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ROGER OF WENDOVER Flowers of history. The history of England from the descent of the saxons to A.D. 1235. vol.2


Sir John Froissart's Chronicles of England, France, Spain and the Ajoining Countries from the latter part of the reign of Edward II to the coronation of Henry IV in 12 volumes 

Chronicles of Enguerrand De Monstrelet (Sir John Froissart's Chronicles continuation) in 13 volumes 

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Flowers of history. The history of England from the descent of the saxons to A.D. 1235. vol.2
page 48

A.D. 1179.] HERESY 01· JOACHIM CONDEMNED. How pope Innocent condemned Joachim's bof,k. This controversy remained undecided for many years, from the days of nope Alexander to the time of pope Innocent, durili"; the papacy of Lucius, Urban, Gregory, Clement, and Celestine: to whom succeeded Innocent the third, who, in the year of our Lord 1215, held a general council at Home, and condemned Joachim's book against Peter in these terms: " We, with the consent and approbation of this council, believe and confess with Peter that there is one supreme substance, incomprehensible and unspeakable, which is truly the Father, the Son, and the Holy Spirit, being both three persons collectively and also each of them separately ; and therefore there are three not four persons in the Deity, for each of those three persons is that thing, or substance, essence or divine nature, which alone is the beginning of all things, besides which no other can be found ; and that substance neither begets nor is begotten, nor proceeding; but it is the Father who begets, the Son who is begotten, and the Holy Spirit which proceeds, so that there are distinctions between the persons, and unity in the nature. For although the Father, the Son, and the Holy Spirit, are different persons, they are not different in substance: the Father, by begetting the Son from eternity communicated to him his own substance, according to what He himself testifies : "That which the Father hath given ine is greater than all." Neither can it be said that he gave the Son part of his substance and retained the rest for himself, since the substance of the Father is indivisible, and altogether simple ; neither can it be said that the Father transferred his substance to the Son by begetting him, that is, so gave it to the Son that he did not retain it for himself, otherwise his substance would cease to exist : but the Son by his birth received the entire substance of the Father, and so the Father and Son have the same substance and art! the same thing; as well as the I loiν Spirit, which proceeds from both, and remains in both, for the faithful servants of Christ are not. as the abbat Joachim says, one substance common to all, but one only in unity of charity, in grace; but in the same of the Divine persons, there is unity of identity in their nature. We therefore condemn and reprobate the book and doctrine.-, of Joachim, and do command that, if any one shall presume to defend or

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