en en en en en en en en en en en en en en en en en id en en en en en en en en en en en en en en en en sv fr en en en en en en en en sv en en en en en en en en en en en en gl en en en en en en en en en en en en de en en en en en en en en en en en de it la de la la de la en es en de en en ceb de es es en it es la en la la en en en en nl en en en en en en en en es la la la fr la la la la en en en en en en es la fr fr la la es en en en en en en en en en en en en en en en en de la en en en en en pt en en la en en en la en la es la es la es fr fr en en en en en pt de en en en en en en en en en en en la la la la la la la fr la la en en en en en zh es la pt de en en sv en ca en en lt en en en en en en en pl en en en it la la en en en en en en en fr de en en en en en es la de fr en de en en en en en en en en en en en en en en la fr en en fr en en en en en en en en en fr en nl en en en en en en en en en en de de en de it la en en en en nl en en la la la la la it de en en la la fr la la la la la de en fr de la fr de la fr de la fr de la fr en la de de la fr en la fr en la fr en la nl de la fr de la en en en en en fr en en es de de de en en en la la de en es la de en en en en en en en zh en en en en es es en en en en en en es en en en en en de es la fr es la fr es la pt es la en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en en it en en en en en fr en en en en en en en sv en en en ceb en en en en en en en en en en en en en en en en en en en en en en en fr de la en en en en en en en en en en fr en en en la en en en en en hu en en en en en en la la en fr la en en en en es la es la es la es la en en en de en en la en en en en en en id it en en en ceb en en en en it la en en es es es es es es es es it la fr la en la en la es la es fr es la es la fr fr fr fr fr la es la en la en la en en it en de en en en la la la en la la la la la la la fr ceb en en en en fr fr en en en en en en en en en en en en en en en en en en en en en en en en en en en en en es en en en en en en en en en en en en en ru en en en en ja la la en en la la nl en en la en en en en en hu la en la en en en en en en en en ca la fr la en la la la en en en en en en en en en en en en ca en en en en en en en en en en en en en en en en en en en en de en en en en en en en en en en en en en en es la la la la la la la la la fr la la la en es en it en la la fr la la en en en en en en en en it en en hbs_lat fr fr en it en la en fr tr en eo en en en en en en en en en en en en en tr la en de en de fr la en nb la en de de fr fr it en en en en en en en en en en la en la en en en en la en en en en en sv fr en en en en en en en en en en en en en en en en en pt en ru
medieval Latin scholars accept and discuss the heavenly witnesses | Page 2 | Pure Bible Forum (and see www.sinaiticus.net )
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medieval Latin scholars accept and discuss the heavenly witnesses
Start date Apr 26, 2019
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Matthew Paris, also known as Matthew of Paris (Latin: Matthæus Parisiensis, lit. "Matthew the Parisian";[1] c. 1200 – 1259), was an English Benedictine monk, chronicler, artist in illuminated manuscripts and cartographer, based at St Albans Abbey in Hertfordshire ... Apart from these missions, his known activities were devoted to the composition of history, a pursuit for which the monks of St Albans had long been famous. After admission to the order in 1217, he inherited the mantle of Roger of Wendover, the abbey's official recorder of events, in 1236. Paris revised Roger's work, adding new material to cover his own tenure. This Chronica Majora is an important historical source document, especially for the period between 1235 and 1259
Some of the Alexander III looks to be quoted by Matthew of Paris.
However, it might be Roger of Wendover
Roger of Wendover's Flowers of history -
Comprising the history of England from the descent of the Saxons to A.D. 1235; formerly ascribed to Matthew Paris, Volume 5 ,
This is the definite hit!
assertionem idem Joachim bis quae sequuntur
Last edited: Aug 5, 2021
Baldwin of Canterbury (1120-1190 AD)
Balduinus de Forda (Balduinus Cantuariensis) Baldwin of Forde
De commendatione fidei 66, CCCM 99:402; (two refs)
Tractatus de sacramento altaris, CCCM 99:413, 416. (so far, only earthly)
(PL 204 0614C) Quod tres testimonium dicunt in coelo, et tres in terra.
Testes autem fidei et eorum testimonia, si in medium producantur, et diligentius examinentur, quanta sit fidei auctoritas, quam certa, quam firma, quam solida sit eius veritas, evidentissime nobis ostendent. Ioannes in canonica Epistola sic ait: Tres sunt qui testimonium dicunt in coelo: Pater, Verbum et Spiritus sanctus, et hi tres unum sunt. Et tres sunt, qui testimonium dant in terra: Spiritus, aqua et sanguis (I Ioan. V) . Pater testimonium dat in coelo, qui olim loquens patribus in prophetis, novissime diebus istis locutus est nobis in Filio. Testimonium dat, cum Filium revelat in Scripturis; testimonium dat, cum Filium in nobis revelat.
Et iterum: Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem. Non enim loquetur a semetipso, sed quaecunque audiet loquetur, et quae ventura sunt, annuntiabit vobis (Ioan. XVI) . Tres ergo sunt in coelo, qui testimonium dant, Pater, Verbum et Spiritus sanctus; et hi tres unum sunt. (0617A) Unum quidem in unius naturae essentia, unum in unius contestationis concordia. Unum enim et idem concorditer loquuntur, et concorditer operantur. Tres sunt, qui testimonium dant in terra; Spiritus, aqua, et sanguis (I loan. V) .
So far, only earthly witnesses (share with Grantley)
Baldwin of Canterbury († 1190),90
90 Balduinus de Forda (Balduinus Cantuariensis), De commendatione fidei 66, CCCM 99:402;
Tractatus de sacramento altaris, CCCM 99:413, 416.
Balduinus Cantuariensis, De commendatione fidei, 204, 0614D (auctor c.1120-1190)
loannes in canonica Epistola sic ait: Tres sunt qui testimonium dicunt in coelo: Pater, Verbum et Spiritus sanctus, et hi tres unum sunt.
Non enim loquetur a semetipso, sed quaecunque audiet loquetur, et quae ventura sunt, annuntiabit vobis (loan. XVI). Tres ergo sunt in coelo,
qui testimonium dant, Pater, Verbum et Spiritus sanctus; et hi tres unum sunt.1
Witness of God is Greater
Baldwin of Forde (1125–1190 AD)
Baldwin of Forde or Ford[1] (c. 1125 – 19 November 1190) was Archbishop of Canterbury [Latin: Balduinus Cantuariensis] between 1185 and 1190. The son of a clergyman, he studied canon law and theology at Bologna and was tutor to Pope Eugene III's nephew before returning to England to serve successive bishops of Exeter. After becoming a Cistercian monk he was named abbot of his monastery at Forde and subsequently elected to the episcopate at Worcester. ....
● [Sermon] If the witnesses of the faith and their testimonies are produced and carefully examined, they will show
us very clearly how great the authority of faith is; how sure, how strong, how solid its truth is. John in a canonical
epistle says: “There are three who give testimony in heaven, the Father, the Word, and the Holy Ghost.
And these three are one. And there are three that give testimony on earth: the spirit and the water and the
blood." (1 John 5:7-8) The Father gives testimony in heaven, who once spoke to the fathers through the
prophets, and lately in these days has spoken to us through the Son. He gives testimony when he reveals the
Son through the Scriptures; he gives testimony when he reveals the Son through us. (Baldwin of Forde, On the
recommendation to believe. What the three witnesses are saying in heaven and three in earth; Translated by
Sara Van der Pas, correspondence, August 2020)
○ Latin: Testes autem fidei et eorum testimonia, si in medium producantur, et diligentius examinentur,
quanta sit fidei auctoritas, quam certa, quam firma, quam solida sit eius veritas, evidentissime nobis
ostendent. Ioannes in canonica Epistola sic ait: Tres sunt qui testimonium dicunt in coelo: Pater,
Verbum et Spiritus sanctus, et hi tres unum sunt. Et tres sunt, qui testimonium dant in terra:
Spiritus, aqua et sanguis (I Ioan. V). Pater testimonium dat in coelo, qui olim loquens patribus in
prophetis, novissime diebus istis locutus est nobis in Filio. Testimonium dat, cum Filium revelat in
Scripturis; testimonium dat, cum Filium in nobis revelat. (Balduinus Cantuariensis, De commendatione
fidei. Quod tres testimonium dicunt in coelo, et tres in terra; Migne Latina, PL 204.0615A)
● [Sermon] If an imitator of Christ’s passion is thirsting for Christ’s cup and says “I will take the cup of salvation”
(Ps. 115, 116:13 in the KJV), then the power of this sacrament is fully realized, and the wine is turned into blood;
and such a person is worthy of the name of martyr, and is found to be a faithful witness, giving testimony on earth,
“for there are three that give testimony on earth: the spirit and the water and the blood." (1 John 5:8) The
spirit of the just, the water of penitents, and the blood of martyrs. (Baldwin of Forde, Of the Lord's Supper. Of the
mysterious significance of the wine transformation; Translated by Sara Van der Pas, correspondence, August
○ Latin: si aemulator passionis Christi calicem Christi sitiat et dicat: « Calicem salutaris accipiam (Psal.
eiusmodi est, martyris nomine dignus est, et testis fidelis invenitur, testimonium dans in terra, « quia tres
poenitentium, et sanguis martyrum. (Balduinus Cantuariensis, De sacramento altaris. De mystica
significatione mutationis vini; Migne Latina, PL 204.0682)
Last edited: Jun 26, 2021
A Bibliographical Dictionary: Containing a Chronological Account (1803)
Question of plagiarism with Peter Lombard and Bagnini.
Often Bagnini is in Lombard.
De sacrosancta Trinitate - DIST. II.
(0975A) Novi instrumenti testimonia de iisdem. - Ut autem in medio duorum animalium veritas cognoscatur, et forcipe sumatur de altari calculus, quo ora fidelium tangantur, etiam Novi Testamenti, de divina Trinitate ac unitate, testimonia ponamus. Magister itaque veritatis dicit: Ite, baptizantes eos in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII). In nomine dicens, non in nominibus, ut ait Ambrosius, unitatem essentiae per nomina tria quae ponit, tres esse personas declarat. Item: Ego et Pater unum sumus (Ioan. X). Unum dixit, ait Ambrosius, ne fiat discretio naturae vel potestatis. Addidit, sumus, ut Patrem Filiumque cognoscas. Ioannes etiam ait: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (0975B) (Ioan. I). Aperte ostendens Filium aeternaliter esse apud Patrem, ut alium apud alium. Item alibi: Tres sunt qui testimonium perhibent in coelo, Pater, Verbum et Spiritus sanctus, et hi tres unum sunt (I Ioan. V). Apostolus quoque Trinitatem unitatemque distinguit ibi: Ex ipso, et per ipsum, et in ipso sunt omnia, ipsi gloria (Rom. II). Ex ipso, ut Augustinus ait, dicit propter Patrem: per ipsum, propter Filium: in ipso, propter Spiritum sanctum. Haec est Trinitas. Per hoc vero, quod non ait, ipsis gloria, sed ipsi, hanc Trinitatem, unum Deum esse ostendit: sane quia singulae pene syllabae Novi Testamenti, hoc concorditer insinuant, testimonia deinceps inducere omittentes, rationibus, congruisque (0975C) similitudinibus prout infirmitas nostra valet, ita esse ostendamus.
Last edited: Jun 26, 2021
“S. Brunonis Astensis abbatis Montis Casini et episcopi Signiensium” opera omnia: aucta et adnotationibus illustrat juxta editionem Romae anno 1791 curante Bruno Bruni datam, Volume 2 (1854)
Only the fourth one, Sentences, is a strong hit.
Bruno Astensis, Commentaria in Ioannem, 165, 0580A (auctor 1047-1123)
Tres igitur in uno loquuntur. quia tres unum sunt.
Bruno Astensis, Commentaria in Matthaeum, 165, 0172C (auctor 1047-1123)
Similiter autem et de Spiritu sancto: una est enim virtus et divinitas trium. quia tres unum sunt.
Bruno Astensis, Sententiae, 165, 0988C (auctor 1047-1123)
« Quoniam tres sunt, qui testimonium dant in terra. Spiritus. aqua et sanguis; et hi tres unum sunt.
Witness of God is Greater
Bruno Astensis, Bishop of Segni (1045-1123 AD)
Bruno di Segni (c. 1045 – 18 July 1123) [also known as Bruno Astense or Brunonis Astensis] was an Italian Roman
Catholic prelate and professed member from the Order of Saint Benedict who served as the Bishop of Segni and the
Abbot of Montecassino. ... (continues)
● [Sentences] Whence, also, John the apostle said, "Who is he that overcometh the world, but he that believeth
that Jesus is the Son of God? This is he that came by water and blood, Jesus Christ: not by water only but by
water and blood." (1 John 5:5-6). Do you not hear that our savior came to save and redeem the world not by
circumcision, but by water and blood? And not by water only, because it was impossible for man to be freed by
baptism alone without the shedding of Christ's blood, but by water and blood, so that the blood might serve for the
price [i.e. the price of man's redemption] and the water might serve for cleansing. "Because there are three that
give testimony on earth: the spirit and the water and the blood. And these three are one. And there are
Three who give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one."
(1 John 5:7-8) The heavens and the earth testify to us that the Son of man came into this world in order to save
(Bruno Astensis, Sentences, Book 4, Chapter 5; Translated by Sarah Van der Pas, correspondence, August, 2020)
○ Latin: Unde et Ioannes apostolus ait: « Quis est, qui vincit mundum, nisi qui credit quoniam Christus est
Filius Dei. Hic est enim qui venit per aquam et sanguinem, Iesus Christus; non in aqua solum, sed in
aquam et sanguinem venit salvare et redimere mundum? (0988C) Et non in aqua solum, quia impossibile
erat sine Christi sanguinis effusione solo baptismate hominem liberari, sed in aqua et sanguine, ut
sanguis ad pretium et ad lavandum aqua proficeret. « Quoniam tres sunt, qui testimonium dant in
terra, Spiritus, aqua et sanguis; et hi tres unum sunt. Et tres sunt, qui testimonium dant in coelo:
Pater, Verbum et Spiritus sanctus; et hi tres unum sunt (ibid., 7-8). » Et coelum nobis testatur et terra
quod Filius hominis venit in hunc mundum ut nos redimeret atque salvaret.
(Bruno Astensis, Sententiae, Liber IV, chaput V; Migne Latina, PL 165.987A)
Last edited: Jun 26, 2021
Beda Incertus, De creatione VI dierum, 93, 0209C (auctor c.820)
Nam tunc non erat qui eum accepisset, neque angeli, neque homines, nisi solus creator omnium. Et si tres unum sunt, Pater, et Filius, et Spiritus sanctus (I Ioan. V) , quare ergo non dicitur Pater missus a Filio, vel a Spiritu sancto?
Glossing Genesis 1.2 in the Twelfth Century, or How Andrew of St. Victor and Peter Comestor dealt with the Intersection of nova and vetera in the Biblical Glossa ordinaria (2007)
https://archive.org/details/SacrisE...Erudiri - Volume 46 - 2007/page/n235/mode/2up
https://archive.org/details/SacrisE...lume 46 - 2007/page/n259/mode/2up?q=tres+unum
The Canon of Bede's Works and the World of ps. Bede (2007)
Last edited: Jun 26, 2021
Bonacursus was a 12th-century Italian Cathar who converted to Catholicism and released a confessional report to the people of Milan exposing the nature of the Cathar heresy entitled "Manifestatio haeresis catharorum quam fecit Bonacursus" sometime between 1176 and 1190.[1] He also reported on the Pasagian heresy[2] as well as the Arnoldists.[3]
Bonacursus, Vita haereticorum, 204, 0790C
V: « Spiritus enim est qui testificatur [quia Spiritus est] quoniam Christus est veritas, quia tres sunt qui testimonium dant in coelo, Pater et Verbum et Spiritus sanctus, et hi tres unum sunt.
In Evangelio Ioannis cap. IV: « Spiritus est Deus. » Iob XXXIII: « Spiritus Domini fecit me, et spiraculum Omnipotentis vivificavit me. Ecce me sicut et te fecit Deus. (0790A) » In secundo libro Regum: « Dixit David filius Isai: Dixit vir cui constitutum est de Christo Dei Iacob, egregius Psalmista Israel: Spiritus Domini locutus est per me, et sermo eius per linguam meam (II Reg. XXIII) . » Quis autem esset, adiecit: « Deus Israel mihi locutus est, fortis Israel, dominator omnium iustus (ibid.) . » Dicendo enim Christum Dei Iacob, et Filium et Patrem ostendit. Item dicendo, « Spiritus Domini locutus est per me, » et Spiritum sanctum evidenter aperuit. Item in Psalmis: « Verbo Domini coeli firmati sunt, et spiritu oris eius omnis virtus eorum (Psal. XXXII) . » In persona autem Domini Patrem accipimus, in Verbo Filium credimus, in spiritu oris eius Spiritum sanctum intelligimus. (0790B) In Genesi etiam par significatio Trinitatis per pluralitatem personarum exprimitur, ubi dicit Deus: « Faciamus hominem ad imaginem et similitudinem nostram (Gen. I) . » Ubi tamen ut unitatem Deitatis ostenderet, confestim adiecit, dicens: « Et creavit Deus hominem ad imaginem suam (ibid.) . » In Isaia quoque Trinitas declaratur, eodem. Filio dicente: « Et nunc Dominus Deus misit me, et Spiritus eius (Isa. XXXVI) . » Ecce duae personae, Dominus et Spiritus eius qui mittunt, et tertia persona eiusdem Domini quae mittitur. Alio in loco idem Isaias totam Trinitatem in digitorum numero comprehendens sic praedicat, dicens: « Quis mensus est pugillo aquas, et coelos palmo ponderavit? (0790C) Quis appendit tribus digitis molem terrae? (Isa. XL.) » In tribus quippe propheta digitis trinam divinae omnipotentiae aequalitatem sub quadam mysterii lance libratam, et parilitatem virtutis, comparationem et unitatem potentiae, quae una eademque in Trinitate est, in tribus digitis declaravit. Item Ioannes in Epistola I cap. V: « Spiritus enim est qui testificatur [quia Spiritus est] quoniam Christus est veritas, quia tres sunt qui testimonium dant in coelo, Pater et Verbum et Spiritus sanctus, et hi tres unum sunt. »
(Bonacursus, Vita haereticorum; Translated by Sarah Van der Pas, correspondence, July 2021)
Last edited: Sep 8, 2021
Conrad of Megenberg - (1309-1374)
Conrad of Megenberg (German: Konrad von Megenberg,[a] Latin: Conradus Megenbergensis; 1309–1374) was a German Catholic scholar, and a writer
Conrad was one of the most prolific German writers of the fourteenth century. He wrote over thirty books.[2] His best-known and most widely read work is his "Buch der Natur".[2] According to his own statement he was engaged in writing it in 1349. A Latin work, De naturis rerum, of the Dominican Thomas of Cantimpré (d. 1263), served as model.[2]
In his writings Conrad shows himself to be a strong adherent of the pope, an opponent of the philosophy of Occam, and a stern critic of the moral failings of his age and of the clergy.
Conradus Megenbergensis, Yconomica III, 1, p2; 1696 (auctor 1309-1374)
Unde Ysaye 6 per Seraphin ter sanctus clamantes et I Ioh. 5: Tres sunt qui testimonium dant in celo: Pater, verbum et spiritus sanctus et hii tres unum sunt.
Conradus Megenburgensis (1309-1374): Werke: Breve chronicon episcoporum Ratisbonensium (ChrEp); De electione Karoli IV (Hist); Hymnen (CarmL); Planctus ecclesiae in Germaniam, 1337 (Carm) (SSchr); Statuta et consuetudines (Can); Tractatus de translatione imperii (Sschr); Enzyklopädie, um 1350 (ScN). - Lit.: LMA et s. v. ‚Steinkunde‘; Lorenz I 185-8, II 358; Szöv.II 357; TL.
Sent over to WOGIG
Last edited: Aug 5, 2021
Fulgentius Ferrandus of Carthage (d. in 546/547)
Fulgentius (4) Ferrandus, disciple and companion of Ruspe
https://www.ccel.org/ccel/wace/biod...4) Ferrandus, disciple and companion of Ruspe
Sed hi tres unum sunt, et summe unum sunt, quia singillatim Deus est Pater, Deus Filius, Deus Spiritus sanctus: neque tamen tres dii, sed unus est Deus, de quo Scriptura sancta dicit: Audi, Israel, Dominus Deus tuus Deus unus est (Deut. VI, 4).
Fulgentii Ferrandi epistolæ et opuscula
Fulgentii Ferrandi epistolæ et opuscula
reference to Cyprian and masculine and feminine gender
However, that Cyprian section seems to be ascribed to Facundus, like here:
And the masculine and feminine reference shows up in
Alan de Lille (Insulis)
The LATIN given by RGA and BCEME for Facundus
Last edited: Sep 30, 2021
Gerhoh of Reichersberg (1093-1169 AD)
Gerhoh of Reichersberg (Latin: Gerhohus Reicherspergensis. b. at Polling 1093; d. at Reichersberg, 27 June 1169) was one of the most distinguished theologians of Germany in the twelfth century. He was provost of Reichersberg Abbey and a Canon Regular. He studied at Freising, Mosburg, and Hildesheim. (continues)
Gerhohus Reicherspergensis (1093-1169 AD)
Epistolae Gerhohi. PL 193, col 0580C
Nam tres sunt, ait Ioannes, qui testimonium dant in coelo, Pater, Verbum, et Spiritus sanctus (I Ioan. V) . Primo quaeritur, cur non dixerit Pater et Filius, sed Pater, ait, Verbum, et Spiritus sanctus.
Gerhoh has two major hits in Witness, and 11 potentials under "tres unum sunt".
The Witness of God is Greater
Gerhoh of Reichersberg (1093-1169)
● [Letter 21] But you yourselves, cardinals of the Lord, know that "if we accept the testimony of men, the testimony of God is greater, that He hath testified of his Son." (1 John 5:9) For "there are three" says John, "who give testimony in heaven, the Father, the Word, and the Holy Spirit" (1 John 5:7) First it is asked, why does he not say "the Father and the Son", but "Father," he says, "and Word, and Holy Spirit"? To which we must say, that not only to us do these three give testimony, that they might be born from God, since he has proposed saying, "Everyone born out of God overcomes the world" (1 John 5:4) And just at the end of the chapter, "he that believeth in the Son of God, has the testimony in himself" (1 John 5:10).
(Gerhoh Reichersbert, Letter 21 to cardinals; Translated by Jeroen Beekhuizen, correspondence, August 2020)
○ Latin: Scitis autem, vos domini cardinales, quod, si testimonium hominum accipimus, testimonium Dei
maius est, quia testificatus est de Filio suo. (0580C) Nam tres sunt, ait Ioannes, qui testimonium dant
in coelo, Pater, Verbum, et Spiritus sanctus (I Ioan. V). Primo quaeritur, cur non dixerit Pater et Filius,
sed Pater, ait, Verbum, et Spiritus sanctus. Ad quod dicendum, quia non solum nobis tres illi testes
testimonium dant, quod simus nati ex Deo, sicut proposuerat dicens: Omne quod natum est ex Deo, vincit
mundum (I Ioan. V). Et sicut in fine capituli: Qui credit, inquit, in Filium Dei, habet testimonium Dei in se
(ibid.). (Gerhoh Reichersbert, Epistola XXI ad collegium cardinalium; Migne Latina, PL 193.580)
● [Letter 21] Nevertheless, also the Holy Spirit gives testimony to this man, that He is Christ or that He is the Son of God, the strength of God, because evidently, just as he said: "When the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall testify about me, and you will testify as well" (John 15:26), so has it been, and is, and will be to the last age. These three witnesses give testimony in heaven, "and these three are one." Not "these three are one Person [unus, masculine]", but "these three are one [unum, neuter]" (1 John 5), he says, three Persons, one substance, and one are those three testimonies, that the man Jesus, who was supposed to be the Son of Joseph, is the Son of God of equal almighty power with his Father. For regarding his omnipotence also, these witnesses are to be believed "who give testimony to Him on earth", namely "Spirit, water and blood."
(Gerhoh Reichersbert, Letter 21 to cardinals; Translated by Jeroen Beekhuizen, correspondence, August 2020)
○ Latin: Nihilominus etiam Spiritus sanctus testimonium dat huic homini, quod sit Christus, vel quod sit Dei
Filius, Dei virtus, quia videlicet, quemadmodum dixit: Cum venerit Paracletus, quem ego mittam vobis a
Patre Spiritum veritatis, qui a Patre procedit, ille testimonium perhibet de me, et vos testimonium
perhibebitis (ibid., XVI) , sic factum est, et fit, et fiet usque in finem saeculi. Hi tres testes in coelo
testimonium dant, et hi tres unum sunt. Non hi tres unus, sed hi tres unum sunt (I Ioan. VI), inquit, tres in
personis, unum in substantia, et unum est illorum trium testimonium, quia homo Iesus, qui putabatur filius
Ioseph, sit Filius Dei aeque omnipotens ut Pater eius. (0583C) Nam de omnipotentia eius etiam illis
testibus est credendum, qui ei testimonium dant in terra, scilicet spiritus, aqua, et sanguis (ibid.,
V). (Gerhoh Reichersbert, Epistola XXI ad collegium cardinalium; Migne Latina, PL 193.583)
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia continuatio, 194, 0198D (auctor 1093-1169)
» Ecce in eo, quod mittit Pater, mittit et Filius, hunc Paracletum Spiritum veritatis claret procedere ab utroque, procedere, inquam, non recedere, quia neque Filius nascendo a Patre separatur a Patre, neque Spiritus sanctus ab utroque procedens recedit inde, unde procedit, quoniam hi tres unum sunt: una videlicet essentia, una forma, una natura, unus Deus, unus omnipotens, unus immensus, unus aeternus.
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia continuatio, 194, 0901C (auctor 1093-1169)
Cum dicitur solus, non excipitur Pater eius aut Spiritus sanctus, quia hi tres unum sunt, et inseparabiliter operantur.
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia, 193, 0691A (auctor 1093-1169)
Sed percipe, intellige, intende dicit singulariter, quia non tres domini, vel tres reges, vel tres dii sunt, cum quisque trium sit Dominus, Rex, Deus, sed tres unum sunt, unus Dominus, unus Rex, unus Deus.
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia, 193, 1221A (auctor 1093-1169)
Proinde dum extollo manus meas ad templum sanctum tuum, o aeterna Trinitas, ego unus de numero trium, qui tres unum sunt (Ioan. V, 7) , ego, inquam, unus, et templum sum et sacerdos templi et sacrificium, et Deus factor, et auctor templi.
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia, 193, 1456D (auctor 1093-1169)
Neque rursum dico: Complaceat vobis, sed tibi propter trium unitatem, quia tres unum sunt.
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia, 193, 1459C (auctor 1093-1169)
Et haec aliaque huiusmodi trinae maiestatis tuae indicia sub velamento legis in aenigmate obscuro investigata vix elucent, sed in prophetis aptius clarent summae Trinitatis testimonia, ubi manifeste agnoscitur Pater, cuius puer nobis natus, et cuius Filius nobis datus asseritur, qui et illic de se loquitur: Spiritus Domini super me, propter quod unxit me. Ad evangelizandum mansuetis misit me (Luc. IV, 18) . Ecce in prophetia summae Trinitatis clara inveniuntur nomina, imo unum nomen Patris, et Filii, et Spiritus sancti, quia tres unum sunt.
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia, 193, 1462B (auctor 1093-1169)
Complaceat, id est simul placeat omnibus tribus, qui tres unum sunt, ut eruat a malis, quae non expediunt, vel quod peius est, impediunt me a vero cultu summae Trinitatis, atque adiuver in bonis operibus et virtutibus ad honorem ipsius aeternae ac summae Trinitatis ita viriliter exsequendis, ne me irrideant inimici quasi pigrum operarium et inutilem servum, sed videntes te, summa Trinitas, perfecte a me coli, confundantur, et revereantur praecipue illi, qui volunt mihi mala, et qui adulantes dicunt mihi: Euge, euge, quorum alii sunt Gogitae, alii Magogitae ampliantes exercitum Antichristi, qui dicitur Gog et Magog.
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia, 193, 1468A (auctor 1093-1169)
Glorietur et glorificetur summa Trinitas cui dicitur: Complaceat tibi, Domine, ut eruas me, quia salus mundo non provenisset, nisi tribus in unum complacuisset, qui tres unum sunt.
Gerhohus Reicherspergensis, Commentarius aureus in Psalmos et cantica ferialia, 193, 1686B (auctor 1093-1169)
In hoc Domino, in hoc Verbo, quod caro factum visibile simul et audibile fieri voluit, laudabo sermonem, id est conversationem, qua « coepit facere et docere usque in diem, qua praecipiens per Spiritum sanctum, quos elegit, assumptus est (Act. I, 1, 2) , » qui etiam Spiritus in linguis apparens, et eumdem sermonem prius obscurum clarificans non dubitatur esse Deus omnipotens aeque ut Pater et Verbum eius, quia « hi tres unum sunt (I Ioan. V, 7) . » Aliter: In Deo Patre laudabo verbum, quod in principio erat apud ipsum, sibi soli notum: et in Domino, id est in Spiritu sancto, laudabo sermonem, videlicet eiusdem Verbi manifestationem per assumptam carnem de Spiritu sancto conceptam et natam, septemque digitis eius pulchre formatam, ac septem columnis, quae septem dona ipsius sancti Spiritus intelliguntur, ita subnixam, ut recte in Domino, id est in Spiritu sancto laudetur huius domus fabricatio, « in quo habitat omnis plenitudo Divinitatis corporaliter (Coloss. II, 9) , » et hic sermo Incarnationis ab aeterno Verbo non discrepans, imo idem Verbum carnem factum quasi panem solidum in lac versum parvulis administrans.
Gerhohus Reicherspergensis, Epistolae Gerhohi, 193, 0583B (auctor 1093-1169)
Hi tres testes in coelo testimonium dant, et hi tres unum sunt.
Gerhohus Reicherspergensis, Epistolae Gerhohi, 193, 0583B (auctor 1093-1169)
Non hi tres unus, sed hi tres unum sunt (I Ioan. VI) , inquit, tres in personis, unum in substantia, et unum est illorum trium testimonium, quia homo Iesus, qui putabatur filius Ioseph, sit Filius Dei aeque omnipotens ut Pater eius.
Last edited: Jun 27, 2021
Walter of Châtillon - (12th century) Chatillon - Gualterus de Castellione
CERL - Gualterus, de Castellione
Walter von Châtillon - Deutsche Biographie
Walter of Châtillon - Catholic Encyclopedia
(PL 209 0577C) CAP. II. In unitate divinae substantiae tres sunt personae, seu hypostases, Pater, Filius, et Spiritus sanctus.
Praeterea confiteor in unitate illius divinae substantiae tres esse personas, vel, ut Graeci dicunt, tres hypostases subsistentes, quarum una Pater, alia Filius, alia Spiritus sanctus vocatur. De existentia (0577D) autem et pluralitate harum personarum multa inveniuntur testimonia in Scripturis sacris tam Novi quam Veteris Testamenti. De Patre et Filio legitur in Psalmista: Dominus dixit ad me: Filius meus es tu, ego hodie genui te (Psal. II). De Filio, id est sapientia Patris in Proverbiis Salomonis: Ego iam concepta eram, nec dum fontes aquarum eruperant, ante colles ego parturiebar, adhuc terram non fecerat (Prov. VIII). De Spiritu sancto legitur in Genesi: Spiritus Domini ferebatur super aquas (Gen. I). De Patre et Filio in Evangelio Ioannis: Pater enim diligit Filium, et omnia monstrat ei (Ioan. V). De Spiritu sancto in eodem: Paracletus autem Spiritus sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia (Ioan. XIV). Et haec Trinitas est (0578A) unus Deus, et idem Deus, et eadem substantia, licet Arius contradicat. Quod monstrat Dominus in Evangelio dicens: Ego et Pater unum sumus (Ioan. X). Et Ioannes in Epistola: Tres sunt, qui testimonium dant in coelo, Pater, Verbum et Spiritus, et hi tres unum sunt (Ioan. V). Firmissime tamen credendum est, tres esse personas, quarum una non est alia, quae quamvis unum et idem sint in substantia Pater, Filius et Spiritus sanctus, tamen nec ille Pater, qui est Filius, vel qui est Spiritus sanctus; nec ille Filius, qui est Spiritus sanctus, sed alius est Pater, alius Filius, alius Spiritus sanctus. Quod est contrarium Sabellianae haeresi asserenti tria nomina et unam solam personam, et eamdem personam esse Patrem et Filium et Spiritum (0578B) sanctum.
(PL 67 0939C) 12.
Fides autem catholica est, Patris et Filii et Spiritus sancti unam contra Arium substantiam, vel essentiam, tres adversus Sabellium praedicare personas; ut cum bene intellecta fuerit in essentia unitas, (0939D) in personis proprietas, vera quoque in maiestate adoretur aequalitas. Tres enim sunt, quia alius est Pater, alius Filius, alius Spiritus sanctus. Sed hi tres unum sunt, et summe unum sunt, quia singillatim Deus est Pater, Deus Filius, Deus Spiritus sanctus: neque tamen tres dii, sed unus est Deus, de quo Scriptura sancta dicit: Audi, Israel, Dominus Deus tuus Deus unus est (Deut. VI, 4). Suspicionem namque solitarii Dei removet Trinitas, et unum Deum credentibus ostendit una substantia. Non sic una, ut per singulos semiplena, in omnibus fiat tota, et ideo sit una; sed una numero, genere, virtute, plenitudine. Quam sicut habet in omnibus, ita non caret in singulis. Tanta in solo Patre, quanta in Filio et Spiritu sancto; tanta (0940A) in solo Filio, quanta in Patre et Spiritu sancto; tanta in Spiritu sancto, quanta in Patre et Filio. Tanta postremo in singulis eorum, quanta in duobus. Tanta in duobus, quanta in tribus. Tanta in tribus, quanta in singulis. Nihil quippe est ibi gradibus ordinatum, nihil qualitate diversum, nihil quantitate minimum, nihil loco separatum, nihil tempore posterius, nihil inefficax, nihil passibile. Ubi hoc tantummodo recipit distinctionem, quod ad invicem sibi sunt, Pater scilicet ad Filium, Filius ad Patrem, Spiritus sanctus ad eos de quibus et cum quibus et Spiritus et sanctus est, ut ipse solus in Trinitate appelletur sanctus; propriumque sit Patris generare, proprium Filii nasci, proprium Spiritus sancti de utroque procedere. Pater quippe unius Filii est Pater, Filius unius Patris est Filius, Spiritus sanctus et Patris et (0940B) Filii est Spiritus.
Last edited: Sep 4, 2022
William of St. Thierry (French: Guillaume de Saint-Thierry; Latin: Guillelmus S. Theodorici; 1075/80/85–1148)
William of Saint-Thierry (French: Guillaume de Saint-Thierry; Latin: Guillelmus S. Theodorici; 1075/80/85–1148) was a twelfth-century Benedictine, theologian and mystic from Liège who became abbot of Saint-Thierry in France, and later joined the Cistercian Order.
Guillelmus Abbas - Tractatus De Contemplando Deo [1119-1135]
Academia.edu - William of St. Thierry
William of Saint-Thierry and the Acoustics of Mystical Union (2020)
Erasmus's Life of Origen
Indeed, the high Augustinian William of St. Thierry’s (d. 1148) openly admitted in the preface to his own Exposition on Romans that he had copied his “teacher” Origen extensively.50
50. See S. Cartwright, “William of St. Thierry’s Use of Patristic Sources in His Exposition on Romans,” Citeaux 54, nos. 1-2 (2003): 27-53; A. Rydstrom-Poulsen, “William of Saint-Thierry’s Use of Origen in His Commentary on Romans,” Cistercian Studies Quarterly 42, no. 1 (2007): 1-10;
T. Scheck, “William of St. Thierry’s Reception of Origen’s Exegesis of Romans,” Adamantius 10 (2004): 238-58; Scheck, Origen and the History of Justification, chap. 4.
Guillelmus abbas, Aenigma fidei, 180, 0409B (auctor 1085-1148)
Percurramus omnem seriem canonicarum Scripturarum, tam Veteris quam Novi Testamenti; nusquam quantum ad nomen Trinitatis, Trinitas Deus legitur; nusquam saltem tres esse, Patrem, et Filium, et Spiritum sanctum, invenitur nisi in Epistola Ioannis, ubi dicitur: « Tres sunt, qui testimonium perhibent in coelo, Pater, Verbum, et Spiritus sanctus: et hi tres unum sunt (I Ioan. V) . » Quod et ipsum in antiqua translatione non habetur.
Guillelmus abbas, Aenigma fidei, 180, 0435A (auctor 1085-1148)
Nec alicubi forma haec, nisi ibi est, ubi numerus est super numerum, quo tres unum sunt, et unum tres.
Guillelmus abbas, De erroribus Guillelmi de Conchis, 180, 0337D (auctor 1085-1148)
In sua vero substantia, ubi tres unum sunt, nullo temporali motu, super omnem creaturam idipsum fit, sine ullo intervallo temporum vel locorum.
Guillelmus abbas, Disputatio adversus Abaelardum, 180, 0259A (auctor 1085-1148)
De potentia vero in Deo, sive sapientia, sive benignitate, hoc solum credo et certus sum, quod omnipotens Deus Pater, omnipotens Filius, omnipotens Spiritus sanctus; et sicut ipse dicere solet, omnisapiens Pater, omnisapiens Filius, omnisapiens Spiritus sanctus, omnibenignus Pater, omnibenignus Filius, omnibenignus Spiritus sanctus; hi tres unum sunt, unus potens, unus sapiens, unus bonus Deus, qui est benedictus in saecula.
The Witness of God is Greater
William of St. Thierry, "Faith in the Trinity" in Enigma of Faith
Comments on 1 John 5:7 in Context
23. When I found everything clear in the Scriptures which were common both to the wise and to the simple,
and which engaged the strong in such a way as not to frighten away the weak, then I recalled the prophets,
reproach to the Jewish people for despising the waters of Shiloah which flowed silently in their own country
and for journeying to Egypt to drink the turgid waters of the river of Egypt. We are not constrained to purchase
our water there with money, as some complain through another prophet, nor "to give a hand to Egypt and
Assyria so that we may be filled with bread"; rather, we receive all things free. Divine authority, which it is
wrong to contradict, stands ready there to aid everyone saying, "Only believe and you will be saved." And, "All
things are possible to one who believes." Therefore,108 Lord our God, we hear you there speaking the truth,
"Go, baptize every nation in the name of the Father, and of the Son, and of the Holy Spirit," and immediately
we believe in you, Father, Son, and Holy Spirit. Truth would not say this if you were not this. Nor would you
have ordered us to be baptized, Lord God, in the name of one who was not Lord and God; and not in the name
but in the names, if you, Father, Son, and Holy Spirit, were not one God. For it would not have been
proclaimed by the voice of God, "Hear, Israel, the Lord your God is one God," if you were not one God, you
who are Father, Son, and Holy Spirit. And if you, God the Father, were yourself your Son, your Word, Christ,
and if you yourself were your gift and the gift of your Son, the Holy Spirit, we would not read in the Words of
truth, "God sent his own Son," nor would you, the only begotten Son, speak of the Holy Spirit who proceeds
from the Father and from you, "Whom the Father will send in my name," and "Whom I will send you from the
Father." Therefore it is not the Father himself who is the Son, nor the Son himself who is the Holy Spirit. With
my whole attention directed on this rule of faith, Lord, I will seek your face and continually search for your face
as much as I can and as much as you render me capable of doing. Lord my God, my one hope, hear me lest
exhausted I lose the will to seek you. May I ardently seek you always. Give the strength to seek, you who have
given the desire. And when the strength is sufficient, add to the desire which you have given. May I always
remember you, understand you, and love you until, faithfully remembering you and prudently understanding
you and truthfully loving you, O Triune God, according to the fullness which you know, you reform me to your
image in which you created me.
24. Therefore, I have here everything concerning the Lord my God which I was searching for some time. I
have it free of tormenting questions, insidious sophistry, and noisy arguments; namely, what it is that the
Father is, the Son is, and the Holy Spirit is. This is my faith about God because it is the Catholic faith. I believe
what I read or hear because he, who calls himself Truth, has instructed me to believe it. For, he said,
"Whoever believes will be saved. But who does not believe will be condemned." And what is believed if not the
Truth which is the Lord Jesus Christ? A man is not a Christian who is unwilling to believe him and to believe in
him. I openly confess that I am a Christian. I believe him whom I believe in. And I believe his Scriptures
through which I am confident I will have life. This is the foundation which the Wisdom of God has ordained, the
Word of God has proclaimed, and which the Apostles, likewise builders, have put in place. And whoever
wishes to add to it should examine what he is adding; however, he can be sure of the foundation, for the
foundation will stand.118 However, what is added will be tested by fire; but as to the composition of the
foundation, he who made it will see to that.
25. Now, why do I seek what cannot be known in this life? For example, why do I seek to know how the
Trinity in heaven can be a unity, or how three can be one; since the Lord and the Apostles and the prophets
before them taught that this is the nature of the Lord our God, and added nothing more than this? If the Word
and Wisdom of God had wished us to know this in this life, no one could have taught it better in this world than
he, through himself or through his Apostles. I can say with confidence that even our holy Fathers, doctors of
the Church after the Apostles, could have said nothing more if they had been permitted to speak. For as long
as they were able, they wished to add nothing beyond this. We can go through the entire list of the canonical
Scriptures, both Old and New Testaments, and as for the name "Trinity," nowhere do we read that God is a
Trinity. And nowhere is it to be found even that they are three: Father, Son, and Holy Spirit; except in the
Epistle of John where it is said, "There are three who bear witness in heaven, the Father, the Word, and the
Holy Spirit; and these three are one." However, even this is lacking in the ancient translation. 26. But I say this
only about the name and number, not about the interpretation or understanding of the Trinity. Just as has
already been said, all the Scriptures declare that God the Father, and God the Son, and God the Holy Spirit
are one God. However, nowhere are there mentioned three persons in the Divinity, nowhere is there
mentioned the relation of these persons, nowhere the celebrated name for consubstantiality, homoousion, or
even the name of simple sub- stance, nowhere the category of relation,121 nor the other categories. But when
heresies began to arise in the Church, against novelty in terminology and interpretation these words or names
and others of this kind were invented in the cause of the faith; however, without changing the ancient
interpretations and without falsifying the canonical Scriptures. Because of this, these names were accepted by
all the faithful with even the same authority and reverence with which they accepted from ancient times the
names of Father, Son, and Holy Spirit, and all the other ancient names of these realities of which all these
names are signs. With the Divine Names or whatever words are used to say something about God, attention
must be given not so much to the signs themselves of the names or words, as to that which is designated
through these signs. The time was at hand to sift the Catholic faith in order to purify it; to practice it in order to
test it. And for this reason the ineffable nature of the Highest Good has rather indulgently allowed himself to be
lowered into human words to help man in his devotion towards God; not, however, so much that he is confined
by human reason. Since words of this kind are instruments of common reason concerning common realities,
they are nothing but scandals when they are used in the cause of the faith, unless they are adapted faithfully to
the reasoning of faith. The great Lord and his Wisdom which is without number have not refused a name
implying number, "Trinity," in that it is simply stated that God is Father, God is Son, and God is Holy Spirit.
Likewise, he has not refused that new name, homoousion, by which those who are Father, Son, and Holy Spirit
are said to be one God; the one name designating what they each are, the other designating what they are in
relation to one another and that they are one.
William, of Saint-Thierry, Enigma of Faith. Translated by J. D. Anderson, 1974.
RGA - p. 61-62
Guillaume of Saint-Thierry (c. 1085-1148) had also shown a remarkably historical view of the textual status of the comma, and of the language of Christianity in a broader sense:
Let us run through the entire course of the canonical Scriptures, both the Old and the New Testaments. As far as the word “Trinity” is concerned, nowhere do we read that God is a Trinity; nowhere is any mention even found that there are three—the Father, Son, and Holy Spirit—except in
the Epistle of John, where it is said: “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” But even this verse is not found in the old translation [i.e. earlier forms of the Latin Vulgate] […]. All the Scriptures declare that God is one. But nowhere is any proclamation that there subsist three persons in the godhead, nowhere is there any explanation of the relationship between them, nowhere the famous term homoousios to describe their consubstantiality, or even the term “simple substance,” nowhere anything else, or anything like it. But when heresies began to grow up in the church, these words and others were invented to oppose novelties of expression and belief, although without changing the ancient understanding or corrupting the canonical Scriptures.105
Guillaume’s comments on the historical contingencies of the development of doctrine and theological language prefigure Erasmus’ position to a surprising degree. For Guillaume, there are certain things which the Scripture means, but does not actually say. His own comments, while apparently provocative, were thus quite orthodox: “I mean these comments,” he clarifies, “solely in regard to the name and the number of the Trinity, not in the way it is meant or to be understood.” For Guillaume, there is a disjuncture between Scripture and doctrine, between written documents and belief. But he is also firm that this historical, contingent view of religion need not threaten faith, which remains a mystery.
105 Guillaume de Saint-Thierry, Aenigma fidei 28-29, in Guillaume de Saint-Thierry, 1959, 116-118: “Percurramus omnem seriem canonicarum Scripturarum, tam Veteris quam Novi
Guillaume de Saint-Thierry. Deux traités sur la foi: Le miroir de la foi; L’énigme de la foi. Ed. M.- M. Davy. Paris: Vrin, 1959.
Grantley frequently makes errors in referencing the Latin Vulgate historically, see below.
Also, William could not read Greek, so his last statement concerning "lacking in the ancient translation" must be a reference to Jerome's Prologue where Jerome comments on the unfaithful translators that have left the verse out of the Latin translations from the Greek manuscripts of John’s epistle. These points all rest on evidence found in this book. Those who would like to read the context of this quote will find the surrounding relevant text in the appendix of this book where I have included a few paragraphs from this section of his book.
(William of St. Thierry : Enigma of Faith).
William, of Saint-Thierry, Abbot of, ca. 1085-1148? Saint-Thierry, and John D. Anderson. Enigma of Faith, the:
Translated, with an Introduction and Notes by John D. Anderson. 1974.  .
• William, of Saint-Thierry, Abbot of, ca. 1085-1148? Saint-Thierry, and John D. Anderson. Enigma of Faith, the:
Translated, with an Introduction and Notes by John D. Anderson. 1974.  .
TWOGIG has two sections p. 408 and 615
408 has against Peter Abelard (which helps start the situation with the Lateran Council and Aquinas and Complutensian
(William of Saint-Thierry, Dissertation against Peter Abelard, chapter 4; Translated by Sarah Van der Pas, correspondence, September 2020
Followed by Enigma of Faith p. 410
(William of St. Thierry,”Faith in the Trinity”§.25 in Enigma of Faith; Translated by J. Anderson, 2010, p. 57)
We can go through the entire list of the canonical Scriptures, both Old and New Testaments, and as for the name”Trinity,”nowhere do we read that God is a Trinity. And nowhere is it to be found even that they are three: Father, Son, and Holy Spirit; except in the Epistle of John where it is said,”There are three who bear witness in heaven, the Father, the Word, and the Holy Spirit; and these three are one.”(1 John 5:7) However, even this is lacking in the ancient translation.
Then Enigma of Faith on p. 615
This section does not have the verse highlighted
We can go through the entire list of the canonical Scriptures, both Old and New Testaments, and as for the name”Trinity,”nowhere do we read that God is a Trinity. And nowhere is it to be found even that they are three: Father, Son, and Holy Spirit; except in the Epistle of John where it is said,”There are three who bear witness in heaven, the Father, the Word, and the Holy Spirit; and these three are one.”However, even this is lacking in the ancient translation.
Last edited: Aug 17, 2022
Hilary of Poitiers (c. 300 – c. 368)
The Holy Spirit in the ancient church : a study of Christian teaching in the age of the Fathers (1912)
by Henry Barclay Swete 1835-1917
S. Hilarii Pictavorum episcopi opera omnia, Volume 4 (1788)
Reasons for omission, Ben David et al
The Witness of God is Greater
Let me mention further among extant traces of anti-Arian literature a "Tractatus contra Arianos", the fragments of which, included in a papyrus of the Vth century at Vienna (Cod. 2160, Theol.C 50a) following after St Hilary's "De Trinitate", are not unworthy of our attention. This work seems to go back to the second half of the IVth century. (Labriolle, The history and literature of Christianity, 2012, p. 257)
Physicalist Soteriology in Hilary of Poitiers. 2015.
Sancti Hilarii Epistola seu Libellus
Last edited: Jun 27, 2021
Hildebert, Bishop of Le Mans (1055-1133 AD)
Hildebert (c. 1055 – 18 December 1133) was a French ecclesiastic, hagiographer and theologian. From 1096–97 he was bishop of Le Mans, then from 1125 until his death archbishop of Tours. Sometimes called Hildebert of Lavardin, his name may also be spelled Hydalbert, Gildebert, or Aldebert. (continues)
Hildebert of Lavardin (or Hildebert of Tours) (c. 1055 – 1133) Cenomanensis
Tres enim sunt qui testimonium dant in coelo,
Pater, Verbum. et Spiritus sanctus, et hi ires unum sunt
Et iterum de Patre, Filio et Spiritu sancto scriptum est:
Et hi ires unum sunt
is he quoting Cyprian?
Hildebertus Cenomanensis, Sermones, 171, 0435C
« Tres enim sunt qui testimonium dant in coelo, Pater, Verbum, et Spiritus sanctus, et hi tres unum sunt (I Ioan. V, 8) . » Tres sunt hypostases suis proprietatibus distinctae, sed unum sunt, quia unius essentiae sunt.
Hildebertus Cenomanensis, Sermones, 171, 0596B
De Trinitate vero personarum audi quid dicat inter caeteros magis dilectus: « Tres sunt qui testimonium dant in coelo, Pater, Verbum, et Spiritus sanctus, et hi tres unum sunt (I Ioan. V, 7) . In Veteri etiam Testamento eosdem duos de Trinitate articulos revelavit patribus nostris, licet paucis, sed longe aliter quam nobis.
Hildebertus Cenomanensis, Sermones, 171, 0705A
Et hi tres unum sunt, et sibi cooperantur, quia individua sunt opera Trinitatis.
Hildebertus Cenomanensis, Sermones, 171, 0793C
Unde Dominus dicit in Evangelio: « Et erit unus grex, et unus Dominus (Ioan. X. 16) . » Et ad Israel in veteri lege ait: « Dominus Deus tuus, Deus unus est (Deut. VI, 4) . » Quod unus Deus sit, evidentius ostendit in Evangelio, dicens: « Ego et Pater unum sumus (Ioan. XVII, 22) . » Et iterum de Patre, Filio et Spiritu sancto scriptum est: « Et hi tres unum sunt (I Ioan. V, 7) . » Voluit ergo Dominus suos similes sibi existere, ut sicut unus erat, ita Ecclesia una esset.
The Witness of God is Greater
● [Sermon 53] The testimony of the Trinity follows, of which John speaks: "And there are three that bear witness in earth, the Spirit, and the water, and the blood" (1 John 5:8), that is, love, baptism, and martyrdom. For we will all appear before the court of the judge; every man will come there and his works will come with him. For we do not put faith in a single witness: it is always by the testimony of two or three witnesses that disputes are settled. Happy is he, on the contrary, who will have brought with him the witnesses! Yes, happy is he to whom "perfect charity bears witness!" - Happy is he whose faith "affirms that he was buried in the waters of baptism!" - Happy he whose blood shed on the ground will cry out for him to the sovereign judge!
(Hildebert, The first sermon from the sacred feast of the Trinity)
○ Latin: Sequitur de Trinitate testimonii, de qua dicit Ioannes: “Tres sunt qui testimonium perhibent in terra; spiritus, aqua et sanguis" (I Ioan. V, 8), id est charitas, baptismus et martyrium. Omnes enim astabimus ante tribunal iudicis: ibi apparebit omnis homo, et omnia opera eius cum eo. Sed vae soli, quia ori unius non credetur, sed in ore duorum vel trium testium stabit omne verbum. (0600A) Beatus ille qui praedictos testes secum adduxerit; cui charitas habita attestabitur; cuius fides se nutritam in aquis baptismi allegabit, et vox sanguinis clamabit pro eo ad Iudicem de terra. (Hildebert, Sermon LIII. In festo sanctissimae Trinitatis sermo unicus; Migne Latina, PL 171.0595C)
Last edited: Sep 8, 2021
Lotario Segni == Innocent III (1160 or 1161 – 16 July 1216)
Pope Innocent III (Latin: Innocentius III; 1160 or 1161 – 16 July 1216,[1] born Lotario dei Conti di Segni (anglicized as Lothar of Segni) was the head of the Catholic Church and ruler of the Papal States from 8 January 1198 to his death.
The comma became firmly entrenched in the Roman liturgy through the reflections of pope Innocent III (Lottario dei Conti di Segni, 1160/1161-1216). In his Sermo XXX, preached on All Saints’ day, Innocent took as his text the vision of Isaiah (Is 6:1-3): “[•••] I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said: ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.’” ... Where the Old Testament says, “Holy, holy, holy is the Lord of hosts,” the New Testament proclaims, “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” (continues to p. 60)
Innocentius III (1161-1216 AD)
Commentarium in VII psalmos poenitentiales. PL 217, col 1070D
Commentarium in VII psalmos poenitentiales. PL 217, col 1127B
De quadripartita specie nuptiarum. PL 217, col 0944A
Mysteria evangelicae legis et sacramenti eucharistiae. PL 217, col 0838C
Regesta sive epistolae 2. PL 215, col 0214C
Regesta sive epistolae 3. PL 216, col 0016D
Sermones de sanctis. PL 217, col 0466D
Sermones de sanctis. PL 217, col 0467C
Sermones de sanctis. PL 217, col 0487A
Sermones de sanctis. PL 217, col 0588D
Sermones de tempore. PL 217, col 0315C
Sermones de tempore. PL 217, col 0419B
Sermones de tempore. PL 217, col 0426D
Sermones de tempore. PL 217, col 0434C
Innocentius III, De quadripartita specie nuptiarum, 217, 0944A
Ne tamen et hoc coniugium sine testibus contrahatur, tres illi praesentialiter adsunt qui testimonium dant in Coelo: Pater, Verbum, et Spiritus Sanctus: et hi tres unum sunt; Filio testante, qui ait: Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus.
Innocentius III, Mysteria evangelicae legis et sacramenti eucharistiae, 217, 0838C
Tres enim sunt qui dant testimonium in coelo, Pater, Verbum, et Spiritus sanctus, et hi tres unum sunt (I Ioan. III) . Tres personaliter, sua quisque ratione distinctus, Pater generatione, Verbum filiatione, Spiritus sanctus processione. Unum efficialiter [al. essentialiter]: totum omnes quod singuli natura, potentia, voluntate: et omnino quidquid secundum substantiam praedicatur.
Innocentius III, Regesta sive epistolae 2, 215, 0214C
In prima, tres sunt personae in una substantia, Pater, Filius, et Spiritus sanctus; quia tres sunt qui testimonium dant in coelo, Pater, Verbum, et Spiritus sanctus, et hi tres unum sunt.
Innocentius III, Regesta sive epistolae 3, 216, 0016D
Adversus has haereses Ioannes apostolus in Epistola sua loquitur, dicens: Tres sunt qui testimonium dent in coelo, Pater, Verbum, et Spiritus sanctus; et hi tres unum sunt (I Ioan. V) , per hoc intendens ostendere quod Christus sit verus Deus.
Innocentius III, Sermones de sanctis, 217, 0466D
Per tres igitur vocales significatur divinitas, quae cum sit una per se, sonat in tribus personis; nam « tres sunt qui testimonium dant in coelo, Pater, Verbum et Spiritus, et hi tres unum sunt (I Ioan.
Innocentius III, Sermones de sanctis, 217, 0467C
» Inquit ergo Ioannes: « Tres sunt qui testimonium dant in coelo, Pater, Verbum, et Spiritus sanctus.
Innocentius III, Sermones de sanctis, 217, 0487A
Isti vero illuminati per fidem crediderunt, quia « tres sunt qui testimonium dant in coelo, Pater et Verbum, et Spiritus sanctus, et hi tres unum sunt (I Ioan. V) .
Innocentius III, Sermones de sanctis, 217, 0588D
In illo scribitur: Sanctus, sanctus, sanctus, Dominus Deus exercituum; in isto narratur: « Tres sunt qui testimonium dant in coelo: Pater, Verbum et Spiritus sanctus: et hi tres unum sunt.
Innocentius III, Sermones de tempore, 217, 0315C
» Sed cum « tres sint qui dant testimonium in coelo, Pater, Verbum, et Spritus sanctus (I Ioan. V) , » cur Pater ipse non venit, aut Spritium sanctum non misit?
Innocentius III, Sermones de tempore, 217, 0419B
Nam « tres sunt qui testimonium dant in coelo: Pater, et Verbum, et Spiritus sanctus.
Innocentius III, Sermones de tempore, 217, 0426D
» Imo Spiritus iste incunctanter est Patri et Filio substantialis et coaeternus, sicut Ioannes evangelista testatur: « Tres sunt, inquit, qui testimonium dant in coelo: Pater, Verbum et Spiritus, et hi tres unum sunt (I Ioan.
Innocentius III, Sermones de tempore, 217, 0434C
« Tres sunt namque testimonium dant in coelo: Pater, et Verbum, et Spiritus sanctus: et hi tres unum sunt (I Ioan. V) , cum tamen personaliter sua quisque notione distinctus sit.
Innocentius III Incertus, Commentarium in VII psalmos poenitentiales, 217, 1070D
Quia tres sunt qui testimonium dant in coelo, Pater, verbum, et Spiritus sanctus, et hi tres unum sunt (I Ioan. V) . Unus tamen ex tribus hic proprie dicitur spiritus rectus, sanctus et principalis; quoniam ipse appropriato vocabulo facit rectos, efficit sanctos et constituit principales: quemadmodum dicitur spiritus sapientiae, spiritus intellectus, et spiritus fortitudinis (Isa. XI) , aliisque nominibus appellatur, secundum differentias gratiarum.
Innocentius III Incertus, Commentarium in VII psalmos poenitentiales, 217, 1127B
Et Spiritus divinus, de quo dicitur: Spiritus est Deus, et eos qui adorant eum, in spiritu et veritate oportet adorare (Ioan. IV) . Specialiter autem tertia in Trinitate persona, unde: Tres sunt qui testimonium dant in coelo, Pater, Filius et Spiritus sanctus, et hi tres unum sunt (I Ioan V) . Spiritus angelicus, unde: Qui facit angelos suos spiritus, et ministros suos ignem urentem (Psal. CIII) . Et: Omnes sunt administratorii spiritus, in ministerium missi (Hebr. I) . Spiritus humanus, unde: In eius manu est anima omnis viventis, et spiritus universae carnis hominis (Iob XII) . Spiritus daemoniacus, unde: Non est nobis colluctatio adversus carnem et sanguinem, sed adversus spiritualia nequitiae in coelestibus (Ephes. VI) . Et spiritus animalis, unde dicitur: Quis novit, si spiritus filiorum Adam ascendat sursum, et spiritus iumentorum descendat deorsum?
The Witness of God is Greater
Pope Innocent III (1160-1216 AD)
Pope Innocent III (Latin: Innocentius III; 1160 or 1161 – 16 July 1216), born Lotario dei Conti di Segni
(anglicized as Lothar of Segni) reigned from 8 January 1198 to his death. (continues)
● [Sermon 30] "Two Seraphs called one to another and said: 'Holy, holy, holy is the Lord God of hosts; the whole earth is full of his glory.'" [Is 6:3]. The two Seraphs which called one to another are the two testaments which agree the one with the other. For the wheel contains a wheel in the middle [Ezek 1:16], and two cherubim shall look with their faces toward the mercy seat [Ex 25:20]. Whence both testaments begin most similar, the one: "In the beginning God created heaven and earth" [Gen 1:1]; The other: "In the beginning was the Word, and the Word was with God, and the Word was God" [Jn 1:1]. Therefore what is written with less clarity in the one, is related more clearly in the other. In the one is written: "Holy, holy, holy is the Lord God of hosts;" In the other is related: "There are Three who give testimony in heaven: Father, Word and Holy Spirit; and these Three are One." [1 Jn 5:7] Therefore, beyond that the mystery of the unity and Trinity were more manifestly and excellently
designated in these words, so also they agree more fully and distinctly with today's solemnity.
(Innocent III, Sermon 30; Translated by Jeroen Beekhuizen, correspondence, April 2020)
○ Latin: "Duo seraphim clamabant alter ad alterum, et dicebant: Sanctus, sanctus, sanctus,
Dominus Deus exercituum, plena est omnis terra gloria" [Is 6:3]. Duo seraphim, quorum alter
clamabat ad alterum, duo sunt testamenta, quorum alterum convenit alteri. Nam rota continetur
in medio rotæ [Ezek 1:16], et duo cherubim sese respiciunt versis vultibus in propitiatorium [Ex
25:20]. Vnde utrumque testamentum consimiliter incipit illud: "In principio creavit Deus coelum
et terram" [Gen 1:1]; Istud: [588] "In principio erat Verbum, et Verbum erat apud Deum, et Deus
erat Verbum" [Jn 1:1] Quod enim in illo minus aperte scribitur, in isto magis aperte narratur. In
illo scribitur: "Sanctus, sanctus, sanctus, Dominus Deus exercituum;" in isto narratur: "Tres
sunt qui testimonium dant in coelo: Pater, Verbum et Spiritus sanctus: et hi tres unum
sunt." [1 Jn 5:7] Præter unitatis igitur et trinitatis mysterium, quod evidenter et excellenter hæc
verba commendant, etiam hodiernæ solemnitati plene simulac [589] plane conveniunt.
(Innocent III, Sermo XXX; Migne Latina, PL 217.587-589)
[Whenham] The text of "Duo Seraphim", originated as a responsory compiled by Pope Innocent III (1198-1216)11 from two biblical sources, Isaiah [6:2,3] and the First Epistle of John [1 John 5:7: "Quoniam tres sunt, qui testimonium dant in caelo: Pater, verbum, & spiritus sanctus: & hi tres unum sunt."]. The responsory first appeared c. 1230 in breviaries of the Franciscan order, in which it was appointed to be sung from the Octave of the Epiphany until Septuagesima, and from the [PAGE 45] first Sunday after Pentecost until Advent. In the Tridentine rite it appears as the eighth responsory at Matins on Trinity Sunday. The motet text [of Monteverdi], responsory and biblical texts are shown in Table
(Whenham, Monteverdi Vespers (1610), 1997, p. 44-45)
Whenham, John. Monteverdi, Vespers (1610). Cambridge: Cambridge University Press, 1997.
Innocent III to Huguccio, Bishop of Ferrara (5 March 1209)
[Levy] Innocent III also addressed the question as to whether the water together with the wine is converted
into the blood of Christ, noting that the opinions of the schoolmen vary on this issue. Some claim that there had
flowed from Christ's side at his crucifixion the two principal sacraments i) in the blood of redemption; and ii) the
water of regeneration. Thus the water and wine mixed in the chalice are both changed (mutantur) by divine
power. In other words, they each undergo their own conversion. Others believe that the water is
transubstantiated along with the wine into Christ's blood, since the water passes into the wine when mixed with
it in the chalice. In that sense the water has already been absorbed by the wine which is then converted into
blood. Pope Innocent finds both of these theories quite plausible. There is still another opinion, however, which
Innocent reckons downright impious, namely that the water is converted into phlegm. For according to some it
was the aquatic humor that flowed from Christ's side rather than water. Yet such people, according to Innocent
III, have clearly missed the greater sacramental value of the water. For, as mentioned above, when Christ was
pierced two sacraments flowed from his side: blood and water, the latter of which signifies baptismal
regeneration. After all, says the pope, we are not baptized in phlegm! For the Lord himself proclaimed that one
must be reborn by water and the Holy Spirit (Jn. 3:5). In the end Innocent concludes that it is "more probable...
that the water together with the wine is transmuted (transmutari) into the blood, since this more dearly
manifests the properties of the sacrament," inasmuch as the water united with the wine symbolizes the people
joined together in Christ.'" (Levy, A Companion to the Eucharist in the Middle Ages, 2011, p. 429)
[Levy] ...Canon law had long stipulated that a valid Eucharist entailed not only bread and wine, but water
mixed with the wine in the chalice. Indeed, neither wine nor water should be offered alone, since both flowed
from Christ's side when pierced with the lance. Yet eucharistic discussion generally centered around the bread
and wine, and then following consecration, the body and blood. What precisely became of the water in the
conversion process was not, for the most part, a focal point of the discussion. Huguccio, however, was
concerned with the water and presented a detailed analysis of its conversion following consecration. Briefly
put, he believed that, whereas the wine is converted into the blood of Christ, the water is converted into the
aquatic humors (humores aquaticos). Thus when Christ's side was pierced it was not actual water (vera aqua)
that poured out along with the blood, but rather these aquatic humors which Scripture referred to as 'water'
merely on account of the resemblance. (Levy, A Companion to the Eucharist in the Middle Ages, 2011, p. 425-
[Müller] During March 1209, Huguccio received IN QUADAM [3.41.8], a response from Innocent III to a
previous inquiry of his. The pope began by referring to cum MARTHE, a decretal he had issued more than
seven years earlier: "In a certain letter of mine you say that you read it would be against divine law if someone
repeats the opinion of those who presumptuously maintain that in the Eucharist the sacramental water is
turned into bodily liquid [phlegnsa]; for they falsely claim that no water, but a watery substance, had flowed
from the wound Christ had suffered in his side." Having thus sharply rejected the opposite doctrine, in the
same letter Innocent III then turned directly against Huguccio: "Although you note that to this many famous and
authoritative persons have agreed whose opinion you have previously accepted in teachings and writings,
nonetheless you will be compelled to adhere to our position, since we think the contrary." Obviously, the
bishop Huguccio had openly challenged a judgment passed and published by Innocent III. (Müller, Huguccio,
the Life, Works, and Thought of a Twelfth-Century Jurist, 1994, p. 23.)
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102, Incertus 138, Ordo baptismi secundum usum Aethiopum, 138, 0936D.
Et Spiritus est qui testificatur quoniam Christus est veritas, quoniam sunt tres qui testimonium dant in coelo; Pater, Verbum, Spiritus sanctus, et hi tres unum sunt: et tres sunt qui testimonium dant in terra, spiritus, aqua, et sanguis, et hi tres unum sunt.
RGA - p. 412 bibliography - (possibly related)
Modus baptizandi, preces et benedictiones, quibus ecclesia Æthiopum vtitur, cum Sacerdotes benedicunt puerperæ, vna cum infante Ecclesiam ingredienti post quadragesimum puerperij diem. Item Orationes, quibus ijdem vtuntur in Sacramento Baptismi & confirmationis. Item Missa qua
communiter vtuntur, quæ etiam Canon vniuersalis appellatur, nunc primum ex lingua Chaldæa siue Æthiopica in Latinam conuersa.
Leuven: Verhasselt, Jan. 1550.
Modus baptizandi, preces et benedictiones quibus Ecclesia Ethiopum utitur, cum sacerdotes benedicunt puerperae unà cum infante Ecclesiam ingredienti, post quadragesimum puerperij diem. Item orationes quibus ijdem utuntur in sacramento baptismi et confirmationis. Item missa qua communiter utuntur, quae etiam canon uniuersalis appellatur nunc primum ex lingua Chaldea siue Aethiopica in Latinam conuersae. (Romae : apud Antonium Bladum, 1549), by Iglesia Católica, Abad etiope Petrus, Antonio Blado, ant. pos. BHI BH DER 1711 Universidad Complutense (Alcalá de Henares), and ant. pos. BHI BH DER 1711 Colegio Menor de la Compañía de Jesús (Alcalá de Henares) (page images at HathiTrust)
http://onlinebooks.library.upenn.ed...hiopum utitur cum sacerdotes benedicunt p&c=x
Tesfa Seyon (1508) was an Ethiopian monk and intellectual also known as Pietro Malbazó, Mlheso, Indiano. In 1550 he wrote Modus baptizandi Preces et Benedictiones, quibus Ecclesia Aethiopum utitur.
1 John 5:7 - Textus Receptus
Modus baptizandi, preces et benedictiones, quibus Ecclesia aethiopum utitur... Item Orationes... Item Missa... qua etiam canon universalis appellatur, nunc primum... in [linguam] latinam conversa
Modus Baptizandi, preces et benedictiones, quibus ecclesia aethiopum vtitur, cum sacerdotes benedicunt puerperae, vna cum in sante ecclesiam ingredienti post quadragesimum puerperij diem ; item orationes, quibus iidem vtuntur in sacramento Baptismi [
Ordo baptismi secundum usum Aethiopum. But I could not find anything on where it came from or manuscripts or anything. Obviously it was translated into Latin at some point, but we need more than that. From what I have found, all the original manuscripts that have been found do not have I John 5:7 as it is in this Latin text. So, I am hesitant to use it.
Last edited: Jul 1, 2021
Incertus 147, Sermones ad populum, 147, 0221C
Et iterum de Patre, et Filio, et Spiritu sancto scriptum est: Et tres unum sunt
Patrologiae cursus completus: sive biblioteca universalis, integra, uniformis, commoda, oeconomica, omnium SS. Patrum, doctorum scriptorumque eccelesiasticorum qui ab aevo apostolico ad usque Innocentii III tempora floruerunt ... [Series Latina, in qua prodeunt Patres, doctores scriptoresque Ecclesiae Latinae, a Tertulliano ad Innocentium III], Volume 147 (1879)
- SERMO PRIMUS. DE HONORANDIS PRESBYTERIS.
Quod unus Deus sit in Evangelio ostendit, dicens: Ego et Pater unum sumus (Ioan. X, 30) . Et iterum de Patre, et Filio, et Spiritu sancto scriptum est: Et tres unum sunt (I Ioan. V, 7) . Voluit igitur Dominus suos sibi similes existere, ut sicut unus erat, ita Ecclesia una esset. Unde Dominus in Canticis ad Ecclesiam ait: Una est columba mea, una est perfecta mea (Cant. VI, 8) . Hoc unitatis sacra mentum tunica Domini inconsutilis significavit, de qua scriptum est in Evangelio quia milites qui eum crucifixerunt, eo quod de superiori parte non consutilis, sed per totum texta fuerat, dixerunt ad invicem: Non scindamus eam, sed sortiamur de ea cuius sit (Ioan. XIX, 23-24) .
This is from Cyprian.
The Treatise de Spiritu Sancto: The Nine Homilies of the Hexaemeron and the Letters (1989)
Did not find a spot in the above.
Yet Google search shows stuff like this
Last edited: Jun 28, 2021
Two notes of interest, maybe repeating Contra Varimadum, more checking to follow.
The first one should be checked here in Contra Varimadum:
It is in the section
The Witness of God is Greater
[Contra Varimadum Popular Answer Book] One way of being prepared for difficult questions raised by Arians was to
have all the right texts at your fingertips: and this is what Contra Varimadum, among other works, supplied. It was
essentially a derivation of the ancient literary form of "testimonia", used to great effect by Cyprian in the third century,
explicitly to supply ammunition to Christians who were in imminent danger of persecution. The Contra Varimadum is in
three books: the first consists of seventy-three headings dealing with possible objections to the unity of the Trinity and the
equality of the Son; the second concerns the equality of the Spirit with the Father and the Son, and the third has no less
than an hundred headings containing the various names by which the three members of the Trinity were known in the Old
and New Testaments. [PAGE 195] it was above all a useful book, written in the form of answers to precisely stated
questions: 'If they say to you, "what can we learn of the unity of the Trinity in the Bible, when it never even mentions the
problem of three in one, and one in three?", this is what you can reply...' The utility of the work is testified by its Spanish
and Gallic transmissions. One codex was corrected in Spain in the sixth or seventh centuries, another was used by the
author of the Breviarium adversus Haereticos, which Dom Morin would like to attribute, if not to Caesarius of Arles, to
someone from his atelier [times]. but the Breviarium adversus Haereticos was just another handbook aimed at pointing
out as succinctly as possible the fundamental weaknesses of the Arian position. (McClure, Handbooks against Heresy in
the West, from the Late Fourth to the Late Sixth Centuries, 1979, p. 194-195)
● Question: If someone should say that the Son in the Gospel has said: My Father is Greater than I (John 14:28).
Answer: The Son is inferior to the Father when he assumes human form, but is truly equal to the father in nature
of divinity and essence, it is he again who testifies: I and my Father are one. (John 10:30) And again: He that hath
seen me hath seen the Father. (John 14:9) And also: That all men should honour the Son, even as they honour
the Father. (John 5:23) And again: That they may be one, even as we are one: I in them, and thou in me. (John
17:22) And again: And all mine are thine, and thine are mine. (John 17:10) And again: All things that the Father
hath are mine. (John 16:15) And again: I am in the Father, and the Father in me. (John 14:10) And again: The
Father that dwelleth in me, he doeth the works. (John 14:10) And John the evangelist says: In the beginning
was the Word, and the Word was with God, and the Word was God. (John 1:1) Also to the Parthians:
"there are three", he says, "that bear witness in earth, the water, the blood and the flesh (body): and these
three are in us." (1 John 5:8) "and there are three that bear record in heaven, the Father, the Word, and
the Spirit: and these three are one." (1 John 5:7) And so we believe that the Father and the Son are in the
nature of divinity, by which they are One; nor (do we think) that the Father preceded in time so that he is greater
than the Son, or that the Son was born later, so that the divinity of the Father is diminished in the Son. (Idacius
Clarus, Contra Varimadum (Marvidamun), Book 1. Chapter 5; CCSL 90:20-21; Migne Latina, PL 62 359)
○ Latin: Si dixerint illud, quod Filius in Evangelio dixerit: Pater maior me est (Ioan. XIV, 28). Responsio.
(0359B) Filius minor est Patre in assumpti hominis forma, aequalis vero Patri est in deitatis naturae
substantia, eodem protestante: Ego et Pater unum sumus (Ioan. X, 30) . Et iterum: Qui me vidit, vidit et
Patrem (Ioan. XIV, 9) . Et item: Ut omnes honorificent Filium sicut honorificant Patrem (Ioan. V, 23) . Et
iterum: Sint in nobis unum, sicut et nos sumus unum; tu in me, et ego in eis (Ioan. XVII, 22) . Et iterum:
Omnia mea tua sunt, et omnia tua mea sunt (Ioan. XVII, 10) . Et iterum: Omnia quae habet Pater mea
sunt (Ioan. XVI, 15) . Et iterum: Ego in Patre, et Pater in me (Ioan. XIV, 10) . Et iterum: Pater in me
manens facit opera haec (Ibid.) . Et Ioannes evangelista ait: In principio erat Verbum, et Verbum erat
apud Deum, et Deus erat Verbum (Ioan. I, 1) . Item ipse ad Parthos: Tres sunt, inquit, qui
testimonium perhibent in terra, aqua, sanguis et caro, et tres in nobis sunt (I Ioan. V, 8) . Et tres
sunt qui testimonium perhibent in coelo, Pater, Verbum, et Spiritus, et ii tres unum sunt (I Ioan. V,
7, 8) . Nos itaque in natura deitatis, qua unum sunt, Patrem, et Filium credimus: nec Patrem aliquo
tempore praecessisse ut maior sit Filio, nec Filium postea natum esse, ut deitas Patris minoretur in Filio.
(Idacius Clarus, Contra Varimadum (Marvidamun), Book 1. Chapter 5; CCSL 90:20-21; Migne Latina, PL
RGA - p. 51
70 Ps.-Athanasius/ps.-Vigilius Thapsensis, Contra Varimadum I.5, CCSL 90:20-21 (cf. PL
62:359): “Et Iohannes euangelista ait: In principio erat uerbum, et uerbum erat apud deum, et
deus erat uerbum. Item ipse ad parthos: tres sunt, inquit, qui testimonium perhibent in terra: aqua,
sanguis, et caro, et tres in nobis sunt; et tres sunt qui testimonium perhibent in cælo: pater, uerbum, et
spiritus, et hi tres unum sunt. Nos itaque in natura deitatis, quia unum sunt pater et filius, nec
patrem credimus aliquo tempore præcessisse, ut maior sit filio, nec filium postea natum esse, ut
deitas patris minoraretur in filio.” On the authorship of this work, see Schwank, 1961; Brown,
Last edited: Jun 28, 2021
Johannes Scotus Eriugena,- Erigena - (815-877)
"highly proficient in Greek"
Preriphyseon Liber II, str. 113, 2808-2810 (2010)
Pater enim et filius et spiritus sanctus unum sunt et tres unum. A patre siquidem filius est genitus et ab eo spiritus est procedens.“
De divisione naturae libri quinque. Accedit appendix ex ambiguis S. Maximi graece et latine (1681)
Johannis Scoti Erigenae de divisione naturae libri quinque (1838)
Joannis Scoti Erigenae De divisione naturae libri quinque, div desiderati: Accedit appendix ex Ambiguis S. Maximi Graece & Latine (1964)
De Joannis Scoti Erigenae vita et doctrina
Eriugena - Erugena Werner Beierwaltes - Areopagita Pseudo-Dionysius - Dionysius Areopagite (1994)
A Celtic Christology: The Incarnation according to John Scottus Eriugena (2014)
by John F. Gavin
The Witness of God is Greater
[Greek Translator] One reason Gregory was not taken up into the theological stream in the West is that he was little translated into Latin. John Scotus Eriugena (c. 800–c. 877) should be greatly credited for the influence Gregory did have. Not only was Eriugena himself influenced by Gregory, but he also translated 'On the Making of the Human' into Latin. Even more: He also translated many of the works of fifth-century thinker Pseudo-Dionysius, whose writings bear the mark of Gregory's influence. Much of Gregory's influence in the West comes through Pseudo-Dionysius by way of Eriugena.
(N. Carnes, Beauty: A Theological Engagement with Gregory of Nyssa, 2014, p. 15)
Last edited: Jun 28, 2021
Leo Atinensis (d. 1072)
In primo namque numero intelligimus Deum Patrem omnipotentem. In secundo Iesum Christum Filium eius Dominum nostrum. In tertio Spiritum sanctum, a Patre et Filio procedentem. Et hi tres unum sunt, unum in deitate, et tres in personis. (1427D) Dies autem Deus Pater est, dies Filius est, dies Spiritus sanctus est. Dies diei, Filius de Patre est. Ipse et sol iustitiae est. De hoc die per prophetam dicitur: Timentibus Deum orietur sol iustitiae. Ergo si Pater et Filius dies sunt, et dies lux est, patet nimirum quia Spiritus sanctus vera illuminatio est, illuminans corda et fidelium mentes. (1428B) Per primam vero diem accipiendum est unum Deum, unam fidem, unum baptisma; similiter et per primam diem possumus intelligere ab Adam usque ad Noe, et uniuscuiusque hominis infantiam, et correptionem, et insciorum praedicationem.
Leo of Atina author
Leo von Atina -1072
Last edited: Jun 29, 2021
Martin of Leon - Martinus Legionensis (1130-1203)
Saint Martin of Leon (Spanish: San Martín de León; c. 1130 – January 12, 1203) was a priest and canon regular of the Augustinian Order.
Patrologiae Cursus Completus: Series Latina: Sive, Bibliotheca Universalis, Integra, Uniformis, Commoda, Oeconomica, Omnium SS. Patrum, Doctorum Scriptorumque Ecclesiasticorum Qui Ab Aevo Apostolico Ad Usuque Innocentii III Tempora Floruerunt, Volume 208 (1855)
Sancti Martini Legionensis Presbyteri et canonici regularis Ordinis Sancti Augustini ... Opera omnia (1855)
Expositio in epistolam I B. Ioannis
Last edited: Jun 29, 2021
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Medieval and Ante-Reformation church writers
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