成虫。The two natures form a unity, "like man and wife" or "body and soul".这两个性质形成了一个团结,“像男人和妻子”或“身体和灵魂”。Consequently, according to Theodore, the communicato idiomatum, fundamentally speaking, is also lawful.因此,根据西奥多,communicato idiomatum,从根本上讲,也是合法的。

IV.四。THE CONDEMNATION OF THE DOCTRINE OF THEODORE西奥多学说的谴责

While during his lifetime (apart from the episode at Antioch) Theodore was regarded as orthodox (cf. Theodoret, "Hist. eccl.", V, xxxix; John of Antioch, in Facundus, II, 2), a loud outcry was raised against him when the Pelagians and Nestorians appealed to his writings.虽然在他的一生除了情节在安提阿西奥多被视为正统的(参见Theodoret,“组织胺传道书”,五,三十九;安提阿的约翰Facundus,二,2),大声喊叫提出对他的Pelagians和景教呼吁他的著作。 The first to represent him as the father of Pelagianism was Marius Mercator in his work "Liber subnotationum in verba Juliani, Praef."第一次代表他作为父亲的伯拉纠主义在他的工作马吕斯墨卡托“维巴Juliani,Praef LIBER subnotationum。”(about 431; in PL, XLVIII, 111).(约431;在PL,四十八,111)。He was accused of Nestorianism by Hesychius of Jerusalem in his Church History (about 435) Rabulas of Edessa went so far as to pronounce anathema on Theodore.他被指控景教耶路撒冷赫西基奥斯埃德萨Rabulas竟发音上西奥多的诅咒在他的教会的历史(435)。Acting under the influence of the latter, St. Cyril of Alexandria expressed himself in fairly sharp terms concerning Theodore, naming him with Diodorus the "patres Nestorii blasphemæe" ("Ep. lxxi ad Theodosium imp.", in PG. LXXVII, 34l-44); he was, however, unwilling to condemn Theodore, as he had died in peace with the Church.在后者的影响下,圣西里尔的亚历山德里亚表示自己在关于西奥多相当尖锐,他与狄奥多罗斯命名“patres Nestorii blasphemæe”(“EP。lxxi广告Theodosium小鬼”,在PG。第七十七号,34升44),但是,他不愿谴责西奥多,因为他在与教会的和平死亡。 Meanwhile the Nestorian strife passed by without any official action being taken by the Church against Theodore, although his writings stood in higher favour among the Nestorians of Edessa and Nisibis than those of Nestorius himself.同时通过景教纷争而被教会对西奥多采取任何正式行动,虽然他的著作中,站在较高的埃德萨和尼西比斯景教赞成比涅斯自己。 The General Council of Chalcedon seemed rather to favour Theodore, when it declared his disciples and admirers, Theodoret and Ibas of Edessa, orthodox, although the latter in his epistle to Maris had referred to Theodore in terms of the highest praise.迦克墩总理事会似乎而赞成西奥多,当它宣布他的弟子和崇拜者,Theodoret和IBAS的埃德萨,东正教,虽然在他的书信后者马里斯的最高褒奖,曾提到西奥多。 The Monophysitic reaction against the Council of Chalcedon in the sixth century first succeeded in bringing Theodore's person and writings under the ban of the ecclesiastical anathema through the ill-famed dispute of the Three Chapters. Monophysitic反应对Chalcedon委员会在第六世纪第一个成功地将禁止虐待著名的争端通过三章教会的诅咒下西奥多的人与著作。Theodore was for the first time condemned as a heretic by the Emperor Justinian in his edict against the Three Chapters (544).西奥多是作为一个邪教组织的谴责皇帝查士丁尼在他的法令对三个章节(544)首次。Under the influence of imperial pressure Pope Vigilius composed (553) at Constantinople a document in which sixty propositions taken from Theodore's writing were declared heretical.根据帝国压力教皇Vigilius的影响在其中第六十二主张采取从西奥多的写作宣布邪教的文件在君士坦丁堡(553)组成。 Finally, at the Fifth General Synod (553), at which, however, Vigilius did not participate, the three Chapters, including Theodore's writings and person, were placed under anathema.最后,在第五次总主教(553),在其中,但是,Vigilius没有参加,三个章节,包括了西奥多的著作和人,被下诅咒。 It was only on 8 December that Vigilius, broken with exile, gave his approval to the decrees of the synod.这是12月8日,只有Vigilius,破碎流放,给他的批准法令的主教。Among the most zealous defenders of Theodore and the Three Chapters, besides Pope Vigilius (until 533), were the African Facundus of Hermiana ("Pro defensione trium capitulorum libri XII", in PL, LXVII, 527 sqq.) and the bishops, Paulinus of Aquileia and Vitalis of Milan.西奥多最热忱的捍卫者和三章教皇Vigilius(至533),此外,非洲Hermiana Facundus(“临defensione TRIUM capitulorum libri第十二”,在PL,LXVII,527 SQQ。)和主教,Paulinus Aquileia和VITALIS米兰。

Publication information Written by Chrysostom Baur.金口鲍尔编写的出版物信息。Transcribed by Marjorie Bravo-Leerabhandh.转录由马乔布拉沃Leerabhandh。In loving memory of my grandmother, Rosario Bravo The Catholic Encyclopedia, Volume XIV.爱我的祖母,罗萨里奥布拉沃天主教百科全书,卷第十四内存。Published 1912.发布1912年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, July 1, 1912. Nihil Obstat,1912年7月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约

Bibliography 参考书目
The most complete edition of Theodore's works is given in PG, LXVI, 124 sqq.; see also: SWETE, Theodori Ep.西奥多的作品最完整的版本是PG,LXVI,124 SQQ;另见:SWETE,Theodori EP。 Mopsuesteni in epistolas B Pauli.Mopsuesteni在epistolas乙圣保利。The Latin Version with the Greek Fragments (2 vols., Cambridge, 1880-52)., SACHAU, Theodori Mopsuesteni fragmenta siriaca, (Leipzig, 1169); and some fragments in S. Innocenti ep.拉丁与希腊的碎片(2卷,剑桥,1880至1852年)的版本,SACHAU,Theodori Mopsuesteni fragmenta siriaca,(莱比锡,1169);。S.因诺琴蒂EP的一些片断。Maronioe: De his qui unum ex trinitate vel unum Subsistentiam seu personam Dominum nostrum Jesus Christurn dubitant confieri, ed.Maronioe:德他归仁UNUM前trinitate VEL UNUM Subsistentiam SEU个人身份Dominum妙方耶稣Christurn dubitant confieri,主编。AMELLI in Spicilegium Casinensi I (1888).AMELLI在Spicilegium Casinensi我(1888年)。148-54.148-54。TILLEMONT, Memoires, XII (1732), 433 sqq.; FRIZSCHE, De Theodori Mopsuesteni vita et scriptis (Halle, 1836; reprinted in PG, LXVI. 9 sqq.; SWETE in Dict. Christ. Biog., sv; SPECHT, Der exeget Standpunkt des Theodor u. Theodoret in Auslegung der messian. Weissagungen (Munich, 1871) KIHN Theodore von M. u. Junilius Africanus als Exegeten (Freiburg 1880); ZAHN, Das Neue Testament Theodors v. M. u. der ursprungl Kanon der Syrer in Neue kirchl. Zeitschr., XI (1900), 788-806; DENNEFELD, Der alttestam, Kanon der Antiochen. Schule (Freiburg 1909). 44-61 (Bibl. Studien, 14, 4); BAETHGEN, Der Psalmenkommentar des Theodor v. M. syrischer Bearbeitung in Zeitschr. fur alttestam. Wissenschaft, V (1885) 53-101; VI (1886) 261-88, VII (1887), 1-60; LIETZMANN, Der Psalmenkommentar Theodors v. M. in Sitzungsberichteder kgl. preussichen Akademie der Wissenschaften (1902), 334-46 MERCATI, Un palimpsesto Ambrosiano dei Salmi Esapli (Turin, 1896); cf. ASCOLI, Il codice erlandese dell' Ambrosiana in Archivio glattologico itatiano, V, VI; VON DOBSCHUTZ in American Journal of Theology, II (1898), 353-87; FENDT, Die Christologie des Nesotorius (Kempten, 1910), 9-12; Theodore v. Mopsuesta; NESTLE, Theodor von M. u. Nestorius; Eine Mitteilung aus syrischen Quellen in Theolog. Studien aus Wurttemberg (1881), 210-11.TILLEMONT,Memoires,第十二(1732年),433 SQQ; FRIZSCHE,德​​Theodori Mopsuesteni VITA等scriptis(哈雷,1836年;。。基督在快译通SWETE Biog,SV,重印;在PG,LXVI 9 SQQ施佩希特,DER exeget Standpunkt DES西奥多U. Theodoret Auslegung DER messian Weissagungen(慕尼黑,1871年)KIHN西奥多冯M. U. Junilius Africanus ALS Exegeten(弗赖堡1880年);赞恩,达斯“新旧约Theodors诉M. U. DER ursprungl加隆DER Syrer在NEUE kirchl Zeitschr,席(1900年),788-806;。。。DENNEFELD,DER alttestam,加隆DER Antiochen学派(弗莱堡1909年)44-61(Bibl.(研究),14,4); BAETHGEN,DER Psalmenkommentar DES西奥多V. M. syrischer Bearbeitung毛皮alttestam Wissenschaft,五(1885)53-101;在Zeitschr。六(1886)261-88,七(1887),1-60; LIETZMANN,DER Psalmenkommentar Theodors V. M. Sitzungsberichteder KGL preussichen AKADEMIE DER学问(1902),334-46 MERCATI元palimpsesto Ambrosiano DEI萨尔米Esapli(都灵,1896年);比照阿斯科利Archivio glattologico itatiano,五,六,IL codice erlandese戴尔Ambrosiana;冯DOBSCHUTZ在美国杂志神学,二(1898),353-87; FENDT,模具Christologie DES Nesotorius(肯普滕,1910年),9-12;西奥多诉Mopsuesta;雀巢,西奥多冯M. U.涅斯; Eine Mitteilung AUS syrischen Quellen在Theolog(研究)AUS符腾堡州(1881),210-11。


This subject presentation in the original English language这在原来的主题演讲, 英语



Send an e-mail question or comment to us:发送电子邮件的问题或意见给我们:E-mail电子邮件

The main BELIEVE web-page (and the index to subjects) is at:的, 主要相信网页(和索引科目),是在:
BELIEVE Religious Information Source相信宗教信息来源
http://mb-soft.com/believe/beliecha.html