HELVIDIUS: AN ARIAN HERETIC

Courtesy of William Albrecht

In this post, we will prove that Helvidius was a disciple of an Arian bishop and therefore a heretic. All emphasis will be mine.

Vita AMBROSE

This biography of Ambrose was written by one of the deacons who served under him: Paulinus of Milan. Paulinus was encouraged in this biographical effort by none other than Saint Augustine of Hippo, Ambrose’s most famous disciple. Written in a style similar to other works of hagiography from the same time, such as the Life of Saint Anthony by Saint Athanasius, Paulinus places Ambrose in his historical and spiritual context, drawing an enduring picture of the man and his times that has helped to cement Ambrose as one of the great holy men of the ancient Church.

“After some few years Auxentius,20 the intended Arian Bishop of Milan, died, A.D. 374, and it is said that during the discussion as to the appointment of his successor a child cried out in the assembly, “Ambrose Bishop,” and, although he was but a catechumen and so canonically unqualified, the multitude immediately elected him by acclamation.” ROME (372). Held in 372, under the same pope.

Ninety-three bishops assembled, and excommunicated Auxentius of Milan; they also discussed the question of the consubstantiality of the Holy Spirit.—Tom. ii. Conc. p. 888.1 1 Landon, E. H. (1909). In A Manual of Councils of the Holy Catholic Church (Vol. 2, p. 82). Edinburgh: John Grant.

GENNADIUS OF MARSEILLES

Chapter 33

Helvidius, disciple of Auxentius and imitator of Symmachus, wrote, indeed, with zeal for religion but not according to knowledge, a book, polished neither in language nor in reasoning, a work in which he so attempted to twist the meaning of the Holy Scriptures to his own perversity, as to venture to assert on their testimony that Joseph and Mary, after the nativity of our Lord, had children who were called brothers of the Lord. In reply to his perverseness Jerome, published a book against him, well filled with scripture proofs. (Illustrious Men (Supplement to Jerome))

SCHAFF

Well known Anglican scholar and church historian Philip Schaff wrote:

Helvidius, whether a layman or a priest at Rome it is uncertain, a pupil, according to the statement of Gennadius, of the Arian bishop Auxentius of Milan, wrote a work, before the year 383, in refutation of the perpetual virginity of the mother of the Lord—a leading point with the current glorification of celibacy. He considered the married state equal in honor and glory to that of virginity. Of his fortunes we know nothing. Augustine speaks of Helvidians, who are probably identical with the Antidicomarianites of Epiphanius. Jerome calls Helvidius, indeed, a rough and uneducated man,401 but proves by quotations of his arguments, that he had at least some knowledge of the Scriptures, and a certain ingenuity. He appealed in the first place to Matt. i. 18, 24, 25, as implying that Joseph knew his wife not before, but after, the birth of the Lord; then to the designation of Jesus as the “first born” son of Mary, in Matt. i. 25, and Luke ii. 7; then to the many passages, which speak of the brothers and sisters of Jesus; and finally to the authority of Tertullian and Victorinus. Jerome replies, that the “till” by no means always fixes a point after which any action must begin or cease;402 that, according to Ex. xxxiv. 19, 20Num. xviii. 15 sqq., the “first born” does not necessarily imply the birth of other children afterward, but denotes every one, who first opens the womb; that the “brothers” of Jesus may have been either sons of Joseph by a former marriage, or, according to the wide Hebrew use of the term, cousins; and that the authorities cited were more than balanced by the testimony of Ignatius, Polycarp(?), and Irenaeus. “Had Helvidius read these,” says he, “he would doubtless have produced something more skilful.” (Philip Schaff: History of the Christian Church, Volume III, § 47. Helvidius, Vigilantius, and Aerius.)

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