Early Evidences - TWOGIG

Steven Avery

Administrator
With special thanks to Michael Maynard (1955-2014), the pioneer who sparked the return of honest scholarship on the heavenly witnesses, and Mike Ferrando who is responsible for much of the collated source material. I try to add my specialties, including an emphasis on super-evidences.

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Post #1 - Summary of many Evidences related to the Authenticity of the Heavenly Witnesses

Often using
The Witness of God is Greater (Mike Ferrando).


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Summary of many Evidences related to the Authenticity of the Heavenly Witnesses

1 John 5:7 (AV)
For there are three that bear record in heaven,
the Father, the Word, and the Holy Ghost:
and these three are one.


With appreciation to the pioneering and visionary labours of Michael Maynard. (1955-2014)

This material extensively utilized the following work.

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The Witness of God is Greater
https://tinyurl.com/TWOGIG


TWOGIG has a long list of acknowledgments thanking contributors.
And has much more context on most of these entries, including the Latin or Greek or Syriac texts and information on the writers and their times.

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Plus this draws from my studies on the Heavenly Witnesses, starting from the corroboration with Michael Maynard till today.

Additions, corrections and feedback welcome.

All material can be used by other writers, as long as this source is properly described with a url.
Many might want to thin down the entries to a personal size blog post. Thus you should study the references, quotations and allusions.
And you are encouraged to seek to understand the Bible writers, their quotes and contexts.

Steven Avery - pen name for Bible writings, Social media
Dutchess County, NY, USA
(Steven Avery Spencer - full name)

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Videos are planned.

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TABLE OF CONTENTS

Apollinaris Claudius (circa AD 101-200) - Greek allusion
Irenaeus (AD 130-202) - allusion
Sermon the Hundredfold, Sixty-fold, and Thirty-fold AD 175-200 -
Tertullian - AD 200

Clement of Alexandria (c. AD 200)
Origen - c. AD 230 (Greek)
Cyprian of Carthage - AD 250
Athanasius Disputation Contra Arian - c. AD 330-450 - Disputatio Contra Arium - Greek
Eusebius of Caesarea - AD 336
Potamius of Lisbon - AD 350
Gaius Marius Victorinus (AD 290-364)
Isaac the Jew - (c. AD 370)
Reply to Damasus - before AD 384 - notes saying to Damasus may be later

Gregory Nazianzen - c. AD 380
Gregory Nazianzen : Fifth Theological Oration (Oration 31) - grammatical dispute with Macedonians - WIP
Symboli Apostolici et Athanasii Enarratio
(circa AD 350-400) Codex Veronensis LIX (57)
Contra Varimadum - c. AD 380 - (possibly anti-priscillianist Idacius Clarus AD 350)
Priscillian - c. AD 380
Diodore of Tarsus (d. AD 390)
Phoebadius of Agen (d. AD 392)

Jerome - Homily 69 - Psalm 91
Jerome's Prologue to the Canonical Epistles
- Latin Vulgate c. AD 400
De Trinitate Book 1-7 is one work - ascribed to Eusebius Vercelli (c. AD 370) or c. AD 400
Explanatio Fidei ad Cyrillum (circa AD 400-425) Marcus Celedensis
Victricius Rothomagensis, Bishop of Rouen
(c. AD 330 – c. 407)
Expositio fidei catholicae: Clemens Trinitas (4th or 5th century)
Speculum

Synopsis of Sacred Scripture
Augustine of Hippo
(c. AD 420)

An Exposition of the Catholic and Apostolic Faith against the Arian Heresy (AD c. 400-500)
Council of Carthage - AD 484

De Trinitate Book X - c. AD 450-490
Pseudo-Fulgentius, De (AD 401-500)
Zacharius Rhetor (c. AD 520) - Greek

Eleutherius (AD 456-531)
Joannes Maxentius (circa AD 520)
Fulgentius - AD 527
Codex Fuldensis (AD 546) - Vulgate Prologue
Cassiodorus - AD 570
Isidore of Seville (AD 560-636)
Jacob of Edessa (Jakub) - c. AD 700
Etherius & Beatus (circa AD 730-800)
Alcuin of York (c. AD 735-804)

Ambrose Autpert (c. AD 760) Revelation Commentary
Haimo of Auxerre (circa AD 840-860) Sermon

Paschasius Radbertus (AD 785–865) "corrected codices"
Aeneas of Paris (d. AD 870) Against the Greeks

Florus of Lyon (Lugdunensis) (d. c. 860)
Hincmar (AD 806-882)

These next six are especially important in the pre-Reformation era, showing the restoration of the Greek and Armenian texts and Greek usages before Erasmus. And a super-special ms. that reviews four forms of the verse. And one discussing Jerome and Augustine

Thus they are separated from the general 1000-1500 group, mostly Latin individual references.

BNF Latin 13174 - (AD 9th century) 4 variants and Theodulfian text in fly-leaf and margin
Regensburg ms. Letter 8, Egilbert of Trier - (AD 11th century) Jerome & Augustine on HW, Fickermann paper

Fourth Lateran Council - AD 1215 - Latin and Greek churches
Armenian Councils : Sisensis (AD 1307) & Adanensis (AD 1320) - Synod of Sis and Adana
Manuel Calecas - AD 1400
Joseph Bryennius - AD 1340-1431


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Apollinaris Claudius (circa AD 101-200) - allusion
even the one who has been delivered into the hands of sinners in order to be crucified, the unicorn lifted up on horns and pierced in his holy side, the one who had pour out from his side the two things which are cleansing again: water and blood, word and spirit; and the one buried on the day of the Passover, a stone having been placed upon the memorial." (Claudius Apollinaris, Fragments in Chronicon Paschale; Translated by Ben C. Smith, 2016,

Irenaeus (AD 130-202)
[Irenaeus] For it was fitting that the truth should receive testimony from all ... Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him.
(Irenaeus, Against Heresies Book 4.6.7; ANF, vol 1)

3. [This spiritual man] shall also judge all the followers of Valentinus, because they do indeed confess with the tongue one God the Father, and that all things derive their existence from Him, but do at the same time maintain that He who formed all things is the fruit of an apostasy or defect. [He shall judge them, too, because] they do in like manner confess with the tongue one Lord Jesus Christ, the Son of God, but assign in their [system of] doctrine a production of his own to the Only-begotten, one of his own also to the Word, another to Christ, and yet another to the Saviour; so that, according to them, all these beings are indeed said [in Scripture to be], as it were, one; [while they maintain], notwithstanding, that each one of them should be understood [to exist] separately [from the rest], and to have [had] his own special origin, according to his peculiar conjunction. [It appears], then,4 that their tongues alone, forsooth, have conceded the unity [of God], while their [real] opinion and their understanding (by their habit of investigating profundities) have fallen away from [this doctrine of] unity, and taken up the notion of manifold deities, —
Irenaeus Against Heresies

https://books.google.com/books?id=Pe5YAAAAYAAJ&pg=PA507

Sermon the Hundredfold, Sixty-fold, and Thirty-fold AD 175-200 - - first edited 1914
he shall enjoy so much blessedness [fruitfulness] as the illustrious three, the Father and Son and Holy Spirit, which therefore you long for in the kingdom of heaven. ...Therefore you who have learnt to receive God through virtuousness, observe his promise too, which said : Anyone not reborn from water and holy spirit, will not enter into the kingdom of heaven. Therefore you who will long to arrive in the kingdom of heaven, do not cast out that spirit of renewal by your lustful living. ...For He Himself [Christ] is a step in the ascent into heaven, for He Himself is the gate, Himself the entry into life, by whom in your redemption from the contagion of the world you have been spiritually bound by the Three Witnesses. This Trinity, therefore, increases by the Ten Words

AD 200 – Tertullian
Against Praxeas XXV
"Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct One from Another. These three are one [thing], not one [Person], as it is said, 'I and my Father are One,' in respect of unity of substance not singularity of number." (ANF vol 3, p. 621)
http://www.tertullian.org/works/adversus_praxean.htm
WOGIG These Three are one essence, not one Person, as it is said, "I and my Father are One," John 10:30


Tertullian gives us two solid allusions

● On Modesty 21.16 : For the very Church, properly and principally, is the Spirit Himself, in whom is the Trinity of the one Divinity, Father and Son and Holy Spirit. He assembles this Church which the Lord has specified as‘three’ [OR: which the Lord has founded in Three]. And thus, from that time forward, even each number [of persons] who have united in this faith are reckoned the Church, from its Author and Sanctifier. (the Holy Ghost).
(Tertullian. On Modesty. 21:16. Translated by Jeroen Beekhuizen, correspondence, February 2020)

● On Baptism VI.: Not that in the waters we obtain the Holy Spirit; but in the water, under (the witness of) the angel, we are cleansed, and prepared for the Holy Spirit. In this case also a type has preceded; for thus was John [the Baptist] beforehand the Lord’s forerunner, "preparing His ways." Thus, too, does the angel, the witness of baptism, "make the paths straight" for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains. For if "in the mouth of three witnesses every word shall stand:" - while, through the benediction, we have the same (three) as witnesses of our faith whom we have as sureties of our salvation too - how much more does the number of the divine names suffice for the assurance of our hope likewise! Moreover, after the pledging both of the attestation of faith and the promise of salvation under "three witnesses," there is added, of necessity, mention of the Church; inasmuch as, wherever there are three, (that is, the Father, the Son, and the Holy Spirit,) there is the Church, which is a body of three. (ANF vol 3, p. 672)

Clement of Alexandria (c. AD 200) - or Theodotus
The Stromata - Eclogae propheticae Chapter 13
https://books.google.com/books?id=CcQUAAAAQAAJ&pg=PA121
"By two and three witnesses every word is established. By Father, and Son, and Holy Spirit, by whose witness and help the prescribed commandments ought to be kept."
(Clement of Alexandria. Prophetic Extracts. 13.1; ANF, vol 8)


Comments on the First Epistle of John
Earthly witnesses and non-Trinitarian allegory
https://books.google.com/books?id=CcQUAAAAQAAJ&pg=PA153
“For there are three that bear witness, the Spirit,” which is life, "and the water,” which is regeneration and faith, "and the blood,” which is knowledge; "and these three are one.” For in the Saviour are those savimg virtues, and life itself exists in His own Son.

Origen - c. AD 230
Scholia on Psalm 122:2 ”Behold as the eyes of the servants…” (Hebrew Bible 123:2)
The Spirit and the body are servants to their masters (the Father and the Son);
the soul is the maiden to her mistress (the Holy Spirit);
and the Lord our God is the three [persons],

for the three are one.
(Origenis Selecta in Psalmos CXXII, Translated by Sarah Van der Pas, correspondence, March 2021)

AD 250 – Cyprian of Carthage
● On the Unity of the Church:
He who breaks the peace and concord of Christ, does so in opposition to Christ; he who gathereth elsewhere than in the Church, scatters the Church of Christ. The Lord says, "I and the Father are one;" and again, of the Father, and of the Son, and of the Holy Spirit it is written , "And these three are one."
(Cyprian. Treatise. On the Unity of the Church. Book 1.6, ANF, 1995, vol. 5, p. 423)

• Epistle 73 to Jubianum:

If any one could be baptized by a heretic, and could obtain remission of sins, - if he has obtained remission of sins, and is sanctified, and become the temple of God? I ask, of what God? If of the Creator, he cannot be His temple, who has not believed in Him ; if of Christ, neither can he who denies Him to be God, be His temple ; if of the Holy Spirit, since the three are one, how can the Holy Spirit be reconciled to him, who is an enemy, either of the Father or of the Son?"
(Cyprian, Epistle 73 [to Jubaianus]; 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. 452)

Athanasius Contra Arian - c. AD 330 - Disputatio Contra Arium (circa 400 AD)
[Athanasius responds]
Likewise is not the remission of sins procured by that quickening and sanctifying ablution [baptism], without which no man shall see the kingdom of heaven? [a baptism] an ablution given to the faithful in the thrice-blessed name? And besides all these, John says: ”And the three are the one”.
(Richard Porson, Letters to Travis, 1790 p. 214 and 1828 p. 199)
(Disputation Contra Arium 44; Migne Graeca, PG 28.499-500)

AD 336 - Eusebius of Caesarea

. And [to allege] that the Father of the Word within him and the Word within him, his Son, are the same was a feature of Sabellius’s evil belief [Chapter 4:1] and again, to say that the three, Father, Son, and Spirit, are [the same] is[190] also characteristic of Sabellius’s point of view.
Eusebius of Caesarea Against Marcellus and On Ecclesiastical Theology translated by K Elley McCarthy Spoerl, 2017
Alternate translation:
Eusebius In his Ecclesiastical Theology where he refutes some Sabellian opinions of Marcellus he says:
"[To say] that the Father is the same as the Word inside him, and that his Son is the Word inside him is the mark of the heresy of Sabellius. So again also the saying that the Three are One, the Father and the Son and the Holy Spirit; for this is also of Sabellius."
Eusebius of Caesarea, De Ecclesiastica Theologia 3.3-3.4 (PG 24:1001-1004c).
This fits superbly with the the analysis of Frederick Nolan in 1815 and 1830 that Eusebius was opposed to the heavenly witnesses verse.

AD 350 -
Potamius of Lisbon
● Letter to Athanasius the Bishop of Alexandria on the consubstantiality of the Son of God.
You must justly admit that, when your poisonous desire of impure slander was inflamed, the venerable fathers transfixed you with pious arrows in that holier council. Here also it is clearly shown that you held before you fetters of malicious distortion, since the Savoir says: "I have come down from heaven not to do my own will but the will of him who sent him." (John 6:38) What do you answer, serpent? Is it really possible that you seek to obfuscate the brightness of this [PAGE 138] pure profession, which they consider to be a very small problem? The occasion has a bearing on the matter. The Lord our Savior appeared to mankind as a human being, since he had clothed himself with a human body. Therefore, he said: "I have come down from heaven not to do my own will." (John 6:38) He denied the exercise of the humanity that was in him. Therefore, he cries out in order to proclaim in himself the predecessor whom he remembers as his Father and begetter. Since the Son is named second, therefore he who precedes is greater: but, because "these three are one", the substance of him who sends and of him who is sent, in the context of the unity of the Godhead, is one: "I and the Father are one." (John 10:30), and "He sees me, sees the Father." (John 14:9) and, as the Savoir himself said to the Apostles: "I have been so long with you and yet you do not know the Father." (John 14:9)

(Potamius of Lisbon. "Letter to Athanasius the Bishop of Alexandria on the consubstantiality of the Son of God" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 136)

● Letter on the Substance of the Father and the Son and the Holy Spirit.

3. With good reason John asserts: 'and the three of them are one' (1 John 5:8) 'Substance ' is the expression of a single entity. In fact the substance of a thing is the totality of that through which a thing exists. Thus 'substance' will set a certain condition under a certain authority, or shows that a certain condition is subjected to it. As a consequence 'substance' is that through which the perplexity of faith is resigned and the unity of the Trinity is bound together.

(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 150)

● Letter on the Substance of the Father and the Son and the Holy Spirit.

10. And now, if you agree, since we have burst out from the spring of the Trinity, let us examine again, like keen investigators, the innermost nature of the 'substance', from which the spring gushes and flows out. Thus the Savior proclaimed: 'The Father and I are one' (John 10:30). Likewise John says: "And the three of them are one' (1 John 5:8). And David also: "For this purpose God has anointed you, your God' (Ps. 44:8) he says - that is, the God to whom David's words, the half of your part of which he is the whole. 'Yours' - he says - that is devoted to you, to whom your yourself should be made over. He is 'yours' to whom the words are spoken, or 'his' who comes, or 'of him' whom he frequently meets.'Your God', he says, to whom you certainly belong, with whom you are associated thanks to unity, or who, from his 'substance', is associated with you. But since the power of the Father is the Son, the power itself pertains to its 'substance', because 'substance' cannot exist without power. With good reason the 'substance' of the Father and the Son is one.

(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 156)

● Letter on the Substance of the Father and the Son and the Holy Spirit.
19. What the Son made, the Father caused. What the Father wanted, the Son fulfilled. The Father ordered all that the Son commanded. The will of the Father is everything for which the Son feels compassion: in fact the Word of God, Christ, that is the power of the Father, has put everything into effect. That is why the Father has made all that the Son has ordered. Indeed the Father with his power, when the Son descended to the underworld, through the Son and his self-same power, broke the adamantine bars of hell, and with the word of power evoked the dead men from the bowels of the abyss, and with the flaming sword of his mouth, according to the judgement delivered by his Christ, exiled the devil. This is one substance, this is the invisible and eternal majesty, this is the everlasting unity of the undivided Trinity. As John says: 'And the three of them are one' (I John 5:8). And Peter implores 'three tabernacles' (Mark. 9:4), and 'every word is confirmed by three witnesses' (Matt. 18:16).


(Potamius of Lisbon. "Letter on the Substance of the Father and the Son and the Holy Spirit" in the life and works of Potamius of Lisbon edited and translated by Marco Conti, 1998, p. 162)

Gaius Marius Victorinus (AD 290-364)
● [Against Arius, Book 1.12] And what does he [the Holy Spirit] say? "Whatever I shall have said," (Jn 14:26) said Christ. "I shall have said" is in the future. What future? Not the immediate future, but the one that comes after his ascent to the Father. And if this is so, the Paraclete coming from God in the name of Christ teaches what Jesus says. Is it therefore Jesus himself, or another Jesus, or is Jesus present in this other Paraclete, that is, the Holy Spirit, as God is present in him? Although existing as three in a series, these three are also one (et unum sunt tria) and the three are homoousion (consubstantial)

[Against Arius, Book 3.4] ...these three [Father, Son, Holy Spirit] are one in substance, three in subsistence. For since they have their own power and signification and they also are as they are named, necessarily they are both three and nevertheless one, since the three constitute together each unity, that each one is singly. This is expressed by the Greeks in this way: "here are three hypostases from one substance".
(Victorinus, Against Arius, Book 3.4; Translated by Mary T. Clark, Theological Treatises on the Trinity, 1981, p. 227-228)

2:2a Completing Paul's Joy

Being of the Same Mind.
Marius Victorinus:
Remember that God is one. his Son is one and his Holy Spirit is one. and all three are one. If so. then we too ought to be one in our thoughts, so as to 'be of the same mind" with the one God. Then it follows that we are to "have the same love." To be of the same mind pertains to knowledge, while to have the same love pertains to discipline, to the conduct
of life.

Epistle to the Philippians 2.2-5 - 3BT 1972:80 [1203D-1204B].


hymn by Gaius.

• The three are therefore one,
• And three times over,

• Thrice are the three one,
• O Blessed Trinity.

• Tres ergo unum,
• et ergo ter,

• ergo ter tres unum:
• o beata Trinitas.

• Marii Victorini Afri, Hymnus 3, Migne Latina, PL 8.1146

Confessio fidei Catholicae (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 - Isaac the Jew -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.

Reply to Damasus - Ad Damasum papam before AD 384 - Priscillian or Panchristian author

"The Father is God, the Son is God, and the Holy Spirit is God; These are one in Christ Jesus"
("Pater Deus, Filius Deus, et Spiritus sanctus Deus; haec unum sunt in Christo Iesu. Tres itaque formae, sed una potestas."
Some may place this later than Damasus, if that name was added on later.

Gregory Nazianzen - c. AD 380
● Hymn III. Whereas Holy Scripture makes a certain mention of Three, in order that men should venerate what is announced by these three Divine Persons: but that we might at the same time extol the all-glorious Singleness of the Supreme.
(Gregory of Nazianzus, Hymn III. Translated by Knittel, New Criticisms on the Celebrated Text, 1829, p. 70)
(Gregory Nazianzen. Carminum Liber I. Theologica. Section 1. Poemata Dogmatica. Carmina dogmatica. Hymn III. Migne Graeca PG 37 414A).


● [Oration 31.9] What then, say they, is there lacking to the Spirit which prevents His being a Son, for if there were not something lacking He would be a Son? We assert that there is nothing lacking—for God has no deficiency. But the difference of manifestation, if I may so express myself, or rather of their mutual relations one to another, has caused the difference of their Names. For indeed it is not some deficiency in the Son which prevents His being Father (for Sonship is not a deficiency), and yet He is not Father. According to this line of argument there must be some deficiency in the Father, in respect of His not being Son. For the Father is not Son, and yet this is not due to either deficiency or subjection of Essence; but the very fact of being Unbegotten or Begotten, or Proceeding has given the name of Father to the First, of the Son to the Second, and of the Third, Him of Whom we are speaking, of the Holy Ghost that the distinction of the Three Persons may be preserved in the one nature and dignity of the Godhead. For neither is the Son Father, for the Father is One, but He is what the Father is; nor is the Spirit Son because He is of God, for the Only-begotten is One, but He is what the Son is. The phrase ”the three are one” is of such a nature, that neither the”one”supports the opinion of Sabellius, nor the”the three”the notion of those who falsely separate those Divine persons.
(Gregory Nazianzus, Oration 31.9, NPN02 vol 7; Knittel, 1829, p. 70 - Migne Graeca, PG 36.141-144)

Gregory Nazianzen : Fifth Theological Oration (Oration 31) - grammatical dispute with Macedonians
What about John, then, when in his Catholic Epistle he says that there are three that bear witness, the Spirit and the water and the blood? Do you think he is talking nonsense? First, because he has ventured to reckon under one numeral things which are not consubstantial, though you say this ought to be done only in the case of things which are consubstantial. For who would assert that these are consubstantial? Secondly, because he has not been consistent in the way he has happened upon his terms; for after using three in the masculine gender he adds three words which are neuter, contrary to the definitions and laws which you and your grammarians have laid down. For what is the difference between putting a masculine Three first, and then adding One and One and One in the neuter, or after a masculine One and One and One to use the Three not in the masculine but in the neuter, which you yourself disclaim in the case of Deity? What have you to say about the Crab, which may mean either an animal, or an instrument, or a constellation? And what about the Dog, now terrestrial, now aquatic, now celestial? Do you not see that three crabs or dogs are spoken of? Why of course it is so. Well then, are they therefore of one substance? None but a fool would say that. So you see how completely your argument from connumeration has broken down, and is refuted by all these instances. For if things that are of one substance are not always counted under one numeral, and things not of one substance are thus counted, and the pronunciation of the name once for all is used in both cases, what advantage do you gain towards your doctrine?

One key point is that Gregory's Macedonian opponents were aware of the grammatical discordance in the short corruption text. One could say that Gregory sluffed this off, but clearly it was a major concern. Likely, at that time, most of the Greek mss. did not have the heavenly witnesses.


Symboli Apostolici et Athanasii Enarratio (c. AD 350-400)
Codex Veronensis LIX (57) Also known as Pseudo-Athanasian enarratio in symbolum apostolorum (CPL 1744a)
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.”
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)

c. AD 380 - Contra Varimadum - (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.

c. AD 380 –
Priscillian
● 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.]

Diodore of Tarsus (d. AD 390)
On the Epistle of John the Evangelist, About the One God in Three,
In a list of books, these were consecutive, either it was focusing on the heavenly witnesses as one book or two tied together, or it was an unusual coincidence of placement.

Phoebadius of Agen (d. AD 392)
● Book Against the Arians.
“The Lord says, I will ask of my Father, and he will give you another advocate." (John xiv. 16.) Thus the Spirit is other than the Son, just as the Son is other than the Father. Thus the third is the Spirit, as the second person is the Son: and so all are one God because the three are one.
(Phoebadius. Book Against the Arians. Chapter 22. Translated in Ayres, Augustine and the Trinity, 2014, p. 98)
RGA p. 24 tres unum sunt, ... Phoebadius Aginnensis († after 392)

Jerome - Homily 69 - Psalm 91
[Jerome : Homily 69 (Series 2: Psalm 91)]
It has come to my attention, brethren, that certain brothers had
raised the question among themselves and were arguing about the Father, the Son, and the Holy Spirit are both three and one. You realize from the problem how dangerous such a discussion is. An earthen vessel of potter's clay that cannot even arrive at the principle of its own nature, argues about the Creator and curiously seeks to know about the mystery of the Trinity which the angels in heaven do not understand.
(Jerome, Homily 69 (Series 2: Psalm 91); Translated by Marie Liguori Ewald, The Homilies of Saint Jerome, vol 2, 1962, p. 90)

c. AD 400 – Jerome's Prologue to the Canonical Epistles - Latin Vulgate
https://www.purebibleforum.com/index.php?threads/vulgate-prologue-super-evidence.56/

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)

Yunghoo Kwon has a paper:
Letters of Eusebius of Vercelli and the Authorship of the De Trinitate: Did Eusebius of Vercelli Write the Pseudo-Athanasian De Trinitate?
that argues for Spain over Italy, not Eusebius Vercelli, and more like AD 400. I'll aim to cover this in a separate section.


Explanatio Fidei ad Cyrillum (circa AD 400-425) Marcus Celedensis
● Letter 17. So we have one Father and one Son of his the true God, and one Holy Spirit, the true God, and these three are one, one divinity and power and kingdom. But these are three persons, not two, not one, not as a result of revelation or combination or fusion, but always reminding divine persons. Faith in them is given by baptisms, from them remission of sin is granted, and eternal life is hoped for without the least doubt. By a true belief in the Trinity the holy and blessed patriarchs, prophets, apostles, and martyrs earned glory in martyrdom and obtained hope of eternal life, and have obtained their lot in the kingdom of heaven by an inheritance that is not to be doubted.
(Marcus Celedensis, Epistola XVII. Marcus' exposition of the faith to Cyril III, Migne Latina, PL 30, 181C-D; CPL 633, nr. 1746.)

Victricius Rothomagensis, Bishop of Rouen (c. AD 330 – c. 407)
https://purebibleforum.com/index.php?threads/victricius-of-rouen.1853/
Victricius of Rouen († c. 407) writes in his work De laude sanctorum:
“We confess God the Father, we confess God the Son, we confess God the Holy Spirit. We confess that the three are one.”
Victricius Rotomagensis, De laude sanctorum 4, CCSL 64, 74:

“Confitemur Deum Patrem, confitemur Deum Filium, confitemur Sanctum Spiritum Deum. Confitemur quia tres unum sunt.”

Speculum
● 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.


Synopsis of Sacred Scripture
And lastly, St John distinguished
what Spirit is of God, and what of error; (iv. 6,)
and when we are known to be children of God, and of the Devil; (iii. 10.)
and concerning what sin we ought to pray for offenders; (v. 16)

and that he who loveth not his neighbour is not worthy of his vocation, and cannot be called Christ's; (iv. 20,)
and, moreover,
he sheweth the unity of the Son with the Father,
and that denieth the Son holdeth not the Father; (ii. 23.)


He distinguisheth further in this Epistle, saying,
that this also is peculiar to Antichrist
, to say that Jesus Christ himself is not the Son;
in order that it may appear, that if he be not,

the liar might say that himself is [the Son.] (ii. 22.)
And throughout the whole epistle,
he exhorteth the believers in the Lord, not to despond,
if they are hated by the world, but rather to rejoice;

because the hatred of this world sheweth that the believers
have passed over from this world,
and are sharers of the heavenly conversation, (iii. 13, 14.)
And at the end of the epistle, he again remindeth them, saying,

that the Son of God is eternal life, and that this is the true God, (v. 20.)
And that we should serve this (God) and keep ourselves from idols." (v. 21)
https://www.purebibleforum.com/index.php?threads/synopsis-of-scripture-athanasius.63/
This is likely Athanasius and it points to the heavenly witnesses.

Augustine of Hippo (c. AD 420)

● [Augustine : City of God]: Therefore God supreme and true, with His Word and Holy Spirit (which three are one), one God omnipotent, creator and maker of every soul and of every body; by whose gift all are happy who are happy through verity and not through vanity; who made man a rational animal consisting of soul and body, who, when he sinned, neither permitted him to go unpunished, nor left him without mercy; (Augustine. City of God. Book 5, Chapter 11 ”Concerning the Universal Providence of God in the Laws of Which All Things are Comprehended", NPNF01, vol 2, p. 93-94). (De civitate Dei; Migne Latina, PL 41, 0154)

● [First Epistle of John : Homily 10.5] And what meaneth ”Christ is the end"? Because Christ is God, and”the end of the commandment is charity”and”Charity is God": because Father and Son and Holy Ghost are One.
(Augustine, First Epistle of John. Homily 10.5; Augustine and Browne, Homilies, 1848, vol 2, p. 1224).
(In Epistolam Ioannis ad Parthos tractatus 10; Migne Latina, PL 35 2057)
The Regensburg ms. with the commentary of FIckermann (below) helps explain the Augustine perspective on the heavenly witnesses.

Expositio fidei catholicae: Clemens Trinitas (4th or 5th century)
The merciful Trinity is one divinity. That is why Father and Son and the Holy Spirit are one source, one substance, one force, one power. We say that the Father is God, the Son is God and the Holy Spirit is God, not three gods, but we profess one mercifully. For, naming three persons, we profess with a Catholic and apostolic voice that only one is the substance. Therefore, Father and Son and Holy Spirit, and "the three are one" . Three, neither confused nor separated, but distinctly united and uniquely distinct; united in substance, but distinct in names, united in nature, distinct in people, equal in divinity, similar in majesty, agree in the Trinity, participants in splendor. They are one, in such a way that we must not doubt that they are also three; there are three, in such a way that we must say that they cannot be separated from each other.
(Formula”Clemens Trinitas", 4-5th century; Denzinger, Enchiridion Symbolorum definitionum et declarationum de rebus fidei et morum, 1908, p. 14) ”Fides catholica Sancti Augustini episcopi”)
check if Bibliothèque nationale de France. Département des Manuscrits. Latin 2341 is exactly Clemens Trinitas

An Exposition of the Catholic and Apostolic Faith against the Arian Heresy (AD c. 400-500)
We confess the Father, Son and Holy Spirit in a perfect Trinity, so that there shall be both a fulness of Divinity and a Unity of power. For he who separates the Godhead of the Trinity, speaks of Three Gods The Father is God, the Son God, the Holy Ghost God, and the three are one (unum) in Christ Jesus. There are therefore three Persons, but one Power.
(Appendix ad opera S. Leonis Magni. CAPITULUM XXXVII.; Migne Latina, PL 56.582)

Council of Carthage - AD 484
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
Heretic:
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?

Athanasius:

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


Zacharias Rhetor (c. AD 520) - Greek
Well, O blessed one; we have finished with the issues of our dispute. Now it is time for us, turning our mind to prayer, to give praise to the Maker and Creator of everything. O Lord, and Creator of everything; O Father, and Word, and Holy Spirit, O Divine Trinity, both threefold and holy unity;
(Zacharius of Rhetor. Disputatio de Mundi Opificio; Migne Graeca, PG 85.1141; Translated by Pavlos D. Vasileiadis, correspondence, December 2018)
[KJV Today] Not only are the persons of the Trinity named according to the wording of the Comma, the following clause, "both threefold and holy unity" mirrors the Comma's "there are three... and the three are one".



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)

Joannes Maxentius (circa AD 520)
The Father is God, the Son and Holy Ghost is God; not three but one God, one substance or nature, one wisdom, one power, one dominion, one kingdom, one ominpotence, one glory, and yet three subsistences or persons.
(William Beveridge)
https://www.purebibleforum.com/index.php?threads/maxentius.1852/


Wherefore, if these three are one, and keep the peculiarities of their persons not confusedly undiminished and perfect, and do not exist in division but in unity, [what it] is confirmed now [is] that, [referring to] all the things that [we] distinguish for the purpose of knowledge numbering [them], [we] should not also separate impiously the same things in themselves;
(John Maxentius, Response Against the Ones without a Head)

But God has three co-substances, or persons, with each person forever in possession of their own and proper unchangeable properties, so that neither the Father is the Son or the Holy Spirit, nor the Son is the Father or the Holy Spirit, nor the Holy Spirit is the Father or the Son
(John Maxentius, A Brief Confession of the Catholic Faith)


RGA p. 24
cite it in the form tres unum sunt, a direct translation of the Greek:
Johannes Maxentius (Responsio contra Acephalos 5). tres unum sunt

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.' (1 John 5:7)."

(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)
And more?

c. AD 700 –
Jacob of Edessa (Jakub)
On the Holy Mysteries: The sanctuary to the saints, the soul and the body and reason, sanctified by three sanctuaries, by water and blood and spirit, and further by the Father and by the Son and by the Spirit, and indeed man is in position a likeness of God by virtue of this trinity of its composition,
==
Anton Baumstark: Rather, no one free of prejudice can fail to notice here the citation of a version of John 5.7 closely related to Priscillian and the Vulgate. In which language Jacob (who knew Greek as well as Syriac) read the text

Etherius & Beatus (circa AD 730-800)
And it is the Spirit who testifies that Christ is the truth. Because there are three who give testimony on earth: the water and blood and flesh. And these three are one. And there are three who give testimony in heaven: the Father, Word and Spirit. And these three are one in Christ Jesus. If we accept the testimony of men, the testimony of God is greater. Because this is the testimony of God that is greater which He has testified about his Son, whom He sent as Saviour upon the earth. And the Son brings forward testimony when professing in Scripture. And we bring forward testimony that we have seen Him, and we make it known to you so that you may believe.
[Letter to Elipandum. Book 1.26] (Heterii et Sancti Beati, Ad Elipandum Epistola. Liber 1.XXXVI; Translated by Jeroen Beekhuizen, correspondence January 2020)

Alcuin of York (c. AD 735-804)
"Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth." (Rev. 1:5) It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God. ... An entire lawsuit is secured with three upright witnesses.
(Alcuin, The belief in the Holy and Undivided Trinity; Translated by Sarah Van der Pas, correspondence, August 2020) (Alcuin, De fide Trinit, III. Invocatio ad S. Trinitatem; Migne Latina, PL 101.55A-B)
AND MORE - ADD CHARLEMAGNE BIBLE

Ambrose Autpert (c. AD 760) Revelation Commentary
By that rule of speaking, which is premised above, the expression of faithful witness refers to the Son alone, so at the same time both the Father and the Holy Ghost give a faithful testimony of themselves, as it is written: “There are three who give testimony in heaven, the Father, the Word and the Holy Spirit and these Three are One.”
(Ambrose Autpert, Exposition of John's Apocalypse, Liber I; Translated by Jeroen Beekuizen, correspondence, April 2020)
Friend and tutor of Emperor Charlemagne and was known for his theological treatises and his commentaries on the lives of the saints.

Haimo of Auxerre (circa AD 840-860) Sermon
Sermon
"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.
Latin edition published by John J. Contreni, Revue Bénédictine, 1975:303–320. Translation by Lionel Yaceczko, correspondence, 2019
Haimo, agreeing with Jerome, explained how the heavenly witnesses verse had often been improperly removed.

Paschasius Radbertus (AD 785–865)
For which reason in this nuptial love, as witnesses like in a document of dowry, Three are subscribing, Father and Son and Holy Spirit. As also John the Apostle says that there are three on earth giving their testimony to this mystical gift, Spirit, water and blood, and as is also found in the corrected codices: And there are Three who give testimony in heaven (it is evident) Father and Son and Holy Spirit, and these Three are One.
(Paschasius Radbertus, Exposition of Psalm 44, book 2; Translated by Jeroen Beekhuizen, correspondence, April 2020)
"corrected codices"

Aeneas of Paris (d. AD 870)

[Against the Greeks]
Also in the same book, [S. Athanasius in the book Holy Trinity]: That the Holy Spirit is neither the Father nor the Son, but comes into being from their united nature, proceeds from God the Father, and [the Holy Spirit] he is receives [the things of the Father] through the Son of God.
Blessed 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."
[Quote from De Trinitate Book 1 : CCSL 9:14] (Aeneas of Paris, Against the Greeks, Chapter 3; Translated by Google via Italian by Dattrino)

(Aeneas Parisiensis, Adversus Graecos, III; Migne Latina, PL 121.692)
Aeneas of Paris knew Greek & Latin and wrote a refutation against the Greeks of the East.
He quoted I John 5:7 and translated other Greek fathers into Latin in this work.


Florus of Lyon (Lugdunensis) (d. c. 860)
Quotes Cyprian Unity of the Church section, may add commentary

Hincmar (AD 806-882)
https://purebibleforum.com/index.php?threads/grantley-mcdonald-de-trinitate.1904/#post-7338 Also now more can come from https://www.purebibleforum.com/index.php?threads/hincmar-of-rheims.2142/

Hincmar Quotes De Trinitate Book 1 (wherein is 1 John 5:7)
● [Hincmar] St. Athanasius in the first book of the Trinity: "You, the only God the Father and [only-begotten] Son
and Holy Spirit, you have declared us your divinity and you have revered the indivisible glory of your sacrosanct

unique divine nature, and you have shown us the absolute eternity of your Trinity, for this I have believed to do a
very useful work because your truth, made clear, shine forth, and the blindness of heretics, made manifest,
becomes known to all."
[De Trinitate, book 1] (Hincmar of Rheims, The one Godhead, not three; Translated by Lorenzo Dattrino, 1994)

[De Trinitate, Book 1.1; CCSL 9:3; Migne Latina, PL 62.237B] (Hincmarus Rhemensis, De una
et non trina deitate; Migne Latina, PL 125.543)
● [Hincmar] In the following manner, Athanasius in the first book on the Trinity: "This is, I would say, the true formula of faith, in our conflict with the heretics, and this is also the reason for the victory in the clarity of Catholics. What does the fundamental divine commandment mean: Go and baptize all peoples in the name of the Father and of the Son and of the Holy Spirit? Listen. In that marvelous and sovereign precept, in which all the sacraments in relation to the divine Trinity are included in strict union, in having begun the formula with the expression in the name, he evidently wanted to declare only one divinity in the Trinity, and having continued with the words of the Father and the Son and the Holy Spirit he intended to distinguish, for each single name, the single Persons." (Hincmar of Rheims, The one Godhead, not three; Translated by Lorenzo Dattrino, 1994)
[De Trinitate, book 1; CCSL 9:5; Migne Latina, PL 62.238] (Hincmarus Rhemensis, De una et non trina deitate; Migne Latina, PL 125.486)

BNF Latin 13174 71 Paris 139v - (AD late 9th century) 4 variants and Theodulfian text in fly-leaf and margin
“[A]UG[USTINUS]: Quoniam tres sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi tres unum sunt in Christo Ihesu; et tres sunt qui testimonium dicunt in cælo, Pater Verbum et Spiritus, et hi tres unum sunt.
ITEM: Hi sunt qui testificantur in cælo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt [cf. CCSL 90, 164].
ATHANASIUS: Tres sunt qui testimonium dicunt in cælo, Pater et Verbum et Spiritus, et in Christo Ihesu unum sunt.
FULGENTIUS: Tres sunt qui testimonium perhibent in cælo, Pater Verbum et Spiritus, et tres unum sunt.”

The reading given in the text of the Epistle (38r) is:
“Quoniam tres sunt qui testimonium dant, spiritus aqua et sanguis, et tres unum sunt.”
A second near-contemporary hand has added “in terra” above the line after “dant,” and the following words in the margin:
“Et tres sunt qui testimonium dicunt in cælo, Pater Verbum et Spiritus sanctus, et hi tres unum [sunt].”

Histoire de la Vulgate pendant les premiers siècles du moyen age (1896) p. 104
Samuel Berger - https://books.google.com/books?id=HYQXAAAAYAAJ&pg=PA104

Regensburg ms. Letter 8, Egilbert of Trier - (AD 11th century) Jerome & Augustine on HW, Fickermann paper
Regensburg Epistolae Rhetoricae

[Letter no. 8] St Jerome argued that that verbal repetition [replicatio] in the [first] Epistle of John — ”And there are three that bear witness, the Father, the Word and the Spirit”— was established as certain. St. Augustine, on the basis of apostolic thought and on the authority of the Greek text, ordered it to be left out.
(Letter No. 8, Lines 3-10, from Egilbert of Trier to Theoderic of Verdun, in Regensburg clm 14596; Fickermann, Bayerische Staatsbibliothek clm 14596; Fickermann, ed. Die Regensburger rhetorischen Briefe, p. 306; Translated by Deborah Adlam, 2011)

Fourth Lateran Council - AD 1215
• 2. On the error of abbot Joachim. Fourth Lateran Council 1215.
• We therefore condemn and reprove that small book or treatise which abbot Joachim published against master Peter Lombard concerning the unity or essence of the Trinity, in which he calls Peter Lombard a heretic and a madman because he said in his Sentences, “For there is a certain supreme reality which is the Father and the Son and the holy Spirit, and it neither begets nor is begotten nor does it proceed”. He asserts from this that Peter Lombard ascribes to God not so much a Trinity as a quaternity, that is to say three persons and a common essence as if this were a fourth person. ... They are one only in this sense, that they form one church through the unity of the catholic faith, and finally one kingdom through a union of indissoluble charity. Thus we read in the canonical letter of John : For there are three that bear witness in heaven, the Father and the Word and the holy Spirit, and these three are one; and he immediately adds, And the three that bear witness on earth are the spirit, water and blood, and the three are one, according to some manuscripts.
• Fourth Lateran Council 1215, 2. On the error of abbot Joachim. Councils. 1116-1225 AD, vol. 7, 1714-1715, p. 17-18; Translation by Norman P. Tanner. This material was translated to Greek and Latin

Armenian Councils : Sisensis (AD 1307) & Adanensis (AD 1320) - Synod of Sis and Adana
https://www.purebibleforum.com/index.php?threads/synod-of-sis-council-of-adana.1102/#post-7940

Synod of Sis
https://books.google.com/books?id=o4pEAAAAcAAJ&pg=PA1379
Historia Doctrinae

https://archive.org/details/HistoriaDoctrinaeCatholicaeInterArme/page/n321/mode/2up


● Wherefore that great Apostle John says in one of his epistles: "And there are Three who give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one. And there are three that give testimony on earth: the spirit and the water and the blood. And these three are one."
(Galano, Conciliatio Ecclesiae Armenae Cum Romana Ex Ipsis Armenorum Patrum, Council of Eccles. Arm. cum Rom. Cap. XXIX, 1661, vol 1, p. 478)

● And from the first of those of John: "And there are Three who give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one. And there are three that give testimony on earth: the spirit and the water and the blood. And these three are one."

Concilium Adanense Armenum (1316 AD)

AD 1400 - Manuel Calecas
But truly, the words of Scripture on the Father and the Son also enumerate a third in order, the Spirit. For so does Christ say: “Going out in the whole world, teach all the nations, baptizing them in the Name of the Father and the Son and the Holy Spirit.” (Mathew 28:19) And the Evangelist John: “There are three who testify, the Father, the Word and the Holy Spirit.” And again, “But when the Comforter is come, whom I will send unto you, even the Spirit of truth, which proceedeth from the Father, the same shall testify of me.” (John 15:26)
(Manuel Calecas, Principiis Fidei Catholicae; Translated by Jeroen Beekhuizen, correspondence, April 2020
also earthly witnesses ? RGA - Porson Seiler Rickenbacker 114 Emmanuel Calecas, De fide et principiis catholicæ fidei, in Combefis, 1672, 2:219C; repr. in PG 152:516B:

Joseph Bryennius (AD 1340-1431)

[I John 5:6-8] This is he that came by water and blood and the Holy Spirit, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because Christ is the truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood.
(Bryennius. Concerning the Holy Trinity. edited by Eugenius Bulgaris, 1768, vol 1, p. 241)
[Oration 21] Not in any other way are the divine Persons distinguished from each other, but by their existential peculiarities (or hypostatic attributes), and it is that the Three are One and the One is Three. And how the One is Three and the Three are One is paradoxical and supernatural (Greek above nature), as also that the highest in the Three is the lowest, and the lowest the highest. (Josephus BRYENNIUS Theol. Orationes {3160.008} Oration 21 line 451; Translated by Jeroen Beekhuizen, correspondence, April 2020)
[Sermon] But whenever I shall say 'God', I speak of the Father, the Son and the Holy Spirit, the ultimate God [litt. above-God] and highest Trinity. Father, Son and Holy Spirit, one Godhead three subjects. One substance, three hypostases [existences]; one nature, three persons; one form, three characters; one genus, three individuals. (Sermon in the holy and life-providing Trinity collected together from various sermons about it of our holy father and wisest Joseph Bryennios; Translated by Jeroen Beekhuizen, correspondence, June 2020)

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