Alexander III - Instructio fidei catholicae ad soldanum

Steven Avery

Steven Avery

Administrator
Biblia Novi Testamenti Illustrata
Abraham Calov
https://books.google.com/books?id=i_hDAAAAcAAJ&pg=PA1664
1661419690831.png


Christian-Muslim Relations 600 - 1500 (2022)
John Tolan
https://referenceworks.brillonline.com/browse/christian-muslim-relations-i/alphaRange/Ih - In/I
Instruction in the Catholic faith to the sultan
Alexander III
Date: Probably 1177 or 1178
Original Language: Latin
Description
The text, preserved in the correspondence of Peter of Blois, who was part of the papal curia in 1177-78, takes the form of a short letter (8 columns in the PL text) addressed by the pope to the sultan of Iconium (who is not named). The pope says that the sultan has made known, through letters and messengers, that he wishes to convert to Christianity. The sultan has already received a number of biblical books, and now

https://referenceworks.brillonline.com/browse/christian-muslim-relations-i
General Editor: David Thomas, Alex Mallett
Associate Editors: Juan Pedro Monferrer-Sala, Johannes Pahlitzsch, Barbara Roggema, Mark Swanson, Herman Teule and John Tolan
 
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Steven Avery

Steven Avery

Administrator
Check that this is in Joachim area

Acta Conciliorum et Epistolae decretales ac Constitutiones summorum Pontificum, Part 6, Volume 7 - Part 8, Volume 7 (1714)
Jean Hardouin
https://books.google.com/books?id=1YS8NGN_kT8C&pg=PA17
1661420533536.png

Enchiridion symbolorum, definitionum et declarationum - Wikisource

la.m.wikisource.org la.m.wikisource.org
Cap. 2 De errore abbatis Joachim 803 431 Damnamus ergo et reprobamus libellum seu tractatum, quem Abbas Joachim edidit contra Magistrum Petrum Lombardum, de unitate seu essentia Trinitatis, appellans ipsum haereticum et insanum pro eo, quod in suis dixit Sententiis: " Quoniam quaedam summa res est Pater, et Filius, et Spiritus Sanctus, et illa non est generans, neque genita, neque procedens. " Unde asserit, quod ille non tam Trinitatem, quam quaternitatem astruebat in Deo, videlicet tres personas, et illam communem essentiam quasi quartam; manifeste protestans, quod nulla res est, quae sit Pater et Filius et Spiritus Sanctus; nec est essentia, nec substantia nec natura: quamvis concedat, quod Pater et Filius et Spiritus Sanctus sunt una essentia, una substantia unaque natura. Verum unitatem huiusmodi non veram et propriam, sed quasi collectivam et similitudinariam esse fatetur, quemadmodum dicuntur multi homines unus populus, et multi fideles una Ecclesia iuxta illud: Multitudinis credentium erat cor unum et anima una (Ac 4,32); et: Qui adhaeret Deo, unus spiritus est cum illo (1Co 6,17); item: " Qui . . . plantat, et qui rigat, unum sunt " (1Co 3,8); et: Omnes unum corpus sumus in Christo (Rom 12, 5); rursus in libro Regum (1R 22,5): Populus meus et populus tuus unum sunt. Ad hanc autem suam sententiam astruendam illud potissimum verbum inducit, quod Christus de fidelibus inquit in Evangelio: " Volo, Pater, ut sint unum in nobis, sicut et nos unum sumus, ut sint consummati in unum " (Jn 17,22 s). Non enim (ut ait) fideles Christi sunt unum, i e. quaedam una res, quae communis sit onmibus, sed hoc modo sunt unum, id est una Ecclesia, propter catholicae fidei unitatem, et tandem unum regnum, propter unionem indissolubilis caritatis quemadmodum in canonica Joannis Apostoli epistola legitur Quia " tres sunt, qui testimonium dant in caelo, Pater, et Filius, et Spiritus Sanctus: et hi tres unum sunt " (1Jn 5,7), statimque subiungitur: " Et tres sunt, qui testimonium dant in terra: Spiritus, aqua et sanguis et hi tres unum sunt " (1Jn 5,8), sicut in quibusdam codicibus invenitur.





Alexandre III, Ep. 'Ex litteris tuis' ad soldanum Iconii
http://patristica.net/denzinger/enchiridion-symbolorum.html
http://209.85.147.18/books?pg=PA19&...433000352082&id=1YS8NGN_kT8C&output=html_text

Acta Conciliorum et Epistolae decretales ac Constitutiones summorum Pontificum: Part 6, Volume 7 - Part 8, Volume 7
hic modo sunt unum, id eft, una ecclesia, propter θολικήν της πίστως ένωσαν, και πλος μία βασιλεία , δια πω

unionem indissolubilis caritatis. Quemadmodum in ενότητα της αδιαλύου ενώσεως, όν τρόπον αν τη κανονική και

Απολη όπ
Tas ir ovegro, o ta the, sózas, siġareduce árvor. res modrou

Spiritus fantus ; et hi tres unum sunt. Statimque
οι τράς εν εσίν. Αυθύς π ωeοίθηση

subjungitur : Et tres sunt qui testimonium dant in καθώς έν πα κώδιξιν δύeίσκεται. Isrra , spiritus , aqua, & fanguis ; tres unum Ημείς δε * ιεράς απάσης οικουμενικώς στιωόδου δοκιμούσης, ent , ficut in codicibus quibufdarm invenirur. πιστεύουν και ομολονδιών μετα Πίσχου, όπ έν η ακρότατον Nos autem , facro & universali concilio


canonica Joannis epistola legitur : Quia tres funt 1. Joan. $. Iwárvou Omisoañ aranyonetou, ón mas eisir oi peap tupoža- qui teftimonium dant in calo, Pater, Verbum, &
 
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Steven Avery

Steven Avery

Administrator
TWOGIG on Pope Alexander III

Petrus Comestor (d. 1178) : Sermon 24
• Petrus Comestor was born in Troyes. Although the name Comestor (or Manducator, Latin; le Mangeur in French) was popularly attributed to his habit of devouring books and learning (it means 'eater'), it was probably, and more prosaically, a family name. As a young man, Peter studied at Troyes Cathedral school, where he might have come into contact with Peter Abelard.;[3] sometime later, he was a student in Paris under, amongst others, Peter Lombard.[4] By 1147, he was back in Troyes, having been appointed dean of Troyes Cathedral. By 1160, Peter had returned to Paris to teach, holding the chair of theology at the university (from which he retired in 1169). He was made chancellor of Notre Dame in Paris around 1164, which put him, amongst other things, in charge of the cathedral school, and which post he held until his death in 1178.[5] Peter's reputation as an academic was such that Pope Alexander III exempted Peter from his ban on charging fees for giving license to teach.

Peter Cellensis (c. 1115-1183)
Peter Cellensis, also known as Peter of Celle, Peter of Celles, Pierre de Celle and Peter de la Celle, (c. 1115 in Troyes[1] – 20 February 1183, at Chartres) was a French Benedictine and bishop. He was born into an aristocratic family of Champagne and educated in the Cluniac Priory of Saint-Martin-des-Champs at Paris. He spent part of his youth at Provins with his long-term friend John of Salisbury.[2][3] Became a Benedictine, and in 1150 was made Abbot of”La Celle”in Saint-André-les-Vergers, near Troyes, where he got his surname, Cellensis. In 1162 he was appointed Abbot of St. Rémy at Reims, and in 1181 he succeeded John of Salisbury as Bishop of Chartres. He was highly regarded by many other churchmen of his time such as Thomas Becket, Pope Eugene III and Pope Alexander III.
(Peter Cellensis. Wikipedia. <en.wikipedia.org/wiki/Peter_Cellensis>)

Bernard of Clairvaux (1090-1153 AD)
• Bernard of Clairvaux (Latin: Bernardus Claraevallensis; 1090 – 20 August 1153) was a French abbot and a major leader in the revitalization of Benedictine monasticism through the nascent Order of Cistercians.”...He was sent to found a new abbey at an isolated clearing in a glen known as the Val d'Absinthe, about 15 kilometres (9.3 mi) southeast of Bar-sur-Aube. According to tradition, Bernard founded the monastery on 25 June 1115, naming it Claire Vallée, which evolved into Clairvaux. There Bernard preached an immediate faith, in which the intercessor was the Virgin Mary."[3] In the year 1128, Bernard attended the Council of Troyes, at which he traced the outlines of the Rule of the Knights Templar,[a] which soon became the ideal of Christian nobility. On the death of Pope Honorius II on 13 February 1130, a schism arose in the church. King Louis VI of France convened a national council of the French bishops at Étampes in 1130, and Bernard was chosen to judge between the rivals for pope. By the end of 1131, the kingdoms of France, England, Germany, Portugal, Castile, and Aragon supported Pope Innocent II; however, most of Italy, southern France, and Sicily, with the Latin patriarchs of Constantinople, Antioch, and Jerusalem supported Antipope Anacletus II. Bernard set out to convince these other regions to rally behind Innocent. In 1139, Bernard assisted at the Second Council of the Lateran. He subsequently denounced the teachings of Peter Abelard to the pope, who called a council at Sens in 1141 to settle the matter. Bernard soon saw one of his disciples elected Pope Eugene III. Having previously helped end the schism within the church, Bernard was now called upon to combat heresy. In June 1145, Bernard traveled in southern France and his preaching there helped strengthen support against heresy. He preached at the Council of Vézelay (1146) to recruit for the Second Crusade. After the Christian defeat at the Siege of Edessa, the pope commissioned Bernard to preach the Second Crusade. The last years of Bernard's life were saddened by the failure of the crusaders, the entire responsibility for which was thrown upon him. Bernard died at the age of 63, after 40 years as a monk. He was the first Cistercian placed on the calendar of saints, and was canonized by Pope Alexander III on 18 January 1174. In 1830 Pope Pius VIII bestowed upon Bernard the title”Doctor of the Church". (Bernard of Clairvaux. Wikipedia. <en.wikipedia.org/wiki/Bernard_of_Clairvaux>)

Gerhoh of Reichersberg (1093-1169)
On the occasion of the disputed papal election in 1159 (Alexander III and Victor IV) Gerhoh sided with Alexander III, but only after long hesitation; for this action the imperial party looked on him with hatred. For refusing to support the antipope,

Arnulf of Lisieux (d. 1184 AD)
• Arnulf of Lisieux[1] (1104/1109[2] – 31 August 1184) was a medieval French bishop[3] who figured prominently as a conservative figure during the Renaissance of the 12th century, built the Cathedral of Lisieux, which introduced Gothic architecture to Normandy, and implemented the reforms of Bernard of Clairvaux. He was born in Normandy, the second son of Hardouin de Neuville,[2] and having been educated there by his elder brother, Jean, Bishop of Sées, studied canon law at Rome. He made his mark writing in defence of Pope Innocent II a violent letter against Gerard, bishop of Angoulême,[4] a partisan of the Jewish-descended Antipope Anacletus II (Petrus Leonis). He went to England to serve in the court of Stephen during The Anarchy.[2] In 1141 he was raised to the See of Lisieux. He accompanied Louis VII on his crusade (1147), was faithful to Pope Alexander III at the Council of Tours (1163) during the schism,[5] and encouraged his brother bishops to defend the cause of ecclesiastical liberty against Henry II of England.
 
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