Theodoret of Cyrus: Worship, Angels, and Intercession

Since those people, remember, ordered the worship of angels, he urges the opposite, that they adorn both their words and their deeds with the memory of Christ the Lord. Offer thanks to the God and Father through him, he is saying, not through angels. Following this law and wishing to cure that ancient malady, the synod of Laodicea legislated against praying to angels and passing over our Lord Jesus Christ.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Colossians, Chapter 3, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 99 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Worship, Angels, and Intercession

Those who supported the Law encouraged them to worship the angels, claiming in this to respect the Law; this affliction persisted in Phrygia and Pisidia for a long time. Hence a synod that assembled in Laodicea in Phrygia forbade by law praying to the angels; to this very day you can see chapels to Saint Michael among them and their neighbors. Those people, then, were giving that advice - namely, those addicted to self-abasement and claiming that the God of all is beyond sight, reach and comprehension, and that divine benevolence must be secured through the angels (his meaning in self-abasement and angel worship).

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Colossians, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 95 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Christ our Substitute

God the Word, therefore, in taking on our nature, kept it free of all sin and erased the record of our debts incurred by us in it to our detriment. By allowing it to be attached to the cross, he paid the debt of us all; and by fulfilling the Law he brought it to an end, useful though it proved of old to Jews alone, but in no way suitable for us. Instead, he gave us the evangelical decrees, promising us salvation through observance of them.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Colossians, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 94 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Solus Christus

I mean, you were given up to wickedness and impiety and utterly deprived of the light of the knowledge of God, but you have become related to God. It was not the Law who gave this gift to you; rather, Christ the Lord paid your debt so that you were thought worthy of the calling and rendered holy and free of every stain.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Colossians, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 89 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Who are Saints

Greet every saint in Christ Jesus (v.21): not everyone calling themselves a saint is saintly - only the one believing in Christ Jesus and living a life in keeping with his laws.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Philippians, Chapter 4, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 80 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Grace and Free Will

This is from God. Because this gift for Christ's sake has been granted to you, not only of believing in him, but also of suffering for him, having the same struggle you saw in me and now hear of in me (vv.29-30). He called both believing and struggling with distinction gifts of God, not to eliminate freedom of their will, but to bring out that free will of itself, devoid of grace, can achieve no good work: there is need of both, our enthusiasm and divine assistance. In other words, the grace of the Spirit does not suffice for those lacking enthusiasm, nor in turn can enthusiasm bereft of it succeed in amassing the riches of virtue.


- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Philippians, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 69 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Church is All Believers

And he made him head over all things for the Church, which is his body (vv.22-23): Christ the Lord has the position of head, whereas those who believe in him have the position of the body. The fulness of him who fills all in all. By Church he refers to the collection of the faithful; he called it Christ's body and the Father's fullness: he filled it with all kinds of gifts, he dwells in it and walks about in it, according to the inspired text.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Ephesians, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 37-38 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Sola Fide and the Ordo Salutis

By grace, in fact, you are saved through faith (v.8): the grace of God regaled us with these good things; we had only faith to offer, but divine grace worked with it. He went on in this vein: This is no doing of yours: it is the gift of God, not from your works lest anyone boast (vv.8-9): we have not believed of our own volition; rather, we made our approach when called, and when we did he did not require of us purity of life - instead, he accepted faith alone and granted us forgiveness of sins. In other words, we are of his making, created in Christ Jesus for good works for which God prepared us so that we should walk in him (v.10). He used created here of the regeneration: he called us (he is saying) out of his ineffable goodness; we responded, and by coming to faith we attained salvation.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Ephesians, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 39 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Sola Gratia

But God, who is rich in mercy, out of his great love with which he loved us made us alive with Christ even when we were dead through our falls (v.4): but though our condition was so bad, the Lord God in the depths of his goodness made us sharers in the immortal life of our Lord - the meaning of made us alive with Christ: since he is rise, we also hope to rise, as through him our condition has been set to rights. Then he brings out more clearly the greatness of the gift, by grace you are saved: you were called not on account of the excellence of your life but on account of the love of the one who saved you.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Ephesians, Chapter 2, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 39 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Predestination and Foreknowledge

Since, however, some formed the idea the message was recent, and despised it as later than the way of life of the Law, he necessarily teaches about it as well. Just as he chose us in him before the foundation of the world (v.4): from the beginning, before the formation of the world, he both foreknew our situation and predetermined it. He brings out also for what he chose us: to be holy and blameless before him. And how did he choose those who were not then in existence? Predestining us in love for adoption for him (vv.4-5): he foresaw us, loved us, and predetermined our calling so that we might enjoy the gift of adoption through the Incarnation of our Savior. The phrase for him refers to the Father - that is, so that we might be called his children. Then struck by the greatness of the generosity, he went on, According to the good pleasure of his will: he will this (he is saying), this pleased him. It is, in fact, customary with the divine Scripture to refer to the intention of doing a favor as good pleasure; "You were pleased, O Lord, with your land," Scripture says, and "The Lord is pleased with those who fear him," and "My soul is not pleased with anyone who shrinks back."

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Ephesians, Chapter 1, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, pp. 33-34 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Racial Differences Unimportant Now

Faith has removed the difference between circumcision and uncircumcision. Black and white, remember, are of no significance among soldiers: the commanders are interested in military skills.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Galatians, Chapter 5, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 19 (2001), Robert C. Hill translator.

Theodoret of Cyrus: Scripture Interprets Scripture

He quoted Sarah's words, Scripture's words to bring out Scripture's purpose, that this was written so that the type might be revealed even after the facts.

- Theodoret of Cyrus (around A.D. 393 to around A.D. 457), Commentary on the Letter to the Galatians, Chapter 4, in Theodoret of Cyrus, Commentary on the Letters of St. Paul, Volume 2, p. 18 (2001), Robert C. Hill translator.