TWOGIG
(could mention Schwank 1961 and Brown given in RGA)
Foakes
Dorenkemper (1953) (Sichard Bardenhewer Morin)
Idacius Clarus. Contra Marivadum (Varimadum) Arianum (circa 350-385 AD)
• Idacius Clarus (350-385 AD) also known as ”Ithacius of Ossonuba” and/or ”Itacius Clarus”. (infra)
• The tract Contra Varimadum (perhaps by the
anti-priscillianist Itacius Clarus, bishop of Ossonuba in Spain; late 4th
century; wrongly attributed to Vigilius of Thapsus)...
(Foakes-Jackson & Lake & Ropes & Cadbury, The Acts of the Apostles, vol 3, 2002, p. 256, fn. 1)
• [Dorenkemper] The majority of patrologists accept the attribution of the Contra Varimadum to ”Idacius clarus Hispanus”of J. Sichard's edition, as well as Bardenhewer's identification of this writer with Bishop Ithacius of Ossonoba (4th cent) Cf O. Bardenhewer, Geschichte der altkirchlichen Literatur. Freiburg 1924, IV, 555. B Steidle, Patrologia, Freiburg 1937, 198. Morin ...no longer shows any opposition to the commonly accepted view and seems to follow Bardenhewer in identifying the author as Bishop Ithacius.
(Dorenkemper, The Trinitarian Doctrine and Sources of St. Caesarius of Arles, 1953, p. 199, fn. 30)
• Idacius or Idathius surnamed CLARUS, a Spanish prelate, was born in the first half of the 4th century. After his accession to the bishopric of Emerida he distinguished himself by the intemperate zeal with which, together with Ithacius (q.v.), bishop of Ossonoba, he opposed the heresy of Priscillian (q.v.). He wrote a refutation of the latter's doctrine under the title Apologeticus, which is now lost. In 388, after the death of the emperor Maximus, who had persecuted the Priscillianists, Idacius resigned his bishopric. Having subsequently attempted to regain it, he was exiled, and died about the year 392. According to Sulpitius Severus,
Idacius's conduct was less severely judged by his contemporaries than that of Ithacius. The writings ascribed to him are given in the Bibliotheca Patrum, vol. 5. See Sulpitius Severus, Historia Sacra; Isidore of Seville, De Scriptoribus Ecclesiasticis; Antonio, Bibl. Hispana vetus, 1, 172; Hoefer, Nouv. Biogr. Géneralé, 29:775; Neander, Ch. Hist. 2, 111 sq.; Kurtz, Ch. Hist. 1, 214 sq. SEE PRISCILLIANISTS. (Idacius Clarus. The Cyclopedia of Biblical, Theological, and Ecclesiastical Literature. James Strong and John McClintock; Harper and Brothers; NY; 1880. <
www.biblicalcyclopedia.com/I/idacius-or-idathius.html>)
• [Lardner] Isidore of Seville (560-636 AD) writes: Idacius, a Spanish Bishop, wrote a book, which was a sort of an apology; in which he showed the detestable doctrines of Priscillian, and his magical arts, and shameful lewdness. And he says, that one Mark of Memphis, a great magician, and disciple of Manes, was Priscillian's master. This Idacius, together with the bishop Ursancius, on account of the death of Priscillian, whose accusers they had been, was deprived of the communion of the church, and sent into banishment, where he died in the time of Theodosius the elder and Valentinian.
(Isid. De Script. Ec. cap. 2.; Merino, 1964, p. 135; Translated from the Latin by Lardner, 1838, vol 4, p. 338-339; Migne Latina, PL 83.1092).
• [Chadwick] Ithacius of Ossonumba was to play a cardinal role in the story (always with Hydatius) the spearhead of the opposition to Priscillian, the principle accuser at his trial, and thereafter a divisive figure among the bishops of both Spain and Gaul. Isidore of Seville includes him in his catalogue of illustrious men and, while failing to mention his see, adds to our information by giving his ”cognomen” [Def: an extra personal name given to an ancient Roman citizen, functioning rather like a nickname and typically passed down from father to son.] as Ithacius Clarus, and by saying that he ”wrote a book in the form of an apologia, in which he shows Priscillian's hateful doctrines and arts of sorcery and disgraceful
lechery, observing that the teacher of Priscillian was a certain Mark of Memphis, a disciple of Mani, and a most learned expert in the magic art.”
(Isid. Hispal., Vir. inl. 15; Migne Latina, PL 83, 1092).
(Chadwick, Priscillian of Avila, 1997, p. 21)
• [Edward Hills]: The Early Existence of the Johannine Comma. The first undisputed citations of the Johannine Comma occur in the writings of two 4th century Spanish bishops, Priscillian [Vienna, vol. xviii, p. 6], who in AD 385 was beheaded by Emperor Maximus on the charge of sorcery and heresy, and Idacius Clarius [CCSL 90:20-21; MPL, vol 62, col. 359], Priscillian's principal adversary and accuser.
(Hills, The King James Version Defended, 2006, p. 274)
• Scholars that ascribe Idacius Clarus as the author of Contra Marivadum (Varimadum) Arianum
1. Edward Freer Hills (1912–1981). (Hills, The King James Version Defended, 2006, p. 274)
2. Franz Karl Paul Hinschius (1835-1898). (Hinschius, Decretales pseudo-Isidorianae et capitula Angilramni, 1863, p. CXXXVIII)
3. Christopher Wordsworth (1807-1885). (Wordsworth, Six Letters to Granville Sharp, Appendix, 1802, p. 136)
4. Frederick Nolan (1784-1864). (Nolan, An Inquiry into the Integrity of the Greek Vulgate, 1815, p. 291);
5. Karl Künstle (Künstle, Das Comma Ioanneum, 1905, p. 16)
6. Antelmius in Nova de symbolo Athanasiano disquisitio, 1693. (Künstle, Das Comma Ioanneum, 1905, p. 16)
7. Montfaucon in Opera Athanasii II, 1618. (Künstle, Das Comma Ioanneum, 1905, p. 16)
8. Ballerini in Opera Leonis III, 1757. (Künstle, Das Comma Ioanneum, 1905, p. 16)
ADD Dorenkemper and others here. - maybe too much Kunstle, Wordsworth p. 23 does not take an authorship position
• ["Letter to the Parthians”only occurs in Latin Fathers before 9th century] It is generally agreed that there was African influence as well on Cassiodorus (ca 560) who spoke not only of I John as an ”Epistle to the Parthians” (PL 70, 1369-1370) but also of the Johannine Epistles as”those of John to the Parthians” (PL 70, 1125). From the ninth century on, 1 John was entitled ”To the Parthians” in many copies of the Vulgate, e.g., Codex Vallicellianus.”
(Brown, The Epistles of John, 1983, p. 772)
• [Cassiodorus ascribes the work to Augustine; Bede ascribes the work to Athanasius] Chapter II. The First Epistle of John. (ii) The Persons addressed. S. Augustine in the heading [1. this heading is by some considered not be original : it occurs in the Indiculus Operum S. Augustini of his pupil Possidius.] to his ten homilies on the Epistle styles it 'the Epistle of John to the Parthians' (ad Parthos), and he elsewhere (Quaest. Evang. II. xxxix.) gives it the same title. In this he has been followed by other writers in the Latin Church. The title occurs in some MSS of the Vulgate. The Venerable Bede states that ”Many ecclesiastical writers, and among them Athanasius, Bishop of the Church of Alexandria, witness that the First Epistles of S. John was written to the Parthians” (Cave Script. Eccles. Hist. Lit. ann. 701). But Athanasius and the Greek Church generally seem to be wholly ignorant of this superscription; although in a few modern Greek MSS. 'to the Parthians' occurs in the subscription of the second Epistle. Whether the tradition that S. John once preached in Parthia grew out of this Latin superscription, or the latter produced the tradition, is uncertain.
(Plummer, The Epistles of S. John: Volume 61 of The Cambridge Bible for schools and colleges, 1890, p. 32)
• Cassiodorus [ascribes the work to Augustine]: ...This verse refers to harmony rather than separation of power, for it is often asserted in the divine Scriptures that in the Trinity there is equality of power or nature. These passages have been fittingly gathered by our father Augustine among others in his Book of Testimonies.(fn. 12. The reference is probably to Ps.-Augustine, Contra Varimadum III (ML 62.411 ff.):”in his testimoniis unitas Trinitatis ostenditur.” See Fischer, Biblica 23 (1942) 154.)
(Cassiodorus. Psalm 106 in Explanation of the Psalms, 1990, p. 89, 483; Cassiodorus, Expositio in Psalterium : Psalm CVI (106); Migne Latina PL 771-772 [772A])
• Bede [ascribes the work to Athanasius]: Rightly were the Letters of John placed in third, because he wrote to those who came to believe from the gentiles, since neither by race nor by belief had they been Jews. Accordingly, many church writers, among whom is Saint Athanasius, head of the church of Alexandria, assert that his first Letter was written to the Parthians. (David Hurst writes: This statement [by Bede] that 1 Jn was written to the Parthians I have not been able to find among the writings of Saint Athanasius. However, Saint Augustine - In Ioh. ep.; Pl 35:1977 and Cassiodorus In ep. apost.; PL 70:1369 both say that it was written to the Parthians. Ancient Parthia lay to the south of the Caspian Sea, and
presumably was regarded as an entirely pagan area.)
(Bede, The Commentary on the Seven Catholic Epistles. Translated by David Hurst, 1985, p. 3; Migne Latina, PL 93.010)
• [Contra Varimadum in Every Church Library] Such handbooks against heresy, as they may be called, did exist, and had a widespread circulation in the West in the fifth and sixth centuries. It is possible to classify works which belong to this literary type into three categories, according to their contents and aims: all of them come [PAGE 188] under the general headings of useful works of reference containing concise explanations of heretical positions, refutations of such positions in brief and systematic form, or careful formulations of orthodoxy on difficult points. They were written for those engaged in pastoral instruction [i) Classification of Heresies; ii) Brief Refutations of Heresies; iii) Brief Formulations of Orthodoxy]
II. Brief Refutations of Heresies
1. Anonymous, Contra Varimadum.
2. Anonymous, Solutiones Diversarum Quaestionum ab Haereticis Obiectarum.
3. Pseudo-Quodvultdeus, Contra Iudaeos, Paganos et Arrianos
4. Pseudo-Quodvultdeus, Adversus Quinque Haereses.
5. Pseudo-Caesarius of Aries, Breviarium Adversus Haereticos.
6. Primasius, Bishop of Hadrumetum, De Haeresibus.
(McClure, Handbooks against Heresy in the West, from the Late Fourth to the Late Sixth Centuries, 1979, p. 187- 188)
• [Contra Varimadum Popular Answer Book] One way of being prepared for difficult questions raised by Arians was to have all the right texts at your fingertips: and this is what Contra Varimadum, among other works, supplied. It was essentially a derivation of the ancient literary form of ”testimonia", used to great effect by Cyprian in the third century, explicitly to supply ammunition to Christians who were in imminent danger of persecution.
The Contra Varimadum is in three books: the first consists of seventy-three headings dealing with possible objections to the unity of the Trinity and the equality of the Son; the second concerns the equality of the Spirit with the Father and the Son, and the third has no less
than a
n hundred headings containing the various names by which the three members of the Trinity were known in the Old and New Testaments. [PAGE 195] it was above all a useful book, written in the form of answers to precisely stated questions:
'If they say to you, ”what can we learn of the unity of the Trinity in the Bible, when it never even mentions the problem of three in one, and one in three?", this is what you can reply...' The utility of the work is testified by its Spanish and Gallic transmissions. One codex was corrected in Spain in the sixth or seventh centuries, another was used by the author of the Breviarium adversus Haereticos, which Dom Morin would like to attribute, if not to Caesarius of Arles, to someone from his atelier [times]. but the Breviarium adversus Haereticos was just another handbook aimed at pointing
out as succinctly as possible the fundamental weaknesses of the Arian position.
(McClure, Handbooks against Heresy in the West, from the Late Fourth to the Late Sixth Centuries, 1979, p. 194-195)
HIT:
● Question: If someone should say that the Son in the Gospel has said: My Father is Greater than I (John 14:28).
Answer: The Son is inferior to the Father when he assumes human form, but is truly equal to the father in nature of divinity and essence, it is he again who testifies: I and my Father are one. (John 10:30) And again: He that hath seen me hath seen the Father. (John 14:9) And also: That all men should honour the Son, even as they honour the Father. (John 5:23) And again: That they may be one, even as we are one: I in them, and thou in me. (John 17:22) And again: And all mine are thine, and thine are mine. (John 17:10) And again: All things that the Father hath are mine. (John 16:15) And again: I am in the Father, and the Father in me. (John 14:10) And again: The Father that dwelleth in me, he doeth the works. (John 14:10) And John the evangelist says: In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)
Also to the Parthians: ”there are three", he says, ”that bear witness in earth, the water, the blood and the flesh (body): and these three are in us.” (1 John 5:8) ”and there are three that bear record in heaven, the Father, the Word, and the Spirit: and these three are one.”(1 John 5:7) And so we believe that the Father and the Son are in the nature of divinity, by which they are One; nor (do we think) that the Father preceded in time so that he is greater than the Son, or that the Son was born later, so that the divinity of the Father is diminished in the Son.
(Idacius Clarus, Contra Varimadum (Marvidamun), Book 1. Chapter 5; CCSL 90:20-21; Migne Latina, PL 62 359)
○ Latin: Si dixerint illud, quod Filius in Evangelio dixerit: Pater maior me est (Ioan. XIV, 28). Responsio. (0359B) Filius minor est Patre in assumpti hominis forma, aequalis vero Patri est in deitatis naturae substantia, eodem protestante: Ego et Pater unum sumus (Ioan. X, 30) . Et iterum: Qui me vidit, vidit et Patrem (Ioan. XIV, 9) . Et item: Ut omnes honorificent Filium sicut honorificant Patrem (Ioan. V, 23) . Et iterum: Sint in nobis unum, sicut et nos sumus unum; tu in me, et ego in eis (Ioan. XVII, 22) . Et iterum: Omnia mea tua sunt, et omnia tua mea sunt (Ioan. XVII, 10) . Et iterum: Omnia quae habet Pater mea sunt (Ioan. XVI, 15) . Et iterum: Ego in Patre, et Pater in me (Ioan. XIV, 10) . Et iterum: Pater in me manens facit opera haec (Ibid.) . Et Ioannes evangelista ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Ioan. I, 1) .
Item ipse ad Parthos: Tres sunt, inquit, qui testimonium perhibent in terra, aqua, sanguis et caro, et tres in nobis sunt (I Ioan. V, 8) . Et tres
sunt qui testimonium perhibent in coelo, Pater, Verbum, et Spiritus, et ii tres unum sunt (I Ioan. V, 7, 8) . Nos itaque in natura deitatis, qua unum sunt,
Patrem, et
Filium credimus: nec Patrem aliquo tempore praecessisse ut maior sit Filio, nec Filium postea natum esse, ut deitas Patris
minoretur in Filio.
(Idacius Clarus, Contra Varimadum (Marvidamun), Book 1. Chapter 5; CCSL 90:20-21; Migne Latina, PL 62 359)
Compare to Grantley
ii - this should be checked throughout, discussed once I think
Patrem
Filium
minoretur
“Et Iohannes euangelista ait: In principio erat uerbum, et uerbum erat apud deum, et deus erat uerbum. Item ipse ad parthos: tres sunt, inquit, qui testimonium perhibent in terra: aqua, sanguis, et caro, et tres in nobis sunt; et tres sunt qui testimonium perhibent in cælo: pater, uerbum, et spiritus, et hi tres unum sunt. Nos itaque in natura deitatis, quia unum sunt pater et filius, nec patrem credimus aliquo tempore præcessisse, ut maior sit filio, nec filium postea natum esse, ut deitas patris minoraretur in filio.”
