Steven Avery
Administrator
RGA - p. 36
Finally, Priscillian lists the three earthly witnesses as water, flesh and blood, a variant found in no extant Greek bible, but in the writings of some Latin Fathers and a handful of Latin bibles copied as late as the thirteenth century.43
43 Künstle, 1905a, 8-9, 12-15; Künstle, 1905b, 60-61; Thiele, 1966, 363; Brown, 1982, 781- 782; Strecker, 1989, 281; Strecker, 1996, 189.
The sources reading caro are
Madrid, Complutense ms 31;
Dublin, Trinity College ms 52;
Paris, BnF ms lat. 315;
Vienna, ÖNB ms 11902;
Contra Varimadum I.5;
Beatus and Eterius, Contra Elipandum I.26;
ps.-John II, Epist. ad Valerium.
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Possible Addition for Grantley:
Codex Aniciensis, Latin 4 (circa 800 AD)
Hugh Houghton:
Codex Aniciensis (Le Puy, Cathedral; VL ΘA) was written under Theodulf's direction around 800.44
This still has the Old Latin version of the Liber de diuinis scripturis and no references to Alcuin’s Bible. The Psalms and Gospels are copied in silver and gold ink on parchment dyed dark purple. The script is small, with over sixty lines per column. Book titles are characteristically placed in circles, with a thick decorated border.
p. 36 - (worthless evidence from silence, is it attempting to counter an evidence from silence?)
Indeed, Jerome also fails to mention the unusual variant “water, flesh and blood” in Priscillian’s reading of verse 8, which—although it is represented in some later Spanish manuscripts— would certainly have merited a comment from Jerome if he were familiar with Priscillian’s text.)
p. 37
See also the Canons of the Second Council of Braga, PL 84:582:
“LV. Quid in altari offerri oporteat. Non oportet aliquid aliud in sanctuario offerri præter panem et vinum et aquam, quæ in typo Christi benedicuntur, quia dum in cruce penderet de corpore eius sanguis effluxit et aqua. Hæc tria unum sunt in Christo Iesu, hæc hostia et oblatio Dei in odorem suavitatis.”
This document, which was subsequently absorbed into the Decretum Gratiani, first appears in the forged ps.-Isidorean collection, put together in the ninth century; it is consequently difficult to know whether the formulation genuinely reflects the thought of the late fifth century. In any case it is fascinating that this phraseology occurs in combination with the three elements of flesh, blood and water, which are found in Priscillian’s citation of 1 Jn 5:8. It is possible that the inclusion of this phrase in the Canons was suggested by the common interpretation of 1 Jn 5:6 as a reference to the sacraments.
Finally, Priscillian lists the three earthly witnesses as water, flesh and blood, a variant found in no extant Greek bible, but in the writings of some Latin Fathers and a handful of Latin bibles copied as late as the thirteenth century.43
43 Künstle, 1905a, 8-9, 12-15; Künstle, 1905b, 60-61; Thiele, 1966, 363; Brown, 1982, 781- 782; Strecker, 1989, 281; Strecker, 1996, 189.
The sources reading caro are
Madrid, Complutense ms 31;
Dublin, Trinity College ms 52;
Paris, BnF ms lat. 315;
Vienna, ÖNB ms 11902;
Contra Varimadum I.5;
Beatus and Eterius, Contra Elipandum I.26;
ps.-John II, Epist. ad Valerium.
=================================
Possible Addition for Grantley:
Codex Aniciensis, Latin 4 (circa 800 AD)
Hugh Houghton:
Codex Aniciensis (Le Puy, Cathedral; VL ΘA) was written under Theodulf's direction around 800.44
This still has the Old Latin version of the Liber de diuinis scripturis and no references to Alcuin’s Bible. The Psalms and Gospels are copied in silver and gold ink on parchment dyed dark purple. The script is small, with over sixty lines per column. Book titles are characteristically placed in circles, with a thick decorated border.
p. 36 - (worthless evidence from silence, is it attempting to counter an evidence from silence?)
Indeed, Jerome also fails to mention the unusual variant “water, flesh and blood” in Priscillian’s reading of verse 8, which—although it is represented in some later Spanish manuscripts— would certainly have merited a comment from Jerome if he were familiar with Priscillian’s text.)
p. 37
See also the Canons of the Second Council of Braga, PL 84:582:
“LV. Quid in altari offerri oporteat. Non oportet aliquid aliud in sanctuario offerri præter panem et vinum et aquam, quæ in typo Christi benedicuntur, quia dum in cruce penderet de corpore eius sanguis effluxit et aqua. Hæc tria unum sunt in Christo Iesu, hæc hostia et oblatio Dei in odorem suavitatis.”
This document, which was subsequently absorbed into the Decretum Gratiani, first appears in the forged ps.-Isidorean collection, put together in the ninth century; it is consequently difficult to know whether the formulation genuinely reflects the thought of the late fifth century. In any case it is fascinating that this phraseology occurs in combination with the three elements of flesh, blood and water, which are found in Priscillian’s citation of 1 Jn 5:8. It is possible that the inclusion of this phrase in the Canons was suggested by the common interpretation of 1 Jn 5:6 as a reference to the sacraments.
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