Theodorus, Bishop of Scythopolis, is thought by the learned man to have published his document while the Alexandrian, Antiochene, and Hierosolymitan Fathers were still sitting in the Fifth General Council; and he thinks that he can demonstrate this from the work of Cyril of Scythopolis on the *Life of Saint Sabas*, though these statements are known to contradict one another. Further, whether the conjectures which the learned man draws from the silence of both writers, Theodorus and Cyril, are sound or not, I would certainly doubt. For it is possible that Theodorus omitted the proscription of Origen in his document—which is commonly believed to have been carried out in that General Council—because it was presented to the Fathers while they were still sitting in council, at which time the Origenist cause had not yet, of course, been debated; or because Theodorus himself trusted that he would provide the occasion for it to be debated by his own anathematisms; or finally, because he was ignorant of whether the errors of Origen were to be condemned in that council. As for Cyril, what is surprising if, intent primarily on writing the *Life of Saint Sabas*, he passed over the account of the Scythopolitan bishop's return to sound doctrine, which indeed seemed unnecessary for weaving into his work? But what if, as I indeed believe, Theodorus sang his palinode while the Fifth General Council was still in session—after whose celebration it is certain that Cyril composed his work, since he mentions that same council in it? So that no one may rightly conclude, as Lequien contends, that Theodorus wrote his *Libellus* after Cyril had completed his work on the *Life of Saint Sabas*, based solely on the fact that he did not mention the retraction of the Scythopolitan prelate, which was already sufficiently manifest while the Fifth General Council was still being celebrated.
THEODORUS OF SCYTHOPOLIS LIBELLUS ON THE ORIGENIST ERRORS
*From the Coislinian Codex XXXIV.* (Galland. *Vet. Patr. Biblioth.* vol. XI, p. 294.)Document of Theodorus, Bishop of Scythopolis.
A To the most pious and God-guarded, after God, Lord Justinian, and to the most blessed patriarchs Eutychius, Apollinarius, Domnus, and Eustochius, Theodorus, by the mercy of God bishop of the Scythopolitans.
Since recently, as a human being, I held some of the opinions uttered by the atheist and impious Origen concerning pre-existence and restitution; but now, having read the divine Scriptures and the holy and God-bearing Fathers more accurately, and clearly taught that such impious dogmas are in agreement with the follies of the Greeks and the myths of the Manichaeans, B and moreover with the Arian blasphemies and the Jewish [fables] which were devised by Nestorius or the impious Theodorus; and since I have discovered you, the most pious and most holy and most blessed archbishops and patriarchs—Eutychius of this imperial city, Apollinarius of the Alexandrians, Domnus of the Theopolitans or Antiochenes, and Eustochius of the Hierosolymitans—rightly abhorring and utterly rejecting such dogmas as abominable; and since it is the custom to receive those who repent and confess their own error into the holy Catholic and Apostolic Church of God; for this reason I, too, offer the greatest thanks to God and to your most pious serenity, and also to the aforementioned most blessed patriarchs, who procured for me that I should be liberated and entirely delivered from this soul-destroying damage. Since, however, it is right to condemn such impiety in writing, by this my present document I profess and swear by the holy
A and consubstantial Trinity, and by the victory and long duration of your most pious serenity, that I have departed with my whole soul and mind from this impious and destructive error, and I consider it alien to every Christian hearing, anathematizing not only with my mouth, but also in my mind, specifically the impious Origen himself, also called Adamantius, and his detestable and godless dogmas; and generally all who utter, or hold, or think, or teach that aforementioned pre-existence and restoration. Wherefore, in obedience to your authority and to the aforementioned most blessed patriarchs, I testify to those things which are set down below.