DIODORUS
DIOGNETUS
Georgius Cyprius, 772. Gelzer thinks that Diocle-
tianopohs is a later name of ApollinopoHs Minor, the
Coptic KosBerbir, and the Arabian KCis, still existing
near Keft (Coptiis). (Am^lineau, "Geographie de
I'Egypte", ■190, 573, 576.) One bishop of Apollin-
opolis Minor is known, Pabiscus, mentioned in 431
(Lequien, II, G03).
S. Petrides.
Diodorus of Tarsus, date of birth uncertain; d. about A. D. 392. He was of noble family, probably of Antioch. St. Basil calls him a "nursling" of Sil- vaniis, Bishop of Tarsus, but whether this discipleship was at .\ntioch or at Tarsus is not known. He studied at Athens, then embraced the monastic state. He became head of a monastery in or near Antioch, and St. Chrysostom was his disciple. When Antioch groaned under Arian bishops, he did not join the small party of irreconcilables headed by Paulinus, yet when Bishop Leontius made Aetius a deacon, Diodorus and Flavian threatened to leave his com- munion and retire to the West, and the bishop yielded. These two holy men, though not priests, taught the people to sing the Psalms in alternate choirs (a practice which quickly spread throughout the Church), at first in the chapels of the martyrs, then, at Leontius's invitation, in the churches. When at length, in 361, the Arian party appointed an ortho- dox bishop in the person of St. Meletius, Diodorus was made priest. He seems to have written some of his works against the jiagans as early as the reign of Julian, for that emperor declared that Diodorus had usetl the learning and eloquence of Athens against the immortal gods, who had punished him with sick- ness of the throat, emaciation, wrinkles, and a hard and bitter life. In the persecution of Valens (364- 78), Flavian and Diodorus, now priests, during the exile of Meletius kejjt the Catholics together, assem- bling them on the northern bank of the Orontes, since the Arian emperor did not permit Catholic worship tvithin the city. Many times banished, Diodorus, in 372, made the acquaintance of St. Basil in Armenia, whither that saint had come to visit Meletius. On the return of the latter to his flock, he made Diodorus Bishop of Tarsus and Metropolitan of Cilicia. Theo- dosius soon after, in a decree, named Diodorus and St. Pelagius of Laodicea as norms of orthodoxy for the whole East. Diodorus was at the Councils of Antioch in 379 and of Constantinople in 381. Sozo- men makes him responsible at the latter council for the proposal of Nectarius as bishop of that city, and represents him as one of the chief movers in the ap- pointment of St. Flavian as successor to Meletius, by which the unhappy schism at Antioch was prolonged.
Diodorus came to Antioch in 386 or later, when St. Chrysostom was already a priest. In a sermon he spoke of Chrysostom as a St. John the Baptist, the Voice of the Church, the Rod of Moses. Next day Chrysos- tom ascended the pulpit and declared that when the people had applauded, he had groaned; it was Diodo- rus, his father, who was John the Baptist; the Antiochenes could bear witness how he had lived without possessions, having his food from alms, and persevering in prayer and preaching; like the Baptist he had taught on the other side of the river, often he had been imprisoned — nay, he had been often be- headed, at least in will, for the Faith. In another sermon he likens Diodorus to the martyrs: "See his mortified limbs, his face, having the form of a man, but the expression of an Angel ! "
St. Basil in 375 asked Diodorus to disown a ficti- tious letter circulated in his name, permitting mar- riage with a decea.sed wife's sister. In the following year he criticizes the rhetorical style of the longer of two treatises sent him by Diodorus, but gives warm praise to the shorter. Diodorus's style is praised by Chrysos- tom, Theodoret, and Photius, but of his very numer-
ous writings only a few unimportant fragments have
been preserved, chiefly in Catenae (q. v.). He wrote
against some of the heresies and still more against
heathen philosophy. Photius gives a detailed sum-
mary of his eight books "dc Fato"; they were evi-
dently very dull from a modern point of view. Ac-
cording to Leontius he composed commentaries on
the whole Bible. St. Jerome says that these were
imitations of those of Eusebius of Emesa, but less
distinguished by secular learning. Diodorus rejected
the allegorical interpretation of the Alexandrians, and
adhered to the literal sense. In this he was followed
by his disciple Theodore of Mopsuestia, and by
Chrysostom in his unequalled expositions. The
Antiochene School of which he was the leader was
discretlited by the subsequent heresies of Nestorius,
of whom his disciple Theodore of Mopsuestia was the
precursor. Theodoret wrote to exculpate Diodorus,
but St. Cyril declared him a heretic. The damning
passages cited by Marius Mercator and Leontius seem,
however, to belong to a work of Theodore, not of
Diodorus: nor was the latter condemned when Theo-
dore and passages of Theodoret and Ibas (the Three
Chapters) were condemned by the Fifth General
Council (553). It seems certain that Diodorus went
too far in his opposition to (the younger) Apollinarius
of Laodicea, according to whom the rational soul in
Christ was supplied by the Logos. Diodorus, in
emphasizing the completeness of the Sacred Human-
ity, appears to have asserted two hj-postases, not
necessarily in a heretical sense. If the developments
by Theodore throw a shade on the reputation of
Diodorus, the praise of all his contemporaries and
especially of his disciple Chrysostom tend yet more
strongly to exculpate him. It will be best to look
upon Diodorus as the innocent source of Nestorianism
(q. V.) only in the sense that St. CjtH of Alexandria
is admittedly the unwilling origin of Monophysitism
through some incorrect expressions. Against this
view are Julicher [in Theol. lit. Z. (1902), 82-86] and
Funk [in "Rev. d'hist. eccl.", Ill (1902), 947-71;
reprinted with improvements in " Kirchengesch.
Abhandl." (Paderborn, 1907), III, 323].
The fragments of his Commentaries on the Old Testament are collected in Migne, P. G., XXXIII, from the Catena of Nicephorus and that published by Corderius (Antwerp, 1643-6), also from Mai, "Nova Patrimi Bibl.", VI. A few more are found in Pitra, "Spicilegium Solesmense" (Paris, 1852), I. A long list of the lost works is in Fabricius, " Bibl. Gr.", V, 24 (reprinted in Migne, loc. cit.). Some Syriac dog- matic fragments are in Lagarde, "Analecta SjTiaca" (Leipzig and London, 1858). Four treatises of Pseudo-Justin Martyr have been attributed to Dio- dorus by Harnack ("Texte und Unters.", N. F., VI, 4, 1901).
For his life, see Tillehont, MemoiTes, vol. VIII, and Vena- ELEs in Diet, of Christ. Biogr., s. v. On Diodorus as an exegete: Turner in Hastings. Diet, of the Bible, V, 500; Kihn, Die Bedeutunq der antiochenischen Schide (Weissenburg, 1866, Ingolstadt, 1867); Ueber Theoria und .\llegOTia nach verlorenen hermeneuiischen Schriften der Antiochener in Th. Quartalsch. (1880), LXII, 553; Ermoni, Diodore de Tarse et son rdle doc- trinal in Museon, nouv. serie (1901). II, 431; Idem. Ecole thcol. d Antioche in Diet, de theol. cath., II, 1435 sqq.; see also ViGOUHOUX, Ecole exrgetique d' Antioche in Diet, de la Bible, I. 083 sqq. On the School of Antioch in general see bibli- ography of article Antioche by Leclercq inDict. d'Areh. chret. John Chapman.
Diognetus, Epistle to (Epistola ad Diognetu.m). — This beautiful little apology for Christianity is cited by no ancient or medieval WTiter, and came dow^l to us in a single MS. which perished in the siege of Strasburg (1870). The identification of Diognetus with the teacher of Marcus Aurelius, who bore the same name, is at most plausible. The author's name is unknown, and the date is anyn'here between the Apostles and the age of Constantinc. It was clearly composed during a severe persecution. The manu-
