No More Learning

Christus enim . . . voluit dimittere
loco sui vicarium scilicet beatum
Petrum et quemlibet ejus successorem
? ? qui in omnibus quse opportuna erant
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? 396
[PAST II.
TEMPORAL AND SPIRITUAL POWERS.
in the clearest way, but it receives an additional significance
when we observe that the author finds himself compelled to
attempt to explain away the Gelasian principle of the two
powers. Secular princes, he contends, should not imagine
that, because it had been written that Christ separated the
functions (officia) of the two powers, the Pope had not both
powers. For what was written was that the functions were
distinct, not that the powers were divided, for both the powers
reside in the Pope, who has authority over the temporal as
well as the spiritual sword, although the actual use of the
temporal sword belongs to the secular prince. Or alternately
it might be argued that this distinction was true of other
prelates, but not of the Pope. 1
He goes on to argue that, even if it were true that the two
powers were different and distinct, that would not mean
that they were equal; the temporal would be under the
spiritual, otherwise the order of the universe and of the eccle-
siastical monarchy and of the divine wisdom would be de-
stroyed. It is in virtue of this superiority that the Pope
frequently judges the temporal matters of emperors and
kings during a vacancy, or when they have committed some
grave fault for which they ought to be deprived of the empire
or kingdom, or some other fault. 2
1 Id. id. , p. 476. " Item non super-
biant principes seculares de hoc, quod
legitur, quod Christus, mediator Dei
et hominum, officia utriusque potes-
tatis, scilicet saccrdotalis et imperialis,
discernit, et sic videtur quod Papa
non habet utramque potestatem, ut
96 Dist. quum ad verum (Qratian,
Decret. , D. 96, 6) et Dist. x. quoniam
idem (Oratian, Decret. , D. x. 8). Nam
signanter dicit officia distmcta, non
potcstates diversas, quia utraque con-
sumpta est et residet in Papa, qui
habet potestatem utriusque gladii, spir-
itualis et temporalis, licet exercitium
temporalis gladii competit principi
seculari. Vol posset dici, quod dis-
tinctio habet locum quantum ad alios
pontifices, non quantum ad Papam.
Et quod Papa habeat jus potestatis
et etiam hujus gladii temporalis patet:
nam, quantumcunque videatur pro
defensione fidei et libertate ecclesise,
indicit be 11a et dat laicis potestatem
exercendi hujusmodi gladium contra
hostes fidei et ecclesise, et occupandi
bona eorum, xxiv. Q. ult. c. igitur
(Qratian, Decret. , C. 8, 7) et predicta
extra de homicidia constitute in Ca.
pro humanis (Decretals, vi. 5, 4, 1)
et extra de voto et voti redemptione,
quod super mis " (Decretals, iii. 34, 8).
* Id. id. , p. 478. " Item da to quod
ipsffl potestates diversse fuissent et
distinctrc, non tamen tali modo, ut
essent equales, sed quod una, scilicet
temporalis, esset sub altera, scilicet
spiritualis, quse est exterior et aliam
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? CHAP. IX. ] BONIFACE VII. AND PHILIP THE FAIR. 397
He then deals with the subject of the authority of the
Pope over the temporalities of the Church, and contends that
the Bull " Clericis Laicos" was lawfully promulgated, for
whatever is given to God is holy of holies to Him. It is
mere blasphemy to say that the Bull was unjust or un-
righteous. 1 It is interesting, however, to observe that even
this writer admits that the laity have the right to demand
contributions and services from the clergy with respect to
the property and churches which they held by feudal
tenure. 2
The whole contention of the treatise is summed up when
he says that the laity, who say that the Pope has no authority
over temporal matters, should be afraid lest they fall into
heresy. It is nothing less than sacrilege to dispute the judg-
ment or constitution of the supreme Pontiff, for he is the
vicar of God. 3
The position of the writer is clear and dogmatic ; all power,
both temporal and spiritual, belongs to the Pope, who is the
real monarch of the world. It is the position of Ptolemy
of Lucca. How far in the part of the work which has been
lost he developed his argument upon the same lines as Ptolemy,
excedit, sicut sol lunam, extra do
major, et ob. solite (Decretals, i. 33, 6),
96 Dist. duo (Gratian, D. 96, 10),
alioquin turbaretur rectus ordo uni-
verei et maxime ecclesiastics e monar-
chia, et divinse sapiencie, et ordo
nacionum derogaretur, ut supra dictum
est. Et ratione superioritatis hujus
Papa plerumque judicat de tempora-
libus imperatorum et principum secu-
larium, scilicit vacantibus imperio et
regnis sive principatibus ; item quum
delinquit, vel alia causa iubeat, quare
debeat privari imperio seu regno, seu
principatu, vel alias delinquit. "
1 Id. id. , p. 478. " Dicere quod
Papa in rebus temporalibus ecclesiarum
potestatem non habet, tamen nulli
liceat negare quia omne quod Domino
offertur, sive fuerit homo, sive animal,
sive ager vel quicquit, sanctum sanc-
torum erit domino et ad jus pertinet
sacerdotis . . . undo non est dubium,
quod constitutio quse incipit, Clericis
Laicos etc. edita pro conservanda
libertato ecclesie sponse, et licite et
divino quodam motu fuerit promulgata.
. . . Taceant qui blasphemant dictam
constitutionem sancti patris Bonifacii
VIII ' Clericis laicos' injustam vel
iniquam. "
* Id. id. , 480. " Item laid possunt
a personis ecclesiasticis exigere tributa
et servicia ratione rerum et eccle-
siarum quse tenentur ab ipsis in feo-
dum. "
* Id. id. , p. 479. " Timeant ergo
laici, qui dicunt Papam nullam habere
super temporalibus potestatem, ne
crimine hereseos notentur. . . . Item
crimen sacrilegii se involvent diapu-
tando de judicio vel constitutione
pontificis, scilicet, Dei vicarii, vel earn
? ? revolvendo seu ei contradicendo. "
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? 398 TEMPORAL AND SPIRITUAL POWERS. [PART II.
we cannot say; as we shall see at once, this was done by
Henry of Cremona.
One of the most important pamphlets of this time on the
extreme papal side is a work of Henry of Cremona, entitled
' De Potestate Papae. '1 The purpose of his work, says the
writer, was to correct the error of those who denied that the
Pope had jurisdiction in all the world in temporal matters.
Many had dealt with the matter, but especially in these
days Pope Boniface VnI. , whose lawful action and words
had been complained of by some. 2
He then sets out the evidence of Holy Scripture. After
giving an account of the rule of the Patriarchs and of David,
he says that till the coming of Christ the government was in
the hands of the priests, or of kings instituted by them. Christ
Himself was both king and priest, and he cites various pass-
ages from the Psalms and the New Testament in proof of
this. After His resurrection Christ declared that all power
was given to Him in heaven and earth, and it was this power
which He gave to His vicar Peter. Christ was therefore
Lord in temporal things, and gave His lordship to Peter and
his successors, and the Pope is therefore lord in all things. 3
1 For some account of Henry of
Cremona, and a discussion of the date
of the work, cf. Scholz, ' Die Publizistik
zur Zeit Philipps dos SchOnen,' &c-
* Henry of Cremona, ' De Potestate
Papse,' p. 459. " Sed quia aliqui
sciunt et inebriantur vino, ut non
intelligant 37 Dist. c. uno (Gratian,
Decretum, D. 39, 1) quia circa digni-
tatem papalem et potestatem quidem
os ponentes in ccelum qusedam falsa
et sophistics notaverunt digni lapi-
datione, sicut bestise montcm tangentes,
Exod. xix. ; dicentes Papam non ha-
bere jurisdictionem in temporalibus per
totum mundum. Necesse ergo videtur
tali errori obviare, et veritatem clare
ponere, et licet multi bona dixerunt,
ut Tit. qui filii sunt legitimi c. causam
quse (Decretals, iv. 17, 7) et Innocentius
III. de foro comp. c. licet (Decretals,
ii. 2, 10), et de voto et voti redemptione
c. super hiis (Decretals, iii. 34, 8), quia
tamen ipsi doctores habuerunt multa
dicere, non potuerunt super hiis insis-
tere, nec curaverunt, quia non fuit qui
opponeret. Sed diebus nostris a Deo
missus est, nolens et bene gloriam et
honorem suam alteri dare, Ysaye 48,
scilicet dominus Boniffacius, Papa
VIII. faciens et dicens sibi lioita,
propter quse quidam indigne tulerunt
bonum opus, sicut malum habentes
stomachum et inde murmuraverunt
. . . et audeo dicere, quod dicentes et
credentes contra veritatem quam dicam,
mala de fide sentiant. "
* Id. id. , 462. " Et ita usque ad
adventum Christi regnaverunt (vel
sacerdotes vel reges per eos instituti)
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? CHAP. IX. ] BONIFACE VII. AND PHILIP THE FAIR. 399
This may also be established in another way. It is confessed
by all men that the Pope has authority over all souls, but the
body is under the soul, and therefore under the power of
the Pope. 1
After this sweeping assertion of a universal supremacy,
it seems almost an anti-climax that he should maintain that
the Pope had supreme authority over the empire. He alleges
in proof of this the fact that the Pope transferred his empire
from the Greeks to the Germans, that it was the Pope who had
deposed the king of the Franks and the Emperor Frederick,
and that the person elected to the empire could not administer
. . . Christus fuit rex et sacerdos, ut
in psalmo et in nocturno v. ferie:
(' Deus judicium tuum regi da et justi-
tiam tuam filio regis '). De regno hoc
dicitur; de sacerdotio hoc dicitur in
vesperis : ' Tu es sacerdos secundum
ordinem Melchisodek' . . . Et ibidem
dicitur in Luc. ' Quod habebat
Christum regnum patris sui David et
quod regni ejus non erit finis,' et ipse
etiam usus est gladio utroque, Johan-
nes II. ubi ejecit ementes et vendentes
de templo et nullus ei ausus dice re
quicquid, quasi quod esset Dominus
et talis posset. Et apud eum fuerunt
duo gladii, Luc. 22. . . . Et post resur-
roctionem Matt, ultimo cap: dixit
Jesus verbum propositum : * Data est
mihi omnia potestas in coelo et in terra. '
Et is tam potestatem ante mortem
promisit vioario suo Petro Matt. xvi.
quum dixit, ' Tibi dabo claves regni
coelorum et quodcunque ligaveris super
terram, erit legatum et in ccelum, et
quodcunque solveris super terram erit
solutum et in ccelis. ' xxiv. Q. i. Quod-
cunque (Gratian, Decretum, C. xxiv.
9, 1, 6). Et is tam promissionem adim-
plevit dominus post resurrect ioneru
quando Joh. xx. dixit Petro. ' Simon
Johannes, diligis me plus hiis etc.
pasce oves meas. ' . . . Et III. " ' Simon,
Amas me, pasce oves meas. ' de elect,
significasti (Decretals, i. 6, 4) et qui
dixit qusecunque et oves meas, nihil ex-
cipit, xix. Dist.
si Romanorum (Gratian,
D. xix. 1) et de major, et Obed. cap.
solite (Decretals, i. 33, 6). Et qui
vult ab ista regula esse exceptus et
non vult esse ovis Domini, ut non
eubsit Petro, est hereticus. Et Canon
dicit xxii. Dist. Cap. Primo (Gratian,
Dec. , D. xxii. 1) quod Dominus Petro
commisit claves ccclestis et terreni
imperii, et illam potestatem quam
habuit Petrus habet quilibet Papa, de
translat. Cap. i. Cap. ii. et percnit-
timus (Decretals, i. 7, 1, 2, 3) et de
majo. et obed. c. solite (Decretals,
i. 33, 6) qui filii sunt legit per vene-
rabilem (Decret. , iv. 17, 13) et II. de
judiciis c. novit (Decret. , ii. 1, 13);
et ita Christus fuit dominus in tem-
poralibus et oorum dominium habuit,
et quod habuit Petro tradidit xxii.
Dist. c. l (Gratian, Dec. , D. xxii. 1),
et per consequeus successoribus ut
? ? supra probatum est, et ita Papa in
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? 400 TEMPOBAL AND SPIRITUAL POWERS. [PABT n.
the goods of the empire without the papal confirmation. He
maintains that the Church had authority to deal with all
causes. 1
He then returns to the general question, and restates his
first position in more detail. It is maintained, he says, that
the " Imperium " came from God as well as the " Sacer-
dotium," and he admits that this is true, but they come from
God not divided but united. And if it were urged that the
" Imperium " existed before the " Sacerdotium," this he says
was false, for the " Sacerdotium " did not begin with Peter ;
the Levitical " Sacerdotium," which was ordained by God,
was transferred to him. Again, if it were maintained that the
Church had no such temporal authority before Constantine,
this was untrue. It was only because the Church lacked
power, not right, that it did not exercise the authority, and
therefore God inspired Constantine to confess that he held
his power from the Church, and to surrender it to the Church.
If the emperors had any lawful rights, they had lost them
by their sins, especially in slaying the faithful. Henry of
Cremona was compelled to endeavour to explain away the
Gelasian principle of the two independent authorities in the
world, and especially the admission by the Popes that they
had no intention of interfering with the temporal jurisdiction
of others. He argues that these things were said out of the
1 Id. id. , p. 465. "Et quod Papa
habeat dominium super imperium pro.
batur hoe modo. . . . Transtulit potes-
tatem et auctoritatem eiigendi impera-
torem a Grsecis in Germanoe. . . . Si
ergo non haberet potestatem seu
dominium imperii, ecclesia non potuis-
set transferee quod non data haberetur,
de jure patet, quod autem nee aliqui
qui postea fuerunt electi fuissent veri
imperatores . xv. Q. vi. C. Arius (Gratian,
Deo. , C. 15, 6, 3) etiam continetur,
quod Papa deposuit quemdam re gem
Francorum; dominus etiam Inno-
centius IV. deposuit Frederioum, De
sent et re judic : C. ad Apostolice in
sexto libro (Decretals, vi. ii. 14, 2);
et habetur etiam servatum de facto.
quod nullus electus in imperatorem
administrat bona imperii sine con-
nrmacione Papse, et nullus dubitat,
ipsum majorem qui confirmat, et ilium
minorem esse qui confirmatur, de elect,
cap. venerabilibus (Decretals, i. vi. 24);
et etiam ecclesia consuevit cognoscere
de omnibus causis, et secundum i.
Ad Corinth ; vi. , et xi. Q. i. C. placuit
(Gratian, Dec. , C. xi. 1, 43), et nota
xi. Q. v. si quis presbyter (Gratian,
Dec. , C. o. xi. 1, 3, 5), et xi. Q. i. c
.
relatum (Gratian, Dec. , C. xi. 1, 14),
ubi Papa scribit omnibus orthodoxis
et dick reprehendendo, quod quidam
dixerunt, inobedientes preceptorum Dei,
quod ecclesia non habet cognitionem
omnium causarum. "
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? CHAP. IX. ] BONIFACE VII. AND PHILIP THE FAIR.
401
humility of their minds, or that the Church did not wish to
recall the authority it had conferred upon others ; the popes
did not mean that they could not do so. He concludes with
the assertion that the laws which were made by the emperor
were made by him under the authority of the Church, and
could be corrected and annulled by the Church. 1
1 Id. id. , p. 466. " Sed contra heo
supradiota multa opponuntur, et primo,
quia imperium a deo processit sicut et
sacerdotium ut in autentica, quomodo
oporteat episcopus in principie- Collat.
prima (Novels vi. ). . . . Et ergo re-
spondeo quod est verum et hoc supra
in principio probatum est, quod a Deo
processerunt ists? duss jurisdictiones,
sod non divisim, sed conjunctim. Sed
replicatur hoc non potest esse quia
ante fuit imperium quam sacerdotium,
et hoc est falsum ut probatum est
supra, quia non incepit sacerdotium
in Petro, ymmo Sacerdotium Leviti-
cum, quod ordinatum est a Deo, in
eo translatum est: de constituti III.
c. Augustinus (? ). . . .
Praterea opponunt juriste ; talia non
fiobant ante Constantinum, et Con-
stan tin ue primo dotavit ecclesiam quse
ante nil habebat. Sed quod ecclesia
ante non faciebat talia, non erat defec-
tum juris sed potenciss. . . . Et ideo
Dominus voluit fldei subvenire, et hoc
(aliter) bene fieri non poterat, humano
more loquor, nisi potestatem ecclesise
dando. Quare inspiravit Constanti-
num, ut renunciaret imperio et con-
fiteretur se ab ecclesia illud tenere;
nec tunc, ut quidam dicunt, fuit dotata
primo de jure, sed de facto, siout satis
manif estum est quod imperator ecclesia
dare non potest licenciam habendi
proprium, nec etiam potuit bona
imperium alienare. . . . Si imperatores
aliquod jus habebant, propter peccata
quse commiserunt, occidentes 6deles
in Christo, maxime summas pontifices,
divinitus illo jure privati fuerunt. . .
Opponitur eciam, quod dominus dicit
de tributo solvendo Cecsari. . . . Dicitur
VOL. V.
eciam, Papa nunquam exercuit istam
utramque potestatem sou juris dic-
tionem. Sed hoc non fuit propter
deesse potencise, sed propter digni-
tatem ejus, et vilitatem jurisdictionis
temporalis, cui commixta est sanguinis
effusio, qua} clerieis intordicta est in
illo verbo: * Quia vir sanguinis AB,
non edificavis mihi templum,' primo
Paralip. xxii. , et ad hoc designandum
dominus dixit Petro, ut converteret
gladium in vaginam. Matt. xxvi.
Dicunt etiam opponentes: fecit
Deus duo luminaria magna, solem et
lunam, siout orgo sunt duo et divisa,
ita sunt duse jurisdictiones. . . . Sed
luna non lucet, nisi quantum sol
respicit eam, ergo nec imperator habet
? ? potestatem, nisi quantum dat ei Papa.
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? 402
TEMPORAL AND SPIRITUAL POWERS. [PABT II.
It is clear that Henry of Cremona is asserting, only with
greater fulness, the principles represented by the anonymous
pamphlet which we have before considered, and a comparison
between his work and that of Ptolemy of Lucca shows that
he is substantially, and even in detail, in agreement with
him. 1 These writers are clear and emphatic in asserting that
all authority, the temporal just as much as the spiritual,
belonged to the Pope ; that it was in the hands of the secular
rulers just in so far as the Pope entrusted it to them, and
that it could at any time for sufficient reason be resumed.
Another of the most important political treatises of the
time is the ' De Ecclesiastica Potestate,' written by that
Egidius Colonna to whose work, ' De Eegimine Principum,'
we have frequently referred in the earlier part of this volume.
The ' De Eegimine Principum' was written before 1285,
while the treatise, ' De Ecclesiastica Potestate,' as is sug-
gested by Dr Scholz, was written in 1301, about the same time
as Boniface VIII. 's Bull, "Ausculta Fili," and therefore before
the Bull " Unam Sanctam. " 2 Some twenty years had elapsed,
and it is therefore intelligible that the standpoint of the
author might have considerably changed. It must, however,
de appell. si duobus (Decretals, ii. 1,13 ;
ii. 2, 10 ; and ii. 28, 7), in quibus dicitur
quod non vult se intromittere de juris-
dictione temporali aliorum. 8. Dist.
quo jure (Gratian, Dec. , D. 8, 1). Sed
responditur ut supra, quod causa
humilitatis hoc dicit vel quia non
decet sine causa revocare, quod fecit
ecclesia, scilicet assumcro potestatem
alii commissam; sicut eciam Papa
dicit quod non vult honorem sibi fieri
qui debetur aliis episcopis, quia sic
confunditur ordo ecclesiasticus, 99
Dist. C. ultimo (Gratian, Dec. , D. 99, 5)
et ii. Q.