Fulgentius - multiple refs and affirms Cyprian - Facundus

Steven Avery

Administrator

Instrumenta fidei, 65, 0777A
Hoc etiam beatus Apostolus firmat, qui ad discretionem personarum ait: Unus Deus Pater, ex quo omnia, et nos in ipso; et unus Dominus Iesus Christus, per quem omnia, et nos per ipsum (I Cor. VIII, 6) . Et fideles dixit coaedificari in habitaculum Dei in Spiritu (Ephes. II, 22) . Ostendens autem unum Deum esse Trinitatem ait, O altitudo divitiarum sapientiae et scientiae Dei (Rom. II, 33) ! Et paulo post: Quoniam ex ipso, et per ipsum, et in ipso sunt omnia, ipsi gloria in saecula (Ibid., 36) . Beatus vero Ioannes apostolus evidenter ait: Et tres unum sunt (I Ioan. V, 7) ; quod de Patre et Filio et Spiritu sancto dictum, sicut superius cum rationem flagitares ostendimus.
Pro fide Catholica, 65, 0715B
In Epistola Ioannis: Tres sunt in coelo qui testimonium reddunt, Pater, Verbum, et Spiritus: et tres unum sunt (I Ioan. V, 7) . Quid dicam de patriarcha Abraham?
Responsio contra Arianos, 65, 0224B
Beatus enim Ioannes apostolus testatur, dicens: Tres sunt qui testimonium perhibent in coelo, Pater, Verbum, et Spiritus; et tres unum sunt (I Ioan. V, 7) . Quod etiam beatissimus martyr Cyprianus, in epistola de Unitate Ecclesiae confitetur, dicens: Qui pacem Christi et concordiam rumpit, adversus Christum facit; qui alibi praeter Ecclesiam colligit, Christi Ecclesiam spargit.
Responsio contra Arianos, 65, 0224B
Et iterum: De Patre et Filio et Spiritu sancto scriptum est: Et tres unum sunt.

Fulgentius Ruspensis,
(auctor 462-527)
De Trinitate, 65, 0500D

http://www.mlat.uzh.ch/MLS/xfromcc.php?tabelle=Fulgentius_Ruspensis_cps2&rumpfid=Fulgentius_Ruspensis_cps2, De Trinitate, 4&id=Fulgentius_Ruspensis_cps2, De Trinitate, 4,2&level=99&level9798=&satz=2&hilite_id=Fulgentius_Ruspensis_cps2, De Trinitate, 4,2&string=tres!unum!sunt&binary=&corpus=&target=&lang=0&home=&von=suchergebnis&hide_apparatus=1&inframe=1&jumpto=2#2

Similiter et illud: Tres sunt, inquit, qui testimonium dicunt in coelo, Pater, Verbum, et Spiritus, et hi tres unum sunt (I Ioan. V, 7) . Audiat Sabellius sumus, audiat tres, et credat esse tres personas, et non sacrilego corde blasphemet, dicendo ipsum sibi esse Patrem, ipsum sibi Filium, ipsum sibi Spiritum sanctum: tanquam modo quodam seipsum gignat, aut modo quodam a seipso ipse procedat; cum hoc etiam in naturis creatis minime i
nvenire possit, ut aliquid seipsum gignere valeat.
 
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Steven Avery

Administrator
Facundus and Fulgentius are often paired together, with a note on their differing aspects of Cyprian.

Fulgentius was close in time, the more significant scholar, and named the book of Cyprian properly, unlike Facundus.

Grantley barely mentions Fulgentius and Cyprian, nothing in the text, hiding his Cyprian reference in the Latin.

While Grantley, in his style, emphasizes the lesser evidence, Facundus, and even throws in a circular dubious speculation, that Cyprian and Facundus had done the same allegorical interpretation.

More on this planned.
Here Grantley does do a superb job:

Facundus of Hermiane
http://en.wikipedia.org/wiki/Facundus_of_Hermiane

Usually stated to be a contra, Grantley looked at it close and made a fine admission:

Raising the Ghost of Arius - p. 33
https://openaccess.leidenuniv.nl/handle/1887/16486

"It is not entirely clear whether the scriptural text with which Facundus was familiar contained the comma—the fact that he refers specifically to “the apostle John speaking of the Father and the Son and the Holy Spirit” suggests that it probably was"

Did other scholars reference this point?

The first two are from Grantley - footnote 38, p.33

Nam et Iohannes apostolus in epistula (epistola?) sua de Patre et Filio et Spiritu sancto sic dicit:
Tres sunt qui testimonium dicunt in terra, spiritus, aqua, et sanguis, et hi tres unum sunt.

Non ergo ait Iohannes apostolus loquens de Patre et Filio et Spiritu sancto, tres sunt personæ quæ testificantur in terra, spiritus, aqua et sanguis, et hi tres unum sunt, sed hoc potius ait: Tres sunt qui testificantur in terra, spiritus, aqua et sanguis, et hi tres unum sunt.

This is from Corpus -- url below

Quod tamen Ioannis apostoli testimonium beatus Cyprianus Carthaginiensis antistes et martyr in epistola sive libro quem de Trinitate scripsit, de Patre et Filio et Spiritu sancto dictum intelligit. Ait enim (tom. II) : « Dicit Dominus, Ego et Pater unum sumus (Ioan. X, 30) ; et iterum de Patre et Filio et Spiritu sancto scriptum est, et hi tres unum sunt (I Ioan. V, 7) . »
http://www.mlat.uzh.ch/MLS/xfromcc.php?tabelle=Facundus_Hermianensis_cps2&rumpfid=Facundus_Hermianensis_cps2, Pro defensione trium capitulorum, 1, 3&id=Facundus_Hermianensis_cps2, Pro defensione trium capitulorum, 1, 3&level=&corpus=2&current_title=LIBER PRIMUS.
 
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Steven Avery

Administrator
Facundus Notes

The Facundus Latin in one spot is given by Nazaroo: (decent HTML)
http://textualcriticism.scienceontheweb.net/SUPLEM/Burgess1.html
William Wright (Seiler)
https://books.google.com/books?id=m0eNjk-rvR8C&pg=PA631
Burgess
https://books.google.com/books?id=fvZhAAAAcAAJ&pg=PA148

The longer English I have is still "... "
http://books.google.com/books?id=WJ8PAAAAIAAJ&pg=PA713

Joseph Jewett
http://books.google.com/books?id=mssWAQAAIAAJ&pg=PA353

The two or so spots might all be here in p. 7-8
http://books.google.com/books?id=YiWzlKSbjq4C&pg=RA2-PA7

My main new interest is his awkward tripping over masculine and feminine grammar ideas from Facundus. He is speaking close to gibberish, I think, with allegorical mixed with grammatical. Your thoughts?

I ran into this in searcing for 1700s (and 1800s) scholars with grammar words and came across William Wright quoting Facundus.
 
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Steven Avery

Administrator
Facundus
http://www.mlat.uzh.ch/MLS/xfromcc.... 3&level=&corpus=2&current_title=LIBER PRIMUS.

Some of this looks quirky.


Tres tamen sunt, Pater, et Filius, et Spiritus sanctus, ex quibus unus recte dicitur Dominus Iesus Christus. (0535D) Nam et Ioannes apostolus in Epistola sua de Patre et Filio et Spiritu sancto sic dicit: Tres sunt qui testimonium dant in terra, spiritus, aqua, et sanguis, et hi tres unum sunt (I Ioan. V, 7) : in spiritu significans Patrem, sicut Dominus mulieri Samaritanae secundum ipsius Ioannis Evangelium loquitur, dicens;

Non ergo ait Ioannes apostolus loquens de Patre et Filio et Spiritu sancto, tres sunt personae quae testificantur in terra, spiritus, aqua et sanguis, et hi tres unum sunt. Quid ergo pro Ioanne respondent apostolo? Qui sunt hi tres, qui in terra testificari, et qui unum esse dicuntur? num dii? num patres? (0536B) num filii, aut spiritus sancti? Non utique, sed hi tres, Pater, et Filius, et Spiritus sanctus sunt, tamenetsi non invenitur unum nomen, quod de omnibus communiter masculino genere praedicetur, sicut communiter de illis personae praedicantur genere feminino. Aut si forsitan ipsi qui de verbo contendunt, in eo quod dixit: Tres sunt qui testificantur in terra, spiritus, aqua et sanguis, et hi tres unum sunt, Trinitatem quae unus Deus est, nolunt intelligi, secundum ipsa verba quae posuit pro apostolo Ioanne respondeant. Nunquid hi tres, qui in terra testificari et qui unum esse dicuntur, possunt spiritus, aut aquae, aut sanguines dici? (0536C) Quod tamen Ioannis apostoli testimonium beatus Cyprianus Carthaginiensis antistes et martyr in epistola sive libro quem de Trinitate scripsit, de Patre et Filio et Spiritu sancto dictum intelligit.

Sane tacendum non arbitror quod sint etiam catholici qui, sicut credimus, nescientes hoc ante memorata synodo confirmatum, superflue contra de verbo contendant: quia videtur eis quod dici non debeat unum de Trinitate pro nobis crucifixum, sed potius unam de Trinitate personam. (0534D) Hos ergo tanquam propinquos prius nobis sociare debemus, ut ipsi quoque nobiscum hanc confessionem teneant, in qua non potest, sicut plerisque videtur, Nestorianorum dolus abscondi: ne cum inaniter de verbo contendunt, rei controversiam minus examinate definiant. (0535A) Nam cum Dominum nostrum Iesum Christum sic perhibeant unam esse de Trinitate personam, ut et Dei subsistentiam unam esse non denegent, quae naturarum adunatione, id est divinitatis et humanitatis, existat; eumdem esse dicentes Deum quem hominem, nec aliter Deum, aliter hominem, sed et hoc et illud similiter, id est naturaliter, de verbo contendere mihi videntur. Siquidem hoc etiam suo sermone demonstrant. Si enim dicamus, inquit, unum de Trinitate pro nobis crucifixum, si quis interroget quid unum dicamus, non possumus respondere Deum aut Filium, quia non tres sunt in Trinitate dii vel filii, ex quibus unus crucifixus dicatur: et ideo recte dicimus unam de Trinitate crucifixam esse personam, quoniam tres sunt in Trinitate personae, ex quibus una crucifixa dicatur. (0535B) At haec non generalis est loquendi regula, sed quaedam privata lex, quam sibi sua contentione fecerunt. Nam in tantum necesse non est tres intelligi deos aut filios, si unus de Trinitate crucifixus dicatur; ut ita in Genesi scriberetur: Ecce factus est Adam unus ex nobis (Gen. III, 22) . Quod utique non ex solius persona Patris, neque ex solius Filii, vel Spiritus sancti, dictum accipitur; sed tota ipsa Trinitas, id est Pater, et Filius, et Spiritus sanctus, illic inducitur loqui; ideo pluraliter ex nobis dictum est. Cur igitur non ibi Scriptura dicit, Ecce factus est Adam una persona ex nostris personis, sed potius, Ecce factus est Adam unus ex nobis? Nunquid unus Deus ex nobis, quasi ex tribus? aut unus Pater ex nobis, quasi ex tribus patribus? (0535C) aut unus Filius, vel Spiritus sanctus ex nobis, quasi ex tribus filiis, vel spiritibus sanctis? Quis hoc vel insanus dixit? Nullus autem de Trinitate melius loqui potest, quam ipsa de se locuta est Trinitas. Non ergo sequitur ut, cum dicitur unus de Trinitate Dominus Iesus Christus, unus Deus, aut unus Filius subaudiatur ex tribus diis aut filiis. Tres tamen sunt, Pater, et Filius, et Spiritus sanctus, ex quibus unus recte dicitur Dominus Iesus Christus. (0535D) Nam et Ioannes apostolus in Epistola sua de Patre et Filio et Spiritu sancto sic dicit: Tres sunt qui testimonium dant in terra, spiritus, aqua, et sanguis, et hi tres unum sunt (I Ioan. V, 7) : in spiritu significans Patrem, sicut Dominus mulieri Samaritanae secundum ipsius Ioannis Evangelium loquitur, dicens;
 
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Steven Avery

Administrator
Horne 1825
https://books.google.com/books?id=W-c8AAAAcAAJ&pg=PA454

Horme 1821
https://books.google.com/books?id=yjMHAAAAQAAJ&pg=RA2-PA234

Placed on CARM

Fulgentius
[Responsio contra Arianos]

In the Father, therefore, and the Son, and the Holy Spirit, we acknowledge unity of substance, but dare not confound the persons. For St. John the apostle, testifieth saying,

'There are three that bear witness in heaven, the Father, the Word, and the Spirit, and these three are one.'

Which also the blessed martyr Cyprian, in his epistle de unitate Ecclesiae (Unity of the Church), confesseth, saying, Who so breaketh the peace of Christ, and concord, acteth against Christ: whoso gathereth elsewhere beside the Church, scattereth. And that he might shew, that the Church of the one God is one, he inserted these testimonies, immediately from the scriptures:

The Lord said, 'I and the Father are one.' And again, of the Father, Son, and Holy Spirit, it is written, 'And these three are one.' (1 John 5:7)."

In the book on the Lord’s Prayer as well, to show that the Trinity is of one divinity and does not have any separateness among itself, he mentioned Daniel and the three boys who would say a prayer every three hours. Thus, by the course of three hours and the service of one prayer, he evidently showed that the Trinity is one God. We, therefore, do not worship one God, [consisting] of three parts; but retaining without beginning, of the perfect and eternal Father, not unequal in power, and equal in nature ; and we also confess, that the Holy Spirit is no other than God, neither different from the Father, nor the Son, nor confounded in the Son, nor in the Father.

(Fulgentius, Against the Arians; Translated by Thomas Hartwell Horne. A summary of biblical geography and antiquities, 1821, p. 234, Daniel section from another source.)

OR

(Fulgentius, Against the Arians; Translated by Thomas Hartwell Horne, 1825; Horne, "IV. Sect. V. On the First General Epistle of John" in Introduction to the Critical Study and Knowledge of the Holy Scriptures, 1825, vol 4, p. 448, with the Daniel section included from another sourcee.)

(Fulgentius, Responsio contra Arianos; Migne Latina, PL 65.224)
 
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Oseas

Member
Greetings in Christ JESUS, Steve,

I would like to say, first of all, that I get impressed with your website with a lot or countless historical commentaries and interpretations of Scripture over the past two thousand years. But the little comment and interpretation of the Scriptures that I make below, I think it hasn't been written until today.

Allow me to use this space to register here (You can discard if you want, but I would like you to read it and meditate on) what I see going into the depths of the Word by referring to the person of the Comforter -the Spirit of Truth- the Spirit Holy.

Comparing the Person of JESUS and the Person of the Holy Spirit

This is the vision I have, reading the testimony of the Word of God about the coming and appearance of JESUS, the promised Messiah, and the coming and appearance of the Comforter, that is, the person of the Holy Spirit, also sent by God, by the Word, to the Earth.

In a nutshell: Birth of JESUS and John the Baptist

JESUS came from heaven, the Word became flesh. For this to happen GOD chose Mary and Joseph, a perfect couple before the Most High, so that through them the promise announced centuries before by the prophet Isaiah might be fulfilled: "Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel." Is.7:v.14.. Now, see, the Word is God, so at a certain time a heavenly movement began to happen on Earth through the Word, precisely in Israel, for the birth of JESUS, the Messiah, and also the birth of an angel of GOD, John the Baptist, this through an elderly couple, Elizabeth and Zechariah, in fact, Elizabeth, in addition to being old, was unable to have children, she was sterile. These two exceedingly wonderful events took place simultaneously here on Earth, but this movement was celestial, coming from heaven, both prophesied by Isaiah and other prophets (in the first celestial place, the first heaven-Ephesians 1:v.3, among others). Hallelujah! Hallelujah!

...

Now, in a nutshell: The Birth of the person of the Comforter -the Spirit of Truth- The Holy Spirit, according Scriptures

It is hard to speak of the person of the Holy Spirit, the Comfort. However, I believe that the common understanding of the believers is that the Comfort is a person. But how to explain this, according to the Scriptures, according to the promises to send the Comfort to convince the world of Sin, and of Justice and Judgment-John chap.16?

The birth of the Comforter here on Earth is extremely profound, in fact it could only happen in a celestial environment, let's say still incomprehensible, humanly speaking. In my view, reading the Scriptures, I understand that the birth of the Comforter here on Earth, being one sent by God, the Word, of course, this event is revealed under a language full of secrets, secrets of the Word, GOD.

In the same way that GOD, the Most High, chose Mary and Joseph to fulfill the Scriptures and the promise of the appearance of the Messiah, and also an angel-John the Baptist, simultaneously; On the other hand, He also chose a couple in the bosom of His Church (still a virgin) even among the believers, in this time of the Apocalypse, and the woman should give birth to the person of the Comforter in fulfillment of prophecy. I say this based on Revelation 12:v.1-2 and 5 to 17, plus Isaiah 7:v.14 to 16.

Revelation 12:v.1-2 and 5-7

1 And there appeared a great wonder in heaven; a woman (the Church, she still is a virgin too) clothed with the sun (the Greater Light-Genesis 1:v.16-JESUS), and the moon(the Lesser Light-the Spirit of Truth, the Comfort, the Holy Spirit) under her feet, and upon her head a crown of twelve stars: (twelve Apostles of the Lord-Matthew 19:v.27-28)
2 And she being with child cried, travailing in birth, and pained to be delivered.
5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. - Revelation 2:v.25-29 -
6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
7 And there was(will be)War in heaven... against the red Dragon.

Isaiah 7:v.14-16
14 Therefore the Lord himself shall give you a sign; Behold, the virgin shall conceive, and bear a son (now, in this time of Revelation, the virgin is the Church of the LORD), and she shall call his name Immanuel. [God is with us]
15 Butter and honey shall he eat, that he may know to refuse the evil (this is not applied to JESUS), and choose the good.
16 For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings of her.
NOTE: In relation to the Comforter, the prophecy is fully materialized in the three verses, 14 to 16, however, verses 15 and 16 do not apply to JESUS, only verse 14, which is a reference with great emphasis on the person of JESUS.

The mysterious point in this mysterious event is that the person of the Holy Spirit, the Comfort, he has not genealogy. Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like (similar) unto the Son of God; abides a priest continually. By the way, he has a NAME written (it is written in Scriptures obviously), that no man knows, but he himself-Rev.19:v.12.
For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, Who is made, not after the law of a carnal commandment, but after the power of an endless life. Hebrews 7:v.14-16

Speaking of the person of the Comfort, the Spirit of Truth, the Holy Spirit, thus said JESUS:
John 16:v.7 to 15

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.
8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:
9 Of sin, because they believe not on me;
10 Of righteousness, because I go to my Father, and ye see me no more;
11 Of judgment, because the prince of this world is judged.
12 I have yet many things to say unto you, but ye cannot bear them now.
13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.
14 He shall glorify me: for he shall receive of mine, and shall shew it unto you.
15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

Please, Steve, meditate deeply on this according to the Scriptures. It is very small what is known on the person of the Holy Spirit, one very very similar to JESUS, but not known among us personally, but spiritually. I am bringing a new description after long study on the person of the Holy Spirit, but this would be only a new clue or a new way for you who has a profound knowledge of Scriptures and can developed this theory more better than me within Scriptures. What would be your conclusion, comparing the theory above with millennial literatures about this matter? Would be this theory new completely?

In Christ JESUS, KING of kings (kings made by Him), and LORD of lords
Oseas

Thank you

GOD bless
 

Steven Avery

Administrator
This is in Migne and not Horne

Nam et in
libro de Oratione dominica, ut ostenderet Trinitatem unius deitatis, esse nec inter se aliquam
diversitatem habere, Danielem et tres pueros, ternarum horarum circulis revolutis, orationem
fundere solitos memoravit. Ubi et in trium horarum curriculo, et in unius orationis officio, unum
Deum esse Trinitatem evidenter ostendit. (0224C)


In the book on the Lord’s Prayer as well, to show that
the Trinity is of one divinity and does not have any separateness among itself, he mentioned Daniel and
the three boys who would say a prayer every three hours. Thus, by the course of three hours and the
service of one prayer, he evidently showed that the Trinity is one God
 

Steven Avery

Administrator
Fulgentius and Pseudo-Fulgentius

ISSUES
Why does Thomas Smith have testimonies De Trinitate - (he lacks Fabianum)

Why does Armfield have
"in his book “ de Trinitate,” cap. iii.," - the chapter does not line up

May have to check the Armfield text

“ Therefore saith He, ‘ I and my Father are one,’ teaching us to understand the word, ‘unum’ of nature, ‘sumus’ of persons. So also that passage, ‘ There are three,’ saith he, * that bear witness,”’ &c. The reference to the same passage in the “ Fragmenta contra Fabianum"

Also try to correlate the FIRST post above.


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


Trying to line up the four from:

A Sermon of the Credibility of the Mysteries (1675)
Thomas Smith
https://books.google.com/books?id=DO9bAAAAQAAJ&pg=PA63

with the four in Witness

(who else lists them all? especially in English. Maybe Armfield. Also check Travis-Burgess CCSL.)

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

Four from Thomas Smith

Ad Pintam Arianum (now Ps-Fulgentius) - in RGA

contra objections Arianos (Cyprian section) - with text - RGA

book de Trinitate ad Felicem Notarium - RGA

testimonies De Trinitate - no text given

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

Four from WOGIG

Pseudo-Fulgentius, De Trinitate -(Liber de Trinitate, 8. Testimonia de Trinitate; CCSL 90:250; Migne Latina, PL 65:715)
(Book on the Trinity, 8. Testimony of the Trinity; CCSL 90:250; Migne Latina, PL 65:715)
CCSL 90:239-259; ed. by J. Fraipont (1961)
Originally published as by Chiffet in 1649 as”Pro Fide Catholica Adversus Pintam Episcopum Arianum”(Migne Latina, PL 65.707-720) ascribed to Fulgentius of Ruspe.
in RGA

[Responsio contra Arianos] (Cyprian)
in RGA

[De Trinitate ad Felicem] On the Trinity
(Fulgentius, On the Trinity, chapter 4; Translated by William A. Jurgens, 1970, vol 3, p. 291-292)
in RGA

====

[Contra Fabianus] - this one has Greek see WOGIG
”But the holy Apostle St. John [proceeds further, for he] plainly says,”And the three are one"; which text concerning the Father, the Son [Filio] and
the Holy Ghost we alleged, as we did before when ye required a reason from us [our belief].
(Fulgentius, Contra Fabianus, Fragmentum 21; Translated by George Travis, Letters to Edward Gibbon, 3rd edition, 1794, p. 38-39)

Beatus vero Ioannes apostolus evidenter ait: Et tres unum sunt ; quod de Patre et Filio et Spiritu sancto dictum, sicut superius cum rationem flagitares ostendimus.
(Fulgentius, Contra Fabianus, Fragmentum 21; Migne Latina, PL 65.775-777)
in RGA

====

Armfield
1633527094543.png

1633527140129.png
 
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Steven Avery

Administrator
Grantley

RGA - p. 52
Fulgentius of Ruspe (c. 462/467-c. 527/533) used the comma vigorously and consistently against Sabellians and Arians. Fulgentius was well aware of the tradition of interpretation surrounding this passage, citing for example the Tomus ad Flavium by pope Leo the Great.73

73 Fulgentius Ruspensis, Dicta regis Trasamundi et contra ea responsiones, CCSL 91:93 (cf. PL 65:221-224):
“In Patre ergo et Filio et Spiritu sancto unitatem substantiæ accipimus, personas confundere non audemus. Beatus enim Iohannes apostolus testatur, dicens: Tres sunt qui testimonium perhibent in cælo, Pater, Verbum et Spiritus; et tres unum sunt. Quod etiam beatissimus martyr Cyprianus, in epistula de unitate Ecclesiae confitetur, dicens: Qui pacem Christi et concordiam rumpit, aduersus Christum facit; qui alibi præter Ecclesiam colligit, Christi Ecclesiam spargit. Atque ut unam Ecclesiam unius dei esse monstraret, hæc confestim testimonia de scripturis inseruit: Dicit Dominus: Ego et Pater unum sumus. Et iterum: De Patre et Filio et Spiritu sancto scriptum est: Et tres unum sunt.”

See also Fulgentius Ruspensis, Liber de trinitate ad Felicem 4.2-3, CCSL 91:636-637 (cf. PL 65:500): “En habes in breui alium esse Patrem, alium Filium, alium Spiritum sanctum; alium et alium in persona, non aliud et aliud in natura. Et idcirco, Ego, inquit, et Pater unum sumus [Jn 10:30]. Vnum, ad naturam referre nos docet; sumus, ad personas. Similiter et illud: Tres sunt, inquit, qui testimonium dicunt in cælo, Pater, Verbum, et Spiritus, et hi tres unum sunt. Audiat Sabellius sumus, audiat tres, et credat esse tres personas, et non sacrilego corde blasphemet, dicendo ipsum sibi esse Patrem, ipsum sibi Filium, ipsum sibi Spiritum sanctum; tamquam modo quodam seipsum gignat, aut modo quodam a seipso ipse procedat; cum hoc etiam in naturis creatis minime inuenire possit, ut aliquid seipsum gignere ualeat. Audiat [637] scilicet et Arius unum, et non differentis Filium dicat esse naturæ, cum natura diuersa unum dici nequeat. Filius itaque clamat: Ego et Pater unum sumus, et: Qui me uidet, uidet et Patrem [Jn 14:9]. Et apostolus de eo: Qui cum in forma Dei, inquit, esset, non rapinam arbitratus est esse se æqualem Deo [Phil 2:6], et Propterea, inquit in euangelio, quærebant Iudæi Iesum interficere, quia non solum soluebat sabbatum, sed et patrem suum dicebat Deum, æqualem se faciens Deo [Jn 5:18]. Et Arius blasphemo spiritu contradicit: Non sunt unum, non sunt æquales, quia ipse Filius de se dicit: Pater maior me est [Jn 14:28]; et missum sese sæpe numero a Patre testatur. O infelix error pestiferaque doctrina, ignorans dispensationem hominis ob salutem generis humani temporaliter factam! [3] Rogo, secundum quid maior est Pater Filio?”

See also Fulgentius Ruspensis, Contra Fabianum, frag. 21, CCSL 91:797 (cf. PL 65:777): “Beatus uero Iohannes apostolus euidenter ait: Et tres unum sunt; quod de Patre et Filio et Spiritu sancto dictum, sicut superius cum rationem flagitares ostendimus.”

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A treatise In defence of the Catholic faith (incorrectly attributed to Fulgentius of
Ruspe) cites the comma, and in the following unique form: Tres sunt in cælo qui
testimonium reddunt: Pater, Verbum et Spiritus; et tres unum sunt.”74

74 Ps.-Fulgentius, Pro fide catholica, adversus Pintam episcopum Arianum VIII (“Testimonia de
Trinitate”), CCSL 90:250 (cf. PL 65:715)
 

Steven Avery

Administrator
Summarizing and formatting Grantley

73 Fulgentius Ruspensis, Dicta regis Trasamundi et contra ea responsiones, CCSL 91:93 (cf. PL 65:221-224):

“In Patre ergo et Filio et Spiritu sancto unitatem substantiæ accipimus, personas confundere non audemus. Beatus enim Iohannes apostolus testatur, dicens: Tres sunt qui testimonium perhibent in cælo, Pater, Verbum et Spiritus; et tres unum sunt. Quod etiam beatissimus martyr Cyprianus, in epistula de unitate Ecclesiae confitetur, dicens: Qui pacem Christi et concordiam rumpit, aduersus Christum facit; qui alibi præter Ecclesiam colligit, Christi Ecclesiam spargit. Atque ut unam Ecclesiam unius dei esse monstraret, hæc confestim testimonia de scripturis inseruit: Dicit Dominus: Ego et Pater unum sumus. Et iterum: De Patre et Filio et Spiritu sancto scriptum est: Et tres unum sunt.”

See also
Fulgentius Ruspensis, Liber de trinitate ad Felicem 4.2-3, CCSL 91:636-637 (cf. PL 65:500):

“En habes in breui alium esse Patrem, alium Filium, alium Spiritum sanctum; alium et alium in persona, non aliud et aliud in natura. Et idcirco, Ego, inquit, et Pater unum sumus [Jn 10:30]. Vnum, ad naturam referre nos docet; sumus, ad personas. Similiter et illud: Tres sunt, inquit, qui testimonium dicunt in cælo, Pater, Verbum, et Spiritus, et hi tres unum sunt. Audiat Sabellius sumus, audiat tres, et credat esse tres personas, et non sacrilego corde blasphemet, dicendo ipsum sibi esse Patrem, ipsum sibi Filium, ipsum sibi Spiritum sanctum; tamquam modo quodam seipsum gignat, aut modo quodam a seipso ipse procedat; cum hoc etiam in naturis creatis minime inuenire possit, ut aliquid seipsum gignere ualeat. Audiat [637] scilicet et Arius unum, et non differentis Filium dicat esse naturæ, cum natura diuersa unum dici nequeat. Filius itaque clamat: Ego et Pater unum sumus, et: Qui me uidet, uidet et Patrem [Jn 14:9]. Et apostolus de eo: Qui cum in forma Dei, inquit, esset, non rapinam arbitratus est esse se æqualem Deo [Phil 2:6], et Propterea, inquit in euangelio, quærebant Iudæi Iesum interficere, quia non solum soluebat sabbatum, sed et patrem suum dicebat Deum, æqualem se faciens Deo [Jn 5:18]. Et Arius blasphemo spiritu contradicit: Non sunt unum, non sunt æquales, quia ipse Filius de se dicit: Pater maior me est [Jn 14:28]; et missum sese sæpe numero a Patre testatur. O infelix error pestiferaque doctrina, ignorans dispensationem hominis ob salutem generis humani temporaliter factam! [3] Rogo, secundum
quid maior est Pater Filio?”

See also
Fulgentius Ruspensis, Contra Fabianum, frag. 21, CCSL 91:797 (cf. PL 65:777):

“Beatus uero Iohannes apostolus euidenter ait: Et tres unum sunt; quod de Patre et Filio et Spiritu sancto dictum, sicut superius cum rationem flagitares ostendimus.”
 

Steven Avery

Administrator

Shortened summary version:
We get many posts that simply miss the basics, like this:

Fulgentius also understanding the sacramental/symbolic connection between the two texts, reading both "sacramentis coelestibus" in De Unitate 6.6 and "tres...sacramento scilicet Trinitatis" in De Oratione Dominica 34.1 knew full well the eis-egetical and sacramental/symbolic connection between the two, and logically quoted them together as examples of the same kind of interpretation - i.e. Cyprian's eis-egesis (cf. also the meaning of Latin "nam et" in Fulgentius “Responsio contra Arianos,” Objectio 10, Responsio 10, PL Vol. 65).

Yet Fulgentius strongly affirmed the heavenly witnesses as his Bible reading, and that it was the reading of Cyprian, as was shown before
https://forums.carm.org/threads/thomas-golda-extensive-research-on-1-john-5-7.5539/post-440345

Fulgentius affirms the heavenly witnesses three distinct times!
Twice noting the verse as Johannine scripture.

[De Trinitate ad Felicem] See, in short you have it that the Father is one, the Son another, and the Holy Spirit another, in Person, each is other, but in nature they are not other. In this regard He says: "The Father and I, we are one." He teaches us that "one" refers to Their nature, and "we are" to Their persons. In like manner it is said: "There are three who bear witness in heaven, the Father, the Word, and the Spirit; and these three are one."

(Fulgentius, On the Trinity, chapter 4; Translated by William A. Jurgens,1970, vol 3, p. 291-292)


[Responsio contra Arianos]
In the Father, therefore, and the Son, and the Holy Spirit, we acknowledge unity of substance, but dare not confound the persons. For St. John the apostle, testifieth saying,

'There are three that bear witness in heaven, the Father, the Word, and the Spirit, and these three are one.'

Which also the blessed martyr Cyprian, in his epistle de unitate Ecclesiae (Unity of the Church), confesseth, saying, Who so breaketh the peace of Christ, and concord, acteth against Christ: whoso gathereth elsewhere beside the Church, scattereth. And that he might shew, that the Church of the one God is one, he inserted these testimonies, immediately from the scriptures:

The Lord said, 'I and the Father are one.' And again, of the Father, Son, and Holy Spirit, it is written, 'And these three are one.' )"
In the book on the Lord’s Prayer as well, to show that the Trinity is of one divinity and does not have any separateness among itself, he mentioned Daniel and the three boys who would say a prayer every three hours. Thus, by the course of three hours and the service of one prayer, he evidently showed that the Trinity is one God. We, therefore, do not worship one God, [consisting] of three parts; but retaining without beginning, of the perfect and eternal Father, not unequal in power, and equal in nature ; and we also confess, that the Holy Spirit is no other than God, neither different from the Father, nor the Son, nor confounded in the Son, nor in the Father.
(Fulgentius, Against the Arians; Translated by Thomas Hartwell Horne. A summary of biblical geography and antiquities, 1821, p. 234, Daniel section added.)


• [Contra Fabianus] But the holy Apostle St. John [proceeds further, for he] plainly says, "And the three are one"; which text concerning the Father, the Son [Filio] and the Holy Ghost we alleged, as we did before when ye required a reason from us [our belief].

(Fulgentius, Contra Fabianus, Fragmentum 21; Translated by George Travis, Letters to Edward Gibbon, 3rd edition, 1794, p. 3

The whole idea that Fulgentius really saw invisible allegory, in his writings or in those of Cyprian, is a big nothing.

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There is also a Pseudo-Fulgentius usage.

Pseudo-Fulgentius, De Trinitate - Ad Pintam Arianum (c. AD 490)
With God the Father is the fountain of life: Christ; and because the Light also is in Him, the Lightbringer Holy Spirit is seen.”Because he who does have not the Spirit of Christ, he is none of his.” (Romans 8:9) In Psalm 66:8: ”May God bless us, our God, may God bless us, and all the ends of the earth shall fear Him.” 'God' is heard thrice, but One ["Him"] it preaches must be feared. In the epistle of John: "Three there are who testify in heaven, Father, Word, and the Spirit: and the three are one."
(Book on the Trinity, 8. Testimony of the Trinity; CCSL 90:250; Migne Latina, PL 65:715)
Originally published by Chiffet in 1649 as ”Pro Fide Catholica Adversus Pintam Episcopum Arianum” - aka Ad Pintam

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Raising the Ghost of Arius p. 52-53
Grantley Robert McDonald

From the late fourth century, early orthodox apologists cited the comma as evidence in their struggles against various heresies. We have already noted the appearance if the comma in the ps.-Athanasian De Trinitate. Fulgentius of Ruspe (c. 462/467-c. 527/533) used the comma vigorously and consistently against Sabellians and Arians. Fulgentius was well aware of the tradition of interpretation surrounding this passage, citing for example the Tomus ad Flavium by pope Leo the Great.73

A treatise In defence of the Catholic faith (incorrectly attributed to Fulgentius of Ruspe) cites the comma, and in the following unique form: Tres sunt in cælo qui testimonium reddunt: Pater, Verbum et Spiritus; et tres unum sunt.”74

73 (Fulgentius details, no English text)

74 Ps.-Fulgentius, Pro fide catholica, adversus Pintam episcopum Arianum VIII (“Testimonia de Trinitate”), CCSL 90:250 (cf. PL 65:715).

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Steven Avery

Administrator
To the above we can try to find a reference to Leo (per Grantley) and we can add the English about Arius and Sabellius.
 
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