Johannine Comma and Potamius of Lisbon - Revision history

Nick at 20:58, 4 July 2026

2026-07-04T20:58:45Z

← Older revision		Revision as of 20:58, 4 July 2026
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	:You must justly admit that, when your poisonous desire of impure slander was inflamed, the venerable fathers transfixed you with pious arrows in that holier council. Here also it is clearly shown that you held before you fetters of malicious distortion, since the Savoir says: "I have come down from heaven not to do my own will but the will of him who sent him." ([[John 6:38]]) What do you answer, serpent? Is it really possible that you seek to obfuscate the brightness of this pure profession, which they consider to be a very small problem? The occasion has a bearing on the matter. The Lord our Savior appeared to mankind as a human being, since he had clothed himself with a human body. Therefore, he said: "I have come down from heaven not to do my own will." ([[John 6:38]]) He denied the exercise of the humanity that was in him. Therefore, he cries out in order to proclaim in himself the predecessor whom he remembers as '''<u>his Father and begetter. Since the Son is named second,</u>''' therefore he who precedes is greater: but, '''<u>because "these three are one"</u>''' ([[1 John 5:7]]), the substance of him who sends and of him who is sent, in the context of the unity of the Godhead, is one: "I and the Father are one." (John 10:30), and "He sees me, sees the Father." ([[John 14:9]]) and, as the Savoir himself said to the Apostles: "I have been so long with you and yet you do not know the Father." ([[John 14:9]])		:You must justly admit that, when your poisonous desire of impure slander was inflamed, the venerable fathers transfixed you with pious arrows in that holier council. Here also it is clearly shown that you held before you fetters of malicious distortion, since the Savoir says: "I have come down from heaven not to do my own will but the will of him who sent him." ([[John 6:38]]) What do you answer, serpent? Is it really possible that you seek to obfuscate the brightness of this pure profession, which they consider to be a very small problem? The occasion has a bearing on the matter. The Lord our Savior appeared to mankind as a human being, since he had clothed himself with a human body. Therefore, he said: "I have come down from heaven not to do my own will." ([[John 6:38]]) He denied the exercise of the humanity that was in him. Therefore, he cries out in order to proclaim in himself the predecessor whom he remembers as '''<u>his Father and begetter. Since the Son is named second,</u>''' therefore he who precedes is greater: but, '''<u>because "these three are one"</u>''' ([[1 John 5:7]]), the substance of him who sends and of him who is sent, in the context of the unity of the Godhead, is one: "I and the Father are one." (John 10:30), and "He sees me, sees the Father." ([[John 14:9]]) and, as the Savoir himself said to the Apostles: "I have been so long with you and yet you do not know the Father." ([[John 14:9]])

	(Potamius of Lisbon. "Letter to Athanasius the Bishop of Alexandria on the consubstantiality of the Son of God" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 136)		:<sup>(Potamius of Lisbon. "Letter to Athanasius the Bishop of Alexandria on the consubstantiality of the Son of God" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 136)</sup>

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	:3. With good reason John asserts: 'and the three of them are one' (1 John 5:7) 'Substance ' is the expression of a single entity. In fact the substance of a thing is the totality of that through which a thing exists. Thus 'substance' will set a certain condition under a certain authority, or shows that a certain condition is subjected to it. As a consequence 'substance' is that through which the perplexity of faith is resigned and the unity of the Trinity is bound together.		:3. With good reason John asserts: 'and the three of them are one' (1 John 5:7) 'Substance ' is the expression of a single entity. In fact the substance of a thing is the totality of that through which a thing exists. Thus 'substance' will set a certain condition under a certain authority, or shows that a certain condition is subjected to it. As a consequence 'substance' is that through which the perplexity of faith is resigned and the unity of the Trinity is bound together.

	(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 150)		:<sup>(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 150)</sup>

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	:3. Merito Iohannes ait: 'Et tres unum sunt'. Substantia singularis vocabuli nomen est. Est enim substantia rei one illud per quod est res. Substantia enim, aut sub aliquo statuet, aut aliquem subesse sibi docet statum. Merito ergo substantia est, per quam fidei perplexitas redditur et Trinitatis unitas catenatur.		:3. Merito Iohannes ait: 'Et tres unum sunt'. Substantia singularis vocabuli nomen est. Est enim substantia rei one illud per quod est res. Substantia enim, aut sub aliquo statuet, aut aliquem subesse sibi docet statum. Merito ergo substantia est, per quam fidei perplexitas redditur et Trinitatis unitas catenatur.

	(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 151)		:<sup>(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 151)</sup>

	;Letter on the Substance of the Father and the Son and the Holy Spirit.		;Letter on the Substance of the Father and the Son and the Holy Spirit.
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	:10. And now, if you agree, since we have burst out from the spring of the Trinity, let us examine again, like keen investigators, the innermost nature of the 'substance', from which the spring gushes and flows out. Thus the Savior proclaimed: 'The Father and I are one' ([[John 10:30]]). Likewise John says: "And the three of them are one' ([[1 John 5:7]]). And David also: "For this purpose God has anointed you, your God' ([[Psalm 44:8]]) he says - that is, the God to whom David's words, the half of your part of which he is the whole. 'Yours' - he says - that is devoted to you, to whom your yourself should be made over. He is 'yours' to whom the words are spoken, or 'his' who comes, or 'of him' whom he frequently meets.'Your God', he says, to whom you certainly belong, with whom you are associated thanks to unity, or who, from his 'substance', is associated with you. But since the power of the Father is the Son, the power itself pertains to its 'substance', because 'substance' cannot exist without power. With good reason the 'substance' of the Father and the Son is one.		:10. And now, if you agree, since we have burst out from the spring of the Trinity, let us examine again, like keen investigators, the innermost nature of the 'substance', from which the spring gushes and flows out. Thus the Savior proclaimed: 'The Father and I are one' ([[John 10:30]]). Likewise John says: "And the three of them are one' ([[1 John 5:7]]). And David also: "For this purpose God has anointed you, your God' ([[Psalm 44:8]]) he says - that is, the God to whom David's words, the half of your part of which he is the whole. 'Yours' - he says - that is devoted to you, to whom your yourself should be made over. He is 'yours' to whom the words are spoken, or 'his' who comes, or 'of him' whom he frequently meets.'Your God', he says, to whom you certainly belong, with whom you are associated thanks to unity, or who, from his 'substance', is associated with you. But since the power of the Father is the Son, the power itself pertains to its 'substance', because 'substance' cannot exist without power. With good reason the 'substance' of the Father and the Son is one.

	(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 156)		:<sup>(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 156)</sup>

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	:Epistula de Substantia Patris et Filii et Spiritus Sancti. 10. Nunc ergo, si placet, quia de Trinitatis fonte prorupimus, et venas substantiae unde fons scaturit et profluit curiosi indicis relegamus. Nam sic Salvator intonuit: 'Ego et Pater unum sumus' (Iohn 10:30). Ut et Iohannes: 'Et tres', inquit, 'unum sunt' (SA: 1 John 5:7). Et David: 'Propterea unxit te deus deus tuus' (Ps. 44:8), inquit, hoc est, cui tu deberis. Tuus, inquit, videbitur; tuus, inquit, patris tuae dimidium, cuius est totus. Tuus inquit, hoc est, tibi deditus, cui ipse sis mancipatus. Tuus cui dicitur, aut suus est qui advenit, aut ipsius est iste cui frequenter occurrit. 'Deus tuus', inquit, scilicet cuius es, ad quem pertines unitate, aut qui ex substantia pertinet ad te. Sed quia virtus Patris est Filius, virtus ipsa ad substantiam pertinet suam, quia sin virtute non potest esse substantia. Merito una Patris et Filii substantia est.		:Epistula de Substantia Patris et Filii et Spiritus Sancti. 10. Nunc ergo, si placet, quia de Trinitatis fonte prorupimus, et venas substantiae unde fons scaturit et profluit curiosi indicis relegamus. Nam sic Salvator intonuit: 'Ego et Pater unum sumus' (Iohn 10:30). Ut et Iohannes: 'Et tres', inquit, 'unum sunt' (SA: 1 John 5:7). Et David: 'Propterea unxit te deus deus tuus' (Ps. 44:8), inquit, hoc est, cui tu deberis. Tuus, inquit, videbitur; tuus, inquit, patris tuae dimidium, cuius est totus. Tuus inquit, hoc est, tibi deditus, cui ipse sis mancipatus. Tuus cui dicitur, aut suus est qui advenit, aut ipsius est iste cui frequenter occurrit. 'Deus tuus', inquit, scilicet cuius es, ad quem pertines unitate, aut qui ex substantia pertinet ad te. Sed quia virtus Patris est Filius, virtus ipsa ad substantiam pertinet suam, quia sin virtute non potest esse substantia. Merito una Patris et Filii substantia est.

	(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 157)		:<sup>(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 157)</sup>

	;Letter on the Substance of the Father and the Son and the Holy Spirit		;Letter on the Substance of the Father and the Son and the Holy Spirit
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	:19. What the Son made, the Father caused. What the Father wanted, the Son fulfilled. The Father ordered all that the Son commanded. The will of the Father is everything for which the Son feels compassion: in fact the Word of God, Christ, that is the power of the Father, has put everything into effect. That is why the Father has made all that the Son has ordered. Indeed the Father with his power, when the Son descended to the underworld, through the Son and his self-same power, broke the adamantine bars of hell, and with the word of power evoked the dead men from the bowels of the abyss, and with the flaming sword of his mouth, according to the judgement delivered by his Christ, exiled the devil. This is one substance, this is the invisible and eternal majesty, this is the everlasting unity of the undivided Trinity. As John says: 'And the three of them are one' ([[1 John 5:7]]). And Peter implores 'three tabernacles' (Mark. 9:4), and 'every word is confirmed by three witnesses' ([[Matthew 18:16]]).		:19. What the Son made, the Father caused. What the Father wanted, the Son fulfilled. The Father ordered all that the Son commanded. The will of the Father is everything for which the Son feels compassion: in fact the Word of God, Christ, that is the power of the Father, has put everything into effect. That is why the Father has made all that the Son has ordered. Indeed the Father with his power, when the Son descended to the underworld, through the Son and his self-same power, broke the adamantine bars of hell, and with the word of power evoked the dead men from the bowels of the abyss, and with the flaming sword of his mouth, according to the judgement delivered by his Christ, exiled the devil. This is one substance, this is the invisible and eternal majesty, this is the everlasting unity of the undivided Trinity. As John says: 'And the three of them are one' ([[1 John 5:7]]). And Peter implores 'three tabernacles' (Mark. 9:4), and 'every word is confirmed by three witnesses' ([[Matthew 18:16]]).

	(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 162)		:<sup>(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 162)</sup>

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	:Epistula de Substantia Patris et Filii et Spiritus Sancti. 19. Quod Filius fecit, Pater operatus est. Quod Pater voluit implevit et Filius. Pater iussit quicquid Filius imperavit. Patris voluntas est quicquid Filius miseretur: omnia enim verbum dei, Christus, hoc est virtus Patris, exercuit, inde est, quod Pater fecit quicquid Filius ordinavit. Pater enim virtute sua, descendente ad inferos Filio, per filium eademque virtute adamantinas tartari seras infregit, et verbo virtutis de secretis barathri mortuos evocavit, et diabolum flammea oris romphea Christi sui per sententiam exulavit. Haec est una substantia, haec invisibilis et aeterna maiestas, haec indiscissae Trinitatis unitas sempiterna. Ut Iohannes ait: 'Et tres unum sunt' ([[1 John 5:7]]). Et 'tria tabernacula' Petrus exorat ([[Mark 9:4]]), et 'tribus testibus verbum omne consistit ([[Matthew 18:16]]).		:Epistula de Substantia Patris et Filii et Spiritus Sancti. 19. Quod Filius fecit, Pater operatus est. Quod Pater voluit implevit et Filius. Pater iussit quicquid Filius imperavit. Patris voluntas est quicquid Filius miseretur: omnia enim verbum dei, Christus, hoc est virtus Patris, exercuit, inde est, quod Pater fecit quicquid Filius ordinavit. Pater enim virtute sua, descendente ad inferos Filio, per filium eademque virtute adamantinas tartari seras infregit, et verbo virtutis de secretis barathri mortuos evocavit, et diabolum flammea oris romphea Christi sui per sententiam exulavit. Haec est una substantia, haec invisibilis et aeterna maiestas, haec indiscissae Trinitatis unitas sempiterna. Ut Iohannes ait: 'Et tres unum sunt' ([[1 John 5:7]]). Et 'tria tabernacula' Petrus exorat ([[Mark 9:4]]), et 'tribus testibus verbum omne consistit ([[Matthew 18:16]]).

	(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 163)		:<sup>(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 163)</sup>

	From ''[https://purebibleforum.com/index.php?threads/potamius-of-lisbon.1115/ Pure Bible Forum]'' and ''The Witness og God is Greater''.		From ''[https://purebibleforum.com/index.php?threads/potamius-of-lisbon.1115/ Pure Bible Forum]'' and ''The Witness og God is Greater''.

Nick at 20:57, 4 July 2026

2026-07-04T20:57:18Z

← Older revision		Revision as of 20:57, 4 July 2026
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	Epistula de Substantia Patris et Filii et Spiritus Sancti. 19. Quod Filius fecit, Pater operatus est. Quod Pater voluit implevit et Filius. Pater iussit quicquid Filius imperavit. Patris voluntas est quicquid Filius miseretur: omnia enim verbum dei, Christus, hoc est virtus Patris, exercuit, inde est, quod Pater fecit quicquid Filius ordinavit. Pater enim virtute sua, descendente ad inferos Filio, per filium eademque virtute adamantinas tartari seras infregit, et verbo virtutis de secretis barathri mortuos evocavit, et diabolum flammea oris romphea Christi sui per sententiam exulavit. Haec est una substantia, haec invisibilis et aeterna maiestas, haec indiscissae Trinitatis unitas sempiterna. Ut Iohannes ait: 'Et tres unum sunt' ([[1 John 5:7]]). Et 'tria tabernacula' Petrus exorat ([[Mark 9:4]]), et 'tribus testibus verbum omne consistit ([[Matthew 18:16]]).		:Epistula de Substantia Patris et Filii et Spiritus Sancti. 19. Quod Filius fecit, Pater operatus est. Quod Pater voluit implevit et Filius. Pater iussit quicquid Filius imperavit. Patris voluntas est quicquid Filius miseretur: omnia enim verbum dei, Christus, hoc est virtus Patris, exercuit, inde est, quod Pater fecit quicquid Filius ordinavit. Pater enim virtute sua, descendente ad inferos Filio, per filium eademque virtute adamantinas tartari seras infregit, et verbo virtutis de secretis barathri mortuos evocavit, et diabolum flammea oris romphea Christi sui per sententiam exulavit. Haec est una substantia, haec invisibilis et aeterna maiestas, haec indiscissae Trinitatis unitas sempiterna. Ut Iohannes ait: 'Et tres unum sunt' ([[1 John 5:7]]). Et 'tria tabernacula' Petrus exorat ([[Mark 9:4]]), et 'tribus testibus verbum omne consistit ([[Matthew 18:16]]).

	(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 163)		(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 163)

	From ''[https://purebibleforum.com/index.php?threads/potamius-of-lisbon.1115/ Pure Bible Forum]'' and ''The Witness og God is Greater''.		From ''[https://purebibleforum.com/index.php?threads/potamius-of-lisbon.1115/ Pure Bible Forum]'' and ''The Witness og God is Greater''.

			==See also==

			* [[1 John 5:7]]
			* [[1 John 5:8]]
			* [[Johannine Comma]]

			{{Donate}}

Nick: Created page with "Potamius, Bishop of Lisbon of the mid-4th century (circa 355-366 AD), repeatedly referenced the heavenly witnesses verse “the three are one” from John, in the direct context of the Father, Son and Holy Spirit, once in ''Epistula ad Athanasium'' and three times in ''Epistula de substantia Patris et Filii et Spiritus sancti'' [https://earlywritings.com/forum/viewtopic.php?t=8027][https://purebibleforum.com/index.php?threads/potamius-of-lisbon.1115/#post-7287]. ;Letter..."

2026-07-04T20:56:16Z

Created page with "Potamius, Bishop of Lisbon of the mid-4th century (circa 355-366 AD), repeatedly referenced the heavenly witnesses verse “the three are one” from John, in the direct context of the Father, Son and Holy Spirit, once in ''Epistula ad Athanasium'' and three times in ''Epistula de substantia Patris et Filii et Spiritus sancti'' [https://earlywritings.com/forum/viewtopic.php?t=8027][https://purebibleforum.com/index.php?threads/potamius-of-lisbon.1115/#post-7287]. ;Letter..."

New page

Potamius, Bishop of Lisbon of the mid-4th century (circa 355-366 AD), repeatedly referenced the heavenly witnesses verse “the three are one” from John, in the direct context of the Father, Son and Holy Spirit, once in ''Epistula ad Athanasium'' and three times in ''Epistula de substantia Patris et Filii et Spiritus sancti'' [https://earlywritings.com/forum/viewtopic.php?t=8027][https://purebibleforum.com/index.php?threads/potamius-of-lisbon.1115/#post-7287].

;Letter to Athanasius the Bishop of Alexandria on the consubstantiality of the Son of God.

:You must justly admit that, when your poisonous desire of impure slander was inflamed, the venerable fathers transfixed you with pious arrows in that holier council. Here also it is clearly shown that you held before you fetters of malicious distortion, since the Savoir says: "I have come down from heaven not to do my own will but the will of him who sent him." ([[John 6:38]]) What do you answer, serpent? Is it really possible that you seek to obfuscate the brightness of this pure profession, which they consider to be a very small problem? The occasion has a bearing on the matter. The Lord our Savior appeared to mankind as a human being, since he had clothed himself with a human body. Therefore, he said: "I have come down from heaven not to do my own will." ([[John 6:38]]) He denied the exercise of the humanity that was in him. Therefore, he cries out in order to proclaim in himself the predecessor whom he remembers as '''his Father and begetter. Since the Son is named second,''' therefore he who precedes is greater: but, '''because "these three are one"''' ([[1 John 5:7]]), the substance of him who sends and of him who is sent, in the context of the unity of the Godhead, is one: "I and the Father are one." (John 10:30), and "He sees me, sees the Father." ([[John 14:9]]) and, as the Savoir himself said to the Apostles: "I have been so long with you and yet you do not know the Father." ([[John 14:9]])

(Potamius of Lisbon. "Letter to Athanasius the Bishop of Alexandria on the consubstantiality of the Son of God" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 136)

Latin:

:Epistola ad Athanasium Episcopum Alexandrinum de Consubstantialitate Filii Dei. Bene quod te antiquitas patrum in synodo sanctiori, voluntate viperea impurae virositatis inflata, castis etiam te transfixere missilibus. Nam et hic doceris calumniandi pedicas praetendisse, quod Salvator ait (Ioan. VI, 38) : Non veni opera mea facere, sed eius qui misit me. Quid dicis serpens? Numquid in hac luce tenebras infundis simplici huic professioni, quam quaestiunculam putant? Tempus in causa est: Salvator apud homines, quia hominum corpus induerat, videbatur in corpore; ideo dixit: Non veni facere opera mea: hominis in se negavit officia? (1417D) '''Clamat ergo, ut illum ordinatorem in se praedicet, quem in se sibi meminit auctorem Patrem; quia Filius sequitur vocabulo, ita maior est ille qui praevenit; sed et mittentis et missi, quia tres unum sunt,''' de divinitatis unitate una substantia est : Ego et Pater unum sumus. Et (John 10:30) : qui me videt, videt et Patrem. Et ipse Salvator ad Apostolos: Tanto tempore, inquit, vobiscum sum, et Patrem non nostis? (Potamius Ulyssiponensis, Tractatus, Migne Latina, PL 8, 1416C-1417D)

;Letter on the Substance of the Father and the Son and the Holy Spirit.

:3. With good reason John asserts: 'and the three of them are one' (1 John 5:7) 'Substance ' is the expression of a single entity. In fact the substance of a thing is the totality of that through which a thing exists. Thus 'substance' will set a certain condition under a certain authority, or shows that a certain condition is subjected to it. As a consequence 'substance' is that through which the perplexity of faith is resigned and the unity of the Trinity is bound together.

(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 150)

Latin:

:Epistula de Substantia Patris et Filii et Spiritus Sancti.

:3. Merito Iohannes ait: 'Et tres unum sunt'. Substantia singularis vocabuli nomen est. Est enim substantia rei one illud per quod est res. Substantia enim, aut sub aliquo statuet, aut aliquem subesse sibi docet statum. Merito ergo substantia est, per quam fidei perplexitas redditur et Trinitatis unitas catenatur.

(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 151)

;Letter on the Substance of the Father and the Son and the Holy Spirit.

:10. And now, if you agree, since we have burst out from the spring of the Trinity, let us examine again, like keen investigators, the innermost nature of the 'substance', from which the spring gushes and flows out. Thus the Savior proclaimed: 'The Father and I are one' ([[John 10:30]]). Likewise John says: "And the three of them are one' ([[1 John 5:7]]). And David also: "For this purpose God has anointed you, your God' ([[Psalm 44:8]]) he says - that is, the God to whom David's words, the half of your part of which he is the whole. 'Yours' - he says - that is devoted to you, to whom your yourself should be made over. He is 'yours' to whom the words are spoken, or 'his' who comes, or 'of him' whom he frequently meets.'Your God', he says, to whom you certainly belong, with whom you are associated thanks to unity, or who, from his 'substance', is associated with you. But since the power of the Father is the Son, the power itself pertains to its 'substance', because 'substance' cannot exist without power. With good reason the 'substance' of the Father and the Son is one.

(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 156)

Latin:

:Epistula de Substantia Patris et Filii et Spiritus Sancti. 10. Nunc ergo, si placet, quia de Trinitatis fonte prorupimus, et venas substantiae unde fons scaturit et profluit curiosi indicis relegamus. Nam sic Salvator intonuit: 'Ego et Pater unum sumus' (Iohn 10:30). Ut et Iohannes: 'Et tres', inquit, 'unum sunt' (SA: 1 John 5:7). Et David: 'Propterea unxit te deus deus tuus' (Ps. 44:8), inquit, hoc est, cui tu deberis. Tuus, inquit, videbitur; tuus, inquit, patris tuae dimidium, cuius est totus. Tuus inquit, hoc est, tibi deditus, cui ipse sis mancipatus. Tuus cui dicitur, aut suus est qui advenit, aut ipsius est iste cui frequenter occurrit. 'Deus tuus', inquit, scilicet cuius es, ad quem pertines unitate, aut qui ex substantia pertinet ad te. Sed quia virtus Patris est Filius, virtus ipsa ad substantiam pertinet suam, quia sin virtute non potest esse substantia. Merito una Patris et Filii substantia est.

(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 157)

;Letter on the Substance of the Father and the Son and the Holy Spirit

:19. What the Son made, the Father caused. What the Father wanted, the Son fulfilled. The Father ordered all that the Son commanded. The will of the Father is everything for which the Son feels compassion: in fact the Word of God, Christ, that is the power of the Father, has put everything into effect. That is why the Father has made all that the Son has ordered. Indeed the Father with his power, when the Son descended to the underworld, through the Son and his self-same power, broke the adamantine bars of hell, and with the word of power evoked the dead men from the bowels of the abyss, and with the flaming sword of his mouth, according to the judgement delivered by his Christ, exiled the devil. This is one substance, this is the invisible and eternal majesty, this is the everlasting unity of the undivided Trinity. As John says: 'And the three of them are one' ([[1 John 5:7]]). And Peter implores 'three tabernacles' (Mark. 9:4), and 'every word is confirmed by three witnesses' ([[Matthew 18:16]]).

(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 162)

Latin:

Epistula de Substantia Patris et Filii et Spiritus Sancti. 19. Quod Filius fecit, Pater operatus est. Quod Pater voluit implevit et Filius. Pater iussit quicquid Filius imperavit. Patris voluntas est quicquid Filius miseretur: omnia enim verbum dei, Christus, hoc est virtus Patris, exercuit, inde est, quod Pater fecit quicquid Filius ordinavit. Pater enim virtute sua, descendente ad inferos Filio, per filium eademque virtute adamantinas tartari seras infregit, et verbo virtutis de secretis barathri mortuos evocavit, et diabolum flammea oris romphea Christi sui per sententiam exulavit. Haec est una substantia, haec invisibilis et aeterna maiestas, haec indiscissae Trinitatis unitas sempiterna. Ut Iohannes ait: 'Et tres unum sunt' ([[1 John 5:7]]). Et 'tria tabernacula' Petrus exorat ([[Mark 9:4]]), et 'tribus testibus verbum omne consistit ([[Matthew 18:16]]).

(Potamius of Lisbon. "Epistula de Substantia Patris et Filii et Spiritus Sancti" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 163)

From ''[https://purebibleforum.com/index.php?threads/potamius-of-lisbon.1115/ Pure Bible Forum]'' and ''The Witness og God is Greater''.