was fascinated by a girl named Hermione (Chrys. ib. i., Migne, xlvii. p. 297), and contemplated marriage, at the same time returning to his former manner of life (Soz. viii. 2). His "fall" spread consternation through the little society. Many were the prayers offered and efforts made for his recovery. "Valerius, Florentius, Porphyrius, and many others," laboured to restore him; and the anxiety drew forth from Chrysostom the earliest of his literary compositions—two letters "to Theodore upon his fall." The second letter reveals at once the strength of Chrysostom's affection, and the greatness of the character in which at that early age (Theodore was not yet 20) he had already found so much to love. Theodore remained constant to his vows (Soz. l.c.), although the disappointment left traces in his after-life.
Chrysostom's connexion with Diodore was probably broken off in 374, when he plunged into a more complete monastic seclusion; Theodore's seems to have continued until the elevation of Diodore to the see of Tarsus a.d. 378. During this period doubtless the foundations were laid of Theodore's acquaintance with Holy Scripture and ecclesiastical doctrine, and he was imbued for life with the principles of scriptural interpretation which Diodore had inherited from an earlier generation of Antiochenes, and with the peculiar views of the Person of Christ into which the master had been led by his antagonism to Apollinarius. The latter years of this decade witnessed Theodore's first appearance as a writer. He began with a commentary on the Psalms, in which the method of Diodore was exaggerated, and which he lived to repent of (Facund. iii. 6, x. 1; v. infra, § III.). The orthodox at Antioch, it seems, resented the loss of the traditional Messianic interpretation, and, if we may trust Hesychius, Theodore was compelled to promise that he would commit his maiden work to the flames—an engagement he contrived to evade (Mansi, ix. 284).
Gennadius (de Vir. Ill. 12) represents Theodore as a presbyter of the church of Antioch; and from a letter of John of Antioch (Facund. ii. 2) we gather that 45 years elapsed between his ordination and his death. It seems, therefore, that he was ordained priest at Antioch a.d. 383, in his 33rd year, the ordaining bishop being doubtless Flavian, Diodore's old friend and fellow-labourer, whose "loving disciple" Theodore now became (John of Antioch, ap. Facund. l.c.). The epithet seems to imply that Theodore was an attached adherent of the Meletian party; but there is no evidence that he mixed himself up with the feuds which for some years after Flavian's consecration distracted the Catholics of Antioch. Theodore's great treatise on the Incarnation (Gennad. l.c.) belongs to this period, possibly also more than one of his commentaries on the O.T. As a preacher he seems to have now attained some eminence in the field of polemics (Facund. viii. 4). Theodore is said by Hesychius of Jerusalem (Mansi, ix. 248) to have left Antioch while yet a priest and betaken himself to Tarsus, until 392, when he was consecrated to the see of Mopsuestia, vacant by the death of Olympius, probably through the influence and by the hands of Diodore. Here he spent his remaining 36 years of life (Theodoret, l.c.).
Mopsuestia was a free town (Pliny) upon the Pyramus, between Tarsus and Issus, some 40 miles from either, and 12 from the sea. It belonged to Cilicia Secunda, of which the metropolitan see was Anazarbus. In the 4th cent. it was of some importance, famous for its bridge, thrown over the Pyramus by Constantine. It is now the insignificant town Mensis, or Messis (D. of G. and R. Geogr.).
Theodore's long episcopate was marked by no striking incidents. His letters, long known to the Nestorians of Syria as the Book of Pearls, are lost; his followers have left us few personal recollections. In 394 he attended a synod at Constantinople on a question which concerned the see of Bostra in the partiarchate of Antioch (Mansi, iii. 851; cf. Hefele, ii. 406). Theodore preached, probably on this occasion, before the emperor Theodosius I., who was then starting for his last journey to the West. The sermon made a deep impression, and Theodosius, who had sat at the feet of St. Ambrose and St. Gregory of Nazianzus, declared that he had never met with such a teacher (John of Antioch, ap. Facund. ii. 2). The younger Theodosius inherited his grandfather's respect for Theodore, and often wrote to him. Another glimpse of Theodore's episcopal life is supplied by a letter of Chrysostom to him from Cucusus (a.d. 404–407) (Chrys. Ep. 212, Migne, Iii. 668). The exiled patriarch "can never forget the love of Theodore, so genuine and warm, so sincere and guileless, a love maintained from early years, and manifested but now." Chrysostom (Ep. 204) thanks him profoundly for frequent though ineffectual efforts to obtain his release. No titles of honour, no terms of affection, seem too strong to be lavished on his friend. Finally, he assures Theodore that, "exile as he is, he reaps no ordinary consolation from having such a treasure, such a mine of wealth within his heart, as the love of so vigilant and noble a soul." Higher testimony could not have been borne, or by a more competent judge; and so much was this felt by Theodore's enemies at the fifth council that they vainly made efforts to deny the identity of Chrysostom's correspondent with the bp. of Mopsuestia.
Notwithstanding his literary activity, Theodore worked zealously for the good of his diocese. The famous letter of Ibas (Mansi, vii. 247; Facund. vii. 7) testifies that he converted Mopsuestia to the truth, i.e. extinguished Arianism and other heresies there. Several of his works are doubtless monuments of these pastoral labours, e.g. the catechetical lectures, the ecthesis, and possibly the treatise on "Persian Magic." Yet his episcopal work was by no means simply that of a diocesan bishop. Everywhere he was regarded as "the herald of the truth and the doctor of the church"; "even distant churches received instruction from him." So boasts Ibas to Maris, and his letter was read without a dissentient voice at the council of Chalcedon (Facund. ii. i seq.). Theodore "expounded Scripture in all the churches of the East," says John of Antioch (ib. ii. 2) with Oriental hyperbole, and adds that in his lifetime Theo-
