By Vasilije Vranic
Within the fidelity and improvement of the Christology of Theodoret of Cyrrhus Vasilije Vranic bargains an review of the involvement of Theodoret of Cyrrhus within the Nestorian and Miaphysite controversies of the 5th century. Theodoret’s Christological language and ideas are tested of their old contexts. The research is predicated at the comparability among the early interval of Theodoret’s Christological output (Expositio rectae fidei and Refutation of the Twelve Anathemas) and his mature interval (Eranistes). Theodoret’s Christology is eventually vindicated and his place as a reputable theologian who expected the definition of the Council of Chalcedon (AD 451) is guaranteed, whereas providing that demanding situations to the consistency of his Christology must be reconsidered.
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Extra info for The Constancy and Development in the Christology of Theodoret of Cyrrhus
1. ” Cf. Mansi iv, 1020 and pl 50, 464B. 17 Cyril is referred to as the presiding bishop at the opening of the council and the representative of the pope in a sixth century letter from Mennas of Constantinople and other Greek bishops to Pope Vigilius, see Mansi ix, 62. See also Jean Hardouin, ed. O. G. Cossartii labores, vol. ; Karl J. Hefele, History of the Councils of the Church, vol. 3 (Edinburgh: Clark, 1883). 45–6. 18 Celestine’s Ep. 1. pp. 77–81. 19 Celestine’s Ep. 1. pp. 83–90 20 Celestine’s Ep.
34–8. 9 Admittedly, the reaction from the Church of Rome was by no means immediate. Nestorius wrote two letters to the pope explaining his position. Both were ignored. Rome communicated only with Cyril of Alexandria, whose dossier of Nestorius’s teachings was accepted as authoritative. ; Sellers, The Council of Chalcedon: A Historical and Doctrinal Survey. 5. 10 In the Collectio Veronensis (aco i, 2, p. 20) the beginning of the council is dated to August 10, 430. See also Nestorius, Nestorianna: Die Fragmente des Nestorius gesammelt, unter sucht und herausgegeben von Friedrich Loofs mit beiträgen von Stanley A.
The Antiochene party, led by John of Antioch, was delayed in arriving at Ephesus. They began their journey only after celebrating Pentecost at home. They undertook the journey on land and were further delayed by spring floods. However, they sent Theodoret of Cyrrhus, together with his metropolitan, Alexander of Hierapolis, as messengers asking for deferment of the opening of the council. 61 Cyril, however, grew anxious and opened the council on June 22, 431 neglecting the fact that the emperor had ordered that council not meet before all the invited parties were gathered.