WIP - 5/28/2017

"It is written that the Father, the Son and the Holy Spirit are one."
"For it is necessary by the apostolic dance? to be conceding the Holy Trinity, that which the Father declared. The Trinity of the Apostles is the witness to the Heavenly Trinity."
A new Plea for the Authenticity of the Text of the Three Heavenly Witnesses (1867)
Charles Forster
https://archive.org/stream/anewpleaf.../n236/mode/2up

A Plain Introduction to the Criticism of the New Testament
Scrivener
https://books.google.com/books?id=hZQHAAAAQAAJ&pg=PA651 (1883)
http://www.archive.org/stream/cu3192.../n415/mode/2up (1894)


Dublin Review vol 90 (1882)
Recent Evidence in Support of 1 John 5. 7
https://books.google.com/books?id=twoJAQAAIAAJ&pg=PA435

a

http://www.newadvent.org/cathe n/08452b.htm
(4) EDITIONS. (a) Complete. — SAVILE (Eton, 1612), 8 volumes (the best text); DUCAEUS, (Paris, 1609-1636), 12 vols.; DE MONTFAUCON, (Paris, 1718-1738), 13 vols.; MIGNE, P.G., XLVII - LXIII.

Patrologiae cursus completus: omnium SS. patrum, doctorum scriptorumque ecclesiasticorum, sive latinorum, sive graecorum. [Series graeca], Volume 63
Editor Jacques-Paul Migne
Publisher Brepols, 1862
https://books.google.com/books?id=YFk5AQAAMAAJ&pg=PA570 (1839)
https://books.google.com/books?id=Qw4RAAAAYAAJ&pg=PA551 (1842)
https://books.google.com/books?id=dO...BXAC&&pg=PA543 (1860)
https://books.google.com/books?id=t_tWZ4Sw8DQC&pg=PA549 (1862)

ENTIRE GRAECA
http://patristica.net/graeca/

Monitum
In Homiliam in illud,
in principio erat verbum.
Quem habeat auctorem haec concio non facile percipitur, necnon quo tempore, qua in civitate habita fuerit. Dictam fuisse planum est contra Pneumatomachos et Anomoeos Eunomiique sectatores, qui non ita pridem in civitate ista primas obtinuerant et Catholics oppresserant. Quam rem ita describit orator hic circa medium concionis : "Cum enim floreret impietas, cum hanc urbem devastaret haeresis, absumpti erant Ecclesiae filii... [elpsis in text] Verum hodie, dilecti, ejecta est pestifera illa doctrina, et ingressa est salutaris gratia. Hic omnino videtur agi de pulsis a Theodosio Magno Anomoeis et Arianis, qui ecclesias multas Constantinopoli occupabant. Illud accidit anno Christi 380 : atque adeo dieta fuerit haec homilia anno circiter 381 : quae item fuit Tillemontii sententia in Vita Chrysostomi, pag. 392 et 587. Ad hane vero opinionem omnia quadrant. Nam Constantinopoli, ubi habita fuisse putatur homilia, plurimi erant Pneumatomachi et Anomoei multi quos exagitat hic quisquis sit scriptor : hi ab Ecclesiis ejecti sunt ; contra Catholicos tamen digladiabantur, quod etiam ad usque Chrystomi tempora perserveravit, ut videre est in ejus contra Anomoeos homilia Constatntinopoli habita, T. i, col. 701 et sqq. In fine qutem homiliae concionator totum coetum communis patris et doctoris precibus commendat. Ille vero adhuc fortassis erat S. Gregorius Nazianzenus, qui eodem anno episcopatum C. P. pacis servandae causa abdicavit.

Stilus omnino perplexus et ferreus, unde quidam illam Severiano Gabalorum episcopo ob dicendi alfinitatem adscripserunt. Verum haec Severiani concionantis a tatem praecedunt : neque ipse solus hoc stili vitio laborabat, ut saepe vidimus. Interpretationem Latinam Joannis Jacobi Beureri, quod ea paraphrastice esset concinnata, rejecimus, novamque paravimus.

[heading for spurious Chrysostom]
IN ILLUD, IN PRINCIPIO ERAT VERBUM ETC. (Joan. 1. 1) : ET QUOD SPIRITUS SCRUTETUR
PROFUNDA DEI (1. Cor. 2. 10) : ET IN RECENS ILLUMINATOS, ET CONTRA HAERETICOS (a).
(a). Collata cum Codice Regio 1958, qui mendis scatet, quibus missis praecipua notamus.
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PureBible - Feb 22, 2016
https://www.facebook.com/groups/pure...2%3A%22R%22%7D

John Chrysostom
http://www.kjvtoday.com/home/the-fat...ohn-Chrysostom

Pseudo-Chrysostom might also be quoting the Comma in De Cognitione Dei et in Sancta Theophania () as follows:

"Ἀλλ', ὦ Πάτερ, καὶ Λόγε, καὶ Πνεῦμα, ἡ τρισυπόστατος οὐσία, καὶ δύναμις, καὶ θέλησις, καὶ ἐνέργεια, ἡμᾶς τοὺς ὁμολογοῦντάς σου τὰς ἀσυγχύτους καὶ ἀδιαιρέτους ὑποστάσεις, ἀξίωσον καὶ τῆς ἐκ δεξιῶν σου στάσεως, ἡνίκα ἔρχῃ ἐξ οὐρανῶν κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ· ὅτι πρέπει σοι δόξα, τιμὴ καὶ προσκύνησις, τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων."

"But, the Father, and Word, and Spirit, the triune being and might and will and power, deem us who confess you as the unconfused and indivisible substance, also worthy to be the one standing at your right hand, when you come from heaven to judge the world in righteousness, for rightly yours is the glory, honor, and worship, the Father and the Son and the Holy Spirit, now and for always, and for eternity.." (Translation by KJV Today)

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De Cognitione Dei et in Sancta Theophania
http://www.documentacatholicaomnia.e...ania,_MGR.html #[00067]
http://www.documentacatholicaomnia.e...hania,_MGR.pdf
http://khazarzar.skeptik.net/pgm/PG_...theophania.pdf

Draft layperson translation by Kathie P.
https://www.academia.edu/9927046/Ps....ft_Translation

But, O Father, Word, and Spirit, * the three-person being, and power, and will, and energy, deem us, who confess your unconfused and indivisible persons worthy to also stand at your right hand when you come from heaven to judge the whole world in righteousness.

* This formula found at l John 5:7 in a few biblical manuscripts.

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ADDED by KJVToday:

"Pseudo-Chrysostom first refers to the Trinity as Father, Word, and Spirit and then switches to the Father, Son, and Holy Spirit in the same sentence. This switch has no contextual reason. Given the abundance of scriptural allusions in this passage, it is most likely that the two forms of the Trinity are both scriptural allusions (Matthew 28:19 & 1 John 5:7)."

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A solid and significant Greek allusion. There is only one verse in the Bible that refers to "the Father, and Word, and Spirit," -- the heavenly witnesses.

As to "Ps-" or simply Chrysostom, that would take some special research, but is not that big an issue for an Ante-Nicene Greek reference that is carried along with the writings of Chrysostom.

(It is more an issue with the Athanasius Disputation, where the discussion comes from Nicea in the 300s. See Charles Forster.)