Another thing that is wrong with your "full references."
You have "Contra Varimadum
c. AD 380- (possibly anti-priscillianist Idacius Clarus AD 350)"
By reason of metathesis, the person against whom the book was written is likely
Marivadus (per Tiexeront - below).
The Catholics attribute the authorship of Contra Varimadum to Vigilius, bishop of Thapsus, who assisted, February 1, 484 at the Synod of Carthage, although the Wiki entry disputes his authorship (reasons unknown). However Wik concedes a 5th century date, not a 4th century date.
en.wikipedia.org
en.wikipedia.org
Per Houghton, re anti-Arian writers of that era & Vigilius:
"Anti-Arian works are preserved from the pens of Quodvultdeus (QU), a bishop of Carthage who moved
to Campania in 439,
Vigilius of Thapsus (VIG-T), and Fulgentius of Ruspe (FU). Fulgentius, writing in the early sixth century, was the most prolific: his text of the Gospels normally follows Jerome’s revision, but in the other books of the New Testament he corresponds to Old Latin forms.....
.Another work roughly contemporary with Vigilius is three books against an Arian called Varimadum (PS-VIG Var), with frequent quotations from an Old Latin version of the New Testament......The most debated verses of the Catholic Epistles are 1 John 5:7–8, also known as the Johannine Comma.
The additional mention of ‘the Father, the Word and the Spirit’ (pater uerbum et spiritus) appears to have originated in Latin tradition, possibly as a gloss at the end of the fourth century. The reference to these verses in the prologue to the Catholic Epistles (PROL) indicates their presence in the fifth century. The earliest form has the sequence in terra . . . in caelo, attested by Priscillian, the Pseudo-Augustine Speculum, the
De trinitate ascribed to Vigilius of Thapsus and numerous later writers, as well as VL 64, the Spanish witnesses in the Vetus Latina Register (VL 59, 67, 91, 94, 95, 109), the first hand of VL 54, and a large number of Vulgate manuscripts."
See also:
- Anastasios About Vigilius of Thapsus we know not much. Thapsus was a now-defunct Catholic diocese, in what would be modern Tunisia. We have some information in the Manuale di Patrologia by PG Franceschini, a text that we have used as a guide for lots of these profiles. But even if this text is q
www.oclarim.com.mo
Tiexeront, Handbook of Patrology (1923) p.192
____________________________________________________
"Since the year 439, Roman Africa had fallen completely under the power of the Vandals. These were
Arians, and their kings, Genseric (d. 477), Huneric (477-484), and Thrasamund (496-523)—especially the
first two—severely persecuted the Catholics. Hence there took place in African Christian literature at this
time a renaissance of polemics against Arianism. This is evident from the writings of [346] Eugenius,
bishop of Carthage (480-505), Cerealis, bishop of Castellum in Mauritania Caesariensis (c. 485),
Antoninus Honoratus, bishop of Cirta in Numidia, and of the bishops Victor of Cartenna, Asclepius and
Voconius of Castellum.The works of the last two have perished. The De Poenitentia Publica and Ad
Basilium quendam super Mortem Filii are perhaps extant.
To this same cycle belong also the writings of Vigilius, bishop of Thapsus, who assisted, February 1,
484, at a public disputation held at Carthage between Catholics and Arians. Under his name have been
printed 9 treatises, of only 2 of which he is the undoubted author: a dialogue Contra Arianos, Sabellianos
et Photinianos, and 5 books Contra Eutychetem. He himself, however, mentions 2 treatises which he wrote,
but which have not yet been identified:
a book Against the Arian Marivadus and Against the Arian
Palladius.
To this same controversy belong also, in great part, the works of him who in the sixth century was the
best theologian in the West,— St. Fulgentius.
St. Fulgentius was born in 468 at Telepte in Byzacena, of a wealthy family and received a very careful
education. He had already begun to take part in worldly affairs, when little by little there awoke in his soul
the desire to embrace the monastic life. This he put into execution, first in several monasteries of Africa.
Then he tried in vain to enter Egypt, landed in Sicily, and returned by way of Rome to Africa, where he
founded a new monastery. Here he was reluctantly made bishop of Ruspe (507 or 508). He remained but a
short time in this little town. Exiled to Sardinia by King Thrasamund, together with more than sixty other
Catholic bishops of Byzacena, he formed with [347] them a kind of permanent theological council, but was
unable to return to his see in Africa until the accession of Hilderic, in 523. He died in 533.
St. Fulgentius had a penetrating, clear, and vigorous mind, capable of handling the most abstract questions
and of throwing abundant light upon them. He was well grounded in S. Scripture and tradition, and knew
how to use them to support his solutions. He was thoroughly versed in the writings of St. Augustine and so
faithfully reproduced his doctrine on grace that he has been rightly called "Augustinus abbreviatus." His
talent, however, was of only secondary rank, and the great esteem he enjoyed in his own time and in the
following centuries is attributable to the fact that those centuries were destitute of really superior men. His
style is less pure and less polished than that of the writers of the fourth century, but clear and easy; his
compositions are often lengthy and diffuse.
St. Fulgentius wrote theological treatises, letters, and sermons. Almost all his theological treatises deal with three questions: the Trinitarian question against the Arians, the question of grace against the Semi-Pelagians, and the question of the Incarnation, often treated in connection with one of the two others.
Against the Arians, St. Fulgentius wrote, c. 515, the treatise Contra Arianos, to answer the ten questions
proposed to him by Thrasamund; and then the books Ad Thrasamundum Regem Vandalorum, in reply to
new objections of the king, which seem to have been drawn from the mystery of the Incarnation. To this
same period belong also a treatise (lost) Adversus Pintam1 and a short treatise De Spiritu Sancto, represented
by two fragments. Later, St. Fulgentius composed the De Trinitate ad Felicem Notarium, the Contra
Sermonem Fastidiosi Ariani ad Victorem, and 10 books Contra Fabianum Arianum, of which 39 precious
fragments are still preserved. The De Incarnatione Filii Dei et Vilium Animalium Auctore ad Scarilam is
an exposition of the Trinitarian doctrine, but not aimed directly at the Arians.