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RRR: 2561

year: 1247

text: Late 1246 / early 1247. Latin version of the Confession of Primate Johannes of the Eastern Jacobitae: ‘I, Johannes, feeble primate of the Eastern Jacobitae, say that my confession and my faith is from the Lord Jesus Christ, the eternal Word of God, namely the person of the eternal Son born of the Father before times: that by His, His Father’s, and the Holy Spirit’s will, He descended from the high dwelling place of the heavens, and He has not withdrawn from the lordship of His majesty, and He dwelled essentially in Mary the Virgin His maid, and He received from her a body animated with a rational intellective soul. And He was united with it with the aforesaid soul mediating, but in an inseparable union. And we do not say that He was first formed as a man and afterwards divinity dwelled in Him, but rather we say that no part of His humanity sprung into being without divinity being united, without mixture, without confusion, in a union, I say, perpetual, inseparable, indivisible. And because of this we confess that He is the one God incarnate; the one Son born of the Father, first by an eternal birth and at last of the Virgin Mary by a temporal birth; one person, one substance from two substances, not that divinity was converted into humanity or humanity into divinity, nor that a third substance was composed from these two substances, but it was united according to a pattern (norma) of union of non-accidental life. And although the union excludes duality, yet the evidence of two natures and their properties remains in Him and are they distinguished by the intellect alone. And we do not attribute miracles and magnificent works to divinity abstracted from humanity, nor do we attribute natural things and the lowest (weakest) works to humanity abstracted from divinity. But we say that He made miracles by virtue of divinity and He tasted suffering and voluntary death because of the nature of humanity; and yet He is one Son of God and man. And we say that, when He underwent suffering and voluntary death for the salvation of His creation, His divinity was not separated from His body at the hour of death, but it was always united both with the body that underwent suffering and with the separated soul; nor did suffering reach it, since the divine substance, because of its excellence, is immune from every accident and passion. But since each of the three persons is called ‘God’, and it is the case that the Son is one of the three persons and is called ‘God’, we must call the Virgin Mary His mother the ‘bearer of God’. And if someone should say to us that this name ‘God’ is a name common to three persons, and thus perhaps this statement will pass over to a person other than the Son, or to three at once, we say that this name is common unless there is something distinctive and proper. If there is something distinctive and proper – because each of the three persons has a proper notion by which He is distinguished from the others, and this because the Father is distinguished from the Son and the Holy Spirit by paternity, and the Son from the Father and the Holy Spirit by filiation, and the Holy Spirit from the Father and the Son by procession – therefore, if we call the Father ‘God’ and we make known paternity, it does not follow that it crosses over to the Son and the Holy Spirit, and similarly with the Son and the Holy Spirit. Therefore, when we say, ‘The Virgin Mary begot God’, this is only understood of the Son, because this name is restricted by the notion of birth and filiation, nor must that statement cross over to another. And if someone should say to us, “Why does it not suffice for her to be called the ‘bearer of Christ?’”, we respond that this name does not suffice for making known the truth of the essence in the Bearer, since the noun is derived from unction and requires a long explanation and departs from the first explanation, and perhaps the foolish will reckon that she was called this name just as David, and just as Saul, or this sort. But if the name derived from divinity and humanity, it would suffice in brief to call Mary the ‘mother of Christ’. Since, therefore, in truth God was born from her, we call her the ‘bearer of God’, and in this we follow in the steps of the holy Fathers.’ Late 1246 / early 1247. Latin version of the Confession of Primate Johannes of the Eastern Jacobitae: ‘I, Johannes, feeble primate of the Eastern Jacobitae, say that my confession and my faith is from the Lord Jesus Christ, the eternal Word of God, namely the person of the eternal Son born of the... more

sources: ASV, Reg. Vat. 21, f. 432v, no. 123; Claverie, ‘Quatre nouvelles lettres’, pp. 68-69; summary Innocent IV, Les registres, no. 3039; Baronius, Raynaldus et al., §§41-42

comments: Note: This document is undated. It is entered in the papal registers with material for the 4th year of Pope Innocent III, 25 June 1246 – 24 June 1247, and was evidently brought to Europe by Andrew of Longjumeau on his return from his first foray into Asia. See also RRR 2558-59, & 2561.

RRR: 2562

year: 1247

text: Late 1246 / early 1247. The confession of the Nestoriani: ‘I, Enstaib / Ensoaib, archbishop of Nasabin (present day Nusaybin in Turkey; ancient Nisibis or Nesbin), say that my faith [is] from the Lord Jesus Christ, that He is perfect God and perfect man, namely one Son of God and man, one person, and He was not first pure man and then united with deity, but no part of His humanity existed except as united with deity; and that the Virgin Mary begot perfect God and perfect man, one Son, who is the Lord Jesus; and this union was not accidental, able to be separated, but permanent and perpetual; and that the properties of the divine and human nature indwell in Christ. But He died according to the united humanity, and the union did not cease in Him, but endured while He was on the cross and in the tomb; and the soul was separated from the body in death; nor was deity [separated from] humanity, but the union of deity to the soul separated from the body endured, and to the body that underwent suffering. There was a beginning of the union, however, wherefore the angel announced to the Blessed Virgin, and she consented to him and believed his words, and said: ‘Be it done to me according to thy word’, and the union was made between ‘Be it done’ and ‘thy word’. And in this that we say, ‘Mary begot Christ’, it is understood that she begot God the Son, one of the three persons, united with one man, concerning which it is said in the Gospels that He is the son of David and the son of Abraham, and is the son of the Virgin Mary, and of God the Father. And in this that we say, ‘Mary begot Christ’, it is understood that she begot God, but on this condition: that He is God the Son, united with humanity. But there are words of understandings, and this word ‘Christ’ signifies perfect God and perfect man, but this word ‘God’ signifies alike the Holy Trinity and stands for the Father and stands for the Son and stands for the Holy Spirit. And when it is said, ‘Mary begot God’, perhaps the foolish will reckon that she begot either the Holy Trinity or the Father or the Holy Spirit, unless it is explained ‘God the Son united’. So since it requires explanation, and God the Son united is Christ Himself, it will be under one word, when we say, ‘Mary begot Christ’; one word briefly encompassing divinity and humanity. There is thus one Christ, one Son, a thing of two natures, of divinity and humanity, one individual, one person.’ Late 1246 / early 1247. The confession of the Nestoriani: ‘I, Enstaib / Ensoaib, archbishop of Nasabin (present day Nusaybin in Turkey; ancient Nisibis or Nesbin), say that my faith [is] from the Lord Jesus Christ, that He is perfect God and perfect man, namely one Son of God and man, one person,... more

sources: ASV, Reg. Vat. 21, f. 432r, no. 121; Claverie, ‘Quatre Nouvelles lettres’, pp. 69-70; summary Innocent IV, Les registres, no. 3037; Baronius, Raynaldus et al., §43

RRR: 2563

year: 1247

text: January 21. Lyons. Pope Innocent IV writes to Archbishop [Eustorge] of Nicosia and the bishop of Limassol, relating that he was told on their behalf that several prelates, clerics and laypeople of the Kingdom of Jerusalem are taking refuge with them because of the devastation, on account of which the addressees must assist them and bear a heavy burden. Because of this and the dangers of travel due to the weakness of the faithful and the strength of the Saracens and other infidels, who now prevail on land and sea in those parts, the pope grants that they may not be summoned outside Cyprus. Valid for two years. January 21. Lyons. Pope Innocent IV writes to Archbishop [Eustorge] of Nicosia and the bishop of Limassol, relating that he was told on their behalf that several prelates, clerics and laypeople of the Kingdom of Jerusalem are taking refuge with them because of the devastation, on account of which... more

sources: Coureas and Schabel, The Cartulary, pp. 110-11, no. 24; Schabel et al., Bullarium 1:359-60, no. e-19

RRR: 2564

year: 1247

text: January 27. (Greek) Minute of a meeting involving Jean Martin (Ζωὰν Μαρτὴν), the praktoros (πράκτορος) of Cyprus, the secrète officials and other vassals of the kingdom of Cyprus concerning Jean Boutrou’s (Ζωὰν Μπουτρου) estimated income and expenses for the village of Knodara. January 27. (Greek) Minute of a meeting involving Jean Martin (Ζωὰν Μαρτὴν), the praktoros (πράκτορος) of Cyprus, the secrète officials and other vassals of the kingdom of Cyprus concerning Jean Boutrou’s (Ζωὰν Μπουτρου) estimated income and expenses for the village of Knodara.

sources: Beihammer, Griechische Briefe, p. 154, no. 6, see, pp. 247, 323-24

RRR: 2565

year: 1247

text: February 13. Lyons. Pope Innocent IV writes to the archdeacon and the cantor of Beirut, relating that in the pope’s presence Master Filippo canon of Jubayl (Byblos) described his dispute with his bishop over his canonry in that church and certain incomes of which he was despoiled, because of which many sentences of interdict, suspension and restitution, eventually definitive, have been promulgated for him against the bishop by various judges delegated by the Apostolic See. Yet the bishop scorned the sentences and through various subterfuges has forced him to labour on this case for more than nine years with great expense. He appealed to the Apostolic See many times, but the bishop did not bother to pursue them, although Filippo did. Wishing to put an end to the litigation, the pope orders the addressees to cite the bishop peremptorily to send to the pope’s presence, on the next passage after receiving this letter, an agent informed about the entire case along with all documents pertaining to it, to do and receive what the order of reason requires, provided that the citation precedes the passage by one month. They shall inform him that if perhaps he neglects to carry this out, the pope will proceed in the case anyway as much as he can de iure. If both of them cannot do this, [then one can]. They shall notify the pope in writing about whatever they do. February 13. Lyons. Pope Innocent IV writes to the archdeacon and the cantor of Beirut, relating that in the pope’s presence Master Filippo canon of Jubayl (Byblos) described his dispute with his bishop over his canonry in that church and certain incomes of which he was despoiled, because of which... more

sources: Innocent IV, Les registres, 1:356, no. 2403

RRR: 2566

year: 1247

text: March 5. Lyons. Pope Innocent IV writes to King Henry [I] of Cyprus, relating that he is happy that the king is abandoning the former emperor Fr[ederick II] and returning to the Church. The king’s petition that was read to the pope claimed that the king had taken an oath of fealty and homage to F[rederick], but now out of fear of the Lord he wished to separate from F[rederick], seeking refuge with the Apostolic See and asking to be absolved from the oath and taken along with his kingdom under papal protection. Since F[rederick] goes from protector of the Church to prosecutor, trying to make the Mother Church – which raised him from the cradle and exalted him over all the princes of the globe – subservient and attacking the Catholic faith, the pope deprived him of the empire, kingdoms, and every other title at the Council of Lyons, and on the advice of the prelates at the council he absolved everyone from their oaths to the former emperor. The pope therefore absolves the king of his oath and takes him and his kingdom under papal protection, declaring them subject to the pope alone. March 5. Lyons. Pope Innocent IV writes to King Henry [I] of Cyprus, relating that he is happy that the king is abandoning the former emperor Fr[ederick II] and returning to the Church. The king’s petition that was read to the pope claimed that the king had taken an oath of fealty and homage to... more

sources: Schabel et al., Bullarium, 1:360-62, no. e-20

RRR: 2567

year: 1247

text: *March 31. [Acre]. The Genoese Simone Malocello, procurator of Corradino Pavia, son of the chancellor of the Genoese Commune Giacomo Pavia, presents to the patriarch of Jerusalem (Robert de Nantes) and to the archbishop of Tyre a bull of Pope Innocent IV ordering the conferral of a benefice on Corradino Pavia. *March 31. [Acre]. The Genoese Simone Malocello, procurator of Corradino Pavia, son of the chancellor of the Genoese Commune Giacomo Pavia, presents to the patriarch of Jerusalem (Robert de Nantes) and to the archbishop of Tyre a bull of Pope Innocent IV ordering the conferral of a benefice on... more

sources: Ferretto, ‘I Genovesi in Oriente nel carteggio di Innocenzo IV’, p. 358, no. X

RRR: 2568

year: 1247

text: April 9. Lyons. Pope Innocent IV writes to the bishop of Tripoli, who informed him that, after he came to the Apostolic See he was unable to receive the incomes from his church in full, so he is overloaded by the burden of debts. The pope authorizes the bishop to borrow up to 230 pounds of Venetian grossi from the Venetian merchant Giovanni Stamiari to pay his debts and his necessary expenses, using the goods of his church as security. April 9. Lyons. Pope Innocent IV writes to the bishop of Tripoli, who informed him that, after he came to the Apostolic See he was unable to receive the incomes from his church in full, so he is overloaded by the burden of debts. The pope authorizes the bishop to borrow up to 230 pounds of Venetian... more

sources: Innocent IV, Les registres, 1:373-74, no. 2516

RRR: 2569

year: 1247

text: April 17. Lyons. Pope Innocent IV writes to Balian (Balianus) lord of Beirut (Berichi) and his brothers and their sons, relating that, because of their devotion to the pope and the Roman Church, he is granting that no one except a papal legate can promulgate sentences of excommunication or interdict against them or their land without special mandate of the Apostolic See, valid for three years. April 17. Lyons. Pope Innocent IV writes to Balian (Balianus) lord of Beirut (Berichi) and his brothers and their sons, relating that, because of their devotion to the pope and the Roman Church, he is granting that no one except a papal legate can promulgate sentences of excommunication or... more

sources: Innocent IV, Les registres, no. 2524

RRR: 2570

year: 1247

text: April 17. Lyons. Pope Innocent IV writes to [Henry I], king of Cyprus and lord of the Kingdom of Jerusalem, exhorting him to spare no labour or expense in improving the status of ‘the land where Jesus Christ chose to be born, preach and die for the redemption of the human race’, which land has been struck by various calamities because of sins. The king’s efforts can compensate for this and contribute to his honour, the exaltation of the Roman Church and the salvation of the faithful. By following the pope’s advice, the monarch will earn eternal beatitude as well as perpetual praise and the spiritual support of the pope. April 17. Lyons. Pope Innocent IV writes to [Henry I], king of Cyprus and lord of the Kingdom of Jerusalem, exhorting him to spare no labour or expense in improving the status of ‘the land where Jesus Christ chose to be born, preach and die for the redemption of the human race’, which land has been... more

sources: Innocent IV, Les registres, 1:376, no. 2531; Schabel et al., Bullarium 1:362-63, no. e-21

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