56. MOPSUESTENUS, bishop of Mopsuestia, was born at Antioch, of distinguished and wealthy parents. Together with Joannes Chrysostomus he studied rhetoric under Libanius, and afterwards philosophy under Andragathus. At an early age he embraced the monastic life, after the example of his friend Chrysostom, by whom he was strengthened in his purpose of adhering to the monastic discipline, when he was on the point of marrying a lady named Hermione. Two of the letters of Chrysostom, addressed to Theodorus on this subject, are still extant. Theodorus studied sacred literature with great diligence under Flavianus of Antioch, Diodorus of Tarsus, and Craterius. From Antioch he removed to Tarsus, and about the year 394 succeeded Olympius, as bishop of Mopsuestia, in Cilicia. He was present at the council held in A. D. 394 at Constantinople, and subsequently at several others. He died in A. D. 429, after having filled the office of bishop for thirty-six years, and was succeeded by Meletius. For fifty years he had occupied a conspicuous position as a preacher and writer in the Eastern Church, and had distinguished himself as the opponent of the Arians, Apollinarists, and other heretics. His own theological position is a subject which has given rise to a great deal of discussion, into the details of which we cannot here enter. Even during his lifetime he was accused of favouring the heresy of Pelagius, and is said to have found it necessary to establish his reputation for orthodoxy, by a retractation of his suspicious expressions. He, at all events, remained unmolested in the communion of the Church. After his death, however, the Nestorians appealed to his writings in confirmation of their opinions, and at the fifth oecumenical council (A. D. 553) Theodorus and his writings were condemned. He found, however, many warm defenders, especially Facundus. [FACUNDUS.] Among those who most bitterly assailed him and his writings were Leontius, Cyril of Alexandria, Rabulas of Edessa. and others. His works were held in great repute among the Syrian Churches, and many of them were translated into Syriac, Arabic. and Persian. His memory was revered among the Nestorians. Several distinguished ecclesiastics are mentioned as his disciples, as Nestorius, Joannes of Antioch, Andreas of Samosata, Maris the Persian, Theodoretus bishop of Cyrus, Rufinus the Syrian, and Barsumas the Persian. His brother Polychronius was bishop of Apamea.
Theodorus took an active interest in the Augustinian controversy, and wrote a work on the doctrine of original sin, directed especially against Jerome. (Photius, Cod. 177.) Though from his antagonism to the theology of Augustine he naturally approximated somewhat to that of Pelagius, his opinions differed from those of the latter in several most important respects, especially with respect to the necessity and effects of Christ's work. This he regarded as intended not so much to restore a ruined nature as to enable a created and imperfect nature to realise the true end of its existence : its new creation consisting in its being raised into a higher sphere, and rendered capable of a development overstepping the limits of finite nature, -- a divine life exalted above temptation and change, through union with God. In this purpose he held that all intelligent beings were included, and therefore of course denied the eternity of future punishment, and, if he carried his principles out consistently, his scheme must have admitted of the restoration of the fallen angels. His view of Christ's nature bore an analogy to his conceptions of the destiny of man. He accepted the doctrine of the incarnation of the Divine Word, but looked upon the moral development of the human nature of Christ as progressive; that development being more certain and rapid than in men generally, from the indwelling Divine Word aiding his human will, though not superseding it. But the exaltation of Christ's humanity to divine perfection and immutability, while commencing from his birth, was not complete till his resurrection.