Theodore of Tarsus – Secondary Sources

Bischoff, B. & Lapidge, M., eds., Biblical Commentaries from the Canterbury School of Theodore and Hadrian, Cambridge, CUP, 1994.

Brock, S., ‘St Theodore of Canterbury, the Canterbury School, and the Christian East’, in The Heythrop Journal, 36(4), October 1995, pp.  431-38.

Cubitt, C., Anglo-Saxon Church Councils c.650-c.850, London, Leicester University Press, 1995.

Finsterwalder, P.W., ed. Die Canones Theodori Cantuariensis und ihre Überlieferungsformen, Weimar, 1929.

Lapidge, M., ed. Archbishop Theodore: Commemorative Studies on His Life and Influence, Cambridge, CUP, 1995.

Lapidge, M.,

‘The Career of Archbishop Theodore’;

‘The Study of Greek at the School of Canterbury in the Seventh Century’;

‘The School of Theodore and Hadrian’;

‘Theodore and Anglo-Latin Octosyllabic Verse’,

in Anglo-Latin Literature 600-899, London, The Hambledon Press, 1996.

Siemens, J., ‘Christ’s Restoration of Humankind in the Laterculus Malalianus, 14′, in The Heythrop Journal, 48(1), January 2007, pp. 18-28.

Siemens, J., ‘A Survey of the Christology of Theodore of Tarsus in the Laterculus Malalianus‘, in The Scottish Journal of Theology, 60(2), 2007, pp.  1-13.

Stevenson, J., The Laterculus Malalianus and the School of Archbishop Theodore, Cambridge, CUP, 1995.

Stevenson, J., ‘Ephraim the Syrian in Anglo-Saxon England,’ in Hugoye: Journal of Syriac Studies Vol. 1, No. 2, July 1998.

Theodore of Tarsus – primary & pseudo-primary sources

Biblical Commentaries, B. Bischoff & M. Lapidge, eds., in Biblical Commentaries from the Canterbury School of Theodore and Hadrian, Cambridge, CUP, 1994. 

Iudicia Theodori, P.W. Finsterwalder, ed. in Die Canones Theodori Cantuariensis und ihre Überlieferungsformen, Weimar, 1929.

Laterculus Malalianus, J. Stevenson, ed., in The Laterculus Malalianus and the School of Archbishop Theodore, Cambridge, CUP, 1995.

Irenaean Soteriology

Just as in the invisible world the Logos is already the head of all being created through him, so now in the incarnation he becomes head of the visible and corporeal world, and above all the head of the church, so drawing everything to himself. This represents at the same time a recapitulation of creation and above all, of fallen Adam, i.e. a renewing and saving permeation of the whole history of the world and of mankind by ‘Christ the Head’, from its beginning to its end. In this way, the world, history, man are all brought to their climax, but at the same time, they are all brought back by Christ to their principle, to God. The whole of God’s previous work through the Logos in the world and to men is concentrated in the incarnation of Christ; it reaches its fullness and now in Christ fills the whole of the world and the whole of history.

A. Grillmeier, Christ in Christian Tradition, vol. 1, 2nd ed., trans. J. Bowden, Atlanta, John Knox Press, 1975, p.  102.

Introduction

The purpose of this site is merely for me to post some of the ideas that spin off of my research, to proliferate awareness of the figure at the centre of my research, and to further explore fields of theology and history that happen to pique my interest at the moment.