Thought
Didymus' method of commentary is often allegorical, and he follows his teacher Origen in seeking a higher meaning of scripture from the Bible, a book which is for him "anointed by God." The knowledge of God relies fundamentally on the revelation of scripture, and God is united to his creation and continually active.
Thoroughly trinitarian, Didymus' again follows Origen in his doctrine of God, making God completely transcendent and only capable of being spoken of by images and apophatic means. He repeatedly emphasizes that God's essence is beyond essence, and uses a term only seen otherwise in Cyril of Alexandria, "without quantity." There can be seen in his works influence from the Cappadocian Fathers, focusing the concept of Hypostasis (philosophy) to express the independent reality of the three persons of the Trinity rather than beginning with the one divine substance (ουσια) as his starting point. Within these three persons, the Father is the root of the Divinity, the Spirit proceeds from the Father, and the Son is generated. Didymus seemed very concerned with stressing the equality of the persons of the Trinity. In Georges Florovsky's opinion, "Didymus does not strive for precision in his formulations. This is a general feature of the school of Alexandria."
In combating the heresies of the Manichaean Docetists and Apollinarians, we should not be surprised to find Didymus insisting on the fullness of the human nature of Christ. He concludes there must be two natures united in Christ, not speculating on precisely how these work together but restricting himself to the expression "a single Christ." In his atonement theory, Didymus does not mention deification, but rather focuses on the ransom and the restoration of the image and the likeness. The fragmentary nature of his writing at this point does not allow us to draw definite conclusions, but he does speak of "universal salvation." Jerome, probably correctly, accused Didymus of confessing the ultimate restoration of the devil.
Didymus seems to have also accepted the pre-existence of souls, and considers the afterlife as a process of purification, though, according to Florovsky, he rejects metempsychosis. He describes the Day of the Lord as an internal illumination of the soul, and in the future world he believes that evil "as a quality" will no longer exist. For him, as in Origen, the true gnostics possess a divine philosophy, one which allows them to defend themselves against heretics by giving a clear confession fo the faith. Throughout his theology the influence of Origen is revealed, various aspects of which, particularly his eschatology, must have led to the condemnation of his works.
Read more about this topic: Didymus The Blind
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