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indirect. It was a burden for Ammon to ask
Theodorus questions, since both the inquiry and response had to pass through Theodorus the Alexandrian, and as such most of his descriptions involve observable actions rather than speech. Furthermore, the stories and miracles he chronicles hearing from his brothers could not have come directly to them from an Egyptian brother, and must have filtered to them through Theodorus the Alexandrian. Since little is known or recorded about the intention of the Greek Theodorus, it is impossible to judge how his position as head translator may have affected information received by the community he headed, or how accurately they understood the words of Pachomius and the Egyptian Theodorus.
179:
from
Theodorus' hand, is a set of three instructions. These instructions consist of several small lessons and rules, which Theodorus presumably taught to the brothers, and while segments of each are incomprehensible because the original texts are mutilated and the reconstruction is conjectural, many segments remain intact. A variety of subjects are covered in these texts, though few passages offer any insight beyond the well-known facts that Theodorus greatly admired Pachomius and endorsed a very ascetic lifestyle for the brothers whom he guided. Scripture is cited liberally, though there is ultimately little to distinguish these texts from the writings of other early Christians under the
206:
as the housemaster for the strangers who were also coming to become monks with him in Phbow, and gave him full authority over those who spoke Greek. Theodorus the
Alexandrian eventually learned Coptic and was able to communicate with Pachomius and serve as the official translator of the Koinonia, but the community he administered always remained semi-autonomous from the main population of the monastery. Greek monks were forced to rely on Theodorus to communicate with anyone outside their small circle, and a distinct language barrier manifested itself. As the sources indicate, Ammon and the brothers he interacted with were on the side of this barrier opposite Theodorus.
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after his arrival, Theodorus was the new de facto leader, though he claimed to be only acting on behalf of
Horsiesios. For eighteen years Theodorus administered from Pachomius’ old headquarters in Phbow, using techniques far more assertive than his predecessors, such as constantly shuffling the offices and locations of the most ambitious monks. Yet in spite of this somewhat unstable shifting, the Koinonia was ruled peacefully for nearly two decades, at which point Theodorus predicted he would soon die. Within a few months his prediction came true, and Apa Horsiesios once more took his place as the head of the communities in both title and authority.
148:, Pachomius gave Theodorus complete control over Tabennese, though recalled him from the position after witnessing several monks under Theodorus’ watch violating the monastic rules without reprimand. Having failed to prove his governing ability and once more in a position no higher than when he had entered the monastery, Theodorus became a personal assistant to Pachomius and remained relatively quiet for some years. Despite his clear potential and popularity, Pachomius refused to grant Theodorus any kind of authority; though the old man's failing health soon changed things forever.
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sickly man died. Despite the assertion that
Theodorus apparently did not want the rank of a father or this world's glory, he consented. Unfortunately for the would-be leader, Pachomius recovered, and upon hearing of Theodorus’ decision, exiled the ambitious young man. After living a life of constant weeping and prayer in solitude, Pachomius forgave Theodorus and allowed him to live among the brothers once more. Normalcy returned, though never again would Pachomius fully trust his former protégé.
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Pachomius relocated there around 336. Most of the letter consists of sayings Ammon heard from brothers who had personally interacted with
Pachomius and Theodorus, much of which is praise for the two men with little real substance. Although Ammon was a diligent man who would later become a well-known bishop, his knowledge of the workings of the Koinonia was limited by his inability to understand Coptic. Pachomius and Theodorus were native Egyptians, and spoke the native Egyptian language known as
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Tabennese for several years, despite never being given a position of power in the monastic hierarchy. Finally, Pachomius called on him to preach to the brothers despite his youth, and eventually appointed him steward of
Tabennese after several new monasteries had been built. Retiring to the monastery of
218:
The monastic chronicle of the
Pachomian federation is by far the most detailed source that mentions Theodorus. The chronicle was completed sometime after the deaths of Pachomius and Theodorus, who are presented as the two centermost figures in the history of the Koinonia. Versions of this chronicle
196:
The letter of Ammon is the only firsthand description of what it was like to be within a monastery during the time in which
Theodorus was in charge of the Koinonia. Ammon spent three years living with Theodorus in the monastery of Phbow, which served as the headquarters of the Koinonia starting when
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All accounts of
Theodorus’ sayings reported in Ammon's letters are described only as they were translated to him. Ammon acknowledges that when Theodorus spoke to him, he did so in the Egyptian language, while Theodorus the Alexandrian translated into Greek, and that all his communications were thus
178:
Like those of Pachomius and the other leaders of the Koinonia, Theodorus’ sermons were recorded by his followers and some chronicles of his correspondence with contemporary Christian figures have survived intact. The most substantial of these documents, which are in Coptic and believed to have come
205:
referred a Greek convert who had served him in Alexandria to Pachomius. This Greek man, who was known as Theodorus the Alexandrian, sought an ascetic life, and quickly impressed Pachomius with his piety. Although Pachomius was unable to easily communicate with him, he appointed this new Theodorus
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as his successor rather than the clearly qualified Theodorus. The death of Petronios later that year would leave Apa Horsiesios in charge, and the popular Theodorus would retreat to the distant monastery of Phnoum. Although it seems Theodorus practiced complete submission to the new leader of the
164:
that viewed Horsiesios as a weak leader. Refusing to work or communicate and demanding a new leader, many of the elder monks completely abandoned any notion of obedience to Horsiesios. The federation of monasteries was falling apart, and Theodorus rushed to Tabennese to placate the rebels. Soon
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After Theodorus had been assisting Pachomius at Tabennese for several years following his demotion, Pachomius became very ill and seemed to be on the verge of death. Pachomius had not named a successor, and several brothers pleaded with Theodorus to assert himself as head of the Koinonia when the
139:
upon his return to Sne. Praying and weeping, Theodorus became determined that his destiny lay with Pachomius. Although initially denied passage to Tabennese by a Pachomian monk due to his wealthy background, Theodorus opted to follow the visiting monk, and his persistence (and lack of obedience)
143:
Quickly becoming a favorite of Pachomius, Theodorus lived an enviably ascetic life in the monastery, and took on the title of the "brothers’ comforter". Theodorus asserted his influence openly (which resulted in reprimands from Pachomius) and generally maintained himself as a prominent figure at
131:, Theodorus was born into a wealthy Christian family and was well educated from a young age. Early in life he denied the excesses of his parents, and at the age of fourteen joined a monastery in the diocese of Sne, near the modern town of
187:
and vigilance against sin. Certainly these texts all offer insight into the values of the Pachomian monastic system as a whole and early Christianity itself, but little is intrinsically evident about the man who penned them.
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sphere of influence. The same can be said for the two short letters Theodorus composed to the other monasteries of the federation that he inherited from Pachomius, which deal with the topics of
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version has become the most frequently consulted. This is because it is by far the most detailed and comprehensible version, and written in a language more similar to the
1899:
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version. It can be estimated that the chronicle composed sometime between 368, when the last of the recorded events is believed to have transpired, and 404, when
239:. Many questions remain about the origins of this text, but since it is the only substantial biography about Theodorus, it remains a fundamental source.
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Coptic, as did a vast majority of the brothers who came to them. However, individuals who spoke other languages began to be accepted after
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paid off. He was welcomed by Pachomius upon his arrival, and quickly integrated into the community at Tabennese around 328.
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135:. A brother from Theodorus’ monastery stayed with Pachomius in Tabennese while traveling and preached of the virtues of the
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has been found in several different translations and pieced together from fragments but the
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328:. Trans. Armand Veilleux. Kalamazoo, Michigan: Cistercian Publications, 1981.
316:. Trans. Armand Veilleux. Kalamazoo, Michigan: Cistercian Publications, 1980.
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monastic federation from collapsing after the death of its founder.
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290:"Saint Theodore the Sanctified, Disciple of Pachomios the Great"
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is known to have translated a version of the chronicles into
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340:. Trans. James E. Goehring. New York: W. de Gruyter, 1986.
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Pachomian Koinonia I: The Life of Our Father Pachomius
112:and played a crucial role in preventing the first
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227:Coptic spoken by most Pachomian monks than the
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338:The Letter of Ammon and Pachomian monasticism
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155:In 348 Pachomius died, naming the brother
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160:Koinonia, problems soon arose in several
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100:(c. 314 – 368), also known as
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294:Orthodox Christianity Then And Now
32:Icon of St. Theodorus of Tabennese
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108:was the spiritual successor to
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106:Theodore the Sanctified
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1981:Coptic Orthodox saints
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1779:Theodorus of Tabennese
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20:Theodorus of Tabennese
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288:Sanidopoulos, John.
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1714:Pachomius the Great
1674:Isidore of Pelusium
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1507:Ignatius of Antioch
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861:Alexandrian Martyrs
836:21 Martyrs of Libya
249:Pachomius the Great
192:The letter of Ammon
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1567:Porphyrius of Gaza
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269:Coptic monasticism
38:Star of the Desert
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1634:Anthony the Great
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68:Venerated in
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1086:Sidhom Bishay
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264:Coptic saints
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127:According to
120:
118:
115:
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107:
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45:
41:
36:
29:
24:
17:
1885:Habib Girgis
1857:Other saints
1778:
1664:Mother Irini
1429:Macarius III
1324:Alexander II
1284:Theodosius I
1274:Dioscorus II
1249:Theophilus I
1234:Athanasius I
337:
333:
325:
321:
313:
309:
297:. Retrieved
293:
283:
233:Saint Jerome
217:
208:
195:
177:
154:
150:
142:
126:
105:
101:
97:
96:
1414:Gabriel VII
1404:Macarius II
1374:Michael III
1279:Timothy III
1259:Dioscorus I
1229:Alexander I
1199:Demetrius I
1056:Nag Hammadi
795:Evangelists
662:Bartholomew
181:Alexandrian
133:Esna, Egypt
129:hagiography
1945:Categories
1880:Euphrosyne
1822:Paphnutius
1794:Anchorites
1654:Horsiesius
1384:Cosmas III
1364:Michael II
1329:Theodore I
1309:Benjamin I
1304:Andronicus
1299:Anastasius
1264:Timothy II
1189:Agrippinus
1071:Philotheos
966:Gallicanus
901:Chiaffredo
856:Abaskhiron
386:Patriarchs
275:References
254:Horsiesius
203:Athanasius
169:Literature
1817:Onuphrius
1749:Petronius
1659:Hospitius
1644:Bashnouna
1409:Matthew I
1394:Zacharias
1379:Gabriel I
1369:Cosmas II
1354:Simeon II
1334:Michael I
1269:Peter III
1244:Timothy I
1209:Dionysius
1179:Markianos
1066:Philomena
946:Epimachus
906:Colluthus
891:Catherine
881:Bashnouna
871:Apollonia
727:Disciples
634:Sarathiel
556:Theotokos
511:Zechariah
501:Zephaniah
157:Petronios
123:Biography
117:cenobitic
114:Christian
110:Pachomius
1890:Candidus
1837:Shenouda
1729:Patapios
1649:Hilarion
1434:Cyril VI
1419:John XIV
1399:Cyril II
1359:Joseph I
1319:Simeon I
1289:Peter IV
1239:Peter II
1204:Heraclas
1184:Celadion
1126:Wadamoun
1121:Veronica
1101:Theoclia
936:Dorothea
765:Silvanus
755:Philemon
740:Barnabas
692:Matthias
649:Apostles
629:Zedekiel
526:Jeremiah
496:Habakkuk
428:Prophets
243:See also
221:Bohairic
185:Passover
137:Koinonia
1865:Ambrose
1847:Zosimas
1724:Parsoma
1444:Bishops
1424:Cyril V
1389:Abraham
1344:Mark II
1339:John IV
1314:Agathon
1254:Cyril I
1224:Peter I
1214:Theonas
1174:Eumenes
1159:Avilius
1154:Anianus
1046:Mohrael
1031:Maurice
931:Demiana
876:Barbara
866:Arianus
851:Abanoub
828:Martyrs
803:Matthew
775:Timothy
770:Stephen
735:Apollos
687:Matthew
639:Ananiel
619:Raphael
614:Gabriel
609:Michael
589:Zeitoun
574:Belarus
536:Ezekiel
516:Malachi
476:Obadiah
394:Abraham
299:23 July
225:Sahidic
199:Sahidic
1910:Verena
1842:Thomas
1832:Pijimi
1812:Misael
1759:Poemen
1754:Pishoy
1294:Damian
1194:Julian
1169:Justus
1164:Kedron
1149:Mark I
1096:Thecla
1061:Otimus
1036:Memnon
1016:Malati
986:Gereon
971:George
846:Abāmūn
841:Abāmūn
717:Thomas
707:Philip
657:Andrew
624:Suriel
584:Warraq
579:Poland
569:Assiut
541:Daniel
531:Baruch
521:Isaiah
506:Haggai
446:Samuel
409:Joseph
91:May 16
48:Esna,
1802:Karas
1719:Pambo
1639:Awgin
1597:Monks
1349:James
1141:Popes
1131:Wanas
1116:Varus
1081:Sarah
1051:Moura
1041:Menas
926:Dasya
780:Titus
712:Simon
702:Peter
486:Nahum
481:Jonah
466:Micah
456:Hosea
451:David
436:Moses
404:Jacob
399:Isaac
237:Latin
229:Greek
146:Phbow
87:Feast
62:Egypt
50:Egypt
1827:Paul
1807:Mary
1629:Amun
1601:nuns
1599:and
1076:Rais
818:John
813:Luke
808:Mark
697:Paul
682:Jude
677:John
491:Noah
471:Joel
461:Amos
301:2023
104:and
56:Died
43:Born
441:Job
59:368
46:314
1947::
292:.
370:e
363:t
356:v
303:.
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