(Updated November 8, 2025)
This Author Quote Archive collects pertinent quotes from the Ecclesiastical Writer, Theodoret of Cyrus.
Next to each quote are the Topic Quote Archives in which they are included.
This Quote Archive is being continuously updated as research continues. Quotes marked with “***” have not yet been organized into their respective Topic Quote Archives.
Books
Theodoret of Cyrus, Ecclesiastical History (c. 449-459)
(Book 2, Ch. 14) ***
This victorious champion of the truth [Pope Liberius] was sent into Thrace, according to the imperial order. Two years after this event Constantius went to Rome. The ladies of rank urged their husbands to petition the emperor for the restoration of the shepherd to his flock: they added, that if this were not granted, they would desert them, and go themselves after their great pastor. Their husbands replied, that they were afraid of incurring the resentment of the emperor. “If we were to ask him,” they continued, “being men, he would deem it an unpardonable offense; but if you were yourselves to present the petition, he would at any rate spare you, and would either accede to your request, or else dismiss you without injury.” These noble ladies adopted this suggestion, and presented themselves before the emperor in all their customary splendor of array, that so the sovereign, judging their rank from their dress, might count them worthy of being treated with courtesy and kindness. Thus entering the presence, they besought him to take pity on the condition of so large a city, deprived of its shepherd, and made an easy prey to the attacks of wolves. The emperor replied, that the flock possessed a shepherd capable of tending it, and that no other was needed in the city. For after the banishment of the great Liberius, one of his deacons, named Felix, had been appointed bishop. He preserved inviolate the doctrines set forth in the Nicene confession of faith, yet he held communion with those who had corrupted that faith. For this reason none of the citizens of Rome would enter the House of Prayer while he was in it. The ladies mentioned these facts to the emperor. Their persuasions were successful; and he commanded that the great Liberius should be recalled from exile, and that the two bishops should conjointly rule the Church. The edict of the emperor was read in the circus, and the multitude shouted that the imperial ordinance was just; that the spectators were divided into two factions, each deriving its name from its own colors, and that each faction would now have its own bishop. After having thus ridiculed the edict of the emperor, they all exclaimed with one voice, “One God, one Christ, one bishop.” I have deemed it right to set down their precise words. Sometime after this Christian people had uttered these pious and righteous acclamations, the holy Liberius returned, and Felix retired to another city.
(Book 3, Ch. 1) *** (DEFEAT OF THE DEMONS)
Now Julian [the Apostate] flung away the apprehensions which had previously stood him in good stead, and, moved by unrighteous confidence, set his heart on seizing the scepter of empire. Accordingly, on his way through Greece, he sought out seers and soothsayers, with a desire of learning if he should get what his soul longed for. He met with a man who promised to predict these things, conducted him into one of the idol temples, introduced him within the shrine, and called upon the demons of deceit. On their appearing in their wonted aspect terror compelled Julian to make the sign of the cross upon his brow. They no sooner saw the sign of the Lord’s victory than they were reminded of their own rout, and forthwith fled away. On the magician becoming acquainted with the cause of their flight he blamed him; but Julian confessed his terror, and said that he wondered at the power of the cross, for that the demons could not endure to see its sign and ran away. “Think not anything of the sort, good sir,” said the magician, “they were not afraid as you make out, but they went away because they abominated what you did.” So he tricked the wretched man, initiated him in the mysteries, and filled him with their abominations.
So lust of empire stripped the wretch of all true religion.
Julian [the Apostate], who had made his soul a home of destroying demons, went his corybantic [wild, frenzied] way, ever raging against true religion. He accordingly now armed the Jews too against the believers in Christ. He began by inquiring of some whom he got together why, though their law imposed on them the duty of sacrifices, they offered none.
On their reply that their worship was limited to one particular spot, this enemy of God immediately gave directions for the re-erection of the destroyed temple, supposing in his vanity that he could falsify the prediction of the Lord, of which, in reality, he exhibited the truth [Matt. 24:2]. The Jews heard his words with delight and made known his orders to their countrymen throughout the world. They came with haste from all directions, contributing alike money and enthusiasm for the work; and the emperor made all the provisions he could, less from the pride of munificence [generosity] than from hostility to the truth. He dispatched also as governor a fit man to carry out his impious orders [Alypius of Antioch]. It is said that they made mattocks, shovels, and baskets of silver.
When they had begun to dig and to carry out the earth a vast multitude of them went on with the work all day, but by night the earth which had been carried away shifted back from the ravine of its own accord. They destroyed moreover the remains of the former construction, with the intention of building everything up afresh; but when they had got together thousands of bushels of chalk and lime, of a sudden a violent gale blew, and storms, tempests and whirlwinds scattered everything far and wide.
They still went on in their madness, nor were they brought to their senses by the divine long suffering. Then first came a great earthquake, fit to strike terror into the hearts of men quite ignorant of God’s dealings; and, when still they were not awed, fire running from the excavated foundations burnt up most of the diggers, and put the rest to flight.
Moreover when a large number of men were sleeping at night in an adjacent building it suddenly fell down, roof and all, and crushed the whole of them. On that night and also on the following night the sign of the cross of salvation was seen brightly shining in the sky, and the very garments of the Jews were filled with crosses, not bright but black. When God’s enemies saw these things, in terror at the heaven-sent plagues they fled, and made their way home, confessing the Godhead of Him who had been crucified by their fathers. Julian heard of these events, for they were repeated by everyone. But like Pharaoh he hardened his heart.
(Book 4, Ch. 18) *** (CONVERSION OF THE EMPIRE)
No sooner had they seated him on the episcopal throne than the governor of the province assembled a mob of Greeks and Jews, surrounded the walls of the church, and bade Peter come forth, threatening him with exile if he refused. He thus acted on the plea that he was fulfilling the emperor’s good pleasure by bringing those of opposite sentiments into trouble, but the truth was that he was carried away by his impious passion. For he was addicted to the service of the idols, and looked upon the storms which beset the Church as a season of brilliant festivity. The admirable Peter, however, when he beheld the unforeseen conflict, secretly withdrew, and embarked in a vessel bound for Rome.
After a few days Euzoius came from Antioch with Lucius, and handed over the churches to him. This was he of whose impiety and lawlessness Samosata had already had experience. But the people nurtured in the teaching of Athanasius, when they now saw how different was the spiritual food offered them, held aloof from the assemblies of the Church.
Lucius, who employed idolators as his attendants, went on scourging some, imprisoning others; some he drove to take to flight, others’ homes he rifled in rude and cruel fashion. But all this is better set forth in the letter of the admirable Peter. After recounting an instance of the impious conduct of Lucius I shall insert the letter in this work.
Certain men in Egypt, of angelic life and conversation, fled from the disquiet of the state and chose to live in solitude in the wilderness. There they made the sandy and barren soil bear fruit; for a fruit right sweet and fair to God was the virtue by whose law they lived. Among many who took the lead in this mode of life was the far-famed Antonius, most excellent master in the school of mortification, who made the desert a training place of virtue for his hermits. He after all his great and glorious labors had reached the haven where the winds of trouble blow no more, and then his followers were persecuted by the wretched and unhappy Lucius. All the leaders of those divine companies, the famous Macarius, his namesake, Isidorus, and the rest were dragged out of their caves and dispatched to a certain island inhabited by impious men, and never blessed with any teacher of piety. When the ship drew near to the shore of the island the demon reverenced by its inhabitants departed from the image which had been his time-old home, and filled with frenzy the daughter of the priest. She was driven in her inspired fury to the shore where the rowers were bringing the ship to land. Making the tongue of the girl his instrument, the demon shouted out through her the words uttered at Philippi by the woman possessed with the spirit of Python [Acts 16:16], and was heard by all, both men and women, saying, “Alas for your power, you servants of the Christ; everywhere we have been driven forth by you from town and hamlet, from hill and height, from wastes where no men dwell; in yon islet we had hoped to live out of the reach of your shafts, but our hope was vain; hither you have been sent by your persecutors, not to be harmed by them, but to drive us out. We are quitting the island, for we are being wounded by the piercing rays of your virtue.” With these words, and words like these, they dashed the damsel to the ground, and themselves all fled together. But that divine company prayed over the girl and raised her up, and delivered her to her father made whole and in her right mind.
The spectators of the miracle flung themselves at the feet of the new comers and implored to be allowed to participate in the means of salvation. They destroyed the idol’s grove, and, illuminated by the bright rays of instruction, received the grace of holy baptism. On these events becoming known in Alexandria all the people met together, reviling Lucius, and saying that wrath from God would fall upon them, were not that divine company of saints to be set free. Then Lucius, apprehensive of a tumult in the city, suffered the holy hermits to go back to their dens. Let this suffice to give a specimen of his impious iniquity. The sinful deeds he dared to do will be more clearly set forth by the letter of the admirable Peter. I hesitate to insert it at full length, and so will only quote some extracts from it.
(Book 5, Ch. 20) *** (CONVERSION OF THE EMPIRE)
Now the right faithful emperor diverted his energies to resisting paganism, and published edicts in which he ordered the shrines of the idols to be destroyed. Constantine the Great, most worthy of all eulogy, was indeed the first to grace his empire with true religion; and when he saw the world still given over to foolishness he issued a general prohibition against the offering of sacrifices to the idols. He had not, however, destroyed the temples, though he ordered them to be kept shut. His sons followed in their father’s footsteps. Julian restored the false faith and rekindled the flame of the ancient fraud. On the accession of Jovian he once more placed an interdict on the worship of idols, and Valentinian the Great governed Europe with like laws. Valens, however, allowed everyone else to worship any way they would and to honor their various objects of adoration. Against the champions of the Apostolic decrees alone he persisted in waging war. Accordingly during the whole period of his reign the altar fire was lit, libations and sacrifices were offered to idols, public feasts were celebrated in the forum, and votaries initiated in the orgies of Dionysus ran about in goat-skins, mangling hounds in Bacchic frenzy, and generally behaving in such a way as to show the iniquity of their master. When the right faithful Theodosius found all these evils he pulled them up by the roots, and consigned them to oblivion.
(Book 5, Ch. 21) *** (CONVERSION OF THE EMPIRE)
The first of the bishops to put the edict in force and destroy the shrines in the city committed to his care was Marcellus, trusting rather in God than in the hands of a multitude. The occurrence is remarkable, and I shall proceed to narrate it. On the death of John, bishop of Apamea, whom I have already mentioned, the divine Marcellus, fervent in spirit, according to the apostolic law, was appointed in his stead.
Now there had arrived at Apamea the prefect of the East with two tribunes and their troops. Fear of the troops kept the people quiet. An attempt was made to destroy the vast and magnificent shrine of Jupiter, but the building was so firm and solid that to break up its closely compacted stones seemed beyond the power of man; for they were huge and well and truly laid, and moreover clamped fast with iron and lead.
When the divine Marcellus saw that the prefect was afraid to begin the attack, he sent him on to the rest of the towns; while he himself prayed to God to aid him in the work of destruction. Next morning there came uninvited to the bishop a man who was no builder, or mason, or artificer of any kind, but only a laborer who carried stones and timber on his back. “Give me,” said he, “two workmen’s pay; and I promise you I will easily destroy the temple.” The holy bishop did as he was asked, and the following was the fellow’s contrivance. Round the four sides of the temple went a portico united to it, and on which its upper story rested. The columns were of great bulk, commensurate with the temple, each being sixteen cubits in circumference. The quality of the stone was exceptionally hard, and offering great resistance to the masons’ tools. In each of these the man made an opening all round, propping up the superstructure with olive timber before he went on to another. After he had hollowed out three of the columns, he set fire to the timbers. But a black demon appeared and would not suffer the wood to be consumed, as it naturally would be, by the fire, and stayed the force of the flame. After the attempt had been made several times, and the plan was proved ineffectual, news of the failure was brought to the bishop, who was taking his noontide sleep. Marcellus forthwith hurried to the church, ordered water to be poured into a pail, and placed the water upon the divine altar. Then, bending his head to the ground, he besought the loving Lord in no way to give in to the usurped power of the demon, but to lay bare its weakness and exhibit His own strength, lest unbelievers should henceforth find excuse for greater wrong. With these and other like words he made the sign of the cross over the water, and ordered Equitius, one of his deacons, who was armed with faith and enthusiasm, to take the water and sprinkle it in faith, and then apply the flame. His orders were obeyed, and the demon, unable to endure the approach of the water, fled. Then the fire, affected by its foe the water as though it had been oil, caught the wood, and consumed it in an instant. When their support had vanished the columns themselves fell down, and dragged other twelve with them. The side of the temple which was connected with the columns was dragged down by the violence of their fall, and carried away with them. The crash, which was tremendous, was heard throughout the town, and all ran to see the sight. No sooner did the multitude hear of the flight of the hostile demon than they broke out into a hymn of praise to God.
Other shrines were destroyed in like manner by this holy bishop. Though I have many other most admirable doings of this holy man to relate—for he wrote letters to the victorious martyrs, and received replies from them, and himself won the martyr’s crown—for the present I hesitate to narrate them, lest by over prolixity I weary the patience of those into whose hands my history may fall.
Theodoret of Cyrus, A History of the Monks of Syria
(Epilogue, §§12-13)1 *** (PAPACY)
(§12) On perceiving his [Peter’s] alarm, and knowing his love exactly, the Master [Christ] by foretelling his end destroyed his fear, gave witness to his love, confirmed Peter’s profession, and applied the remedy of profession to the wound of denial. I think that he made this threefold interrogation for this reason: to apply to the wounds remedies of the same sequence, and to lay bare to those of the disciples present the fire of his love. The prophecy of his end both comforted Peter and taught the others that his denial resulted from the divine plan, not from his own intention. Our Savior and Lord himself hinted at this when he said to him, “Simon, Simon, Satan has been granted leave to sift you like wheat, and I have made intercession for you, that your faith may not fail; but when you have turned again, strengthen your brethren” (Luke 22:31-32). Just as I, he means, support you when tottering, so be yourself a support to your brethren when they are shaken, and give them a share of the assistance you enjoy; do not give a push to those who are slipping, but raise them up when in danger. It was for this reason that I allow you to stumble, but do not let you fall–to contrive by means of you to keep standing those who totter.
(§13) So it was that this great “pillar” (Gal. 2:9) supported a tottering world, and did not let it fall completely, but set it upright and made it firm. Ordered to shepherd the sheep of God, he put up with being maltreated on their behalf, and rejoiced at being tortured. On leaving the wicked Sanhedrin with his companion, he exulted “at being counted worthy to be dishonored for the name” of the Lord (Acts 5:41). On being thrown into prison, he was happy and jubilant.
Biblical Commentaries
Theodoret of Cyrus, Commentary on 2 Thessalonians
- End Times | Commentary on 2:3-4
(Commentary on 2:3-4)2
“Because unless the defection comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above every so-called god or object of worship so that he takes his seat as God in the temple of God, proclaiming himself to be God” (vv. 3-4).
By “defection” he referred to the Antichrist in person, making a title out of the event. He called him “the man of sin” since he is a man by nature, receiving all the devil’s activity in himself, and “son of perdition” as being ruined himself and proving the source of ruin to others. In fact, human beings’ avenging spirit mimics the Incarnation of our God and Savior; as the latter by assuming human nature procured our salvation, so the former by selecting a human being capable of receiving all his activity will endeavor through him to deceive all human beings, calling himself Christ and God, and betraying the falsity of the so-called gods, which he himself practices in times past. By “temple of God” he referred to the churches, in which he will arrogate to himself pride of place, striving to declare himself God. The divine Daniel also prophesied this in the words, “He will not recognize him over gods of his ancestors, and will glorify Maozim as god in his own place” (Dan. 11:37), that is, he will name himself powerful god.
Letters
Theodoret of Cyrus, Letter 113: To St. Pope Leo the Great (449)
If Paul, the herald of the truth, the trumpet of the Holy Ghost, hastened to the great Peter in order that he might carry from him the desired solution of difficulties to those at Antioch who were in doubt about living in conformity with the law, much more do we, men insignificant and small, hasten to your apostolic see in order to receive from you a cure for the wounds of the churches. For every reason it is fitting for you to hold the first place, inasmuch as your see is adorned with many privileges. Other cities are indeed adorned by their size, their beauty, and their population; and some which in these respects are lacking are made bright by certain spiritual boons. But on your city the great Provider has bestowed an abundance of good gifts. She is the largest, the most splendid, the most illustrious of the world, and overflows with the multitude of her inhabitants. Besides all this, she has achieved her present sovereignty, and has given her name to her subjects. She is moreover specially adorned by her faith, in due testimony whereof the divine Apostle exclaims “your faith is spoken of throughout the whole world” (Rom. 1:8). And if even after receiving the seeds of the message of salvation her boughs were straightway heavy with these admirable fruits, what words can fitly praise the piety now practiced in her? In her keeping too are the tombs that give light to the souls of the faithful, those of our common fathers and teachers of the truth, Peter and Paul. This thrice blessed and divine pair arose in the region of sunrise, and spread their rays in all directions. Now from the region of sunset, where they willingly welcomed the setting of this life, they illuminate the world. They have rendered your see most glorious; this is the crown and completion of your good things; but in these days their God has adorned their throne by setting on it your holiness, emitting, as you do, the rays of orthodoxy. Of this I might give many proofs, but it is enough to mention the zeal which your holiness lately shewed against the ill-famed Manichees, proving thereby your piety’s earnest regard for divine things. Your recent writings, too, are enough to indicate your apostolic character. For we have met with what your holiness has written concerning the incarnation of our God and Savior, and we have marveled at the exactness of your expressions…
We had expected that through the instrumentality of the representatives sent by your holiness to Ephesus, the tempest would have been done away, but we have fallen under severer attacks of the storm…
But I await the sentence of your apostolic see. I beseech and implore your holiness to succor me in my appeal to your fair and righteous tribunal. Bid me hasten to you, and prove to you that my teaching follows the footprints of the apostles.
Theodoret of Cyrus, Letter 118: To the Archdeacon of Rome
A terrible storm has attacked our churches, but the adherents of the apostolic faith have in your holiness a safe and quiet haven. Not only do you champion the cause of the doctrines of the Gospel, but you utterly detest the wrong done to me. I was living far away at a distance of thirty-five days’ journey, when I was condemned at their good pleasure by those most righteous judges. Teaching which has obtained in the churches from the coming of God our Savior till this day they have abandoned. They have introduced a novel and bastard doctrine, diametrically contrary to the tradition of the apostles, and are openly at war with them that hold to the ancient instruction. Deign, then, most godly sir, to kindle the zeal of the very sacred and holy archbishop [the Pope], that the churches of the East too may enjoy your kindly care. Above all fight in behalf of the faith delivered from the beginning by the holy apostles; preserve the heritage of our fathers unimpaired, and scatter the mist that oppresses us. Give us instead of moonless night clear sunshine, and condemn the wickedness of the massacre unrighteously wrought against us. It is becoming to your holiness to add yet this act of zeal to your other good deeds.
Footnotes
- Theodoret of Cyrus, R.M. Price, trans., Cistercian Studies, Vol. 88: A History of the Monks of Syria, by Theodoret of Cyrrhus (Trappist, KY: Cistercian Publications, 1985), 198. ↩︎
- Theodoret of Cyrus, Robert Charles Hill, trans., Commentary on the Letters of St. Paul, Vol. 2 (Brookline, MA: Holy Cross Orthodox Press, 2001), 128. ↩︎
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