[Image] [Hi-Res Image]
Page 410
There~ THE NEW SCHAFF-HERZOG 410
others, Pith and Marrow of Some Sacred Writings, ib.1905; and W. Q. Judge, Echoes from the Orient, 3d ed., New York, 1893; idem, Epitome of Theosophy, Point Loma, 1908; J. H. Fussell, Incidents in the Hist. of the Theosophical Movement, Point Loma, 1910; Theosophical Manuals, ib., 1910 (18 numbers).
Other works, for and against, are: J. C. F. Zoellner, Transcendental Physics, London, 1882; W. J. Colville, Universal Theosophy, Chicago, 1888; J. H. Dewey, The Way, the Truth, and the Life, Buffalo, 1888; C. Behre, Spiritisten, Mystiker and Theesophen, Leipsie, 1890; J. L. Harder-Hickey, La Thgosophie, Paris, 1890; W. R. Old, What is Theosophy? London, 1891; J. Murdoch, Theosophy Exposed: or, Mrs. Besant and her Guru, Madras, 1893; idem, The Theosophic Craze: its History; how Mrs. Besant was befooled and deposed, Madras, 1894; J. A. Anderson, Reincarnation, San Francisco, 1894; L. L. de Rosny, Le Bouddhisme Eclectique, Paris, 1894; C. F. Wright, Outline of the Principles of Modern Theosophy, Boston, 1894; H. Goering, TheosoPhische Schriften, 30 parts, Brunswick, 1894-96; W. Kingaland, The Esoteric Basis of Christianity, London, 1895; A. Lillie, Madame Blavatsky oral her " Theosophy," London, 1895; J. W. Boiasevain, Inleiding tot de Theosophie, Amsterdam, 1902; C. Bleibtreu, Die Vertreter des Jahrhunderts, vol, iii., Theosophy, Berlin; 1904; W. Bruhn, Theosophie and Thealogie, Gliiekatadt, 1907; A. B. Kingsford and E. Maitland, The Perfect Way or the Finding of Christ, New York, 1908; G. Sulzer, Moderne indische The08ophie and Christentum, Leipaic. 1909; C. Bragdon, Theosophy and the Theosophical Society, Rochester, N. Y., 1909; J. H. Fussell, Mrs. Annie Besant and the Moral Code, Point Loma, 1909; G. F. Moors, Notes. from India, Theosophy and Co-Masonry, ib. 1910; R. Steiner, Theosophy; an Introduction to the superaenaible Knowledge of the World and the Distinction of Man, New York and Chicago, 1910.
THEOTO%ES, the-ot'o-kiz (THEOTO%IS), NICEPHORUS: Greek scholar and distinguished preacher, archbishop of Catharinoslav [Slavensk and Kherson] and of Astrachan; b. on the island of Corfu Feb., 1731 (so Strahl; others 1736); d. in Moscow May 31, 1800. He began his studies at a school of his native island, and continued them in Bologna and Padua. After returning to his fatherland he became hierodiakonos in 1748 and hieromonachos in 1753. Until 1765 he was preacher and teacher in the school of Corfu, where he had studied. He was then preacher in Constantinople and resided in Germany for some years from 1770; schooldirector at Jassy, 1774-77, after which he joined his friend Eugenios Bulgaris (q.v.) in Russia, whom he succeeded as archbishop of Catharinoslav in 1779, and in 1786 was translated to Astrachan. In 1796 he was removed and thenceforth lived in retirement in the Danielovski monastery in Moscow.
Theotokes' most cherished wish was to elevate his people religiously and spiritually. He therefore cultivated learning and used the modern Greek speech in his writings, with no slight literary skill. He is to be classed with Adimantios Korias and Eugenios Bulgaris and among the most influential Greeks of the eighteenth century who prepared the way for Hellenic independence, though he differed from these in that he held more closely to the traditional orthodoxy. In the West he is known chiefly in connection with the modern interest in the Catenx (q.v.). He edited, though not critically, the so-called Catena Lipsieusis (2 vols., 1772-73; cf. H. Karo and J. Liezmann, Catenarum Grcecarum catalogus, Nachrichten der Gesellschaft der Wissenschaften zu G6ttingen, phil. Kist. Klasse, 1902) from a manuscript of the eleventh century containing the entire Oktateuch which he found in the library of
Prince Ghikas and another manuscript of the year 1104 which he obtained from Constantinople. An other work more widely known in the West is Theo tokes' edition of the Greek translation of the ascetic works of Isaac of Nineveh (q.v.; cf. Fabricius Harles, xi. 120) made by the monks Patricius and Abraamius (Leipsic, 1770). He also translated the " Golden Book " of Rabbi Samuel (Leipsie, 1769). This work, said to have been written in Arabic and translated into Latin by a Spaniard, Alfonsus Bono sus, presents Samuel, a rabbi of Morocco, writing to Rabbi Isaac and expressing his fear that Jesus was the Messiah, basing the apprehension on the thousand years' duration of the oppression of the Jews, the Old Testament, and the Talmud. It was as preacher, however, that Theotokes was best known to his contemporaries, and his influence on the future development of Greek preaching was great. His sermons have been collected (5 vols., vol, i., Leipsic, 1766, vols, ii.-v., Moscow, 1796 1808). Theotokes' general repute was such that questions of dogmatics and practical problems in the cure of soul's were often referred to him for answer. In this way a number of minor writings arose which are highly esteemed by the orthodox and exist in both Greek and Russian translation. A col lection of letters of this sort was published at Athens in 1890 by Johannes Sakkelion under the title " Un published Works." He also left works on mathe matics and geography. [An Evangelical and Exeget ical Commentary upon Select Portions of the New Testament Founded on the Writings of Nicepharas Theotoces, by S. Nicolaides, was published in Lon don in 1860.] (PHILIPP MEYER.)BIHLTOGRAPHY: P. Strahl, Das pelehrte Russland, Leipsie, 1828; A. C. Demetracopulos, Grocia orthodoza, ib. 1872; A. D. Kyriakos, Geschichte der orientalischen Kirchen, ib. 1902. The literature in Greek is given in Hauck-Herzog, RE, ma. 673.
THEOTO%OS, thi-et'o-kes (" God-bearing ") : A term applied in the early Church to Mary the mother of Christ in order to lay the strictest emphasis upon the incarnation in opposition to those who taught that God could not be born of a human parent and in defense of the doctrine that the birth of Christ involved his two natures. It was adopted at the Councils of Ephesus (431) and Chalcedon (451) against Nestorianism (see NESTORIUB; also NE8TORIANB). The term is now a favorite designation in the Greek Church for the Virgin Mary.
THERAPEUTIE, ther"a-piu'ti or pu'te: Name of a reputed sect of ascetics. A treatise attributed to Philo has come down, entitled Peri, biou theoretikon (F. C. Conybeare, Philo: about the Contemplative Life, Oxford, 1895), in which the Therapeutae are represented as ascetics, learned in Scripture, dwelling in colonies, and following the contemplative life. Though scattered in many parts of the world, the majority were said to be in Egypt with headquarters near Alexandria beyond Lake Mareotis. There they dwelt securely in separate hats collected in villages; and in each dwelling there was a sacred chamber (semneion or monasteri,on), where, wholly secluded from the world, the mysteries of the perfect life were realized. Into these they took neither
