Copyright Date: 2003
Pages: 293
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  • Book Info
    Book Description:

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    eISBN: 978-0-8132-1206-7
    Subjects: Religion

Table of Contents

  1. Front Matter
    (pp. i-iv)
  2. Table of Contents
    (pp. v-vi)
    (pp. vii-viii)
    (pp. ix-x)
    (pp. 1-24)

    Theodoret of Cyrus¹ was born at Antioch in Syria about 393, received his education in the monastery schools of that city and was ordained bishop of Cyrus in 423.² He played an active role in the city’s life, and in a letter written late in his career recalled that he had carried out an extensive building program and had struggled to root out heresy.³ But he also found time for a scholarly life and wrote extensively in the fields of scriptural exegesis, history (of the Church, of monastic life, and of heresy), apologetics, and dogma. His life changed after he...

      (pp. 27-29)

      There are people who do not achieve fame or glory through their ancestry, education, or personal success, and therefore strive to become well known by doing evil. Alexander the coppersmith, for example, was a man of no distinction, from a family that was not illustrious; he was not a skilled orator, politician, military leader, or courageous warrior. He did nothing but practice his common trade; he only became famous because of his rage against the most divine Paul.¹ Then there was Shimei, an absolutely insignificant and coarse man, who gained the greatest renown through his arrogant behavior toward the divinely...

      (pp. 30-88)

      Orthodox. It would have been better for us to agree and preserve the apostolic teaching in its integrity. But since you have for some reason destroyed harmony and are now offering us worthless doctrines, let us please search for the truth together without quarreling.

      Eranistes. We do not need a search, for we clearly possess the truth.

      Orthodox. Every heretic has assumed this. Why, even the Jews and the Greeks think that they are defending doctrines of truth, and this includes, not only the devotees of Plato and Pythagoras, but also the followers of Epicurus, outright atheists, and agnostics. We...

      (pp. 89-177)

      Eranistes. I came, just as I promised, and now you have to do one of two things: Either answer the questions under discussion, or agree with what we say.

      Orthodox. I accepted the challenge, because I thought it was right and just. But we should first recall to mind where we left the discussion yesterday and what conclusion the dialogue


      Eranistes. I’ll recall to mind the way it ended. For I remember that we acknowledged that God the Word was immutable and assumed flesh, but was not changed into flesh.

      Orthodox. You seem to be satisfied with these conclusions,...

      (pp. 178-252)

      Orthodox. In our earlier investigations and discussions we showed that God the Word is immutable and became human, not by changing into flesh, but by taking a complete human nature. But divine Scripture, as well as the teachers of the churches and the lights of the world, taught us clearly that even after the union [the divine Word] remained what he was, unmixed, impassible, unchangeable, and unlimited, and that he preserved intact the nature that he assumed. So now the topic of the passion still lies before us, and it is a very useful one, for he has bestowed on...

      (pp. 253-266)

      We confessed that there is one substance of the Father, the Son, and the Holy Spirit, and we have said with one voice that this substance is unchangeable. If there is one substance of the Trinity, therefore, and it is immutable, then the only begotten Son, who is one person of the Trinity, is immutable. And if he is immutable, he surely did not become flesh by changing, but he is said to have become flesh by taking flesh.

      2. If God the Word became flesh by undergoing a change into flesh, then he was not immutable. For no sensible...