Catholic Scripture

The Incarnation

This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth. There are three that testify: the Spirit, the water, and the blood, and these three agree. If we receive human testimony, the testimony of God is greater, for this is the testimony of God that he has testified to his Son. Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. And this is the testimony: God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life.
1 John 5:6-12

The excerpt from 1 John 5:6-12 explores essential theological themes that hold considerable importance in the historical context of early Christianity as well as within Catholic doctrine. This passage highlights foundational beliefs that have shaped Christian thought and practice throughout the centuries. The First Epistle of John was likely written in the late first century, around 90-110 AD, a period marked by significant turmoil within the early Christian community. During this time, early Christians faced not only internal divisions stemming from differing interpretations of faith but also external pressures from a predominantly pagan society. John, who is traditionally identified as the Apostle and the beloved disciple of Jesus, composed this letter to reaffirm the truth of Jesus Christ’s identity and mission in the face of rising Gnostic teachings that were causing confusion and dissent among believers.

Gnosticism presented formidable challenges to early Christianity by advocating the notion that salvation was achievable through secret knowledge (gnosis) rather than through faith in the physical embodiment of Christ’s incarnation, crucifixion, and resurrection. This philosophical perspective threatened to undermine the core tenets of the Christian faith, leading to a distortion of the Gospel message. Gnosticism was not a Christian denomination, but rather a varied assortment of religious and philosophical beliefs and systems that developed concurrently with early Christianity, blending elements from multiple traditions, including Christianity.

In response, John emphasizes two pivotal elements of Jesus’ life and ministry: the “water” and the “blood.” The “water” is commonly interpreted as a reference to Jesus’ baptism by John the Baptist—an event that publicly affirmed Jesus’ divine sonship and inaugurated His ministry. The “blood,” on the other hand, symbolizes His sacrificial death on the cross, a cornerstone of Christian soteriology that encompasses the atonement for humanity’s sins. By highlighting both the baptism and the crucifixion, John powerfully asserts the entirety of Jesus’ testimony as the Son of God, thereby reinforcing the importance of acknowledging both His divine nature and mission. This dual emphasis serves to clarify that understanding Jesus Christ requires accepting both His incarnation and His sacrificial act as integral to the true Christian faith.

The reference to the Spirit as a witness underscores the profound theological connection between the various aspects of Jesus’ earthly ministry, His sacrificial death on the cross, and the Holy Spirit’s active involvement in affirming the truth of Christ’s identity as the Son of God. This relationship establishes a triadic framework comprised of the Spirit, the water (symbolizing Jesus’ baptism and the initiation of His ministry), and the blood (representing His atoning sacrifice). Together, these elements assert a unified testimony that bears witness to the divine nature of Jesus. The interplay among them not only emphasizes the significance of Jesus’ identity in Christian theology but also illustrates the cohesive narrative of salvation history, where the Spirit confirms the redemptive work of Christ through both His life and His death.

In Catholicism, this passage is foundational for doctrines regarding the Trinity, the sacraments, and the nature of salvation. The testimony of the Spirit, water, and blood is often interpreted as encapsulating the pillars of faith in the Church: the ongoing work of the Holy Spirit, the significance of Baptism (water), and the Eucharist (blood). The reference to the Spirit, along with the Son, underlines the belief in the Trinity—Father, Son, and Holy Spirit—as integral to Catholic belief. The unity of these three witnesses reflects the belief in one God in three persons.

In Catholic teaching, the sacraments are essential means of receiving grace. Baptism, using water, signifies initiation into the faith, purification, and regeneration. The Eucharist, represented by wine (the blood of Christ), symbolizes Jesus’ sacrifice and serves as a means of justification and nourishment for believers’ faith. This dual significance highlights the importance of sacraments in the life of the Church. The epistle emphasizes that eternal life is found in Jesus, reinforcing the belief that faith in Christ and acceptance of His testimony are vital for salvation. Catholic teaching holds that salvation comes through grace, which is received by faith and expressed through the sacraments and good works.

“For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.”
Justin Martyr, First Apology, 66 (ante. A.D. 165)

“Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men’s being destined to receive repentance and remission of sins, through the water and laver of regeneration,–as many as come to the truth, and are born again, and receive blessing from God.”
Theopilus of Antioch, To Autolycus, 2:16 (A.D. 181)

“For the blood of the grape–that is, the Word–desired to be mixed with water, as His blood is mingled with salvation. And the blood of the Lord is twofold. For there is the blood of His flesh, by which we are redeemed from corruption; and the spiritual, that by which we are anointed. And to drink the blood of Jesus, is to become partaker of the Lord’s immortality; the Spirit being the energetic principle of the Word, as blood is of flesh. Accordingly, as wine is blended with water, so is the Spirit with man. And the one, the mixture of wine and water, nourishes to faith; while the other, the Spirit, conducts to immortality. And the mixture of both–of the water and of the Word–is called Eucharist, renowned and glorious grace; and they who by faith partake of it are sanctified both in body and soul.”
Clement of Alexandria, The Instructor, 2 (ante A.D. 202)

“But give me now your best attention, I pray you, for I wish to go back to the fountain of life, and to view the fountain that gushes with healing. The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to incorruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God. And if he is made God by water and the Holy Spirit after the regeneration of the layer he is found to be also joint-heir with Christ after the resurrection from the dead. Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the baptism.”
Hippolytus of Rome, Discourse on the Holy Theophany, 8 (A.D. 217)

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