About
Explanatio Fidei ad Cyrillum (circa 400-425 AD)
”Expositio fidei Niceni concilii”
Marcus Celedensis
Grantley
Do you mean the one in PL 30:176–177? - It's in my new book - It's another forgery ... In any case, yes, I have the document from PL 30:176–177 in my new book. But it's not a citation of the comma. It's a citation of the Trinitarian homology "tres unum sunt", which is not the same thing.
Maybe Grantley means not written by Jerome? words like spurious and forger are very flexible.
It should be interesting to see his approach, since this was not in RGA at all.
"unus Pater, et unus Filius eius verus Deus, et unus Spiritus sanctus verus Deus: et hi tres unum sunt"
There has been some shifting and confusion in the reference, my source has it as Migne Latina, PL 30, 181C-D; CPL 633, nr. 1746.)
==================
Henry Thomas Armfield
https://archive.org/details/threewitnessesdi00armf/page/58/mode/1up
NOTE.
On the theory that the work under notice is by on imitator of the great Athanasius, a curious question arises which may not be without influence upon our ideas as to why St. John’s text has not been much quoted—IIow is it that while genuine Fathers avoided quoting the disputed text, an imitator did not shrink ?
====================
Roger Pearse - 2011
https://www.roger-pearse.com/weblog/2011/01/08/more-on-anianus-of-celeda/
Hi,
Thanks, Roger, this is very helpful. Ananius appears to also be known as Marcus Celedensis in some earlier literature.
And you can see an early allusion to 1 John 5:7 (the heavenly witnesses) in his writing.
To us there is one ‘ Father,’ and his only ‘ Son,’ [who is] very [or true] God, and one ‘ Holy Spirit,’ [who in] very God, and these three are one; one divinity, and power, and kingdom. And they are three persons, not two nor one, (Inquiry into the Integrity of the Vulgate, 1815 Frederick Nolan)
Nobis igitur unus Pater, et unus Filius ejus verus Deus, et unus Spiritus Sanctus verus Deus: et hi tres unum sunt, una divinitas, et potentia et regnum. Sunt autem tres persona, non duæ, non una.
Here it is in a Jerome work:
Sancti Eusebii Hieronymi Operum tomus primus [-quintus], studio et labore …
http://books.google.com/books?id=Q0kaDAj8MA0C&pg=PA131
Explanatio Fidei ad Cyrillum
So you may find material in that edition. When this was discussed more earnestly (today many of the scholars are trained to a type of numbness) there was special attention paid to the Jerome connection.
Shalom,
Steven Avery
Roger Pearse says:
Nolan’s “Enquiry into the integrity of the Vulgate” is on Google books
here. Can you give us the page reference?
What is the connection of the Jerome with Anianus of Celeda?
Steven Avery says:
Hi Roger,
Yes, I meant to give a bit more in reference, here are the two editions.
An inquiry into the integrity of the Greek Vulgate
http://books.google.com/books?id=FF4UAAAAQAAJ&pg=PA291
http://www.archive.org/stream/a601052600nolauoft#page/n327/mode/2up
There is also a reference on p. 297, after 291 above.
Also there are references in Travis, Porson, Wetstein, Perrone and others. Other than the obligatory Porson harumph, they do not add very much to Nolan.
==========================
I thought I had seen a direct Marcus Celedensis == Anaianus connection. It is possible that one was the deacon and the other a priest in Celeda, wherever that was. Although I just noted that one scholar says that the manuscripts for Marcus do not actually have Celedensis but .. “Calcidae (with some variants) instead, ie probably Chalcis in Northern Syria.”
Jerome is connected with both gentlemen, though his writings, the question is whether they are connected, by locale or identity. For now I will retract my “appears” and go by the idea of separate individuals. Marcus seems to be obscure outside this writing on the faith to Cyril. Any help you can give on this is appreciated.
Shalom,
Steven
Roger
The first reference reads:
3. On 1 Joh. v. 7 we may cite … Marcus Celedensis [286], …
286. Marc. Celed. Expos. Fid. ad Cyril. “Nobis unus “Pater,” et unus ‘Filius’ eius verus Deus, et unus “Spiritus Sanctus” verus Deus, “et hi tres unum sunt;” una divinitas, et potentia et regnum.” Sunt autem tres personae, non duae, non una,” &c. Ap. S. Hier. Tom. IX, p.73 g. Cf. Ep. LXXVII. Tom. II., p.302.”
The quotation marks are very curiously laid out.
This seems to be a quotation from Jerome, “Tome 9” (of some unspecified edition), p.73 note g. I regret that my knowledge of 18th century patristic editions is insufficient to tell me certainly which edition is in view here. But Quasten vol. IV, p.220 tells me that an edition in 9 volumes appeared edited by D. Vallarsi at Verona in 1734-42, 2nd ed. 1766-1772, reprinted in the PL 22-30.
Page 297 gives us a footnote in which a letter by Jerome to “Marcus the presbyter of Celeda”, written in 375 AD, “De fide quam dignatus es scribere Sancto Cyrillo,” &c.
I can locate no information on Marcus of Celeda. A search on Marcus Celedensis gives various versions of certain arguments about 1 John 7, but no more information as to the actual primary source.
This link, to
The Christian Remembrancer vol. 4, p.340-1 states:
He [Jerome] who was so well versed in the Chaldee could not have been unacquainted with the Syriac be has indeed given some proofs of his skill in this language and is addressed as a proficient in it by Marcus Celedensis
Steven Avery says:
Hi,
The letter to Marcus is :
Letter XVII. To the Presbyter Marcus.
http://www.ccel.org/ccel/schaff/npnf206.v.XVII.html
http://books.google.com/books?id=73lPAAAAYAAJ&pg=PA20
This is a letter where Jerome says he is accused of being Sabellian. Interestingly he asserts “fluent knowledge of Syriac” which I think is not today’s generally accepted scholarship (GAS). And Jerome made a confession of faith at baptism (sounds like Acts 8:37) .
Note:
“As regards the questions which you have thought fit to put to me concerning the faith, I have given to the reverend Cyril a written confession which sufficiently answers them.”
The editor says
“the extant document purporting to contain this confession is not genuine”.
Thus we understand now how the Expositio was ascribed to Jerome. I have not yet seen the arguments of purported ungenuineness and often find such arguments quite unconvincing. (A point I believe you have noted, Roger.)
A reference to the heavenly witnesses is often a primary reason for scholarly shifting of authorship around. However, that may not be a factor here, since it is more allusion than direct reference.
Shalom,
Steven Avery
Roger Pearse says:
Thanks for the update, and especially for the link to the expositio — I was getting rather confused, I confess.
One query: what is “GAS”?
Hi,
Welcome, it was a bit confusing here at first too. I would like to track down any arguments as to why Jerome is not the Expositio author, since he says he wrote such an exposition.
We have a major acronym.
GAAP == Generally Accepted Accounting Principles
so last night, thinking about the “scholarship” that claims this and that are forgeries, often against sense, I referred to :
GAS == Generally Accepted Scholarship
Any similarity with other uses of the letters “g-a-s” are surely not just coincidental.
Shalom,
Steven
Roger Pearse says:
Ah yes, well, I don’t believe in taking scholarship on trust, other than in technical and non-controversial areas. In the humanities the consensus on anything controversial merely reflects the wishes of those who control university appointments in the period in question.
Not that this is to disparage scholarship, of course; but to ensure that we don’t engage in blind faith.
This suggests a letter, to me, and probably “Marcus Celedensis” is simply one of the recipients of a letter from
Jerome. It is quite annoying that the latter’s letters have never received a complete translation, by the way.
There seems nothing in this to connect this Marcus with Anianus of Celeda, who is, surely, belonging to a subsequent generation?
Vol 4 of Vallarsi is here:
http://books.google.co.uk/books?id=cjpFAAAAYAAJ
Vol 2 is here, and column.302:
http://books.google.co.uk/books?id=UTtFAAAAYAAJ&pg=RA1-PA202#v=onepage&q&f=false
which doesn’t relate to the topic under investigation.
Vallarsi would appear to be the Maurist editor.
I think that’s all I can give you at the moment. I think I would next examine Jerome’s letters, in the PL, and see if I could find the letter.
Hi,
When Marcus Celedensis is referenced, it is with him as the author of the “Explanatio Fidei Ad Cyrillum” .. which has also been attributed at times to Jerome (one source gives Peter Lombard as taking this position).
The Explanatio is included in the Jerome writings here:
Sancti Eusebii Hieronymi Operum tomus primus
http://books.google.com/books?id=Q0kaDAj8MA0C&pg=PA131
You can see the “nobis igitur..” section at the bottom of the Explanatio section, column 127 in the edition above.
As to how specifically this exposition of faith was considered to be Marcus Celedensis (or Calcidae) .. good question. I’ll see if I can develop any sort of historical perspective on this question.
I’m not sure why you would place Annanius and Marcus in different generations, or even how you would tell if one preceded the other.
Shalom,
Steven
Steven Avery says:
Hi,
Ok, I see it is because Annanius would be in the later years of Jerome .. while references to Marcus may have been a decade or two earlier. Not sure how to pin that down from our current data stream, presumably by Marcus being referenced in earlier epistles of Jerome. There are really a few related issues .. how does Jerome reference Marcus, is there any other referencing, and exactly why and how is he considered the author of the Expositio. What threw me a bit earlier was Annanius also being referenced as writing to Cyril, my synapses clogged on that one.
Steven