Приложение I. Оглавление писем блаженного Феодорита с кратким указанием содержания их.

1. To the unknown. The silence of the addressee regarding the interpretation of the Apostle sent to him by Theodoret forces the Bishop of Cyrus to assume that he has made an unfavorable judgment about his work, and forces him to make a request to express his opinion definitely. 2. Him too. Theodoret considers the addressee's good response to his interpretative works to be an expression of his love, which usually covers up many of the shortcomings of his friends. 3. Bishop (Tire) Irenaeus. Having pointed out that the solution to some issues is inaccessible to a person limited in his knowledge in this life, Theodoret proceeds to consider the “parable” cited by the addressee about a pagan judge who offered two Christians a choice: either make a sacrifice to the gods or throw themselves into the sea, with one of them immediately choosing the latter, and the other does not agree to any of these conditions. In response to Irenaeus’ request to indicate the comparative moral worth of both ascetics of piety, Theodoret, based on the facts of biblical history, gives preference to the second. 4. Greetings on the occasion of the holiday with thanksgiving to God for the rain. 5. Greetings on the occasion of the holiday; the significance of holidays for humanity after the fall. 6. Greetings on the occasion of the holiday celebrated by Theodoret with the general zeal of the people. 7. A consolation message for Feonilla on the occasion of her husband’s death. 8. Evgraphia comforting on the occasion of the death of her husband. 9 . To the unknown, who expressed his extreme indignation at the unfair verdict (of the members of the Robber Council) against Theodoret; The Bishop of Cyrus expresses his joy to him that he suffers innocently. 10. To the lawyer Elijah, with a request to help the subdeacon Gerontius in the process against a certain Abramius, who had embezzled something from certain persons. 11. Bishop Flavian of Constantinople, to whom Theodoret expresses his sincere joy on the occasion of the condemnation (at the council of 448) of the wickedness of the Monophysitists. 12. To Bishop Irenaeus (of Tire) a consolation message on the occasion of the death of Irenaeus’s son-in-law, who was Theodoret’s most sincere friend. 13. Kira. Thanks to the addressee for sending Lesbos wine, Theodorite does not attach importance to its property, affirmed by Cyrus, that it imparts longevity to drinkers, since he does not want the latter; rejoices at the news of the recovery of a familiar monk and sends a vessel of honey to the addressee. 14. A consolation message for Alexandra on the occasion of her husband’s death. 15. A consolation message for the primate Sylvan on the occasion of the death of his wife. 16. Bishop (Tire) Irenaeus. Expressing his sadness over the intensification of the church storm, a sign of which he considers the invitation to the Council (Robber) sent out, Theodoret asks the addressee in dogmatic questions (for example, in the doctrine of the Mother of God) to pay attention to the essence of the matter, and not to the words - he is justified from the reproach that in one of his writings he did not bring between the fathers of Diodorus and Theodore, and expresses a firm determination to continue his service to the creation of the Church of Christ, although he knows that for this he faces imminent death. 17. To Deaconess Cassiana a consolation note on the occasion of the death of her son. 18. Neoptolemus consoling on the occasion of the death of his wife. 19. Presbyter Basil, whom Theodoret thanks for sending the speaker Athanasius. 20. To the presbyter Martyrius - with a praiseworthy review of the orator Athanasius and with a request for prayers so that he (Theodoret) could maintain a good reputation for himself by appropriate deeds. 21. To the lawyer (scholasticist) Eusebius. Regarding the rumor reported by the addressee about the grave temptation ahead of Theodoret, Theodoret expresses that he will accept all this with joy and is ready to suffer, since he who loves the truth for its sake must expose himself to danger without any murmur. In refutation of the slander about his heresy, Theodoret, in conclusion, sets out his teaching about the unification of nature (in Christ) “as much as inseparable, as much as unmerged.” 22. Comita Ulpian. Praise to the orator Athanasius, a most eloquent and loving man of the addressee, but, unfortunately for Theodoret, leaving the “head of goods” without praise. 23. Patricia Areovinda. A request for “philanthropy” towards farmers, since last year there was a bad harvest. 24. Bishop Andrew of Samosatek. Theodoret expresses an ardent desire to see the addressee who promised to be with him, since he hopes to receive great benefit from Andrei. 25. Welcome (on the occasion of a holiday). 26. Another greeting (on the occasion of the holiday). 27. Consolatory message to Deacon and Archimandrite Aquilin on the occasion of the death of his son. 28. Presbyter and monk Jacob. Drawing attention to the addressee's advanced years, Theodoret expresses confidence that old age does not burden him, since he remembers the exploits of his youth. 31. Bishop Domnus of Antioch 32. Bishop (Beroe) 33. Komit and primate Stasim (Statesim). 35. Bishop (Tire) Irenaeus 36. Bishop Pompeian of Emesa Theodoret asks all these persons for help to Tsalestiakos, a noble Carthaginian citizen, who suffered during the barbarian invasion of Africa and was forced to leave his fatherland, together with his family, without any means. 37. Archon Sallust. Having learned about the new appointment of the addressee, Theodoret hints to him that he should observe strict justice and be philanthropic in relation to payers. 38. Welcome (on the occasion of a holiday). 39. Other greetings (on the occasion of a holiday) Bringing greetings on the occasion of the holiday, Theodoret mentions with sorrow the disasters (earthquake and barbarian invasion: see letter 41). Theodoret asks for the addition of part of the taxes and the exposure of the machinations of a certain bishop who acted in a different sense 46. To the lawyer (scholastic) Peter. Theodoret thanks the addressee for not despising the trampled right, but stopping the lips of the enemies of truth 47. Bishop Proclus of Constantinople. Theodoret asks for help in alleviating the bitter fate of the tax-paying class and exposes the bishop's slander. 48. Bishop Evetaphios of Virita. Theodoret expresses to the addressee to continue to write to him as often as possible 49. Bishop Damian of Sidon. Theodoret explains the recipient’s praise for himself by the fact that he himself is distinguished by high perfections. 50. Archimandrite Gerontius, whom Theodoret thanks for his troubles with the trial. 51. Presbyter Agapius. Praise to the addressee and Bishop Thomas, who “bears labors for piety” and has eloquence. 52. Bishop Iva of Edessa 53. Bishop Sophronius of Constantine. Request for help from Bishop. Cyprian, who suffered during the barbarian invasion of Africa. 54. Greetings on the occasion of the holiday, which “consoles the sad and makes those who rejoice even more joyful,” as Theodoret, “baptized in the waves of sadness,” learned. 55. Greetings on the occasion of the holiday, giving consolation to Theodoret, “severely stricken with sadness.” 56. Greetings on the occasion of the holiday, which makes one forget the sadness that greatly shakes the mind of Theodoret 57. Prefect Eutrechius, whom Theodoret congratulates on receiving the honor. 58. To the consul Nomu, whom Theodoret saw only for a short time (on the occasion of the illness and death of his friend) and to whom he wishes prosperity so that everyone could enjoy his care. 59. Claudian, whom Theodoret congratulates as a friend who is far away, and asks to notify him of his health. 60. Bishop of Alexandria Dios. Having heard about the wealth of virtues of the addressee, Theodoret exhorts him to humility. 61. Presbyter Archivus, whom - in the interests of mutual love - Theodoret asks to write and inform about his health. 62. Prester John, whom Theodoret thanks for being at one meeting (in Alexandria), during discussions about the affairs of the “East,” was remembered with praise by the Bishop of Cyrus. 63. Greetings on the occasion of a holiday, the joy of which is significantly reduced by the “storm of churches.” 64. Greetings on the occasion of the holiday. 65. The military commander Zeno, whom Theodoret consoles in grief over the grave family loss (of his wife). Theodoret invites the Apostles and Prophets to the celebration of the renewal of the church69. Evgraphy consoling on the occasion of the death of a spouse. 70. Bishop Eustathius of the Aegean, whom Theodoret instructs to send to his father, who was in the West, a certain maiden Mary, who, during the invasion of the barbarians in Africa, fell into slavery along with a maid, was ransomed by soldiers and was for some time time under the care of the Bishop of Cyrus. 71. To the military commander and consul, Zenom. Praise be to the courage of the wisdom and meekness of the addressee, for whom - in addition to temporary blessings - Theodoret also wishes eternal blessings. 72. Assessor Ermisigen. A letter on the occasion of the holiday indicating the specific differences between Christian and pre-Christian celebrations. 73. Apollonius. Praising the addressee for not burying his natural talents in the ground, Theodoret expresses the wish that he achieve knowledge of the true God, the author of all good things. 74. Urvanu. Congratulations on the occasion of the holiday with wishes to the addressee for the best. 75. To the clergy of Veria, to whom Theodoret sets out the reasons for mutual love and asks for special steadfastness in defending the dogmas betrayed by the Apostles. 76. Archon of Cyprus Uranius. Testifying his sincere friendship for the addressee, Theodoret expresses special joy on the occasion that Uranius showed an inclination to turn to the faith of Christ. 77. Bishop of Persian Armenia Eulalia. Consolations and admonitions regarding the persecution against Christians that arose in Persian Armenia with a request to especially take care of the weak and fallen. 78. To Bishop [presbyter] Eusebius of Persian Armenia with the same content as letter No. 77. 79. Patricia Anatoly. Notifying the addressee that he was expelled from Antioch by a special royal letter, Theodoret asks Anatoly to find out whether it really was, and - if this fact is certain - to convince the emperor not to believe the false slander; in conclusion, the Bishop of Cyrus testifies that he cannot help but mourn the destruction of the Phoenician churches and not fight for the apostolic dogmas, even if for this he had to go to the extreme ends of the earth. 80. Prefect Eutrechios. Expressing surprise that Eutrechius did not notify of the plans against him and, while in the capital, did little to pacify the churches, Theodoret cites the text of the letter about his removal from Antioch to Cyrus, shows its injustice from the legal side and concludes with a statement of determination - and constantly fight for apostolic dogmas. 81. To Consul Nomu. Noticing that the addressee did not respond to two letters, Theodoret reports an order regarding his removal from Antioch to Cyrus for a permanent stay and shows the injustice of this from the formal legal side and in essence. In his justification, he refers to 25 years of immaculate service to the Church and at the end asks the addressee to take care of the world of churches. 82. Bishop of Ancyra Eusebius. Pointing out that the addressee forgets him, who is in difficult circumstances, with his letters, Theodoret reports that those who renewed the docetic heresy, not being able to prove the wickedness of the Bishop of Cyrus, accused him of holding councils and indignating Christians. Theodoret expresses his joy at the condemnation of Docetism and announces that in Alexandria and other cities everyone’s ears were buzzing that he was preaching two sons. Noticing that some fathers, in the fight against Arianism, hit hard at the moment of the division of nature in Christ, the Archpastor of Cyrus refers to his writings in his justification and asks to stop the mouths of slanderers. 83. Theodoret, Bishop of Cyrus, to Dioscorus of Alexandria. I. The Scriptures give comfort to all who are oppressed. II. In refutation of the accusations of Dioscorus, in a letter to Domnus, Theodoret points to his immaculate episcopal activity, especially preaching, and sets out his confession of the One Christ, the Son of God, born of the Virgin, in whom the difference between flesh and divinity should be recognized, based on the testimony of the Holy Spirit. Scriptures and explanations of the fathers (Alexander, Athanasius, Basil, Gregory, Theophilus and Cyril). III. An indication of friendly written relations with Cyril of Alexandria. IV. Assurance that he signed the definition “regarding Nestorius” twice. V. Please stop the mouths of slanderers and take care of church peace VI. Anathematization of those who do not call the Holy Virgin the Mother of God, who recognize Christ as a simple man, or who divide the Only Begotten into two sons. VII. Prayers and written communication are requested. 84. Bishops of Cilicia. In refutation of the slander, Theodoret sets out his Christological views and asks to strictly monitor the flock, since the heretics refer to some of them who think wrongly about the face of the Savior. 85. Bishop (of Seleucia, in Isauria) Basil, to whom Theodoret expresses his joy at the news from the addressee that their common friend does not merge natures in Christ, reports the contents of the letter to both Cilicia, sets out his Christological views, expresses his readiness for “peace according to God” and asks for his assistance, since Dioscorus, having believed some strangers from the “East”, sent to Constantinople embassy with a denunciation against him. 86. Bishop Flavian of Constantinople. Outlining the course of relations with Dioscorus, Theodoret points to his insolence (since he allowed an anathema to be pronounced on the Bishop of Cyrus in his presence and even confirmed it himself) and the desire to invade other people's “dioceses.” Asking for Flavian’s help, Theodoret reports that Dioscorus’s displeasure against the “Easterns” began from the moment the latter adopted the decrees that were passed under Proclus. CXXXXVI. Translation of the Syriac edition of the same letter, assimilated here by the pen of Domnus; here the indication of the beginning of Dioscorus’s displeasure against the “Easterns” is omitted and the news of the appointment of Photius to the Tyrian metropolitanate on September 9 (447) is added. 87. Bishop Domnus of Apamia. Expressing surprise that the addressee does not write letters, Theodoret notes that he considers the dishonor that has befallen him the greatest honor, and reports the slander against him by the Ozronian clergy, for whom he even sought permission from excommunication on the occasion of Easter. 88. Patricia Tavra. Testifying to his dogmatic correctness, Theodoret asks for the addressee’s help in exposing false slander against him. 89. Patricia Florentia. Same content as letter 88, demanding a formal trial to examine the charges. 90. To Master Lupicin. The falsity of the accusations against him, an old man, their legal inconsistency and the requirement for a formal trial. 91. Prefect Eutrechius, to whom Theodoret expresses a desire to call the reason for the punishment that befell him and shows the legal injustice of the latter. Sending his letter along with an embassy of bishops, equipped on behalf of Domnus, Theodoret asks for assistance in protecting the innocently oppressed and the right faith, and expresses his intention to live in complacency, no matter what happens. 94. Prefect Protogen. Theodoret asks for assistance from the embassy of “eastern” bishops in pacifying the churches, testifies to his commitment to the Nicene faith, and shows that the enemies are unjust simply because they accuse the absentee. 95. Prefect Antiochus, from whom Theodoret asks for assistance to the embassy of “eastern” bishops in the defense of the “East” and in the pacification of the churches. 96. Patricia Nomu. Due to the fact that the addressee did not respond to several letters, Theodoret asks to indicate the reason for the silence. 97. Komita Sporakia, whom Theodoret thanks for his friendly letters and efforts in his favor. 98. Pankharia. Theodoret expresses the idea that those who know the power of the Lord should accept everything with complacency, and asks the addressee to take care of the pacification of the churches. 99. Antigraph Claudian, to whom Theodoret testifies through the bishops that he preaches one Only Begotten in two natures, and expresses confidence in the futility of the efforts of the slanderers. 100. Alexandra. Through the bishops, Theodoret thanks Alexandra for her letters and efforts on his behalf. 101. Deaconess Celerina. In refutation of the slander, Theodoret sets out his teaching about the face of Christ the Savior and asks for assistance from the “eastern” bishops in pacifying the churches 102. Bishop (of Seleucia, in Isauria) Basil, whom Theodoret reproaches for not ardently denouncing the slander against him. 103. Comita Apollonius. Through the bishops who went to the capital to refute the slander against the “East,” Theodoret greets the addressee and testifies to his somewhat depressed state of mind. 104. Bishop Flavian of Constantinople. In refutation of the slander, Theodoret expounds the doctrine of the union of natures in Christ and asks for the assistance of the “eastern” bishops in exposing false slander. 105. Economist Eulogius, from whom Theodorit asks for help: in refuting slander. 106. Thrifty Abraham. Through the bishops, Theodoret asks the addressee to take care of the pacification of the churches. Theodoret asks these individuals to continue competitions in defense of fatherly dogmas 109. Bishop of Ancyra Eusebius. Consoled in his suffering by the precepts of the Savior and the Apostles and the examples of the saints, Theodoret, in refutation of slander, expounds the doctrine of two natures in Christ, which is revealed in more detail in the short essay attached to the letter, asks the addressee to confirm it or indicate errors, as well as to help the embassy of “eastern” bishops. 110. Bishop Domnus of Antioch. In response to the addressee’s letter, Theodoret says that the consecration of a successor to Irenaeus is required not by the king, but by his enemies, in support of which he refers to the good news about the progress of the case of the Metropolitan of Tire, and justifies the fact of the installation of the bigamous Irenaeus by pointing to examples of the past and to the consent of many bishops, - by the way, - and Proclus of Constantinople 111. Patricia Anatoly. Theodoret points out to the addressee his complete innocence in the matter of the Edessa clergy, to whom he provided all kinds of protection and who, through the influence of enemies, began to slander him in Constantinople. 112. Bishop Domnus of Antioch. Seeing in the convening of the council (Robber Council) a sign of future upheavals, Theodoret advises Domnus to use all efforts in defense of the apostolic faith and - in particular - not to accept the “chapters” as rejected by the compiler himself, and urges him to take with him all the documents on the matter of “reconciliation” of the “Easterns” with Cyril and to choose experienced bishops and clergy. 113. Bishop Leo of Rome. I The advantages of the Roman see and - as one of them - II. the constant preservation of the pure apostolic faith, as evidenced by the Epistle of Leo. III. Insults from Dioscorus at the Robber Cathedral and earlier. IV. To prove his dogmatic correctness, Theodoret refers to his immaculate and fruitful (for example, in the conversion of heretics) pastoral activity and, V., to his writings, and asks permission to appear for trial in Rome. VI. Asks Lev to notify whether he should obey the decision of the Robber Council or not? VII. Indicates his complete non-covetousness from a young age. VIII. He asks to graciously listen to the ambassadors: Hypatia, Abrahamia and Alipia, to defend the right faith and help the innocently persecuted. CXIII. Letter from Pope Leo to. to Bishop Theodoret of Cyrus with an expression of approval for his Orthodox activities in accordance with the plans of the apostolic Roman throne. He asks for the patronage of a skilled physician, Presbyter Peter, who wants to leave Cyrus, having learned of Theodoret’s desire to leave this city. 116. Presbyter Renat. Through Hypatius, Abrahamias and Alipius, Theodoret thanks the addressee for his defense at the (Robber) Council, extols him with zeal for the faith, points out the injustice of the sentence, asks to encourage Leo to. to the struggle for the apostolic dogmas and those who suffer for them, refers to his writings and sets out his Christological teaching, which he finds in complete agreement with the views expressed by the Bishop of Rome in his “tomos”. 117. To Bishop Florentius, whom Theodoret asks, through Hypatius, Abrahamias and Alipius, to fight for the apostolic faith and protect the innocent. 118. Archdeacon of Rome. Thanks to the addressee for his participation, Theodoret points out the injustice of the trial and asks to kindle Leo's jealousy. to the defense of the apostolic faith and those who suffer for it. 119. Patrician Anatoly - Theodoret points out the extreme legal injustice of the Dioscoran court and asks him to obtain permission from the emperor to go to the West to reconsider the case or to settle in his monastery, near Apamea. 120. Lupicius, whom Theodoret asks to show special zeal for piety in a difficult time for the faith and its champions. 121. Patricia Anatolius - with high praise Theodoret points to the message of Leo c. to Flavian, as proof of his dogmatic right-thinking. 122. Bishop Uranius of Emesa. Finding in the addressee’s letter a hint that he should have been “prudently” silent, Theodorita reproaches him for this, testifies to her joy that he did not do so, and indicates the reasons for this. 123. To him (Bishop of Emesus Uranius), Expressing his joy on the occasion that the previous assumption turned out to be incorrect, Theodoret expresses his firm hope for the speedy restoration of peace and the triumph of truth, and as proof of his respect for the recipient, he points out that, not accepting gifts from others, he did not do anything similar in relation to Uranius. 124. To the lawyer Marant, Regretting the storm of the churches, Theodoret rejoices that he has withdrawn from the unrest, and predicts the death of the enemies of the apostolic faith. 125. Aphonius, Theodorit, Nonna, Scylakios, Aphonius, John - decurions of Zeugma. Theodoret praises these persons for their zeal for the right faith, which consists in recognizing the duality of natures united in one Son and in assimilating the sufferings of its actual deity, and the flesh of Christ the Savior. 126. Bishop (Perga) Savinian. Praising the addressee for his previous refusal of the controversial see, Theodoret blames him for the fact that he is looking for it again and thus, as it were, enters into communication with heretics who preach that the same nature is flesh and deity; you need to either directly side with them, or fight against them to the end. 127. To the presbyter and Archimandrite Job, whom Theodoret asks - and in old age to continue the competition for piety in view of the exaltation of a new heresy. 128. Presbyter and Archimandrite Candide. Suggesting that old age may have weakened the recipient’s zeal in the fight for apostolic dogmas, Theodoret encourages him to special feats in defending their form of strengthening of the new heresy. 129. To the Presbyter and Archimandrite Magnus Antoninus, whom, as a zealous defender of piety, Theodoret asks to continue the competition for piety. 130. Bishop (Dolichian) Timothy. I. Storms of churches are sent to test the quality of believers, to reveal those who are steadfast in piety and to expose the cowardly. II. In response to the addressee’s request, Theodoret expounds the doctrine of the suffering of the Son of God, the Lord Christ, according to humanity - refuting the opinions of opponents about the passion of the deity. One of Theodorit's works was enclosed with the letter, and mention was made of another, more extensive work. 131. Archimandrite Longinus of Dolichia, whom Theodoret praises for his zeal for the right faith, thanks him for his participation and asks for the assistance of prayers. 132. Bishop Iva of Edessa, whom Theodoret exhorts to Firmness in suffering for piety and to courage in defending the right faith. 133. Bishop John of Germanicia. Thanks to the addressee for his unfailing friendship, Theodoret asks him to avoid communication with heretics, in the conviction that the truth will always triumph; testifies that he is thinking of retiring, but for now, until he receives news of the king’s decision, he cannot report anything about his journey. 134. To Bishop Theoctistus of Veria, Theodoret expounds his view on how one should fulfill the commandment of love for God and neighbor, and, as applied to himself, reports that he was not even awarded the love that is given to tax collectors or murderers and sorcerers; in conclusion, the Bishop of Cyrus expresses his joy at the overthrow of heresy and the triumph of truth. 135. Bishop (of Chalcedon) Romulus - Theodoret expresses the idea that mercy should be consistent with justice and not be friends with every person, for example, at a time when many, for various reasons, deviated from the truth and turned away from its defenders. Counting the addressee among those who were silent out of timidity and testifying to his condescension towards him, Theodoret convinces Romilus to take courage under the changed circumstances, favorable for the right faith. 136. Magistrian Cyrus, whom Theodoret consoles in grief over the simultaneous death of his son and wife. 137. Archimandrite John. Pointing out the injustice of the enemies who condemned him, Theodoret expresses joy at the triumph of truth and invites the addressee to pray that the Lord will strengthen the changeable. 138. Patricia Anatolia - Theodoret expresses approval of the policy of the new king (Marcian), notes the injustice of his opponents and instructs him to thank the king and Augustus for their mercy and to encourage them to convene a council, wanting this for the sake of the triumph of truth, and not out of a desire to receive the former see, for after the proclamation of the right faith he is ready to retire. 139. To the consul and patrician Aspara, whom Theodoret thanks for bringing to the attention of the king the injustice he was suffering and prompting him to issue a fair law; asks to convey his good wishes to the Tsar and Augustus and to beg them to convene a new council. 140. Master Vincomal of the same content. 141. Archimandrite of the vigilant Markella, whom Theodoret praises for his zeal for piety, expressing joy that he was awarded suffering for the faith, and pleasure in the peace he received and, in view of the overthrow of heresy, asking for prayers for the complete triumph of the apostolic dogmas. 142. To him (Archimandrite of the vigilant Markella): extolling his high zeal, which was not afraid of either the royal power or the general consent of the bishops, Theodoret testifies to the correctness of his faith, and in conclusion asks for the prayers of the addressee, so that he may be among those who are offended, but not offended, for the truth of the Gospel. 143. Monk Andrew of Constantinople. Declaring his respect to a completely unfamiliar addressee, Theodoret declares his dogmatic correctness when he tries to avoid the extremes of fusion and division in Christological matters, and asks for comfort with letters and help with prayers. 144. To the warriors. I. Various situations of people. II. At the request of the addressees, Theodoret solves the question: can God do everything? - in the sense that God can do everything, only in accordance. His nature, which however testifies to His highest power. III. He exhorts to convince others to be right-thinking, and - if the latter are stubborn - to break off all communication with them. 145. Monks of Constantinople. I. The inevitability of suffering for faith in Christ. II. The reason for the enmity of many towards Theodoret is that he exposed the preachers of wickedness and pointed out the injustice of the trial. III. Refutation of the accusation of dividing Christ into two sons. IV. The source of the teachings of the Monophysites in the heresy of Basilides and Valentinus. V. The true teaching of the Church about the two natures in Christ - perfect deity and complete humanity - on the basis of the Holy Scriptures. Scriptures and ancient fathers, with special reference to the body of the Lord and with a refutation of objections. VI. Confession of the one Son and the unmergence of the indivisible natures of the God-Human Person. VII. The moral character of opponents of the Apostolic Faith and its bearers with the conviction not to listen to slanderers. 146. To the thrifty John. I. Responsibility of those present when injustice is committed. II. Archdeacon, who demanded that the name of Christ be replaced in doxology with the name of the Only Begotten. III. The equivalence of these names. IV. Jesus Christ is not another person next to the Son. V. Refutation of the archdeacon's objection that there are many Christs, but one Son. VI. Analysis of the opinion that after the ascension Christ is not the Christ, but the Only Begotten Son. VII. Conclusion: the name Christ should not be avoided. 147. Bishop John of Germanicia. Considering the state of affairs (after the Council of Robbers) to not promise anything good, Theodoret - in confirmation of this - points out the suspicious behavior of many, exposes them in lies, as if no dogmatic innovation had been introduced, describes an extremely unfair attitude towards him after they had previously praised him to the skies, and convinces the addressee to persuade his opponents to renounce their error. State of affairs in the “East” last. consecration of the successor Domnus of Antioch. 148. Instruction given by His Holiness Bishop Cyril to Posidonius, whom he sent to Rome on the matter of Nestorius. 149. A list of the epistle written by John of Antioch to Nestorius. 150. Epistle of Theodoret, Bishop of Cyrus, to John, Bishop of Antioch, against the "heads" of Cyril of Alexandria. 151. Theodorite to the monks of Euphrates and Ozroina, Syria, Phenicia and Cilicia. I. A sad picture of the mutual enmity of Christians and shepherds among themselves (during the Nestorian strife). II. One of the reasons for the troubles is the “head” of Cyril of Alexandria; criticism of the latter. III. Confession of Christ as a perfect God and a perfect man. IV. The Lord Christ is perfect God. V. He is at the same time a perfect person. VI. Recognition of the incarnate Only Begotten Son as the God-man is more convenient for refuting heresies; a listing of Christological errors with a brief indication of their inconsistency. VII. Biblical contrasts showing divinity and humanity in Christ. VIII. There are two natures in Christ, which is why the Holy Virgin is both the Mother of God and the Mother of Man together. IX. Theodorit’s firmness in defending this teaching and the reluctance of enemies to enter into competition. X. Prayer for the Peace of the Churches, XI. with an expression of confidence that the Lord will fulfill the request. XII. About the fact that even after His incarnation our Lord Jesus Christ is one. 152. Report of the “Easterns” to the emperor (Theodosius II) with notification of their actions and the reason for the late arrival (in Ephesus) of the Bishop of Antioch (John). 153. The same report to the empresses (Pulcheria and Eudoxia) with a complaint against Cyril of Alexandria and Memnon with a message about the actions of the “Easterns” in Ephesus. 154. The same message to the Constantinople Senate about the same thing. 155. Epistle (report) of John, Bishop of Antioch, and those who were with him (bishops) to the Constantinople clergy about the same thing. 156. The same message to the people of Constantinople about the same thing. 157. Report of the “eastern” council to the victorious emperor (Theodosius II), again announcing the deposition of Cyril and Memnon. 158. The report of the “Easterns” to the most pious emperor (Theodosius II), handed over by them, together with the previous report, to the most magnificent committee Irenaeus. 159. The same message to the prefect and master. 160. The same message is sent to the preposit, as well as to the lawyer. 161. Report of John, Archbishop of Antioch, and those with him to the Emperor (Theodosius II), sent with Master Palladius. 162. Letter of Theodoret (Bishop of Cyrus) to Andrew, Bishop of Samosata, written from Ephesus against the council presided over by Cyril of Alexandria and reporting the position and actions of the “Easterns”. 163. First letter of the legates (“Eastern” sent to Chalcedon, among whom was Theodoret) to the “Eastern” bishops in Ephesus 164. Another message from the same ones, in which they prematurely boast of victory, is the same. 165. Same message, same message. 166. The first petition of the legates, sent from Chalcedon to the emperor (Theodosius II) 167. The second petition of the same, sent from Chalcedon to Augustus Theodosius (II) 168. The third message of the same, sent from Chalcedon to the emperor (Theodosius II) 169. Epistle of Theodoret, Bishop of Cyrus, to Alexander, Bishop of Hierapolis, about the actions of the “Easterns” in Chalcedon. 170. Epistle to Bishop Rufus of some of the "Easterns" who were sent to Constantinople. 171. Theodoret to Bishop John of Antioch. – Recognizing the “heads” of Cyril of Alexandria as wicked, Theodoret finds his new letters to be completely Orthodox. 172. Letter from Theodoret to Nestorius informing him that, accepting the proposal of Cyril of Alexandria, he does not agree to the condemnation of the addressee. 173. Theodoret expresses his joy to the monk Andrew of Constantinople that the letters from Egypt (from Cyril of Alexandria) are Orthodox. 174. Bishop Imerius of Nicomedia. Finding letters from Egypt Sot Cyril of Alexandria) Orthodox. Theodoret assures that he will enter into communion with the Egyptian and Constantinople churches only if the demand regarding the condemnation of Nestorius is withdrawn and if the addressee receives control of his diocese. 175. Bishop of Hierapolis Alexander Theodoret and repeats his previous assurance that he will not agree to reconciliation (with Cyril of Alexandria) if this requires condemnation of the entire teaching of Nestorius. 176. To the same Alexander, after learning that John of Antioch anathematized the teachings of Nestorius, Theodoret expresses his disapproval of the letter sent to the capital, but finds consolation in the fact that the teachings of Nestorius are condemned here conditionally 177. Letter to (Bishop) Andrew of Samosata, where Theodoret approves of the contents of the letters from Egypt delivered by Aristolaus through the Master, but does not agree to anathematize the teachings of Nestorius without restrictions 178. A letter to Bishop Alexander of Hierapolis, whom Theodoret assures that, according to previous conditions, he never approved of the condemnation of Nestorius, but the letter of Cyril of Alexandria to Acacius of Veria finds it completely Orthodox. 179. Letter from Cyril (Alexandria) to John, Bishop of Antioch, against Theodoret, who is accused of adhering to the blasphemies of Nestorius, for he does not agree to the latter’s deposition. 180. Letter of Theodoret (as some think) to Domnus, Bishop of Antioch, written after the death of Cyril, Bishop of Alexandria, expressing joy and sorrow on this occasion. 181. A letter to Bishop Abundius of Comenius, to whom Theodoret expresses his joy at his efforts for the apostolic faith, testifies to his confession of Christ alone, finding him in agreement with the teachings of Leo of Rome, set out in letters to Flavian of Constantinople, also affirms regarding Iva and Aquilinus and asks to continue the fight against heresy and the defense of piety 182(I)808. Theodoret complains to Bishop (Seleucia in) Isauria, Basil, that he does not answer his numerous letters, and asks him for prayers. 183(II). Bishop Eusebius of Ancyra. Thanks to God for the fact that the Gospel has spread everywhere, so that the detachments of troops have permanent shepherds, such as, for example, Deacon Agapit, who is going to Thrace; through the latter, Theodoret greets the addressee and asks for his prayers. 184(III). Comita Theodotus. Praise to the addressee for his special concern for the soul and for other virtues, among other things, wisdom and philanthropy towards the poor. 185 (IV). Archimandrite Agathon, whom Theodoret thanks for the flattering review of his writings and praises for his desire to gain benefit from everywhere. 186(V). To the prefect Florentius, Theodoret reports that, following the order of the addressee, he convinced someone to obey the letters, and praises the presbyter Eustathius. 187(VI). The Committee of Domestic Titus, whom Theodoret praises for his virtues, wishing him to ascend to the pinnacle of blessings. 188(VII). To the sophist Aerius, to whom Theodoret recommends the wine sent with the letter and complains about the abandonment of his city. 189 (VIII). Theodoret condemns the decurions of Zeugma: Eulalia, Germanus Proteus for allowing marriages in close kinship. 190 (IX). To them (the Decurions of Zeugma: Eulalia, Germanus, Proteus), expressing his praise for their virtues, Theodoret offers to help his church. 191 (X). Sophist Aerius, whom Theodoret asks to honor more people with his eloquence and asks to explain the reason for silence towards him. 192 (XI). Komitu Titus. Praise for the defense of the unjustly offended with a request to help the innocently oppressed philosopher Palladius 193 (XII). Philosopher Palladius. A sad description of the low moral level in society contemporary to Theodoret with an expression of determination to submit to the will of God in everything 194 (XIII). Olympia Germanicus. Praising the addressee for his virtues, Theodoret expresses the desire that he would renounce dogmatic prejudice and accept the truth. 195 (XIV). To Komit Irenaeus - Theodoret expresses feelings of favor on the occasion that he could not personally see him when the addressee was passing through the country. 196 (XV). Bishop Proclus of Constantinople. Praising the addressee for being accessible to everyone, Theodoret thanks him for the letter and expresses his wish for a long reign for the good of the Church. 197 (XVII) 809. Committee of the East Dionysius. Finding the addressee, in terms of his qualities, quite suitable for a high position, Theodoret expresses the wish that he achieve piety, and asks him to take care of Cyrus and give a deferment (for the payment of taxes)? 198 (XVIII). To the general Areovindus. Due to the insufficient harvest, Theodoret asks the addressee to reduce the tax for the residents of the Sergifey estate. 199 (XIX). Former prefect Constantine, whom Theodoret asks to take care of the poor and provide assistance to Dionysius, depressed by taxes. 200 (XX). Bishop Proclus of Constantinople, whom Theodoret asks to assist the Cyrus resident Philip (obviously in the trouble of collecting part of the taxes). 201 (XXI). To Bishop Eusebius of Nicaea with a request for help to Bishop Florentius, who suffered during the barbarian invasion of Africa. 202 (XXII). To the sophist Aeria with a request to help Maximian, who suffered during the barbarian invasion of Africa, with hospitality. 203 (XXIII). Sophist Isokasius, whom Theodoret asks to take special care of the students who arrived from Cyrus. 204 (XXIV). Him too. The same request for Theodotus. 205 (XXV). Presbyter Cyrus, whom Theodoret asks to graciously accept the bearer of the letter and respond with letters. 206 (XXVI). Bishop Archelaus of Seleucia. Praise to the sea for the convenience of water communication and especially for the fact that it gives Theodoret the opportunity to exchange letters with the addressee. 207 (XXVII). To the unknown. Praise to the addressee for eloquence with the notification that Phasganius was received with due care. 208 (XXVIII). Bishop Theodotus of Antioch - Theodoret expresses gratitude for the good reception in Antioch, where he lived due to some injustice. 209 (XXIX). To the unknown. Praising the recipient for the virtues of his efforts to raise the civil well-being of the country, Theodoret asks him to remove taxes from the presbyter Euphalios. 210 (XXX). The lawyer Marana, whom Theodoret reproaches for not arriving in his hometown for the holiday. 211 (XXXI). Romulus, whom Theodoret invites to the feast of St. Apostles. 212 (XXXII). Archon Theodotus, whom Theodoret asks not to participate in the festival of the prophets and apostles, since the decurions, who are obliged to pay taxes, are afraid of him and avoid personal meetings. 213 (XXXIII). Archon Neon. In view of the general poverty - due to crop failure - Theodoret asks the addressee for relief in collecting taxes. 214 (XXXIV). Sophist Isokasiy. Sending Gerontius, skilled in wood carving, Theodoret asks to release the latter as soon as possible. 215 (XXXV). Former prefect Antiochus. Theodoret thanks the addressee for choosing good archons and especially Neon, who for some reason was left his position and to whom the Bishop of Cyrus asks to be returned. 216 (XXXVI). Quaestor Dometian. Praise to the Isaurian Neon with a request to leave him his previous position. 217 (XXXVII). Bishop Andrew of Samosata. Praise to the recommended addressee, Presbyter Daniel, with a request for prayers. 218 (XXXVIII). Presbyter Euphaly. Expressing regret that he could not see the addressee, Theodoret asks him to show his enemies that they are able to take money, but are not able to take away virtue. 219 (XXXIX). To Presbyter Agian, Theodoret does not approve of the addressee for excessive praise of himself and asks for information about the groom of the girl he cares about. 220 (XL). Sophist Isokasiy. Theodoret praises the addressee's method of teaching and thanks Philip for his upbringing, asking for the latter's assistance in achieving due honor. 221 (XLI). Bishop Theodotus of Antioch. Theodoret thanks the recipient for previous benefits and expresses grief that he, as a son, was not able to see his father. 222 (XLII). To the curator Helladius, whom Theodoret praises for various virtues. 223 (XLIII). Tribune Euricianus consoling on the occasion of the death of his daughter. 224 (ХLIV). Deaconess Aksie received a message of consolation regarding the death of her daughter Susanna. 225 (XLV). Bishop Basil of Seleucia in Isauria. Regarding the addressee’s request for letters, Theodoret points out his lack of knowledge, praises his thirst for perfection and thanks him for the letter. 226 (XLVI). Sophist Aeria, whom Theodoret exhorts to help friends and strangers. 227 (XLVII). Apelles. Theodoret declares that it is necessary to give to everyone who asks without counting on gratitude, and assures that he has no human enmity towards anyone, but is indignant only at apostates from piety. 228 (XLVIII). Sophist Isokasius, whom Theodoret asks to assist Theocles in ensuring that the latter’s contribution of taxes is reduced. 229 (ch. 40) 810 . “Letter of Theodoret, Bishop of Cyrus, to the people of Constantinople, which shows that, not only before and after, during and at the time when he returned from Ephesus to Chalcis and from Chalcedon to his church, he always preached the Catholic faith, although he did not agree to condemn Nestorius, not believing that his teaching was really what he (Nestorius) himself denied, but in Ephesus was extracted from the notebooks under his name, since it was not certified by any witness." Calling on the recipients to be firm in the faith and to suffer for it, Theodoret briefly outlines the essence of Christian teaching and forwards some of his sermons and writings to Constantinople. 230 (ch. 42). "The letter which, according to Irenaeus, blessed Theodoret, bishop of Cyrus, sent to Candidian, committee of the domestics, before the conclusion of peace." He thanks you for your assistance in Ephesus and asks you to intercede for Bishop Theophanius. 231 (ch. 45). “Report of Theodoret to Metropolitan Alexander of Hierapolis,” to whom the Bishop of Cyrus reports to Fr. actions of the Firm of Caesarea of ​​Cappadocia against Eutherius of Tyana and about injustices towards Dorotheus of Marcianopolis. 232 (ch. 47). "Another letter of exhortation from Theodoret to the people of Constantinople" 233 (ch. 53). “Proposals regarding the conclusion of peace, which, through the tribune and notary Aristolaus, were sent by Acacius, bishop of Veria, to Cyril, bishop of Alexandria, from the council of bishops: John of Avtioch, Alexander of Hierapolis, Macarius of Laodicea, Andrew of Samosata and Theodoret of Cyrrhus.” 234 (ch. 54). “According to Irenaeus, letter from the bishops Alexander, Andrew and Theodoret to Hellas, bishop of Tarsus,” to whom they report their proposals to Cyril of Alexandria. 235 (ch. 60). “Letter of Theodoret to Acacius, Bishop of Veria, regarding the letters that came to the same Acacius from the Egyptian” (Cyril of Alexandria) and which the Cyrus shepherd approves for their dogmatic correctness. 236 (ch. 70). "Letter from Bishop Theodoret to Bishop Helladius about Imerius, Bishop of Nicomedia." Approving the letter of Cyril of Alexandria, the Cyrus shepherd expresses his determination to accept peace only if the deposed “eastern” bishops again receive their churches. 237 (ch. 71). "Letter of Bishop Theodoret, according to Irenaeus, Imerius, Bishop of Nicomedia." He praises him for his courage and expresses the same intentions as in No. 236. 238 (ch. 72). “Response letter of Theodoret to Alexander of Hierapolis”, before which the Bishop of Cyrus is justified in view of his suspicions of betrayal of the faith. 239 (ch. 81). “Letter from Bishop Theodoret to Alexander, Metropolitan of the Euphratesian region,” to whom he expresses his readiness to lose his see. 240 (ch. 87) “Letter of Theodoret, Bishop of Cyrus, to John, Bishop of Antioch, in response to the above news of peace,” which, in his opinion, can only be durable when the deposed “Eastern” shepherds receive their churches. 241 (ch. 88). “Letter from him (Theodoret) to Bishop Theosebius,” to whom, as a courageous fighter, the Cyrus shepherd expresses hope for the full implementation of the common desires of the “eastern” bishops. 242 (ch. 95). “A letter, as they say, from Bishop Theodoret to John of Antioch,” who is advised against agreeing to Cyril of Alexandria’s demand to sign the deposition of Nestorius. 243 (ch. 97). “Response letter of Theodoret to Bishop Alexander”, to whom he declares his dissatisfaction with some of the actions of Paul of Emes and whom he invites to the council in Zeugma. 244 (ch. 99). Letter of Theodoret to Alexander, where he promises to anathematize the teaching regarding the person of John and to stop communicating with them." The Bishop of Cyrus invites Alexander to a council in Zeugma, where, according to his calculations, everything will be arranged according to the will of the Primate of Hierapolis. 245 (ch. 110). “Letter of Theodoret to Helladius, to whom he informs that he has not separated himself from those who once met for negotiations, nor will he agree to admit the injustice that was committed in relation to a famous person.” To eliminate suspicion, Theodoret testifies that he accepts the letter of Cyril of Alexandria in its dogmatic part, but does not agree to give him a reward for this in the form of condemnation of some “eastern” bishops. 246 (ch. 121). “What was written (by Theodoret?) in response to the prophet (to the prophecy) about the so-called repentance of the Egyptian (Cyril of Alexandria). Whether anyone considers this repentance of the Egyptian to be true or imaginary, I have the greater hatred for him” (repentance). Analysis of the sociable (conciliatory) message of Cyril of Alexandria. 247 (ch. 128). “Letter of Theodoret to Meletius of Neocaesarea about what John (of Antioch) unjustly committed in various cities” 248 (ch. 129). Letter from Alexander, Theodoret, Iliad, Aviv, Mara, David and Aquilinus, to the bishops of Syria, first and second Cilicia and second Cappadocia, warning against the suspicious behavior of John of Antioch. 249 (ch. 133). “Letter from Bishop Theodoret to the most magnificent military leader” (Dionysius) with a complaint about the oppression from John of Antioch and in general about his illegal actions. 250 (ch. 135). “Letter from the most God-loving bishop Alexander, Theodoret, Abibus, Iliad, Mara, David, Aquilinus, bishops of the Euphratesian region, to the Augustans, to whom they report what was “committed by the Antiochian (John) against them in various ways” 251 (ch. 138). "Letter of Bishop Theodoret to Dorotheos (Bishop of Marcionopolis), Metropolitan of Moisia", whom he praises for his firmness, asking for his prayers. 252 (ch. 139). “Letter from Bishop Theodoret to the Christ-loving Orthodox people of Constantinople, in which he urges them to be patient and announces the repentance of the heretics regarding dogmas.” 253 (ch. 146). “A letter from Bishop Theodoret to the most God-loving Bishop Alexander (of Hierapolis), in which he informs that the most magnificent Comite Titus and the most holy monks encouraged him by letters to make peace and enter into communion with John of Antioch.” 254 (ch. 149). “A letter to the most God-loving Bishop Alexander (of Hierapolis), which Theodoret wrote in response to him, letting him know that he had read the conditions sent to him and, finding one bad, did not approve of it.” 255 (ch. 151). “Letter of Theodoret to the most God-loving Bishop Alexander (of Hierapolis), in which he points out that we need to think a lot about peace, and especially because those who wait for their thrones are known (by their qualities). 256 (ch. 160). “A letter from Bishop Theodoret to Hellas of Tarsus, and he also sent him letters that came from Constantinople. He exhorts him to unite with the Antiochian (John), arguing that no one forces an agreement with the deposition of a person” (Nestorius). 257 (ch. 161). “Letter from Bishop Theodoret to Cyril of Adana, whom he asks to take care of the world, being convinced that nothing is required of him except communication.” 258 (ch. 162). “A letter from Bishop Theodoret to Mokim, the most God-loving steward of the Church of Hierapolis, where he notifies that he was at a meeting with John (of Antioch) and arranged controversial affairs as it should and as desired,” and who asks him to prepare Alexander of Hierapolis in favor of peace for his arrival. 259 (ch. 166). “A letter from Bishop Theodoret to the most God-loving Bishop Alexander, which he wrote after he had been in Antioch and talked (there) with John, and the said most God-loving elder decisively rejected his agreement, that is, Theodoret,” and the latter calls on the addressee to peace. 260 (ch. 168). “Letter of Theodoret to the most God-loving Bishop (of Hierapolis) Alexander, to whom he (in order to encourage the latter to reconcile) lets him know that the Cilicians and Isaurians have joined the Autochite on written terms” (John). 261 (ch. 170). “Theodoret to the most holy Nestorius, so that he persuades the most holy Alexander (of Hierapolis) to join the Antiochian” (John). 262 (ch. 172). “Letter from the most God-loving Bishop Theodoret to John of Antioch on the matter of the most God-loving Bishop Alexander,” to whom he asks for leniency. 263 (ch. 7). “A protest sent to Blessed Cyril of Alexandria) and those who came together with him, other bishops from various provinces, who wanted to wait for John of Antioch and then, in his presence, open the council - especially since, as he himself wrote to Blessed Cyril, he had barely three days of travel left (to Ephesus). The protest was sent on the eve of the day when the acts against Nestorius were carried out, and he was deposed.” 264 (ch. 8). “Letter from Nestorius and those with him to the Emperor Theodosius about what was happening then in Ephesus.” 265 (ch. 13). Letter from the “eastern” bishops from Ephesus to the clergy and people of Hierapolis about the deposition of Cyril of Alexandria and Memnon of Ephesus and the excommunication of their supporters. 266 (ch. 17). “Letter from John, Bishop of Antioch, and the council that met with him (in Ephesus), to the Emperor Theodosius, which they sent through the committee of John; it also contains that confession of the Catholic faith, which last. “Cyril of Alexandria praised in his conciliatory message, writing to this very John, primate of Antioch, through the legate for peace, Paul, bishop of Emesa.” 267 (ch. 18). Letter from the “eastern” bishops from Ephesus to the clergy and people of Antioch about the same thing as in No. 265. 268 (ch. 19). Letter to Acacius, Bishop of Berea, Bishops John, John, Alexander, Alexander, Dexian, Paul, Macarius, Apringius, Theodoret, Musaeus, Meletius, Diogenes against Cyril of Alexandria and Memnon of Ephesus. Roman numerals, in brackets, indicate the count of new letters from the blessed. Theodoret according to the edition of Sakkelion. No. XVI is omitted as it is identical with No. 58. Next follow letters from the Synodicon, the chapters of which are marked in brackets. You might be interested in: