full references of the heavenly witnesses from 4th to 6th century

Steven Avery

Isaac the Jew (circa AD 370)
[Exposition of our Universal Faith] As the Evangelist testifies, that it is written, "there are three, that are witnessing in heaven, the Father, the Word, and the Spirit, and these three are one in Christ Jesus."
Expositio Fidei Catholicae (CCSL 9:347, Lines 1-26)
Confessio fidei Catholicae - The Ambrosian ms. that has the Muratonian Canon. Lewis Ayres in Augustine and the Trinity (2014) p. 99-100 says this is connected to Damasus and Urbinus. Cuthbert Hamilton Turner showed this similarly in 1900, "the rival elections in 366 of Damasus and Ursinus. ... Dom Morin has solved one of the great problems of patristic literature." And Theodor Zahn agreed.

Symboli Apostolici et Athanasii Enarratio - Codex Veronensis (circa AD 350-400)
Let us see now, whether the faithful Disciples, after they received, preserved. John replies to us on behalf of all, the one who, while reclining on friendly terms in the breast of our Lord, is able to understand the secrets of the whole doctrine; who alone asked the Lord what the other Apostles longed to know; who, after the Lord had been seized, entered the hall of the priest, as one who was not going to deny, who while receiving you [him?] of the mother as a beloved proxy for the Lord [John 19:26] was loved who hurrying on came to the tomb of the Lord before even Peter. ”There are three,” he says,”who bear witness in heaven, Father, Word and Spirit, and these three are one.”
Also known as Pseudo-Athanasian enarratio in symbolum apostolorum (CPL 1744a)
(Pseudo-Athanasius & Bianchini, 1744, p. 38-40. Translation by Rosalinda MacLahlahn via correspondence dated 18 September 2019)

Contra Varimadum c. AD 380- (possibly anti-priscillianist Idacius Clarus AD 350)
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." "and there are three that bear record in heaven, the Father, the Word, and the Spirit: and these three are one."
(Idacius Clarus, Contra Varimadum (Marvidamun), Book 1. Chapter 5; CCSL 90:20-21; [Patrilogiae Cursus Completus, Series Latina by Migne, vol. 62, col. 359.]
This will often be listed as Vigilius Tapsensis (Thapsus) in the period around the Council of Carthage, currently accepted as earlier.

Priscillian - c. AD 380
● Tractate 1: For who is that who, reading the Scriptures and believing "in one faith, one baptism, one God," (Ephesians 4:5-6) does not condemn the foolish doctrines of the heretics who, while they want to put divine things in the same class with the human, divide the substance united in the power of God and break up the venerable greatness of Christ in the tripartite foundation of the church with the crime of the Binionites, because it was written: "I am God and there is no other who is just but me," (Isaiah 45:21) and "there is no savior besides me," (Hosea 13:14) and "I am the first and I am after this and besides me there is no god;" (Isaiah 44:6) [and] "who is like me?;" (Isaiah 44:7) and likewise in another passage: "I am and before me there was no other and after me there shall be no similar to me; I am God and besides me there is nobody who may save;" (Isaiah 43:10-11) and Moses says again: "The Lord is our God, the only God," (Deut 6:4) and Jeremiah declares: "this is our Lord and no other but him shall be considered, who found all the way of wisdom and gave it to Jacob his servant and to Israel his beloved; after this he was seen on earth and lived with men"? (Baruch 3:36-38) He is that who was, is and shall be, and appeared as "the Word" from eternity, "was made flesh, dwelled in us and," (John 1:14) after being crucified, since death had been conquered, was made heir of life; and by rising on the third day, as he was made the type of future, he showed the hope of our resurrection, and by ascending to the heavens he built the path for those who came to him, while he was "all in the Fathers and the Father in him," (cf. John 14:11) so that what was written might be manifested: "Glory to God in the highest peace on earth to people of good will;" (Lk 2:14) [and] as John says: "There are three who testify on earth, the water, the flesh (body), and the blood, and these three are in one, and there are three who testify in heaven, the Fathers, the Word, and the Spirit, and these three are one in Jesus Christ."

(Priscillian "Tractates" in Corpus scriptorum ecclesiasticorum Latinorum edited by Schepss 1889, vol 18, p. 5-6)

Liber Apologeticus "
[Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. xviii, p. 6.]

c. AD 400 – Jerome's Prologue to the Canonical Epistles - Latin Vulgate
in that place where we read the unity of the Trinity laid down in the Epistle of John. In this I found translators (or copyists) widely deviating from the truth; who set down in their own edition the names only of the three witnesses, that is, the Water, Blood, and Spirit; but omit the testimony of the Father, the Word, and the Holy Spirit; by which, above all places, the Divinity of the father, the Son, and the Holy Spirit is proved to be one.

De Trinitate Books 1-7 - ascribed to Eusebius Vercelli (c. AD 370) - or c. 400 AD
● Bk I.50 In conclusion: although the names of the Divine Persons are implied in the passages of Scripture mentioned above, nevertheless it must always be evident that for all three the validity of the only name of the divinity is proved. In the same way, this doctrine is illustrated in this other passage of Scripture. In it, quite clearly, the names of the Divine Persons are expressed, and together the unique name of the divine nature is confirmed, since this is precisely how John the Evangelist expresses himself in his letter: "There are three who bear witness in heaven: the Father and the Word and the Holy Spirit, and in Christ Jesus they are one."
(Ps.-Athanasius/ps.-Eusebius Vercellensis, De Trinitate Book 1.50; Migne Latina, PL 62.243C; CCSL 9:14) Ps.-Athanasius/ps.-Eusebius Vercellensis)
● Bk I.55
And for the same reaction every time it is a question of People they are designated with personal names; whereas, instead, when we speak of divinity, a unique name is referred to; in fact the term "we are" clearly indicates in plural form the names of the Persons. Therefore, the expression "they are one" must refer only to the deity, while the other expression "they are three" refers to the name of the Persons. It follows that "three" constitute one, or even that "one thing is all three."
(De Trinitate Book 1 : CCSL 9:15)
● Bk I.69
And yet, if it is true that the Father and the Son and the Holy Spirit are one in the divinity, I beg you to bring me the proofs of the Law. You have already heard the evangelist John, in his epistle, testifies so perfectly: "They are three who bear witness in heaven, the Father and the Word and the Spirit, and in Christ Jesus they are one." Certainly, it must be held as a basis that in the divinity, as to their unique and complete essence, they are one, while in the names of the Persons there are three. And then, in order for you to be well informed through all that I previously explained, I intended to demonstrate that in the fullness of the divinity of the Father and of the Son and of the Holy Spirit a division or difference of any kind is not admissible.
(De Trinitate Book 1; CCSL 9:19)
Ps.-Athanasius/ps.-Eusebius Vercellensis, De Trinitate I, CCSL 9:19 (cf. PL 62:246):
● Bk V.46.
But the Holy Spirit exists in the Father, and in the Son, and in himself, just as John the Evangelist testifies so perfectly in his Epistle: “And these three are one” Moreover, why is it called one, if anything concerning it is divided into parts? And why is it called one, if anything concerning it is perceived in different ways? 48. And how, O heretic, are the three one, if the substance is divided or separated in them? Or how are they one, if one is placed above another? Or how are the three one, if there are different divinities in them? How are they one, if there is not in them a united, eternal fullness of divinity? Moreover, just as a single fullness has no division at all into any part, is not a united fullness of divinity unable to be spoken of as having a greater or lesser part?
(De Trinitate Book 5 : CCSL 9:76-77; Translated by Dr. Jake Lake, 2018)

● Bk VII.10.
Why is it that with this name one finds that God is everywhere honored? Certainly, because in this very name of the Trinity baptism is celebrated in the unity of divinity. Why do you read that the evangelist John stated that "three is one thing" , if you then mean that they exist with different natures? How can you assert that there is the gift of a single baptism, according to the testimony of Scripture, if then you assert that different natures are in them? And why do you celebrate a regular baptism according to the rite, and then, in professing the only name of the Trinity, blaspheme?
(De Trinitate Book 7 : CCSL 9:94-95)

● Speculum Chapter 1.
And again in that place,”Because there are three that give testimony in earth, the spirit, the water, and the blood: and these three are one in Christ Jesus. And three there are that give testimony in heaven, the Father, the Word and the Spirit and these three are one.”
(Speculum: Liber de divinis scripturis. Chapter I., CSEL 12:314; Mai 1852: p. 6)
● Speculum Chapter 3.
Again in Epistle 1 of John:”The Spirit is the who delivers the witness, because the Spirit is the truth.”Again in that place,”Three there are who bear witness in heaven, the Father, the Word, and the Spirit, and these three are one.”
(Speculum: Liber de divinis scripturis. Chapter III, CSEL 12:325-326; Mai 1852, p. 9-10)
This may well have a Priscillianist origen.
This was considered by Nicholas Wiseman to be from Augustine.

Council of Carthage - AD 484 - statement of faith affirmed by hundreds of bishops
Eugenius - Confession of Faith for the 400+ bishops - Liber fidei catholicæ
And so, no occasion for uncertainty is left. It is clear that the Holy Spirit is also God and the author of his own will, he who is most clearly shown to be at work in all things and to bestow the gifts of the divine dispensation according to the judgment of his own will, because where it is proclaimed that he distributes graces where he wills, servile condition cannot exist, for servitude is to be understood in what is created, but power and freedom in the Trinity. And so that we may teach the Holy Spirit to be of one divinity with the Father and the Son still more clearly than the light, here is proof from the testimony of John the evangelist. For he says: 'There are three who bear witness in heaven, the Father, the Word and the Holy Spirit, and these three are one.' Surely he does he not say 'three separated by a difference in quality' or 'divided by grades which differentiate, so that there is a great distance between them?' No, he says that the 'three are one.'
(Victor Vitensis, Historia persecutionis Africae provinciae; Migne Latina, PL 58.227C)
[Corpus Scriptorum Ecclesiasticorum Latinorum, Academia Litterarum Vindobonensis, vol. vii, p. 60.]

De Trinitate Book X - c. AD 450-490
● Bk X
It is established in my heart that you are not ignorant to the superior, reasonable and true exposition. But for the consummation of faith, I ask you to explain, why the persons and names are divided, when there is one substance of Father, and Son, and Holy Spirit?

Do you not know that the Father is one God, and the Son is one God, and the Holy Spirit is one God? It is one Name, because one is Their Substance. Which is why also John says in his epistle: There are Three who give testimony in heaven, Father, Word and Spirit, and They are One [unum, neuter] in Christ Jesus. Yet not one [unus, masculine], because not one is Their Person. Surely, can it be understood otherwise that if the Father is truly One [unus] who begets, He must not be the same also who is begotten by Himself? And if the Son is One [unus] who does not beget, He must not be the Father? And that the Holy Spirit, who is nor Father nor Son, must be a different Person, if He is in addition referenced as one who neither begets nor is born?

(Heretics questions, the response of Catholics : On the Trinity, Book 10; Translated by Jeroen Beekhuizen, correspondence, March 2020)
Ps.-Athanasius, De Trinitate X, CCSL 9:145 (cf. PL 62:297)

Pseudo-Fulgentius, De Trinitate - Ad Pintam (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 as by Chiffet in 1649 as ”Pro Fide Catholica Adversus Pintam Episcopum Arianum” - aka Ad Pintam

Eleutherius (AD 456-531)
[Confession on the Trinity]
Necessary is also that you believe the incarnation of our Lord Jesus Christ, his birth, circumcision, preparation, Gospel, passion, death, resurrection and ascension in heaven. For this is the orthodox faith. But because a virgin conceived him, a virgin bore him, the only God in flesh, with regard to nature, so you must also profess her the mother of Christ. Not that the Word obtained it’s existence starting with the birth from flesh, for in the beginning was the Word, and the Word was with God, and the Word was God; and He is the founder of the heavens, the Father of universe. Certainly, there are Three who give testimony in heaven Father, Word and Holy Spirit: and these Three are One.
(Eleutherius Bishop of Tournai, Confession on the Trinity; Migne Latina, PL 65.086; Translated by Jeroen Beekhuizen, correspondence, April 2020)

AD 527 – Fulgentius
[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.' "

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

• [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

Codex Fuldensis (AD 546) - Vulgate Prologue
Includes the full text of Jerome's Vulgate Prologue - the earliest extant Vulgate manuscript

AD 570 – Cassiodorus
● [Commentary 1 John 5] "Whosoever believeth that Jesus is the Christ, is born of God, &c." He who believeth Jesus to be God, is born of God the Fathers; he without doubt is faithful, and he who loves the Fathers, loves also the Christ who is born of him. Now we so love him, when we keep his commandments, which to just minds are not heavy : but they rather overcome the world, when they believe in him who created the world. To which thing witness on earth three mysteries, the water, the blood, and the spirit, which were fulfilled, we read, in the passion of the Lord; but in heaven the Father, the Son, and the Holy Spirit ; and these three is one God.
(Cassiodorus, Commentary on the Epistles. 1 John 5)

Isidore of Seville (AD 560-636)
The distinction of persons Father, Son, and Holy Spirit. In the [First] Letter of John: Since there are three which give testimony on earth: the Spirit, water, and the Blood; and the three are of one in Christ Jesus; and there are three which declare a testimony in heaven, the Father, the Word, and the Spirit, and the three are one.
(Isidore of Seville, Testimonia divinae Scripturae Chapter 2)
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