Epistola Ad David Episcopum

BENEDICT I, POPE, EPISTLE TO DAVID, BISHOP. He proves from sacred scriptures that the highest Trinity is a unity. To the most reverend brother Bishop David, Benedict, greeting in the Lord. I thought to reply more fully to your letter; but while I was meditating on this, such great sorrow touched me that I was more delighted to weep than to say anything. But lest it remain entirely undone, I have taken care to write a few things back to you, suitably inviting you to more opportune times. Now, what your letter bears witness to is that there are some within the province of Baetica who say that no one can truly prove that the Trinity becomes a unity, since neither could anyone properly affirm that three are one, nor that one is in three. For these reasons, most beloved son, we have sent the consultations of the apostolic see to you, so that you may either cause them to be converted to the right faith by these, or expel them from the church before this plague spreads more widely. With these testimonies of the Scriptures, brother, recognize the unity of the Trinity, and cease to follow the depravity of the Arians, so that you may be able to merit the forgiveness of sins from the same, the prophet Isaiah saying: See the Lord Sabaoth sitting upon a high throne, and seraphim stood around him: six wings to one, and six wings to another. With two they veiled his face, with two they veiled his feet, and with two they flew. And they cried to one another, saying: Holy, holy, holy; Lord God Sabaoth (Isa. vi).

If the Trinity does not exist, why did they say “holy” three times? And if the unity does not exist, why did they, under a threefold repetition, intimate one God and Lord? If the Trinity does not exist, why is it said in Genesis: “God said, God made, and God blessed” (Gen. 1)? But if the unity does not exist, why did he say “God” three times, and not commend “gods” in the plural? And if the Trinity does not exist, why in Exodus was it said three times: “Lord, Lord, Lord, merciful and compassionate” (Exod. 34)? If the unity does not exist, why, when he said “Lord” three times, did he afterwards say “merciful” in the singular, and not “merciful ones,” to show more, did he intimate? If the Trinity does not exist, why did Abraham, sitting at the oak of Mamre and encountering three, say to one Lord (Gen. 18), and not (as he had seen) render the homage of a salutation to three? If the unity does not exist, why, when Moses (Exod. 3) said “God of Abraham, and God of Isaac, and God of Jacob” three times, did he, showing unity, say “This is my name,” and not designate “These are our names”? If the Trinity does not exist, why did David say three times: “May God bless us, our God, may God bless us” (Ps. 96)? If the unity does not exist, why, when he had named “God” three times, did he add “bless,” and not “bless”? If the Trinity does not exist, why did Isaiah again say: “Lord God of hosts, God of Israel, who sits upon the cherubim” (Isa. 37)? If the unity does not exist, why did he say “who sits,” and not “who sit,” and add [Labb.: conceal]?

If the Trinity does not exist, why is it said in the book of Kings, "Lord God almighty, God of Israel, your words are faithful" (2 Sam. 7; 1 Kings 8)? If the unity does not exist, why is it said "your" and not "your" (plural) rather intimating? If the Trinity does not exist, why in Psalm 58 is it sung: "Lord God of hosts, God of Israel, attend to visiting all nations"? If the unity does not exist, why did he place "attend" (singular) and not "attend" (plural), as he intimated what was preached? If the Trinity does not exist, why in the Apocalypse did he say three times: "Holy, holy, holy, Lord God almighty, who is and who was" (Rev. 4)? If the unity does not exist, why did he designate not "who are" (plural) but "who was"? If the Trinity does not exist, why in Deuteronomy is it said: "Lord your God, God is merciful, and will hear your voice" (Deut. 4)? If the unity does not exist, why did he place "will hear" (singular) and not "will hear" (plural), as he intimated? If the Trinity does not exist, why in the book of Joshua is it said: "Lord God of gods is" (Josh. 2; Deut. 10)? If the unity does not exist, why did he say "is" and not "are," introducing a manner of speech? If the Trinity does not exist, why did Elijah praying (1 Kings 18) say: "Lord, lord, lord God of Israel, show that you are my God"? If the unity does not exist, why did he place "show" (singular) and not "show" (plural)? If the Trinity does not exist, why did Mordecai praying (Esther 13) say: "Lord, lord God almighty, all things are in your power"?

If unity does not exist, why did he place "your" in the singular, and not "your" in the plural, mark it? If the Trinity does not exist, why also did Judith, praying, say: "Lord God of all powers, look upon my prayer" (Judith 9)? If unity does not exist, why did he place "look" in the singular, and not "look" in the plural, designate it? If the Trinity does not exist, why in Jeremiah is it said, "The Lord your God is a true God" (Jer. 10)? If unity does not exist, why did he say "is true" in the singular, and not "are true" in the plural, rather intimate it? If the Trinity does not exist, why in the Apocalypse is it written: "The Lord God and the spirit of the prophets sent his angel to show his servants what things must be done quickly" (Rev. 1)? If unity does not exist, why, when he had named the Father and the Son and the Spirit, did he say "the Lord sent" in the singular, and not "they sent" in the plural, under the pretext of three persons and names introduce it? If the Trinity does not exist, why in Deuteronomy is it said: "The Lord your God is here, God" (Deut. 10)? If unity does not exist, why did he say "He is here" in the singular, and not "they are here" in the plural number designate it? If the Trinity does not exist, why in the same book is it said: "The Lord your God is a great and powerful God" (Ibid.)? If unity does not exist, why is he named "great and powerful" in the singular, and not in the plural? If the Trinity does not exist, why is Tobias, when sending his son to the city of Rages with the angel Raphael, blessing them, taught to have spoken thus: "The God of Abraham, and the God of Isaac, and the God of Jacob, may he himself fulfill his blessing upon you" (Tob. 7)?

If unity does not exist, why did he say "he may fill" in the singular, and not indicate "they may fill" in the plural? Finally, if the Trinity does not exist, why did the Lord send his disciples to baptize all nations in the name of the Father and of the Son and of the Holy Spirit (Matt. XXVIII)? If unity does not exist, why did he say "in the name," and not teach by commanding "in the names"? If the Trinity does not exist, why does the Apostle Paul say: "From him, and through him, and in him are all things" (Hom. xi)? If unity does not exist, why did he place "from him," and not establish "from them"? For if you wish to recognize the unity of the Trinity with absolute certainty, you can learn everything from the often-mentioned teacher of the Gentiles, and follow the Catholic faith, and reject the depravity of the Arians: "The grace of our Lord Jesus Christ," he says, "and the love of God, and the communion of the Holy Spirit. It is that of the Father, and of the Son, and of the Holy Spirit" (II Cor. XIII). But how are they one in the Trinity? Because nature and substance cannot be separated from each other. Moreover, dearest brother, from the attached sentences you will be able to gather almost everything that your writings contained. It is necessary, dearest brother, for the divine to be present where human aid ceases. And to speak according to the Apostle Paul, although we repeat the words, which he himself writes to Timothy saying: "The Church of the living God is the pillar and foundation of truth.

And clearly it is a great mystery of piety, which was manifested in the flesh, justified in the spirit, appeared to angels, preached among the nations, believed in the world, assumed into glory. But the Spirit clearly says that in the last times some will depart from the faith, heeding spirits of error and doctrines of demons speaking falsehood in hypocrisy, and having their conscience seared, forbidding marriage, abstaining from foods which God created to be received with thanksgiving, for the faithful and for those who have known the truth, because every creature of God is good, and nothing is to be rejected which is received with thanksgiving. For it is sanctified by the word of God and by prayer. Setting these things before the brethren, you will be a good minister of Christ Jesus, nourished by the word of faith and of good doctrine, which you have attained. But avoid inept and empty fables, and exercise yourself in piety. For bodily exercise is useful for a short time. But piety is useful for everything, having the promise of life both now and in the future. This is a faithful saying and worthy of all acceptance. For in this we labor and are cursed, because we hope in the living God, who is the savior of all men, and especially of the faithful. Command these things and teach them. Let no one despise your youth, but be an example to the faithful in word, in conduct, in charity, in faith, in chastity. Until I come, attend to reading, exhortation, and doctrine.

Do not neglect the grace that is in you, which was given to you through prophecy with the imposition of hands for the presbyterate. Meditate on these things, be engaged in them, so that your progress may be manifest to all. Attend to yourself and to doctrine, persist in them. For by doing this, you will save both yourself and those who hear you (1 Tim. 3). For the Roman people are afflicted with excessive famine, and harassed by this calamity and other anxieties, I have been unable to write a long letter. At a suitable time, send again (if necessary), and take what you desire. May God keep you safe, dearest brother. Amen. Given on the fourth day before the Nones of April, in the consulship of Justinus [Labbé: Justinianus] and Libius, most distinguished men.