monk-theologian and archbishop of Caesarea in Cappadocia, who was the leading advocate of a Platonist school of Christian theology and a principal consultant at the second Council of Constantinople in 553.

As a monk, and perhaps also abbot, of the “New Laura” (monastery) near Jerusalem, Theodore became the spokesman for Eastern Orthodox monks and theologians who adhered to the doctrine of the eminent 3rd-century theologian Origen, which included belief in the preexistence (before human conception) of souls, the eternal creation of the world, and the ultimate reconciliation of all, even the devil, with God. At Constantinople, to represent the Origenist party, Theodore contended with Pelagius, the legate of Pope Vigilius, and Mennas, patriarch of Constantinople, who considered Origen's doctrine erroneous if not heretical. The anti-Origenists gained the support of the emperor Justinian I, who in 543 issued an edict repudiating Origenist teaching. Although Theodore submitted, he continued his propagation of the doctrine. With a fellow Origenist, the Greek theologian Leontius Of Byzantium, Theodore attempted to reconcile the disputing factions in the lingering Christological controversy that persisted after the general councils of Ephesus (431) and Chalcedon (451).

With encouragement from Emperor Justinian, who sought political and ecclesiastical harmony in the Christian East, Theodore was appointed bishop of Caesarea in 537 and was asked to devise a comprehensive Christological formula that would be satisfactory to the Monophysites and to the Antiochenes, the theological school vindicated at Chalcedon. By 543 Theodore and Leontius had begun criticizing the writings of prominent Antiochenes, particularly Theodore of Mopsuestia (d. c. 429), for their emphasis on the human personhood in Christ and associated this teaching with the heresy of Nestorius, the 5th-century patriarch of Constantinople, and with their anti-Origenist opponents.

In 544 Theodore persuaded Justinian to decree against the Three Chapters, a summary of Antiochene doctrine, and undertook to secure the support of the Eastern patriarchs. Pope Vigilius, who opposed the measure because such a denunciation would compromise the Council of Chalcedon, was brought to Constantinople from Rome (547) and was pressed by Justinian to condemn the Three Chapters. Western bishops, especially in northern Italy and Gaul, protested this setback to orthodoxy; and Vigilius, after being violently handled by the imperial party, excommunicated Theodore and his circle of Byzantine prelates. Before the opening of the council in 553, Theodore withdrew his opposition to the Three Chapters and apologized to the Pope. At the council he and Leontius of Byzantium submitted a conciliatory definition, the noted enhypostasia (“in the person”) formula, maintaining that the human nature of Christ, although complete, had no personal identity of its own but achieved personalization only in the divine person of the eternal Logos (Word). Despite his having established the agenda for the council, Theodore could not prevent it from making an ambiguous condemnation of Origenism.