6, 34) quod
non est faciendum ut 6, q.
non est faciendum ut 6, q.
Thomas Carlyle
.
.
Nam specialia conjunctio est inter
Papam et Imperatorem, quia Papa
eum consecrat et examinat et est
lmperator ejus advooatus, et jurat ei,
et ab eo imperium tenet, a. de elec-
tione, venerabilem (Decretals, i. 6, 34),
i. 63 diat, ego et c. tibi domino (Decre-
tum, D. 63, c. 30 and 33). Et inde est
quia in jure quod ab ecclesia Romana
tenet, succedit Papa, imperio vacante.
. . . Sed quid si alius rex est negligens
vel alius princeps, qui superiorem non
habet ? diximus idem, scilicet quod
succedit in jurisdictionem ejus, arg.
15, q. 6, item alius (Decretum, C.
xv. 6, 3) et *. , de electione, quum inter
universes, in fi. (Decretals, i. 6, 18. )
Sed hoc non facit quia ab eo teneat
regnum, sed de plenitudine potestatis
quam habet quia vicarius est Christi,
<<. , tit. prox. novit ver. non enim
(Decretals, ii. 1, 13) vel die, quia
vacantibus regnis, non poterit se in-
tromittere, nisi ante peterotur in modo
? ? denunciationia, ut predicto c. novit
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? CHAP. V. ] TEMPORAL AUTHORITY OF THE PAPACY. 323
have recourse to the Pope when need arises, whether it is
a difficulty about law, and the judge is uncertain what judg-
ment he ought to give, or a practical difficulty when there
is no superior, or when the judges cannot secure the execution
of their judgments, or will not render justice. 1
To complete the account of the position of Innocent IV. ,
we may observe that he is clear that the authority of the
Pope extends not only over Christian people, but over the
infidels and the Jews. He refers to this at the end of the
passage which we have just been considering, and develops
it at length in a later passage. 2 In this place also he appeals
to the evidence of the " Donation of Constantine " as showing
1 Id. id. Sed dicet aliquis, hoc
summi pontifices statuere pro se : undo
quum non sine culpa sacrilegii loquatur,
non est sibi tanta fides adhibenda, ff.
de inter, ac 1. de rotate, f 1 (Dig. , xi.
1, 11). Sed hi si diligenter attend iint
quod dicunt, veri sacrilegii culpam
incurrunt. Quod at melius intelligas,
est prenotandum, quod Deus croavit
in principio ccelum et terras, et omnia
quse in eis sunt, angelicam et humanam
naturam, spiritualia et temporalia,
ipsaque per se ipsum rexit, sicut factor
rem suam gubernat, et homini quom
fecit pra-cepta dedit, et transgredienti
pcenam imposuit, ut Gen. II. , Ex
omni ligno, etc. . . . Et tempore Noe,
coepit Deus creaturas suas regere per
ministros, quorum primus fuit Noe.
. . . In hac autem vicaria successerunt
patriarchse, judices, reges, sacerdotes
et alii, qui pro tempore fuerunt in
regimine populi Judeorum, et sic duravit
usque ad Christum, qui fuit naturalis
Dominus et Rex noster, de qua dicitur
in Psal. : Deus judicium tuum regi
da, etc. . . . Et ipse Christus Jesus,
vicarium suum constituit Petrum et
successores suos, quando ei dedit claves
regni ccelorum, et quando dixit ei:
Pasce oves meas. Licet in multa dis-
tincta sunt ofHcia et regimina mundi,
tamen quandocunque nocesse est ad
Papam requirendum est, si vn sit neces-
sitas juris, quia judex dubius est,
quam sententiam de jure proferre
debeat, vel necessitas facti, quia alius
non sit judex superior, sive facti, puta
quia de facto minorcs judices non
possunt suas sententias exequi, vel
nolunt ut debent justitiam exercere,
t. , qui filii sint legi. , per venerabilem
(Decretals, iv. 17, 13). Cf. id. , v. 39, 49.
* Id. id. , iii. 34, 8. Bene tamen
credimus quod Papa qui est vicarius
Jesu Christi, potestatem habet, non
tantum super Christianos, sed et super
omnes infideles; quum enim Christus
habuerit super omnes potestatem, undo
in Psalmo, Deus judicium tuum regi
da . . . Omnes autem tam fideles quam
infideles oves sunt Christi, per crea-
tionem, licet non sint de ovili ecclesise.
Et sic per prediotam apparet quod
Papa super onmes habet jurisdictionem,
et potestatem de jure, licet non de
? ? facto. Unde per potestatem quam
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? 324
TEMPORAL AND SPIRITUAL POWERS. [PABT II.
that the Pope now held the authority of the Boman Empire,
but he admits that it might be argued that this applied only
to the West. 1
When we endeavour to sum up the principles which In-
nocent IV. thus set out with regard to the authority of the
papacy in temporal matters, it is, we think, evident that
he had developed the incidental phrases and suggestions of
Innocent III. into something like a definite system.
As we have said, he did not in so many words say that the
emperor was the vassal of the Pope, but he maintained not
only that the Pope had the right to reject an unfit candidate
for the empire, and the right to decide in disputed elections,
but that, failing the action of the electors, he could himself
appoint; and he definitely says that the emperor held the
empire from him.
He claimed to be the ultimate " superior " of all States,
and this in virtue of the fact that he was the vicar of Christ,
for Christ was lord and king of all the world, and had com-
mitted his authority to Peter and his successors, the popes.
It does not seem too much to conclude that in Innocent IV. 's
view all temporal as well as spiritual power in principle
belonged to him. a
The canonical theory of the temporal authority of the
papacy had thus been profoundly modified by Innocent IV. ,
and it is to this that we must trace the principles represented
by Hostiensis and William Durandus.
It is natural that it is in discussing the relations of the
emperor to the papaoy that this is chiefly developed, though,
as we shall see, their theory is not limited to this.
1 Id. id. Item terra sancta justo
bello victa fuit ab imperatore Romano
post mortem Christi, undo licitum est
Papse ratione imperii Romani quod
obtinet, illud ad suam jurisdictionem
revocare, quia injuste oxpoliatus est,
et ab eo qui non habuit jus spoliandi
cum. Et hsec ratio sufficit in omnibus
aliis tenis, in quibus imperatores
Romani jurisdictionem habuerunt, licet
posse dici, quod hoc jure, scilicet ratione
imperii non possit, cum eeclesia non
ha boat imperium nisi in ocoidentem,
96 Dist. Constan. (Decretum, D. 96,
13, 14).
* Cf. his interpretation of the
Donation of Constantino cited on
p. 306.
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? CHAP, v. ] TEMPORAL AUTHORITY OF THE PAPACY.
325
Hostiensis' treatment of the subject is set out in great
detail in a passage in his ' Summa Decretalium,' in which
he discusses and develops the implications of the well-known
Decretal letter of Innocent III. as to the propriety of his
legitimising the children of the Count of MontpelMer, ' Per
Venerabilem. '1 He sets out his own conclusions with con-
fidence, but it should be observed that he recognises that
other Canonists had taken a different view.
It is, he says, contended by some that the Pope should
not interfere in such a matter as legitimisation for secular
purposes, but should leave this to the emperor; on the
other hand, it may be argued that the Pope can and ought
to interfere in temporal matters. He first cites a Canonist
whom he designates H. (Huguccio) as saying that the
emperor holds his power over temporalities from God only,
as the Pope holds his power in spiritualities, and thus the
two jurisdictions are distinct. He then cites the two
Canonists, Alan and Tancred, as maintaining that while the
" imperium " comes from God only, the emperor receives
the use of the temporal sword from the Church, and that
therefore the Pope is greater, and can use both swords,
for the Lord and Moses used both swords.
Having thus set out the antithetical judgments, he gives
his own opinion in careful and measured terms. He begins
by maintaining that the two jurisdictions are not only distinct,
and that each comes from God, but the spiritual comes much
nearer to God, and is therefore the greater. The '' Sacerdotium''
and the " Imperium " do not differ much as to the source
from which they proceed, but they differ greatly in majesty.
It is this, he says, which is symbolised in the difference between
the unction of the bishop and the king. The difference is
like that between the sun and the moon. He admits that
this analogy had been differently interpreted by various
doctors, but he urges that it may be properly said that as
the moon receives its light from the sun, so the royal power
receives its authority from the priestly, and as the sun illumi-
1 Decretals, iv. 17, 13, Per venerabilem. Cf. vol. ii. p. 232.
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? 326 TEMPORAL AND SPIRITUAL POWERS. [PAST II.
nates the world by means of the moon at night, so the priestly
office illuminates the world by means of the royal, in those
matters which it cannot deal with itself, such as the judgment
of blood.
He concludes, therefore, that while the two jurisdictions
are distinct, as far as their exercise is concerned, the emperor
holds the empire from the Eoman Church, and may be called
its " Officialis " or vicar. It was the Eoman Church which
transferred the empire to the Germans. The Pope therefore
confirms and anoints and crowns the emperor, and can censure
and even depose him. The Pope is therefore the superior,
but he should not interfere with that which has been properly
done by the emperor in temporal matters, except perhaps
in special cases (in casibus); the Pope, therefore, takes
the place of the ruler in the vacancy of the kingdom
or empire.
There is thus " quoad majestatem " only one head--
namely, the Pope, for there is only one God, one Head, the
Lord of things spiritual and temporal, and he committed
all things to Peter, and Peter had both swords. The Lord
of Lords gave him two keys, not one only, the one for
spiritual, the other for temporal things. (Hostiensis is,
however, careful to add that the words of our Lord had
been interpreted in many other ways. ) We are one body
in Christ, and it would be monstrous that we should have
two heads. This is what is implied in the Donation of
Constantine, and if any one were to maintain that Con-
stantine had not the right to grant this, he might as well
say that the people had not the right to transfer their
authority to the prince. 1
1 Hostiensis, ' Summa super titulis
decretalium,' iv. 17, 13 (Qui fllii sunt
legitimi), 9: Qualiter et a quo filii
illegitimi legitimentur, vol sui fiant.
Et quidem, legitimantur per principem
temporalem, quo ad temporalia, per
spiritualem quo ad spiritualia: quia
juriadictiones sunt distincte : ut in
authent. quomodo oportet episcopo, in
principio collationis (Nov. Justinian.
VI. Pra>f. ) i. de consecr. dist. III. ,
celcbritatem, in fin. (Decrotum, de
cons. D. III. , 22, 2). Non ergo papa
debet intromittere se de legitimations
facienda, quo ad temporalem heredi-
tatem, sed debet hoc dimittere impera-
tori, ut dist. VIII. , quo jure (Decrotum,
D. 8, 1), >>. , c. lator et o. causam (Decre-
tals, iv. 17, 5, 4), alias poneret falcom
in messem alien am ; ut s. de electione,
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? CHAP, V. ] TEMPORAL AUTHORITY OF THE PAPACY. 327
In his " Commentary " on the Decretals he adds two import-
ant contentions, that if the electors are negligent and do
not elect an emperor, the Pope elects. If several are elected
venerabilem (Decretals, i.
6, 34) quod
non est faciendum ut 6, q. 3, c. 1
(Decretum, C. 6, 3, 1).
Sed contra, quia Papa etiam de tem-
poralibus, se potest et debet intro-
mittere t. eo c. 1 (Decretals, iv. 17, 1),
XX. , q. III. prosens (Decretum, C.
20, 3, 3) XV. , q. VI. , Alius (De-
cretum, c. 15, 6, 3) XXIV. , q. 1.
loquitur (Decretum, c. 24, 1, 1S).
H. dixit quod imperator a solo Deo
habet poteetatem in temporalibus,
papa in spiritualibus, et sic juriadic-
tiones sunt distinctse, ut dicunt prims
s
concordantise : tamen coronam recipit
a Papa et gladium ab altari, 93. Dist.
legitimos (? ),et etiamantefuitlmperium
quam apostolatus. Ala. et T. dixerunt,
quod quam vis imperium a solo Deo
dicatur processisse, executionem tamen
gladii temporalis accepit ab ecclesia,
quare Papa major est: et utroque
gladio uti potest. Nam et Dominus
utroque gladio usus est, et Moves, ad
hoc a. de ju. novit (Decretals, ii. 1, 13),
et de majo. et ob. solitse (Decretals,
i. 33, 6). Ego jurisdictioncs distinctas
assero : et utramque a Deo processisse :
ut dicit auth. quo modo oportet epis-
copos (Nov. , VI. , Prof. ) tamen quanto
altera magis Deo appropinquatur tanto
major est: ergo sacerdotium majus.
Quod probatur ex ordine scripture
dictas auth. (Nov. , VI. , Prof. ); et sio
intellige, quod non multum discrepant
sacerdotium et imperium, ut in authent.
de alien, aut permut. re eccles. ? si
minus col. II. (Nov. , VII. , 21). Non
multum discrepant quo ad principium
unde proceduut, scd multum discre-
pant, quo ad majoritatem. Inde est
quod caput cpiscopi iuungitur. sed
armis regis: et episcopus chrismate,
et rex oleo, ut scias, quod episcopus est
vicarius capitis nostri id est Christi,
et ut ostendatur quanta sit differentia
inter authoritatem pontificis et prin-
cipis poteetatem, ut a. de sa. un. c
unico ? unde in veteri testamento, et
pracedenti (Decretals, i. 15, 1, 5).
Quia quanta est differentia inter solem
et lunam tanta est inter sacerdotem
et regalem dignitatem, ut a. de majo.
et. obe. solite ? prsetorea ad fin. (De-
cretals, i. 33, 6 ? 4). Quse verba licet
per doc to res divorsimodo exponantur,
tu tamen die quod sicut luna recipit
claritatem a sole, non sol a luna, sic
regalis potestas recipit authoritatem
a sacordotali, non e contra; sicut
etiam sol illuminat mundum per
lunam, quando per se non potest,
scilicet, de nocte, sic saoerdotalia dig.
nitas clarificat mundum per regalem,
? ? quando per se non potest, scilicet ubi
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? 328
[PAKT II.
TEMPORAL AND SPIRITUAL POWERS.
it is for the Pope to hear and determine, and if one of those
elected is contumacious, he can proceed in his absence. If
the claims of the various persons are equal, he can decide as
prater naturam jurisdictions trahit
ad se principalem jurisdictionem tem-
poralem, ai id quod de jurisdictione
spirituali est in ea incidat.
10. Tum authoritatibus sanctorum
dicentium, quod quanta est differentia
inter motalli plumbum, et auri fulgorem,
etc. , ut 96 Dist. duo sunt, et c. cum
ad verum (Decretum, D. 96, 10 et 6).
Ideo quamvis jurisdictiones sunt dis-
tinctK quoad executionem, tamen
imperator ab ecclesia Romana imperium
tenet, et potest dici officialis ejus, seu
vicarius. Ecclesia Romana in perso-
nam magnifici Caroli a Grsecis trans-
tulit imperium in Germanos. Et Papa
ipsum confirmat, et inungit, et coronat,
vel reprobat, et etiam deponit, ut patet
<<. de ele. , venerabilem (Decretals, i. 6,
34). Nec enim lex imperatoris legare
potest nisi illos quos Romanorum lex
tenet, et ecclesia catholicse sanctio.
Quia extra non est imperium. ut in
autb. : de non alie. aut permu. re ec.
? pen. col. II. (Nov. , VII. , Epil. ). Ergo
Papa superior est argu. 5. de ele.
innotuit (Decretals, i. 6, 20) ft. de arb.
nam magistratus (Dig. , 4, 8, 4) >>. de
majo. et obe. cum inferior (Decretals, i.
33, 6). Verum tamen quod rite faotum
est, per imperatorem in temporalibus,
non debet infringi per Papam, nec
debet se intromittere de subditis im-
peratoris, nisi forte in casibus, sicut
dicitur de arcbiepiscopo quoad subditos
suffraganeorum ut no. e. de offi. ord.
quid pertinet ad officium suum, versi.
est autem archiepiscopus (Decretals,
i. 31) et seq. et boc expressim com-
probatur <<. , eo. per venerabilem ?
rationibus ibi, verum etiam in aliis
regionibus, etc. (Decretals, iv. 17, 13).
Ergo vacante regno et imperio suc-
cedit Papa, ut s. de elect: inter uni-
versas (Decretals, i. 6, 18) et no. casus
$. de fo. comp. quibue ex causis versi
item in curia Romana et seq. (Decretals,
ii. 2, 10).
Nec mirum quia Christus reliquit
ipsum successorem, seu vicarium suum
proximiorem, et majorem, ut t. , e per
venerabilem ? sane. (Decretals, iv. 17,
13), a. de transl. quanto (Decretals,
i. 7, 4). Ergo quo ad majoritatem,
unum caput est tantum, scilicet Papa :
unus debet tantum esse caput nostrum,
dominus spiritualium et temporalium :
quia ipsius est orbis et plenitudo
ejus : ut >>. de deci. tua nobis (Decretals,
Hi. 30, 26). Quia omnia commisit
Petro, >>. , de maio. et obe. solitse
(Decretals, i. 33, 6) et de elec. signific.
in 6. (Decretals, i. 6, 4), et Petrus
? ? utrumque gladium habuit. Unde
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? CHAP. V. ] TEMPORAL AUTHORITY OF THE PAPACY.
329
he pleases. 1 This is a somewhat large interpretation of the
well-known Decretal letter of Innocent III. , and is no doubt
based on Innocent IV.
Some of these judgments are related to the emperor alone,
but others have a more general significance, and we must
therefore turn to some other passages in his works. In his
" Commentary " on the Decretals we have some important
statements on the relations between the temporal and spiritual
powers in general. The spiritual power is superior to the
earthly in three points : in dignity, for the spirit is greater
and more honourable than the body; in time, for it was
earlier ; and in power, for it not only institutes the temporal
power but also has authority to judge it, while the Pope
cannot be judged by any man, except in cases of heresy. 2
In another passage in his ' Summa ' he again says that the
Pope has both swords, and that he thus deposes kings, and
not only creates kingdoms but transfers them. For the
Pope receives from God alone the authority of the earthly
and heavenly empire. 3
1 Hostiensis, ' In Decretalium Libris
Commentarii,' i. 6, 34 (21), Eloctoribus
igitur negligentibus imperatorem eligere.
Papa eliget, ct si plures electi sunt, de
jure utriusque cognoscet, et diffiniet,
ct si aliqua partium contumax fuerit,
non obstante ipsius absentia, in causa
procedit, s. eo. extra, d. n. statuimus
(Decretals, VI. , i. 6, 1). Et si
omnia paria sunt favere potuerit cui
voluerit.
>> Hostiensis, ' In Decretalium Libris
Commentarii,' i. 15, 1, 40. Spirituals
(potestas) prior est terrena in tribus,
scilicet, in dignitate sive majoritate,
in quantum spiritus est major et
dignior quam corpus. . . . Item prior
est institutione . .
Nam specialia conjunctio est inter
Papam et Imperatorem, quia Papa
eum consecrat et examinat et est
lmperator ejus advooatus, et jurat ei,
et ab eo imperium tenet, a. de elec-
tione, venerabilem (Decretals, i. 6, 34),
i. 63 diat, ego et c. tibi domino (Decre-
tum, D. 63, c. 30 and 33). Et inde est
quia in jure quod ab ecclesia Romana
tenet, succedit Papa, imperio vacante.
. . . Sed quid si alius rex est negligens
vel alius princeps, qui superiorem non
habet ? diximus idem, scilicet quod
succedit in jurisdictionem ejus, arg.
15, q. 6, item alius (Decretum, C.
xv. 6, 3) et *. , de electione, quum inter
universes, in fi. (Decretals, i. 6, 18. )
Sed hoc non facit quia ab eo teneat
regnum, sed de plenitudine potestatis
quam habet quia vicarius est Christi,
<<. , tit. prox. novit ver. non enim
(Decretals, ii. 1, 13) vel die, quia
vacantibus regnis, non poterit se in-
tromittere, nisi ante peterotur in modo
? ? denunciationia, ut predicto c. novit
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? CHAP. V. ] TEMPORAL AUTHORITY OF THE PAPACY. 323
have recourse to the Pope when need arises, whether it is
a difficulty about law, and the judge is uncertain what judg-
ment he ought to give, or a practical difficulty when there
is no superior, or when the judges cannot secure the execution
of their judgments, or will not render justice. 1
To complete the account of the position of Innocent IV. ,
we may observe that he is clear that the authority of the
Pope extends not only over Christian people, but over the
infidels and the Jews. He refers to this at the end of the
passage which we have just been considering, and develops
it at length in a later passage. 2 In this place also he appeals
to the evidence of the " Donation of Constantine " as showing
1 Id. id. Sed dicet aliquis, hoc
summi pontifices statuere pro se : undo
quum non sine culpa sacrilegii loquatur,
non est sibi tanta fides adhibenda, ff.
de inter, ac 1. de rotate, f 1 (Dig. , xi.
1, 11). Sed hi si diligenter attend iint
quod dicunt, veri sacrilegii culpam
incurrunt. Quod at melius intelligas,
est prenotandum, quod Deus croavit
in principio ccelum et terras, et omnia
quse in eis sunt, angelicam et humanam
naturam, spiritualia et temporalia,
ipsaque per se ipsum rexit, sicut factor
rem suam gubernat, et homini quom
fecit pra-cepta dedit, et transgredienti
pcenam imposuit, ut Gen. II. , Ex
omni ligno, etc. . . . Et tempore Noe,
coepit Deus creaturas suas regere per
ministros, quorum primus fuit Noe.
. . . In hac autem vicaria successerunt
patriarchse, judices, reges, sacerdotes
et alii, qui pro tempore fuerunt in
regimine populi Judeorum, et sic duravit
usque ad Christum, qui fuit naturalis
Dominus et Rex noster, de qua dicitur
in Psal. : Deus judicium tuum regi
da, etc. . . . Et ipse Christus Jesus,
vicarium suum constituit Petrum et
successores suos, quando ei dedit claves
regni ccelorum, et quando dixit ei:
Pasce oves meas. Licet in multa dis-
tincta sunt ofHcia et regimina mundi,
tamen quandocunque nocesse est ad
Papam requirendum est, si vn sit neces-
sitas juris, quia judex dubius est,
quam sententiam de jure proferre
debeat, vel necessitas facti, quia alius
non sit judex superior, sive facti, puta
quia de facto minorcs judices non
possunt suas sententias exequi, vel
nolunt ut debent justitiam exercere,
t. , qui filii sint legi. , per venerabilem
(Decretals, iv. 17, 13). Cf. id. , v. 39, 49.
* Id. id. , iii. 34, 8. Bene tamen
credimus quod Papa qui est vicarius
Jesu Christi, potestatem habet, non
tantum super Christianos, sed et super
omnes infideles; quum enim Christus
habuerit super omnes potestatem, undo
in Psalmo, Deus judicium tuum regi
da . . . Omnes autem tam fideles quam
infideles oves sunt Christi, per crea-
tionem, licet non sint de ovili ecclesise.
Et sic per prediotam apparet quod
Papa super onmes habet jurisdictionem,
et potestatem de jure, licet non de
? ? facto. Unde per potestatem quam
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? 324
TEMPORAL AND SPIRITUAL POWERS. [PABT II.
that the Pope now held the authority of the Boman Empire,
but he admits that it might be argued that this applied only
to the West. 1
When we endeavour to sum up the principles which In-
nocent IV. thus set out with regard to the authority of the
papacy in temporal matters, it is, we think, evident that
he had developed the incidental phrases and suggestions of
Innocent III. into something like a definite system.
As we have said, he did not in so many words say that the
emperor was the vassal of the Pope, but he maintained not
only that the Pope had the right to reject an unfit candidate
for the empire, and the right to decide in disputed elections,
but that, failing the action of the electors, he could himself
appoint; and he definitely says that the emperor held the
empire from him.
He claimed to be the ultimate " superior " of all States,
and this in virtue of the fact that he was the vicar of Christ,
for Christ was lord and king of all the world, and had com-
mitted his authority to Peter and his successors, the popes.
It does not seem too much to conclude that in Innocent IV. 's
view all temporal as well as spiritual power in principle
belonged to him. a
The canonical theory of the temporal authority of the
papacy had thus been profoundly modified by Innocent IV. ,
and it is to this that we must trace the principles represented
by Hostiensis and William Durandus.
It is natural that it is in discussing the relations of the
emperor to the papaoy that this is chiefly developed, though,
as we shall see, their theory is not limited to this.
1 Id. id. Item terra sancta justo
bello victa fuit ab imperatore Romano
post mortem Christi, undo licitum est
Papse ratione imperii Romani quod
obtinet, illud ad suam jurisdictionem
revocare, quia injuste oxpoliatus est,
et ab eo qui non habuit jus spoliandi
cum. Et hsec ratio sufficit in omnibus
aliis tenis, in quibus imperatores
Romani jurisdictionem habuerunt, licet
posse dici, quod hoc jure, scilicet ratione
imperii non possit, cum eeclesia non
ha boat imperium nisi in ocoidentem,
96 Dist. Constan. (Decretum, D. 96,
13, 14).
* Cf. his interpretation of the
Donation of Constantino cited on
p. 306.
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? CHAP, v. ] TEMPORAL AUTHORITY OF THE PAPACY.
325
Hostiensis' treatment of the subject is set out in great
detail in a passage in his ' Summa Decretalium,' in which
he discusses and develops the implications of the well-known
Decretal letter of Innocent III. as to the propriety of his
legitimising the children of the Count of MontpelMer, ' Per
Venerabilem. '1 He sets out his own conclusions with con-
fidence, but it should be observed that he recognises that
other Canonists had taken a different view.
It is, he says, contended by some that the Pope should
not interfere in such a matter as legitimisation for secular
purposes, but should leave this to the emperor; on the
other hand, it may be argued that the Pope can and ought
to interfere in temporal matters. He first cites a Canonist
whom he designates H. (Huguccio) as saying that the
emperor holds his power over temporalities from God only,
as the Pope holds his power in spiritualities, and thus the
two jurisdictions are distinct. He then cites the two
Canonists, Alan and Tancred, as maintaining that while the
" imperium " comes from God only, the emperor receives
the use of the temporal sword from the Church, and that
therefore the Pope is greater, and can use both swords,
for the Lord and Moses used both swords.
Having thus set out the antithetical judgments, he gives
his own opinion in careful and measured terms. He begins
by maintaining that the two jurisdictions are not only distinct,
and that each comes from God, but the spiritual comes much
nearer to God, and is therefore the greater. The '' Sacerdotium''
and the " Imperium " do not differ much as to the source
from which they proceed, but they differ greatly in majesty.
It is this, he says, which is symbolised in the difference between
the unction of the bishop and the king. The difference is
like that between the sun and the moon. He admits that
this analogy had been differently interpreted by various
doctors, but he urges that it may be properly said that as
the moon receives its light from the sun, so the royal power
receives its authority from the priestly, and as the sun illumi-
1 Decretals, iv. 17, 13, Per venerabilem. Cf. vol. ii. p. 232.
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? 326 TEMPORAL AND SPIRITUAL POWERS. [PAST II.
nates the world by means of the moon at night, so the priestly
office illuminates the world by means of the royal, in those
matters which it cannot deal with itself, such as the judgment
of blood.
He concludes, therefore, that while the two jurisdictions
are distinct, as far as their exercise is concerned, the emperor
holds the empire from the Eoman Church, and may be called
its " Officialis " or vicar. It was the Eoman Church which
transferred the empire to the Germans. The Pope therefore
confirms and anoints and crowns the emperor, and can censure
and even depose him. The Pope is therefore the superior,
but he should not interfere with that which has been properly
done by the emperor in temporal matters, except perhaps
in special cases (in casibus); the Pope, therefore, takes
the place of the ruler in the vacancy of the kingdom
or empire.
There is thus " quoad majestatem " only one head--
namely, the Pope, for there is only one God, one Head, the
Lord of things spiritual and temporal, and he committed
all things to Peter, and Peter had both swords. The Lord
of Lords gave him two keys, not one only, the one for
spiritual, the other for temporal things. (Hostiensis is,
however, careful to add that the words of our Lord had
been interpreted in many other ways. ) We are one body
in Christ, and it would be monstrous that we should have
two heads. This is what is implied in the Donation of
Constantine, and if any one were to maintain that Con-
stantine had not the right to grant this, he might as well
say that the people had not the right to transfer their
authority to the prince. 1
1 Hostiensis, ' Summa super titulis
decretalium,' iv. 17, 13 (Qui fllii sunt
legitimi), 9: Qualiter et a quo filii
illegitimi legitimentur, vol sui fiant.
Et quidem, legitimantur per principem
temporalem, quo ad temporalia, per
spiritualem quo ad spiritualia: quia
juriadictiones sunt distincte : ut in
authent. quomodo oportet episcopo, in
principio collationis (Nov. Justinian.
VI. Pra>f. ) i. de consecr. dist. III. ,
celcbritatem, in fin. (Decrotum, de
cons. D. III. , 22, 2). Non ergo papa
debet intromittere se de legitimations
facienda, quo ad temporalem heredi-
tatem, sed debet hoc dimittere impera-
tori, ut dist. VIII. , quo jure (Decrotum,
D. 8, 1), >>. , c. lator et o. causam (Decre-
tals, iv. 17, 5, 4), alias poneret falcom
in messem alien am ; ut s. de electione,
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? CHAP, V. ] TEMPORAL AUTHORITY OF THE PAPACY. 327
In his " Commentary " on the Decretals he adds two import-
ant contentions, that if the electors are negligent and do
not elect an emperor, the Pope elects. If several are elected
venerabilem (Decretals, i.
6, 34) quod
non est faciendum ut 6, q. 3, c. 1
(Decretum, C. 6, 3, 1).
Sed contra, quia Papa etiam de tem-
poralibus, se potest et debet intro-
mittere t. eo c. 1 (Decretals, iv. 17, 1),
XX. , q. III. prosens (Decretum, C.
20, 3, 3) XV. , q. VI. , Alius (De-
cretum, c. 15, 6, 3) XXIV. , q. 1.
loquitur (Decretum, c. 24, 1, 1S).
H. dixit quod imperator a solo Deo
habet poteetatem in temporalibus,
papa in spiritualibus, et sic juriadic-
tiones sunt distinctse, ut dicunt prims
s
concordantise : tamen coronam recipit
a Papa et gladium ab altari, 93. Dist.
legitimos (? ),et etiamantefuitlmperium
quam apostolatus. Ala. et T. dixerunt,
quod quam vis imperium a solo Deo
dicatur processisse, executionem tamen
gladii temporalis accepit ab ecclesia,
quare Papa major est: et utroque
gladio uti potest. Nam et Dominus
utroque gladio usus est, et Moves, ad
hoc a. de ju. novit (Decretals, ii. 1, 13),
et de majo. et ob. solitse (Decretals,
i. 33, 6). Ego jurisdictioncs distinctas
assero : et utramque a Deo processisse :
ut dicit auth. quo modo oportet epis-
copos (Nov. , VI. , Prof. ) tamen quanto
altera magis Deo appropinquatur tanto
major est: ergo sacerdotium majus.
Quod probatur ex ordine scripture
dictas auth. (Nov. , VI. , Prof. ); et sio
intellige, quod non multum discrepant
sacerdotium et imperium, ut in authent.
de alien, aut permut. re eccles. ? si
minus col. II. (Nov. , VII. , 21). Non
multum discrepant quo ad principium
unde proceduut, scd multum discre-
pant, quo ad majoritatem. Inde est
quod caput cpiscopi iuungitur. sed
armis regis: et episcopus chrismate,
et rex oleo, ut scias, quod episcopus est
vicarius capitis nostri id est Christi,
et ut ostendatur quanta sit differentia
inter authoritatem pontificis et prin-
cipis poteetatem, ut a. de sa. un. c
unico ? unde in veteri testamento, et
pracedenti (Decretals, i. 15, 1, 5).
Quia quanta est differentia inter solem
et lunam tanta est inter sacerdotem
et regalem dignitatem, ut a. de majo.
et. obe. solite ? prsetorea ad fin. (De-
cretals, i. 33, 6 ? 4). Quse verba licet
per doc to res divorsimodo exponantur,
tu tamen die quod sicut luna recipit
claritatem a sole, non sol a luna, sic
regalis potestas recipit authoritatem
a sacordotali, non e contra; sicut
etiam sol illuminat mundum per
lunam, quando per se non potest,
scilicet, de nocte, sic saoerdotalia dig.
nitas clarificat mundum per regalem,
? ? quando per se non potest, scilicet ubi
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? 328
[PAKT II.
TEMPORAL AND SPIRITUAL POWERS.
it is for the Pope to hear and determine, and if one of those
elected is contumacious, he can proceed in his absence. If
the claims of the various persons are equal, he can decide as
prater naturam jurisdictions trahit
ad se principalem jurisdictionem tem-
poralem, ai id quod de jurisdictione
spirituali est in ea incidat.
10. Tum authoritatibus sanctorum
dicentium, quod quanta est differentia
inter motalli plumbum, et auri fulgorem,
etc. , ut 96 Dist. duo sunt, et c. cum
ad verum (Decretum, D. 96, 10 et 6).
Ideo quamvis jurisdictiones sunt dis-
tinctK quoad executionem, tamen
imperator ab ecclesia Romana imperium
tenet, et potest dici officialis ejus, seu
vicarius. Ecclesia Romana in perso-
nam magnifici Caroli a Grsecis trans-
tulit imperium in Germanos. Et Papa
ipsum confirmat, et inungit, et coronat,
vel reprobat, et etiam deponit, ut patet
<<. de ele. , venerabilem (Decretals, i. 6,
34). Nec enim lex imperatoris legare
potest nisi illos quos Romanorum lex
tenet, et ecclesia catholicse sanctio.
Quia extra non est imperium. ut in
autb. : de non alie. aut permu. re ec.
? pen. col. II. (Nov. , VII. , Epil. ). Ergo
Papa superior est argu. 5. de ele.
innotuit (Decretals, i. 6, 20) ft. de arb.
nam magistratus (Dig. , 4, 8, 4) >>. de
majo. et obe. cum inferior (Decretals, i.
33, 6). Verum tamen quod rite faotum
est, per imperatorem in temporalibus,
non debet infringi per Papam, nec
debet se intromittere de subditis im-
peratoris, nisi forte in casibus, sicut
dicitur de arcbiepiscopo quoad subditos
suffraganeorum ut no. e. de offi. ord.
quid pertinet ad officium suum, versi.
est autem archiepiscopus (Decretals,
i. 31) et seq. et boc expressim com-
probatur <<. , eo. per venerabilem ?
rationibus ibi, verum etiam in aliis
regionibus, etc. (Decretals, iv. 17, 13).
Ergo vacante regno et imperio suc-
cedit Papa, ut s. de elect: inter uni-
versas (Decretals, i. 6, 18) et no. casus
$. de fo. comp. quibue ex causis versi
item in curia Romana et seq. (Decretals,
ii. 2, 10).
Nec mirum quia Christus reliquit
ipsum successorem, seu vicarium suum
proximiorem, et majorem, ut t. , e per
venerabilem ? sane. (Decretals, iv. 17,
13), a. de transl. quanto (Decretals,
i. 7, 4). Ergo quo ad majoritatem,
unum caput est tantum, scilicet Papa :
unus debet tantum esse caput nostrum,
dominus spiritualium et temporalium :
quia ipsius est orbis et plenitudo
ejus : ut >>. de deci. tua nobis (Decretals,
Hi. 30, 26). Quia omnia commisit
Petro, >>. , de maio. et obe. solitse
(Decretals, i. 33, 6) et de elec. signific.
in 6. (Decretals, i. 6, 4), et Petrus
? ? utrumque gladium habuit. Unde
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? CHAP. V. ] TEMPORAL AUTHORITY OF THE PAPACY.
329
he pleases. 1 This is a somewhat large interpretation of the
well-known Decretal letter of Innocent III. , and is no doubt
based on Innocent IV.
Some of these judgments are related to the emperor alone,
but others have a more general significance, and we must
therefore turn to some other passages in his works. In his
" Commentary " on the Decretals we have some important
statements on the relations between the temporal and spiritual
powers in general. The spiritual power is superior to the
earthly in three points : in dignity, for the spirit is greater
and more honourable than the body; in time, for it was
earlier ; and in power, for it not only institutes the temporal
power but also has authority to judge it, while the Pope
cannot be judged by any man, except in cases of heresy. 2
In another passage in his ' Summa ' he again says that the
Pope has both swords, and that he thus deposes kings, and
not only creates kingdoms but transfers them. For the
Pope receives from God alone the authority of the earthly
and heavenly empire. 3
1 Hostiensis, ' In Decretalium Libris
Commentarii,' i. 6, 34 (21), Eloctoribus
igitur negligentibus imperatorem eligere.
Papa eliget, ct si plures electi sunt, de
jure utriusque cognoscet, et diffiniet,
ct si aliqua partium contumax fuerit,
non obstante ipsius absentia, in causa
procedit, s. eo. extra, d. n. statuimus
(Decretals, VI. , i. 6, 1). Et si
omnia paria sunt favere potuerit cui
voluerit.
>> Hostiensis, ' In Decretalium Libris
Commentarii,' i. 15, 1, 40. Spirituals
(potestas) prior est terrena in tribus,
scilicet, in dignitate sive majoritate,
in quantum spiritus est major et
dignior quam corpus. . . . Item prior
est institutione . .
