THE NEW SCHAFF-HERZOG
linaris of Laodicea). His letter to Zeno issued from a desire to purge himself of false suspicion. " He who was complete deity assumed flesh and became true man," he asserts in this letter. While the polemic against Nestorius gradually lost its interest, the effort continued to guard against the consequences of Docetism (q.v.), and appears in the latest of his writings — to the monks of Teleda. In this the avowal of the reality of the manhood of Christ and of his undergoing the experiences of humanity is explicit. Philoxenus emphasized the fact that all which Christ did was done both voluntarily and vicariously. In the last phases of his thought he approached the position of Julian of Halicarnassus (q.v.). Yet it must remain a matter of doubt whether Philoxenus had part in the strife between Julian and Severus, since this broke out while Philoxenus was in banishment in Thrace, though Severus expressly stated that Julian had not only published his book in Alexandria but had distributed it broadcast. Possibly Philoxenus had received it, in whose earlier writings Severus " had. found nothing foolish." The letter to the monks of Teleda and a work of unassigned authorship appear to be the only documents which contain an echo of the dispute.
Early issue of some of his works is to be found in S. E. Assemani, Bibliotheca orientalis (Rome, 1719- 1728); and M. Le Quien, Oriens Christianus (Paris, 1740). Later issues are: The Discourses of Philoxenus, Bishop of Mabbogh A.D. 485-519, Edited from Syriac Manuscripts with an English Transla-
tion by E. A. Wallis Budge, 2 vols. (London, 1894); Three Letters of Philoxenus, Bishop of Mabbogh (485- 519) : being the Letter to the Monks, the first Letter to the Monks of Beth-Gaugal, and the Letter to the Emperor Zeno with an English Translation,
and Introduction, by A. A. Vasch'alde (Rome,
1902) ; the Letter of Mar Xenaias of Mabug to Abraham and Orestes, in A. L. Frothingham's Stephen bar Sudaili (Leyden, 1886); and his Tractatus tres de trinitate et incarnatione, ed. A. Vaschalde, in CSCO, vol. xxvii., 1907. (G. Kruger.)
Bibliography: The early sources are for the most part collected, abstracted, or used in J. S. Assemani, Bibliotheca orientalis, i. 268, 346-358, 475, 479, ii. 10, 13, 17, 20. Consult further: W Wright, Short Hist, of Syriac Literature, pp. 72-76, London, 1894; idem, Catalogue of Syriac MSS. in the British Museum, 3 parts, London, 1870-72; R. Duval, Hist, politique, religieuse et litteraire d'Edesse, Paris, 1892; idem, La Litterature syriaque, ib. 1900; E. Ter-.Minassiantz, in TU, xxvi (1904); DCB, iv. 391-393.
PHOCAS, SAINT: Christian martyr. He is said to have been a gardener at Sinope in Pontus where he was famous for his lavish almsgiving and hospitality to strangers. He suffered martyrdom, as some hold, in the persecution under Trajan (98- 117); according to others, under Diocletian (284- 305). In the East he is the patron saint of mariners, who are accustomed to revere him with hymns, call upon him when in distress at sea, and share with him a part of their profits by giving them to the poor. A magnificent church was erected to his honor at Constantinople by the emperor of the same name shortly before 610. The Phocas revered by Roman tradition as the bishop of Sinope must be the same person. Another Phocas must be a martyr of Antioch, a touch of the door of whose
tomb, according to Gregory of Tours, was a cure for serpent bites. (O. ZoCKLERf.)
Bibliography: The Acta, by Bishop Asterius, are in ASB, Sept., vi. 293-299; in F. Combefis, Grceco-Lat. patrum bibliotheca novum auctarium, i. 169-182, Paris, 1648; and L. Surius, Vitce sanctorum, Sept., 22, 12 vols., Cologne 1617-18. The anonymous Martyrium S. Phocae martyria et episcopi Sinope in Ponto, is in ASB, July, iii. 639-645. The Vita of Phocas the martyr of Antioch is in ASB Mar., i. 366-367, and in Surius, utsup., Mar., 5. Consult DCB, iv. 393-394.
PHCEBADIUS, fi-be'di-us (FCEGADIUS, FITA- DIUS): Bishop of Aginnum, the modern Agen (73 m. s.e. of Bordeaux); d. after 392. He skilfully confuted the second Sirmian formula (see Arianism, I., iii., § 6) in southern Gaul by means of western orthodoxy, in his work Liber contra Arianos (in the latter part of 357 or in 358; MPL, xx. 13-20), a work clear, animated, and occasionally ironical in argument and admirable and impressive in style. The main thought is that if Christ is not God he is not real Son. Known after the beginning of the sixteenth century is a tract, De fide orthodoxa contra Arianos (MPL, xx. 31-50) with an attached confession of faith, with which Phcebadius has been generally credited. At the Synod of Rimini in 359, Phcebadius obstinately defended orthodoxy, but finally with Servatio of Tongern was made to yield. These two bishops at a certain stage of the synod produced special formulas, " in which first Arius and all his unbelief are condemned, and secondly, the Son of God is not only pronounced to be equal with the Father but also without beginning." Phcebadius took part in the synods of Valence and Saragossa (380), and was still living in 392.
(Edgar Hennecke.) Bibliography: K. Schonemann, Bibliotheca . patrum Latinorum, i. 309-312, Leipsic, 1792; Tillemont, Memoires, vi. 427-428; Gallia Christiana, ii (1720), 895-897; J. Draseke, in ZWT, 1890, pp. 78-98; F. W. F. Kattenbusch, Das apostolische Symbol, i. 171-173, Leipsic, 1894; Ceillier, Auteurs sacres, v. 372-377; DCB, ii. 547 (under " Fcegadius ").
PHOTINUS, fo'ti-nus: Bishop of Sirmium; b. in Ancyra in Galatia; d. in Galatia 376. He was a pupil of Marcellus of Ancyra and bishop of Sirmium in Pannonia, near the modern Mitrovicza. He first appears at the Synod of Antioch in 344, where the Eastern Church condemned him and Marcellus. This judgment was approved by a Synod at Milan in 345, and Photinus was deprived of his bishopric by a Synod of Sirmium in 351. According to Epiphanius he appealed to the Emperor Constantius, was granted a hearing, and disputed with Basil of Ancyra before his judges. Socrates and Sozomen correctly refer this disputation to the Synod of Sirmium in 351, and state that he was exiled. The Synod of Milan, 355, renewed the anathema. That he returned for a season appears from the friendly letter of Emperor Julian to him and from the fact that Jerome knows him to have been banished by Valentinian (364-375). His heresy obtained little influence in the East; but in the West, especially on the Balkan peninsula, Photinians continued for a longer period. They were known at Sirmium in 381, and at the beginning of the fifth century a Photinian Marcus, driven from Rome, found refuge in the diocese of Senia, Dalmatia. Augustine refers