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Regarding the Theological Anthropology of Theodore of Mopsuestia

Published online by Cambridge University Press:  28 July 2009

Arthur Vööbus
Arthur Vööbus
Affiliation:
Lutheran School of Theology at Chicago
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Extract

In the research on Theodore's theology, a complication has arisen. Certain Conclusions which place Theodore's ideas in quite different perspective than the traditional have been drawn. The monograph produced by R. Devreesse established the thesis that the views which have been repeated about Theodore's convictions concerning man are erroneous and need to be corrected. The alleged deviations from the established positions as affirmed by tradition must upon closer examination be regarded as no more than myth which has gained the status of established truth. Theodore's thinking is in fact entirely within the line of orthodox tradition. He taught both the immortal status given to Adam by creation and original sin and its effects on human nature.

Type
Research Article
Information
Church History , Volume 33 , Issue 2 , June 1964 , pp. 115 - 124
Copyright
Copyright © American Society of Church History 1964

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References

1. Essai sur Theéodore de Mopsueste, in Studi e Testi, CXLI (Città del Vaticano, 1948).Google Scholar

2. “Adam, nous dit Theéodore, participant de toute la nature créé, tant visible qu’ invisible, témonin patent de l'amitié de Dieu pour son oeuvre, eréé immortel, Adam est devenu mortel par suite de son péché,” Ibid., p. 98.

3. “Disons tout de suite que rien de cela ne se lit dans I'oeuvre authentique de Théodore, absolument rien. Nous I'immortalité primitive de I'homme et la transmission du péché à ses descendants,” Ibid., p. 102.

4. Ibid., pp. 162ff.

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7. Such a spectrum of disparate traditions appears in the treatises of Aphrahat who flourished somewhat earlierin the Syrian church. They unfold the same symbiosis of archaic and more developed tenets. See Vööbus, A., “Methodologisches zum Studium der Anweisungen Aphrahats,” in Oriens Christianus, XLVI (1962), pp. 25ff.Google Scholar

8. For instance, Theodore explains the phrase “you shall die of death,” not that Adam and Eve became mortal, but in the sense that they would be worthy to receive the sentence of death for their trespass. See Acta conciliorum oecumenicorum, ed. Schwartz, E. (Berolini, 1924), I, V, p. 173.Google Scholar

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10. Cf. Ibid., col. 1005.

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22. Ibid., p. 174.

23. Ibid., p. 176.

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31. On Rom. V, 21, ed. Staab, pp. 120f.

32. “His errors are mainly due to an imperfect realization of the nature and extent of human sin. With Theodore sin is a weakness rather than a disease, a negative rather than a positive evil. … They Pauline doctrine of justification by faith resolves itself into the fact of the believer's daily struggle towards perfection …,” , Swete, Theodori ep. Mopsuesteni in ep. B. Pauli Commentarii, I p. LXXXVII.Google Scholar Such a criticism itself is in error since it does not understand Theodore's conception of sin nor the Pauline conception of faith. An understanding of sin that leads into daily struggle can hardly be called “an imperfect realization of the nature and extent of hunman sin.”

33. On Rom. XI, 15, ed. Staab, pp. 156f.

34. On Rom. IX, 4, ed. Migne, col. 836f.

35. Ibid., p. 126; cf. p. 127.

36. W. de Vries wastes energy on attempts to salvage the third katastasis in Theodore: “Theodor von Mopsuestia kennt aber auch zwischen diesen beiden Zuständen noch einen mittleren, von dem er freilich sehr seltener spricht als von den beiden einander diametral entgegengesetzten der Sterblichkeit und der Unsterblichkeit.” “Das eschatologische Heil bei Theodor von Mopsuestia,” in Orientalia Christiana Periodica, XXIV (1958), pp. 309ff.Google Scholar

37. In Jonam, ed Migne, col. 317f.; cf. on Rom. V, 13-14, ed. Staab, p. 119; on Rom. V, 16, Ibid., pp. 119f.

38. On Galat. II, 15-16, ed. Swete, I, p. 26.

39. In Jonam, ed. Migne, col. 317; cf. col. 634.

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45. Ibid., II, p. 109.

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