Pauly Maniyattu: Heaven on earth, the theology of liturgical spacetime in the EastSyrian Qurbana, Rome, Mar Thoma Yogam, 1995 (summary)[65f] Theodore of MopsuestiaTheodore was born in Antioch ca 350. His friend, John Chrysostom, motivated him to an ascetical life. He be-came the bishop of Mopsuestia in 392 and remained it until his death (ca 428). He gained wide reputation forhis learning and his orthodoxy. He is the most prominent representative of the Antiochene School of exegesis,1is honoured by the East Syrian Church as the "Interpreter of the Scriptures".2 Even though he was from theWest Syrian tradition, he was accepted by the East Syrians. Though he was highly esteemed by his contempora-ries, he was condemned as a heretic, in the 5th ecumenical council of 553 (Constantinople II), 125 years afterhis death, and thus shared the fate of his master Diodore of Tarsus3. His biblical, theological and liturgicalworks4 have a prominent place both in the East Syrian and West Syrian traditions. Theodore wrote commenta-ries on almost all books of Bible, of which only few survived either in the Greek original or in Syriac or Latintranslations. Many mss were destroyed because of the verdict of the council in 553. Many of his works weretranslated into Syriac.His catechetical homilies on the eucharist5 have influenced the evolution of the East Syrian eucharistic doctri-ne.6 He explains not the East-Syrian, but the Antiochene liturgy celebrated in Mopsuestia at the end of the 4thcentury. Since many of the points on which he comments in his homilies, are applicable to the East Syrian litur-gy also, his commentary is considered an important document to understand the East Syrian qurbana. Shortlyafter his death his commentary was translated into Syriac.1 Cf. J.M; Lera, 'Théodore de Mopsueste', DSp 96-98:385-7; Chabot, Synodicon Orientale, 398; J. Quasten, Patrology 3,Antwerp, 1960, 401f; Ortiz de Urbina, Patrologia Syriaca, 242; F. Sullivan, The Christology of Theodore, AnalectaG...