“At this point it is also appropriate to tell where the Samaritans originated. I say this because the entire region is called Samaria. From what source, then, did they derive this name? The mountain is called Semer from the man who had taken possession of it, as Isaiah also said: "And the head of Samaria, Ephraim." The inhabitants, however, were called not Samaritans but Israelites. But as time went on, they transgressed against God, and during the reign of Pekah, Tiglath-pileser went up and seized many cities. After attacking and killing Elah, he gave the kingdom over to Hoshea. Later, Shalmaneser came and captured other cities and made them subject and tributary. However, though Hoshea at first yielded, he revolted afterwards from subjection and took refuge in the aid of the Ethiopians. The Assyrian learned this and, having made an expedition and taken them captive, forbade the nation to remain there any longer, because he suspected the possibility of another such revolt.”

“"Faithless Israel has shown itself less guilty than false Judah." The letter of the text just read has something unclear that we need to understand first. Then, after this, if God wills, we shall know his mystical plan. He wants us then to know in these words, just as it is written in Kings, that the people were divided in those times into the kingdom of ten tribes under Jeroboam and the kingdom of two tribes under Roboam. And those under Jeroboam were called Israel, and those under Roboam Judah. And the division of the people persisted, according to the history, until today. For we know of nothing in the history that united Israel and Judah "into the same nation." Then Israel first, under Jeroboam and under his successors, sinned excessively, and Israel sinned so much beyond Judah that they were sentenced by providence to become captives "to the Assyrians until the sign," as the Scripture says. After this, the people of Judah also sinned, and as captives they were sentenced to Babylon, not until a sign, as Israel, but for "seventy years," as Jeremiah prophesied and Daniel also mentioned.”

“Finally, how inseparable is the sacrament of unity and how hopeless are they and what greatest perdition they seek for themselves from the indignation of God—they who make a schism and, after having abandoned their bishop, appoint for themselves another false bishop from without—the divine Scripture declares in the book of Kings, when from the tribe of Judah and Benjamin ten tribes were separated and, abandoning their king, appointed themselves another from without. "And the Lord was offended," it says, "at all the seed of Israel, and afflicted them and delivered them up to plunder till he cast them away from his face because Israel was torn from the house of David, and they made Jeroboam son of Nabath their king." It said that the Lord was offended and gave them over to perdition because they had been dispersed from unity and had appointed another king for themselves.And so great indignation of the Lord remained against those who had made the schism that even when the man of God had been sent to Jeroboam to upbraid him for his sins and to foretell future vengeance, he was forbidden also to eat bread and to drink water among them. Since he had not heeded this and had dined contrary to the precept of God, he was immediately stricken by the majesty of divine censure; on his return, he was killed on the journey by the attack and bite of a lion. And does anyone of you dare to say that the life-giving water of baptism and heavenly grace can be common with schismatics with whom neither earthly food nor worldly drink ought to be common? Moreover, the Lord satisfies us in his gospel and reveals a greater light of understanding that the same people who then had separated themselves from the tribe of Judah and Benjamin and, after having abandoned Jerusalem, had withdrawn to Samaria should be reputed among the profane and the Gentiles. For when he first sent his disciples upon the ministry of salvation, he commanded and said, "Do not go in the direction of the Gentiles or enter the town of the Samaritans." Sending first to the Jews, he orders the Gentiles to be passed over as yet; but, adding that the city of the Samaritans, where there were schismatics, ought to be omitted, he shows that the schismatics were in the same category as the Gentiles.”

“The Hebrews, however, call a guard somer, and thus they also hand on in their tradition that the Samaritans first received this name because the king of the Assyrians sent them to be guards of the land of Israel after the captivity, that is, that other Israel besides Judah, which was taken captive into Assyria because of their many sins.”

“These inhabitants, moreover, he transported to Babylon and Medea and, having brought from various regions the people dwelling in that vicinity, he caused them to dwell in Samaria so that his power might be safeguarded for the future, with loyal inhabitants in possession of the place. When these things had taken place, God, wishing to show his power and that he had given over the Jews not because of any lack of power on his part but because of the sins of those whom he had surrendered to their enemies, sent lions on the barbarians, and these preyed on the entire nation. This was reported to the king, and he sent a certain priest to give to them the laws of God. Nevertheless, not even then were they freed entirely from their impiety, but only partly. However, as time went on they turned away from idols and worshiped God. When things had reached this point, the Jews, finally returning, showed a contentious spirit toward them as foreigners and enemies and named them "Samaritans" after the mountain.”

“"And each nation made its own gods." [2 Kings 17:29] It is said of those nations brought into Samaria by the king of Assyria: And each nation made its own gods and placed them in the high places that the Samaritans had made, each nation in the cities in which they lived; for the men of Babylon made Socoth Benoth, the men of Cuth made Nergal, and the men of Hamath made Ashima; moreover, the Avvites made Nibhaz and Tartak; indeed, in the Book of Places it is read that Benoth and Nergal were cities that the Samaritans who had come from Babylon built in the region of Judea. Asima also a town, which they who had come from Hemath built. For Nebaaz and Thartha are cities which the Hevites founded in the same land of Judea. But it seems, according to the logic of the speech, that the names of the idols which these peoples had previously worshipped in their own land can also be understood here. Because it was said: And each nation made its own god, it was added as if to complete the thought: For the men of Babylon made Socoth Benoth, that is, tabernacles of Benoth. And better, if I am not mistaken, would the translator do, if he translated Socoth into tabernacles in Latin, and placed the name of the idol Benoth absolutely; and as is clearly said in what follows: But those who were from Sepharvaim burned their sons in the fire to Adrammelech and Anammelech, the gods of Sepharvaim; where it is shown that Adrammelech and Anammelech were idols of the city of Sepharvaim. Thus it seems consequent that Nergel of the Cutheans, Asima of the Hemathites, Nebaaz and Thartha were idols of the Hevites.”

“How, then, did the Samaritans not know what they worshiped? Because they thought that God was confined to a place and divisible; at least it was in that way that they worshiped him. And it was in this spirit that they sent to the Persians and announced that the God of this place was displeased with them. According to this, their idea of him was no greater than their conception of their idols. Therefore, they continued to worship both evil spirit and him, combining things that were altogether incompatible. But the Jews for the most part were free of this taint and knew that he is God of the universe, even though not all of them [were faithful].”