search | The Crusades Regesta Database

Institution

Grantor

Recipient

Transaction Type

Displaying 181 - 190 of 380

RRR: 2556

year: 1246

text: Late 1246. Tabriz. Raben Atha (the catholicos of Armenia) writes to Frederick II. He had heard several years ago that he had come to fight for the Holy Land but had not completed it and that discord had been the reason. He has now heard from merchants that the pope is against him. He urges him to be reconciled to the pope, in view of what has happened to the Holy City and Christendom and the Holy Sepulchre. Frederick should seek reconciliation with the pope and accept whatever he says about the Holy Land and Christendom. Using the Dominicans, Andrew (of Longjumeau) and his colleague, Raben Atha (Ata) has written to the pope, the patriarch of Jerusalem and other fathers urging reconciliation. He also seeks his clemencia for John our archbishop of Jerusalem and for our eastern Christian brothers in Syria. Late 1246. Tabriz. Raben Atha (the catholicos of Armenia) writes to Frederick II. He had heard several years ago that he had come to fight for the Holy Land but had not completed it and that discord had been the reason. He has now heard from merchants that the pope is against him. He urges him to... more

sources: Claverie, ‘Deux lettres inédites’, pp. 290-91. See also RRR 2556 & 2557

cite:

RRR: 2557

year: 1246

text: Late 1246. Tabriz. Raben Atha (the catholicos of Armenia) writes to King Louis. He has heard that he has taken the cross and of his zeal for the Holy Land following the destruction of the Holy City. He has heard from Andrew (of Longjumeau) and his colleague how the king was close to death and is now devoting himself to the Holy Land. He also requests that he show good will to John our archbishop of Jerusalem and for our eastern Christian brothers in Syria. Late 1246. Tabriz. Raben Atha (the catholicos of Armenia) writes to King Louis. He has heard that he has taken the cross and of his zeal for the Holy Land following the destruction of the Holy City. He has heard from Andrew (of Longjumeau) and his colleague how the king was close to death and is... more

sources: Claverie, ‘Deux lettres inédites’, pp. 291-92. See also RRR 2555 & RRR 2557

cite:

RRR: 2558

year: 1247

text: Late 1246/early 1247. Raban Atha (Ara), vicar of the East (the catholicos of Armenia), writes to Pope [Innocent IV], with a long inscriptio (i.e. magnificent pope, father of fathers, intercessor for the Lord’s people, the sun of justice whose light rises over the four regions of the world, the holder of the See of Saint Peter, my lord, the most holy pope of the city of Rome and of all the regions of the world), relating that the pope’s elegant letter reached him (describing at length his joy and admiration). He has heard of the anathema with which the pope has anathematized the emperor and understood that this was done because of his sin and transgression. Yet the pope knows that Christ taught that if your brother sins against you, forgive him, and not just seven times, as Simon Peter asked, but seventy-seven times. This is the foundation of the Church, that one forgives one’s brother his ignorance and forgets his sins. So the [catholicos] asks the pope to forgive the emperor. There are three reasons: because of the slaughter and capture of their Christian brothers, the destruction of the Holy City, and the trial caused by the unprecedented trampling under foot of the Lord's Sepulchre. For these reasons, and his zeal for God and the sorrow in his heart, the [catholicos] petitions the pope, writing these things out of necessity and concern for Christ’s churches. All Christ’s churches, monasteries, and faithful in East and West should wear cilicia (garments of goat’s hair), sit in sorrow, and cry over Jerusalem and the things that have happened in it in their days. These things the [catholicos] has submitted to the pope’s lordship. Now, however, the friars Andreas and his associate, the pope’s special sons, religious and virtuous in all their works, who should be honoured by all men, whom the pope has sent, will tell the pope in person what they saw and heard with the [catholicos], and they will present the [catholicos’] greetings to all fathers, priests, monks, and kings subject to the lordship of the pope’s See as well as to all Christians obedient to the pope’s paternity. The [catholicos] also sends to the pope via the hands of those friars, the pope’s nuncios, a booklet that the [catholicos] brought from the East, from the land of China (Sin), and another booklet on the faith on behalf of the archbishop of the Nestorians (Nesibini), which two other archbishops and three bishops signed. Along with them the [catholicos] asks the pope a second time for archbishop I. of Jerusalem (Ierosolimitanus), who is of the race of the [catholicos], and for their Eastern Christian brothers in Antioch, Tripoli, Acre, and in other lands of the pope, so that the pope recommends them lest anyone offend them, for they are with the pope, as Christ said: ‘Whatsoever you do to the least of my brothers, that you do unto me.’ The letter closes with good wishes. Late 1246/early 1247. Raban Atha (Ara), vicar of the East (the catholicos of Armenia), writes to Pope [Innocent IV], with a long inscriptio (i.e. magnificent pope, father of fathers, intercessor for the Lord’s people, the sun of justice whose light rises over the four regions of the world, the... more

sources: Rodenberg, 2:199-200, no. 268; Claverie, ‘Quatre Nouvelles lettres’, pp. 70-71; RRH 1152. See also RRR 2555 & 2556

cite:

RRR: 2559

year: 1247

text: Late 1246 / early 1247. Ignatius, made by the Holy Spirit pastor over the Jacobitae of Syria and all the Orient, writes to Pope Innocent [IV], father of fathers, holder of the See of Saint Peter, prince of the apostles, glorified by Christ God, Who gave Saint Peter the keys to the Kingdom of Heaven and placed him as the foundation of the Church, the servant of the servants of Christ, relating that he received the pope’s letter from the hand of the wise and virtuous Friar Andreas, expressing his joy at the demand for common peace and charity. As he is obedient to perfect peace, he shall first show the truth of the faith that they confess, as God is his witness: ‘Thus we say that we Oriental Christians called Jacobitae believe in the Father and the Son and the Holy Spirit, one nature, three hypostases, three persons. And since the Father is the principle of the Son and of the Holy Spirit, the generative principle of the Son and the spirative principle of the Holy Spirit. And just as we must [not] confess one hypostasis and one person [simply] because there is one nature of divinity, nor again because there are three hypostases and three perfect persons must we confess that there are three natures, but one nature, one power, one will, one natural act of the Father and of the Son and of the Holy Spirit. And further we confess that God the Word the only begotten of the Father descended from the will of the Father and of the Holy Spirit, and dwelled in the womb of the Virgin Mary, and was born of her by a second birth, since He is born of the Father by an eternal birth. And He was made of her perfect man, animated by a rational intellective soul, similar to us in all things except for sin. And He is perfect God and perfect man, without mixture, without confusion. And He is one God, one Christ, one person, as Athanasius (Anathasius) says, and Cyrillus (Cirillus), that in God the Word the one nature is incarnate. And because of this we confess that Mary is the mother of God in truth, because she gave birth to God incarnate, Who was born for our salvation, and grew in human dimensions, and completed the governance, and suffered, and died according to the flesh, and arose on the third day, and since he fulfilled the divine, He was in truth perfect God and perfect man. And further, when He did human things, He was perfect God and perfect man, one after the union. Thus we have not accepted those who confess a divided duality of unity, nor again those who confess a mixture and confusion, as Eutyches (Eutices) the excommunicate. But we have accepted all those who follow the faith of Saint Peter, the prince of the apostles, and who walk on the path of the Council of Nicaea, no matter who they are of the Holy Church’s doctors, whose truth is known to God on high. Again, we damn and excommunicate everyone who deviates from the faith of Saint Peter and of the Council of Nicaea and who corrupts the righteousness of the Christian faith from the time of Symon Magus until this day, whoever they may be, and they are known to God. This, therefore, is our faith and our confession, and with us the Egyptians (Egyptii), and Armenians (Armeni), and Libyans (Libii), and Ethiopians (Ethiopes). Furthermore we confess that the Holy Roman Church is the mother and head of all churches, and it is in her that the bodies of Saints Peter and Paul were reposed.’ This he has shown the pope briefly and succinctly, to avoid tedium in prolixity and because much is understood in little. When the pope seeks unity and concord, which no one can refuse, [Ignatius] asks the pope the following. First, that when their patriarch dies the archbishops shall gather and choose a successor according to custom and with the Holy Spirit. Second, that the Latin patriarch, archbishops, and bishops in their parts shall not judge over their patriarchs and archbishops, but the pope shall judge over them as over the Latin patriarchs and archbishops, and they shall receive the pope’s sentences and judgments as the Latins do. Third, that the Latin patriarch, archbishops, and bishops shall not receive a census from the churches and monasteries that the [Jacobitae] have in [the Latins’] lands, but rather they shall communicate to them the liberties of the Church, as to sons in honour, and the [Jacobitae] shall always show them reverence and honour. Otherwise, it will not be decent for them to desire against the liberty of the Church what the [Jacobitae] have after much labour. Fourth, that those of the [Jacobitae] people who marry Latins shall not be compelled to a second confirmation, since they have been marked with the baptismal character and confirmed one time. Further, when Latins have come to their parts, the people loved them and did what they could to provide for their needs, as in the liberation of slaves or captives and the like. Thus they now ask the pope to repay them in charity, which above all likens us to God, and to pray for them, as is fitting in their misery. (ASV, Reg. Vat. 21, ff. 431v-432r, no. 120; summary Innocent IV, Les registres, 1:455, no. 3036; Baronius, Raynaldus et al., §§36-38, corrected from the manuscript; Claverie, ‘Quatre nouvelles lettres’, pp. 66-68). [Note: This document and the three that follow Late 1246 / early 1247. Ignatius, made by the Holy Spirit pastor over the Jacobitae of Syria and all the Orient, writes to Pope Innocent [IV], father of fathers, holder of the See of Saint Peter, prince of the apostles, glorified by Christ God, Who gave Saint Peter the keys to the Kingdom of Heaven... more

sources: RRR 2559-61

comments: Note: This document and the three that follow (RRR 2559-61) are undated. They are entered in the papal registers with material for the 4th year of Pope Innocent III, 25 June 1246 – 24 June 1247, and were evidently brought to Europe by Andrew of Longjumeau on his return from his first foray into Asia.

cite:

RRR: 2560

year: 1247

text: Late 1246 / early 1247. Another Latin version of the Confession of Father Ignatius, patriarch of the Eastern Christians who are called Jacobitae, for himself and for the people committed to him: ‘We believe in the Father, the Son, and the Holy Spirit, one nature and three persons. The Father is the one Who begets, the Son begotten of Him, and the Holy Spirit proceeding from the Father, receiving from the Son. In the last times by the will of the Father and the Holy Spirit the eternal Word descended from heaven, and dwelled in the womb of the Virgin, and was born of her by a second birth, and preserved her virginity post-partum; therefore we believe and confess her [to be] the bearer of God. He was circumcised, and purged circumcision; He fasted, and was tempted by the Devil, and suffered and died according to the flesh, and arose again; and forty days after His resurrection He appeared to the world to justify (verify) His resurrection: He ascended into heaven, He is seated at the right hand of the Father; thence He will come to judge the living and the dead. And He in truth is perfect God and perfect man, one Christ from two natures, divine and human. And the divine nature is preserved in (its) holy essence and in its properties; and the human nature is preserved in its essence and in its properties; and the union between them [is] without confusion, without mixture, without corruption. We agree with Saint Peter and confess him to be the foundation of the Church, as Christ named him petra saying: ‘Upon this rock I shall build my Church’; and thus the Church, in which his body is reposed, is the mother of all churches in the whole world: and we say and preach that she is the shining light from which all other lamps are lit. We also say that the souls of the just who have fulfilled the will of God, when they are separated from the body, rest in the kingdom of heaven. Sinners who die without confession are flogged in hell. But those who have sinned but have confessed their sins, but have not completed their penance, are afflicted until the completion of the penance. We say that a Christian disciple of Jesus Christ must love his Christian brother just as Christ loved us and placed his soul for us. But a Christian who hates his brother is not a Christian, because he is a transgressor of Jesus Christ’s commandments, but rather a disciple of the one who envied Adam and hated him. These are what we have said in brief to show our faith.’ Late 1246 / early 1247. Another Latin version of the Confession of Father Ignatius, patriarch of the Eastern Christians who are called Jacobitae, for himself and for the people committed to him: ‘We believe in the Father, the Son, and the Holy Spirit, one nature and three persons. The Father is the... more

sources: ASV, Reg. Vat. 21, f. 432r-v, no. 122; summary Innocent IV, Les registres, no. 3038; Baronius, Raynaldus et al.,§§39-40

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, & 2560-61.

cite:

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

cite:

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

cite:

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

cite:

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

cite:

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

cite: