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By Frederick G. McLeod

Theodore of Mopsuestia used to be hailed in his lifetime as one of many amazing theologians and bishops within the moment half the fourth and early 5th centuries. He used to be then and nonetheless is revered because the preeminent spokesperson for the college of Antioch's unwavering safety of Christ's complete humanity and its exegetical method of the Scriptures. yet inside of ten years after his demise in 428, his enemies started to assault him overtly, finally succeeding in condemning either his works and individual on the moment Council of Constantinople in 553. He has considering been declared by means of a few because the "Father of Nestorianism."

In this booklet, Frederick G. McLeod first establishes the valuable affects that formed Theodore's exegetical outlook. He then attracts out the typology that Theodore sees current among Adam and Christ's humanity, exploring 3 significant roles that Christ's humanity performs because the head of all human immortal lifestyles, the bond of the universe, and the proper photograph of God. subsequent McLeod indicates how Theodore's regular observe for Christ's "person" (prosōpon) must be understood in a useful method. The publication concludes by way of using those insights to the seventy one excerpts that have been used to sentence Theodore on the moment Council of Constantinople and featuring that those passages should be interpreted in a special, non-heretical means.

This e-book permits one to pass judgement on Theodore's christological statements within the wider context of the way he conceives of Christ's roles in salvation. It establishes in actual fact how Christ could be stated to be a real mediator among the daddy and all production. It additionally makes one conscious of the communal dimensions and relationships inside the thought of "person." ultimately, it exhibits how the physique performs a necessary position in human and cosmic salvation.


Frederick G. McLeod, S.J., is Professor of Theological stories at St. Louis collage and writer of The photo of God within the Antiochene Tradition.


"The author's contribution is ground-breaking. . . . McLeod modifies the full viewpoint within which the matter of Theodore's a lot wondered orthodoxy has to be thought of. Thereby he opens a really positive entry to old christology. delicate to modern issues he demonstrates a constant and well-documented command over all crucial problems with patristic considered Christ."―Charles Kannengeisser, Concordia University

"McLeod's contribution is critical. He presents an intensive and cautious description of Theodore's view of Christ's humanity. . . . McLeod has a very good command of the first and secondary fabrics. His use of the texts from Theodore which were preserved merely in Syriac is worthy designated commendation."―Rowan A. Greer, Professor Emeritus, Yale Divinity School

"McLeod's crisp and balanced introductory exam of Theodore's exegetical practices serves by itself as a very good creation to Theodore's existence and paintings. . . . McLeod definitely brings readability and perception to what Theodore intended via his novel terminology and strategy. . . . McLeod has made an important contribution via unfolding an built-in realizing of Theodore's account of Christ." ― Daniel A. Keating, Theological Studies

"This very important booklet is welcome in a threefold method. It not just exegetes Theodore in a delicate and contextualized demeanour (achievement enough), however it additionally takes the distinction of Theodore via to an summary of the way the Syrians have been handled within the wider Christological controversy, via to the sixth-century. It enormously assists our realizing by way of including beneficiant translations all through from the total works of Theodore, so few of that are but to be had in an English language model. the writer is to be congratulated for revealing the internal workings of an exceptional biblical consciousness." ― John A. McGuckin, Modern Theology

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27. Charles Kannengiesser, “Apollinaris,” EEC 1:58–59. Apollinarius was eventually condemned at 378 at Antioch, in general terms in the first canon of the First Council of Constantinople in 381 and by an imperial decree in 388. 28. [Swete], “Theodorus,” quotes Hesychius, with the reservation that “if we may trust him, Theodore promised to burn his commentary on the Psalms but craftily hid it” (935). See as well TEP 1:lix–lxiii, for the division that Swete proposes for the various periods of Theodore’s literary works.

For our intent is to interpret the texts, not at all to refute heresies” (209–10/149). Sources of Theodore’s Exegesis My purpose here is to determine not so much the sources of Theodore’s exegesis but the influences that appear to have shaped the evolution of his thought. It is more concerned about why Theodore interpreted scriptural passages as he did, and whether he is consistent in his method of exegeting a text. Theodore believes that his systematic outlook regarding God’s plan of 7. I think that the Syriac word in TJA, sˇ pî´çwt0 (abundance), ought to be replaced by the sˇ pî´rwt0 (suitability).

1925): 54–81. 30. Rudolf Bultmann, Die Exegese des Theodor von Mopsuestia, ed. H. Field and K. Schelke (Stuttgart: Kohlhammer, 1984), 126. t h e o d o r e ’s m e t h o d o f i n t e r p r e t i n g s c r i p t u r e with Diodore until Theodore became the bishop of Mopsuestia in 392, 32 mean that Christianity justifies its beliefs and moral convictions by relying on a sacred, inspired work that recounts how God has intervened in the history of salvation and has revealed in the scriptural narrative what will truly come to pass in the future life.

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