Steven Avery
Administrator
Witness of God
HITS:
Haimo of Auxerre, Homily on 1 John 5:4-10
[Title] On the exposition by a certain abbot of monks in the territory Auxerre (of the monastery which in the present time is called Sasceium), named Haimo, in the times of the emperor Ludovicus and his son Carolus, an opinion on the letter of John the Evangelist at the passage that reads, Since there are three who give testimony. (Lines 1-5)
[Homily] "Since there are three who give testimony on earth" etc. It posits three testimonies, of which the one is invisible, that is the Spirit, two are visible, that is water and blood. The Spirit, then, offered testimony to the Lord in that way in which it was said above, by appearing over him when he had been baptized. For the water and the blood testified to his humanity when they both flowed from his side when he died on the cross. We read, too, in his passion that “his sweat became like drops of blood running down to earth.” And this signifies that by his blood must the whole church be washed.
(Lines 66-73)
"And the three are one", not by union of nature, but in operation of ministry. For these two sacraments are so joined to one another that one profits not without the other. “And three there are who speak their testimony in heaven, The Father and The Word and The Holy Spirit”. Blessed Jerome says that this idea had been taken away by the heretics who, only positing three names of things, Spirit, water, and blood, unfaithfully suppressed the words of Father, Son, and Holy Spirit. Therefore three bear witness in heaven to the Lord, the Father by sending the Son, the Son, by putting on man the Holy Spirit by cooperating miraculously with the same ineffable plan. For although only the person of the Son put on flesh, nevertheless the whole trinity bears witness to the incarnate Word. And the three are one, for they are one, yet with distinction of persons.
(Lines 73-85)
"If men’s testimony", etc. If, it says, we receive David when he says, “The Lord said to my Lord, ‘Sit at my right,’” and again, “You are my son: today I have begotten you,” and if we receive blessed John when he says, “I baptize you in water, he will baptize you in the Holy spirit,” much more certainly and securely ought we to take up the testimony of God the Father, “This is my Son,” etc.
(Lines 85-90)
Vossianus Latinus Q. 60, folio 1v–2v. Latin edition published by John J. Contreni, Revue Bénédictine, 1975:303–320. Translation by Lionel Yaceczko, correspondence, 2019.
Latin:
MS. LEIDEN Bibl. der Rijksuniversiteit Voss. lat. Q. 60, fol. 1v-2v. (1-5) De expositione cuiusdam moderni abbatis monachorum in territorio Autisioderensis monasterii quod usque nunc dicitur Sasceium nomine Haimonis temporibus Hludowici imperatoris et filii eius Karoli sententia in epistolam Iohannis evangeliste ad locum Quoniam ires sunt qui testimonium dant. (66-73)
"Quoniam tres sunt qui testimonium dant in terra" et cetera. Tria poinit testimonia quorum unum est invisibile, hoc est Spiritus, duo visibilia, hoc est aqua et sanguis. Spiritus ergo testimonium perhibuit Domino eo modo quo superius dictum est, super eum baptizatum apparendo. Aqua enim et sanguis testati sunt humanitatem eius quando de latere illius in cruce mortui utrique manaverunt. Legimus etiam in passione eius quod "factus est sudor eius sicut gutte sanguinis decurrentis in terram" Quod significabat sanguine eius universam ecclesiam abluendam esse. (73-85)
"Et tres unum sunt," non nature unione sed ministerii operatione. Hec enim duo
sacramenta ita sibi invicem coniuncta sunt, ut unum sine altero nobis non proficiat. "Et tres
sunt qui testimonium dicunt in celo, Pater et Verbum et Spiritus sanctus". Hanc
sententiam dicit beatus Hieronimus ab hereticis fuisse detractam. Qui tria tantum modo
rerum nomina ponentes, Spiritus, aque et sanguinis, Patris et Filii et Spiritus sancti
vocabula infideliter suppresserunt. Tria ergo in celo testimonium dicunt Domino, Pater
Filium mittendo, Filius hominem induendo, Spiritus sanctus eidem ineffabili consilio
mirabiliter cooperando. Quamvis enim sola persona Filli carnem induerit, tamen tota
trinitas incarnato Verbo attestatur. "Et res unum sunt," unum enim sunt, personali tamen
distinctione.
(85-90) "Si testimonium hominum" et cetera. Si inquit accipimus David dicentem. "Dixit
Dominus Domino meo, sede a dextris meis" et iterum, "Filius meus es tu : ego hodie genui te" si
accipimus beatum [2r/2v] Iohannem dicentem, "Ego baptizo vos aqua, ille vos baptizabit Spiritu
sancto" multo certius et securius testimonium Dei Patris suscipere debemus, "Hic est Filius
meus" et cetera.
Vossianus Latinus Q. 60, folio 1v–2v. Latin edition published by John J. Contreni, Revue
Bénédictine, 1975:303–320.
Comments:
[Contreni] The text, a sermon on I John v, 4-10, was copied onto the flyleaves of LEIDEN Voss. lat. Q. 60, ff. 1v-2v, by a single hand of the late ninth century. After he [Haimo] established the traditional juxtaposition between the resurrection of Christ and the baptism of new Christians, the author of the sermon developed several themes pertinent to baptism such as the new birth in Christ and the victory over the world and the devil which flowed from the sacrament. The most interesting aspect of the text, however, derives from the author's comments (11. 67-84 of the edition presented below) on verses 7-8 of the epistle, the famous Comma Johanneum. ...The author of the Leiden sermon, a new source for the history of the Comma [1 Jn 5:7] and perhaps the earliest medieval commentator on the question of its validity, shared the opinion attributed in the Middle Ages to Jerome that the Comma was authentic. The sermon's reference to the Comma, a major text in Trinitarian theology, lends special significance not only to the sermon but also to the question of its author who fully appreciated the implications of the Comma in his exegesis of the concept of the three witnesses.
(Contreni, Haimo of Auxerre, Abbot of Sasceium - Cessyles- Bois, and a New Sermon on I John V, 4-10, 1975, p. 304-305)
HITS:
Haimo of Auxerre, Homily on 1 John 5:4-10
[Title] On the exposition by a certain abbot of monks in the territory Auxerre (of the monastery which in the present time is called Sasceium), named Haimo, in the times of the emperor Ludovicus and his son Carolus, an opinion on the letter of John the Evangelist at the passage that reads, Since there are three who give testimony. (Lines 1-5)
[Homily] "Since there are three who give testimony on earth" etc. It posits three testimonies, of which the one is invisible, that is the Spirit, two are visible, that is water and blood. The Spirit, then, offered testimony to the Lord in that way in which it was said above, by appearing over him when he had been baptized. For the water and the blood testified to his humanity when they both flowed from his side when he died on the cross. We read, too, in his passion that “his sweat became like drops of blood running down to earth.” And this signifies that by his blood must the whole church be washed.
(Lines 66-73)
"And the three are one", not by union of nature, but in operation of ministry. For these two sacraments are so joined to one another that one profits not without the other. “And three there are who speak their testimony in heaven, The Father and The Word and The Holy Spirit”. Blessed Jerome says that this idea had been taken away by the heretics who, only positing three names of things, Spirit, water, and blood, unfaithfully suppressed the words of Father, Son, and Holy Spirit. Therefore three bear witness in heaven to the Lord, the Father by sending the Son, the Son, by putting on man the Holy Spirit by cooperating miraculously with the same ineffable plan. For although only the person of the Son put on flesh, nevertheless the whole trinity bears witness to the incarnate Word. And the three are one, for they are one, yet with distinction of persons.
(Lines 73-85)
"If men’s testimony", etc. If, it says, we receive David when he says, “The Lord said to my Lord, ‘Sit at my right,’” and again, “You are my son: today I have begotten you,” and if we receive blessed John when he says, “I baptize you in water, he will baptize you in the Holy spirit,” much more certainly and securely ought we to take up the testimony of God the Father, “This is my Son,” etc.
(Lines 85-90)
Vossianus Latinus Q. 60, folio 1v–2v. Latin edition published by John J. Contreni, Revue Bénédictine, 1975:303–320. Translation by Lionel Yaceczko, correspondence, 2019.
Latin:
MS. LEIDEN Bibl. der Rijksuniversiteit Voss. lat. Q. 60, fol. 1v-2v. (1-5) De expositione cuiusdam moderni abbatis monachorum in territorio Autisioderensis monasterii quod usque nunc dicitur Sasceium nomine Haimonis temporibus Hludowici imperatoris et filii eius Karoli sententia in epistolam Iohannis evangeliste ad locum Quoniam ires sunt qui testimonium dant. (66-73)
"Quoniam tres sunt qui testimonium dant in terra" et cetera. Tria poinit testimonia quorum unum est invisibile, hoc est Spiritus, duo visibilia, hoc est aqua et sanguis. Spiritus ergo testimonium perhibuit Domino eo modo quo superius dictum est, super eum baptizatum apparendo. Aqua enim et sanguis testati sunt humanitatem eius quando de latere illius in cruce mortui utrique manaverunt. Legimus etiam in passione eius quod "factus est sudor eius sicut gutte sanguinis decurrentis in terram" Quod significabat sanguine eius universam ecclesiam abluendam esse. (73-85)
"Et tres unum sunt," non nature unione sed ministerii operatione. Hec enim duo
sacramenta ita sibi invicem coniuncta sunt, ut unum sine altero nobis non proficiat. "Et tres
sunt qui testimonium dicunt in celo, Pater et Verbum et Spiritus sanctus". Hanc
sententiam dicit beatus Hieronimus ab hereticis fuisse detractam. Qui tria tantum modo
rerum nomina ponentes, Spiritus, aque et sanguinis, Patris et Filii et Spiritus sancti
vocabula infideliter suppresserunt. Tria ergo in celo testimonium dicunt Domino, Pater
Filium mittendo, Filius hominem induendo, Spiritus sanctus eidem ineffabili consilio
mirabiliter cooperando. Quamvis enim sola persona Filli carnem induerit, tamen tota
trinitas incarnato Verbo attestatur. "Et res unum sunt," unum enim sunt, personali tamen
distinctione.
(85-90) "Si testimonium hominum" et cetera. Si inquit accipimus David dicentem. "Dixit
Dominus Domino meo, sede a dextris meis" et iterum, "Filius meus es tu : ego hodie genui te" si
accipimus beatum [2r/2v] Iohannem dicentem, "Ego baptizo vos aqua, ille vos baptizabit Spiritu
sancto" multo certius et securius testimonium Dei Patris suscipere debemus, "Hic est Filius
meus" et cetera.
Vossianus Latinus Q. 60, folio 1v–2v. Latin edition published by John J. Contreni, Revue
Bénédictine, 1975:303–320.
Comments:
[Contreni] The text, a sermon on I John v, 4-10, was copied onto the flyleaves of LEIDEN Voss. lat. Q. 60, ff. 1v-2v, by a single hand of the late ninth century. After he [Haimo] established the traditional juxtaposition between the resurrection of Christ and the baptism of new Christians, the author of the sermon developed several themes pertinent to baptism such as the new birth in Christ and the victory over the world and the devil which flowed from the sacrament. The most interesting aspect of the text, however, derives from the author's comments (11. 67-84 of the edition presented below) on verses 7-8 of the epistle, the famous Comma Johanneum. ...The author of the Leiden sermon, a new source for the history of the Comma [1 Jn 5:7] and perhaps the earliest medieval commentator on the question of its validity, shared the opinion attributed in the Middle Ages to Jerome that the Comma was authentic. The sermon's reference to the Comma, a major text in Trinitarian theology, lends special significance not only to the sermon but also to the question of its author who fully appreciated the implications of the Comma in his exegesis of the concept of the three witnesses.
(Contreni, Haimo of Auxerre, Abbot of Sasceium - Cessyles- Bois, and a New Sermon on I John V, 4-10, 1975, p. 304-305)
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