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RGA - p. 44
More definite traces of the allegorical interpretation are to be found in a sermon on the same lectionary reading by Hrabanus’ contemporary Haymo, bishop of Halberstadt († 853). Although the comma was apparently absent from the lectionary Haymo was using, he does imply that the three persons of the Trinity are “signified mystically” by the Scriptural verse, a conclusion he apparently reached through his reading of Eucherius. Interestingly, Haymo also says that the water, blood and spirit testify on earth, thus providing evidence of the uneven entry of the markers, in cælo–in terra used to distinguish the heavenly and earthly witnesses.61
61 Haymo of Halberstadt, Homilia LXXX, PL 118:488: “Spiritus est qui testificatur, quoniam Christus est veritas. Spiritus enim sanctus, per quem nobis in baptismo omnium datur remissio peccatorum, nos per adoptionem filios Dei facit: quos ipse Dominus in morte crucis et suo sanguine redemit, et per gratiam ejusdem sancti Spiritus, quem in baptismo suscepimus, verae fidei lumen et agnitionis Dei recepimus, unde salutem consequi debemus aeternam. Quoniam Epistula ad episcopum Persarum (350-550 AD)
[Forster] Now the following passage is his [Athanasius] definition of the doctrine of the Trinity, addressed to the heathen Persians: and drawn up, he tells them,”according to Scripture”(κατὰ τὸ γεγραμμένον).
(Forster, A New Plea for the Authenticity of the Text of the Three Heavenly Witness, 1867, p. 89)
HIT:
● [Letter to the Bishop of the Persians] Therefore, to us there is one God, from whom are all things; A perfect Trinity [Three persons], consubstantial, of equal power, of equal glory; The Father [who is the source] of all good things, from whom the Son has been begotten, from whom the Holy Spirit is proceeding according to scriptures [that which has been written]; One Godhead making himself known in three hypostasis.
(Athanasius, Letter to the Bishop of the Persians; Translated by Pavlos D. Vasileiadis.)
○ Greek: Εἷς γὰρ Θεὸς ἡμῖν, ἐξ οὗ τὰ πάντα· Τριὰς τελεία, ὁμοούσιος, ἰσοδύναμος, ἰσοκλεής· Πατὴρ ἡ πάντων τῶν ἀγαθῶν πηγὴ, ἐξ οὗ ὁ Υἱὸς ἐγεννήθη, ἐξ οὗ τὸ Πνεῦμα τὸ ἅγιον ἐκπορεύεται κατὰ τὸ γεγραμμένον· Μία θεότης ἐν τρισὶν ὑποστάσεσι γνωριζομένη.
(Athanasius, Epistula ad episcopum Persarum; Migne Graeca, PG 28.1568B)
Comment:
[Forster] By his own words,”according to the Scripture” (κατὰ τὸ γεγραμμένον), St. Athanasius here tells us
that he is copying Scripture. And the Scripture copied from, in his concluding words, is, self-evidently, 1
John v. 7, where alone the three-one doctrine is so stated.
(Forster, A New Plea for the Authenticity of the Text of the Three Heavenly Witness, 1867, p. 89)
sunt qui testimonium dant in terra, aqua, et sanguis, et spiritus. Quidam hic sanctam
Trinitatem mystice significatam intelligunt, quae Christo testimonium perhibuit. In aqua
Patrem significari intelligunt, quia ipse de se dicit: Me dereliquerunt fontem aquæ vivæ [Jer
2:13]. In sanguine, ipsum Christum, qui pro salute mundi suum sanguinem fudit. In spiritu,
eumdem Spiritum sanctum. Hæc sancta Trinitas Christo testimonium ita perhibet, ipso per
Evangelium loquente: Ego sum qui testimonium perhibeo de meipso, et testimonium perhibet de
me, qui misit me Pater. Et cum venerit paracletus, quem ego mittam vobis a Patre meo, Spiritum
veritatis, ille testimonium perhibebit de me [Jn 8:15]. Et hi tres unum sunt, id est Pater et Filius et
Spiritus sanctus. Unum in natura, unum in divina substantia, coæquales in omnibus, et
coæternales per omnia, in nullo dissimiles.” It is possible that the phrase in terra was later
introduced into Haymo’s text in the process of transmission, as was the case with Eucherius’
text, but in the absence of a critical edition of Haymo’s works it is difficult to be sure.
RGA - p. 44
More definite traces of the allegorical interpretation are to be found in a sermon on the same lectionary reading by Hrabanus’ contemporary Haymo, bishop of Halberstadt († 853). Although the comma was apparently absent from the lectionary Haymo was using, he does imply that the three persons of the Trinity are “signified mystically” by the Scriptural verse, a conclusion he apparently reached through his reading of Eucherius. Interestingly, Haymo also says that the water, blood and spirit testify on earth, thus providing evidence of the uneven entry of the markers, in cælo–in terra used to distinguish the heavenly and earthly witnesses.61
61 Haymo of Halberstadt, Homilia LXXX, PL 118:488: “Spiritus est qui testificatur, quoniam Christus est veritas. Spiritus enim sanctus, per quem nobis in baptismo omnium datur remissio peccatorum, nos per adoptionem filios Dei facit: quos ipse Dominus in morte crucis et suo sanguine redemit, et per gratiam ejusdem sancti Spiritus, quem in baptismo suscepimus, verae fidei lumen et agnitionis Dei recepimus, unde salutem consequi debemus aeternam. Quoniam Epistula ad episcopum Persarum (350-550 AD)
[Forster] Now the following passage is his [Athanasius] definition of the doctrine of the Trinity, addressed to the heathen Persians: and drawn up, he tells them,”according to Scripture”(κατὰ τὸ γεγραμμένον).
(Forster, A New Plea for the Authenticity of the Text of the Three Heavenly Witness, 1867, p. 89)
HIT:
● [Letter to the Bishop of the Persians] Therefore, to us there is one God, from whom are all things; A perfect Trinity [Three persons], consubstantial, of equal power, of equal glory; The Father [who is the source] of all good things, from whom the Son has been begotten, from whom the Holy Spirit is proceeding according to scriptures [that which has been written]; One Godhead making himself known in three hypostasis.
(Athanasius, Letter to the Bishop of the Persians; Translated by Pavlos D. Vasileiadis.)
○ Greek: Εἷς γὰρ Θεὸς ἡμῖν, ἐξ οὗ τὰ πάντα· Τριὰς τελεία, ὁμοούσιος, ἰσοδύναμος, ἰσοκλεής· Πατὴρ ἡ πάντων τῶν ἀγαθῶν πηγὴ, ἐξ οὗ ὁ Υἱὸς ἐγεννήθη, ἐξ οὗ τὸ Πνεῦμα τὸ ἅγιον ἐκπορεύεται κατὰ τὸ γεγραμμένον· Μία θεότης ἐν τρισὶν ὑποστάσεσι γνωριζομένη.
(Athanasius, Epistula ad episcopum Persarum; Migne Graeca, PG 28.1568B)
Comment:
[Forster] By his own words,”according to the Scripture” (κατὰ τὸ γεγραμμένον), St. Athanasius here tells us
that he is copying Scripture. And the Scripture copied from, in his concluding words, is, self-evidently, 1
John v. 7, where alone the three-one doctrine is so stated.
(Forster, A New Plea for the Authenticity of the Text of the Three Heavenly Witness, 1867, p. 89)
sunt qui testimonium dant in terra, aqua, et sanguis, et spiritus. Quidam hic sanctam
Trinitatem mystice significatam intelligunt, quae Christo testimonium perhibuit. In aqua
Patrem significari intelligunt, quia ipse de se dicit: Me dereliquerunt fontem aquæ vivæ [Jer
2:13]. In sanguine, ipsum Christum, qui pro salute mundi suum sanguinem fudit. In spiritu,
eumdem Spiritum sanctum. Hæc sancta Trinitas Christo testimonium ita perhibet, ipso per
Evangelium loquente: Ego sum qui testimonium perhibeo de meipso, et testimonium perhibet de
me, qui misit me Pater. Et cum venerit paracletus, quem ego mittam vobis a Patre meo, Spiritum
veritatis, ille testimonium perhibebit de me [Jn 8:15]. Et hi tres unum sunt, id est Pater et Filius et
Spiritus sanctus. Unum in natura, unum in divina substantia, coæquales in omnibus, et
coæternales per omnia, in nullo dissimiles.” It is possible that the phrase in terra was later
introduced into Haymo’s text in the process of transmission, as was the case with Eucherius’
text, but in the absence of a critical edition of Haymo’s works it is difficult to be sure.
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