Theodoret - The Nestorian Controversy

The Nestorian Controversy

Theodoret stands out prominently in the christological controversies aroused by Cyril of Alexandria. Theodoret shared in the petition of John I of Antioch to Nestorius to approve of the term theotokos ("mother of God"), and upon the request of John wrote against Cyril's anathemas.

He may have prepared the Antiochian symbol which was to secure the emperor's true understanding of the Nicene Creed, and he was a member and spokesman of the deputation of eight from Antioch called by the emperor to Chalcedon. To the condemnation of Nestorius he could not assent. John, reconciled to Cyril by the emperor's order, sought to bring Theodoret to submission by entrenching upon his eparchy.

Theodoret was determined to preserve the peace of the Church by seeking the adoption of a formula avoiding the unconditional condemnation of Nestorius, and toward the close of 434 strove earnestly for the reconciliation between the Eastern churches. But Cyril refused to compromise and when he opened his attack (437) upon Diodorus of Tarsus and Theodore, John sided with them and Theodoret assumed the defense of the Antiochian party (c. 439). Domnus II, the successor of John, took him as his counselor. After the death of Cyril, adherents of the Antiochian theology were appointed to bishoprics. Irenaeus the friend of Nestorius, with the cooperation of Theodoret, became bishop of Tyre, in spite of the protests of Dioscorus, Cyril's successor, who now turned specially against Theodoret; and, by preferring the charge that he taught two sons in Christ, he secured the order from the court confining Theodoret to Cyrrhus.

Theodoret now composed the Eranistes (see below). In vain were his efforts at court at self-justification against the charges of Dioscurus, as well as the countercharge of Domnus against Eutyches of Apollinarism. The court excluded Theodoret from the Second Council of Ephesus in 449 because of his antagonism to Cyril. Here, because of his Epistle 151 against Cyril and his defense of Diodorus and Theodore, he was condemned without a hearing and excommunicated and his writings were directed to be burned. Even Domnus gave his assent.

Theodoret was compelled to leave Cyrrhus and retire to his monastery at Apamea. He made an appeal to Leo the Great, but not until after the death of Theodosius II in 450 was his appeal for a revocation of the judgments against him granted by imperial edict. He was ordered to participate in the Council of Chalcedon, which created violent opposition. He was first to take part only as accuser, yet among the bishops. Then he was constrained (October 26, 451) by the friends of Dioscurus to pronounce the anathema over Nestorius. His conduct shows (though hindered from a statement to that effect) that he performed this with his previous reservation; namely, without application beyond the teaching of two sons in Christ and the denial of the theotokos. Upon this he was declared orthodox and rehabilitated.

The only thing known concerning him following the Council of Chalcedon is the letter of Leo charging him to guard the Chalcedonian victory (PG, lxxxiii. 1319 sqq.). With Diodorus and Theodore he was no less hated by the Monophysites than Nestorius himself, and held by them and their friends as a heretic. The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553).