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Author Topic: Is Theodoret of Cyrrhus a saint?  (Read 1483 times) Average Rating: 0
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William
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« on: October 13, 2013, 06:08:31 PM »

Fr Pomazansky calls him "Blessed Theodoret" but Cyrillic says he is not in the Synaxarion. Of course there are other saints not in the Synaxarion but these are usually non-Eastern saints.

I'm not really interested in a discussion of Chalcedon or anything with this topic, just whether Theodoret is considered a saint. That's why I made this thread here and not in the EO/OO forum, so please don't derail it by arguing Chalcedon. Thanks.
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« Reply #1 on: October 13, 2013, 06:16:29 PM »

I have Fr. Pomazansky's book, Orthodox Dogmatic Theology and that's the only place I have seen his title as Blessed. Maybe Fr. Rose inserted that in the translation?
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« Reply #2 on: October 13, 2013, 11:30:02 PM »

He is generally called Blessed Theodoret, largely for his Scriptural commentaries which are extensive. But he does not have either a feast day, an icon, a service, or a church named for him as far as I can tell.
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« Reply #3 on: October 14, 2013, 02:33:15 AM »

Wasn't he anathematised on VI Council?
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« Reply #4 on: October 14, 2013, 02:37:48 AM »

Wasn't he anathematised on VI Council?

Theodoret of Cyrrhus lived in the late 5th to mid-6th centuries. The Quinisext Ecumenical Council was held in 692, some 250 years after his death.
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« Reply #5 on: October 14, 2013, 02:42:18 AM »

Wasn't he anathematised on VI Council?

Theodoret of Cyrrhus lived in the late 5th to mid-6th centuries. The Quinisext Ecumenical Council was held in 692, some 250 years after his death.

Origen had lived even earlier and he was condemned alongside him.

Or have I messed something?
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« Reply #6 on: October 14, 2013, 02:47:03 AM »

Wasn't he anathematised on VI Council?

Theodoret of Cyrrhus lived in the late 5th to mid-6th centuries. The Quinisext Ecumenical Council was held in 692, some 250 years after his death.

Origen had lived even earlier and he was condemned alongside him.

Or have I messed something?

Origen was anathematized at the Fifth Council, along with Theodore of Mopsuestia. Similar name, but different person.
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« Reply #7 on: October 14, 2013, 02:52:42 AM »

The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553).
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« Reply #8 on: October 14, 2013, 02:56:23 AM »

The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553).

From the same article:

The condemnation of the "Three Chapters" was demanded primarily to appease opponents of the Council of Chalcedon. Both Ibas and Theodoret had been deprived of their bishoprics by condemned heretics, and both were restored by the Council of Chalcedon upon anathematizing Nestorius.
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« Reply #9 on: October 14, 2013, 02:58:17 AM »

The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553).

From the same article:

The condemnation of the "Three Chapters" was demanded primarily to appease opponents of the Council of Chalcedon. Both Ibas and Theodoret had been deprived of their bishoprics by condemned heretics, and both were restored by the Council of Chalcedon upon anathematizing Nestorius.

So does that mean the decisions of VI Ecumenical Council are invalid?
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« Reply #10 on: October 14, 2013, 03:08:18 AM »

The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553).

From the same article:

The condemnation of the "Three Chapters" was demanded primarily to appease opponents of the Council of Chalcedon. Both Ibas and Theodoret had been deprived of their bishoprics by condemned heretics, and both were restored by the Council of Chalcedon upon anathematizing Nestorius.

So does that mean the decisions of VI Ecumenical Council are invalid?

According to the article you linked to, certain writings of Theodoret were condemned, not himself as a person. The passage in my previous post, if accurate, shows him to have remained in good standing with the Church.
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« Reply #11 on: October 14, 2013, 03:46:21 AM »

One of Theodoret's more interesting letters.

From the same article:

The condemnation of the "Three Chapters" was demanded primarily to appease opponents of the Council of Chalcedon. Both Ibas and Theodoret had been deprived of their bishoprics by condemned heretics, and both were restored by the Council of Chalcedon upon anathematizing Nestorius.

The Three Chapters were really heretical. I don't see much evidence that Theodoret is a canonized/recognised saint.

Besides, the works of Theodoret are titled ΘΕΟΔΩΡΗΤΟΥ ΕΠΙΣΚΟΠΟΥ ΚΥΡΟΥ ΑΠΑΝΤΑ ("All the Works of Theodoret, bishop of Cyrrhus)" while works of saints have ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ [name and title of the bishop] ΑΠΑΝΤΑ ("All the Works of Our Father amongst the Saints [name and title]". Theodoret doesn't have this
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« Reply #12 on: October 14, 2013, 04:03:13 AM »

One of the more interesting letters of Theodoret.

I know that it's not unreasonable for the glorified to have disagreed on certain matters (St. Nilus of Sora and his fight with St. Joseph of Volotsk comes to mind) but this seems a bit much.
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« Reply #13 on: October 14, 2013, 07:57:10 AM »

Is there a category for arcane/obscure topic of the month? Honestly, without looking him up, was Theodoret really within the body of collective knowledge of any who responded?
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« Reply #14 on: October 14, 2013, 08:09:01 AM »

Is there a category for arcane/obscure topic of the month? Honestly, without looking him up, was Theodoret really within the body of collective knowledge of any who responded?

He's very important in the Council of Chalcedon and subsequent developments. He also wrote one of the "three chapters" condemned at the 6th ecumenical council (linked by Cyrilic above). His commentaries are famous- a extract from him appears in the standard Russian psalter. Not obscure at all, actually.
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« Reply #15 on: October 14, 2013, 10:35:56 AM »

Is there a category for arcane/obscure topic of the month? Honestly, without looking him up, was Theodoret really within the body of collective knowledge of any who responded?

He's very important in the Council of Chalcedon and subsequent developments. He also wrote one of the "three chapters" condemned at the 6th ecumenical council (linked by Cyrilic above). His commentaries are famous- a extract from him appears in the standard Russian psalter. Not obscure at all, actually.

Y'all possess more knowledge than the average, well founded Orthodox Christian needs to know. Nothing wrong with that, but this forum ain't Monachos.  Wink
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« Reply #16 on: October 14, 2013, 11:54:11 AM »

The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553).

Yes. His anti-Cyrillian writings were condemned, but not his person. That, I believe, was fairly explicit in the wording of the canon. If his person had been condemned, that would have caused major problems with Rome and Antioch.
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« Reply #17 on: October 14, 2013, 11:56:38 AM »

One of the more interesting letters of Theodoret.

I know that it's not unreasonable for the glorified to have disagreed on certain matters (St. Nilus of Sora and his fight with St. Joseph of Volotsk comes to mind) but this seems a bit much.

In a sense, Theodoret was simply stating the Antiochene position. And, remember, they were really ticked that St. Cyril held the Council of Ephesus without them.
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« Reply #18 on: October 14, 2013, 12:09:47 PM »

i've heard of him.
does that make me nearly as geeky as cyrillic?
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« Reply #19 on: October 14, 2013, 12:38:01 PM »

The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553).

Yes. His anti-Cyrillian writings were condemned, but not his person. That, I believe, was fairly explicit in the wording of the canon.

Very well, but narrowly escaping conciliar condemnation doesn't automatically make one a saint either.
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« Reply #20 on: October 14, 2013, 04:49:26 PM »

Shanghaiski and Iconodule, can you provide sources for your claims (that he is generally called "Blessed" Theodoret and that he is quoted in the traditional Russian psalter)?
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« Reply #21 on: October 14, 2013, 06:25:45 PM »

The Three-Chapter Controversy led to the condemnation of his writings against Cyril in the Second Council of Constantinople (553).

Yes. His anti-Cyrillian writings were condemned, but not his person. That, I believe, was fairly explicit in the wording of the canon.

Very well, but narrowly escaping conciliar condemnation doesn't automatically make one a saint either.

I never said he was a saint. I haven't been able to ask anyone with more knowledge about the Patriarchate of Antioch to ask about Theodoret's position, so to speak. I said that he is referred to as Blessed Theodoret out of deference to his Biblical commentaries. AFAIK, more of his survive than of St. John Chrysostom or St. Cyril the Great. They're pretty straightforward, too, unlike all that wild typology coming from Alexandria.  angel
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« Reply #22 on: October 14, 2013, 06:28:55 PM »

Shanghaiski and Iconodule, can you provide sources for your claims (that he is generally called "Blessed" Theodoret and that he is quoted in the traditional Russian psalter)?

The only source I have for the title is Fr. Michael Pomazansky, who I'm sure is following Russian tradition. (A non-Russian hieromonk claims this is due to the Western captivity. Fr. John Romanides is content to dis him in dialogue with the Orientals, but then he has other issues. The Franco-Latin Captivity is a two-edged sword.)
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« Reply #23 on: October 14, 2013, 06:53:04 PM »

Is there a category for arcane/obscure topic of the month? Honestly, without looking him up, was Theodoret really within the body of collective knowledge of any who responded?

Well, I don't want to brag too much but I knew he was around.

Granted, my knowledge was limited to a little blurb he made about the sign of the cross but, still, he was taking up some space in my noggin.
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« Reply #24 on: November 23, 2013, 03:48:34 PM »

He's called a saint here:

http://www.orthodoxchristianity.net/forum/index.php/topic,52873.msg1031904.html#msg1031904

Maybe Rakovsky can be the one to finally track down his feast day.   Smiley

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« Reply #25 on: November 23, 2013, 06:47:19 PM »

He's called a saint here:

http://www.orthodoxchristianity.net/forum/index.php/topic,52873.msg1031904.html#msg1031904

Maybe Rakovsky can be the one to finally track down his feast day.   Smiley

Warning:  The above link is to the private forum.  If you don't have access, and you like unpleasant polemics, you can ask Fr. George for admission.

An EO hieormonk who has studied a lot on the topic said the appellation of "Blessed" to Theodoret was likely a Latin import through Russia and the "Latin captivity." He added that Theodoret's Christology is the default position of the West (being Rome and Protestantism), while the EOs have St. Cyril as their default position.

I have looked through many resources that I have and have found neither feast day, nor dedicated church, nor icon of Theodoret of Cyrus. Interestingly, however, there are several of his writings which were later misidentified as being by St. Cyril of Alexandria.
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« Reply #26 on: November 24, 2013, 08:56:58 AM »

Is there a category for arcane/obscure topic of the month? Honestly, without looking him up, was Theodoret really within the body of collective knowledge of any who responded?

He's very important in the Council of Chalcedon and subsequent developments. He also wrote one of the "three chapters" condemned at the 6th ecumenical council (linked by Cyrilic above). His commentaries are famous- a extract from him appears in the standard Russian psalter. Not obscure at all, actually.

Y'all possess more knowledge than the average, well founded Orthodox Christian needs to know. Nothing wrong with that, but this forum ain't Monachos.  Wink

There is never enough knowledge that does not need to be known!
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« Reply #27 on: November 24, 2013, 12:21:37 PM »

He's called a saint here:

http://www.orthodoxchristianity.net/forum/index.php/topic,52873.msg1031904.html#msg1031904

Maybe Rakovsky can be the one to finally track down his feast day.   Smiley

Warning:  The above link is to the private forum.  If you don't have access, and you like unpleasant polemics, you can ask Fr. George for admission.

An EO hieormonk who has studied a lot on the topic said the appellation of "Blessed" to Theodoret was likely a Latin import through Russia and the "Latin captivity." He added that Theodoret's Christology is the default position of the West (being Rome and Protestantism), while the EOs have St. Cyril as their default position.

I have looked through many resources that I have and have found neither feast day, nor dedicated church, nor icon of Theodoret of Cyrus. Interestingly, however, there are several of his writings which were later misidentified as being by St. Cyril of Alexandria.
which writings?
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« Reply #28 on: November 24, 2013, 05:04:39 PM »

I'm not sure off hand which writings. I believe they're discussed in this book on Theodoret: http://www.amazon.com/Theodoret-Cyrus-Early-Church-Fathers/dp/0415309611/ref=sr_1_2?ie=UTF8&qid=1385328395&sr=8-2&keywords=Theodoret
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« Reply #29 on: July 23, 2014, 08:32:49 AM »

I am sorry for bumping this old thread, but I think, I may offer something new. Blessed Theodoret is saint of Orthodox Church, at least if we juge by Saint Photios the Great. He is explicitely calling him Blessed (makarios) in his Bibliotheca:



Migne PG, 103, CCIII.
Text avaliable online at: http://books.google.com/books?id=cZfYAAAAMAAJ
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« Reply #30 on: July 23, 2014, 09:24:36 AM »

Here is Theodoret's refutation of St. Cyril's 12 Anathemas.

"Against XII.— Passion is proper to the passible; the impassible is above passions. It was then the form of the servant that suffered, the form of God of course dwelling with it, and permitting it to suffer on account of the salvation brought forth of the sufferings, and making the sufferings its own on account of the union. Therefore it was not the Christ who suffered, but the man assumed of us by God. Wherefore also the blessed Isaiah exclaims in his prophecy, A man of sorrows and acquainted with grief. And the Lord Christ Himself said to the Jews, Why do you seek to kill me, a man that has told you the truth? But what is threatened with death is not the very life, but he that has a mortal nature. And giving this lesson in another place the Lord said to the Jews, Destroy this temple, and in three days I will raise it up. Therefore what was destroyed was the (temple descended) from David, and, after its destruction, it was raised up by the only begotten Word of God impassibly begotten of the Father before the ages."

http://www.newadvent.org/fathers/2701.htm
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« Reply #31 on: July 23, 2014, 09:27:00 AM »

Here is Theodoret's refutation of St. Cyril's 12 Anathemas.

"Against XII.— Passion is proper to the passible; the impassible is above passions. It was then the form of the servant that suffered, the form of God of course dwelling with it, and permitting it to suffer on account of the salvation brought forth of the sufferings, and making the sufferings its own on account of the union. Therefore it was not the Christ who suffered, but the man assumed of us by God. Wherefore also the blessed Isaiah exclaims in his prophecy, A man of sorrows and acquainted with grief. And the Lord Christ Himself said to the Jews, Why do you seek to kill me, a man that has told you the truth? But what is threatened with death is not the very life, but he that has a mortal nature. And giving this lesson in another place the Lord said to the Jews, Destroy this temple, and in three days I will raise it up. Therefore what was destroyed was the (temple descended) from David, and, after its destruction, it was raised up by the only begotten Word of God impassibly begotten of the Father before the ages."

http://www.newadvent.org/fathers/2701.htm


And Fifth Eccumenical Council condmened his works against Saint Cyrill, not him personaly


Quote
XIII.

  If anyone shall defend the impious writings of Theodoret, directed
  against the true faith and against the first holy Synod of Ephesus and
  against St. Cyril and his XII. Anathemas, and [defends] that which he
  has written in defence of the impious Theodore and Nestorius, and of
  others having the same opinions as the aforesaid Theodore and
  Nestorius, if anyone admits them or their impiety, or shall give the
  name of impious to the doctors of the Church who profess the hypostatic
  union of God the Word; and if anyone does not anathematize these
  impious writings and those who have held or who hold these sentiments,
  and all those who have written contrary to the true faith or against
  St. Cyril and his XII. Chapters, and who die in their impiety:  let him
  be anathema.
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« Reply #32 on: July 23, 2014, 09:28:09 AM »

I'm not sure off hand which writings. I believe they're discussed in this book on Theodoret: http://www.amazon.com/Theodoret-Cyrus-Early-Church-Fathers/dp/0415309611/ref=sr_1_2?ie=UTF8&qid=1385328395&sr=8-2&keywords=Theodoret

I found it here:

"This is due partly to the fact that De Trinitate and De incarnatione were preserved under Cyril's name and restored to Theodoret only in 1888."

http://books.google.com/books?id=9LVdGlohtkAC&lpg=PA10&ots=f3ybWpODc1&dq=theodoret%20counter%20anathemas&pg=PA11#v=onepage&q=theodoret%20counter%20anathemas&f=false
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« Reply #33 on: July 23, 2014, 09:29:51 AM »

Here is Theodoret's refutation of St. Cyril's 12 Anathemas.

"Against XII.— Passion is proper to the passible; the impassible is above passions. It was then the form of the servant that suffered, the form of God of course dwelling with it, and permitting it to suffer on account of the salvation brought forth of the sufferings, and making the sufferings its own on account of the union. Therefore it was not the Christ who suffered, but the man assumed of us by God. Wherefore also the blessed Isaiah exclaims in his prophecy, A man of sorrows and acquainted with grief. And the Lord Christ Himself said to the Jews, Why do you seek to kill me, a man that has told you the truth? But what is threatened with death is not the very life, but he that has a mortal nature. And giving this lesson in another place the Lord said to the Jews, Destroy this temple, and in three days I will raise it up. Therefore what was destroyed was the (temple descended) from David, and, after its destruction, it was raised up by the only begotten Word of God impassibly begotten of the Father before the ages."

http://www.newadvent.org/fathers/2701.htm


And Fifth Eccumenical Council condmened his works against Saint Cyrill, not him personaly


Quote
XIII.

  If anyone shall defend the impious writings of Theodoret, directed
  against the true faith and against the first holy Synod of Ephesus and
  against St. Cyril and his XII. Anathemas, and [defends] that which he
  has written in defence of the impious Theodore and Nestorius, and of
  others having the same opinions as the aforesaid Theodore and
  Nestorius, if anyone admits them or their impiety, or shall give the
  name of impious to the doctors of the Church who profess the hypostatic
  union of God the Word; and if anyone does not anathematize these
  impious writings and those who have held or who hold these sentiments,
  and all those who have written contrary to the true faith or against
  St. Cyril and his XII. Chapters, and who die in their impiety:  let him
  be anathema.

Did he ever recant these writings?
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« Reply #34 on: July 23, 2014, 09:41:52 AM »

Did he ever recant these writings?

He signed formula of Consensus between Saint Cyrill and John of Antioch, and was cleared by Chalcedon. Of course we are here getting on topic whihc separate Dyaphysities and Miaphysites (Not to say Eastern and Oriental Orthodox, since honestly distinction is oxymoron-like, Eastern and Oriental are synonims, that distincition is etymologicialy artificial). But, I think OP had in mind, wheather, Dyaphysite Orthodox celebrate Theodore as Saint. And I answered from that perspective. 
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« Reply #35 on: July 23, 2014, 10:01:54 AM »

Did he ever recant these writings?

He signed formula of Consensus between Saint Cyrill and John of Antioch, and was cleared by Chalcedon. Of course we are here getting on topic whihc separate Dyaphysities and Miaphysites (Not to say Eastern and Oriental Orthodox, since honestly distinction is oxymoron-like, Eastern and Oriental are synonims, that distincition is etymologicialy artificial). But, I think OP had in mind, wheather, Dyaphysite Orthodox celebrate Theodore as Saint. And I answered from that perspective. 

Thanks. I only recently came across this work and was a bit surprised to read that bit.
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« Reply #36 on: July 23, 2014, 03:24:09 PM »

Dear Ekdikos,

Is there a day of commemoration of him in the calendar of saints in your church?
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« Reply #37 on: July 23, 2014, 04:06:50 PM »

Dear Ekdikos,

Is there a day of commemoration of him in the calendar of saints in your church?
Not that I am aware. Though if you folowed previous discussion, it does not mean a lot. Also, seems somebody here was trying to track his feast day (link to topic about it, in part of forum I cant see. ) All I know for sure, Saint Photius call Theodoret, Blessed (makarios) which imply liturgical comemoration. Also, he called Theodoret, grand and wise man.
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« Reply #38 on: July 23, 2014, 04:08:24 PM »

Origen was also a blessed and grand and wise man as well.  He's in no calendar of saints, and as far as I know, he's been "condemned" as well.
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« Reply #39 on: July 23, 2014, 04:22:24 PM »

Origen was also a blessed and grand and wise man as well.  He's in no calendar of saints, and as far as I know, he's been "condemned" as well.
But Photios was systemathizer of patristic tought, and of history of Philosophy. He was also, Patriarch of Constantinople, and EO, saint. On other hand... Origen is condemned, explicitly (I know V ecumenical Council is not binding for you, but this is EO perspective we talk), while only some works  of Theodorete are. Also many of people calling Origen blessed were Arians or Semi-Arians.
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« Reply #40 on: July 23, 2014, 04:37:14 PM »

Origen was also a blessed and grand and wise man as well.  He's in no calendar of saints, and as far as I know, he's been "condemned" as well.
But Photios was systemathizer of patristic tought, and of history of Philosophy. He was also, Patriarch of Constantinople, and EO, saint. On other hand... Origen is condemned, explicitly (I know V ecumenical Council is not binding for you, but this is EO perspective we talk), while only some works  of Theodorete are. Also many of people calling Origen blessed were Arians or Semi-Arians.

Even with EO perspective, you will not get a lot of agreement.  Origen has more Orthodox writings than Theodoret, and in fact used more.  He has influenced the theology of St. Athanasius, St. Cyril, the Cappadocian fathers, and ps-Dionysius the Areopagite, which has pretty much become one of the most used writings for Byzantine spirituality and Orthodoxy.  Whether we admit it or not, Origen's theology has influenced practically all of Orthodox theology.  (and it is also questionable that the anathemas against Origen are really Origen's teachings)

Theodoret on the other hand, is a completely different case, and his integrity is questionable.
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« Reply #41 on: July 23, 2014, 05:10:15 PM »

I dont think I can fully answer here assesment on Origen, but few notices, Smiley

Its can of worms to answer who has more orthodox writings. As far as Theodoret is concerned, problematic things are only his treatises on Cyril, which are not that voluminous, he wrote a lot more besides. As far as Origen... well is there any work of him, without problematic passages. Its not just De Principii... He held subordationist Triadological views, for example in commentaries on John's Gospel. But it is can of worms.
Second, hm... he did influence Saint Athanasius, but he did influence Arius to. And two Eusebiuses, and so on. Capadocian Fathers were recipients of Origenistic tradition, but only Saint Gregory of Nyssa was Origenist, in true sense. We could also invoke example of Tertulian, he influenced a lot people, who called him master, but he died heretic.
Now, to stop analogizing, authority of Saint Photius is quite good enough, as far as EO tradition is concerned. How strong, Photios words are taken, is shown from fact that liturgical comemoration of Clement of Alexandria ceased, because Photios did not considered him saint.
My intention was not to stear up, Dyophysite-Miaphysite discussion :-) (U dont imply you understood me such, just clearing)
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« Reply #42 on: July 23, 2014, 05:57:51 PM »

I dont think I can fully answer here assesment on Origen, but few notices, Smiley

Its can of worms to answer who has more orthodox writings. As far as Theodoret is concerned, problematic things are only his treatises on Cyril, which are not that voluminous, he wrote a lot more besides. As far as Origen... well is there any work of him, without problematic passages. Its not just De Principii... He held subordationist Triadological views, for example in commentaries on John's Gospel. But it is can of worms.
Second, hm... he did influence Saint Athanasius, but he did influence Arius to. And two Eusebiuses, and so on. Capadocian Fathers were recipients of Origenistic tradition, but only Saint Gregory of Nyssa was Origenist, in true sense. We could also invoke example of Tertulian, he influenced a lot people, who called him master, but he died heretic.
Now, to stop analogizing, authority of Saint Photius is quite good enough, as far as EO tradition is concerned. How strong, Photios words are taken, is shown from fact that liturgical comemoration of Clement of Alexandria ceased, because Photios did not considered him saint.
My intention was not to stear up, Dyophysite-Miaphysite discussion :-) (U dont imply you understood me such, just clearing)

So far I have geared away from OO/EO discussions.  I hope you realized that.

Surely, you have heard of the Philocalia (not to be confused with the Philokalia from today's publishing), an anthology of Origen's writings put together by St. Gregory the Theologian and St. Basil the Great.

His "subordinationist Trinitarianism" is not a heterodox Trinitarianism.  It needed to be understood in its time.  Practically all Church fathers up until Origen held to this type of theology.  It was Arius who took it to a heretical direction.  St. Athanasius actually defended Origen's theology if anything.
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« Reply #43 on: July 23, 2014, 06:12:00 PM »

Even with EO perspective, you will not get a lot of agreement.  Origen has more Orthodox writings than Theodoret, and in fact used more.  He has influenced the theology of St. Athanasius, St. Cyril, the Cappadocian fathers, and ps-Dionysius the Areopagite, which has pretty much become one of the most used writings for Byzantine spirituality and Orthodoxy.  Whether we admit it or not, Origen's theology has influenced practically all of Orthodox theology.  (and it is also questionable that the anathemas against Origen are really Origen's teachings)

Agreed. Considering that he's so foundational for much of Orthodox Christianity, and was retroactively condemned because of unfortunate distortions centuries after his death, it's really no surprise. I've heard Orthodox priests/theologians speak very highly of him, seemingly pretty unhappy with his condemnation.
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« Reply #44 on: July 24, 2014, 06:52:30 AM »

Agreed. Considering that he's so foundational for much of Orthodox Christianity, and was retroactively condemned because of unfortunate distortions centuries after his death, it's really no surprise.
I've heard Orthodox priests/theologians speak very highly of him, seemingly pretty unhappy with his condemnation.

He was not condemned. And, (Eastern) Orthodox theologians usualy quote him as "Venerable". Point of this thread is wheather somebody could confirm his cult on basis of feast day or icon.


Before entering in further discussions, here are canons of V Ecumenical Council:

Canon XIII concerning  Blessed Theodoret of Cyrus
Quote
  If anyone shall defend the impious writings of Theodoret, directed
  against the true faith and against the first holy Synod of Ephesus and
  against
St. Cyril and his XII. Anathemas, and [defends] that which he
  has written in defence of the impious Theodore and Nestorius, and of
  others having the same opinions as the aforesaid Theodore and
  Nestorius, if anyone admits them or their impiety, or shall give the
  name of impious to the doctors of the Church who profess the hypostatic
  union of God the Word; and if anyone does not anathematize these
  impious writings and those who have held or who hold these sentiments,
  and all those who have written contrary to the true faith or against
  St. Cyril and his XII. Chapters, and who die in their impiety:  let him
  be anathema.

And now how Theodore of Mpsuestia or Nestorius and Origen were condemned:


Canon XII on Theodore of Mopsuestia
Quote
If anyone defends the impious Theodore of Mopsuestia, who has said that
  the Word of God is one person, but that another person is Christ, vexed
  by the sufferings of the soul and the desires of the flesh, and
  separated little by little above that which is inferior, and become
  better by the progress in good works and irreproachable in his manner
  of life, as a mere man was baptized in the name of the Father, and of
  the Son, and of the Holy Ghost, and obtained by this baptism the grace
  of the Holy Spirit, and became worthy of Sonship, and to be worshipped
  out of regard to the Person of God the Word (just as one worships the
  image of an emperor) and that he is become, after the resurrection,
  unchangeable in his thoughts and altogether without sin.  And, again,
  this same impious Theodore has also said that the union of God the Word
  with Christ is like to that which, according to the doctrine of the
  Apostle, exists between a man and his wife, "They twain shall be in one
  flesh."  The same [Theodore] has dared, among numerous other
  blasphemies, to say that when after the resurrection the Lord breathed
  upon his disciples, saying, "Receive the Holy Ghost," he did not really
  give them the Holy Spirit, but that he breathed upon them only as a
  sign.  He likewise has said that the profession of faith made by Thomas
  when he had, after the resurrection, touched the hands and the side of
  the Lord, viz.:  "My Lord and my God," was not said in reference to
  Christ, but that Thomas, filled with wonder at the miracle of the
  resurrection, thus thanked God who had raised up Christ.  And moreover
  (which is still more scandalous) this same Theodore in his Commentary
  on the Acts of the Apostles compares Christ to Plato, Manichaeus,
  Epicurus and Marcion, and says that as each of these men having
  discovered his own doctrine, had given his name to his disciples, who
  were called Platonists, Manicheans, Epicureans and Marcionites, just so
  Christ, having discovered his doctrine, had given the name Christians
  to his disciples.  If, then, anyone shall defend this most impious
  Theodore and his impious writings, in which he vomits the blasphemies
  mentioned above, and countless others besides against our Great God and
  Saviour Jesus Christ, and if anyone does not anathematize him or his
  impious writings, as well as all those who protect or defend him, or
  who assert that his exegesis is orthodox, or who write in favour of him
  and of his impious works, or those who share the same opinions, or
  those who have shared them and still continue unto the end in this
  heresy:  let him be anathema.

Canon XI on Origen, Nestorius and others:

Quote
  If anyone does not anathematize Arius, Eunomius, Macedonius,
  Apollinaris, Nestorius, Eutyches and Origen, as well as their impious
  writings, as also all other heretics already condemned and
  anathematized by the Holy Catholic and Apostolic Church, and by the
  aforesaid four Holy Synods and [if anyone does not equally
  anathematize] all those who have held and hold or who in their impiety
  persist in holding to the end the same opinion as those heretics just
  mentioned:  let him be anathema.

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