martyrs, for the greater glory of a church he had built (Relig. Hist. c. xxi. p. 1251; Ep. 66). So great was his zeal for orthodoxy that, having discovered in the churches of his diocese more than 200 copies of the Diatessaron of Tatian, which he regarded as tainted with heresy, he destroyed them all, and substituted the ordinary text of the four Gospels (Haer. Fab. lib. i. c. 20). His life as bishop differed as little as possible from that he had lived in his monastery. State and official routine were very distasteful to him, and he avoided them as far as possible, devoting himself to the spiritual side of his office (Epp. 16, 79, 81, 145)
The critical period in the life of Theodoret was in connexion with the Nestorian controversy, through which he is chiefly known to us. His personal share in it began towards the end of 430, with the receipt by John, the patriarch of Antioch, of the letters of Celestine and Cyril, relative to the condemnation of the doctrines of Nestorius obtained by the Western bishops in Aug. 429. The high-handed behaviour of the patriarchs of Rome and Alexandria towards the bp. of the new Rome, a personal friend of long standing to both of them, was no less offensive to Theodoret than to John. When these documents arrived, Theodoret was at Antioch with other bishops of the province. The admirable letter (see Labbe, iii. 390 seq.; Baluz. col. 445, c. xxi.) despatched in the name of John and his suffragans to Nestorius, exhorting him to give up his objections to the term "Theotokos," seeing that its true sense was part of the Church's faith, and entreating him not to throw the whole of Christendom into confusion for the sake of a word, has been with great show of probability ascribed to the practised pen of Theodoret. The controversy was speedily rendered much fiercer by the publication of Cyril's celebrated twelve "Anathematisms" or "Articles." Designed to crush one form of heretical teaching as regards our Lord's personal nature, these "articles" (detached, against Cyril's intention, from the letter on which they were based) hardly escaped falling into the opposite error. The Godhead of Christ was asserted with such emphasis that to some readers His manhood might seem obscured. John was shocked at what he deemed the positive affinity to Apollinarian doctrine of some of these articles, and applied first to Andreas of Samosata and then to Theodoret to confute them. Theodoret readily replied to the anathematisms seriatim. So completely at variance with orthodoxy did he regard them, that in the letter to John (reckoned as Ep. 150) prefixed to his observations upon them, he expresses a suspicion that some "enemies of the truth" had been sheltering themselves under Cyril's name. For the nature of these documents and for the objections urged by Theodoret and his friends, which, with much that is illogical and inconsistent, contain much that is prima facie Nestorian see CYRILLUS. The documents were prior to the council of Ephesus and to the formal condemnation of Nestorius then passed. At that gathering Theodoret, accompanying his metropolitan, Alexander of Hierapolis, was among the earlier comers, anticipating the Oriental brethren, whose arrival he, with 68 bishops, vainly urged should be waited for before the council opened (Baluz. c. vii. 697–699). On the arrival of John and his Oriental brethren, Theodoret at once united himself to them, and gave his voice for the deposition and excommunication of Cyril, Memnon, and their adherents (Labbe, iii. 597–599). He took part also in the proceedings which ensued, when the "concilium" and the "conciliabulum" launched thunderbolts against each other, deposing and excommunicating. Theodoret was one of the Oriental commissioners to the emperor Theodosius II. at Constantinople, representing his metropolitan Alexander (ib. 728). The deputies not being allowed to enter Constantinople, audiences with the emperor were held at Chalcedon, Sept. 431. Theodoret's name appears in the letters and other documents passing between the Oriental party at Ephesus and their representatives in Chalcedon, in which much was said and written in a bitter spirit (Labbe, vol. iii. 724–746; Theod. ed. Schulze, vol. iv. pp. 1336–1354). Of the five sessions held at Chalcedon the proceedings of the first alone are recorded. We have also a few scanty fragments of speeches and homilies of Theodoret at this period, characterized by distressing acrimony (Theod. ed. Schulze, vol. v. pp. 104–109), and a letter of his to Alexander of Hierapolis, whom he was representing, informing him how matters were going on at Chalcedon, telling him of the popularity of the deputies with the people, who, in spite of the hostility of the clergy and monks by whom they had been repeatedly stoned, flocked to hear them, assembling in a large court surrounded with porticos, the churches being closed against them; but Theodoret laments their ill-success with the emperor. Before the deputies finally left Chalcedon, the Orientals delivered addresses to the adherents of the deposed Nestorius who had crossed the Bosphorus from Constantinople. The first of these was by Theodoret. He and his companions, he said, were shut out from the royal city on account of their fidelity to Christ, but the Heavenly Jerusalem was still open to them. On their way home from Ephesus the Orientals, Theodoret among them, held a synod at Tarsus and renewed the sentence of deposition on Cyril in conjunction with the seven orthodox deputies to Theodosius II., which they published in a circular letter. They engaged also never to abandon Nestorius. Theodoret returned to his diocese, and devoted himself to composing a fresh work assailing the obnoxious anathematisms, entitled Pentalogus, from its division into five books. Only a few fragments remain. Other treatises he wrote then are lost. But we have, in a Latin version, a long letter addressed to the followers of Nestorius at Constantinople, declaring his adherence to the orthodox faith, although he had felt unable to acquiesce in the condemnation of Nestorius, not believing that the doctrines ascribed to him were actually held by him (Baluz. Synod. c. 40, 742). Cyril found it impossible to accept the terms proposed in Theodoret's articles. He explained his objections in a
