Phoebadius of Agen

Steven Avery

Administrator
Introduction to Phoebadius

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.

==========================

Additional Background

James Snapp made some helpful comments about Phoebadius and how quotes are neglected today.

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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Steven Avery

Administrator
historical debate

Research on the Early Church Writers

Ungedruckte, unbeachtete und wenig beachtete Quellen zur geschichte des Taufsymbols und der Glaubensregel, Vol 2 (1869)
Carl Paul Caspari
https://books.google.com/books?id=gRtAAAAAcAAJ&pg=PA165

The Faith of the Early Fathers, Vol 1 (1970)
William A. Jurgens
https://books.google.com/books?id=l62q-d4Wi20C&pg=PA391

Historical Debate on Heavenly Witnesses

An Introduction to the Critical Study and Knowledge of the Holy Scriptures, Volume 4 (1825)
Horne
https://books.google.com/books?id=_iSt5LY1FXsC&pg=RA1-PA451
referencing Nolan's inquiry.



(4.) Contemporary with this writer (Marcus Celedensis) was Phoebadius, bishop of Agen, a. d. 459: who, in his controversy with the Arians, 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.‘"2


In this passage 1 John v. 7. is evidently connected, as a scriptural argument, with John xiv. 16.

Additions
Burgess
John Mill
https://books.google.com/books?id=EFgPAAAAQAAJ&pg=PA8
Bengel
http://books.google.com/books?id=EFgPAAAAQAAJ&pg=PA122
1660985287581.png



Prudent Maran (1751)
http://books.google.com/books?id=mClAAAAAcAAJ&pg=PA210

Schmidt
http://books.google.com/books?id=d2IUAAAAQAAJ&pg=PA553


Knittel
http://www.archive.org/stream/newcriticismsonc00knitrich#page/n39/mode/2up

Travis
https://books.google.com/books?id=83B_ySk52X8C&pg=RA1-PA25

Michaelis
http://books.google.com/books?id=VbEXAAAAYAAJ&pg=PA425


Griesbach
http://books.google.com/books?id=Rro9AAAAIAAJ&pg=RA3-PA-700
http://www03.us.archive.org/stream/.../DiatribeInLocumIIoann.57.8#page/n15/mode/2up

Nolan
http://books.google.com/books?id=FF4UAAAAQAAJ&pg=PA291
1660985726088.png


William Hales
http://books.google.com/books?id=Ni4ZAAAAYAAJ&pg=PA590
1660985798273.png


Orme has Nolan
https://books.google.com/books?id=-qAprqEQ084C&pg=PA107

“4. The testimony of the African Church, which possesses these strong recommendations, receives confirmation from the corroborating evidence of other churches, which were similarly circumstanced. Phoebadius and Euchcrius, the latter of whom had been translated from the Spanish to the Gallican Church, were members of the latter; and both these churches had been exempt, not less than the African, from the effects of Diocletian’s persecution. Both these early fathers, Phoebadius and Eucherius. attest the authenticity of the contested passage: the testimony of the former is entitled to the greater respect, as he boldly withstood the authority of Hosius, whose influence tended to extend the Arian opinions in the Western World, at the very period in which he cited the contested passage. In addition to these witnesses, we have, in the testimony of Maximus, the evidence of a person who visited the African Church; and who there becoming acquainted with the disputed passage, wrote a tract for the purpose of employing it against tho Arians. The testimony of these witnesses forms a valuable accession to that of the African Church.

Turton
http://archive.org/stream/vindicationoflit00turtiala#page/130/mode/2up
1660997086790.png


That is the contra Kaye on Tertullian

Porter
https://books.google.com/books?id=eMHORkWbDJUC&pg=PA505

Mill is equally explicit with regard to many of the Fathers of the ancient Latin Church; for example, ho admits that the following knew nothing of the three Heavenly Witnesses:— ... the Author Phoebadius, in his book against the Arians;


Samuel Davidson
http://books.google.com/books?id=ygEVAAAAYAAJ&pg=PA414
1660997418158.png


Irish Quarterly Review - 1869
http://archive.org/stream/irishecclesiasti05dubluoft#page/267/mode/2up
1660997655898.png

... the otherwise somewhat vague expressions of St. Phoebadius

Kenrick - 1858

1660999845762.png


Reithmayr on Griesbach
https://books.google.com/books?id=mFxPVG8qVrAC&pg=PA564
1660984079317.png

1660984114719.png


Boston Review
http://books.google.com/books?id=6S84AAAAYAAJ&pg=PA265
In the age following that of Cyprian, we may quote " Phoebadius contra Arianos ”: for after referring to the promise of Christ to give the Comforter, he says; " 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.”

Daniel M'Carthy - 1866
http://books.google.com/books?id=SuxS-z-6SIUC&pg=PA516
1661000066287.png


Huther
http://books.google.com/books?id=UtIuAAAAYAAJ&pg=PA448

Tlie passage in Phoebadius (4th cent.), contra Arianos, c. 45, refers rather to Tertullian than to John;'
1 The passages in Tertullian run thus: (check, fix Latin)
the first:
Cetenun de meo suinet, inquit, sicut ipse do Patris. Ita connexus Patris in Filio et Filii in Paracleto, tres ctticit cohacrentes nltcrum ex altero: qui tres unum sunt, non unns, quomodo dictum est. Ego et Pater unum sumus, ad substantiae unitatem, non ad numeri singu lari ta tern ;
the second:
Et ecclesia proprie et principaliter ipse est Spiritus, in quo est trinitas unius divinitatis, Pater et Filius et Spiritus Sanctus.
The passage in Phoebadius:
Sic alius a Filio Spiritus, aicut alius a Patre Filius. Sic tertia in Spiritu, ut in Filio serunda Persona : unus tainen Deus omnia, quia tres unum sunt.

Lunemann Dusterdieck
http://books.google.com/books?id=mSFVAAAAMAAJ&pg=PA598
Same as above
Meyer
http://books.google.com/books?id=PPI2AAAAMAAJ&pg=PA597

Adam Hamilton, Dublin Review - 1890
http://books.google.com/books?id=ZmMVAQAAIAAJ&pg=PA188
Then there is St. Plurbmlius of Agen, writing in France in the fourth century.

In the Dublin Review for April 1882 two such exceptions are quoted—one from the fourth, and the other from the second century. The former occurs in an anonymous writer, whose Homily was printed by the Benedictine editors of St. Chrysostom (T. xii. p. 41G), and its date was fixed by Mont- faucon at 581. To me it seems conclusive, though I have my doubts whether it is of such clearness as to render all dispute at once impossible. More striking still is the passage given from St. Claudius Apollinaris, wherein side by side, in the same order as in St. John, appear "Water and Blood ; the Word and the Spirit.” These two extremely probable exceptions would, however, hardly be convincing if our proofs rested on Greek authorities alone.

The Munich MS. (SA: Freisingen fragments) and the Prologue Non ita est Ordo (about A.D., 500) (SA:Vulgate Prologue in Fuldensis), have been ably and well maintained in the already quoted number of the Dublin Review.

Kretzmann - 1921
http://books.google.com/books?id=wxlKAAAAMAAJ&pg=PA82

And check research emails
 
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Steven Avery

Administrator
From Mike Ferrando, can be integrated with above

I John 5 7 : Phoebadius of Agen (d. 392), Bishop of Gaul : Liber contra Arianos : "tres unum sunt"
Sic tertia in Spiritu, ut in Filio secunda persona: unus tamen Deus omnia, tres unum sunt.
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.

===SOURCE:

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.
>>en.wikipedia.org/wiki/Phoebadius_of_Agen

===SOURCE:
Jerome (340-420 AD)
De Viris Illustribus (On Illustrious Men) : PL 23, 0703-704 to 705-706
108. Phoebadius (d. 392)
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.
==
Translated by Ernest Cushing Richardson. From Nicene and Post-Nicene Fathers, Second Series, Vol. 3. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1892.) Revised and edited for New Advent by Kevin Knight. <www.newadvent.org/fathers/2708.htm>.

===SOURCE:
CAP CVIII. Phoebadius, Agenni Galliarum episcopus (d. 392)
Phoebadius, Agenni Galliarum episcopus, edidit contra Arianos librum. Dicuntur et eius alia esse opuscula, quae necdum legi. Vivit usque hodie decrepita senectute. (0704B)
Σοιβάδιος Ἀγενοῦ τῆς κατὰ Γαλλίας ἐπίσκοπος, ἐξέδωκε, κατὰ Ἀρειανῶν τεῦχος. Λέγονται αὐτοῦ καὶ ἕτερα εἶναι σπουδάσματα, οἷς οὔπω ἐνέτυχον. Μέχρι νῦν ζῇ ἐν ἐσχάτῳ γήρᾳ διάγων.
==
Hieronymus Stridonensis (340-420 AD)
De viris illustribus (On Illustrious Men) : PL 23, 0703-704 to 705-706
Migne Latina, PL 23, 703-704 to 705-706
>>books.google.com/books?id=4fgUAAAAQAAJ&pg=PA703

===SOURCE:
Phoebadius of Agen (d. 392), Bishop of Gaul : Liber contra Arianos, PL 20, 0030A
Chapter XXII. Who are those that believe the Father suffered? Who are the Arians (what do they believe)? What is the Rule of Faith?

[PAGE 60]

1. Therefore, we need to firmly hold to this doctrine (ratio) as it crawls along a steep and narrow path, with rugged places encompassing it on this side and that. [Seemingly] level and easy-to-travel (facilia) places rise up below, but291 they are obscured by devilish deceit so that they plunge [men] into the ruin of death.
2. For if we label the one God as a singular person (singulariter), excluding any terminology of a second person, [in essence] we are approving the madness of that heresy which defends [the belief] that the Father himself suffered. And if we admit that [our] number [is arrived at] by separating the two (cum divisione), then we are linked to the Arians, who make a new God from God and defend [the belief] that his substance was formed out of nothing.
3. Therefore, as we have said, we need to hold on to the rule of faith (regula) which confesses that the Son is in the Father, and the Father is in the Son (Jn. 14:20); this retains [the truth] that [the Son] is one substance in two persons, yet acknowledges this arrangement of divinity. Thus the Father is God and the Son is God, since God the Son is within God the Father.
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. (Jn 14:16)
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],

[PAGE 61]

so also the Spirit is the third. Nevertheless, the sum (omnia) is one God, because the three are one.
6. This [truth] we believe, this [truth] we hold fast, because we have received it from the prophets. This is what that the Gospel writers have spoken to us. This is what the Apostles handed down to us, and this is what the martyrs confessed in the throes of their suffering (in passione) And we also cling to this [truth] with minds [controlled] by faith. Even if an angel from heaven should preach against it, let him be condemned. (Gal 1:8)
==

Wessel, Kurt (2008). "Phoebadius of Agen: Liber Contra Arianos" (PDF). University of Florida. , p. 60-61
>>www.fourthcentury.com/wp-content/uploads/2010/09/Wessel-Phoebadius.pdf

===SOURCE:
Phoebadius Aginensis (d. 392), Bishop of Gaul : Liber contra Arianos, PL 20, 0030A
CAPUT XXII. Quid Patropassiani? quid Ariani? Fidei regula quae?
1. Tenenda est igitur ratio quae per arduum et angustum tramitem repit, circumiacentibus hinc et inde praeruptis quae zabolica fraude caecata plana et facilia submittunt, ut in ruinam mergant excessus. (0029D)
2. Nam si unum Deum singulariter nominamus, excludentes vocabulum secundae personae, furorem eius haeresis approbamus, quae ipsum asserit Patrem passum. (0030A) Si admittimus numerum cum divisione, iungimur cum Arianis, qui factum a Deo Deum, novamque asserunt ex nihilo substantiam constitisse.
3. Tenenda est igitur, ut diximus, regula quae Filium in Patre, Patrem in Filio confitetur (Ioan. XIV, 20); quae unam in duabus personis substantiam servans, dispositionem divinitatis agnoscit. Igitur Pater Deus, et Filius Deus: quia in Patre Deo Filius Deus.
4. Hoc si cui scandalum facit, audiat a nobis Spiritum esse de Deo; quia illi cui est in Filio secunda persona, est et tertia in Spiritu sancto. Denique Dominus: Petam, inquit, a Patre meo et alium advocatum dabit vobis (Ibid., 16).
5. 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. (0030B)
6. Hoc credimus, hoc tenemus, quia hoc accepimus a prophetis: hoc nobis Evangelia locuta sunt: hoc apostoli tradiderunt: hoc martyres passione confessi sunt: in hoc mentibus fidei etiam haeremus, contra quod etiamsi angelus de coelo annuntiaverit, anathema sit (Gal. I, 8).
==
Migne Latina PL 20, 29C-30B : CCSL LXIV, 1985, p. 23-52
>>books.google.com/books?id=0HjYAAAAMAAJ&pg=PA30
 
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Steven Avery

Administrator
Sept 2021

Phoebadius of Agen (d. 392)
• 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. Phoebadius was a Gaul by birth.[1] It seems
likely that he was born in the province of Aquitania, since Sulpicius Severus refers to him as Foegadius noster ("our"
Foegadius, a variant spelling of Phoebadius's name).[2] He may have even been born in Agen, where he was bishop.[1]

When he became bishop is not known. It was very likely after 347, since he is not listed among the Gallic bishops who
were present at the Council of Serdica in that year. 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] When ambiguity in the creed was later discovered by Phoebadius, he disavowed the council and advocated
against its authority.[4] He was a friend of Hilary of Poitiers, with whom he collaborated in fighting the influence of
Arianism in Gaul.[5] Phoebadius attended several other councils after Ariminum. He was present at the Council of Paris in
360,[4], at the Council of Valence convened by the emperor Valentinian I in 374, and at the Council of Saragossa
convened by his son and successor Valentinian II in 380. The year of his death is not known, but he was still living in 392.
That is the year when Jerome wrote his work De viris illustribus, which mentions that Phoebadius was alive, although of
an advanced age. (Phoebadius of Agen. Wikipedia. <en.wikipedia.org/wiki/Phoebadius_of_Agen>)

• 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. (Jerome. 108. Phoebadius. De Viris Illustribus - On Illustrious
Men. NPNF02 vol 3.)

HIT:

● Book Against the Arians. Thus the Spirit is other than the Son, just as the Son is other than the Father. Thus the
third is the Spirit, as the second person is the Son: and so all are one God because the three are one.
(Phoebadius. Book Against the Arians. Chapter 22. Translated in Ayres, Augustine and the Trinity, 2014, p. 98)

○ Latin: Liber contra Arianos. Sic alius a Filio Spiritus, sicut alius a Patre Filius. Sic tertia in Spiritu, ut in
Filio secunda persona: unus tamen Deus omnia quia tres unum sunt. (Phoebadius, Agenni Galliarum
episcopus. Liber contra Arianos. CAPUT XXII. CCSL 64:51; Migne Latina, PL 20.30A)

Comment:
[Ben David] Phoebadius quotes it [I John 5:7] about the middle of the fourth century. Now, if nothing more was added, I
should have concluded, with full confidence, that this writer alluded to the last clause of the disputed text; because no
other passage existed which justified such an assertion. Accordingly he subjoins his reason for saying, that these three
persons are one God, "Quia tres unum sunt." The causa "quia" leaves no doubt that the succeeding words ["the three are
one"] are not an inference, as is supposed in Tertullian, but a scriptural quotation, which carried in it a proof of the
assertion preceding it. (Ben David, Letters to the Editor in the Monthly Repository, vol 21, 1826, p. 276)
 
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Steven Avery

Administrator
One of the many invisible allegories!

RGA p. 24-26
Tertullian’s interpretation of this passage was followed by ... Phoebadius Aginnensis († after 392) (Contra Arianos 27) ... It should be emphasised that none of these authors cite the comma, merely a Trinitarian interpretation of 1 Jn 5:8.
 
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