Bishop of Cyrus and theologian, born at Antioch in Syria about 393; died about 457.主教居魯士和神學家，出生於敘利亞的安提約393名;死亡約457人。
He says himself that his birth was an answer to the prayers of the monk Macedonius ("Hist. rel.", IX; Epist. lxxi).他說，自己認為自己的出生是一個答案，以祈禱的僧人macedonius （ "歷史。區域快線" ，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.對帳戶的承諾所作出的他的母親，他是專門從出生到天主服務，並帶來了和教育了和尚macedonius和彼得。 At a very early age he was ordained lector.在非常早的時代，他被任命讀者。 In theology he studied chiefly the writings of Diodorus of Tarsus, St. John Chrysostom, and Theodore of Mopsuestia.在他的神學研究，主要著作diodorus的塔爾蘇斯，聖約翰金口，和西奧多的摩普綏提亞。 Theodoret was also well trained in philosophy and literature. theodoret也是受過良好訓練，在哲學和文學。 He understood Syriac as well as Greek, but was not acquainted with either Hebrew or Latin.據他所知，敘利亞文，以及希臘文，但不熟悉的要么希伯來語或拉丁語。 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.當他二十三年歲和父母雙方都在事故中遇難，他除以他的財富中的窮人（ epist. cxiii ;編號， lxxxiii ， 1316 ） ，並成為一名僧人在寺院nicerte不遠處apamea ，當他住7年來，致力於祈禱和研究。 Much against his will about 423 he was made Bishop of Cyrus.反對他的意志約423他是主教居魯士。 His diocese included nearly 800 parishes and was suffragan of Hierapolis.他的教區，包括近800個教區，並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.大量的寺廟和修砌的，也屬於它，然而，儘管這一切，有許多異教徒和異端在其邊界內。 Theodoret brought many of these into the Church, among others more than a thousand Marcionites. theodoret也帶來了不少這些目標變為教會，其中包括了超過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).他還摧毀不得少於200份的" diatessaron " tatian ，其中在使用的，區（下稱" hæret 。晶圓" ，我想，第19條;編號， 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.他常然很大的風險，在他的使徒行程和勞動力;多於一次他遭受虐待的使用從異教徒和更危險的，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.他的成名作為一個佈道者是普遍和他的服務，作為議長被萬眾期待，為自己出色的教區;他來到安提約26倍。
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Towards the end of 430 Theodoret became involved in the Nestorian controversy.接近年底時的430 theodoret成為參與這一景教爭議。 In conjunction with John of Antioch he begged Nestorius not to reject the expression Theotókos as heretical (Mansi, IV, 1067).與約翰安提他央求nestorius不要拒絕表達theotókos作為異端邪說（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.但他堅定地與其他antiochenes以nestorius並最後拒不承認nestorius教教義兩個人，在基督裡。 Until the Council of Chalcedon in 451 he was the literary champion of the Antiochene party.直到安理會的chalcedon在451他是文學冠軍的安提阿學派黨。 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的西里爾而後者回答：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.在安理會的以弗所（ 431 ） theodoret片面約翰安提及nestorius ，地區和突出的，與他們沉積西里爾和詛咒反對他。 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.).他還對代表團的一名成員的"東方人" ，這是奠定事業nestorius前皇帝，但不承認帝國的存在，第二次（黑弗勒- leclerq ， "歷史。萬濃度" ，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，他出席主教會議的跗關節和安提約，在這兩項研究西里爾再次被廢黜，並anathematized 。 Theodoret after his return to Cyrus continued to oppose Cyril by speech and writing. theodoret回國後居魯士繼續反對西里爾通過演講和寫作能力。 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.符號（信仰）形成的基礎上的和解（長433 ）的約翰安提及其他與西里爾顯然是制定了由theodoret公司（ PG ， lxxxiv ， 209 sqq ） ，他們卻並沒有進入協議本身，因為他不會願意譴責nestorius作為西里爾要求。 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).但直到大約435即theodoret似乎已經成為調和與約翰安提約，但不被不得不同意譴責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.爭議與西里爾再次爆發時，在437後者稱為diodorus的跗關節和西奧多的摩普綏提亞的真正原創者的景教異端。 Theodore entered the lists in their defence.西奧多進入名單，在他們的辯護。 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).辛酸與這些論戰進行的是雙方表現出由信和講話的theodoret當他得知執行死刑，在444宗主教亞歷山大（ epist. clxxx ） 。
The episcopate of Dioscurus, the successor of Cyril, was a period of much trouble for Theodoret.主教的dioscurus ，繼任的西里爾，是一段很大的麻煩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 ，由調解的歐迪奇及具影響力的chrysaphius ，獲得了一個帝國法令，其中禁止theodoret離開他的教區（ 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 ） ，在回答這個攻擊他寫道：他最重要的論辯的工作，所謂" eranistes " 。 Theodoret was also considered the prime mover of the condemnation of Eutyches by the Patriarch Flavian. theodoret也被認為是原動機的譴責歐迪奇由牧弗拉維安。 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).作為回報dioscurus獲得一個帝國法令，在449據此theodoret被禁止採取任何參加主教會議的以弗所（劫匪會伸出手） 。 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.在第三屆會議上的這個主教theodoret被廢黜的努力dioscurus並下令由皇帝重新進入他的前寺附近apamea 。 Better times, however, came before long.更好的時代，但是，以前長。 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呼籲教宗利奧的人宣布他的沉積無效的，而且，正如皇帝theodosius二死次年（ 450 ） ，他被允許重新進入他的教區。 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.在未來的一年，儘管暴力反對的亞歷山大黨， theodoret被接納為會員，定期向理事會會議的chalcedon ，但不參加表決。 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).在第八屆會議（ 10月26日， 451 ） ，他被接納為正式成員後，他已經同意向詛咒對nestorius ，大概他的意思，這項協議不僅在意識：在案件nestorius真的教導異端歸功於他（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.這是不能確定是否theodoret花的最後幾年，他生活在這個城市的居魯士，或在修道院當他原先住。 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.).但仍存有一封書信教宗利奧在這段期間後，會chalcedon其中他鼓勵theodoret合作經營不動搖，在勝利的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對西里爾亞歷山大被anathematized在麻煩出現的Connexion公司與戰爭的三個章節。
WRITINGS著作
A. Exegetical答：訓詁
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寫了簡短的論文中的形式問題及答案特別通道的octateuch ，四本書的國王，和兩本書的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).他寫評論文章涵蓋整個書籍：詩篇公司（ PG ， lxxx ， 857-1998 ，並lxxxiv ， 19-32 ） ，以書面前436 （ epist. lxxxi ） ; canticles公司（ PG ， lxxxi ， 27-214 ） ;更大先知，丹尼爾和ezechiel前436名，伊薩亞斯羅和jeremias前448人，其中評伊薩亞斯就已經喪失，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 ） ;教會中的聖保羅，書面前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癒合" （補救措施，為疾病的希臘人） ，有十二個書，以書面前437名， "最後一次，也許也是最完整的眾多道歉，其中希臘古代製作了" （巴登黑韋爾， " patrologie " ，第3版， 1910年，第327頁） 。 "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 " ，有十說教，大概是最好的作品，他在其中證明政府是神聖的，從生理，道德，社會制度不同的世界。
C. Dogmatico-Polemical長dogmatico -論辯
"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 " ，對聖西里爾，它一直保存在西里爾的答案公司（ PG ， lxxvi ， 392 sqq 。 ;拉丁語由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） ，這兩個最後提到論文已被證明是由甲ehrhard已寫theodoret （見參考文獻） 。 "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 ） ，寫在448中的形式，三間對話的一個東正教（ theodoret ）和一個乞丐（歐迪奇） ;這些對話旨在證明基督的神是（一）一成不變的， （二）純人道， （三）無能的痛苦。 In the fourth book the first three are briefly summed up in syllogisms.在第四本書首三個簡要概括起來主要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彙編" ，在五本書（ ib. ， 336-556 ） ，前四個遏制簡要的歪理邪說最多的時候， theodoret ，並在最後一本書中反差中，他們與天主教的信仰和道德。
D. Historical四歷史
"Historia Ecclesiastica" (PG, LXXXII, 881-1280) treats in five books the period from Arius up to 429. "歷史ecclesiastica "公司（ PG ， lxxxii ， 881-1280 ）待人，在五本書期間從arius高達429 。 In this work Theodoret used Eusebius, Rufinus, Socrates, Sozomenus, Philostorgius, as well as documents long since lost.在這項工作中theodoret用尤西比烏斯， rufinus ，蘇格拉底， sozomenus ， philostorgius ，以及文件早已遺失。 As an ecclesiastical historian, however, he is inferior to his predecessors.作為一個教會歷史學家，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. "歷史religiosa " （ ib. ， 1283年至1522年）載有傳第三十一慶祝苦行者或隱士;論文"德divina charitate "構成緊密的工作。
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有太大的價值，無論是對於他個人的歷史，並為他的時代。 Cf.比照。 PG, LXXXIII, 1173-1494, and Sakkelion, "Forty-eight Letters of Theodoret of Cyrus" (Athens, 1885).編號， lxxxiii ， 1173年至1494年，並sakkelion " ， 48信theodoret居魯士" （雅典， 1885年） 。
F. Lost Writings樓失去著作
"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個書籍" ; responsiones專案quæstiones magorum persarum " （ epist. lxxxii和cxiii ） ，五個" sermones在laudem第johannis chrysostomi " ，其中有片段中可以發現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.).馮的Harnack （ "文本und untersuchungen " ，核六，四， 1901年）分配的" responsiones專案quæstiones " diodorus的跗關節，但手稿的10世紀，編者papadopulos kerameus （聖彼得堡， 1895年） ，賦予了工作theodoret （見甲老家特有的" byzantinische ： Zeitschrift " ，七， 1898年， 609 sqq ） 。
DOCTRINE學說
In hermeneutics Theodoret followed the principles of the Antiochene school, but avoided the bias of Theodore of Mopsuestia.在詮釋學theodoret遵循原則的安提阿學派校，但迴避了偏見的西奧多的摩普綏提亞。 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也是他跟術語的diodorus和西奧多，看到在教學中的西里爾死灰復燃亞波里拿留主義。 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.他決不會承認的教學nestorius假定接受兩個人，在基督裡，或者像重光認為，必然導致它。
Publication information Written by Chrysostom Baur.出版信息寫金口鮑氏東方藝術館。 Transcribed by WGKofron.轉錄由wgkofron 。 In memory of Fr.在記憶的神父。 John Hilkert, Akron, Ohio -- Fidelis servus et prudens, quem constituit Dominus super familiam suam The Catholic Encyclopedia, Volume XIV.約翰hilkert ，美國俄亥俄州阿克倫城-f ideliss ervus等p rudens，終止c onstituit主超級f amiliams uam天主教百科全書，體積十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
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d'Hist.萬theodoret馮kyrrhos ， eine untersuchung黚er quellen （哈雷， 1889年）
;舒爾特， theodoret馮居魯士勾地表制度apologet （維也納， 1904年） ; ehrhard ，模具cyrill馮alexandrien
zugeschriebene schrift perí tês toû kuríon ' enandropéseos ，艾因werk
theodorets馮居魯士（蒂賓根。 ， 1888 ） ;馬埃，就業輔導組anathématismes德第cyrille -a
léxandrie等就業輔導組é vêqueso rientaux杜p atriarchat- an tioche在雜誌-歷史。 Eccl., VII (Louvain, 1906), 505-542;
BERTRAM, Theodoreti Episcopi Cyrensis Doctrina christologica (Hildesheim,
1883). eccl ，七（魯汶， 1906 ） ， 505-542 ; 。 Bertram ， theodoreti episcopi
cyrensis doctrina christologica （希爾德斯海姆， 1883年） 。
This subject presentation in the original English language這一主題演講，在原有的英語
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