purpose in summoning this infamous synod. From his "internement" at Cyrrhus Theodoret calmly watched his enemies' proceedings. He had not long to wait for the confirmation of his worst fears. Dioscorus and his partisans, having by brutal violence obtained the acquittal of Eutyches and the deposition of Flavian, Ibas, Irenaeus, and other sympathizers with Theodoret, proceeded on the third session to deal with him. The indictment was formulated by a presbyter of Antioch named Pelagius, who, in language of the most atrocious violence, proceeded to demand of the council to take the sword of God and, as Samuel dealt with Agag, and Elijah with the priests of Baal, pitilessly destroy those who had introduced strange doctrines into the church. Those who adhered to the poisonous teachings of Nestorius deserved the flames. "Burn them!—burn them!" he cried. Pelagius was allowed to lay before the synod the proofs of his accusation, contained in "The Apology of Theodoret, bp. of Cyrrhus, in behalf of Diodorus and Theodorus, champions of God." The council exclaimed that they had heard enough to warrant the immediate deposition of Theodoret, as the emperor had already ordered. The unanimous sentence was that he should be deposed from the priesthood and deprived of even lay communion. His books were to be committed to the flames (ib. 125, 126, 129; Le Brigandage, pp. 193–195).
Dioscorus was now master of the whole Eastern church; "il règne partout." Theodoret knew that deposition was usually followed by exile, and prepared for the worst. He was allowed to retire to his monastery near Apamea (Ep. 119, p. 1202). An appeal to the West, forbidden him in person by Theodosius, was now prosecuted by letter, which, though addressed to Leo individually, was really meant for the bishops of the West assembled in the synod, to which he begs his cause may be submitted (Mém. eccl. xv. 294). "In this remarkable letter," writes Dr. Bright (Hist. of Church, p. 395), "he traces the primacy of Rome to her civil greatness, her soundness of faith, and her possession of the graves of the apostles Peter and Paul. He eulogizes the exact and comprehensive orthodoxy with which the Tome of Leo conveys the full mind of the Holy Spirit." He entreats Leo "to decide whether he ought to submit to the recent sentence. He awaits his decision. He will acquiesce in it, whatever it be, committing himself to the judgment of his God and Saviour." Theodosius continued to pay no heed to the remonstrances of Leo, asserting that everything had been decided at Ephesus with complete freedom and in accordance with the truth, and that the prelates there deposed merited their fate for innovations in the faith. The interposition of Pulcheria and of the Western princesses was employed in vain. On July 29, 450, Theodosius II. was killed by a fall from his horse, and the imperial dignity passed to the resolute hands of the orthodox Pulcheria and her soldier-husband Marcian. All was now changed. Eutychianism became the losing cause, and the orthodox sufferers were speedily recalled. Theodoret appears to have been mentioned by name in the edict of recall. The stigma of heterodoxy was speedily removed from him. There is no reason to doubt that he was one of the bishops who signed the Tome of Leo, prefixing a short résumé of his own faith regarding the Incarnation, and that on this Leo recognized him as a Catholic bishop (Tillem. xv. 304; Baron. 450, §§ 22–24). Though now at liberty to go where he pleased, Theodoret preferred to remain in his monastery (Ep. 146). His chief desire was to witness the complete triumph of truth, and to convince others of the purity of his own teaching. This desire he saw in part fulfilled. But for his complete satisfaction an oecumenical council was necessary, and to bring that about he laboured with all his might.
The council of Chalcedon met on Oct. 8, 451. Theodoret's entrance was the signal for outrageous violence on the part of the adherents of Dioscorus. The hall re-echoed with cries and counter-cries which interrupted all proceedings. Theodoret sat down "in the midst," not among his brother-bishops. He continued to attend the sessions of the council, but without voting, and taking no part in the deposition of Dioscorus. His own cause came on at the eighth session, Oct. 26. Although his orthodoxy had been acknowledged by Leo and his restoration required by the emperor, the anti-Nestorian section would not hear of his recognition as a bishop until he had in express terms anathematized Nestorius. This step he had repeatedly declared he would never take, and he now tried to satisfy the remonstrants with something short of it, but in vain. Wearied out, at last he yielded to their clamour and pronounced the test words, "Anathema to Nestorius, and to every one who denies that the Holy Virgin Mary is the mother of God, and who divides the one Son, the Only-begotten, into two Sons." The imperial commissioners now declared that all doubt had been removed and that Theodoret should now receive back his bishopric. The whole assembly raised the cry that Theodoret was worthy of his throne, and that the church must receive back her orthodox teacher. The leading bishops voted for his restoration, the rest signified their assent by acclamation, and the commissioners gave sentence that by the decree of the holy council Theodoret should receive again the church of Cyrrhus (Labbe, iv. 619–624).
But few years remained to Theodoret, and of these very little is known. It is not even certain whether he returned to his episcopal duties at Cyrrhus or remained in the quiet Apamean monastery, devoting himself to literary labours. Tillemont thinks that he probably did not live beyond 453. But if the statement of Gennadius (c. 89) be true, that his death took place under the emperor Leo, he must have lived till 457 or 458.
His writings may be divided roughly into I. Exegetical, on the Scriptures of O. and N. T. II. Controversial, dealing with the anathematisms of Cyril, the Eutychian heresy, and, in a work written towards the end of his life, with heresies in general. III. Theological, including the Graecarum affectionum Curatio, Orations on Divine Providence, and sundry orations and lesser treatises. IV.Historical, and V. Epistolary.
