Matthew 28:19 - Baptism In Whose Name?

Matthew 28:19-20a in Codex F,
beside part of the chapter-list for Mark.

            “This is perhaps a case of late interpolation.”  That was liberal scholar Rudolph Bultmann’s opinion of the words “in the name of the Father, and of the Son, and of the Holy Spirit” in Matthew 28:19.  

            Earlier, in 1902, Frederick C. Conybeare – who might be considered the Bart Ehrman of his day – claimed in a detailed essay in The Hibbert Journal (and in 1901 in Zeitschrift fur Neutestamentlich Wissenschaft, pp. 275-288) that he had found patristic evidence against the genuineness of this phrase “so weighty that in [the] future the most conservative of divines will shrink from resting on it any dogmatic fabric at all.” 

            At this very moment, there are some in the Oneness Pentecostal denomination who similarly regard the threefold formula “in the name of the Father, and of the Son, and of the Holy Spirit” as an early scribal corruption.  The theological impetus for this position is not hard to find:  throughout the book of Acts, Luke reports that the early Christians baptized “in the name of Jesus Christ” (2:38), or “in the name of the Lord Jesus” (8:16), or “in the name of the Lord” (10:48); the use of a threefold declaration at baptism is never mentioned by Luke. 

            Some Oneness Pentecostals have attempted to resolve this apparent discrepancy by taking a theological step that is not far from – and perhaps indistinguishable from – the early heresy of modalism:  they baptize without such a threefold formula, and insist that the name “Jesus” is the name of the Father, and the name of the Son, and the name of the Holy Spirit.  Others, while theologically greatly distanced from Bultmann and Conybeare, share with them a rejection of the authority of Matthew 28:19 on the grounds that the phrase “in the name of the Father, and of the Son, and of the Holy Spirit” is not authentic.  Some Islamic groups similarly reject the genuineness of this phrase.

            Usually when a reading has the support of every Greek manuscript in existence in which a passage is extant – as is the case here at the end of Matthew – there is no text-critical issue and it is accepted as genuine, as a matter of course.  Even Bart Ehrman – who has proposed (like Gordon Fee before him) that First Corinthians 14:34-35, despite having enormous manuscript support, contains a lengthy interpolation – recently wrote, “It is usually thought that Matt. 28:19-20 is referring to the practice in Matthew’s own community, some 50 years after Jesus’ death, not to the words Jesus himself actually spoke.”  (Readers of such comments should understand that when Ehrman employs phrases such as “It is usually thought,” he means, “It is usually thought among my colleagues who deny supernatural events in general.”)  Regarding those who, instead, claim to reject the phrase on text-critical grounds:  what are their grounds? 

            Their go-to source is Eusebius of Caesarea, the influential and not-entirely-orthodox historian of the early 300s, best-known for his composition Ecclesiastical History.  As Conybeare documented, Eusebius utilized Matthew 28:19 seventeen times in ways that indicate that his text of the verse read πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη ἐν τῷ ὀνόματί μου, that is, “As you go, make disciples of all nations in My name.”  Part of Conybeare’s argument that this reading should be given exceptional weight is that Eusebius was stationed in Caesarea, where in the previous generation Origen had enlarged the library with his own manuscripts; thus, it may be reasonably thought that among the manuscripts accessible to Eusebius in the early 300s were some copies from the early 200s, earlier than any existing copies of Matthew 28:19.

            Conybeare’s quotations from Eusebius may have initially appeared to justify his confident assertions, but he was quickly answered by J. R. Wilkinson in The Hibbert Journal in 1902, in the second part of an article titled, Mr. Conybeare’s Textual Theories (beginning on p. 96 of the journal issued in October of 1902, and on p. 571 of the digitally archived copy).  Wilkinson granted that Eusebius used a text in which “in My name” was in the first part of Matthew 28:19, referring to disciple-making, but he reasoned that this does not imply that “in the name of the Father, and of the Son, and of the Holy Spirit” was absent from the second part of the verse, referring to baptism.     The textual critic Frederick Chase also wrote a response against Conybeare’s approach in 1905 in the Journal of Theological Studies (beginning on p. 481). 

            A comprehensive, and decisive, answer against Conybeare’s proposal appeared in 1923 in Bernard Henry Cuneo’s published dissertation, The Lord’s Command to Baptise:  An Historico-Critical Investigation With Special Reference to the Works of Eusebius of Caesarea.  Cuneo systematically scrutinized Conybeare’s quotations from Eusebius, one by one, along with other quotations, and showed that Eusebius, like some other patristic writers, tended to limit his quotations to the segments of Scripture that were relevant to the topic that he was discussing at a given point.  

            For example, Cuneo examples Eusebius’ statement in Ecclesiastical History 3:5 and considers the development of Eusebius’ argument in which the quotation occurs:  Eusebius quoted Matthew 28:19a, not to say something about baptism, but to confirm a parenthetical point; in the course of describing the Roman siege of Jerusalem, he writes:

            “. . . because the Jews continued to persecute His disciples, by stoning Stephen, beheading James the brother of John, and putting to death James the bishop of Jerusalem; and because they afflicted the other apostles so severely that they fled from Palestine and began to preach the Gospel to all the nations – imbued with the power of Christ who had said to them, “Going, make disciples of all the nations in my name” – and when all the Christians had left Jerusalem and fled to Pella, then the divine vengeance visited upon Jerusalem the crimes of which that city had been guilty against Christ and his disciples.”

            In Demonstration of the Gospel 1:6, Eusebius wrote, “Our Lord and Savior, Jesus the Son of God, said to His disciples after His resurrection, ‘Go and make disciples of all the nations,’ and added, ‘Teaching them to observe all things whatsoever I have commanded you.’”  Here we do not see the middle of verse 19 because it is not pertinent to Eusebius’ present subject, whereas the beginning and end are pertinent. 

            Although this frugality may seem strange nowadays – that is, modern readers may understandably ask, “Why not just quote the whole verse?” – we ought to remember that nobody quoted from the New Testament in terms of chapter-and-verse divisions as we know them until the mid-1500s.  Quoting only what needed to be quoted in order to support a particular point was common in ancient times; Eusebius shows the same tendency toward brevity in his quotations of Matthew 11:27, 16:18, etc.

            Cuneo’s cumulative case is so effective that I recommend it to everyone who might encounter echoes of Conybeare’s argument; The Lord’s Command to Baptise is available online as a free download at Google Books.  Archive.org also has a copy.  Cuneo reminds readers about other patristic evidence in favor of the inclusion of the words “in the name of the Father, and of the Son, and of the Holy Spirit.”  For example:

● Didache, chapter 7 (early 100s):  “Concerning baptism, baptize thus:  having first rehearsed all these things, baptize in the name of the Father and of the Son and of the Holy Spirit, in running water.  But if you have no running water, baptize in other water, and if you cannot in cold, then in warm.  But if you have neither, pour water three times on the head ‘in the name of the Father, Son and Holy Ghost.’”

● Irenaeus, Against Heresies, Book 3, part 17 (c. 180):  concluding a series of proof-texts supporting his contention that it was not a Christ-persona, but the Holy Spirit, who descended upon Jesus:  “He said to them, Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”

● Tertullian, De Baptismo, ch. 13 (c. 200):  “The law of baptism was enjoined and its ritual prescribed.  ‘Go,’ He says, ‘teach the nations, baptizing them in the name of Father and Son and Holy Spirit.’  The addition to this law of the regulation: ‘Except one be born again of water and spirit, he shall not enter into the kingdom of heaven,’ bound faith to the necessity of baptism.  Consequently from that time all believers were baptized.”

● Tertullian, De Praescriptione Haereticorum ch. 20 (c. 200):  “He commanded the eleven others, on His departure to the Father, to go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost.”  

● Hippolytus, Contra Noetum, ch. 14 (early 200s):  “The Father’s Word, therefore, knowing the economy (i.e., disposition) and the will of the Father, that is, that the Father seeks to be worshipped in no other way than this, gave this charge to the disciples after He rose from the dead:  ‘Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.’  And by this He showed that whosoever omitted any one of these, failed in glorifying God perfectly.”

● Acts of Thomas 9:4 (early 200s):  “And the apostle, having taken oil, and poured it over their head, and salved and anointed them, began to say, ‘Come, holy name of Christ, which is above every name; come, power of the Most High . . .  come, Holy Spirit, and purify their reins and heart, and seal them in the name of Father, and Son, and Holy Spirit.’” 

● Participants at the Seventh Council of Carthage (257), which was focused on the subject of baptism, included

            Lucius of Castra Galbae, who quoted Christ’s words from Matthew 28:18-19, including “Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”   

            Munnulus of Girba, who stated, “our Lord says, “Go ye and baptize the nations, in the name of the Father, of the Son, and of the Holy Spirit.”

            Euchratius of Thence, who said that Jesus Christ, teaching the apostles with His own mouth, “has entirely completed our faith, and the grace of baptism, and the rule of the ecclesiastical law, saying, “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”

            Vincentius of Thibaris, who, in addition to alluding to Mark 16:15-18, said that the Lord said, in another place, “Go ye and teach the nations, baptizing them in the name of the Father, of the Son, and of the Holy Spirit.”

            Cuneo also spent several pages showing that Eusebius of Caesarea was indeed the author of Against Marcellus (336/337) and A Letter to the Caesareans Concerning the Council of Nicea.  In the second composition, Eusebius introduces and repeats his own creed, which, he says, was read at the Council of Nicea in the presence of Emperor Constantine:

            “As we have received from the bishops who preceded us, and in our first catechisms, and when we received the holy laver [i.e., at baptism], and as we have learned from the divine Scriptures, and as we believed and taught in the presbytery, and in the episcopate itself, so believing also at the time present, we report to you our faith, and it is this:

            “We believe in One God, the Father Almighty, the Maker of all things visible and invisible.  And in One Lord Jesus Christ, the Word of God, God from God, Light from Light, Life from Life, Son Only-begotten, first-born of every creature, before all the ages, begotten from the Father, by Whom also all things were made; Who for our salvation was made flesh, and lived among men, and suffered, and rose again the third day, and ascended to the Father, and will come again in glory to judge the quick and dead. And we believe also in One Holy Ghost.”

            This is followed by an addition affirmation: 

            “Believing each of these to be and to exist, the Father truly Father, and the Son truly Son, and the Holy Ghost truly Holy Ghost, as also our Lord, sending forth His disciples for the preaching, said, ‘Go teach all nations, baptizing them in the name of the Father and of the Son, and of the Holy Ghost.’  Concerning whom we confidently affirm that so we hold, and so we think, and so we have held previously, and we maintain this faith unto the death, condemning every  godless heresy.”    

            In another composition, the rarely cited Syriac Theophania, Eusebius of Caesarea made a full quotation of Matthew 28:17-20 in Book IV, chapter 8:     “After His resurrection from the dead, all of them [i.e., the eleven apostles], being together as they had been commanded, went to Galilee, as He had said to them. But, when they saw Him, some worshipped Him, but others doubted.  But He drew near to them, spoke with them, and said, ‘All power in heaven and earth, is given to me of my Father.  Go ye and make disciples of all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost. And teach them to observe all that I have commanded you.  And, behold!  I am with you always even to the end of the world.’  Observe now, in these things, the consideration and caution evinced by the disciples . . . .”     

            (In the same composition, which its translator, Samuel Lee, translated from a Syriac manuscript which had been obtained by Henry Tattam at the Monastery of the Blessed Virgin in the Nitrian Desert – a manuscript which Lee assigned to a period no later than the 400s – Eusebius explicitly quotes Matthew 28:19a with “in My name” as part of the text, saying in Book 5 chapter 46, “It was not that He commanded them, simply and indiscriminately, to go and make disciples of all nations, but with this excellent addition which He delivered, specifically, ‘in My name.’”)

            In addition to demolishing Conybeare’s case against the phrase “in the name of the Father, and of the Son, and of the Holy Spirit,” Cuneo offered an explanation for the presence of the words “in My name” in Eusebius’ text of Matthew 28:19a:  it is a simple harmonization drawn from Luke 24:47.
            This introduces a fresh subject:  the abundance of alterations, harmonistic or otherwise, that are clustered in the Gospels’ accounts of Jesus’ post-resurrection appearances.  These passages were among the most-used parts of the Gospels in early church-services, and were thus especially vulnerable to early liturgical influence.  Here are a few examples:
            ● In the Peshitta version of Matthew, Matthew 28:18 features an insertion drawn from John 20:21; after the usual words of the verse, the Peshitta adds, “As the Father sent Me, so also I send you.”  (Codex Θ also has this feature.)

            ● In the Alexandrian text of Luke 24:42, there is no mention of honeycomb.  The words και απο μελσσίου κηριου could have been accidentally skipped due to early scribal inattentiveness; και follows κηριου in the next sentence.  But another possibility is that these words – supported by Tertullian, the vast majority of Greek manuscripts, the Vulgate, the Armenian version, etc.  – were removed intentionally to avoid incorporating honey into annual Easter-time worship-services. 

 

Extra words appear in the text of
Luke 24:43 in Codex K.

           ● In Luke 24:43, after the usual statement that Jesus “took and ate in their presence,” several significant manuscripts – including K, Θ, Π*, and members of f¹³, as well as the Vulgate and, according to Tregelles, the Curetonian Syriac and the Armenian and Ethiopic versions, also say, “and gave the rest to them.”  (Θ does not include “and.”)  This phrase may have been added when and where the passage had been interpreted somewhat mystically – the fish in the narrative being seen as congruent to the presence of Christ, ΙΧΘΥΣ – and when this point was reached in the Scripture-reading in the worship-service, the celebration of the Lord’s Supper commenced.    

            ● In Luke 24:36, after Jesus’ appearance in the midst of the disciples, He says to them, “Peace to you!”  In a small number of Greek manuscripts (including uncials G and P), and in the Vulgate, Jesus says a bit more; He goes on to say, “It is I; do not be afraid.”  These extra words – drawn from John 6:20 – are supported, according to the UBS apparatus, by the Vulgate, the Peshitta, the Harklean Syriac, the Armenian version, and by Ambrose and Augustine (in Contra Felicem Manichaeum).   In addition, in Codex W, “It is I; do not be afraid” appears before “Peace to you.”   

            All these witnesses may echo early Easter-time liturgical arrangements of the blended-together Gospel-accounts.  An early attempt to remove the intruding words appears to have gone too far; in several Old Latin manuscripts and in Codex Bezae, the entire phrase – “and said to them, “Peace to you” – is missing.  (This is one of the “Western Non-interpolations” which appear in Luke 24.)  Another possibility is that the phrase was skipped by accident.

            The worship-services of the early churches had a detectable impact upon the text of the New Testament.  But the impact of the text of the New Testament upon the early churches was far greater.  As far as the use of the words, “in the name of the Father, and of the Son, and of the Holy Spirit,” are concerned, there was one reason for the early Christians to use these words:  they were attributed to Christ in every copy of the Gospel of Matthew.

Readers are invited to double-check the data in this post.

Cyprian and the Comma Johanneum

An iconic representation of
Cyprian, bishop and martyr.

        Few textual variants in the New Testament have received more attention than First John 5:7-8, where the  Textus Receptus – the printed base-text of the New Testament in the King James Version – reads, οτι τρεις εισιν οι μαρτυρουντες εν τω ουρανω ο πατηρ ο λογος και το αγιον πνευμα και ουτοι οι τρεις εν εισιν και τρεις εισιν οι μαρτυρουντες εν τη γη το πνευμα και το υδωρ και το αιμα και οι τρεις εις το εν εισιν, which is represented in English as, “There are three witnesses in heaven:  the Father, the Word, and the Holy Spirit, and these three are one.  And there are three witnesses in the earth:  the spirit and the water and the blood, and these three agree in one.”  The base-text of most modern translations is significantly shorter and different:  οτι τρεις εισιν οι μαρτυρουντες το πνευμα και το υδωρ και το αιμα και οι τρεις εις το εν εισιν, that is, in English, “There are three witnesses:  the spirit and the water and the blood, and these three agree in one.”

          The longer reading – technically known as the Comma Johanneum – is well-known from the KJV.  It is also in the text of the NKJV and Modern English Version (with a footnote).  The English Standard Version, on the other hand, does not contain the Comma Johanneum and the ESV has no footnote in First John 5:7-8.  The NIV2011 and the Holman Christian Standard Bible do not have the Comma Johanneum in the text, but each contains a footnote acknowledging its existence in manuscripts of the Vulgate and in a few late manuscripts.

          I am not going to review all the evidence about the Comma Johanneum here, but a few points should be covered to set the stage for what I am going to say about the testimony from the third-century writer Cyprian. 

● The support for the Comma Johanneum in Greek manuscripts is staggeringly poor.  Out of about 500 extant Greek copies of First John, four of them have the Comma Johanneum in the text:  629 (a manuscript in which the Greek and Latin texts appear side-by-side), 61 (Codex Montfortianus, which was brought to the attention of Erasmus when this passage was discussed in the early 1500s after Erasmus had not included the passage in his first edition of the Greek New Testament), and 2473 and 2318 (both of which are extremely late – later than 1611).  Six other manuscripts have the Comma Johanneum (“CJ” from here on) written in the margin, but these margin-notes appear to have been added much later than the production-date of the manuscript itself.  (In the case of minuscule 177, made in the 1000s, the CJ was added in the margin after 1550; the margin-note mentions the verse-number.)

● The Latin support for the inclusion of the Comma Johanneum is plentiful, and its earliest components are only slightly later than the earliest manuscript-evidence for non-inclusion.  The author of a composition called Liber Apologeticus (either Priscillian, or one of his associates) used the CJ in the 380’s, in Spain:  “Tria sunt quae testimonium dicunt in terra:  aqua caro et sanguis et haec tria in unum sunt.  Et tria sunt quae testimonium dicent in caelo:  Pater Verbum et Spiritus et haec tria unum sunt in Christo Iesu.”  It should be noticed, however, that this varies considerably from the contents of First John 5:7-8 as known from the TR and KJV.  Priscillian lists the earthly witnesses before the heavenly witnesses.  Priscillian’s list of earthly witnesses is different:  instead of referring to “the spirit, the water, and the blood,” Priscillian refers to “water, flesh, and blood.”  He also adds the phrase, “in Christ Jesus” at the end.

● A Latin writer in North Africa named Victor Vitensis attended the Council of Carthage in 484, after the Arian Vandal king Huneric had instructed the Trinitarian bishops of North Africa to meet there with Arian bishops to discuss the subject of the Trinity.  The Trinitarian African bishops, who numbered over 100, were led by Eugene of Carthage.   The Council of Carthage itself was unproductive and brief.  Eugene of Carthage, the leader of the Trinitarian bishops, had intended to present a statement of faith at the council, and this manifesto was incorporated into Victor Vitensis’ account.  It includes the following statement:  “Et ut luce clarius unius divinitatis esse cum Patre et Filio Spiritum Sanctum doceamus, Joannis Evangelistae testimonio comprobatur.  Ait namque:  Tres sunt qui testimonium perhibent in coelo:  Pater, Verbum et Spiritus Sanctus et hi tres unum sunt.” – which means, in English, “And as a shining light teaching the unity of the divinity of the Father and Son and Holy Spirit, the testimony of John the Evangelist demonstratively testifies:  ‘There are three who bear witness in heaven, the Father, the Word, and the Holy Spirit, and these three are one.’”  This indicates that the CJ was so well-circulated in Latin in North Africa in the late 400s that a prominent bishop was willing to utilize it at a theological conference.

● A composition called Contra Varimadum Arianum (conceivably written by Idacius Clarus in Spain in the late 300s, but perhaps more probably by Vigilius Tapsensis in North Africa in  the late 400s) includes the following statement:  “John the Evangelist, in his Epistle to the Parthians (i.e. his 1st Epistle), says there are three who afford testimony on earth:  the water, the blood, and the flesh, and these three are in us; and there are three who afford testimony in heaven, the Father, the Word, and the Spirit, and these three are one.

● Eucherius of Lyons, c. 440, in his composition Formulas of Spiritual Knowledge (Formulae Spiritualis Intelligentiae), in chapter 10 (On Numbers), stated that the number three represents the Trinity, “in the epistle of John: three are those who bear witness: water, blood, and spirit.” 

● Cassiodorus, in the 500s, utilized the CJ in his composition Complexiones in Epistolis Apostolorum, as follows:  “Cui rei testificantur in terra tria mysteria:  aqua sanguis et spiritus, quae in passione Domini leguntur impleta:  in coelo autem Pater, et Filius, et Spiritus sanctus, et hi tres unus est Deus.”  In English this yields:  “And the three mysteries testify – on earth:  water, blood and spirit.  The fulfillment of which we read about in the passion of the Lord.  And in heaven:  Father and Son and Holy Spirit.  And these three are one God.”

   

● In Codex Fuldensis, which was produced in 546, the CJ is mentioned in the Preface to the Canonical Epistles (by “Canonical Epistles” the General Epistles are meant).  The author of this preface specifically mentioned the CJ, and stated that “much error has occurred at the hands of unfaithful translators contrary to the truth of faith, who have kept just the three words ‘water, blood and spirit’ in this edition, omitting mention of Father, Word and Spirit.”  The text of First John in Codex Fuldensis does not contain the CJ; similarly, the order of the three witnesses in the text is different than the order cited in the Preface to the Canonical Epistles – in the text of First John, Codex Fuldensis refers to “spirit and water and blood” as the three who testify.

          With all this in the background, we now come to today’s main subject:  the testimony of Cyprian of Carthage.  In his Treatise on the Unity of the Universal Church (1:6), Cyprian says: “Dicit Dominus, ‘Ego et Pater unum sumus,’ et iterum de Patre et Filio et Spiritu sancto scriptum est:  ‘Et tres unum sunt.’”  In English:  “The Lord says, ‘I and the Father are one,” and again, it is written of the Father and Son and Holy Spirit, ‘And these three are one.’”

          The issue here is (as Dan Wallace has pointed out) whether Cyprian quoted (or slightly misquoted) the CJ when he refers to the Father and Son and Holy Spirit, or whether he merely quoted the words, “And these three are one.”  

          The idea that Cyprian possessed a copy of First John that contained the CJ is not as unlikely as some commentators have made it seem.  Against the point that none of the early Greek manuscripts of First John contain the CJ, the counterpoint may be submitted that Hort, in 1881, argued for six readings in the General Epistles which are likewise supported by no ancient Greek manuscripts – and in 2013, the Nestle-Aland compilers adopted a reading into the text of Second Peter 3:10 that is found in no Greek manuscripts.  Clearly, at least among some highly influential textual critics, the lack of early Greek manuscript support does not rule out the plausibility of a textual variant.

          In addition, it is possible to explain the early loss of the CJ as a consequence of two simple scribal errors.  If a copyist were to copy the longer reading in a narrow column, and transpose the words “εν τη γη” (“on the earth”) so as to appear before the word “τρεις” (three) in verse 8, the text would look like this:   

A page from a Latin commentary
by an Irish author in the 600s.

     οτι τρεις εισιν

     οι μαρτυρουντες

     εν τω ουρανω

     ο πατηρ ο λογος και

     το αγιον πνευμα

     και ουτοι οι τρεις

     εν εισιν και εν

     τη γη τρεις εισιν

     οι μαρτυρουντες

     το πνευμα και το

     υδωρ και το αιμα

     και οι τρεις εις το

     εν εισιν·           

And if a subsequent copyist were to lose his line of sight and jump from the words οι μαρτυρουντες at the end of the second line to the identical words at the end of the ninth line, accidentally skipping the intervening words (in bold print), the resultant text would be:

     οτι τρεις εισιν

     οι μαρτυρουντες

     το πνευμα και το

     υδωρ και το αιμα

     και οι τρεις εις το

     εν εισιν·          

which is the text found in almost all Greek manuscripts of First John. 

          So those who defend the CJ may have an answer to Dan Wallace’s charge that they are denying history.  They are proposing that early scribal errors resulted in the corruption of all of the early Greek manuscripts, just as advocates of the Nestle-Aland compilation implicitly propose that early scribal errors have repeatedly resulted in the corruption of all the early Greek manuscripts except three, or two, or one, or (at Acts 16:12 and Second Peter 3:10) all of them. 

          But let’s not get distracted from that comment by Cyprian.  When one considers the theory that Cyprian was merely applying the final phrase of First John 5:8 to the Father, Son, and Holy Spirit, a question presents itself:  what sort of interpretive alchemy starts with “the spirit and the water and the blood,” and manages to conjure from that a representation of the Father, Son, and Holy Spirit?   

          Enter Scotti Anonymi – an anonymous Irishman who wrote a commentary on the General Epistles in the late 600s.  He does not comment on the CJ.  He does, however, put a distinctly Trinitarian spin on the three witnesses – which he lists, not as “the spirit and the water and the blood,” but as “water, blood, and spirit.”  This is a conformation to the order in which the water, blood, and spirit appear in First John 5:6.  A change in the order of the witnesses in First John 5:8 was an easy change for an early copyist to make.  And when we look at the early citations of First John, it becomes clear that early Latin copyists did indeed make this alteration in the text of First John. 

          That is why, in the commentary of Scotti Anonymi, the text of First John 5:8 elicited thoughts about the Father, Son, and Holy Spirit.  As researcher Shane Angland has observed, Scotti Anonymi used Jeremiah 2:13 – where God describes Himself as “the fountain of living waters” – as the basis on which to interpret “the water” as a proxy for the Father.  Blood represents Christ.  And of course the reference to the spirit was interpreted to represent the Holy Spirit.  Even a fan of allegorical, or symbolic, interpretation, might not naturally or readily see a reference to the Trinity in the words, “the spirit and the water and the blood,” but when these nouns are rearranged as “the water and the blood and the spirit,” a symbolic interpretation becomes much more natural.

          I propose that the arrangement of the witnesses in First John 5:8 was adjusted – not with any intent to model the Trinity, but simply to conform to the order in which the water, blood, and spirit are introduced in 5:6 – very early in an Old Latin transmission-stream.  Let’s look again for indications of this in the patristic evidence:

● This was the text used by the author of the Preface to the Canonical Epistles in Codex Fuldensis;  he mentioned “the three words ‘water, blood and spirit.’”

● This was the text used by Eucherius:  “water, blood, and spirit.” 

● This was the text used by Cassiodorus:  “water, blood, and spirit.” 

● Two-thirds of this reading is supported by Etherius of Osma in the 700s in Adversus Elipandum (“the water and the blood and the flesh”), and by the author of Contra Varimadum (“the water, the blood, and the flesh”).

● Priscillian similarly put water first in the list of earthly witnesses (“water, flesh, and blood”).

          From this evidence it may be deduced that in the North African Latin text of First John (or at least in one form of it), by the time Cyprian ever read the text, the order of the earthly witnesses in 5:6 had been transposed to “water, blood, and spirit.”  Due to this transposition, Cyprian interpreted the passage as a reference to the Father, the Son, and the Holy Spirit.  With the transposition in the equation, Cyprian’s interpretation of First John 5:8 as a model of the Trinity is not puzzling.  There is thus no reason to assume that he was referring to the CJ in his Treatise on the Unity of the Universal Church.

[Readers are invited to check the data used in this post.]