Заключение. Феодорит как писатель

- outstanding aspects and distinctive qualities of his theological and literary talent. A review of Theodoret’s literary works sufficiently reveals the scientific qualities and scholarly reputation of his personality as a theologian-writer. True, many of his works perished over the course of time and in the darkness of centuries. But what has been preserved so far, either intact or in fragments, and what we had at hand, gives us every opportunity to draw his bright image with sharp and definite features, although we are not able to restore all the smallest strokes necessary for artistic relief. Let us note only the largest and most outstanding aspects of his theological and literary activity. The Bishop of Cyrrhus was, one might say, the most tireless and zealous writer of all the shepherds of the ancient Eastern Church. His first literary experiments begin around 428–430. and continue continuously throughout his life, and the last works (Haereticarum fabularum compendium, “Octatevkh” and commentaries on the book of Kings and Chronicles) were published shortly before his death in 2493. At the same time, he was the most prolific of writers until the 6th century. In his own words, he composed πέντε καὶ τριάκοντα βίβλους 2494 and in general πλείους ἢ τριάκοντα 2495. And he said this when many works had not yet been completed, and did not include in this number either sermons or letters. At the same time, an amazing universality is also revealed in Theodorit: he was equally strong and famous as a deep and serious exegete, and as an ardent and invincible polemicist, and as a versatile and accurate dogmatist, and as a knowledgeable and learned historian, and as an eloquent church leader. In all these areas he acted with the equal dignity of a great specialist and everywhere in the most brilliant manner demonstrated amazing energy of spirit and strength of thought, extraordinary productivity and originality. Standing at the turn of the memorable and unique patristic period in the history of the Church and Christian enlightenment, he was its completion and crown. In it, as if in focus, the bright rays of the glorious luminaries of Christian education were reflected, but they were always refracted in it in a unique way and in new combinations. Therefore, summing up all previous development in all directions, he was strictly independent and never descended to the level of a simple compiler, even to the most insignificant extent. In particular, in the age of resolving the most important theological issues and the often anxious and unstable mood of minds, he carefully guarded the rule of the apostolic faith, ὡς ἀκράδαντος ὀρϑοδοξίας στύλος 2496, and in most cases expressed ἀσύγχυτον καὶ καϑαρὸν καὶ ἀμώμητον 2497 gospel truth. And for all that, his writings were not hasty sketches of mature ideas in a rough and unprocessed form. Of course, he largely shunned the worship of both sirens and muses 2498, but no less remembered that “the glory of the deeds themselves usually has some dependence on the word” 2499. According to the recognition of a subtle connoisseur of works of fine literature, Patr. Photius, Theodoret was an excellent stylist who knew how to combine with transparent simplicity of style and pleasant Attic elegance 2500, although this was not easy for him, as a Syrian by birth and partly by language 2501. In general, he was the one about whom it has rightly been said that his λόγοις Θεοδώρητος.., ἀνὴρ καὶ κατ’ ἄμφω τὰς παιδεὶας τῇ ϑ’ Ἑλλήνων καὶ Χριστιανῶν ἐπίσημος, καὶ πολλὰς τῇ Ἐκκλησίᾳ βίβλους πολὺ τὸ ὠφέλιμον ἐχούσας καταλιπών 2503 May his memory be blessed among the famous hierarchs and eternal glory among the patristic authorities of the Eastern Orthodox Church! ΝΒ. Both in the first and in the second volume, Greek words are very often typed incorrectly, especially in accents, which are either incorrect, or put in the wrong place, or did not come out at all. All the works of Theodoret can be arranged approximately in the following order: 428–430 – Commentary on the Song of Songs; 428–431/432 - polemical works against the Arians, Eunomians, Macedonians and Apollinarians and against the Jews; 429–431 – De sancta Trinitate and De divina dispensatione 430 – Ten words about providence; 430–431 – Refutation of the “chapters” of St. Kirill; 430–438 – Interpretation on the book. Daniel, Ezekiel, minor prophets and psalms; 436–437 – Graecarum affectionum curatio; 438–441 – Apology in favor of Diodorus and Theodore; 444–445 – History of the Bogolyubtsev; to 448 – Comments: on the book. Ave. Isaiah and Jeremiah and on “Apostle”; 448–419 - “Eranist” and “On the Incarnation of the Only Begotten”; 449–450 – “Ecclesiastical History”; 452–453 – “Octatevkh” and Quaestiones in libr. Regum et Paralipomenon; 153 – Haer. fab. compendium. Epist 145: M. 83, 1377. A. Epist 116: M. 83, 1325. A. Ioannis Euchait. in Ὑπομνήματι εἰς πίνακας μεγάλους τῶν ἑωρτῶν: Migne, gr. ser. t. 120, col. 1161. Photius's review of the fifth book of Haer. fab. in Bibliotheca, cod. 56 (M. 103, 97). Graec. affect. cur., sermo VIII: M. 83, 1008. A. Orat. VIII de providentia: Μ. 83, 685. D. Creativity. V, page 296. Photii. Bibliotheca, cod. 31. 46, 56, 203, 205 (M. 103, 64, 81. P. 97, 673, 677). 273 (M. 101, 229) Cnf. Niceph. Callist. H. E. XIV, 54 (Migne, gr. ser. t. 146, col. 1256, 1257): φράσιν λεῖος, μετὰ τῆς Ἀττικῆς χάριτος προηγμένος. Some features of the speech of the Bishop of Cyrrhus are noted in the Glossarium Theodoreteum (Migne, gr. ser. t. 84, col. 865 sqq.). Niceph. Call. H. E. XIV, 53 (M. 146, 1252. A). Niceph. Call. H. E. XIV, 30 (M. 146, 1156. C) You might be interested in: