TESTIMONIES OF ANCIENTS AND MODERNS. TESTIMONIES OF THEODORET AND OTHERS REGARDING THESE WORKS.
AGentianus Hervetus, translator of the Dialogues and Heretical Fables, to Marcellus Cervinus, Cardinal of the Holy Cross and legate at the council.
Among the other Greek writers who have committed to letters the splendid monuments of their own genius in every genre of learning, Theodoret, bishop of Cyrrhus, holds a place, if not the first, certainly among the first. Since he has written many things, some of which have long since been translated into the Latin language, I, for my part, consider the *Eranistes*, or *Polymorphos*, with which he fights against the heretics of his own time, to be inferior to none of them. The book also, which he inscribed *On the wicked fables of the heretics and ecclesiastical doctrines*, is of such a kind that, even after Irenaeus, Epiphanius, and Augustine, who wrote splendidly on heresies, it is, of all works, most worthy of being read. Indeed, it clearly demonstrates that the ecclesiastical decrees of those things which are today observed by Catholics and the orthodox have been a perpetual tradition, received by hand from Christ and the apostles. Therefore, having translated into the Latin language this most beautiful work of Theodoret—which the cardinal Ardingellus of good memory had, a few months prior, caused to be published in Greek—and having decided to bring it into the light, and asking myself under whose auspices it might best emerge into the hands of scholars, you alone occurred to me. For you, who gave the cause for undertaking this duty, are also someone who can and wishes to defend it, now that it is completed, better than anyone else. I persuade myself that you will do this the more willingly because, as you greatly desire that the splendid monuments of learned men be widely propagated and rescued from prison and darkness, and, as far as it lies within your power, you strive for it to happen, you have surely always singularly loved, honored, and adorned with the highest praises Theodoret, on account of his remarkable learning and eloquence. Farewell. 1547.
BNicolaus Majoranus, who first published in Greek the discourses on Providence, to Nic. Rodulphus, cardinal.
When by order of the Supreme Pontiff I had received the charge of the Vatican Library, nothing was more important to me than to restore to a certain order the books of previous times, which had been handled with negligent fault. As I was doing this more accurately, I happened upon Theodoret’s book *On the Providence of God*; and when, for the sake of getting to know him—a man not known to me even by name until that day—I had read it through, I found it written with such a style of speech and elegance of oratory, with such an order of arrangement, such subtlety of arguments, and such weight and abundance of sentiments, that I thought it a sacrilege to defraud the lovers of Christian letters of its reading, especially in these times, even though only a single copy existed, and that so worn by neglect and antiquity that it could scarcely be read in many places. And as I was preparing myself so that this author might emerge into the light as intact as possible as soon as possible, I also saw to it that it would be published under your name, for you excel in the knowledge of letters, in piety, and in all other virtues. To this is added the magnitude of your merits toward me, for you have not ceased for nearly twenty years to grace me with all offices and to embrace me with every kindness. Rome, 1545, June 17.
CRodulphus Gualterus, translator of the discourses on Providence, to Joachim Vadianus.
It seemed good to dedicate Theodoret’s orations *On Providence*, rendered by us into Latin, primarily to your name, so that what proceeded from you might return to you. For you, having received them when they were recently printed in Rome from Italy—things never before seen by us—sent them to our teacher, who offered them to me, asking that through me they might learn to speak Latin, having hitherto been understood only by Greek ears. And would that I had possessed here that power of words which could have expressed the eloquence of that most fecund writer! These things, so long lost and warring with bookworms and moths, the providence of God, so piously asserted by him, has returned through the benefit of the most learned man Nicolaus Majoranus, prefect of the Vatican or Pontifical Library. Zurich, February 8, 1546.
DFrom the prologue of Fr. Zenobius Acciaolus to Pope Leo X, on the books of Theodoret, the title of which translated into Latin is *Cure of Greek Affections*.
After other things. Since, therefore, because of your immense benefits toward me, whatever is produced by me during the leisure time granted me by you must redound to you, I thought that those works which I have recently [translated] of Theodoret, bishop of Cyrrhus...
have rendered into Latin from the Greek, concerning the healing of the spiritual affections of the Greeks. But to this I was also invited by the fact that from these labors of my studies I hoped, with a very certain reason for my duty, that some advantage would accrue to the Christian Church. This advantage must necessarily establish itself on a wider scope, where the majesty of the apostolic see adds authority and strength to books dedicated to it. Moreover, Theodoret lived up to the times of Theodosius the Younger, which he himself certainly graced with his own greatest virtues. For being a virtuous and learned man, such as were the majority of all the bishops who flourished in that age, he always exercised those arts, with which he was assumed to the episcopal throne, to his own great praise and the great utility of the Church. For he illustrated many books of Holy Scripture with the torches of his commentaries. And then he wrote a history concerning the condition of the Church, starting from the persecution of Arius; and he published in addition ten books on Divine Providence. But the books which I myself have lately converted into the Latin language, although he wrote them against the infidel Greeks and Gentiles of his own time, must nevertheless be thought to pertain no less to these times also and to all posterity, just as we know those things written long ago by the Apostles and other Fathers were written for the doctrine of the present Church and the institution of our life. Indeed, I think it happened not without the counsel of God that John Francis Picus, a prince most learned in our age, pointed out these books of Theodoret to me, and strongly exhorted me to render them into Latin. For just as once, when Philostratus’ history about Apollonius of Tyana was published in print for the common people, I rendered into Latin the book of Eusebius of Caesarea pointed out to me by John Lascaris—which was a sort of antidote against the poison of Philostratus, lest anyone, entrapped by his fabulous history, might dare, following the example of the Pythagorean Hierocles, to make Apollonius of Tyana equal to Jesus Christ, but rather recognize him as a sorcerer and a cheat—so too now, when I hear that Plato is being circulated in print in Greek, the eloquence of which philosopher is singular, but whose authority and doctrine has nonetheless been in many places always pernicious to the Christian Church, I do not think I have acted unreasonably in having rendered into Latin those books of Theodoret, in which the opinions of Plato and many other philosophers, which are in conflict on the greatest matters, and their pernicious tenets are exposed against the morals of human life, so that our people may be able to avoid what they have learned to be harmful among the philosophers, and may with greater piety and more ardent study cling to the reading of the sacred Letters. Marsilius Ficinus, who, helped by the liberality of your forefather, rendered Plato and Plotinus into Latin for the men of our century, was accustomed to say to me frequently in conversation that it was through the providence of the Florentine prelate Antoninus that he did not, from the reading of Plato, which he loved excessively from his youth, lapse into a pernicious heresy. For that good pastor, when he saw his young clerk too much captivated by the eloquence of Plato, did not permit him to be frequent in the reading of that philosopher before he had fortified him against the Gentiles, as if with some antidote, with the four books written by the divine Thomas Aquinas. But why should we not think that in these times also, in such great study of Greek letters and desire for more polished philosophy, consultation must be made for your flock by you, most blessed Father, and by your ministers, in some equal manner? For my part, I think that you and all your people ought to be the more vigilant in this, the more we have reason to fear the snares of the roaring devil, because with you as the president of the Christian people, whom not base ambition but proven virtue and the providence of God have placed on the chair of Peter, there is great expectation everywhere that religion, faith, probity, and the liberal arts, by a certain right of recovery (postliminium), are about to return from the situation and long-standing shadows into the brightest luster. Therefore, lest the enemy man mix his tares with such good seed, those parts which were mine—not indeed my own, as they would have had less authority, but the most learned monuments of Theodoret—I have proposed for all the studious to read. Those who have directed their eyes and mind to reading them will find them so full of such manifold knowledge of things that they will easily confess that no poets, no orators, no historians, and especially no philosophers escaped him; nor is there any man so learned who is not to receive many things both new and unheard of for himself from his reading. But if, as Pliny also testifies, there is no book so bad that something good cannot be gained from it, how dear then must that man be to all, who brings nothing of evil, but while exploding the falsehood of the Gentiles, promises and provides for us pure religion!
Photius in the Bibliotheca, codex XLVI.
A Readings of Theodoret’s three books were made. They carry the title *Eranistes* or *Polymorphus*. The first of these teaches that God the Word is immutable; the second, that the union is unconfused; the third, that God the Word is impassible. There is added a fourth, in which he treats the same argument with syllogisms.Nicephorus, book XIV, History, chap. 54.
Likewise three books concerning divine dogmas, which he wrote in the form of a dialogue.TESTIMONIA. - CONCERNING THE BOOKS OF HERETICAL FABLES.
A Photius in the *Bibliotheca*, codex LVI. The book of Theodoret, bishop of Cyrus, against the heresies, as many as had sprouted from Simon Magus up to his own now established age, was read. He dedicates this work to Sporacius, who requested to hear such matters. He proceeds further, even to Nestorius and his heresy, against which he pours out a marvelous refutation, and he advances also as far as the Eutychian heresy. In the fifth book (for so many books this work comprises), he provides an epitome of divine and correct dogmas, and by means of a comparison with the fables of the heretics, he demonstrates how the Catholic dogma is not confused like theirs, but is sincere and irreproachable. His style here is clear and by no means redundant.
B Theodorus, abbot and philosopher, in the argument of the Synod of Ephesus. But if anyone wishes to know that Theodoret hated Nestorius very much, let him read the book written by Theodoret himself concerning the heresies.
Nicephorus book XIV, History, chap. 54. C Another volume against all the heresies, which he inscribed as a distinction between lie and truth.
CONCERNING THE SERMONS ON PROVIDENCE.
Theodoret himself in Psalm LXVII, verse 22, concerning the unjust death inflicted upon Christ by the devil. This injustice indeed overturned his empire, but it opened Hades to men, just as has been said at greater length in the sermons on Providence, namely in oration X, p. 447.
The same in Epistle LXXXII, to Eusebius, bishop of Ancyra. A mystical book has also been written by us, and another book concerning Providence.
Likewise Epistle CXII to Pope Leo. But also concerning universal Providence.
Nicephorus book XIV of History, chap. 54. And he composed another book concerning Providence. (Add the passage from the end of chap. 10, book V, *Hær. fab.*)
CONCERNING THE CURING OF GREEK AFFECTIONS.
Theodoret himself in question 1, on Leviticus: For what cause God commanded sacrifices to be offered to Him. We have spoken of these matters in many places, both in those things which we wrote against the Greeks, and in those which we wrote against the heresies, etc.
However, he designates the seventh book of this work, which is *On Sacrifices*, in which he treats this argument. Thus, therefore, again in epistle CXII, *To Pope Leo*, and epistle CXVI, *To Renatus, archdeacon of the Roman Church*, when he mentions books written by himself against the Greeks, or Gentiles, he understands these very ones.