Lotario Segni == Innocent III (1160 or 1161 – 16 July 1216)
http://en.wikipedia.org/wiki/Pope_Innocent_III
Pope Innocent III (
Latin:
Innocentius III; 1160 or 1161 – 16 July 1216,
[1] born Lotario dei Conti di Segni (anglicized as Lothar of
Segni) was the head of the
Catholic Church and ruler of the
Papal States from 8 January 1198 to his death.
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RGA p. 58-60
The comma became firmly entrenched in the Roman liturgy through the reflections of pope Innocent III (Lottario dei Conti di Segni, 1160/1161-1216). In his Sermo XXX, preached on All Saints’ day, Innocent took as his text the vision of Isaiah (Is 6:1-3): “[•••] I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said: ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.’” ... Where the Old Testament says, “Holy, holy, holy is the Lord of hosts,” the New Testament proclaims, “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.” (continues to p. 60)
Innocentius III (1161-1216 AD)
Commentarium in VII psalmos poenitentiales. PL 217, col 1070D
Commentarium in VII psalmos poenitentiales. PL 217, col 1127B
De quadripartita specie nuptiarum. PL 217, col 0944A
Mysteria evangelicae legis et sacramenti eucharistiae. PL 217, col 0838C
Regesta sive epistolae 2. PL 215, col 0214C
Regesta sive epistolae 3. PL 216, col 0016D
Sermones de sanctis. PL 217, col 0466D
Sermones de sanctis. PL 217, col 0467C
Sermones de sanctis. PL 217, col 0487A
Sermones de sanctis. PL 217, col 0588D
Sermones de tempore. PL 217, col 0315C
Sermones de tempore. PL 217, col 0419B
Sermones de tempore. PL 217, col 0426D
Sermones de tempore. PL 217, col 0434C
Innocentius III, De quadripartita specie nuptiarum, 217, 0944A
Ne tamen et hoc coniugium sine testibus contrahatur, tres illi praesentialiter adsunt qui
testimonium dant in Coelo: Pater, Verbum, et Spiritus Sanctus: et hi tres unum sunt; Filio testante, qui ait: Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus.
Innocentius III, Mysteria evangelicae legis et sacramenti eucharistiae, 217, 0838C
Tres enim sunt qui dant testimonium in coelo, Pater, Verbum, et Spiritus sanctus, et hi tres unum sunt (I Ioan. III) . Tres personaliter, sua quisque ratione distinctus, Pater generatione, Verbum filiatione, Spiritus sanctus processione. Unum efficialiter [al. essentialiter]: totum omnes quod singuli natura, potentia, voluntate: et omnino quidquid secundum substantiam praedicatur.
Innocentius III, Regesta sive epistolae 2, 215, 0214C
In prima, tres sunt personae in una substantia,
Pater, Filius, et Spiritus sanctus; quia tres sunt qui testimonium dant in coelo, Pater, Verbum, et Spiritus sanctus, et hi tres unum sunt.
Innocentius III, Regesta sive epistolae 3, 216, 0016D
Adversus has haereses
Ioannes apostolus in Epistola sua loquitur, dicens: Tres sunt qui testimonium dent in coelo, Pater, Verbum, et Spiritus sanctus; et hi tres unum sunt (I Ioan. V) , per hoc intendens ostendere quod Christus sit verus Deus.
Innocentius III, Sermones de sanctis, 217, 0466D
Per tres igitur vocales significatur divinitas, quae cum sit una per se, sonat in tribus personis; nam «
tres sunt qui testimonium dant in coelo, Pater, Verbum et Spiritus, et hi tres unum sunt (I Ioan.
Innocentius III, Sermones de sanctis, 217, 0467C
»
Inquit ergo Ioannes: « Tres sunt qui testimonium dant in coelo, Pater, Verbum, et Spiritus sanctus.
Innocentius III, Sermones de sanctis, 217, 0487A
Isti vero illuminati per fidem crediderunt, quia «
tres sunt qui testimonium dant in coelo, Pater et Verbum, et Spiritus sanctus, et hi tres unum sunt (I Ioan. V) .
Innocentius III, Sermones de sanctis, 217, 0588D
In illo scribitur: Sanctus, sanctus, sanctus, Dominus Deus exercituum; in isto narratur: «
Tres sunt qui testimonium dant in coelo: Pater, Verbum et Spiritus sanctus: et hi tres unum sunt.
Innocentius III, Sermones de tempore, 217, 0315C
» Sed cum «
tres sint qui dant testimonium in coelo, Pater, Verbum, et Spritus sanctus (I Ioan. V) , » cur Pater ipse non venit, aut Spritium sanctum non misit?
Innocentius III, Sermones de tempore, 217, 0419B
Nam «
tres sunt qui testimonium dant in coelo: Pater, et Verbum, et Spiritus sanctus.
Innocentius III, Sermones de tempore, 217, 0426D
» Imo Spiritus iste incunctanter est Patri et Filio substantialis et coaeternus, sicut Ioannes evangelista testatur: «
Tres sunt, inquit, qui testimonium dant in coelo: Pater, Verbum et Spiritus, et hi tres unum sunt (I Ioan.
Innocentius III, Sermones de tempore, 217, 0434C
«
Tres sunt namque testimonium dant in coelo: Pater, et Verbum, et Spiritus sanctus: et hi tres unum sunt (I Ioan. V) , cum tamen personaliter sua quisque notione distinctus sit.
Innocentius III Incertus, Commentarium in VII psalmos poenitentiales, 217, 1070D
Quia tres sunt qui testimonium dant in coelo, Pater, verbum, et Spiritus sanctus, et hi tres unum sunt (I Ioan. V) . Unus tamen ex tribus hic proprie dicitur spiritus rectus, sanctus et principalis; quoniam ipse appropriato vocabulo facit rectos, efficit sanctos et constituit principales: quemadmodum dicitur spiritus sapientiae, spiritus intellectus, et spiritus fortitudinis (Isa. XI) , aliisque nominibus appellatur, secundum differentias gratiarum.
Innocentius III Incertus, Commentarium in VII psalmos poenitentiales, 217, 1127B
Et Spiritus divinus, de quo dicitur: Spiritus est Deus, et eos qui adorant eum, in spiritu et veritate oportet adorare (Ioan. IV) . Specialiter autem tertia in Trinitate persona, unde:
Tres sunt qui testimonium dant in coelo, Pater, Filius et Spiritus sanctus, et hi tres unum sunt (I Ioan V) . Spiritus angelicus, unde: Qui facit angelos suos spiritus, et ministros suos ignem urentem (Psal. CIII) . Et: Omnes sunt administratorii spiritus, in ministerium missi (Hebr. I) . Spiritus humanus, unde: In eius manu est anima omnis viventis, et spiritus universae carnis hominis (Iob XII) . Spiritus daemoniacus, unde: Non est nobis colluctatio adversus carnem et sanguinem, sed adversus spiritualia nequitiae in coelestibus (Ephes. VI) . Et spiritus animalis, unde dicitur: Quis novit, si spiritus filiorum Adam ascendat sursum, et spiritus iumentorum descendat deorsum?
The Witness of God is Greater
Pope Innocent III (1160-1216 AD)
Pope Innocent III (Latin: Innocentius III; 1160 or 1161 – 16 July 1216), born Lotario dei Conti di Segni
(anglicized as Lothar of Segni) reigned from 8 January 1198 to his death. (continues)
HIT:
●
[Sermon 30] "Two Seraphs called one to another and said: 'Holy, holy, holy is the Lord God of hosts; the whole earth is full of his glory.'" [Is 6:3]. The two Seraphs which called one to another are the two testaments which agree the one with the other. For the wheel contains a wheel in the middle [Ezek 1:16], and two cherubim shall look with their faces toward the mercy seat [Ex 25:20]. Whence both testaments begin most similar, the one: "In the beginning God created heaven and earth" [Gen 1:1]; The other: "In the beginning was the Word, and the Word was with God, and the Word was God" [Jn 1:1]. Therefore what is written with less clarity in the one, is related more clearly in the other. In the one is written: "Holy, holy, holy is the Lord God of hosts;" In the other is related: "There are Three who give testimony in heaven: Father, Word and Holy Spirit; and these Three are One." [1 Jn 5:7] Therefore, beyond that the mystery of the unity and Trinity were more manifestly and excellently
designated in these words, so also they agree more fully and distinctly with today's solemnity.
(Innocent III, Sermon 30; Translated by Jeroen Beekhuizen, correspondence, April 2020)
○ Latin: "Duo seraphim clamabant alter ad alterum, et dicebant: Sanctus, sanctus, sanctus,
Dominus Deus exercituum, plena est omnis terra gloria" [Is 6:3]. Duo seraphim, quorum alter
clamabat ad alterum, duo sunt testamenta, quorum alterum convenit alteri. Nam rota continetur
in medio rotæ [Ezek 1:16], et duo cherubim sese respiciunt versis vultibus in propitiatorium [Ex
25:20]. Vnde utrumque testamentum consimiliter incipit illud: "In principio creavit Deus coelum
et terram" [Gen 1:1]; Istud: [588] "In principio erat Verbum, et Verbum erat apud Deum, et Deus
erat Verbum" [Jn 1:1] Quod enim in illo minus aperte scribitur, in isto magis aperte narratur. In
illo scribitur: "Sanctus, sanctus, sanctus, Dominus Deus exercituum;" in isto narratur: "Tres
sunt qui testimonium dant in coelo: Pater, Verbum et Spiritus sanctus: et hi tres unum
sunt." [1 Jn 5:7] Præter unitatis igitur et trinitatis mysterium, quod evidenter et excellenter hæc
verba commendant, etiam hodiernæ solemnitati plene simulac [589] plane conveniunt.
(Innocent III, Sermo XXX; Migne Latina, PL 217.587-589)
"Duo Seraphim"
[Whenham] The text of "Duo Seraphim", originated as a responsory compiled by Pope Innocent III (1198-1216)11 from two biblical sources, Isaiah [6:2,3] and
the First Epistle of John [1 John 5:7: "Quoniam tres sunt, qui testimonium dant in caelo: Pater, verbum, & spiritus sanctus: & hi tres unum sunt."]. The responsory first appeared c. 1230 in breviaries of the Franciscan order, in which it was appointed to be sung from the Octave of the Epiphany until Septuagesima, and from the [PAGE 45] first Sunday after Pentecost until Advent. In the Tridentine rite it appears as the eighth responsory at Matins on Trinity Sunday. The motet text [of Monteverdi], responsory and biblical texts are shown in Table
4.1 for comparison.
(Whenham, Monteverdi Vespers (1610), 1997, p. 44-45)
Whenham, John. Monteverdi, Vespers (1610). Cambridge: Cambridge University Press, 1997.
<
www.worldcat.org/oclc/35849109>.
<books.google.com/books?id=MV94EVZwR3sC&source=gbs_navlinks_s>.
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Innocent III to Huguccio, Bishop of Ferrara (5 March 1209)
[Levy] Innocent III also addressed the question as to whether the water together with the wine is converted
into the blood of Christ, noting that the opinions of the schoolmen vary on this issue. Some claim that there had
flowed from Christ's side at his crucifixion the two principal sacraments i) in the blood of redemption; and ii) the
water of regeneration. Thus the water and wine mixed in the chalice are both changed (mutantur) by divine
power. In other words, they each undergo their own conversion. Others believe that the water is
transubstantiated along with the wine into Christ's blood, since the water passes into the wine when mixed with
it in the chalice. In that sense the water has already been absorbed by the wine which is then converted into
blood. Pope Innocent finds both of these theories quite plausible. There is still another opinion, however, which
Innocent reckons downright impious, namely that the water is converted into phlegm. For according to some it
was the aquatic humor that flowed from Christ's side rather than water. Yet such people, according to Innocent
III, have clearly missed the greater sacramental value of the water. For, as mentioned above, when Christ was
pierced two sacraments flowed from his side: blood and water, the latter of which signifies baptismal
regeneration. After all, says the pope, we are not baptized in phlegm! For the Lord himself proclaimed that one
must be reborn by water and the Holy Spirit (Jn. 3:5). In the end Innocent concludes that it is "more probable...
that the water together with the wine is transmuted (transmutari) into the blood, since this more dearly
manifests the properties of the sacrament," inasmuch as the water united with the wine symbolizes the people
joined together in Christ.'" (Levy, A Companion to the Eucharist in the Middle Ages, 2011, p. 429)
[Levy] ...Canon law had long stipulated that a valid Eucharist entailed not only bread and wine, but water
mixed with the wine in the chalice. Indeed, neither wine nor water should be offered alone, since both flowed
from Christ's side when pierced with the lance. Yet eucharistic discussion generally centered around the bread
and wine, and then following consecration, the body and blood. What precisely became of the water in the
conversion process was not, for the most part, a focal point of the discussion. Huguccio, however, was
concerned with the water and presented a detailed analysis of its conversion following consecration. Briefly
put, he believed that, whereas the wine is converted into the blood of Christ, the water is converted into the
aquatic humors (humores aquaticos). Thus when Christ's side was pierced it was not actual water (vera aqua)
that poured out along with the blood, but rather these aquatic humors which Scripture referred to as 'water'
merely on account of the resemblance. (Levy, A Companion to the Eucharist in the Middle Ages, 2011, p. 425-
426)
[Müller] During March 1209, Huguccio received IN QUADAM [3.41.8], a response from Innocent III to a
previous inquiry of his. The pope began by referring to cum MARTHE, a decretal he had issued more than
seven years earlier: "In a certain letter of mine you say that you read it would be against divine law if someone
repeats the opinion of those who presumptuously maintain that in the Eucharist the sacramental water is
turned into bodily liquid [phlegnsa]; for they falsely claim that no water, but a watery substance, had flowed
from the wound Christ had suffered in his side." Having thus sharply rejected the opposite doctrine, in the
same letter Innocent III then turned directly against Huguccio: "Although you note that to this many famous and
authoritative persons have agreed whose opinion you have previously accepted in teachings and writings,
nonetheless you will be compelled to adhere to our position, since we think the contrary." Obviously, the
bishop Huguccio had openly challenged a judgment passed and published by Innocent III. (Müller, Huguccio,
the Life, Works, and Thought of a Twelfth-Century Jurist, 1994, p. 23.)
![[X-Info]](https://onlinebooks.library.upenn.edu/infouc.gif "[X-Info]")