Introduction Peter received this name after his confession of faith in Christ, which made him the foundation of the Church. The Church will not be wrong on faith and moral teaching necessary for salvation, yet it can be wrong on other things: "In aliis autem non pertinentibus ad fidem et falli et errare potet" (f. k4v). Three types of ecclesia: 1) the ecclesia malignantium (Psalm 1); 2) the militant Church, i.e. catholic, "non sicut latibula hereticorum"; 3) the triumphant Church. The sermon will deal with the second one. Division - First part The unity of the Church is proved in five ways: auctoritates; rationes; similitudines; revelationes; confutationes. The main emphasis is on the key concept that there is no salvation outside the Church (extra ecclesia nulla salus). Talking of the rationes, to explain the principle of non-contradiction, the sermon compares the different positions among religions (Jews and Islam - or rather: mahumetici and saracini), which cannot be both true. Only one is the true faith. And it points out that it is normal to persecute the religious dissent more than normal crime: “immo plus persequitur dissentientes quam fures et latrones” (f. k5v). As main simile, the sermon refers to the mystical body, with references to key passages of the apostle Paul. Interesting annotation on the fact that the body of the Church is in three places (world, purgatory, heaven), connecting them with the division of the host in three parts during the mass: the part put in the chalice symbolizes the soul already inebriated in heaven: “Sic christi corpus seu ecclesia est in triplici loco, scilicet in hoc mundo, in purgaotrio, et in celo. Ad quod significandum sacerdos in missa dividit corpus chirsti in tres partes. Per illam enim quam mittit in calice significat eos qui sunt in celo inebriati ab ubertate domus dei” (f. k5v). As revelation, the sermon briefly refers to an episode of the legend of saint Cecilia. - Key subsection With a new subdivision, the confutationes form the real body of the sermon, occupying half of the text. The confutation of mistakes is evidently crucial for this preacher. “Nam contra unitatem ecclesie sancte tres errores insurgunt: primus error est naturalium philosoforum; secundus est superborum et malorum christianorum; tertius est fere omnium paganorum” (f. k6r) Particularly developed is the confutation of the position of natural philosophers on the divine mercy that would save people in any religion/confession: “probare contendunt quod deus omnes homines ex sua bonitate salvat existentes in diversis ritibus et sectis”. The rebuttal insists on the necessary balance in God between mercy and justice. The third mistake contrasted is that not only of pagans but also of the most simple Christians, who are puzzled by the fact that God would save only those in one faith and condemn all the other nations: “Tertius error contra contra ecclesie sacre unitatem fere omnium paganorum et etiam simplicium christianorum dicitur error admirationis dicentium: ‘O quammirum esset si deus solummodo sub una fide existentes salvaret alias omnes nationes dannaret’” (f. k7r). The reply is based on the Gospel passages on the few who are saved (“multi sunt vocati, puaci vero electi”; Matthew 22:14) and the narrow and difficult road to the eternal life (Matthew 7:14) and that the people outside the Church have no excuses and one will get according to his/her merit. The final observation that half of the world is occupied by infidels introduces a long digression on the other half, occupied by ten groups (nationes) of Christians, yet only nominally: “Nam fere media hominum pars est infidelis. Sub nomine autem christiani quasi alia media pars est qua dividitur in decem nationes, scilicet Latinos, Grecos, Indios, Iacobitas, Nestorianos, Maronitas, Armenos, Georgianos, Surianos, Mozarabes” (f. k7rv). It follows a sort of geopolitics of faith, with a brief description of each groups, noting some characteristics of them – and generally condemning the non-Latin Christians all as heretics. Saying, for instance, that the Greeks are only nominally Christians, now under the political control of Turks - list of their three key theological errors: procession of the Holy Spirit; refuse of church of Rome as chief; purgatory. The Indians are those most numerous, and somehow favourably described (mentioning the practice of carrying two crosses in front of them when they go into battle). About the Jacobites, it is mentioned their practice of the circumcision and the impression of the sign of the cross on their front and body (“qui circunciduntur et baptizantur, cum ferro ignito caracterem crucis imprimunt in fronte et aliis partibus corporis ut in pectore vel brachiis"). After mentioning the Maronites (who are placed in Libya) and the Armenians (on the latter, notations on the singing of liturgy in their own language and , about the Georgians it is said that they are a strong people, in which also women are fighters (“et eorum femine utuntur armis sicut viri” – reference to Amazons?). The Syrians have the same positions of the Greeks against Latins. On the Mozarabs interesting notations on their liturgy: “Decima natio Mozarabes dicuntur quia modos christianorum de Arabia tenentur in multis et utuntur lingua latina in officiis divinis et obediunt ecclesie Rhomane, sed in multis discrepant, quia habent horas valde prolixas et faciunt tot horas divini officii quot sunt hore naturales diei cum hymnis et psalmis; et [est?] natio valde devota: in matrimonio non coniungunt nisi nationi sue gentis, inter quos femina amisso marito primo nunquam coniungit alteri” (f. k7v). While the description of the different nations of Christians reveals different degrees of sympathy, the final evaluation is extremely harsh: “Et isti omnes similiter cum infidelibus damnantur”. Taking the cue from the description of the different type of Christians, the sermon introduces a digression on their presence at the Holy Sepulchre in Jerusalem, where – a part the Observant Franciscans who have the proper custodia of the Sepulchre – there are eight type of heretics in a sort of Babylon of languages (“sunt octo diversa genera hereticorum diversas linguas habentium adeo quod nullus intelligit alium”). The section ends with a sorrowful address to the Church: “O igitur sancta ecclesia unica sponsa Christi! O Sancti Spiritus congregatio gratiosa/ [...] O quam multi sunt in te solo nomine et extra te ipsa re [...] Ergo hi ibunt in infernum, ubi nullus ordo est sed sempiternus horror inhabitat ubi cruciabuntur in secula seculorum” (f. k8r). - Second part The power of the Church (potestas) is connected with the image of the keys, which rapidly becomes a discourse on the potestas ordinis of the priesthood, since priests have the following powers: to forgive sin; to change the pains (from those of purgatory to satisfaction); to consecrate the Eucharist; excommunication; holy orders; indulgence (this only the pope) – which however require to be ready to receive it. This section ends again with an address to the Church and a treat agains sinners: “O potestas ecclesie spiritualis quam magna es...” (f. k8r)

After a brief first part in which the main theological mistakes of the Greeks are discussed, the sermon begins a detailed history of twelve divisions between Latin and Greek churches, which will occupy three sermons. The basis is Antoninus' Chronicon . In this sermon there are the first four. "Unde de his divisionibus grecorum ab ecclesia Rhomana in tribus sermonibus per modum historie loquamur, videlicet in isto sermone de quattuor divisionibus, in secundo similiter de quattuor, et in tertio similiter de quattuor divisionibus" (f. p1r). Emphasis is placed on the themes of Purgatory and the primacy of the Roman church.

Introduction  The introduction sets up the tone of the sermon by linking Muhammad with the Apocalyptic beasts on the basis of Nicholas of Lyra’s exegesis, while on the same time starting to develop the semantic field of the bestiality as connected with immoral, carnal, worldly behaviours. Interesting also the transition from the Greeks to Muslims, and the mention of Turks (i.e. the actual historical adversary). «Charissimi audivimus rebellionem grecorum contra fidem rectam Rhomane ecclesie et illius lachrymosam ruinam propter ipsius superbiam. Nunc restat declarandum non minus lugubrem turcorum exaltatam perfidiam, de qua ad litteram secundum Nicolaum de Lyra intelligitur illud thema: Vidi aliam bestiam, scilicet Mahumetum vitam voluptuosam et bestialem ducentem, nam fuit luxuriosus super omnes hiomines orientales, ascendentem de terra, quia per mercantias et rapinas de paupertate ascendit ad divitias, et habebat coruna duo similia agni, id est Christi. Hec cornua sunt prophetia et legis nove latio; finxit enim Mahumetus maledictus se esse prophetam et legis divine latorem [...] et loquebatur sicut draco, scilicet astute, mendacite et dolose. Nihilominus tamen omnipotens deus tanta mala fieri permittit ad utilitatem electorum suorum...» (f. q4r). First part After a short section on bestiality according to scriptura and ratio, the main part is the attack against Muhammad on the basis of history  (resgesta). Laskai outlines his sources at the beginning: Speculum historiale by Vincent of Beauvais, Jacobus de Voragine, Antoninus' Chronicon (f. q4v). It follows a detailed and tendentious presentation of the life of Muhammad, which hands with the accusation that he and his followers joined any kind of lust «hominibus libidinis et voluptatis frema omnia relaxavit [...] O brutalis vita [...] Cur o Mahumet te et tecum tot homines damnasti? [...] Cur istam vitam contra naturam non spernitis? Ideo quippe quia delectatione carnis excecati estis» (f. q5v). Second part The basis of any Muslim mistake is that they do not recognize the divinity of Christ but consider him only as a prophet. It follows a detailed rebuttal of this position demonstration also contrasting the miracles that Christ continues to perform in contrast with Muhammad (again, several references to Vincent of Beauvais. The sermon ends with a final emphatic address: «O igitur vos saraceni turpiter decepti. O turci dannabiliter erroribus involuti [...] Considerate...» (f. q7v).