Cavensis "Audiat hoc Arius et ceteri"

Steven Avery

Administrator
Yes, I think I put Wiseman's comments and I translated the Latin for English Readers. So you can definitely put that in. "Arius Read This" or something like that. And this is a statement really from Fulgentius' writings. So, indicating that the scribe was familiar with Fulgentius (or that Fulgentius' and/or his writings were so well known, that it was a common slogan against Arius).

"Audiat hoc Arius et ceteri"

Right, I cannot remember exactly what the Latin translation is...

It is the comment right next to the Heavenly Witnesses in the MSS.
"Let Arius and the others listen to this!" (Latin: Audiat hoc Arrius et ceteri)

Ok, here is the phrase in Fulgentius. Not exactly, but close to it.

===SOURCE: [PAGE 596] I will say then to you in few words, that the Father is one, the Son another, and the Holy Ghost another; distinct I say, as to their persons; but not distinct as to their nature : for this reason tis said, I and the Father are one, (John x, 30.) The words teach us to refer "unum,' to the nature, 'sumus,' to the persons. In like manner that text, 'There are three that bear witness in Heaven, the Father, the Word, and the Spirit, and these three are one.' (1 John v. 7.) Let Sabellius hear 'sumus,' and 'tres,' and, believe that there are 'three persons:' Let Arius also hear 'unum,' and not say, that the Son is of a different nature; since a different nature cannot be called 'unum.' (S. Fulgentii Episcopi Ruspensis. De Trinitate Liber Unus ad Felicem Notarium. Chapter IV.) ==

William Hales, Antijacobin Review, Sabellian Controversy, Letter XII, The Antijacobin Review and True Churchman's Magazine. vol 50 (January to August), 1816, p. 596. <www.worldcat.org/oclc/8429636>. <books.google.com/books?id=Ni4ZAAAAYAAJ&source=gbs_navlinks_s>

== Martin, David. The Genuineness of the Text of the First Epistle of Saint John. Chap. V. V. 7 There Are Three in Heaven, &C. Demonstrated by Proofs Which Are Beyond All Exception ... By David Martin ... Translated from the French. London: Printed for W. and J. Innys, 1722. <www.worldcat.org/oclc/79509639>. <books.google.com/books?id=qbIHAAAAQAAJ&source=gbs_navlinks_s>.

===SOURCE: En habes in brevi alium esse Patrem, alium Filium, alium Spiritum sanctum: alium et alium in persona, non aliud et aliud in natura; et idcirco Ego, inquit, et Pater unum sumus (Ioan. X, 30) . Unum, ad naturam referre nos docet, Sumus, ad personas. (0500D) Similiter et illud: Tres sunt, inquit, qui testimonium dicunt in coelo, Pater, Verbum, et Spiritus, et hi tres unum sunt (I Ioan. V, 7) . Audiat Sabellius sumus, audiat tres, et credat esse tres personas, et non sacrilego corde blasphemet, dicendo ipsum sibi esse Patrem, ipsum sibi Filium, ipsum sibi Spiritum sanctum: tanquam modo quodam seipsum gignat, aut modo quodam a seipso ipse procedat; cum hoc etiam in naturis creatis minime invenire possit, ut aliquid seipsum gignere valeat. Audiat scilicet et Arius, Unum, et non differentis Filium dicat esse naturae, cum natura diversa unum dici nequeat. == S. Fulgentii Episcopi Ruspensis De Trinitate Liber Unus ad Felicem Notarium, cap. iv Migne Latina, PL 65 500C-D

Audiat scilicet et Arius, Unum... Let Arius also hear Unum...


ANOTHER Similiar phrase occurs in Marius Victorinus
Audiat hoc arius et ceteri. [Codex Cavensis] Let Arius and the others listen to this!
[Codex Cavensis] Audi, Arrie, audi, Eusebie, et omnes audite, Arriani
Listen Arius, listen Eusebius, and all you Arians, listen

===SOURCE: Marius Victorinus Against Arius 1A [PAGE 108]
(15) We hold therefore that Christ has the name of the Father and that he is life and has the power to give "to live." That he himself is life and the Father is life, it was said: "The living Father sent me." (Jn 6:57) And this is the substance of God and of Christ. They are therefore "Ὁμοούσιοι" (consubstantial). Next it was said that Christ is light and God true light; for these terms refer to knowledge. And is the Holy Spirit anything different? Not at all. Well, then, is not light substance? It is. Therefore they are "ὁμοούσια" (consubstantial). And whatever God has, the Son has. Therefore they are "Ὁμοούσια" (consubstantial). They are not therefore "ὁμοιούσιον" (similar in substance) by any means. But of that we shall speak later. (Cf. adv. Ar. I 28, 8 ff.) That he was born: "For this was I born and for this I came into the world," (Jn 18:37) to rule. That the Holy Spirit is from Christ: Christ "breathed on them and said: receive the Holy Spirit." (Jn 20:22) All that is according to the Gospel of John. [PAGE 109] 2. The Synoptics Let us even look also at some text according to Matthew, for I pass over similar ones. That Satan [This argument is found in Hilary, De trinitate 6.49 (PL 10.196B; trans. S. McKenna, FC 25.218-219).] also testifies that Christ is the Son of God; for he says: "If you are the Son of God;" (Mt. 4:3) and he says that three times. But a second time testifying to the Son of God, he tried to discover if the Son of God was this Christ; for he says: "If you are the Son of God, cast yourself down. For it is written: that he will put his angels in charge of you." (Mt 4:6) He testifies, who says: "of you," he testifies that there is a Son of God testifies that this is the Son of God. Next, the demons in their turn testify to him: "The demons also came forth from many, crying out and saying: "You are the Son of God." (Lk 4:41) Listen Arius, listen Eusebius, and all you Arians, listen, especially you who say that Christ is from "to be," but according to the serpent's understanding: saying that since the Father, who made Christ, is the "ὂν" (existent), the Son is also from "to be." Listen therefore. Satan calls Son of God the one to whom he promised the kingdom of the world; and he knows all that which is on high; for he is from there. What then? After the third temptation because the devil withdrew, he testified that Christ is the Son of God. That the demons also have said that he is the Son of God; "What have we to do with you, Son of God? You have come..." (Mt 8:29) [PAGE 110] That we should not doubt Christ: "blessed is he who is not scandalized in me." (Mt 11:6) That the Son has everything the Father has: "All things have been given to me by the Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal him." (Mt 11:27) What is the reason that only the Son knows the Father and only the Father knows the Son except that no one has his substance? For all who know the Father in his glory and his divinity, in his power, in his very act, also adore him. But since to know this is to know the very "to be" of God himself, that is, his substance, for that reason no one knows God except the Son having the same substance and having it from God for no one can see in any other way God's "to be," as it is said: "The only begotten Son who is in the bosom of the Father, has declared" (Jn 1:18) what is God's "to be." For he is in the bosom and in the "μήτρᾳ" (matrix) of substance. Each one of the two is "Ὁμοούσιος οὖν" (consubstantial therefore), each one being, both by substance and by divinity, in the other, and each one knowing each other.
== Victorinus, Marius, and Mary T. Clark. Theological Treatises on the Trinity. Washington, D.C.: Catholic University of America Press, 2001. <www.worldcat.org/oclc/56828906>. <books.google.com/books?id=8byYDOjtw50C&source=gbs_book_other_versions>.

===SOURCE: Marii Victorini Afri Adversus Arium Liber 1 XV. Habemus ergo, quod Christus habet nomen patris et quod vita est et habet potestatem dare vivere. Quod ipse vita est et pater vita, dictrum est: misit me pater vivens. Et haec est substantia dei et Christi Ὁμοούσιοι ergo. Deinde dictrum est lumen Christus et deus verum lumen; ista enim ad intellegentiam. Num aliud est sanctus spiritus? Nihil. Quid deinde? Lumen non substantia? Sic. Ergo ὁμοούσια Et omnia quae habet deus, habet filius. Ὁμοούσια ergo. Non igitur omnino ὁμοιούσιον. Sed de isto posterius. Quod naturs est: in istud natus sum et in istud veni in mundum, ut regnem. Quod a Christo spiritus sanctus: insufflavit Christus et Dixit: accipite spiritum sanctum. Ista omnia secundum evangelium Iohannis. Videamus etiam et secundum Matthaeum pauca; similia enim praetereo. Quod et satanas fatetur Christum dei esse filium; dicit enim: si tu es filius dei. Et istud ter dicit. Sed in secundo confitens de filio dei temptavit, si ipse esset iste Christus; dicit enim: si filius es tu dei, mitte te deorsum. Scriptum est enim: quod angelis suis praecipiet de te. Confitetur, qui dicit: de te, esse dei filium confitetur et hunc confitetur. Deinde confitentur rursus daemones: exiebant etiam daemonia a multis exclamantia et dicentia: tu es filius dei. Audi, Arrie, audi, Eusebie, et omnes audite, Arriani, et maxime, qui dicitis ab eo quod est esse, Christum, sed secundum serpentis intellectum, quoniam pater ὂν est, qui fecit Christum, ideo ex eo quod est esse filium dicentes, audite ergo: filium dicit dei satanas, cui promisit regnum mundi; et scit omnia quae in supernis; inde ineim est. Quid autem? Post tertiam temptationem quod diabolus abscessit, confessus est filium esse dei. Quod et daemones dixerunt filium esse dei: quid nobis et tibi, fili dei? venisti. Quod non oportet dubitare de Christo: beatus est, qui non scandalizatur in me. Quod monia patris filius habet: omnia mihi tradita sunt a patre et nullus cognoscit filium nisi pater nec patrem nisi cognoscit et cui vult filius revelare. Quae causa solum filium scire patrem aut patrem, ut cognoscat filium, nisi quod nullus habet substantiam eius? Omnia enim quae in claritudine et in divinitaqte in potentia, iin ipsa actione et cognoscunt patrem et colunt. Sed quoniam cognoscere hoc est scire ipsius dei ipsum quod est ei esse, hoc est substantiam eisu, idcirco nullus cognoscit deum, nisi substantiam eandem habens filius et habens ab ipso. Alio enim modo nullus potuit videre, sicuti dictum est: unigenitus filius, qui est in gremio patris, ille enarravit, quid est esse deum. In germio enim est et in μήτρᾳ substantiae. Ὁμοούσιος οὖν uterque, et substantia et divinitate consistens uterque in utroque, et cognoscit uterque utrumque. == Marii Victorini Afri Adversus Arium Liber 1 Migne Latina, PL 8 1049-1050 <books.google.com/books?id=8mRJAAAAcAAJ&pg=PA1049&hl=en#v=onepage&q&f=false> ===SOURCE: NOTE: Clear text easy to read with markers for Migne Latina edition. == Victorinus, Marius, et al. Marii Victorini Opera. Vindobonae [Vienna, Austria]: Hoelder-Pichler-Tempsky, 1971. vol 1, p. 75-77. <books.google.com/books?id=uDIjAQAAMAAJ&source=gbs_navlinks_s>

But it is not "exact" so, I don't know who started it or who is the exact author of the slogan against Arius, so I did not include anything about it in my paper/book.
You are welcome to post any of this research about it. I thought I would let you see it and decide for yourself.

Maybe it is a common rally cry against the Arians??? I don't know, but it is very interesting.










 
Top