Bishop of Cyrus and theologian, born at Antioch in Syria about 393; died about 457.主教居鲁士和神学家，出生于叙利亚的安提约393名;死亡约457人。
He says himself that his birth was an answer to the prayers of the monk Macedonius ("Hist. rel.", IX; Epist. lxxi).他说，自己认为自己的出生是一个答案，以祈祷的僧人macedonius （ "历史。区域快线" ，第九章; epist 。 lxxi ） 。 On account of a vow made by his mother he was dedicated from birth to the service of God and was brought up and educated by the monks Macedonius and Peter.对帐户的承诺所作出的他的母亲，他是专门从出生到天主服务，并带来了和教育了和尚macedonius和彼得。 At a very early age he was ordained lector.在非常早的时代，他被任命读者。 In theology he studied chiefly the writings of Diodorus of Tarsus, St. John Chrysostom, and Theodore of Mopsuestia.在他的神学研究，主要著作diodorus的塔尔苏斯，圣约翰金口，和西奥多的摩普绥提亚。 Theodoret was also well trained in philosophy and literature. theodoret也是受过良好训练，在哲学和文学。 He understood Syriac as well as Greek, but was not acquainted with either Hebrew or Latin.据他所知，叙利亚文，以及希腊文，但不熟悉的要么希伯来语或拉丁语。 When he was twenty-three years old and both parents were dead, he divided his fortune among the poor (Epist. cxiii; PG, LXXXIII, 1316) and became a monk in the monastery of Nicerte not far from Apamea, when he lived for seven years, devoting himself to prayer and study.当他二十三年岁和父母双方都在事故中遇难，他除以他的财富中的穷人（ epist. cxiii ;编号， lxxxiii ， 1316 ） ，并成为一名僧人在寺院nicerte不远处apamea ，当他住7年来，致力于祈祷和研究。 Much against his will about 423 he was made Bishop of Cyrus.反对他的意志约423他是主教居鲁士。 His diocese included nearly 800 parishes and was suffragan of Hierapolis.他的教区，包括近800个教区，并suffragan的hierapolis 。 A large number of monasteries and hermitages also belonged to it, yet, notwithstanding all this, there were many heathen and heretics within its borders.大量的寺庙和修砌的，也属于它，然而，尽管这一切，有许多异教徒和异端在其边界内。 Theodoret brought many of these into the Church, among others more than a thousand Marcionites. theodoret也带来了不少这些目标变为教会，其中包括了超过1000 marcionites 。 He also destroyed not less than two hundred copies of the "Diatessaron" of Tatian, which were in use in that district ("Hæret. fab.", I, xix; PG, LXXXIII, 372).他还摧毁不得少于200份的" diatessaron " tatian ，其中在使用的，区（下称" hæret 。晶圆" ，我想，第19条;编号， lxxxiii ， 372 ） 。 He often ran great risks in his apostolic journeys and labours; more than once he suffered ill-usage from the heathen and was even in danger of losing his life.他常然很大的风险，在他的使徒行程和劳动力;多于一次他遭受虐待的使用从异教徒和更危险的，失去了生命。 His fame as a preacher was widespread and his services as a speaker were much sought for outside of his diocese; he went to Antioch twenty-six times.他的成名作为一个布道者是普遍和他的服务，作为议长被万众期待，为自己出色的教区;他来到安提约26倍。
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Towards the end of 430 Theodoret became involved in the Nestorian controversy.接近年底时的430 theodoret成为参与这一景教争议。 In conjunction with John of Antioch he begged Nestorius not to reject the expression Theotókos as heretical (Mansi, IV, 1067).与约翰安提他央求nestorius不要拒绝表达theotókos作为异端邪说（曼西，四， 1067年） 。 Yet he held firmly with the other Antiochenes to Nestorius and to the last refused to recognize that Nestorius taught the doctrine of two persons in Christ.但他坚定地与其他antiochenes以nestorius并最后拒不承认nestorius教教义两个人，在基督里。 Until the Council of Chalcedon in 451 he was the literary champion of the Antiochene party.直到安理会的chalcedon在451他是文学冠军的安提阿学派党。 In 436 he published his ’Anatropé (Confutation) of the Anathemas of Cyril to which the latter replied with an Apology (PG, LXXVI, 392 sqq.).在436 ，他出版了他的' anatropé （ confutation ）的anathemas的西里尔而后者回答：道歉公司（ PG ， lxxvi ， 392 sqq ） 。 At the Council of Ephesus (431) Theodoret sided with John of Antioch and Nestorius, and pronounced with them the deposition of Cyril and the anathema against him.在安理会的以弗所（ 431 ） theodoret片面约翰安提及nestorius ，地区和突出的，与他们沉积西里尔和诅咒反对他。 He was also a member of the delegation of "Orientals", which was to lay the cause of Nestorius before the emperor but was not admitted to the imperial presence a second time (Hefele-Leclerq, "Hist. des Conc.", II, i, 362 sqq.).他还对代表团的一名成员的"东方人" ，这是奠定事业nestorius前皇帝，但不承认帝国的存在，第二次（黑弗勒- leclerq ， "历史。万浓度" ，第二章一， 362 sqq ） 。 The same year he attended the synods of Tarsus and Antioch, at both of which Cyril was again deposed and anathematized.同年，他出席主教会议的跗关节和安提约，在这两项研究西里尔再次被废黜，并anathematized 。 Theodoret after his return to Cyrus continued to oppose Cyril by speech and writing. theodoret回国后居鲁士继续反对西里尔通过演讲和写作能力。 The symbol (Creed) that formed the basis of the reconciliation (c. 433) of John of Antioch and others with Cyril was apparently drawn up by Theodoret (PG, LXXXIV, 209 sqq.), who, however, did not enter into the agreement himself because he was not willing to condemn Nestorius as Cyril demanded.符号（信仰）形成的基础上的和解（长433 ）的约翰安提及其他与西里尔显然是制定了由theodoret公司（ PG ， lxxxiv ， 209 sqq ） ，他们却并没有进入协议本身，因为他不会愿意谴责nestorius作为西里尔要求。 It was not until about 435 that Theodoret seems to have become reconciled with John of Antioch, without, however, being obliged to agree to the condemnation of Nestorius (Synod. cxlvii and cli; Epist. clxxvi).但直到大约435即theodoret似乎已经成为调和与约翰安提约，但不被不得不同意谴责nestorius （ synod. cxlvii和CLI ; epist 。 clxxvi ） 。 The dispute with Cyril broke out again when in 437 the latter called Diodorus of Tarsus and Theodore of Mopsuestia the real originators of the Nestorian heresy.争议与西里尔再次爆发时，在437后者称为diodorus的跗关节和西奥多的摩普绥提亚的真正原创者的景教异端。 Theodore entered the lists in their defence.西奥多进入名单，在他们的辩护。 The bitterness with which these polemics were carried on is shown both by the letter and the speech of Theodoret when he learned of the death in 444 of the Patriarch of Alexandria (Epist. clxxx).辛酸与这些论战进行的是双方表现出由信和讲话的theodoret当他得知执行死刑，在444宗主教亚历山大（ epist. clxxx ） 。
The episcopate of Dioscurus, the successor of Cyril, was a period of much trouble for Theodoret.主教的dioscurus ，继任的西里尔，是一段很大的麻烦theodoret 。 Dioscurus, by the mediation of Eutyches and the influential Chrysaphius, obtained an imperial edict which forbade Theodoret to leave his diocese (Epist. lxxix-lxxxii). dioscurus ，由调解的欧迪奇及具影响力的chrysaphius ，获得了一个帝国法令，其中禁止theodoret离开他的教区（ epist. lxxix - lxxxii ） 。 In addition Theodoret was accused of Nestorianism (Epist. lxxxiii-lxxxvi); in answer to this attack he wrote his most important polemical work, called "Eranistes".此外theodoret被指控景教（ epist. lxxxiii - lxxxvi ） ，在回答这个攻击他写道：他最重要的论辩的工作，所谓" eranistes " 。 Theodoret was also considered the prime mover of the condemnation of Eutyches by the Patriarch Flavian. theodoret也被认为是原动机的谴责欧迪奇由牧弗拉维安。 In return Dioscurus obtained an imperial decree in 449 whereby Theodoret was forbidden to take any part in the synod of Ephesus (Robber Council of Ephesus).作为回报dioscurus获得一个帝国法令，在449据此theodoret被禁止采取任何参加主教会议的以弗所（劫匪会伸出手） 。 At the third session of this synod Theodoret was deposed by the efforts of Dioscurus and ordered by the emperor to re-enter his former monastery near Apamea.在第三届会议上的这个主教theodoret被废黜的努力dioscurus并下令由皇帝重新进入他的前寺附近apamea 。 Better times, however, came before long.更好的时代，但是，以前长。 Theodoret appealed to Pope Leo who declared his deposition invalid, and, as the Emperor Theodosius II died the following year (450), he was allowed to re-enter his diocese. theodoret呼吁教宗利奥的人宣布他的沉积无效的，而且，正如皇帝theodosius二死次年（ 450 ） ，他被允许重新进入他的教区。 In the next year, notwithstanding the violent opposition of the Alexandrine party, Theodoret was admitted as a regular member to the sessions of the Council of Chalcedon, but refrained from voting.在未来的一年，尽管暴力反对的亚历山大党， theodoret被接纳为会员，定期向理事会会议的chalcedon ，但不参加表决。 At the eighth session (26 Oct., 451), he was admitted to full membership after he had agreed to the anathema against Nestorius; probably he meant this agreement only in the sense: in case Nestorius had really taught the heresy imputed to him (Mansi, VII, 190).在第八届会议（ 10月26日， 451 ） ，他被接纳为正式成员后，他已经同意向诅咒对nestorius ，大概他的意思，这项协议不仅在意识：在案件nestorius真的教导异端归功于他（曼西，第七章， 190 ） 。 It is not certain whether Theodoret spent the last years of his life in the city of Cyrus, or in the monastery where he had formerly lived.这是不能确定是否theodoret花的最后几年，他生活在这个城市的居鲁士，或在修道院当他原先住。 There still exists a letter written by Pope Leo in the period after the Council of Chalcedon in which he encourages Theodoret to co- operate without wavering in the victory of Chalcedon (PG, LXXXIII, 1319 sqq.).但仍存有一封书信教宗利奥在这段期间后，会chalcedon其中他鼓励theodoret合作经营不动摇，在胜利的chalcedon公司（ PG ， lxxxiii ，第1319 sqq ） 。 The writings of Theodoret against Cyril of Alexandria were anathematized during the troubles that arose in connexion with the war of the Three Chapters.著作theodoret对西里尔亚历山大被anathematized在麻烦出现的Connexion公司与战争的三个章节。
WRITINGS著作
A. Exegetical答：训诂
Theodoret wrote brief treatises in the form of questions and answers on special passages of the Octateuch, four Books of Kings, and two Books of Paralipomenon (PG, LXXX, 75-858). theodoret写了简短的论文中的形式问题及答案特别通道的octateuch ，四本书的国王，和两本书的paralipomenon公司（ PG ， lxxx ， 75-858 ） 。 He wrote commentaries covering the whole books on: The Psalms (PG, LXXX, 857-1998, and LXXXIV, 19-32), written before 436 (Epist. lxxxi); Canticles (PG, LXXXI, 27-214); the Greater Prophets, Daniel and Ezechiel before 436, Isaias and Jeremias before 448, of which the commentary on Isaias has been lost, excepting some fragments preserved in the "Catenæ"; the Minor Prophets before 436 (PG, LXXXI, 495-1988); and the Epistles of St. Paul, written before 448 (PG, LXXXII, 35-878).他写评论文章涵盖整个书籍：诗篇公司（ PG ， lxxx ， 857-1998 ，并lxxxiv ， 19-32 ） ，以书面前436 （ epist. lxxxi ） ; canticles公司（ PG ， lxxxi ， 27-214 ） ;更大先知，丹尼尔和ezechiel前436名，伊萨亚斯罗和jeremias前448人，其中评伊萨亚斯就已经丧失，除一些片段，保存在" catenæ " ;未成年人的先知前436名公司（ PG ， lxxxi ， 495-1988 ） ;教会中的圣保罗，书面前448名公司（ PG ， lxxxii ， 35-878 ） 。
B. Apologetic乙表歉意
"Græcarum affectionum curatio" (Remedy for the diseases of the Greeks), twelve books, written before 437, "the last and probably also the most complete of the numerous apologies which Greek antiquity has produced" (Bardenhewer, "Patrologie", 3rd ed., 1910, p. 327). " græcarum affectionum愈合" （补救措施，为疾病的希腊人） ，有十二个书，以书面前437名， "最后一次，也许也是最完整的众多道歉，其中希腊古代制作了" （巴登黑韦尔， " patrologie " ，第3版， 1910年，第327页） 。 "De divina Providentia", ten sermons, probably his best work, in which he proves the administration of Divine Providence from the physical, moral, and social systems of the world. "德divina providentia " ，有十说教，大概是最好的作品，他在其中证明政府是神圣的，从生理，道德，社会制度不同的世界。
C. Dogmatico-Polemical长dogmatico -论辩
"Refutatio duodecim Anathematum", against St. Cyril; it has been preserved in Cyril's answer (PG, LXXVI, 392 sqq.; Latin by Marius Mercator, PL, XLVIII, 972 sqq.). " refutatio duodecim anathematum " ，对圣西里尔，它一直保存在西里尔的答案公司（ PG ， lxxvi ， 392 sqq 。 ;拉丁语由marius墨卡托，特等， 48 ， 972 sqq ） 。 "De Sancta et vivifica Trinitate" (PG, LXXV, 1147-90), and "De Incarnatione Domini" (ib., 1419-78); these two last mentioned treatises have been proved by A. Ehrhard to have been written by Theodoret (see bibliography). "德sancta等vivifica trinitate "公司（ PG ， lxxv ， 1147年至1190年） ，以及"德incarnatione多米尼" （ ib. ， 1419年至1478年） ，这两个最后提到论文已被证明是由甲ehrhard已写theodoret （见参考文献） 。 "Eranistes seu Plymorphos" (PG, LXXXIII, 27-l336), written in 448 in the form of three dialogues between an Orthodox (Theodoret) and a beggar (Eutyches); these dialogues sought to prove that the Divinity of Christ is (a) unchangeable, (b) unmixed with humanity, (c) incapable of suffering. " eranistes您plymorphos "公司（ PG ， lxxxiii ， 27 l336 ） ，写在448中的形式，三间对话的一个东正教（ theodoret ）和一个乞丐（欧迪奇） ;这些对话旨在证明基督的神是（一）一成不变的， （二）纯人道， （三）无能的痛苦。 In the fourth book the first three are briefly summed up in syllogisms.在第四本书首三个简要概括起来主要syllogisms 。 "Hæreticarum fabularum compendium" in five books (ib., 336-556); the first four contain a brief summary of heresies up to the time of Theodoret, and the last book contrasts them with Catholic faith and morals. " hæreticarum fabularum汇编" ，在五本书（ ib. ， 336-556 ） ，前四个遏制简要的歪理邪说最多的时候， theodoret ，并在最后一本书中反差中，他们与天主教的信仰和道德。
D. Historical四历史
"Historia Ecclesiastica" (PG, LXXXII, 881-1280) treats in five books the period from Arius up to 429. "历史ecclesiastica "公司（ PG ， lxxxii ， 881-1280 ）待人，在五本书期间从arius高达429 。 In this work Theodoret used Eusebius, Rufinus, Socrates, Sozomenus, Philostorgius, as well as documents long since lost.在这项工作中theodoret用尤西比乌斯， rufinus ，苏格拉底， sozomenus ， philostorgius ，以及文件早已遗失。 As an ecclesiastical historian, however, he is inferior to his predecessors.作为一个教会历史学家，但他不如他的前任。 "Historia religiosa" (ib., 1283-1522) contains the biographies of thirty celebrated ascetics or hermits; the treatise "De divina charitate" forms the close of the work. "历史religiosa " （ ib. ， 1283年至1522年）载有传第三十一庆祝苦行者或隐士;论文"德divina charitate "构成紧密的工作。
E. Letters五信
Theodoret's lettters are of much value, both for his personal history and for that of his era. theodoret的lettters有太大的价值，无论是对于他个人的历史，并为他的时代。 Cf.比照。 PG, LXXXIII, 1173-1494, and Sakkelion, "Forty-eight Letters of Theodoret of Cyrus" (Athens, 1885).编号， lxxxiii ， 1173年至1494年，并sakkelion " ， 48信theodoret居鲁士" （雅典， 1885年） 。
F. Lost Writings楼失去著作
"Opus mysticum", in twelve books; "Responsiones ad quæstiones magorum persarum" (Epist. lxxxii and cxiii), five "Sermones in laudem S. Johannis Chrysostomi", of which the fragments are to be found in Photius, "Bibl.", 273; and other "Sermones". "一部mysticum " ，在12个书籍" ; responsiones专案quæstiones magorum persarum " （ epist. lxxxii和cxiii ） ，五个" sermones在laudem第johannis chrysostomi " ，其中有片段中可以发现photius ， " bibl " 。 273及其他" sermones " 。 Von Harnack ("Texte und Untersuchungen", NF 6, IV, 1901) assigned the "Responsiones ad quæstiones" to Diodorus of Tarsus, but a manuscript of the tenth century, edited by Papadopulos Kerameus (St. Petersburg, 1895), ascribes the work to Theodoret (see A. Erhard in "Byzantinische Zeitschrift", VII, 1898, 609 sqq.).冯的Harnack （ "文本und untersuchungen " ，核六，四， 1901年）分配的" responsiones专案quæstiones " diodorus的跗关节，但手稿的10世纪，编者papadopulos kerameus （圣彼得堡， 1895年） ，赋予了工作theodoret （见甲老家特有的" byzantinische ： Zeitschrift " ，七， 1898年， 609 sqq ） 。
DOCTRINE学说
In hermeneutics Theodoret followed the principles of the Antiochene school, but avoided the bias of Theodore of Mopsuestia.在诠释学theodoret遵循原则的安提阿学派校，但回避了偏见的西奥多的摩普绥提亚。 In his Christology also he followed the terminology of Diodorus and Theodore, and saw in the teaching of Cyril a revival of Apollinarianism.在他的christology也是他跟术语的diodorus和西奥多，看到在教学中的西里尔死灰复燃亚波里拿留主义。 He would never acknowledge that the teaching of Nestorius presupposed the acceptance of two persons in Christ or, as Cyril believed, necessarily led to it.他决不会承认的教学nestorius假定接受两个人，在基督里，或者像重光认为，必然导致它。
Publication information Written by Chrysostom Baur.出版信息写金口鲍氏东方艺术馆。 Transcribed by WGKofron.转录由wgkofron 。 In memory of Fr.在记忆的神父。 John Hilkert, Akron, Ohio -- Fidelis servus et prudens, quem constituit Dominus super familiam suam The Catholic Encyclopedia, Volume XIV.约翰hilkert ，美国俄亥俄州阿克伦城-f ideliss ervus等p rudens，终止c onstituit主超级f amiliams uam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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léxandrie等就业辅导组é vêqueso rientaux杜p atriarchat- an tioche在杂志-历史。 Eccl., VII (Louvain, 1906), 505-542;
BERTRAM, Theodoreti Episcopi Cyrensis Doctrina christologica (Hildesheim,
1883). eccl ，七（鲁汶， 1906 ） ， 505-542 ; 。 Bertram ， theodoreti episcopi
cyrensis doctrina christologica （希尔德斯海姆， 1883年） 。
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