Steven Avery
Administrator
Introduction to Phoebadius
An introduction to the creeds and to the Te Deum (1899)
Andrew Eubank Burn
http://www.katapi.org.uk/CreedsIntro/master.html?http://www.katapi.org.uk/CreedsIntro/Ch8.htm
https://books.google.com/books?id=ONpIAAAAMAAJ&pg=PA214
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Heavenly Witnesses Allusion
Liber Contra Arianos
https://www.fourthcentury.com/wp-content/uploads/2010/09/Wessel-Phoebadius.pdf
Placed on Wikipedia some years back.
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Additional Background
James Snapp made some helpful comments about Phoebadius and how quotes are neglected today.
Phoebadius of Agen
Liber Contra Arianos
translated by Keith C. Wessel
https://www.fourthcentury.com/wp-content/uploads/2010/09/Wessel-Phoebadius.pdf
4. If anyone is offended at this, let him also hear us say that the Spirit is from God, since [God] not only has a second person in the Son, but also a third [person] in the Holy Spirit. Our Lord speaks to this: I will ask of my Father and he will give you another Counselor. 293
5. Just as another – the Son – comes from the Father, so also another – the Spirit – comes from the Son. And just as the Son is the second person [of the Godhead], so also the Spirit is the third. Nevertheless, the sum (omnia) is one God, because the three are one.
93 Jn. 14:16
Phoebadius of Agen
https://en.wikipedia.org/wiki/Phoebadius_of_Agen
Phoebadius of Agen (also, Phaebadius, Foegadius, or, in French, Phébade; died ca. 392) was a Catholic bishop of the fourth century. At the Council of Ariminum in 359 and other councils, he was a supporter of Nicaean orthodoxy. He wrote several works, including a treatise against the Arians which still survives.
In 357 Phoebadius published a treatise against the Arians. Commenting on this Liber contra Arianos, Butler remarks that it is "written in so masterly a manner, with such solidity, justness, and close reasoning, as to make us regret the loss of his other works."[4] Phoebadius figured prominently at the Council of Rimini in 359, where, along with Servatius of Tongeren, he advocated for the Nicaean position against the Arians.[4]
Butler, Alban (1821). The lives of the fathers, martyrs, and other principal saints. 4. London: John Murphy. pp. 273–274.
Fourth Century Christianity
Phoebadius of Agen
https://www.fourthcentury.com/phoebadius-of-agen/
An introduction to the creeds and to the Te Deum (1899)
Andrew Eubank Burn
http://www.katapi.org.uk/CreedsIntro/master.html?http://www.katapi.org.uk/CreedsIntro/Ch8.htm
https://books.google.com/books?id=ONpIAAAAMAAJ&pg=PA214
==========================
Heavenly Witnesses Allusion
Liber Contra Arianos
https://www.fourthcentury.com/wp-content/uploads/2010/09/Wessel-Phoebadius.pdf
KJVToday
http://www.kjvtoday.com/home/the-father-the-word-and-the-holy-ghost-in-1-john-57#TOC-Phoebadius
Phoebadius in 359 AD quotes the Comma:
"Sic alius a Filio Spiritus; sicut alius a patre Filius. Sic tertia in Spiritu ut in Filio secunda persona, unus tamen omnia quia tres unum sunt" (Contra Arianos XXVII: 4)"The other Spirit comes from the Son just as the other Son comes from the Father. So the Spirit is the third as the Son is the second person. But the sum is one, for the three are one."
Placed on Wikipedia some years back.
Phoebadius of Agen
Similarly, Jerome wrote of Phoebadius of Agen in his Lives of Illustrious Men. "Phoebadius, bishop of Agen, in Gaul, published a book Against the Arians. There are said to be other works by him, which I have not yet read. He is still living, infirm with age."[SUP][32][/SUP] William Hales looks at Phoebadius:
Phoebadius, A. D. 359, in his controversy with the Arians, Cap, xiv. writes, "The Lord says, I will ask of my Father, and He will give you another advocate." (John xiv. 16) Thus, the Spirit is another from the Son as the Son is another from the Father; so, the third person is in the Spirit, as the second, is in the Son. All, however, are one God, because the three are one, (tres unum sunt.) … Here, 1 John v. 7, is evidently connected, as a scriptural argument, with John xiv. 16. [33]
Griesbach argued that Phoebadius was only making an allusion to Tertullian,[34] and his unusual explanation was commented on by Reithmayer.[35][36]
32 - Jerome, Lives of Illustrious Men, translated by Ernest Cushing Richardson, footnote: "Bishop 353, died about 392".
33 - William Hales, Inspector, Antijacobin Review, Sabellian Controversy, Letter XII 1816, p. 590. "Denique Dominus: Petam, inquit, a Patre meo et alium advocatum dabit vobis … Sic alius a Filio Spiritus, sicut a Patre Filius. Sic tertia in Spiritu, ut in Filio secunda persona: unus tamen Deus omnia, tres unum sunt. Phoebadius, Liber Contra Arianos, (6) Hug. Einleitung, 4. h. § 22.
34 - Griesbach, Diatribe, p. 700
35 - Introduction historique et critique aux libres de Nouveau Testament 1861, p.564.
36 - In dismissing Phoebadius in this fashion, Griesbach was following Porson, whose explanation began, "Phoebadius plainly imitates Tertullian…and therefore, is not a distinct evidence", Letters to Archdeacon Travis, 1790, p. 247.
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Additional Background
James Snapp made some helpful comments about Phoebadius and how quotes are neglected today.
The Text of Phoebadius
http://www.thetextofthegospels.com/2017/12/the-text-of-phoebadius.html
Facebook - King James Bible Debate
https://www.facebook.com/groups/21209666692/permalink/10155584878126693/
James Snapp
Phoebadius wrote in Latin, and thus the Scripture-quotations in his sole extant composition – Against the Arians – provide a glimpse at the Old Latin text that he used. R. P. C. Hanson has observed that Phoebadius was well-acquainted with at least some of the writings of Tertullian, and that Phoebadius “certainly had Hebrews in his canon.” Phoebadius also quoted from the book of Tobit. His work was influential in the theological disputes of the mid-300’s. Against the Arians was translated into English by Keith C. Wessel in 2008 and this English translation can be downloaded for free.
Phoebadius of Agen
Liber Contra Arianos
translated by Keith C. Wessel
https://www.fourthcentury.com/wp-content/uploads/2010/09/Wessel-Phoebadius.pdf
4. If anyone is offended at this, let him also hear us say that the Spirit is from God, since [God] not only has a second person in the Son, but also a third [person] in the Holy Spirit. Our Lord speaks to this: I will ask of my Father and he will give you another Counselor. 293
5. Just as another – the Son – comes from the Father, so also another – the Spirit – comes from the Son. And just as the Son is the second person [of the Godhead], so also the Spirit is the third. Nevertheless, the sum (omnia) is one God, because the three are one.
93 Jn. 14:16
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