Alexander --- Letter 1
BEGINNING THE EPISTLE OF ALEXANDER POPE
TO THE UNIVERSAL ORTHODOX ESTABLISHED EVERYWHERE
DIRECTLY ABOUT NOT TO HARASS PRIESTS
NOR DEMANDING FROM THEM THROUGH FEAR OR SOME FRAUD
AND ABOUT THE PASSION OF THE LORD IN THE CONSECRATION OF HIS BODY
TO MIX AND WATER WITH SALT TO BLESS THE PEOPLE
AND OF THE FAITH OF THE HOLY TRINITY.[
Bcan4 : I
P102; BII13 : 1 Quid 13 is to reject the commandment of God and transgress the boundaries of the ancient fathers
<E97, f. 28va> [H. 1] Alexander the 14th bishop to all the orthodox throughout the different provinces celebrating Christ the Lord.
Thinking for us 15 the fear 16 of divine judgment, dearest brothers, and after this life each one, according to what he has done, <O93, f. 9rb> will receive, what 17 comes in 18 complaint 19 , <VD38, f. 50ra> it was not permitted to be silent, but necessity commanded us 20 to speak 21 , saying the prophet: Exalt 22 as a trumpet your voice 23 , and to whom is the care 24 25 of all the churches 26 27 , if 28 dissimilar 29 30 , <SG670, p. 84a> I will hear the Lord 31 saying: You have rejected 32 God's command to establish your traditions. For what else is it to reject 33 the commandment of God than to delight more freely in private 34 counsel, in the judgment 35 of man, in establishing new things 36 ? Whence 37 and elsewhere it is written: Do not transgress 38 39 the ancient boundaries, <S105, f. 34v> which your fathers 40 have established . The bounds are undoubtedly transgressed, who the statutes of the fathers 41 <N442, f. 27rb> post<P9629, f. 3r> [puts 42 43 and confuses 44 .
N442 : Of the persecutors of the bishops
Bcan4 : II
P102; BII13 :
2 On not harassing priests
[H. 2] <BII13, f. 46ra> reached 45, for <I83, f. 55ra> to the conscience 46 of the apostolic seat, that some 47 are so stupid 48 49 who do not obey the Lord's precepts <V630, f. 27vb> and the 50 statutes of the apostles and their successors should not be observed at all
S105 : Not the infamous persecutors of the bishops
and those of whom the Lord says: He who touches you touches the apple of my eye, not only do they not hesitate to touch, but they are also not afraid to persecute 52 . And even though they persecute us, because they neither can persecute us without them 53 nor can they persecute them without us 54 , since we are his disciples 55 who commanded us to lay down 56 souls 57 for our brothers, yet we did not dare to conceal from them their dangers and perditions , ne] prophetic, that <SG670, p. 84b> away, let us be damned by the sentence which 58 says: If 59 you announce to the wicked 60 you have delivered your iniquity, your soul 61 . But if you do not 62 announce 63 to him, I will require his blood at your hand.
183; Bcan4 :
Of violence
VD38 : Alexander also says about the same thing in the first letter
Bcan4 : III
P102; BII13 :3 64 Concerning the writings not being demanded by the priests through fear or some 65 fraud
[H. 3] There is also 66 67 this brought to this holy 68 69 seat, which he is ashamed 70 71 to say, and is not only an enemy to the priestly name, but also to the whole Christian name, that is, that he does not<VD38, f. 50rb> no 72 bishops 73 or priests 74
BII13 : that the lord priests do nothing through fear
either by fear they compel or 75 by force 76 extort 77 or by fraud 78 they deceive, some con<I83, f. 55rb> of their 79 labor to the other 80 81 part 82 which they owe, or for their own 83 requisition 84 of things, or, what is worse, to a foreign 85 sect of error 86 87 to make scriptures and 88 to strengthen 88 with their own hands 89 and recite before the people and 90 confess . <E97, f. 28vb> <BII13, f. 46rb> They say that some should be shut up in prisons and prisons 91 , so that at least 92 93 he becomes terrified of these snares 94 95 of the lord's 96 priests and favors his 97 pleasures.
Bcan4 : IIII
P102; BII13 : IIII It is not permissible for the conspirators of the holy church of Christ to accuse the priests to the public judges
[H. 4] It is reported 98 in addition to the summit 100 of this holy and 99 apostolic seat , to which summarum <SG670, p. 85a> the dispensations 101 102 of the causes and all the affairs of the churches were delivered by the Lord himself as if 103 to the head 104 and himself 105 saying to Peter, the prince of the apostles: You are Peter 106 and on this rock I will build my church.
BII13 : that the lord priests in no way presume to go to the public judges
that certain rivals 107 of Christ and his 108 plotters of the holy church, priests of God to the judges <Bcan4, f. 52r> they presume to accuse the public 109 110 , whereas the Apostle 111 commands that the causes of Christians be brought to the churches 112 and terminated there. Such transgressors have transgressed 113 against their god, and do not obey 114 his precepts 115 , of which the Lord speaks through the prophet Hosea, saying: Like cows playing 116 117 they declined and loved 118 bring<I83, f. 55va>re ignominium 119 to his protectors 120 And the same: Woe to them, because they have withdrawn from me, they will be wasted 121 , because they transgressed against me, and I redeemed 122 123 them, and they themselves spoke lies against me and did not cry 124 <SG670, p. 85b> to 125 me in 126 his heart, but they howled in their beds 127 , <S105, f. 35r> they were munching on wheat and wine 128 129 and withdrew 130 from me. <BII13, f. 46va> I trained and strengthened their arms, and in 131 they thought of me as a mischief. They returned to be <N442, f. 27va> without <VD38, f. 50va> yoke, they became like a treacherous bow 132 . The Lord will cast out 133 them 134 , says the same 135 prophet, because 136 they did not listen 137 to him, and they will be 138 wanderers 139 in the nations.
VD38 : Of clerics or laymen who accuse bishops or priests to primates or judges before they denounce those by whom they have been harmed
Bcan4 : V
P102; BII13 : 5 What does the Lord say through the prophet Hosea about clerics or laymen who accuse bishops first or the rest of the priests to the primates and to the rest of the judges than they press into the ears of those by whom they think they have been injured so that they 140 receive a just 141 apology
[H. 5] Concerning 142 these 143 clerics or laymen, who bishops 144 or the rest 145 priests before so to their primates <V630, f. 28ra> than to the rest 146 do the judges accuse, than to the ears of those by whom they esteem themselves injured 147 148 149 , they inculcate 150 that they may receive from them either their right 151 or a just 152 153 apology 154 , likewise through the same Lord said 155 to the prophet 156 : Hear , the house of Israel, and 157 listen 158 , the house of the king, and pay attention, priests, because the judgment is with you, because you have become a snare 159 of speculations 160 and <SG670, p. 86(68)a> net 161 spread 162 over Tabor, defeated<I83, f. 55 vb> and you have fallen into the deep. And I am the teacher of all of you. And elsewhere: You are all heated like an oven 163 because you have devoured 164 your judges. For they 165 decline the master's victims into the deep, who devour them or unjustly 166 tear them, who are called the master's 167 eyes 168 .
183; Bcan 4 : Those who tear apart the priests
<BII13, f. 46vb> For if only any of the eyes of the secular prince <E97, f. 29ra> would tear 169 or remove 170 , <O93, f. 9va>
BII13 : about the eyes of princes
would he be 171 guilty of the crime of majesty 172 173 or not? Indeed, either 174 he would be given over to death 175 or he would be forever marked 176 with infamy 177 . If such things 178 are done to men for the powers of the world, what do you think 179 should be done for these 180 , of whom the Lord says: He who touches you touches the pupil of my eye.
P9629 : Not to accuse the bishops
I have no doubt that those 181 who persecute them 182 and remove them 183 184 strive 185 unjustly against the apostolic authority 186 , if they are prevented from death by saying to the master: I do not want death <VD38, f. 50vb> of the sinner, but that he may be converted and live, yet they are marked perpetually 187 188 <SG670, p. 86 ( 68 ) . _ _ _ _ _ _ _ _ _ _ _ 56ra>pos or we block the voice of testifying against them, whom we know to be dead not by human, but by divine acts, of whom the Lord speaks through the same prophet: 197 198 Suffering slander is broken 199 by judgment, because he began to walk 200 after dirt, and I am like a moth to Ephraim and 201 as if the house of Judah was rotting, and Ephraim saw his 202 languor 203 and Judas his bond <BII13, f. 47ra> and Ephraim went to Assyria and sent an avenger to the king 204 , and he himself will not be able to heal you or release 205 your bond. For those who 206 sacrilegiously 207 persuasion 208 209 persecute 210 and endeavor to tear to pieces the bishops or those who sacrifice 211 rightly 212 to the Lord , undoubtedly persecute him 213 and tear him to pieces 214 , who serve in his stead, whence the Lord says through the prophet Joel: Will <SG670, p. 87a> do you avenge me 215 ? <S105, f. 35v> And if you take revenge 216 against me, quickly, quickly I will repay you the vengeance 217 on your head. <P9629, f. 3v> [ And through 218 Amos the prophet the Lord says: Who is wise, and will understand these things, understanding 219 , will know 220 these things? Because <Bcan4, f. 52v> the Lord of the straight paths, and the righteous shall walk in them, the transgressors <VD38, f. 51ra> vero cor<I83, f. 56rb>ru<N442, f. 27 vb>ent in them. And the truth itself says: He who hears you hears me, and he who rejects you 221 rejects me . destructions of men with all of this holy see, which the Lord has established as the head of the whole church, we forbid such things to happen to the members 225 , lest 226 con<V630, f. 227 ] the Lord's people shall be founded for ever. For we also read what was forbidden by our predecessors 228 , so that no one should grieve 229 the teachers or take up an accusation against them. <E97, f. 29rb> For he himself was the leader of the apostles in the ordination [of blessed Clement] the people <SG670, p. 87b> instructing him, he said: Whoever grieves the teacher with the truth<BII13, f. 47rb>tis, he sins against Christ and provokes God, the father of all , because of which he will also lose his life. And the teacher of the Gentiles says: If a man is preoccupied with some offense, you who are spiritual 232 support him in a spirit of gentleness 233 , considering yourself, lest you also be tempted. Bear one another's 234 burdens 235 and thus you will fulfill 236 the law of Christ.
Bcan4 : VI
P102; BII13 : 6
That all the persecutors or tearers of the holy fathers are infamous and must be made aliens from the limits 237 of the church until satisfaction and that they should not be favored or spoken to whom the bishop 238 separates from the church
[H. 6] Considering these 239 pieties 240 and avoiding dangers of souls together with om<I83, f. 56 to the priests of the Lord, who have gathered with us in this sacred city, and with all the members of this chapter, as we received from the blessed apostles and 241 from the rest 242 holy 243 fathers 244 and 245 successors 246 of them, establishing <VD38, f. 51rb> we decree 247 all 248 who persecute the holy 249 fathers, or are manifestly striving to remove 250 251 or tear 252 them apart 253 , to be infamous 254 255 and strangers from 256 the limits 257 258 of the church until satisfaction 259
BII13 : that God hates those who take up arms against their fathers
because so 260 he hates <SG670, p. 88a> god 261 those who are armed against the fathers as invaders or destroyers 263 of the fathers 263 , who therefore 264 are made infamous 265 , because the fathers perse<BII13, f. 47va> they are called Since 266 if 267 it is not permitted to speak to them 268 , to whom the supreme teachers, whom we call bishops 269 , are opposed because of their crimes, how much more 270 271 to them , who 272 infest them 273 274 , we must neither agree 275 nor speak 276 , lest they be found 276 partakers of them crimes, because not only those who commit them, but those who consent to those who commit 277 them, are responsible.
Bcan4 : Of those not favored by the bishops and rejected
Wherefore 278 and 279 the blessed chief of the apostles Peter, in the ordination 280 of our holy 281 predecessor 282 Clement, instructing the clergy and the people, says:
N442; I83 : Of those not favored by the bishop and rejected
If Clement has been an enemy to anyone for his actions, do not ex<I83, f. 56 vb> look, that he himself may say to you :
VD38 : Of those not favored by the bishop and rejected
Do not be friends with him, but you must observe prudently and obey his will 284 without communication 285 and turn away 286 from him to whom you feel himself averse 287 288 , but do not 289 speak to those to whom he <SG670, p. 88b> he does not speak, so that every one who is in fault 290 , while he desires 291 to bear the friendship of all of you, hastens more quickly 292 <S105, f. 36r> to reconcile 293 to him who to all <VD38, f. 51va> is in charge, and through this he returns to safety, when he begins to obey the warnings of the president.
S105 : To whom the bishop is an enemy in common with them, and we must not speak in the same way
If indeed <O93, f. 9vb> who has been a friend 294 to those to whom he does not speak, he is one <E97, f. 29va> and 295 himself of those who exterminate 296 the church of God <N442, f. 28ra> they will, and while he appears to be with you in body , 297 he is against you in mind and spirit.
Bcan4 : Of writings violently twisted
and there is a much worse 298 enemy 299 300 here than those who are 301 abroad 302 <V630, f. 28va> and they are evidently enemies. For here 303 he wears the appearance of friendships 304 which are enemies 305 and 306 scatters and devastates the church 307 .
P9629; S105 : On writings twisted by force 308
I83 :
On writings violently twisted
VD38 : Before
Bcan4 : VII
P102; BII13 : 7 That the writings be twisted 309 in any way by fear or fraud or by force if they have been written or strengthened by any means they do not have prejudice 310 or slander or kidnapping
[H. 7] <BII13, f. 47vb> Similarly 311 if certain writings of such 312 persons were somehow 315 extorted 315 by fear 313 or by fraud 314 or by force 316 , as if 317 they could free themselves 318 319 , wherever written by them 320 <I83, f. 57ra> or they have been strengthened by genius 321 , to none of them <SG670, p. 89a> prejudice 322 <Bcan4, f. 53r> or 323 harm 324 we consider to come 325 326 nor do we allow them to bear any 327 328 infamy or slander or 329 kidnapping from their own 330 331 the good author of the Lord and the holy apostles and their successors 332 . Confession in such cases must not be forced 333 , but must be made spontaneously 334 by the witness himself, who says: For from the heart proceed murders 335 , adulteries, fornications, blasphemies 336 and the rest 337 , which are related to these things, and are not to be attended to 338 only , which are done , how much, with what mind they are made, of which 339 examples, if we began to write everything, before the days <VD38, f. 51vb> which examples fail. Hence it is that the Lord looked at Abel's gifts and not at Cain's, because he focuses 340 341 more on the mind of the offerer 342 than on the things that are offered. Then 343 and the Lord 344 says through the prophet 345 : The Lord knows 346 the thoughts of men. And through 347 Hosea's death 348 he says: <SG670, f. 89b> Let the trumpet be in your throat like an eagle over the house of the lord, and the rest. And the Lord says in the Gospel 350 : But you, when you have prayed, enter <I83, f. 57rb> into the room 351 and after closing the door 352 pray to your father.
VD38 :
What is not valid is a confession that is made out of necessity
For every 353 354 confession, which is made out of necessity, <BII13, f. 48ra> faith is not 355 And the Apostle said: For with the heart is believed unto righteousness, but with the mouth confession is made unto salvation . 357 But God regards thoughts and spontaneous wills 358 more than acts which are done through simplicity or 359 360 through necessity 361 . Confession 362 should not be coerced in such cases 363 , but 364 should rather be freely offered 365 . For it is worst 366 to judge anyone on the basis of suspicion or twisted 367 368 confession, since he is more the inspector of the heart 369 than of the work, and rather requires 370 pure thoughts 371 and good intentions than 372 lying lips. Hence the Lord speaking through the prophet <SG670, p. 90a> he says: This people 373 honors me with their lips, but the heart 374 <P9629, f. 4r> [theirs is far from me. Peius 375 would be bad 376 <VD38, f. 52ra> I esteem no more than Christians 377 <E97, f. 29vb> to envy his priests. For the master knows 378 379 who are his 380 .
Bcan4; I83 :
On the accusers of the bishops
But it cannot be condemned by a human being <S105, f. 36v> examine whom God has reserved for his 382 judgment. If 383 everything were vindicated 384 in this world , divine judgments would have no place.
VD38 : Of the accusers of the bishops
Bcan4 : VIII
P102; BII13 : VIII On the accusers of the bishops
[H. 8] But as for the other judges, I did not before<183, f. 57va>beant than 385 to himself 386 priests or ministers of the church to accuse 387 , thus from tem<N442, f. 28rb> for the 388 apostles and below we find it observed and defined.
P9629; S105 : A complaint against a bishop or church administrator
If 389 anyone 390 towards 391 the bishop or the administrators of the church <V630, f. 28vb> any] complaint 392 he believes to have a just 393 , he must not first go to the primates or others 394 [judges, <BII13, f. 48rb> than those by whom he esteems himself injured 395 , let him meet familiarly, not once, but very often, so that 396 he may receive from them 397 either his justice or 398 [just 399 400 ] <SG670, p. 90b> an apology. But if he does otherwise 401 , he will be deprived of communion by them and by others 402 as despisers of the apostles and fathers of others 403 , of whom 404 the prophet says: They will be as if they were not 405 and men will perish 406 who contradict you.
N442 : On the mixing of the body and blood of the master
VD38 : Of the mixing of the master's body
Bcan4 : VIII
P102; BII13 : 81
On the suffering of the Lord in the consecration of his body, mixing water with salt to bless the people
[H. 9] In the offerings 407 of the sacraments 408 , which are offered 409 to the Lord between the solemnities of the Masses 410 , the passion of the Lord must be mingled, so that his 411 , whose body and blood are made, may be celebrated in this way,
S105 : Nothing but 412 bread and wine mixed with water to be offered on the altar
as the repulsion of wealth<VD38, f. 52rb>nion 413 of superstitions only bread and wine mixed with water 414 should be offered in sacrifice.
P9629 : Nothing but bread and wine mixed with water 415 to be offered on the altar
For it is not necessary, as we have received from the fathers and reason itself teaches, in the cup 416 of the Lord either wine 417 alone or a<I83, f. 57 vb> which 418 should be offered alone, but 419 both mixed together, because both are read to have flowed from his side 420 in passion. But the truth itself 421 instructs us to offer the cup and the bread in the sacrament 422 when it says: He accepted <Bcan4, f. 53v> Jesus <SG670, p. 91a> he blessed the bread and gave it to his disciples, saying: Take 423 and eat 424 , for this is 425 my body, which 426 will be given for you. Similarly, after he had dined, he took the cup, <BII13, f. 48va> he gave to his disciples, saying 427 : Take and drink from it 428 429 all of you, because this is the cup of my blood, which is poured out for you 430 for the remission 431 of sins.
P9629; S105 :
Crimes to be deleted by offering 432
For the crimes and sins offered by these sacrifices to the Lord are blotted out.
BII13 : that sins are forgiven in the consecration of Christ's body and blood
therefore also his passion must be remembered in these 433 , by which we are 434 redeemed, and often recited and <O93, f. 10ra> these things to be offered to the Lord. He will be pleased with such sacrifices 435 and the Lord will be appeased and forgive 436 huge sins 437 . For nothing can be greater in sacrifices than the body and blood of Christ, nor any offering <E97, f. 30ra> this 438 439 is preferable 440 , but this 441 surpasses all 442 <VD38, f. 52va> Which must be offered to the Lord with a pure conscience 443 and taken with a pure mind 444 445 and come from all<I83, f. 58ra>randa 446 . And as it is more important than the rest, so rather from <SG670, p. 91b> coli 447 and must be venerated.
P9629; S105 :
Holy water to be sprinkled 448
SG670 : Note that Alexander did this first
Water 449 450 for salt 451 con<S105, f. 37r> we bless the 452 people, so that 453 those who are sprinkled 454 may be sanctified and 455 purified, which we command all 456 priests to do.
VD38 : On sanctified water
BII13 : on the sprinkling of ashes on the calf
For if 457 ashes 458 sprinkled on a calf sanctified 459 and cleansed the people, much more water 460 sprinkled with salt and consecrated with divine prayers sanctifies the people <N442, f. 28 and cleanses. And if the sterility 462 of water sprinkled with salt 461 was cured by the prophet Elisha , how much more does he sanctified 463 by divine prayers 463 remove the sterility 464 of things 465 human and polluted 467 468 he sanctifies and purifies, and other 469 goods multiply, and so on<BII13, f. 48 vb> averts the gods of the devil 470 , and 471 defends man from 472 phantasms 473 versuities 474 . For if we do not doubt 475 the touch 476 of the fringe of the garment 477 of the savior 478 that the weak are saved, how much more by the power of the sacred 479 of his divine words <V630, f. 29ra> the elements are consecrated, <SG670, p. 92a> in which fragility perceives the health of the human body and soul 480 Therefore 481 and others were instructed in the document <183, f. 58rb>tis vota 482 <VD38, f. 52vb> respect each one 483 of the Lord's priests, and by the power of the Holy Spirit, through the prayers of God, through the ministry 484 divinely conferred upon you, 485 strive to complete 486 . Consecrate also the elements, both those which we have foretold, as well as 487 others 488 divine 489 suitable for uses 490 and human 491 necessary for infirmities 492 493 , take care of the infirm 494 and the rest that 495 belong to you 496 , diligently complete 497 . For the savior himself, giving us an example, said to his disciples : In my name cast out demons, cure the sick, heal the sick , 499 cleanse the lepers, and so on. Lay 500 hands on the weak , and they will do well.
V630 : Of the Trinity and Unity
P9629; S105 : That God is one and triune
VD38 : Here he speaks of the faith of the Holy Trinity
Bcan4 : On the Trinity X
P102; BII13 : X 501 On the faith of the Holy Trinity
[H. 10] We also received the faith 502 of the holy trinity thus taught by the fathers, which we intend to deliver to you as subjects 503 . For Isaiah the prophet says: I saw 504 <SG670, p. 92b> the lord of Sabaoth sitting on a high throne 505 and seraphim standing around him, six wings of one and six wings <BII13, f. 49ra> to the other, two 506 veiled 507 their face, two 508 they veiled 509 their feet and two flew 510 511 and cried 512 to 513 each other 514 515 saying: Holy, holy, holy Lord Sabaoth.
If there is no trinity, which <I83, f. 58va>re tertio 516 <E97, f. 30rb> they said a saint? Or if there is no unity, why under the triple repetition of 517 one <VD38, f. 53ra> the god and the lord intimated 518 ?
If there is no trinity, why is it said 519 in Genesis 520 : God said 521 , God did 522 and God blessed? If there is no unity, why did he say the third 523 god, and commend the gods 524 to the plural 525 number 526 ?
If there is no trinity, why is it said 527 in Exodus 528 the third time: Lord, Lord, Lord, merciful 529 and merciful? If there is no unity 530 , why would he say 532 to the third lord 531 , <P9629, f. 4v> [afterwards miserable 533 <Bcan4, f. 54r> singularly says 534 , and did not he intimate the sympathizers, in order to show them more?
If there is no trinity, why Abraham [at once 535 sitting in the womb and meeting the three 536 <S105, f. 37v> he said to one 537 lord, and not, as he saw 538 , to three <SG670, f. 93a> of greeting 539 540 submission 541 ] returned?
[If there is no trinity, why 542 with the god of Abraham 543 and 544 of Moses , the god of Isaac 545 and the god of Jacob, should the third 546 be called unity] showing, this <N442, f. 28vb> for me there is a name, he said, 547 , and not 548 , these are our names, he pointed out? Si] trinity 549 it is not, therefore David said the third time: May God bless us, our God, may God bless us? If there is no unity 550 , why, when he had named God the third time 551 , did he say bless 552 , and added that they should not bless? If trini<I83, f. 58vb>tas [it is not, why Isaiah] again 553 says: Lord God 554 Sabaoth, <BII13, f. 49rb> god 555 Israel, who sits above the cherubim? If there is no unity, <VD38, f. 53rb> why did he say who sat 556 and not who built the seats 557 ?
If there is no trinity 558 , why is it said in the 559 book of the Kingdoms: Lord 560 , god 561 omnipotent 562 , god 563 of Israel, may your words be faithful 564 565 ? If there is no unity, why is it called yours 566 and not yours rather intimated?
If there is no trinity, why is it sung in the 567 fiftieth 568 eighth 569 psalm : Lord 570 of the mighty, god 571 of Israel, look to visit <SG670, f. 93b> do you give 572 all nations? <V630, f. 29rb> If there is no unity, why did he put intently and not intently, as 573 is predicated 574 , intimated 575 ?
If there is no trinity, why in the Apocalypse 576 does he say 577 for the third time : Holy 578 Lord Almighty God, who is and who was 579 ? If unity is not 580 , why is not who are and 581 582 who were 583 plural 584 designated?
If there is no trinity 585 , why 586 in Deuteronomy 587 is it said: The Lord 588 your God is merciful 589 590 and will hear your voice? If there is no unity, why did he say that he will hear, and he intimated that they would not hear?
If there is no trinity, why is it said in the 591 Jesus Ship 592 593 book: Lord 594 god of gods 595 ? If 596 unity is not 597 , why is it, he said, and there are not <183, f. 59ra> more 598 of speech 599 600 <E97, f. 30va> introduced 601 ?
If there is no trinity, why Elias <O93, f. 10rb> praying 602 : Lord, Lord 603 God show Israel, because you are my God said? If there is no unity, why show it and not show it?
If there is no trinity, why did Mordecai pray 604 : Lord, Lord, God <VD38, f. 53va> <BII13, f. 49va> omnipotent 605 , everything is in your 606 power 607 , he said? If there is no unity, why did he put it in yours and not sign it in yours 608 ? Si trini <SG670, f. 94a> it is not so, why even Judith 609 praying said: Lord, Lord, God 610 of all 611 virtues, look upon my prayer?
BII13 : that sins are forgiven in the consecration of Christ's body and blood
If 612 is not unity, why did 613 look back and not look back?
If there is no trinity, why is it said in Jeremiah: The Lord 614 is your god, God is true 615 ? If there is no unity, why did he say that it is truthful 616 and rather intimated the non-truthful?
If there is no trinity 617 , why is it written in the Apocalypse 618 : The Lord 619 God and the spirit of the prophets sent his angel to show his servants what must be done quickly? If there is no unity, why, when we call the father and the son and the holy spirit 620 <S105, f. 38r> nasset, he sent, he said, and they did not send under 621 622 pre-taxed 623 three persons 624 and introduced the names?
If the trinity is not 625 , why <I83, f. 59rb> in Deuteronomy it is said 626 : The Lord is your god, is this 627 a god? If there is no unity, why is he here, he said, and did he not designate these 628 as a plural number?
BII13 : on the sprinkling of ashes on the calf
If there is no trinity, why is it said in 629 in the same book: Lord <N442, f. 29ra> is your god, a great and powerful god 630 ? If there is no unity, why are the great and mighty 631 called plural 632 ?
If there is no trinity, why Tobi 633 with his son in the city of Rages 634 with 635 Raphahelo 636 <SG670, f. 94b> it is taught that he would send an angel, blessing them and said thus: God Abraham and God <BII13, f. 49vb> Isaac and the god Jacob himself <VD38, f. 53vb> fill 637 his blessing in you? If there is no unity, why did he say that he should fill 638 , and did not intimate that they themselves should fill it? Finally 639 640
if there is no trinity, why did the Lord set his disciples to baptize 642 all nations in the name of the Father and the Son and the Holy Spirit ? If there is no unity, why did he say 643 in the name, and not in the names 644 commanding 645 ?
If there is no trinity, why does 646 Paul 647 the apostle say: From him and through him and in him are all things? <V630, f. 29va> If there is no unity, why did he set it up from himself 648 and not build it up from them 649 650 ?
For if you will 651 be more certain 652 653 <E97, f . 30vb>
recognize the unity 654 of the trinity 655 <I83, f. 59va>re 656 , a often said 657 doctor <Bcan4, f. 54v> as the apostle of the nations you can 658 conquer all 659 and follow the Catholic faith, and reject the perversity of these 660 661 . The grace of our Lord Jesus Christ, says 662 , and the charity of God and communion <SG670, f. 95a> the holy spirit itself 663 is 664 the grace of the father 665 and the son and the spirit 666 , and thus you can fully understand and teach the faith of the holy trinity 667 with the help of the Lord.
Therefore 668 , dearest, we have laid down the rules of faith according to this 669 epistle 670 , so that we may continue faithfully in his confession and, by helping the Lord, deserve to have a good 671 end 672 .
<BII13, f. 50ra> Whoever therefore 673 wills 674 to be a friend of this world, is made an enemy of God 675 . Or do you think that the scripture says in vain : The spirit that dwells in you lusts to envy? <VD38, f. 54ra> But he gives greater grace, because of which it is said 677 : God resists the proud 678 , but gives grace to the humble. Be therefore subject to God, but resist the devil, and he will flee from you. Approach 680 the master 681 , and he will approach 682 you. Cleanse 683 684 your hands, sinners 685 , and purify 686 your hearts 687 , double minded 688 . Be miserable and mourn and weep, your laughter in mourning 689 con <SG670, f. 95b> turns 690 and joy into 691 692 me <I83, f. 59 vb> the dew 693 , humble yourselves in the sight 694 of the Lord, and he will exalt 695 you.
Do not draw down high<P9629, f. 5r>[rutrum 696 , my brothers, because whoever detracts from his brother or who judges his brother, detracts from the law and judges the law. But if you judge the law, you are not 697 a maker of the law, but a judge. For there is one 698 lawgiver 699 and judge, who can destroy and deliver. And you,] who are you 700 , who judges [the neighbor? Act now, rich men, weep and howl at your 701 miseries that will come upon you.] <S105, f. 38v> Your riches are rotten and your clothes are eaten by moths 702 Gold and silver <BII13, f. 50rb> of yours 703 and] their 704 will be a testimony to you, and the car will eat 705 <N442, f. 29rb> your nes as [fires. You have stored up 706 your wrath in the last days. Behold the wages of the laborers who harvested 707 your regions 708 709 . [He who has been defrauded 710 711 by] you, cries out 712 , and their cry entered the ears of the Lord Sabaoth 713 . You were feasted 714 <SG670, f. 96a> on the earth and in lusts 715 you nourished your hearts on the day 716 of the killing <VD38, f. 54rb> you brought 717 <E97, f. 31ra> You have killed 718 the righteous, and he does not resist 719 you.
Alas, <I83, f. 60ra> brothers, to those who tribulate you, the more you tribulate, the more purified 720 721 and the more blessed you become 722 , if the tribulation itself is patiently endured. Hence 723 truth itself says by itself: Blessed are 724 those who suffer persecution for righteousness' sake. And elsewhere: You will be blessed when men hate you <O93, f. 10va> and they have persecuted and cast out your name as evil. Rejoice in that day and exult, because your reward is great 725 726 in heaven.
<V630, f. 29vb> Date VIII 727 Cal. Aug. Trajan and Aelianus 728 vv. CC 729 _ Const.
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