difficulties of the Incarnation are then discussed, and Christ's descent from David maintained by Theophilus, who argues that conception by a virgin was no more difficult to God than bringing water out of a rock. Simon then raises the favourite difficulty of the Jews from 2nd cent. downwards, drawn from Deut. xxi. 23, "He that is hanged is accursed of God" [ARISTO PELLAEUS], which introduces the subject of Christ's passion, where Theophilus urges that Ps. xxii. describes all the circumstances of our Lord's sufferings. Harnack (l.c.) has a learned monograph on this, and discusses the Jewish controversy as it was maintained by the Fathers. He devotes 50 pages to stating the relation between the Altercatio and Tertullian's Tract. adv. Jud., Cyprian's Testimonia, Lactantius's Institutiones, and Justin's Dialogus cum Tryphone, and skilfully uses the Altercatio to determine the nature and contents of the similar 2nd-cent. work, Altercatio Jasonis et Papisci, which he considers the groundwork of the 5th-cent. document.
[G.T.S.]
Theophronius. [AGNÖETAE].
Theophylactus (1) Simocatta, an Egyptian by birth, related to Peter who was viceroy of Egypt at the death of the emperor Maurice in 602. His Oecumenical History, or Historiae Mauricii Tiberii Imperatoris, is very important for Byzantine history at a critical period, just before the rise of Mahomet, and during the beginning of the struggles with the Turks and Slavs. For church history his historical writings are interesting, as giving a vivid picture of the rites, superstitions, and ideas of the close of cent. vi. They shew, e.g. that the emperor Maurice was in many points superior to his spiritual teachers. Thus in lib. i. c. 11 we have the story of a sorcerer named Paulinus, whom the patriarch of Constantinople brought before the emperor, pressing for his capital punishment. The emperor suggested that instruction, rather than punishment, was required. Many other points of interest occur, e.g. the frequent use of a miraculous image (ἀχειροποίητος) of our Lord (ii. 3; iii. 1); the conversion of Chosroes (v. 15), and of a woman of noble birth among the Magi of Babylon, named Golinducha, her escape, pilgrimage to Jerusalem, and life at Nisibis (v. 12); the continued existence of the Marcionists (viii. 9); the church in honour of St. Paul at Tarsus (viii. 13); the incredulity of the emperor about the liquefaction of the blood of St. Euphemia (viii. 14); his overthrow and murder by Phocas, and the miraculous announcement of it by his statues at Alexandria the same night (viii. 13). The History of Theophylact is included in the Bonn series of Byzantine historians, but the most complete and convenient ed. is by C. H. Fabrottus in Labbe's Corpus Hist. Byzant. (Paris, 1648).
[G.T.S.]
Theosebas, a deacon of the Thirian (? Tyrian) church, ordained priest by bp. John of Jerusalem. Jerome takes this ordination as a justification of the ordination of his brother Paulinian by Epiphanius, bp. of Salamis. He describes Theosebas as an eloquent man, and believes John to have ordained him in order to employ him to speak against himself and his friends (Hieron. Cont. Joan. Hierosol. 41).
[W.H.F.]
Theotimus (2), bp. and metropolitan of Tomi, the capital of Scythia Minor in Lower Moesia. By birth a Goth, he was educated in Greece, where he took the name by which he is known. Adopting strict asceticism for himself, he kept a liberal table for the savage Goths and Huns who visited Tomi as the great central market of the province, endeavouring by hospitality, gifts, and courteous treatment to prepare them to receive the Gospel. In some instances the seed was sown in good soil, and the Hunnish strangers returned to their distant homes as converts, eager to convert their fellow-barbarians. Theotimus is with much probability identified by Baronius (sub ann. 402) with the successful missionary to the Huns mentioned by St. Jerome. He was regarded by the Huns with superstitious reverence, and was styled by them "the God of the Romans." The long hair of a philosopher flowed over his episcopal attire. He was a frequent and much revered visitor at Constantinople. In 403, during the visit of Epiphanius of Salamis, he refused to affix his signature to the decree of the council of Cyprus condemning the teaching of Origen, denouncing the attempt to cast insult on a justly honoured name and to question the decisions of wise and good men before them. He supported his refusal by publicly reading passages from Origen. He was an author of some note. Jerome ascribes to him some treatises in the form of dialogues. Fragments of his are in John Damascene's Parallel. Sacr. (vol. ii. pp. 640, 675, 694, 785, Le Quien's ed.). The archimandrite Carosus at the council of Chalcedon boasted that he had been baptized by Theotimus and charged by him to keep the Nicene faith inviolate (Labbe, Concil. iv. 530). Socr. H. E. vi. 12; Soz. H. E. vii. 26, viii. 14; Tillem. Mém. eccl. xi. 190; Le Quien, Or. Chist. ii. 1217; Cave, Hist. Lit. i. 288.
[E.V.]
Thomas (8) Edessenus appears in the Life of Mar Abas. The latter, originally Magian by religion, was converted to Christianity, learnt Syriac at Nisibis, and Greek at Edessa from Thomas a Jacobite, whom he afterwards took with him to Alexandria and there with his help translated the Scriptures (or, the books) from Greek into Syriac (Gregory Bar-hebr. Chr. Eccl. ii. 22, t. iii. col. 189). Amrus (ap. Assem. iii. 75) gives a similar history of their relations; but only ascribes to them the translation of the works of Theodore of Mopsuestia. He relates how they went to Constantinople, and finding their lives in peril in consequence of their refusal to "anathematize the Three Fathers," fled to Nisibis. There Mar Abas became a teacher, and an eloquent assailant of Zoroastrianism. Gregory says that he was at one time taught by John Grammaticus, the Tritheite; but the facts alleged by Amrus lead us to conclude that he lapsed early into Nestorianism. He was elected catholicus of the Chaldeans in 536, and persecuted by the Magians. Chosroes called on him to return to his original faith or to conform to Christian orthodoxy. Refusing to do either, he was exiled, and venturing to return to his see without the king's permission, was cast into prison, and died there, 552. Among his disciples Amrus (Assem. ii. 411) reckons "Thomas of Edessa," no doubt his former teacher drawn by him
