The larger part of Theodoret of Cyrus' existant body of work still remains untranslated, and this lack provides a fragmented representation of his thought and has lead to his misrepresentation by ancient, medieval and some modern scholars. Theodoret of Cyrus presents a fresh collection of texts from all periods of his career, including two complete treatises (On the Trinity and On the Incarnation) as well as representative selections from two others (A Cure of Greek Maladies and A Compendium of Heretical Mythification) so far unpublished in English, with a critical introduction concerning his life, legacy and place in the history of Christian doctrine. This book provides the reader with a more balanced picture of Theodoret's often neglected, depreciated and largely inaccessible theological legacy.

The credal statement referring to the “resurrection of the flesh/body” has been a theme of contention for many centuries. In this chapter I discuss the way Amphilochius of Iconium (ca. 340/345—ca. after 394) interpreted this issue. The surviving fragments bear witness to the fact that Amphilochius presented the universal resurrection in concise definitions, which remain relevant even in modern times. These include the statement that the resurrected body is “identical, but not alike.” A non-anachronistic interpretation of fourth-century theological terms, as well as Amphilochius’ consistent terminology reveals that for him the idea of bodily resurrection meant mainly the preservation of one’s personal identity. This is a valuable legacy for a variety of contemporary discussions concerning what it means to be a person, how it relates to fleshly presence, including time-space limited, as well as boundless personal existence. <!----> <!----> <!----> <!---->

Whilst Bullinger’s CHP accepts the decisions of the first four ecumenical councils, no description has been produced concerning their criteria. Based on the common features of Nicaea, Constantinople, Ephesus and Chalcedon, the Apostles’ Council of Jerusalem would fit the pattern, with one exception: it had neither been convened nor supervised by secular rulers. Why did the strongly Bible-oriented Reformers fail to ‘renumber’ the ecumenical councils starting with the one in Jerusalem, as they did e.g. with the Decalogue or the sacraments? Apparently, they acquiesced in the already established state of affairs to appease the contemporary secular powers, whilst preserving Chalcedon’s Christological and soteriological heritage.

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