Diodorus of Tarsus | |
|---|---|
| Bishop of Tarsus | |
| Born | unknown Antioch (modern-dayAntakya,Hatay,Turkey) |
| Died | 390 Tarsus (modern-dayTarsus,Mersin,Turkey) |
| Venerated in | Church of the East, Syro Malabar Church[1] |
| Controversy | Christology |
| Influenced | John Chrysostom Theodore of Mopsuestia |
Diodore of Tarsus | |
|---|---|
| Bishop of Tarsus | |
| Church | Christian (Nicene) |
| See | Tarsus |
| In office | 378–390 |
| Orders | |
| Ordination | 360 |
| Personal details | |
| Born | unknown |
| Died | 390 Tarsus (modern-dayTarsus,Mersin,Turkey) |
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Diodore of Tarsus (Greek Διόδωρος ὁ Ταρσεύς; died c. 390) was aChristianbishop, monastic reformer, andtheologian.[2] A strong supporter of the orthodoxy ofNicaea, Diodore played a pivotal role in theCouncil of Constantinople and opposed the anti-Christian policies ofJulian the Apostate. Diodore founded one of the most influential centers of Christian thought in the early church, and many of his students became notable theologians in their own right.
Diodore was born into a noble family in the area ofAntioch. He received a classic philosophical education at the school ofAthens, and very quickly after his education he entered into the monastic life.[3] During this period, Diodore's work focused on philosophical treatises and opposing Emperor Julian's attempts to restorepaganism in the empire. When anArian named Leontius was madebishop of Antioch, Diodore and his friendFlavian (who later was appointed as bishop of Antioch) organized those who followed the Nicene orthodoxy outside the walls of the city for worship. Those services are seen as the beginning ofantiphonal singing in the church, a practice that became widespread among Christians.[4]
During his time at the monastery in Antioch, Diodore came under the tutelage ofMeletius of Antioch. Meletius was elected bishop in 360 and ordained Diodore as apriest. When the Antioch split into factions, Diodore was a strong supporter of Meletius and of his move towards Nicene orthodoxy. Diodore was noted forliving with few possessions, being dependent onalms for food, frequently being imprisoned on account of his beliefs. His physical appearance was rough, butJohn Chrysostom describes his expression as angelic.[5]
During his priesthood, Diodore founded a monastery andcatechetical school near the city of Antioch. It was through this school that Diodore became the mentor of the controversial theologian andliturgistTheodore of Mopsuestia as well as Chrysostom.[6][7] This school would give rise to the unique Antiochene perspectives on both biblical interpretation and Christology known as theAntiochene School.[8] Ultimately, taken to the extreme, the perspective set out for this school by Diodore led to the teachings ofNestorius, which were first condemned at theFirst Council of Ephesus in 431.
It was Diodore's role as the head of the Antiochene School which led to his exile in 372. Banished toArmenia by EmperorValens, Diodore encountered a fellow supporter of the Nicene faction,Basil of Caesarea, during his exile.[9] When Diodore returned from exile following the death of Valens in 378, Basil was serving as the archbishop (or patriarch) of Caesarea, and he appointed Diodore as the bishop of Tarsus.
As bishop of the see of Tarsus, Diodore continued to speak out for the Nicene understanding of the relationship between the human and the divine in the person of Jesus Christ. He actively opposed both the Arianism and theApollinarianism of his day (Arius taught that Jesus Christ was a creation of god, rather than a child and subordinate to him;Apollinaris of Laodicea spoke of the Incarnation in ways that left him open to the charge that Christ was not in all aspects human by saying that his mind was divine and non-rational).[citation needed]
Diodore played key roles in both the localCouncil of Antioch (379) and the ecumenicalFirst Council of Constantinople in 381. When their mentor Meletius died in 381, Diodore recommended his friend Flavian as his successor, thus prolonging the division in theAntiochene church.[10] Diodore died around 394.
TheChristology of Diodore was condemned as heretical by later generations, most explicitly at a local synod in Constantinople in 499 which described Diodore's views asNestorian.[11] Certainly, a similarly negative view of Diodore was held byCyril of Alexandria. However, in his own generation Diodore was seen as someone who supported the orthodoxy of Nicaea, and in his official decree ratifying the actions of the First Council of Constantinople, EmperorTheodosius I describes Diodore as a "champion of the faith."[11]
The specifics of Diodore's theology are difficult to reconstruct, as all that remains of his works are fragments of uncertain provenance.[12][13] Much of Diodore's theology has been inferred from the later statements of his students and the intellectual heirs of the Antiochene School.
According touniversalist clergymanJohn Mather Austin (1855) Diodorus was also a universalist since Saloman, Bishop of Bassorah in hisBook of the Bee (1222) proclaimed the salvation of all men and cited the opinions of both Diodorus andTheodore of Mopsuestia in support of his view.[14] According to Universalist writerJ. W. Hanson (1899) Diodorus believed that God's mercy would punish the wicked less than their sins deserved, inasmuch as his mercy gave the good more than they deserved and he denied that God would bestow immortality for the purpose of prolonging or perpetuating suffering.[15]
Diodorus according toJoseph Simon Assemani’sBibliotheca Orientalis (1728)
— "For the wicked there are punishments, not perpetual, however, lest the immortality prepared for them should be a disadvantage, but they are to be purified for a brief period according to the amount of malice in their works. They shall therefore suffer punishment for a short space, but immortal blessedness having no end awaits them, the penalties to be inflicted for their many and grave sins are very far surpassed by the magnitude of the mercy to be showed them. The resurrection, therefore, is regarded as a blessing not only to the good, but also to the evil."[16]
Herbermann, Charles, ed. (1913). "Diodorus of Tarsus".Catholic Encyclopedia. New York: Robert Appleton Company.
