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1 cchr 2 1195 written c 215 in his commentary on john 16 14 he writes that the father son and paraclete are one unum but not one person unus however this passage cannot be regarded as a certain attestation of the comma johanneum 60 references from tertullian in de pudicitia 21 16 on modesty the church in the peculiar and the most excellent sense is the holy ghost in which the three are one and therefore the whole union of those who agree in this belief viz that god the father the son and the holy ghost are one is named the church after its founder and sanctifier the holy ghost 61 and de baptismo now if every word of god is to be established by three witnesses for where there are the three namely the father the son and the holy spirit there is the church which is a body of the three 62 have also been presented as verse allusions 63 treatise on rebaptism edit the treatise on rebaptism placed as a 3rd century writing and transmitted with cyprian s works has two sections that directly refer to the earthly witnesses and thus has been used against authenticity by nathaniel lardner alfred plummer and others however because of the context being water baptism and the precise wording being et isti tres in unum sunt the matthew henry commentary uses this as evidence for cyprian speaking of the heavenly witnesses in unity of the church arthur cleveland coxe and nathaniel cornwall also consider the evidence as suggestively positive as do westcott and hort after approaching the tertullian and cyprian references negatively morally certain that they would have quoted these words had they known them westcott writes about the rebaptism treatise the evidence of cent iii is not exclusively negative for the treatise on rebaptism contemporary with cyp quotes the whole passage simply thus 15 cf 19 quia tres testimonium perhibent spiritus et aqua et sanguis et isti tres unum sunt 64 jerome edit the catholic encyclopedia of 1910 asserts that jerome does not seem to know the text 23 but charles forster suggests that the silent publication of it in the vulgate gives the clearest proof that down to his time the genuineness of this text had never been disputed or questioned 65 many vulgate manuscripts including the codex fuldensis the earliest extant vulgate manuscript include a prologue to the canonical epistles referring to the comma if the letters were also rendered faithfully by translators into latin just as their authors composed them they would not cause the reader confusion nor would the differences between their wording give rise to contradictions nor would the various phrases contradict each other especially in that place where we read the clause about the unity of the trinity in the first letter of john indeed it has come to our notice that in this letter some unfaithful translators have gone far astray from the truth of the faith for in their edition they provide just the words for three witnesses namely water blood and spirit and omit the testimony of the father the word and the spirit by which the catholic faith is especially strengthened and proof is tendered of the single substance of divinity possessed by father son and holy spirit 77 66 the prologue presents itself as a letter of jerome to eustochium to whom jerome dedicated his commentary on the prophets isaiah and ezekiel despite the first person salutation some claim it is the work of an unknown imitator from the late 5th century 67 the codex fuldensis prologue references the comma but the codex s version of 1 john omits it which has led many to believe that the prologue s reference is spurious 68 its inauthenticity is arguably stressed by the omission of the passage from the manuscript s own text of 1 john however this can also be seen as confirming the claim in the prologue that scribes tended to drop the text marcus celedensis edit coming down with the writings of jerome is the extant statement of faith attributed to marcus celedensis friend and correspondent to jerome presented to cyril to us there is one father and his only son who is very or true god and one holy spirit who is very god and these three are one one divinity and power and kingdom and they are three persons not two nor one 69 70 phoebadius of agen edit similarly jerome wrote of phoebadius of agen in his lives of illustrious men phoebadius bishop of agen in gaul published a book against the arians there are said to be other works by him which i have not yet read he is still living infirm with age 71 william hales looks at phoebadius phoebadius a d 359 in his controversy with the arians cap xiv writes the lord says i will ask of my father and he will give you another advocate john xiv 16 thus the spirit is another from the son as the son is another from the father so the third person is in the spirit as the second is in the son all however are one god because the three are one tres unum sunt here 1 john v 7 is evidently connected as a scriptural argument with john xiv 16 72 griesbach argued that phoebadius was only making an allusion to tertullian 73 and his unusual explanation was commented on by reithmayer 74 75 augustine edit augustine of hippo has been said to be completely silent on the matter which has been taken as evidence that the comma did not exist as part of the epistle s text in his time 76 this argumentum ex silentio has been contested by other scholars including fickermann and metzger 77 in addition some augustine references have been seen as verse allusions 78 the city of god section from book v chapter 11 therefore god supreme and true with his word and holy spirit which three are one one god omnipotent 79 has often been referenced as based upon the scripture verse of the heavenly witnesses 80 george strecker acknowledges the city of god reference except for a brief remark in de civitate dei 5 11 cchr 47 141 where he says of father word and spirit that the three are one augustine 430 does not cite the comma johanneum but it is certain on the basis of the work contra maximum 2 22 3 pl 42 794 95 that he interpreted 1 john 5 7 8 in trinitarian terms 60 similarly homily 10 on the first epistle of john has been asserted as an allusion to the verse 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 81 82 another allusion is claimed from de trinitate as therefore the father begot the son is begotten so the father sent the son was sent but in like manner as he who begot and he who was begotten so both he who sent and he who was sent are one since the father and the son are one so also the holy spirit is one with them since these three are one de trinitate 4 20 29 another reference from contra faustum in the passage where we read of the jews saying to christ you bear witness of yourself your witness is not true you do not see that christ replies by saying that moses wrote of him simply because you have not got the eye of piety to see with the answer of christ is this it is written in your law that the testimony of two men is true i am one who bear witness of myself and the father that sent me bears witness of me what does this mean if rightly understood but that this number of witnesses required by the law was fixed upon and consecrated in the spirit of prophecy that even thus might be prefigured the future revelation of the father and son whose spirit is the holy spirit of the inseparable trinity so it is written in the mouth of two or three witnesses shall every word be established contra faustum xvi 13 and from tractate 36 on john s gospel if then a people consisting of a great multitude of men was found a false witness how is it to be understood that in the mouth of two or three witnesses every word shall stand unless it be that in this manner the trinity is mysteriously set forth to us in which is perpetual stability of truth do you wish to have a good cause have two or three witnesses the father son and holy ghost tractate 36 have been presented as allusions contra maximinum has received attention especially for these two sections especially the allegorical interpretation i would not have thee mistake that place in the epistle of john the apostle where he saith there are three witnesses the spirit and the water and the blood and the three are one lest haply thou say that the spirit and the water and the blood are diverse substances and yet it is said the three are one for this cause i have admonished thee that thou mistake not the matter for these are mystical expressions in which the point always to be considered is not what the actual things are but what they denote as signs since they are signs of things and what they are in their essence is one thing what they are in their signification another if then we understand the things signified we do find these things to be of one substance but if we will inquire into the things signified by these there not unreasonably comes into our thoughts the trinity itself which is the one only true supreme god father and son and holy ghost of whom it could most truly be said there are three witnesses and the three are one there has been an ongoing dialog about context and sense contra maximinum 2 22 3 pl 42 794 95 john scott porter writes augustine in his book against maximin the arian turns every stone to find arguments from the scriptures to prove that the spirit is god and that the three persons are the same in substance but does not adduce this text nay clearly shows that he knew nothing of it for he repeatedly employs the 8th verse and says that by the spirit the blood and the water the persons of the father son and holy spirit are signified see contr maxim cap xxii 83 thomas joseph lamy refutes this claim based on the context and augustine s purpose which was defending his claim that whenever scripture says of different things that they are one it means so of stuff that are of the same substance 84 similarly thomas burgess arguing also that augustine was not proving the trinity from the passage but prohibiting a heterodox use of it 85 and norbert fickermann s reference and scholarship supports the idea that augustine may have deliberately bypassed a direct quote of the heavenly witnesses meanwhile at the same time two other passages of contra maximinum have been given as allusions to the verse 86 87 for there are three persons the father and the son and the holy ghost and these three because they are of one substance are one and are most supremely one where there is no diversity of natures no diversity of wills contra maximinum 2 10 2 thus if three things by which they are signified came forth from the body of the lord just as it resounded from the body of the lord that the nations should be baptized in the name of the father and of the son and of the holy ghost in the name not in the names for these three are one and these three are one god contra maximinum 2 22 3 pl 42 794 95 leo the great edit in the tome of leo written to archbishop flavian of constantinople read at the council of chalcedon on 10 october 451 ad 88 and published in greek leo the great s usage of 1 john 5 has him moving in discourse from verse 6 to verse 8 this is the victory which overcometh the world even our faith and who is he that overcometh the world but he that believeth that jesus is the son of god this is he that came by water and blood even jesus christ not by water only but by water and blood and it is the spirit that beareth witness because the spirit is truth for there are three that bear witness the spirit the water and the blood and the three are one that is the spirit of sanctification and the blood of redemption and the water of baptism which three things are one and remain undivided 89 this epistle from leo was considered by richard porson to be the strongest proof of verse inauthenticity 90 in response thomas burgess points out that the context of leo s argument would not call for the 7th verse and that the verse was referenced in a fully formed manner centuries earlier than porson s claim at the time of fulgentius and the council of carthage 91 burgess pointed out that there were multiple confirmations that the verse was in the latin bibles of leo s day burgess argued ironically that the fact that leo could move from verse 6 to 8 for argument context is in the bigger picture favourable to authenticity leo s omission of the verse is not only counterbalanced by its actual existence in contemporary copies but the passage of his letter is in some material respects favourable to the authenticity of the verse by its contradiction to some assertions confidently urged against the verse by its opponents and essential to their theory against it 92 today with the discovery of additional old latin evidences in the 19th century the discourse of leo is rarely referenced as a significant evidence against verse authenticity cyprian of carthage unity of the church edit cyprian of carthage the 3rd century church father cyprian c 200 58 in writing on the unity of the church 1 6 quoted john 10 30 and another scriptural spot the lord says i and the father are one and again it is written of the father and of the son and of the holy spirit and these three are one 93 the catholic encyclopedia concludes cyprian seems undoubtedly to have had it in mind 18 against this view daniel b wallace writes that since cyprian does not quote the father the word and the holy spirit this in the least does not afford proof that he knew of such wording 94 the fact that cyprian did not quote the exact wording indicates that a trinitarian interpretation was superimposed on the text by cyprian 95 the critical text apparatuses have taken varying positions on the cyprian reference 96 the cyprian citation dating to more than a century before any extant epistle of john manuscripts and before the arian controversies that are often considered pivotal in verse addition omission debate remains a central focus of comma research and textual apologetics the scrivener view is often discussed 97 westcott and hort assert tert and cyp use language which renders it morally certain that they would have quoted these words had they known them cyp going so far as to assume a reference to the trinity in the conclusion of v 8 98 99 in the 20th century lutheran scholar francis pieper wrote in christian dogmatics emphasizing the antiquity and significance of the reference 100 frequently commentators have seen cyprian as having the verse in his latin bible even if not directly supporting and commenting on verse authenticity 101 some writers have also seen the denial of the verse in the bible of cyprian as worthy of special note and humor 102 daniel b wallace notes that although cyprian uses 1 john to argue for the trinity he appeals to this as an allusion via the three witnesses written of rather than by quoting a proof text written that 95 therefore despite the view of some that cyprian referred to the passage the ...