Bishop of Mopsuestia in Cilicia and ecclesiastical writer; b.主教摩普绥提亚在基利家和教会的作家;乙 at Antioch about 350 (thus also known as Theodore of Antioch), of wealthy and prominent parents; d.在安提约350名（因此也被称为西奥多安提） ，富人和突出的父母;四 428. 428 。
I.一。
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.据叙利亚消息来源西奥多是表姐的有些年轻nestorius （雀巢公司，同前在书目） ; polychromius ，事后主教apamea ，是一个兄弟的西奥多。 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.聪明和天才的青年接受了教育，在古典文学，一如既往地，他站和研究哲学和修辞学在校的著名异教rhetorician巴尼乌斯。 He here became acquainted with his early friends, St. John Chrysostom and Maximus, later Bishop of Seleucia (perhaps as fellow-student).他在这里结识了他早年的朋友，圣约翰金口和Maximus ，为后来的主教塞琉西亚（也许是因为老乡见学生） 。 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.效法金口（苏格拉底， "历史。 eccl " ，六，三） ，西奥多放弃世俗的职业生涯时，约18岁，并一直致力于向苦行生活，在学校的diodorus （后来主教跗关节）和carterius ，位于安蒂奥基亚。 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).他用青春和太汹涌的热情很快增长冷，而且，由于主要是为了纪念赫敏他打算采取的作为妻子，他决心重返世界（ sozomen ， "历史。 eccl " ，第八条， 2条;赫西基奥斯hieros ， " 250 。 eccl "曼西， " concil " ，第九和第248条） 。 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，在这一步，因为他的朋友是如此巨大，他对他的两封信，或论文（ "专案theodorum lapsum "编号，四十七， 277 sqq ） ，以他记得他的早日解决。 A little later Theodore did indeed return to the "divine philosophy" of the ascetic monastic life.有点迟西奥多确实回到"神哲学"的苦行修道生活。 He quickly acquired a great acquaintance with the Holy Scripture.他很快就获得了很大的熟人与神圣的经文。 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.浮躁和不安的性格，他已对时，几乎二十年岁（ 18据leontius ， "副incorrupticolas " ，第八，在编号， lxxxvi ， 1364 ） ，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).他的首份工作是评诗篇，在他的极端倾向训诂，在意义上的一个几乎完全格拉马蒂科-历史的和现实的解释文已表面化（见下文西奥多的诠释学） 。 Between 383 and 386 he was ordained priest (perhaps together with Chrysostom) by his early teacher (now bishop) Flavian.与383和386他被祝圣司铎（也许连同金口） ，由他早日老师（现主教）弗拉维安。 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).西奥多即将展现了非常浓厚的兴趣，在theologico -论辩讨论的时间里，写作和说教，对origenists ， arians ， eunomians ， apollinarists ，魔术师，朱利安的叛教者等，他的敏锐和多才多艺的文艺活动，为他赢得了"的名义polyhistor " （ sozomen ，同前，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前392名加入他的老教师diodorus ，当时任主教的塔尔苏斯（赫西基奥斯海尔，同前，在曼西，第九和第248条） 。 Probably through the influence of Diodorus he was named Bishop of Mopsuestia in 392, in which capacity he was to labour thirty-six years.可能通过影响diodorus他被任命主教摩普绥提亚在392 ，在这种能力，他向劳工三十六年。 In 394 he attended the Synod of Constantinople, and during its progress preached before the Emperor Theodosius the Great.在394 ，他出席主教会议的君士坦丁堡，并在其进展之前鼓吹天皇theodosius伟大。 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).在混乱金口，西奥多仍忠实于他早年的朋友（参见金口， "资源增值计划" ， cxii ，编号，第五十二， 668名;拉丁语翻译facundus ，如上，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.后来（约421 ） ，他收到款待朱利安的eclanum和其他pelagians ，无疑是让自己得到进一步的影响，其教条化的错误。 However, he later associated himself with the condemnation of Pelagianism at a synod in Cilicia (Marius Merc. in PL, XLVIII, 1044).不过，后来他赞同谴责佩拉纠学派在主教在基利家（ marius的韵律。特等， 48 ， 1044 ） 。 He died in 428, the year in which Nestorius succeeded to the episcopal See of Constantinople.他的死在428 ，这一年中nestorius继承主教见的君士坦丁堡。 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.在他的一生中西奥多一直被视为正统，并作为突出教会作者，并征询甚至远主教对神学的问题。
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The most complete list of the writings of Theodore is given by Ebedjesu (d. 1318; see Assemani, "Bibl. orient.", III, 30-36).最完整的名单著述西奥多给出ebedjesu （第1318四;见assemani ， " bibl 。东方" ，三， 30-36 ） 。 According to this the following works existed in a Syrian translation.根据这项以下工程存在的一个叙利亚译本。
A. Exegetical Commentaries答：训诂评论
(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）对旧约： （ 1 ）关于成因， 3书籍（希腊语片段在nicephoruscatene ，莱比锡1772年;叙利亚在sachau ， 1-21 ） ; （ 2 ）对诗篇， 5书籍（希腊语片段的编号， lxvi ， 648 ;拉丁语翻译发现mercati ，见书目;希腊文发现利茨曼，但尚未主编，参同上） ; （ 3 ）对12名未成年人先知（现存在整;主编马伊编号lxvi ， 124-632 ） ; （ 4 ）对第一次和第二次书籍的国王，一本书（损失） ， （ 5 ）对工作， 2书籍，专门圣西里尔亚历山大（只有四个片段，保存在编号，同上。引文中， 697平方米） ; （ 6 ）对传道书，一本书（损失） ， （ 7 ） ，以4个伟大的先知， 4书籍（损失） 。 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加入" quæstiones等responsiones在sacram scripturam " ;碎片所提到的第五œcumenical会（曼西，第九章， 225 ）关于canticle的canticles ，也许是取自一封信。
(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). （二）对新约全书： （ 1 ）对马修，我一本书（片段编号， lxvi ， 705 sqq ） ; （ 2 ）对卢克，一本书（片段，同上， 716 sqq ） ; （ 3 ）对约翰，一本书（片段，同上， 728人;叙利亚，发现并主编夏波，巴黎， 1897年） ; （ 4 ）对行为的，一本书（片段编号， lxvi ， 785平方米） ; （ 5 ）对所有教会中的圣保罗（希腊语片段编号， lxvi ， 188-968 ）书信向加拉太，歌罗西书，撒罗尼迦， philemon ，拉丁美洲版血红蛋白swete ，剑桥， 1880年至1882年） 。
B. Opascula乙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 ） "德sacramentis " ，一本书（损失） ; （ 2 ） "德有诚意" ，一本书（ " liber专案baptizatos " ，根据facundus ，前引书，中心LX ， 3 ;片段swete ，二， 323-27 ） ; （ 3 ） "德sacerdotio " ，一本书（损失） ; （ 4 ） "德spiritu sancto " ， 2书籍，对马其顿人（损失） ， （ 5 ） "德incarnatione " ， 15书籍（参见。 facundus ，第九， 3 ; gennadius ， 12岁;写在安提约382-92反对apollinarians和eunomians ;希腊语片段，在编号， lxvi ， 969 sqq ，并swete ，二， 290 3l2 ） ， （ 6 ） " eunomium合同" ， 2书籍（ 1个片段在facundus ，第九章， 3 ， （ 7 ） "合同dicentes ： peccatum naturae inesse " 2书籍（参见photius ， "比比" ， 177 ） ; （ 8 ） "矛盾magicam artem " 2书籍（参见photius ， 81 ） ; （ 9 ） "专案monachos " ，一本书（损失） ; （ 10 ） "德obscura locutione "一书（损失） ; （ 11 ） "德perfectione operum " ，一本书（遗失） ; （ 12 ）成了" Contra allegoristas " ， 5书籍（参见facundus ，三，六： "德allegoria等历史就是这样的" ） ; （ 13 ） "德assumente等assumpto " ，一本书（损失） ; （ 14 ） "德legislatione " ，一本书（损失） ，许多不明碎片，也许是取自失去工程。十五钩"德mysteriis "或"工作与mysticum " ，提到assemani （三， 1 ， 563 ） ，很可能是完全相同的同"食品法典委员会mysticus "引述facundus （三， 2 ） 。关于开展" symbolum信" （ facundus ，三，二; leontius ，编号， lxxxvi ， 1367 ） ，比照弗里切在编号， lxvi ， 73 sqq 。 leontius byzant （ "不良。 incorr " ，第二十条，在编号， lxxxvi ， 1368 ）说，也许是参考了所谓景教礼仪中，即西奥多还介绍了一个新的礼拜仪式。
C. Letters长信
These were collected in one volume which is now lost.这些被收集在一个体积也就是现在的丢失。
III.三。 THEODORE'S DOCTRINE西奥多的学说
A. Hermeneutics and Canon答：诠释学与佳能
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了flavius约瑟夫的理念启发和他的佳能公司。 He rejected as uncanonical the Book of Job, the Canticle of Canticles, the Book of Esdras, and the deutero-canonical books.他否决，因为uncanonical这本书的工作， canticle的canticles ，这本书的埃斯德拉斯和deutero -典型书籍。 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).由新约圣经，他抽出天主教教会中（除彼得和约翰）及启示（参见leontius ，如上，三， 13日至15日在编号， lxxxvi ， 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.在他的解释神圣令状西奥多雇用主要是当时的历史和语法方法的安提阿学派学校。 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.所有诗篇，他认识到只有二，七，十四，和CX含有直接预言果然提到了messias ; canticle的canticles被宣布由他一个庸俗婚后首诗。
B. Anthropology and Doctrine of Justification乙人类学和学说的理由
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.西奥多的教义有关的理由，产生了非常严重的疑虑，但即使我们拒绝被指责为leontius （ loc.引文中， 20-37 ）为夸大之嫌。 According to Theodore, the sin of Adam rendered himself and mankind subject to death, because he was then mutable.据西奥多，单亚当，使他自己和人类受死，因为他是那么变化无常。 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.但其中的后果，单在案件亚当是在他的子孙的事业，因此，在后果变形的所有男性，在某种方式或其他单个人。 The object of the Redemption was to transfer mankind from this condition of mutability and mortality to the state of immutability and immortality.对象为赎回被转让人类从这一条件的变形和死亡率，以国家的变通和不朽。 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.这件事首先在案件基督，从根本上是由联盟与标识，以在更大程度上，在他的洗礼，并完全在他的复活。 In mankind this change is effected by union with Christ.在人类的这一变化是由联盟与基督。 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.该联盟在开始的洗礼，通过（ 1 ）所有（个人）的罪过是汇款， （ 2 ）的恩典基督是理所当然的，这使我们不得变通（清白）和不朽。 At the baptism of children only this second effect occurs.在洗礼的孩子，这才是第二个作用发生。 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.这些理念表现出一定的相似性为基本思路佩拉纠学派，是不容否认;是否然而，西奥多影响pelagius和caelestius （据marius墨卡托，通过新闻媒介叙利亚rufinus ;特等， 48 ， 110 ） ，或无论这些影响西奥多，这的确是非常难以确定。
C. Christology长christology
Theodore's Christology exercised a more direct and eventful influence on the doctrine of his (mediate) disciple Nestorius.西奥多的christology行使了一个更直接的和多事的影响，对教义的，他（调解）的弟子nestorius 。 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.当代论战对arianism和亚波里拿留派领导antiochenes （ diodorus ，西奥多和nestorius ）强调大力完美的神性和损害人类的救世主，并单独作为sharplv尽可能两个性质。 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，在说教，而他发表在安提（也许是第一次作为主教） ，西奥多猛烈抨击一词的使用theotokos ，长期从事宗教术语，因为玛丽严格地说anthropotokos ，只有间接theotokos 。 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).它只是回顾了他的话，纠正自己西奥多可以安抚激动造成这种看法（见约翰安提， " epist 。专案theodosium imper " facundus herm ， "亲defensione trium的CAPP " ，第十， 2 ;特等， 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.它不能确实无可否认，这个安提阿学派分离的性质必须导致不适当的削弱工会在基督里。 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.像nestorius ，西奥多明确宣布，他要坚持团结的人，在基督里，或许他们认识到一些区分性质和人，但他不知道究竟是什么特别之处因素，因此，采用故障段是互相比较，并谈到了这两个性质的方式，采取了严格的，预先假定了两个人。 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，人性的基督不仅是passibilis ，但也真的tentabilis ，因为否则他的实际行动自由，从单结果会是他的身体联盟与上帝，而不是一个值得他的自由枯萎。 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.该联盟的人力和神性的情况下不吉ousian也不吉energeian ，但吉eudokian （会） ，而且确实eudokia居者有其屋恩houio ，其中效果。希塞统一的EIS恩prosopon 。 The two natures form a unity, "like man and wife" or "body and soul".两个性质形成一个团结， "像男子及妻子"或"身体与灵魂" 。 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谴责中庸西奥多
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.而在他的一生中（除了从事件中，在安提）西奥多被视为正统（参见theodoret ， "历史。 eccl 。 " ，第五章，第39届;约翰安提，在facundus ，二， 2 ） ，一个响亮的声音有人提出对他的时候pelagians和nestorians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，以代表他的父亲佩拉纠学派被marius墨卡托在他的作品" liber subnotationum在verba juliani ， praef " 。 (about 431; in PL, XLVIII, 111). （约431人;特等， 48 ， 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.他被指控的景教由赫西基奥斯耶路撒冷在他的教会历史（约435 ） rabulas的edessa竟然以字正腔圆诅咒就西奥多。 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.代理的影响下后者情况下，圣西里尔亚历山大表示，自己相当尖锐条款关于西奥多，他不点名与diodorus " patres nestorii blasphemæe " （下称"的EP 。 lxxi专案theodosium进出口" ，在415-359-2454 lxxvii ， 34升- 44 ） ;但是，他不愿谴责西奥多，因为他已经死亡，在和平与教会。 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.同时景教内乱通过，没有任何官方正在采取的行动教会对西奥多，尽管他的著作，站在更高的反对者之间nestorians的edessa和nisibis比那些nestorius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.总理事会chalcedon似乎相当赞成西奥多时，它宣称他的弟子和仰慕者， theodoret和IBAS的的edessa ，东正教，尽管后者在他的书信中（ Maris提到了西奥多来说，最高度的赞扬。 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.该monophysitic反应，对安理会的chalcedon在第六世纪的第一次成功地使西奥多的人，著作下禁止杀伤人员地雷的教会诅咒透过虐待著名争端的三个章节。 Theodore was for the first time condemned as a heretic by the Emperor Justinian in his edict against the Three Chapters (544).西奥多是为第一次指责为邪教组织，由皇帝justinian在他的法令，对3个章节（ 544 ） 。 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.的影响下，帝国压力教宗vigilius组成（ 552 ）于君士坦丁堡一份文件，其中第六十二主张采取从西奥多的写作被宣布为邪教。 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，在第五次全国主教会议（ 552 ） ，在其中，不过， vigilius没有参加，分为三个章节，包括西奥多的著作和人，分别划归诅咒。 It was only on 8 December that Vigilius, broken with exile, gave his approval to the decrees of the synod.直到12月8日表示， vigilius ，打破了受教育者与流亡，给他的批准该项法令的主教。 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.其中最热心的捍卫者西奥多和3个章节，除了教宗vigilius （直到533 ） ，分别为非洲facundus的hermiana （ "亲defensione trium capitulorum第十二图书" ，在特等， lxvii ， 527 sqq ）和主教， paulinus的阿奎莱亚和vitalis米兰。
Publication information Written by Chrysostom Baur.出版信息写金口鲍氏东方艺术馆。 Transcribed by Marjorie Bravo-Leerabhandh.转录由马乔里布拉沃- leerabhandh 。 In loving memory of my grandmother, Rosario Bravo The Catholic Encyclopedia, Volume XIV.在爱的回忆我的祖母，罗萨里奥布拉沃天主教百科全书，体积十四。 Published 1912. 1912年出版。 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. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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