§ 2. Sources and Literature.

For works covering the entire period, see V. 1. 1–3, such as the collections of Mansi, Muratori, and the Rolls Series; Friedberg’s Decretum Gratiani, 2 vols., Leipzig, 1879–1881; Hefele-Knöpfler: Conciliengeschichte; Mirbt: Quellen zur Geschichte des Papstthums, 2d ed., 1901; the works of Gregorovius and Bryce, the General Church and Doctrinal Histories of Gieseler, Hefele, Funk, Hergenröther-Kirsch, Karl Müller, Harnack Loofs, and Seeberg; the Encyclopaedias of Herzog, Wetzer-Welte, Leslie Stephen, Potthast, and Chévalier; the Atlases of F. W. Putzger, Leipzig, Heussi and Mulert, Tübingen, 1905, and Labberton, New York. L. Pastor: Geschichte der Papste, etc., 4 vols., 4th ed., 1901–1906, and Mandell Creighton: History of the Papacy, etc., London, 1882–1894, also cover the entire period in the body of their works and their Introductory Chapters. There is no general collection of ecclesiastical author far this period corresponding to Migne’s Latin Patrology.

For §§ 3, 4. Boniface VIII. Regesta Bonifatii in Potthast: Regesta pontificum rom., II., 1923–2024, 2133 sq. – Les Registres de Boniface VIII., ed. Digard, Fauçon et Thomas, 7 Fasc., Paris, 1884–1903. – Hist. Eccles. of Ptolemaeus of Lucca, Vitae Pontif. of Bernardus Guidonis, Chron. Pontif. of Amalricus Augers Hist. rerum in Italia gestarum of Ferretus Vicentinus, and Chronica universale of Villani, all in Muratori: Rerum Ital. Scriptores, III. 670 sqq., X. 690 sqq., XI. 1202 sqq., XIIL 348 sqq. – Selections from Villani, trans. by Rose E. Selfe, ed. by P. H. Wicksteed, Westminster, 1897. – Finke: Aus den Tagen Bonifaz VIII., Münster, 1902. Prints valuable documents pp. i-ccxi. Also Acta Aragonensia. Quellen ... zur Kirchen und Kulturgeschichte aus der diplomatischen Korrespondenz Jayme II, 1291–1327, 2 vols., Berlin, 1908. – Döllinger: Beiträge zur politischen, kirchlichen und Culturgeschichte der letzten 6 Jahrh., 3 vols., Vienna, 1862–1882. Vol. III., pp. 347–353, contains a Life of Boniface drawn from the Chronicle of Orvieto by an eye-witness, and other documents. – Denifle: Die Denkschriften der Colonna gegen Bonifaz VIII., etc., in Archiv für Lit. und Kirchengeschichte des M. A., 1892, V. 493 sqq. – Dante: Inferno, XIX. 52 sqq., XXVII. 85 sqq.; Paradiso, IX. 132, XXVII. 22, XXX. 147. Modern Works. – J. Rubeus: Bonif. VIII. e familia Cajetanorum, Rome, 1651. Magnifies Boniface as an ideal pope. – P Dupuy: Hist. du différend entre le Pape Bon. et Philip le Bel, Paris, 1655. – Baillet (a Jansenist): Hist. des désmelez du Pape Bon. VIII. avec Philip le Bel, Paris, 1718. – L. Tosti: Storia di Bon. VIII. e de’suoi tempi, 2 vols., Rome, 1846. A glorification of Boniface. – W. Drumann: Gesch. Bonifatius VIII. 2 vols., Königsberg, 1862. – Cardinal Wiseman: Pope Bon. VIII. in his Essays, III. 161–222. Apologetic. – Boutaric: La France sous Philippe le Bel, Paris, 1861. – R. Holtzmann: W. von Nogaret, Freiburg, 1898. – E. Renan: Guil. de Nogaret, in Hist. Litt. de France, XXVII. 233 sq.; also Études sur la politique Rel. du règne de Phil. Ie Bel, Paris, 1899. – Döllinger: Anagni in Akad. Vorträge, III. 223–244. – Heinrich Finke (Prof. in Freiburg): as above. Also Papsttum und Untergang des Tempelordens, 2 vols., Münster, 1907. – J. Haller: Papsttum und Kirchenreform, Berlin, 1903. – Rich. Scholz: Die Publizistik zur Zeit Philipps des Schönen und Bonifaz VIII., Stuttgart, 1903. – The Ch. Histt. of Gieseler, Hergenröther-Kirsch 4th ed., 1904, II. 582–598, F. X. Funk, 4th ed., 1902, Hefele 3d ed., 1902, K. Müller, Hefele-Knöpfler: Conciliengeschichte, VI. 281–364. – Ranke: Univers. Hist., IX. – Gregorovius: History of the City of Rome, V. – Wattenbach: Gesch. des röm. Papstthums, 2d ED., Berlin, 1876, pp. 211–226. – G. B. Adams: Civilization during the Middle Ages, New York, 1894, ch. XIV. – Art. Bonifatius by Hauck in Herzog, III. 291–300.

For § 5. Literary Attacks upon the Papacy. Dante Allighiere: De monarchia, ed. by Witte, Vienna, 1874; Giuliani, Florence, 1878; Moore, Oxford, 1894. Eng. trans. by F. C. Church, together with the essay on Dante by his father, R. W. Church, London, 1878; P. H. Wicksteed, Hull, 1896; Aurelia Henry, Boston, 1904. – Dante’s De monarchia, Valla’s De falsa donatione Constantini, and other anti-papal documents are given in De jurisdictione, auctoritate et praeeminentia imperiali, Basel, 1566. Many of the tracts called forth by the struggle between Boniface VIII. and Philip IV. are found in Melchior Goldast: Monarchia S. Romani imperii, sive tractatus de jurisdictione imperiali seu regia et pontificia seu sacerdotali, etc., Hanover, 1610, pp. 756, Frankfurt, 1668. With a preface dedicated to the elector, John Sigismund of Brandenburg; in Dupuy: Hist. du Différend, etc., Paris, 1655, and in Finke and Scholz. See above. – E. Zeck: De recuperatione terrae Sanctae, Ein Traktat d. P. Dubois, Berlin, 1906. For summary and criticism, S. Riezler: Die literarischen Widersacher der Päpste zur Zeit Ludwig des Baiers, pp. 131–166. Leipzig, 1874. – R. L. Poole: Opposition to the Temporal Claims of the Papacy, in his Illustrations of the Hist. of Med. Thought, pp. 256–281, London, 1884. – Finke: Aus den Tagen Bonifaz VIII., pp. 169 sqq., etc. – Denifle: Chartularium Un. Parisiensis, 4 vols. – Haller: Papsttum. – Artt. in Wetzer-Welte, Colonna, III. 667–671, and Johann von Paris, VI. 1744–1746, etc. – Renan: Pierre Dubois in Hist. Litt. de France, XXVI. 471–536. – Hergenröther-Kirsch: Kirchengesch., II. 754 sqq.

For § 6. Transfer Of The Papacy To Avignon. Benedict XI.: Registre de Benoît XI., ed. C. Grandjean. – For Clement V., Clementis papae V. regestum ed. cura et studio monachorum ord. S. Benedicti, 9 vols., Rome, 1885–1892. – Etienne Baluze: Vitae paparum Avenoniensium 1305–1394, dedicated to Louis XIV. and placed on the Index, 2 vols., Paris, 1693. Raynaldus: ad annum, 1304 sqq., for original documents. – W. H. Bliss: Calendar of Entries in the Papal Registries relating to Great Britain and Ireland, I.-IV., London, 1896–1902. – Giovanni and Matteo Villani: Hist. of Florence sive Chronica universalis, bks. VIII. sq. – M. Tangl: Die päpstlichen Regesta von Benedict XII.-Gregor XI., Innsbruck, 1898. Mansi: Concil., XXV. 368 sqq., 389 sqq. – J. B. Christophe: Hist. de la papauté pendant le XIVe siècle, 2 vols., Paris, 1853. – C. von Höfler: Die avignonesischen Päpste, Vienna, 1871. – Fauçon: La Libraire Des Papes d’Avignon, 2 vols., Paris, 1886 sq. – M. Souchon: Die Papstwahlen von Bonifaz VIII.-Urban VI., Braunschweig, 1888. – A. Eitel: D. Kirchenstaat unter Klemens V., Berlin, 1905. – Clinton Locke: Age of the Great Western Schism, pp. 1–99, New York, 1896. – J. H. Robinson: Petrarch, New York, 1898. – Schwab: J. Gerson, pp. 1–7. – Döllinger-Friedrich: Das Papstthum, Munich, 1892. – Pastor: Geschichte der Papste seit dem Ausgang des M. A., 4 vols., 3d and 4th ed., 1901 sqq., I. 67–114. – Stubbs: Const. Hist. of England. – Capes: The English Church in the 14th and 15th Centuries, London, 1900. – Wattenbach: Röm. Papstthum, pp. 226–241. – Haller: Papsttum, etc. – Hefele-Knöpfler: VI. 378–936. – Ranke: Univers. Hist., IX. – Gregorovius: VI. – The Ch. Histt. of Gieseler, Hergenröther-Kirsch, II. 737–776, Müller, II. 16–42. – Ehrle: Der Nachlass Clemens V. in Archiv für Lit. u. Kirchengesch., V. 1–150. For the fall of the Templars, see for Lit. V. 1. p. 301 sqq., and especially the works of Boutaric, Prutz, Schottmüller, Döllinger. – Funk in Wetzer-Welte, XI. 1311–1345. – LEA: Inquisition, III. Finke: Papsttum und Untergang des Tempelordens, 2 vols., 1907. Vol. II. contains Spanish documents, hitherto unpublished, bearing on the fall of the Templars, especially letters to and from King Jayme of Aragon. They are confirmatory of former views.

For § 7. The Pontificate of John XXII. Lettres secrètes et curiales du pape Jean XXII. relative a la France, ed. Aug. Coulon, 3 Fasc., 1900 sq. Lettres communes de p. Jean XXII., ed. Mollat, 3 vols, Paris, 1904–1906. – J. Guérard: Documents pontificeaux sur la Gascogne. Pontificat de Jean XXII., 2 vols., Paris, 1897–1903. – Baluze: Vitae paparum. – V. Velarque: Jean XXII. sa vie et ses aeuvres, Paris, 1883. – J. Schwalm, Appellation d. König Ludwigs des Baiern v. 1324, Riezler: D. Lit. Widersacher. Also Vatikanische Akten zur deutschen Gesch. zur Zeit Ludwigs des Bayern, Innsbruck, 1891. – K. Müller: Der Kampf Ludwigs des Baiern mit der römischen Curie, 2 vols., Tübingen, 1879 sq. – Ehrle: Die Spirituallen, ihr Verhältniss zum Franciskanerorden, etc., in Archiv für Lit. und Kirchengesch., 1885, p. 509 sqq., 1886, p. 106 sqq., 1887, p. 553 sqq., 1890. Also P. J. Olivi: S. Leben und s. Schriften 1887, pp. 409–540. – Döllinger: Deutschlands Kampf mit dem Papstthum unter Ludwig dem Bayer in Akad. Vorträge, I. 119–137. – Hefele: VI. 546–579. – Lea: Inquisition, I. 242–304. – The Artt. in Wetzer-Welte, Franziskanerorden, IV. 1650–1683, and Armut, I. 1394–1401. Artt. John XXII. in Herzog, IX. 267–270, and Wetzer-Welte, VIII. 828 sqq. – Haller: Papsttum, p. 91 sqq. – Stubbs: Const. Hist. of England. – Gregorovius, VI. – PASTOR: I. 80 sqq.

For § 8. The Papal Office Assailed. Some of the tracts may be found in Goldast: Monarchia, Hanover, 1610, e.g. Marsiglius of Padua, II. 164–312; Ockam’s Octo quaestionum decisiones super potestate ac dignitate papali, II. 740 sqq., and Dialogus inter magistrum et discipulum, etc., II., 399 sqq. Special edd. are given in the body of the chap. and may be found under Alvarus Pelagius, Marsiglius, etc., in Potthast: Bibl. med. aevi. – Un trattato inedito di Egidio Colonna: De ecclesiae potestate, ed. G. U. Oxilia et G. Boffito, Florence, 1908, pp. lxxxi, 172. – Schwab: Gerson, pp. 24–28. – Müller: D. Kampf Ludwigs des Baiern. – Riezler: Die Lit. Widersacher der Päpste, etc., Leipzig, 1874. – Marcour: Antheil der Minoriten am Kampf zwischen Ludwig dem Baiern und Johann XXII., Emmerich, 1874. – Poole: The Opposition to the Temporal Claims of the Papacy, in Illust. of the Hist. of Med. Thought, pp. 256–281. – Haller: Papsttum, etc., pp. 73–89. English trans. of Marsiglius of Padua, The Defence of Peace, by W. Marshall, London, 1636. – M. Birck: Marsilio von Padua und Alvaro Pelayo über Papst und Kaiser, Mühlheim, 1868. – B. Labanca, Prof. of Moral Philos. in the Univ. of Rome: Marsilio da Padova, riformatore politico e religioso, Padova, 1882, pp. 236. – L. Jourdan: Étude sur Marsile de Padoue, Montauban, 1892. – J. Sullivan: Marsig. of Padua, in Engl. Hist. Rev., 1906, pp. 293–307. An examination of the MSS. See also Döllinger-Friedrich: Papstthum; Pastor, I. 82 sqq.; Gregorovius, VI. 118 sqq., the Artt. in Wetzer-Welte, Alvarus Pelagius, I. 667 sq., Marsiglius, VIII., 907–911, etc., and in Herzog, XII. 368 370, etc. – N. Valois: Hist. Litt., Paris, 1900, XXIII., 628–623, an Art. on the authors of the Defensor.

For § 9. The Financial System of the Avignon Popes. Ehrle: Schatz, Bibliothek und Archiv der Päpste im 14ten Jahrh., in Archiv für Lit. u. Kirchengesch., I. 1–49, 228–365, also D. Nachlass Clemens V. und der in Betreff desselben von Johann XXII. geführte Process, V. 1–166. – Ph. Woker: Das kirchliche Finanzwesen der Päpste, Nördlingen, 1878. – M. Tangl: Das Taxenwesen der päpstlichen Kanzlei vom 13ten his zur Mitte des 15ten Jahrh., Innsbruck, 1892. – J. P. Kirsch: Die päpstl. Kollektorien in Deutschland im XIVten Jahrh., Paderborn, 1894; Die Finanzverwaltung des Kardinalkollegiums im XIII. u. XIV. ten Jahrh., Münster, 1896; Die Rückkehr der Päpste Urban V. und Gregor XI. con Avignon nach Rom. Auszüge aus den Kameralregistern des Vatikan. Archivs, Paderborn, 1898; Die päpstl. Annaten in Deutschland im XIV. Jahrh. 1323–1360, Paderborn, 1903. – P. M. Baumgarten: Untersuchungen und Urkunden über die Camera Collegii Cardinalium, 1295–1437, Leipzig, 1898. – A. Gottlob: Die päpstl. Kreuzzugsteuern des 13ten Jahrh., Heiligenstadt, 1892; Die Servitientaxe im 13ten Jahrh., Stuttgart, 1903. – Emil Goeller: Mittheilungen u. Untersuchungen über das päpstl. Register und Kanzleiwesen im 14ten Jahrh., Rome, 1904; D. Liber Taxarum d. päpstl. Rammer. Eine Studie zu ihrer Entstehung u. Anlage, Rome, 1906, pp. 106. – Haller: Papsttum u. Kirchenreform; also Aufzeichnungen über den päpstl. Haushalt aus Avignonesischer Zeit; die Vertheilung der Servitia minuta u. die Obligationen der Prälaten im 13ten u. 14ten Jahrh.; Die Ausfertigung der Provisionen, etc., all in Quellen u. Forschungen, ed. by the Royal Prussian Institute in Rome, Rome, 1897, 1898. – C. Lux: Constitutionum apostolicarum de generali beneficiorum reservatione, 1265–1378, etc., Wratislav, 1904. – A. Schulte: Die Fugger in Rom, 1495–1523, 2 vols., Leipzig, 1904. – C. Samarin and G. Mollat: La Fiscalité pontifen France au XIVe siècle, Paris, 1905. – P. Thoman: Le droit de propriété des laïques sur les églises et le patronat laïque au moy. âge, Paris, 1906. Also the work on Canon Law by T. Hinschius, 6 vols., Berlin, 1869–1897, and E. Friedberg, 6th ed., Leipzig, 1903.

For § 10. Later Avignon Popes. Lettres des papes d’Avignon se rappor-tant a la France, viz. Lettres communes de Benoît XII., ed. J. M. Vidal, Paris, 1906; Lettres closes, patentes et curiales, ed. G. Daumet, Paris, 1890; Lettres ... de Clement VI., ed. E. Deprez, Paris, 1901; Excerpta ex registr. de Clem. VI. et Inn. VI., ed. Werunsky, Innsbruck, 1886; Lettres ... de Pape Urbain V., ed. P. Lecacheux, Paris, 1902. – J. H. Albans: Actes anciens et documents concernant le bienheureux Urbain V., ed. by U. Chevalier, Paris, 1897. Contains the fourteen early lives of Urban. – Baluze: Vitae paparum Avenionen-sium, 1693;– Muratori: in Rer. ital. scripp, XIV. 9–728. – Cerri: Innocenzo VI., papa, Turin, 1873. Magnan: Hist. d’ Urbain V., 2d ed., Paris, 1863. – Werunsky: Gesch. karls IV. u. seiner Zeit, 3 vols., Innsbruck, 1880–1892. – Geo. Schmidt: Der Hist. Werth der 14 alten Biographien des Urban V., Breslau, 1907. – Kirsch: Rückkehr der Päpste, as above. In large part, documents for the first time published. – Lechner: Das grosse Sterben in Deutschland, 1348–1351, 1884. – C. Creighton: Hist. of Epidemics in England, Cambridge, 1891. F. A. Gasquet: The Great Pestilence, London, 1893, 2d ed., entitled The Black Death, 1908. – A. Jessopp: The Black Death in East Anglia in Coming of the Friars, pp. 166–261. – Villani, Wattenbach, p. 226 sqq.; Pastor, I., Gregorovius, Cardinal Albornoz, Paderborn, 1892.

For § 11. The Re-Establishment of the Papacy in Rome. The Lives of Gregory XI. in Baluz, I. 426 sqq., and Muratori, III. 2, 645. – Kirsch: Rürkkehr, etc., as above. – Leon Mirot: La politique pontif. et le rétour du S. Siege a Rome, 1376, Paris, 1899. – F. Hammerich: St. Brigitta, die nordische Prophetin u. Ordenstifterin, Germ. ed., Gotha, 1872. For further Lit. on St. Brigitta, see Herzog, III. 239. For works on Catherine of Siena, see ch. III. Also Gieseler, II., 3, pp. 1–131; Pastor, I. 101–114; Gregorovius, VI. Lit. under §10.

§ 3. Pope Boniface VIII. 1294–1303.

The pious but weak and incapable hermit of Murrhone, Coelestine V., who abdicated the papal office, was followed by Benedict Gaetani,—or Cajetan, the name of an ancient family of Latin counts,—known in history as Boniface VIII. At the time of his election he was on the verge of fourscore,

Drumann, p. 4, Gregorovius, etc. Setting aside the testimony of the contemporary Ferretus of Vicenza, and on the ground that it would be well-nigh impossible for a man of Boniface’s talent to remain in an inferior position till he was sixty, when he was made cardinal, Finke, p. 3 sq., makes Boniface fifteen years younger when he assumed the papacy.

saint, Boniface was a politician, overbearing, implacable, destitute of spiritual ideals, and controlled by blind and insatiable lust of power.

Born at Anagni, Boniface probably studied canon law, in which he was an expert, in Rome.

Not at Paris, as Bulaeus, without sufficient authority, states. See Finke, p. 6.

in 1281, and represented the papal see in France and England as legate. In an address at a council in Paris, assembled to arrange for a new crusade, he reminded the mendicant monks that he and they were called not to court glory or learning, but to secure the salvation of their souls.

Finke discovered this document and gives it pp. iii-vii.

Boniface’s election as pope occurred at Castel Nuovo, near Naples, Dec. 24, 1294, the conclave having convened the day before. The election was not popular, and a few days later, when a report reached Naples that Boniface was dead, the people celebrated the event with great jubilation. The pontiff was accompanied on his way to Rome by Charles II. of Naples.

There is no doubt about the manifestation of popular joy over the rumor of the pope’s death. Finke, p. 46. At the announcement of the election, the people are said to have cried out, "Boniface is a heretic, bad all through, and has in him nothing that is Christian."

The coronation was celebrated amid festivities of unusual splendor. On his way to the Lateran, Boniface rode on a white palfrey, a crown on his head, and robed in full pontificals. Two sovereigns walked by his side, the kings of Naples and Hungary. The Orsini, the Colonna, the Savelli, the Conti and representatives of other noble Roman families followed in a body . The procession had difficulty in forcing its way through the kneeling crowds of spectators. But, as if an omen of the coming misfortunes of the new pope, a furious storm burst over the city while the solemnities were in progress and extinguished every lamp and torch in the church. The following day the pope dined in the Lateran, the two kings waiting behind his chair.

While these brilliant ceremonies were going on, Peter of Murrhone was a fugitive. Not willing to risk the possible rivalry of an anti-pope, Boniface confined his unfortunate predecessor in prison, where he soon died. The cause of his death was a matter of uncertainty. The Coelestine party ascribed it to Boniface, and exhibited a nail which they declared the unscrupulous pope had ordered driven into Coelestine’s head.

With Boniface VIII. began the decline of the papacy. He found it at the height of its power. He died leaving it humbled and in subjection to France. He sought to rule in the proud, dominating spirit of Gregory VII. and Innocent III.; but he was arrogant without being strong, bold without being sagacious, high-spirited without possessing the wisdom to discern the signs of the times.

Gregorovius, V. 597, calls Boniface "an unfortunate reminiscence" of the great popes.

uring the crusading campaigns in the East, and which entered into conflict with the old theocratic ideal of Rome. France, now in possession of the remaining lands of the counts of Toulouse, was in no mood to listen to the dictation of the power across the Alps. Striving to maintain the fictitious theory of papal rights, and fighting against the spirit of the new age, Boniface lost the prestige the Apostolic See had enjoyed for two centuries, and died of mortification over the indignities heaped upon him by France.

French enemies went so far as to charge Boniface with downright infidelity and the denial of the soul’s immortality. The charges were a slander, but they show the reduced confidence which the papal office inspired. Dante, who visited Rome during Boniface’s pontificate, bitterly pursues him in all parts of the Divina Commedia. He pronounced him "the prince of modern Pharisees," a usurper "who turned the Vatican hill into a common sewer of corruption." The poet assigned the pope a place with Nicholas III. and Clement V. among the simoniacs in "that most afflicted shade," one of the lowest circles of hell.

"Where Simon Magus hath his curst abode

To depths profounder thrusting Boniface." —Paradiso, xxx. 147 sq.

"The soles of every one in flames were wrapt —

Inferno, xix. 45 sq. 118.

... whose upper parts are thrust below Fixt like a stake, most wretched soul * * * * * * * * * Quivering in air his tortured feet were seen."

Contemporaries comprehended Boniface’s reign in the description, "He came in like a fox, he reigned like a lion, and he died like a dog, intravit ut vulpes, regnavit ut leo, mortuus est sicut canis.

In his attempt to control the affairs of European states, he met with less success than failure, and in Philip the Fair of France he found his match.

In Sicily, he failed to carry out his plans to secure the transfer of the realm from the house of Aragon to the king of Naples.

In Rome, he incurred the bitter enmity of the proud and powerful family of the Colonna, by attempting to dictate the disposition of the family estates. Two of the Colonna, James and Peter, who were cardinals, had been friends of Coelestine, and supporters of that pope gathered around them. Of their number was Jacopone da Todi, the author of the Stabat Mater, who wrote a number of satirical pieces against Boniface. Resenting the pope’s interference in their private matters, the Colonna issued a memorial, pronouncing Coelestine’s abdication and the election of Boniface illegal.

Dupuy, pp. 225-227.

oasting that he was supreme over kings and kingdoms, even in temporal affairs, and that he was governed by no law other than his own will.

Super reges et regna in temporalibus etiam presidere se glorians, etc., Scholz, p. 338.

their dignity, excommunicated them, and proclaimed a crusade against them. The two cardinals appealed to a general council, the resort in the next centuries of so many who found themselves out of accord with the papal plans. Their strongholds fell one after another. The last of them, Palestrina, had a melancholy fate. The two cardinals with ropes around their necks threw themselves at the pope’s feet and secured his pardon, but their estates were confiscated and bestowed upon the pope’s nephews and the Orsini. The Colonna family recovered in time to reap a bitter vengeance upon their insatiable enemy.

The German emperor, Albrecht, Boniface succeeded in bringing to an abject submission. The German envoys were received by the haughty pontiff seated on a throne with a crown upon his head and sword in his hand, and exclaiming, "I, I am the emperor." Albrecht accepted his crown as a gift, and acknowledged that the empire had been transferred from the Greeks to the Germans by the pope, and that the electors owed the right of election to the Apostolic See.

In England, Boniface met with sharp resistance. Edward I., 1272–1307, was on the throne. The pope attempted to prevent him from holding the crown of Scotland, claiming it as a papal fief from remote antiquity.

Tytler, Hist. of Scotland, I. 70 sqq.

Edward removed from Scone to Westminster the sacred stone on which Scotch kings had been consecrated, and which, according to the legend, was the pillow on which Jacob rested at Bethel.

tment.

An important and picturesque event of Boniface’s pontificate was the Jubilee Year, celebrated in 1300. It was a fortunate conception, adapted to attract throngs of pilgrims to Rome and fill the papal treasury. An old man of 107 years of age, so the story ran, travelled from Savoy to Rome, and told how his father had taken him to attend a Jubilee in the year 1200 and exhorted him to visit it on its recurrence a century after. Interesting as the story is, the Jubilee celebration of 1300 seems to have been the first of its kind.

So Hefele VI. 315, and other Roman Catholic historians.

Potthast, 24917. The bull is reprinted by Mirbt, Quellen, p. 147 sq. The indulgence clause runs: non solum plenam sed largiorem immo plenissimam omnium suorum veniam peccatorum concedimus. Villani, VIII. 36, speaks of it as "a full and entire remission of all sins, both the guilt and the punishment thereof."

15 days were announced to be sufficient. A subsequent papal deliverance extended the benefits of the indulgence to all setting out for the Holy City who died on the way. The only exceptions made to these gracious provisions were the Colonna, Frederick of Sicily, and the Christians holding traffic with Saracens. The city wore a festal appearance. The handkerchief of St. Veronica, bearing the imprint of the Saviour’s face, was exhibited. The throngs fairly trampled upon one another. The contemporary historian of Florence, Giovanni Villani, testifies from personal observation that there was a constant population in the pontifical city of 200,000 pilgrims, and that 30,000 people reached and left it daily. The offerings were so copious that two clerics stood day and night by the altar of St. Peter’s gathering up the coins with rakes.

So spectacular and profitable a celebration could not be allowed to remain a memory. The Jubilee was made a permanent institution. A second celebration was appointed by Clement VI. in 1350. With reference to the brevity of human life and also to the period of our Lord’s earthly career, Urban VI. fixed its recurrence every 33 years. Paul II., in 1470, reduced the intervals to 25 years. The twentieth Jubilee was celebrated in 1900, under Leo XIII.

Leo’s bull, dated May 11, 1899, offered indulgence to pilgrims visiting the basilicas of St. Peter, the Lateran, and St. Maria Maggiore. A portion of the document runs as follows: "Jesus Christ the Saviour of the world, has chosen the city of Rome alone and singly above all others for a dignified and more than human purpose and consecrated it to himself." The Jubilee was inaugurated by the august ceremony of opening the porta santa, the sacred door, into St. Peter’s, which it is the custom to wall up after the celebration. The special ceremony dates from Alexander VI. and the Jubilee of 1600. Leo performed this ceremony in person by giving three strokes upon the door with a hammer, and using the words aperite mihi, open to me. The door symbolizes Christ, opening the way to spiritual benefits.

For the offerings accruing from the Jubilee and for other papal moneys, Boniface found easy use. They enabled him to prosecute his wars against Sicily and the Colonna and to enrich his relatives. The chief object of his favor was his nephew, Peter, the second son of his brother Loffred, the Count of Caserta. One estate after another was added to this favorite’s possessions, and the vast sum of more than 915,000,000 was spent upon him in four years.

See Gregorovius, V. 299, 584, who gives an elaborate list of the estates which passed by Boniface’s grace into the hands of the Gaetani. Adam of Usk, Chronicon, 1377-1421, ad ed., London, 1904, p. 259, "the fox, though ever greedy, ever remaineth thin, so Boniface, though gorged with simony, yet to his dying day was never filled."

§ 4. Boniface VIII. and Philip the Fair of France.

The overshadowing event of Boniface’s reign was his disastrous conflict with Philip IV. of France, called Philip the Fair. The grandson of Louis IX., this monarch was wholly wanting in the high spiritual qualities which had distinguished his ancestor. He was able but treacherous, and utterly unscrupulous in the use of means to secure his ends. Unattractive as his character is, it is nevertheless with him that the first chapter in the history of modern France begins. In his conflict with Boniface he gained a decisive victory. On a smaller scale the conflict was a repetition of the conflict between Gregory VII. and Henry IV., but with a different ending. In both cases the pope had reached a venerable age, while the sovereign was young and wholly governed by selfish motives. Henry resorted to the election of an anti-pope. Philip depended upon his councillors and the spirit of the new French nation.

The heir of the theocracy of Hildebrand repeated Hildebrand’s language without possessing his moral qualities. He claimed for the papacy supreme authority in temporal as well as spiritual matters. In his address to the cardinals against the Colonna he exclaimed: "How shall we assume to judge kings and princes, and not dare to proceed against a worm! Let them perish forever, that they may understand that the name of the Roman pontiff is known in all the earth and that he alone is most high over princes."

Quomodo presumimus judicare reges et principes orbis terrarum et vermiculum aggredi non audemus, etc.; Denifle, Archiv, etc., V. 521. For these and other quotations, see Finke, Aus den Tagen Bon., etc., p. 152 sqq.

ing that he is exalted above all princes and kingdoms in temporal matters, and may act as he pleases in view of the fulness of his power—plenitudo potestatis. In his official recognition of the emperor, Albrecht, Boniface declared that as "the moon has no light except as she receives it from the sun, so no earthly power has anything which it does not receive from the ecclesiastical authority." These claims are asserted with most pretension in the bulls Boniface issued during his conflict with France. Members of the papal court encouraged him in these haughty assertions of prerogative. The Spaniard, Arnald of Villanova, who served Boniface as physician, called him in his writings lord of lords—deus deorum.

On the other hand, Philip the Fair stood as the embodiment of the independence of the state. He had behind him a unified nation, and around him a body of able statesmen and publicists who defended his views.

Contemporary writers spoke of the modern or recent French nation as opposed to the nation of a preceding period. So the author of the Tractate of 1308 in defence of Boniface VIII., Finke, p. lxxxvi. He said "the kings of the modern French people do not follow in the footsteps of their predecessors"—reges moderni gentis Francorum, etc. The same writer compared Philip to Nebuchadnezzar rebelling against the higher powers.

The conflict between Boniface and Philip passed through three stages: (1) the brief tilt which called forth the bull Clericis laicos; (2) the decisive battle, 1301–1303, ending in Boniface’s humiliation at Anagni; (3) the bitter controversy which was waged against the pope’s memory by Philip, ending with the Council of Vienne.

See Scholz, Publizistik, VIII. p. 3 sqq.

The conflict originated in questions touching the war between France and England. To meet the expense of his armament against Edward I., Philip levied tribute upon the French clergy. They carried their complaints to Rome, and Boniface justified their contention in the bull Clericis laicos, 1296. This document was ordered promulged in England as well as in France. Robert of Winchelsea, archbishop of Canterbury, had it read in all the English cathedral churches. Its opening sentence impudently asserted that the laity had always been hostile to the clergy. The document went on to affirm the subjection of the state to the papal see. Jurisdiction over the persons of the priesthood and the goods of the Church in no wise belongs to the temporal power. The Church may make gratuitous gifts to the state, but all taxation of Church property without the pope’s consent is to be resisted with excommunication or interdict.

Imposts upon the Church for special emergencies had been a subject of legislation at the third and fourth Lateran Councils. In 1260 Alexander IV. exempted the clergy from special taxation, and in 1291 Nicolas IV. warned the king of France against using for his own schemes the tenth levied for a crusade. Boniface had precedent enough for his utterances. But his bull was promptly met by Philip with an act of reprisal prohibiting the export of silver and gold, horses, arms, and other articles from his realm, and forbidding foreigners to reside in France. This shrewd measure cut off French contributions to the papal treasury and cleared France of the pope’s emissaries. Boniface was forced to reconsider his position, and in conciliatory letters, addressed to the king and the French prelates, pronounced the interpretation put upon his deliverance unjust. Its purpose was not to deny feudal and freewill offerings from the Church. In cases of emergency, the pope would also be ready to grant special subsidies. The document was so offensive that the French bishops begged the pope to recall it altogether, a request he set aside. But to appease Philip, Boniface issued another bull, July 22, 1297, according thereafter to French kings, who had reached the age of 20, the right to judge whether a tribute from the clergy was a case of necessity or not. A month later he canonized Louis IX., a further act of conciliation.

Boniface also offered to act as umpire between France and England in his personal capacity as Benedict Gaetanus. The offer was accepted, but the decision was not agreeable to the French sovereign. The pope expressed a desire to visit Philip, but again gave offence by asking Philip for a loan of 100, 000 pounds for Philip’s brother, Charles of Valois, whom Boniface had invested with the command of the papal forces.

In 1301 the flame of controversy was again started by a document, written probably by the French advocate, Pierre Dubois,

Summaria brevis et compendiosa doctrina felicis expeditionis et abbreviationis guerrarum ac litium regni Francorum. See Scholz, p. 415.

denied the pope’s right to secular power. The pontiff’s business is confined to the forgiving of sins, prayer, and preaching. Philip continued to lay his hand without scruple on Church property; Lyons, which had been claimed by the empire, he demanded as a part of France. Appeals against his arbitrary acts went to Rome, and the pope sent Bernard of Saisset, bishop of Pamiers, to Paris, with commission to summon the French king to apply the clerical tithe for its appointed purpose, a crusade, and for nothing else. Philip showed his resentment by having the legate arrested. He was adjudged by the civil tribunal a traitor, and his deposition from the episcopate demanded.

Boniface’s reply, set forth in the bull Ausculta fili — Give ear, my son—issued Dec. 5, 1301, charged the king with high-handed treatment of the clergy and making plunder of ecclesiastical property. The pope announced a council to be held in Rome to which the French prelates were called and the king summoned to be present, either in person or by a representative. The bull declared that God had placed his earthly vicar above kings and kingdoms. To make the matter worse, a false copy of Boniface’s bull was circulated in France known as Deum time,—Fear God,—which made the statements of papal prerogative still more exasperating. This supposititious document, which is supposed to have been forged by Pierre Flotte, the king’s chief councillor, was thrown into the flames Feb. 11, 1302.

See Scholz, p. 357. The authenticity of the bull Ausculta was once called in question, but is now universally acknowledged. The copy in the Vatican bears the erasure of Clement V., who struck out the passages most offensive to Philip. Hefele gives the copy preserved in the library of St. Victor.

Luther to cast the genuine bull of Leo X. into the fire. The two acts had little in common.

The king replied by calling a French parliament of the three estates, the nobility, clergy and representatives of the cities, which set aside the papal summons to the council, complained of the appointment of foreigners to French livings, and asserted the crown’s independence of the Church. Five hundred years later a similar representative body of the three estates was to rise against French royalty and decide for the abolition of monarchy. In a letter to the pope, Philip addressed him as "your infatuated Majesty,"

Sciat maxima tua fatuitas in temporalibus nos alicui non subesse, etc. Hefele, VI. 332, calls in question the authenticity of this document, at the same time recognizing that it was circulated in Rome in 1802, and that the pope himself made reference to it. The original phrase is ascribed to Pierre Flotte, Scholz, p. 357. Flotte was an uncompromising advocate of the king’s sovereignty and independence of the pope. He made a deep impression by an address at the parliament called by Philip, 1302. He was probably the author of the anti-papal tract beginning Antequam essent clerici, the text of which is printed by Dupuy, pp. 21-23. Here he asserts that the Church consists of laymen as well as clerics, Scholz, p. 361, and that taxes levied upon Church property are not extortions.

The council called by the pope convened in Rome the last day of October, 1302, and included 4 archbishops, 35 bishops, and 6 abbots from France. It issued two bulls. The first pronounced the ban on all who detained prelates going to Rome or returning from the city. The second is one of the most notable of all papal documents, the bull Unam sanctam, the name given to it from its first words, "We are forced to believe in one holy Catholic Church." It marks an epoch in the history of the declarations of the papacy, not because it contained anything novel, but because it set forth with unchanged clearness the stiffest claims of the papacy to temporal and spiritual power. It begins with the assertion that there is only one true Church, outside of which there is no salvation. The pope is the vicar of Christ, and whoever refuses to be ruled by Peter belongs not to the fold of Christ. Both swords are subject to the Church, the spiritual and the temporal. The temporal sword is to be wielded for the Church, the spiritual by it. The secular estate may be judged by the spiritual estate, but the spiritual estate by no human tribunal. The document closes with the startling declaration that for every human being the condition of salvation is obedience to the Roman pontiff.

There was no assertion of authority contained in this bull which had not been before made by Gregory VII. and his successors, and the document leans back not only upon the deliverances of popes, but upon the definitions of theologians like Hugo de St. Victor, Bernard and Thomas Aquinas. But in the Unam sanctam the arrogance of the papacy finds its most naked and irritating expression.

One of the clauses pronounces all offering resistance to the pope’s authority Manichaeans. Thus Philip was made a heretic. Six months later the pope sent a cardinal legate, John le Moine of Amiens, to announce to the king his excommunication for preventing French bishops from going to Rome. The bearer of the message was imprisoned and the legate fled. Boniface now called upon the German emperor, Albrecht, to take Philip’s throne, as Innocent III. had called upon the French king to take John’s crown, and Innocent IV. upon the count of Artois to take the crown of Frederick II. Albrecht had wisdom enough to decline the empty gift. Philip’s seizure of the papal bulls before they could be promulged in France was met by Boniface’s announcement that the posting of a bull on the church doors of Rome was sufficient to give it force.

The French parliament, June, 1308, passed from the negative attitude of defending the king and French rights to an attack upon Boniface and his right to the papal throne. In 20 articles it accused him of simony, sorcery, immoral intercourse with his niece, having a demon in his chambers, the murder of Coelestine, and other crimes. It appealed to a general council, before which the pope was summoned to appear in person. Five archbishops and 21 bishops joined in subscribing to this document. The university and chapter of Paris, convents, cities, and towns placed themselves on the king’s side.

The university declared in favor of a general council June 21, 1303, Chartul. Univ. Par. II. 101 sq.

One more step the pope was about to take when a sudden stop was put to his career. He had set the eighth day of September as the time when he would publicly, in the church of Anagni, and with all the solemnities known to the Church, pronounce the ban upon the disobedient king and release his subjects from allegiance. In the same edifice Alexander III. had excommunicated Barbarossa, and Gregory IX., Frederick II. The bull already had the papal signature, when, as by a storm bursting from a clear sky, the pope’s plans were shattered and his career brought to an end.

During the two centuries and a half since Hildebrand had entered the city of Rome with Leo IX., popes had been imprisoned by emperors, been banished from Rome by its citizens, had fled for refuge and died in exile, but upon no one of them had a calamity fallen quite so humiliating and complete as the calamity which now befell Boniface. A plot, formed in France to checkmate the pope and to carry him off to a council at Lyons, burst Sept. 7 upon the peaceful population of Anagni, the pope’s country seat. William of Nogaret, professor of law at Montpellier and councillor of the king, was the manager of the plot and was probably its inventor. According to the chronicler, Villani,

VIII. 63. See Scholz, pp. 363-375, and Holtzmann: W. von Nogaret.

outhern France. He stood as a representative of a new class of men, laymen, who were able to compete in culture with the best-trained ecclesiastics, and advocated the independence of the state. With him was joined Sciarra Colonna, who, with other members of his family, had found refuge in France, and was thirsting for revenge for their proscription by the pope. With a small body of mercenaries, 300 of them on horse, they suddenly appeared in Anagni. The barons of the Latium, embittered by the rise of the Gaetani family upon their losses, joined with the conspirators, as also did the people of Anagni. The palaces of two of Boniface’s nephews and several of the cardinals were stormed and seized by Sciarra Colonna, who then offered the pope life on the three conditions that the Colonna be restored, Boniface resign, and that he place himself in the hands of the conspirators. The conditions were rejected, and after a delay of three hours, the work of assault and destruction was renewed. The palaces one after another yielded, and the papal residence itself was taken and entered. The supreme pontiff, according to the description of Villani,

VIII. 63. Döllinger, whose account is very vivid, depends chiefly upon the testimony of three eye-witnesses, a member of the curia, the chronicler of Orvieto and Nogaret himself. He sets aside much of Villani’s report, which Reumont, Wattenbach, Gregorovius, and other historians adopt. Dante and Villani, who both condemn the pope’s arrogance and nepotism, resented the indignity put upon Boniface at Anagni, and rejoiced over his deliverance as of one who, like Christ, rose from the dead. Dante omits all reference to Sciarra Colonna and other Italian nobles as participants in the plot. Dante’s description is given in Paradiso, xx. 86 sqq.

"I see the flower-de-luce Alagna [Anagni] enter,

And Christ in his own vicar captive made."

is hand. He proudly rebuked the intruders, and declared his readiness to die for Christ and his Church. To the demand that he resign the papal office, he replied, "Never; I am pope and as pope I will die." Sciarra was about to kill him, when he was intercepted by Nogaret’s arm. The palaces were looted and the cathedral burnt, and its relics, if not destroyed, went to swell the booty. One of the relics, a vase said to have contained milk from Mary’s breasts, was turned over and broken. The pope and his nephews were held in confinement for three days, the captors being undecided whether to carry Boniface away to Lyons, set him at liberty, or put him to death. Such was the humiliating counterpart to the proud display made at the pope’s coronation nine years before!

In the meantime the feelings of the Anagnese underwent a change. The adherents of the Gaetani family rallied their forces and, combining together, they rescued Boniface and drove out the conspirators. Seated at the head of his palace stairway, the pontiff thanked God and the people for his deliverance. "Yesterday," he said, "I was like Job, poor and without a friend. To-day I have abundance of bread, wine, and water." A rescuing party from Rome conducted the unfortunate pope to the Holy City, where he was no longer his own master.

Ferretus of Vicenza, Muratori: Scriptores, IX. 1002, reports that Boniface wanted to be removed from St. Peter’s to the Lateran, but the Colonna sent word he was in custody.

e Campagna.

Reports agree that Boniface’s death was a most pitiable one. He died of melancholy and despair, and perhaps actually insane. He refused food, and beat his head against the wall. "He was out of his head," wrote Ptolemy of Lucca,

Extra mentem positus. Ferretus relates that Boniface fell into a rage and, after gnawing his staff and striking his head against the wall, hanged himself. Villani, VIII. 63, speaks of a "strange malady" begotten in the pope so that he gnawed at himself as if he were mad. The chronicler of Orvieto, see Döllinger: Beiträge, etc., III. 353, says Boniface died weighed down by despondency and the infirmities of age, ubi tristitia et senectutis infirmitate gravatus mortuus est. It is charitable to suppose that the pope’s old enemy, the stone, returned to plague him, the malady from which the Spanish physician Arnald of Villanova had given him relief. See Finke, p. 200 sqq.

hat every one who approached him was seeking to put him in prison.

Human sympathy goes out for the aged man of fourscore years and more, dying in loneliness and despair. But judgment comes sooner or later upon individuals and institutions for their mistakes and offences. The humiliation of Boniface was the long-delayed penalty of the sacerdotal pride of his predecessors and himself. He suffered in part for the hierarchical arrogance of which he was the heir and in part for his own presumption. Villani and other contemporaries represent the pope’s latter end as a deserved punishment for his unblushing nepotism, his pompous pride, and his implacable severity towards those who dared to resist his plans, and for his treatment of the feeble hermit who preceded him. One of the chroniclers reports that seamen plying near the Liparian islands, the reputed entrance to hell, heard evil spirits rejoicing and exclaiming, "Open, open; receive pope Boniface into the infernal regions."

Catholic historians like Hergenröther and Kirsch, bound to the ideals of the past, make a brave attempt to defend Boniface, though they do not overlook his want of tact and his coarse violence of speech. It is certain, says Cardinal Hergenröther,

Kirchengesch., II. 597 sq. Boniface called the French "dogs" and Philip garçon, which had the meaning of street urchin. A favorite expression with him was ribaldus, rascal, and he called Charles of Naples "meanest of rascals," vilissimus ribaldus. See Finke, p. 292 sq. Finke’s judgment is based in part upon new documents he found in Barcelona and other libraries.

as not ruled by unworthy motives and that he did not deviate from the paths of his predecessors or overstep the legal conceptions of the Middle Ages." Finke, also a Catholic historian, the latest learned investigator of the character and career of Boniface, acknowledges the pope’s intellectual ability, but also emphasizes his pride and arrogance, his depreciation of other men, his disagreeable spirit and manner, which left him without a personal friend, his nepotism and his avarice. He hoped, said a contemporary, to live till "all his enemies were suppressed."

In strong contrast to the common judgment of Catholic historians is the sentence passed by Gregorovius. "Boniface was devoid of every apostolical virtue, a man of passionate temper, violent, faithless, unscrupulous, unforgiving, filled with ambitions and lust of worldly power." And this will be the judgment of those who feel no obligation to defend the papal institution.

In the humiliation of Boniface VIII., the state gained a signal triumph over the papacy. The proposition, that the papal pretension to supremacy over the temporal power is inconsistent with the rights of man and untaught by the law of God, was about to be defended in bold writings coming from the pens of lawyers and poets in France and Italy and, a half century later, by Wyclif. These advocates of the sovereign independence of the state in its own domain were the real descendants of those jurisconsults who, on the pIain of Roncaglia, advocated the same theory in the hearing of Frederick Barbarossa. Two hundred years after the conflict between Boniface and Philip the Fair, Luther was to fight the battle for the spiritual sovereignty of the individual man. These two principles, set aside by the priestly pride and theological misunderstanding of the Middle Ages, belong to the foundation of modern civilization.

Boniface’s Bull, Unam Sanctam.

The great importance of Boniface’s bull, Unam Sanctam, issued against Philip the Fair, Nov. 18, 1302, justifies its reproduction both in translation and the original Latin. It has rank among the most notorious deliverances of the popes and is as full of error as was Innocent VIII.’s bull issued in 1484 against witchcraft. It presents the theory of the supremacy of the spiritual power over the temporal, the authority of the papacy over princes, in its extreme form. The following is a translation: —

Boniface, Bishop, Servant of the servants of God. For perpetual remembrance: —

Urged on by our faith, we are obliged to believe and hold that there is one holy, catholic, and apostolic Church. And we firmly believe and profess that outside of her there is no salvation nor remission of sins, as the bridegroom declares in the Canticles, "My dove, my undefiled, is but one; she is the only one of her mother; she is the choice one of her that bare her." And this represents the one mystical body of Christ, and of this body Christ is the head, and God is the head of Christ. In it there is one Lord, one faith, one baptism. For in the time of the Flood there was the single ark of Noah, which prefigures the one Church, and it was finished according to the measure of one cubit and had one Noah for pilot and captain, and outside of it every living creature on the earth, as we read, was destroyed. And this Church we revere as the only one, even as the Lord saith by the prophet, "Deliver my soul from the sword, my darling from the power of the dog." He prayed for his soul, that is, for himself, head and body. And this body he called one body, that is, the Church, because of the single bridegroom, the unity of the faith, the sacraments, and the love of the Church. She is that seamless shirt of the Lord which was not rent but was allotted by the casting of lots. Therefore, this one and single Church has one head and not two heads,—for had she two heads, she would be a monster,—that is, Christ and Christ’s vicar, Peter and Peter’s successor. For the Lord said unto Peter, "Feed my sheep." "My," he said, speaking generally and not particularly, "these and those," by which it is to be understood that all the sheep are committed unto him. So, when the Greeks or others say that they were not committed to the care of Peter and his successors, they must confess that they are not of Christ’s sheep, even as the Lord says in John, "There is one fold and one shepherd."

That in her and within her power are two swords, we are taught in the Gospels, namely, the spiritual sword and the temporal sword. For when the Apostles said, "Lo, here,"—that is in the Church,—are two swords, the Lord did not reply to the Apostles "it is too much," but "it is enough." It is certain that whoever denies that the temporal sword is in the power of Peter, hearkens ill to the words of the Lord which he spake, "Put up thy sword into its sheath." Therefore, both are in the power of the Church, namely, the spiritual sword and the temporal sword; the latter is to be used for the Church, the former by the Church; the former by the hand of the priest, the latter by the hand of princes and kings, but at the nod and sufferance of the priest. The one sword must of necessity be subject to the other, and the temporal authority to the spiritual. For the Apostle said, "There is no power but of God, and the powers that be are ordained of God;" and they would not have been ordained unless one sword had been made subject to the other, and even as the lower is subjected by the other for higher things. For, according to Dionysius, it is a divine law that the lowest things are made by mediocre things to attain to the highest. For it is not according to the law of the universe that all things in an equal way and immediately should reach their end, but the lowest through the mediocre and the lower through the higher. But that the spiritual power excels the earthly power in dignity and worth, we will the more clearly acknowledge just in proportion as the spiritual is higher than the temporal. And this we perceive quite distinctly from the donation of the tithe and functions of benediction and sanctification, from the mode in which the power was received, and the government of the subjected realms. For truth being the witness, the spiritual power has the functions of establishing the temporal power and sitting in judgment on it if it should prove to be not good.

This passage is based almost word for word upon Hugo de St. Victor, De Sacramentis, II. 2, 4.

power the prophecy of Jeremiah attests: "See, I have set thee this day over the nations and the kingdoms to pluck up and to break down and to destroy and to overthrow, to build and to plant."

And if the earthly power deviate from the right path, it is judged by the spiritual power; but if a minor spiritual power deviate from the right path, the lower in rank is judged by its superior; but if the supreme power [the papacy] deviate, it can be judged not by man but by God alone. And so the Apostle testifies, "He which is spiritual judges all things, but he himself is judged by no man." But this authority, although it be given to a man, and though it be exercised by a man, is not a human but a divine power given by divine word of mouth to Peter and confirmed to Peter and to his successors by Christ himself, whom Peter confessed, even him whom Christ called the Rock. For the Lord said to Peter himself, "Whatsoever thou shalt bind on earth," etc. Whoever, therefore, resists this power so ordained by God, resists the ordinance of God, unless perchance he imagine two principles to exist, as did Manichaeus, which we pronounce false and heretical. For Moses testified that God created heaven and earth not in the beginnings but "in the beginning."

Furthermore, that every human creature is subject to the Roman pontiff,—this we declare, say, define, and pronounce to be altogether necessary to salvation.

Bonifatius, Episcopus, Servus servorum Dei. Ad futuram rei memoriam.

The text is taken from W. Römer: Die Bulle, unam sanctam, Schaffhausen, 1889. See also Mirbt: Quellen, p. 148 sq.

Unam sanctam ecclesiam catholicam et ipsam apostolicam urgente fide credere cogimur et tenere, nosque hanc frmiter credimus et simpliciter confitemur, extra quam nec salus est, nec remissio peccatorum, sponso in Canticis proclamante: Una est columba mea, perfecta mea. Una est matris suae electa genetrici suae [Cant. 6:9]. Quae unum corpus mysticum repraesentat, cujus caput Christus, Christi vero Deus. In qua unus Dominus, una fides, unum baptisma. Una nempe fuit diluvii tempore arca Noë, unam ecclesiam praefigurans, quae in uno cubito consummata unum, Noë videlicet, gubernatorem habuit et rectorem, extra quam omnia subsistentia super terram legimus fuisse deleta.

Hanc autem veneramur et unicam, dicente Domino in Propheta: Erue a framea, Deus, animam meam et de manu canis unicam meam. [Psalm 22:20.] Pro anima enim, id est, pro se ipso, capite simul oravit et corpore. Quod corpus unicam scilicet ecclesiam nominavit, propter sponsi, fidei, sacramentorum et caritatis ecclesiae unitatem. Haec est tunica illa Domini inconsutilis, quae scissa non fuit, sed sorte provenit. [John 19.]

Igitur ecclesiae unius et unicae unum corpus, unum caput, non duo capita, quasi monstrum, Christus videlicet et Christi vicarius, Petrus, Petrique successor, dicente Domino ipsi Petro: Pasce oves meas. [John 21:17.] Meas, inquit, generaliter, non singulariter has vel illas: per quod commisisse sibi intelligitur universas. Sive ergo Graeci sive alii se dicant Petro ejusque successoribus non esse commissos: fateantur necesse est, se de ovibus Christi non esse, dicente Domino in Joanne, unum ovile et unicum esse pastorem. [John 10:16.]

In hac ejusque potestate duos esse gladios, spiritualem videlicet et temporalem, evangelicis dictis instruimur. Nam dicentibus Apostolis: Ecce gladii duo hic [Luke 22:38], in ecclesia scilicet, cum apostoli loquerentur, non respondit Dominus, nimis esse, sed satis. Certe qui in potestate Petri temporalem gladium esse negat, male verbum attendit Domini proferentis: Converte gladium tuum in vaginam. [Matt. 26:52.] Uterque ergo est in potestate ecclesiae, spiritualis scilicet gladius et materialis. Sed is quidem pro ecclesia, ille vero ab ecclesia exercendus, ille sacerdotis, is manu regum et militum, sed ad nutum et patientiam sacerdotis.

Oportet autem gladium esse sub gladio, et temporalem auctoritatem spirituali subjici potestati. Nam cum dicat Apostolus: Non est potestas nisi a Deo; quae autem sunt, a Deo ordinata sunt [Rom. 13:1], non autem ordinata essent, nisi gladius esset sub gladio, et tanquam inferior reduceretur per alium in suprema. Nam secundum B. Dionysium lex dirinitatis est, infima per media in suprema reduci .... Sic de ecclesia et ecclesiastica potestate verificatur vaticinium Hieremiae [Jer. 1:10]: Ecce constitui te hodie super gentes et regna et cetera, quae sequuntur.

Ergo, si deviat terrena potestas, judicabitur a potestate spirituali; sed, si deviat spiritualis minor, a suo superiori si vero suprema, a solo Deo, non ab homine poterit judicari, testante Apostolo: Spiritualis homo judicat omnia, ipse autem a nemine judicatur. [1 Cor. 2:16.] Est autem haec auctoritas, etsi data sit homini, et exerceatur per hominem, non humana, sed potius divina potestas, ore divino Petro data, sibique suisque successoribus in ipso Christo, quem confessus fuit, petra firmata, dicente Domino ipsi Petro: Quodcunque ligaveris, etc. [Matt. 16:19.] Quicunque igitur huic potestati a Deo sic ordinatae resistit, Dei ordinationi resistit, nisi duo, sicut Manichaeus, fingat esse principia, quod falsum et haereticum judicamus, quia, testante Moyse, non in principiis, sed in principio coelum Deus creavit et terram. [Gen. 1:1.]

Porro subesse Romano Pontifici omni humanae creaturae declaramus dicimus, definimus et pronunciamus omnino esse de necessitate salutis.

The most astounding clause of this deliverance makes subjection to the pope an essential of salvation for every creature. Some writers have made the bold attempt to relieve the language of this construction, and refer it to princes and kings. So fair and sound a Roman Catholic writer as Funk

In his Kirchengeschichtliche Abhandlungen, I. 483-489. This view is also taken by J. Berchtold: Die Bulle Unam sanctam ihre wahre Bedeutung und Tragweite Staat und Kirche, Munich, 1887. An attempt was made by Abbé Mury, La Bulle Unam sanctam, in Rev. des questions histor. 1879, on the ground of the bull’s stinging affirmations and verbal obscurities to detect the hand of a forger, but Cardinal Hergenröther, Kirchengesch., II. 694, pronounces the genuineness to be above dispute.

t have resented the assertion that obedience to the papacy is a condition of salvation. But the overwhelming majority of Catholic historians take the words in their natural meaning.

So Hergenröther-Kirsch, Hefele-Knöpfler: Kirchengesch., p. 380, and Conciliengesch., VI. 349 sq. Every writer on Boniface VIII. and Philip the Fair discusses the meaning of Boniface’s deliverance. Among the latest is W. Joos: Die Bulle Unam sanctam, Schaffhausen, 1896. Finke: Aus den Tagen Bonifaz VIII., p. 146 sqq., C-CXLVI. Scholz: Publizistik, p. 197 sqq.

used as synonymous with temporal rulers. Boniface made the same assertion in a letter to the duke of Savoy, 1300, when he demanded submission for every mortal,—omnia anima. Aegidius Colonna paraphrased the bull in these words, "the supreme pontiff is that authority to which every soul must yield subjection."

Summus pontifex ... est illa potestas cui omnisanima debet esse subjecta.

rist be subject to the Roman pontiff."

De necessitate esse salutis omnes Christi fideles romani pontifici subesse. The writer in Wetzer-Welte, XII. 229 sqq., pronounces the view impossible which limits the meaning of the clause to temporal rulers.

§ 5. Literary Attacks against the Papacy.

Nothing is more indicative of the intellectual change going on in Western Europe in the fourteenth century than the tractarian literature of the time directed against claims made by the papacy. Three periods may be distinguished. In the first belong the tracts called forth by the struggle of Philip the Fair and Boniface VIII., with the year 1302 for its centre. Their distinguishing feature is the attack made upon the pope’s jurisdiction in temporal affairs. The second period opens during the pontificate of John XXII. and extends from 1320–1340. Here the pope’s spiritual supremacy was attacked. The most prominent writer of the time was Marsiglius of Padua. The third period begins with the papal schism toward the end of the fourteenth century. The writers of this period emphasized the need of reform in the Church and discussed the jurisdiction of general councils as superior to the jurisdiction of the pope.

I have followed closely in this chapter the clear and learned presentations of Richard Scholz and Finke and the documents they print as well as the documents given by Goldast. See below. A most useful contribution to the study of the age of Boniface VIII. and the papal theories current at the time would be the publication of the tracts mentioned in this section and others in a single volume.

The publicists of the age of Boniface VIII. and Philip the Fair now defended, now openly attacked the mediaeval theory of the pope’s lordship over kings and nations. The body of literature they produced was unlike anything which Europe had seen before. In the conflict between Gregory IX. and Frederick II., Europe was filled with the epistolary appeals of pope and emperor, who sought each to make good his case before the court of European public opinion, and more especially of the princes and prelates. The controversy of this later time was participated in by a number of writers who represented the views of an intelligent group of clerics and laymen. They employed a vigorous style adapted to make an impression on the public mind.

Stirred by the haughty assertions of Boniface, a new class of men, the jurisconsults, entered the lists and boldly called in question the old order represented by the policy of Hildebrand and Innocent III. They had studied in the universities, especially in the University of Paris, and some of them, like Dubois, were laymen. The decision of the Bologna jurists on the field of Roncaglia was reasserted with new arguments and critical freedom, and a step was taken far in advance of that decision which asserted the independence of the emperor. The empire was set aside as an antiquated institution, and France and other states were pronounced sovereign within their own limits and immune from papal dominion over their temporal affairs. The principles of human law and the natural rights of man were arrayed against dogmatic assertions based upon unbalanced and false interpretations of Scripture. The method of scholastic sophistry was largely replaced by an appeal to common sense and regard for the practical needs of society. The authorities used to establish the new theory were Aristotle, the Scriptures and historic facts. These writers were John the Baptists preparing the way for the more clearly outlined and advanced views of Marsiglius of Padua and Ockam, who took the further step of questioning or flatly denying the pope’s spiritual supremacy, and for the still more advanced and more spiritual appeals of Wyclif and Luther. A direct current of influence can be traced back from the Protestant Reformation to the anti-papal tracts of the first decade of the fourteenth century.

The tract writers of the reign of Philip the Fair, who defended the traditional theory of the pope’s absolute supremacy in all matters, were the Italians Aegidius Colonna, James of Viterbo, Henry of Cremona, and Augustinus Triumphus. The writers who attacked the papal claim to temporal power are divided into two groups. To the first belongs Dante, who magnified the empire and the station of the emperor as the supreme ruler over the temporal affairs of men. The men of the second group were associated more or less closely with the French court and were, for the most part, Frenchmen. They called in question the authority of the emperor. Among their leaders were John of Paris and Peter Dubois. In a number of cases their names are forgotten or uncertain, while their tracts have survived. It will be convenient first to take up the theory of Dante, and then to present the views of papal and anti-papal writings which were evidently called forth by the struggle started by Boniface.

Dante was in nowise associated with the court of Philip the Fair, and seems to have been moved to write his treatise on government, the De monarchia, by general considerations and not by any personal sympathy with the French king. His theory embodies views in direct antagonism to those promulged in Boniface’s bull Unam sanctam, and Thomas Aquinas, whose theological views Dante followed, is here set aside.

The date of the De monarchia is a matter of uncertainty. There are no references in the treatise to Dante’s own personal affairs or the contemporary events of Europe to give any clew (sic). Witte, the eminent Dante student, put it in 1301; so also R. W. Church, on the ground that Dante makes no reference to his exile, which began in 1301. The tendency now is to follow Boccaccio, who connected the treatise with the election of Henry VII. or Henry’s journey to Rome, 1311. The treatise would then be a manifesto for the restoration of the empire to its original authority. For a discussion of the date, see Henry: Dante’s de monarchia, XXXII. sqq.

pendence and sovereignty of the civil estate is established by arguments drawn from reason, Aristotle, and the Scriptures. In making good his position, the author advances three propositions, devoting a chapter to each: (1) Universal monarchy or empire, for the terms are used synonymously, is necessary. (2) This monarchy belongs to the Roman people. (3) It was directly bequeathed to the Romans by God, and did not come through the mediation of the Church.

The interests of society, so the argument runs, require an impartial arbiter, and only a universal monarch bound by no local ties can be impartial. A universal monarchy will bring peace, the peace of which the angels sang on the night of Christ’s birth, and it will bring liberty, God’s greatest gift to man.

Libertus est maximum donum humanae naturae a Deo collatum, I. 14. It is a striking coincidence that Leo XIII. began his encyclical of June 20, 1888, with these similar words, libertas praestantissimum naturae donum, "liberty, the most excellent gift of nature."

Democracy reduces men to slavery. The Romans are the noblest people and deserve the right to rule. This is evident from the fine manhood of Aeneas, their progenitor,

ii. 3. Dante appeals to the testimony of Virgil, his guide through hell and purgatory. He also quotes Virgil’s proud lines:—

"Tu regere imperii populos, Romane, memento.

Haec tibi erunt artes, pacisque imponere morem

Parcere subjectis et debellare superbos."

Roman, remember that it was given to thee to rule the nations. Thine it is to establish peace, spare subject peoples and war against the proud.

dominion. This right to rule was established under the Christian dispensation by Christ himself, who submitted to Roman jurisdiction in consenting to be born under Augustus and to suffer under Tiberius. It was attested by the Church when Paul said to Festus, "I stand at Caesar’s judgment seat, where I ought to be judged," Acts 25:10. There are two governing agents necessary to society, the pope and the emperor. The emperor is supreme in temporal things and is to guide men to eternal life in accordance with the truths of revelation. Nevertheless, the emperor should pay the pope the reverence which a first-born son pays to his father, such reverence as Charlemagne paid to Leo III.

ii. 12, 13; iii. 13, 16.

In denying the subordination of the civil power, Dante rejects the figure comparing the spiritual and temporal powers to the sun and moon,

This last section of the book has the heading auctoritatem imperii immediate dependere a Deo.

at the manger and from the sentence passed upon Saul by Samuel. He referred the two swords both to spiritual functions. Without questioning the historical occurrence, he set aside Constantine’s donation to Sylvester on the ground that the emperor no more had the right to transfer his empire in the West than he had to commit suicide. Nor had the pope a right to accept the gift.

iii. 10, Constantinus alienare non poterat imperii dignitatem nec ecclesia recipere.

xix. 115 sqq. Ahi, Constantin, di quanto mal fu matre,

Non la tua conversion, ma quella dote

Che da te prese il primo ricco padre!

In the Purgatorio, xvi. 106-112, Dante deplores the union of the crozier and the sword.

"Ah, Constantine, of how much ill was cause, Not thy conversion, but those rich domains Which the first wealthy pope received of thee."

The Florentine poet’s universal monarchy has remained an ideal unrealized, like the republic of the Athenian philosopher.

With reference to the approaching termination of the emperor’s influence in Italian affairs, Bryce, ch. XV., sententiously says that Dante’s De monarchia was an epitaph, not a prophecy.

in this modern age, Dante had none. Nevertheless, he laid down the important principle that the government exists for the people, and not the people for the government.

Non cives propter consules nec gens propter regem sed e converso consules propter cives, rex propter gentem, iii. 14.

The treatise De monarchia was burnt as heretical, 1329, by order of John XXII. and put on the Index by the Council of Trent. In recent times it has aided the Italian patriots in their work of unifying Italy and separating politics from the Church according to Cavour’s maxim, "a free Church in a free state."

In the front rank of the champions of the temporal power of the papacy stood Aegidius Colonna, called also Aegidius Romanus, 1247–1316.

Scholz, pp. 32-129.

all its schools.

Chartul. Univ. Paris., II. 12.

elaborate writer, and in 1304 no less than 12 of his theological works and 14 of his philosophical writings were in use in the University of Paris.

The tract by which Aegidius is chiefly known is his Power of the Supreme Pontiff—De ecclesiastica sive de summit pontificis potestate. It was the chief work of its time in defence of the papacy, and seems to have been called forth by the Roman Council and to have been written in 1301.

Jourdain, in 1858, was the first to call attention to the manuscript, and Kraus the first to give a summary of its positions in the Oesterr. Vierteljahrsschrift, Vienna, 1862, pp. 1-33. Among Aegidius’ other tracts is the "Rule of Princes,"—De regimine principum —1285, printed 1473. It was at once translated into French and Italian and also into Spanish, Portuguese, English, and even Hebrew. The "Pope’s Abdication"—De renunciatione papae sive apologia pro Bonifacio VIII.—1297, was a reply to the manifesto of the Colonna, contesting a pope’s right to resign his office. For a list of Aegidius’ writings, see art. Colonna Aegidius, in Wetzer-Welte, III. 667-671. See Scholz, pp. 46, 126.

The pope judges all things and is judged by no man, 1 Cor. 2:15. To him belongs plenary power, plenitudo potestatis. This power is without measure, without number, and without weight.

Aegidius quotes the Wisdom of Solomon 2:21

stians. The pope is above all laws and in matters of faith infallible. He is like the sea which fills all vessels, like the sun which, as the universally active principle, sends his rays into all things. The priesthood existed before royalty. Abel and Noah, priests, preceded Nimrod, who was the first king. As the government of the world is one and centres in one ruler, God, so in the affairs of the militant Church there can be only one source of power, one supreme government, one head to whom belongs the plenitude of power. This is the supreme pontiff. The priesthood and the papacy are of immediate divine appointment. Earthly kingdoms, except as they have been established by the priesthood, owe their origin to usurpation, robbery, and other forms of violence.

See Scholz, p. 96 sqq. This author says the de regimine principum of Aegidius presents a different view, and following Aristotle, derives the state from the social principle.

In the second part of his tract, Aegidius proves that, in spite of Numb. 18:20, 21, and Luke 10:4, the Church has the right to possess worldly goods. The Levites received cities. In fact, all temporal goods are under the control of the Church.

Sub dominio et potestate ecclesiae.

rmission and unless he be baptized.

The fulness of power, residing in the pope, gives him the right to appoint to all benefices in Christendom, but, as God chooses to rule through the laws of nature, so the pope rules through the laws of the Church, but he is not bound by them. He may himself be called the Church. For the pope’s power is spiritual, heavenly and divine. Aegidius was used by his successors, James of Viterbo, Augustinus Triumphus and Alvarus, and also by John of Paris and Gerson who contested some of his main positions.

Scholz, p. 124.

The second of these writers, defending the position of Boniface VIII., was James of Viterbo,

See Finke, pp. 163-166; Scholz, pp. 129-153.

ointed by Boniface archbishop of Beneventum, and a few months later archbishop of Naples. His Christian Government—De regimine christiano — is, after the treatise of Aegidius, the most comprehensive of the papal tracts. It also was dedicated to Boniface VIII., who is addressed as "the holy lord of the kings of the earth." The author distinctly says he was led to write by the attacks made upon the papal prerogative.

To Christ’s vicar, James says, royalty and priesthood, regnum et sacerdotium, belong. Temporal authority was not for the first time conferred on him when Constantine gave Sylvester the dominion of the West. Constantine did nothing more than confirm a previous right derived from Christ, when he said, "whatsoever ye shall bind on earth shall be bound in heaven." Priests are kings, and the pope is the king of kings, both in mundane and spiritual matters.

Scholz, pp. 135, 145, 147. These two prerogatives are called potestas ordinis and potestas jurisdictionis.

Scholz, p. 148.

the supreme pontiff can act according to law or against it, as he chooses.

Potest agere et secundum leges quas ponit et praeter illas, ubi opportunum esse judicaverit. Finke, p. 166.

Henry of Cassaloci, or Henry of Cremona, as he is usually called from his Italian birthplace, d. 1312, is mentioned, contrary to the custom of the age, by name by John of Paris, as the author of the tract, The Power of the Pope—De potestate papae.

Finke, pp. 166-170; Scholz, pp. 162-1S6. Finke was the first to use this Tract. Scholz describes two MSS. in the National Library of Paris, and gives the tract entire, pp. 459-471.

mundi and Ausculta fili. The same year he was appointed bishop of Reggio.

A contemporary notes that the consistory was reminded that the nominee was the author of the De potestate papae, "a book which proves that the pope was overlord in temporal as well as spiritual matters." Scholz, p. 155. The tract was written, as Scholz thinks, not later than 1301, or earlier than 1298, as it quotes the Liber sextus.

Henry began his tract with the words of Matt. 27:18, "All power is given unto me," and declared the attack against the pope’s temporal jurisdiction over the whole earth a matter of recent date, and made by "sophists" who deserved death. Up to that time no one had made such denial. He attempts to make out his fundamental thesis from Scripture, the Fathers, canon law, and reason. God at first ruled through Noah, the patriarchs, Melchizedec, and Moses, who were priests and kings at the same time. Did not Moses punish Pharaoh? Christ carried both swords. Did he not drive out the money-changers and wear the crown of thorns? To him the power was given to judge the world. John 5:22. The same power was entailed upon Peter and his successors. As for the state, it bears to the Church the relation of the moon to the sun, and the emperor has only such power as the pope is ready to confer. Henry also affirms that Constantine’s donation established no right, but confirmed what the pope already possessed by virtue of heavenly gift.

Constantinus non dedit sed recognovit ab ecclesia se tenere—confitetur se ab ecclesia illud tenere. See Scholz, p. 467.

ne, and Innocent IV. asserted the papal supremacy over kings by deposing Frederick II. If in early and later times the persons of popes were abused, this was not because they lacked supreme authority in the earth

Non defectus juris, sed potentiae.

nces. No emperor can legally exercise imperial functions without papal consecration. When Christ said, "my kingdom is not of this world," he meant nothing more than that the world refused to obey him. As for the passage, "render to Caesar the things which are Caesar’s," Christ was under no obligation to give tribute to the emperor, and the children of the kingdom are free, as Augustine, upon the basis of Matt. 27:26 sq., said.

The main work of another defender of the papal prerogatives, Augustinus Triumphus, belongs to the next period.

Four of his smaller tracts are summarized by Scholz, pp. 172-189. See § 8.

An intermediate position between these writers and the anti-papal publicists was taken by the Cardinals Colonna and their immediate supporters.

Scholz, pp. 198-207.

II. they questioned the absolute power of the Church in temporal concerns, and placed the supreme spiritual authority in the college of cardinals, with the pope as its head.

Among the advanced writers of the age was William Durante, d. 1381, an advocate of Gallicanism.

Scholz, pp. 208-223.

generalis concilii celebrandi et corruptelis in ecclesiis reformandis, he demanded a reformation of the Church in head and members,

Tam in capite quam in membris. Scholz, pp. 211, 220. The tract was reprinted at the time of the Council of Trent and dedicated to Paul III.

bishops on all of whom was conferred equally the power to bind and to loose.

The words Matt. 16:19, were addressed to the whole Church, he says, and not to Peter alone.

ny with the canons of the early Church except with the approval of a general council. When new measures are contemplated, a general council should be convened, and one should be called every ten years.

Scholz, p. 214.

Turning now to the writers who contested the pope’s right to temporal authority over the nations, we find that while the most of them were clerics, all of them were jurists. It is characteristic that besides appealing to Aristotle, the Scriptures, and the canon law, they also appealed to the Roman law. We begin with several pamphlets whose authorship is a matter of uncertainty.

The Twofold Prerogative—Quaestio in utramque partem — was probably written in 1302, and by a Frenchman.

This date is made very probable by Scholz, p. 225 sqq. Riezler, p. 141, wrongly put it down to 1364-1380. Scheffer-Boichorst showed that the author spoke of the canonization of Louis IX., 1297, as having occurred "in our days," and that he quoted the Liber sextus, 1298, as having recently appeared. The tract is given in Goldast: Monarchia, II. 195 sqq.

mporal, are distinct, and that the pope has plenary power only in the spiritual realm. It is evident that they are not united in one person, from Christ’s refusal of the office of king and from the law prohibiting the Levites holding worldly possessions. Canon law and Roman law recognized the independence of the civil power. Both estates are of God. At best the pope’s temporal authority extends to the patrimony of Peter. The empire is one among the powers, without authority over other states. As for the king of France, he would expose himself to the penalty of death if he were to recognize the pope as overlord.

Scholz, p. 239. On Feb. 28, 1302, Philip made his sons swear never to acknowledge any one but God as overlord.

The same positions are taken in the tract,

It is bound up in MS. with the former tract and with the work of John of Paris. It is printed in Dupuy, pp. 663-683. It has been customary to regard Peter Dubois as the author, but Scholz, p. 257, gives reasons against this view.

tible with the pope’s office. He uses the figure of the body to represent the Church, giving it a new turn. Christ is the head. The nerves and veins are officers in the Church and state. They depend directly upon Christ, the head. The heart is the king. The pope is not even called the head. The soul is not mentioned. The old application of the figure of the body and the soul, representing respectively the regnum and the sacerdotium, is set aside. The pope is a spiritual father, not the lord over Christendom. Moses was a temporal ruler and Aaron was priest. The functions and the functionaries were distinct. At best, the donation of Constantine had no reference to France, for France was distinct from the empire. The deposition of Childerich by Pope Zacharias established no right, for all that Zacharias did was, as a wise counsellor, to give the barons advice.

A third tract, one of the most famous pieces of this literature, the Disputation between a Cleric and a Knight,

Disputatio inter clericum et militem. It was written during the conflict between Boniface and Philip, and not by Ockam, to whom it was formerly ascribed. Recently Riezler, p. 146, has ascribed it to Peter Dubois. It was first printed, 1476, and is reprinted in Goldast: Monarchia, I. 13 sqq. MSS. are found in Paris, Oxford, Cambridge, and Prag. See Scholz, p. 336 sqq. An English translation appeared with the following title: A dialogue betwene a knight and a clerke concerning the Power Spiritual and temporal, by William Ockham, the great philosopher, in English and Latin, London, 1540.

was written to defend the sovereignty of the state and its right to levy taxes upon Church property. The author maintains that the king of France is in duty bound to see that Church property is administered according to the intent for which it was given. As he defends the Church against foreign foes, so he has the right to put the Church under tribute.

In the publicist, John of Paris, d. 1306, we have one of the leading minds of the age.

Finke, pp. 170-177; Scholz, pp. 275-333.

r. On June 26, 1303, he joined 132 other Parisian Dominicans in signing a document calling for a general council, which the university had openly favored five days before.

Chartul. Univ. Paris., II. 102.

orbidden to give lectures at the university.

De modo existendi corporis Christi in sacramento altaris. Chartul. II. 120.

John’s chief writing was the tract on the Authority of the Pope and King, —De potestate regia et papali,

First printed in Paris, 1506, and is found in Goldast, II. 108 sqq. For the writings ascribed to John, see Scholz, p. 284 sq. Finke, p. 172, says, ein gesundes beinahe modernes Empfinden zeichnet ihn aus. His tract belongs to 1302-1303. So Scholz and Finke. John writes as though Boniface were still living. He quotes "the opinions of certain moderns" and Henry of Cremona by name. The last chapter of John’s tract is largely made up of excerpts from Aegidius’ De renuntiatione papae. Scholz, p. 291, thinks it probable that Dante used John’s tract.

ere of modern times.

John makes a clear distinction between the "body of the faithful," which is the Church, and the "body of the clergy."

Congregatio fidelium ... congregatio clericorum.

rigin, but distinguished on earth. The pope has the right to punish moral offences, but only with spiritual punishments. The penalties of death, imprisonment, and fines, he has no right to impose. Christ had no worldly jurisdiction, and the pope should keep clear of "Herod’s old error."

Scholz, p. 315.

As for the pope’s place in the Church, the pope is the representative of the ecclesiastical body, not its lord. The Church may call him to account. If the Church were to elect representatives to act with the supreme pontiff, we would have the best of governments. As things are, the cardinals are his advisers and may admonish him and, in case he persists in his error, they may call to their aid the temporal arm. The pope may be deposed by an emperor, as was actually the case when three popes were deposed by Henry III. The final seat of ecclesiastical authority is the general council. It may depose a pope. Valid grounds of deposition are insanity, heresy, personal incompetence and abuse of the Church’s property.

Following Aristotle and Thomas Aquinas, John derived the state from the family and not from murder and other acts of violence.

Finke, p. 72; Scholz, p. 324.

above them. Climate and geographical considerations make different monarchies necessary, and they derive their authority from God. Thus John and Dante, while agreeing as to the independence of the state, differ as to the seat where secular power resides. Dante placed it in a universal empire, John of Paris in separate monarchies.

The boldest and most advanced of these publicists, Pierre Dubois,

See Renan: Hist. Litt. XXVI. 471-536; Scholz, pp. 374-444.

Advocatus regalium causarum.

Paris, April, 1302, he represented Philip’s views. He was living as late as 1321. In a number of tracts he supported the contention of the French monarch against Boniface VIII.

For these tracts, see Renan, p. 476 sq.; Scholz, p. 385 sqq.

matters. The French king is the successor of Charlemagne. The pope is the moral teacher of mankind, "the light of the world," but he has no jurisdiction in temporal affairs. It is his function to care for souls, to stop wars, to exercise oversight over the clergy, but his jurisdiction extends no farther.

The pope and clergy are given to worldliness and self-indulgence. Boniface is a heretic. The prelates squander the Church’s money in wars and litigations, prefer the atmosphere of princely courts, and neglect theology and the care of souls. The avarice of the curia and the pope leads them to scandalous simony and nepotism.

Scholz, p. 398.

oral power over the patrimony of Peter is long tenure. The first step in the direction of reforms would be for clergy and pope to renounce worldly possessions altogether. This remedy had been prescribed by Arnold of Brescia and Frederick II.

Dubois also criticised the rule and practice of celibacy. Few clergymen keep their vows. And yet they are retained, while ordination is denied to married persons. This is in the face of the fact that the Apostle permitted marriage to all. The practice of the Eastern church is to be preferred. The rule of single life is too exacting, especially for nuns. Durante had proposed the abrogation of the rule, and Arnald of Villanova had emphasized the sacredness of the marriage tie, recalling that it was upon a married man, Peter, that Christ conferred the primacy.

Contulit conjugato scilicet beato Petro primatum ecclesiae, Finke, p. clxxiii. Arnald is attacking the Minorites and Dominicans for publicly teaching that the statements of married people in matters of doctrine are not to be believed, conjugato non est credendum super veritate divina.

Dubois showed the freshness of his mind by suggestions of a practical nature. He proposed the colonization of the Holy Land by Christian people, and the marriage of Christian women to Saracens of station as a means of converting them. As a measure for securing the world’s conversion, he recommended to Clement the establishment of schools for boys and girls in every province, where instruction should be given in different languages. The girls were to be taught Latin and the fundamentals of natural science, and especially medicine and surgery, that they might serve as female physicians among women in the more occult disorders.

A review of the controversial literature of the age of Philip the Fair shows the new paths along which men’s thoughts were moving.

See the summary of Scholz, pp. 444-458.

bull, Per venerabilem.

It is quoted again and again by Henry of Cremona. See the text in Scholz, p. 464 sq., etc. For the text of the bull, see Mirbt: Quellen, pp. 127-130.

he king of France offered to the demands of Boniface encouraged writers to speak without reserve.

The pope’s spiritual primacy was left untouched. The attack was against his temporal jurisdiction. The fiction of the two swords was set aside. The state is as supreme in its sphere as the Church in its sphere, and derives its authority immediately from God. Constantine had no right to confer the sovereignty of the West upon Sylvester, and his gift constitutes no valid papal claim. Each monarch is supreme in his own realm, and the theory of the overlordship of the emperor is abandoned as a thing out of date.

The pope’s tenure of office was made subject to limitation. He may be deposed for heresy and incompetency. Some writers went so far as to deny to him jurisdiction over Church property. The advisory function of the cardinals was emphasized and the independent authority of the bishops affirmed. Above all, the authority residing in the Church as a body of believers was discussed, and its voice, as uttered through a general council, pronounced to be superior to the authority of the pope. The utterances of John of Paris and Peter Dubois on the subject of general councils led straight on to the views propounded during the papal schism at the close of the fourteenth century.

Scholz, p. 322; Schwab: Life of Gerson, p. 133.

ual well-being of mankind, and to foster peaceable measures for the world’s conversion.

This freedom of utterance and changed way of thinking mark the beginning of one of the great revolutions in the history of the Christian Church. To these publicists the modern world owes a debt of gratitude. Principles which are now regarded as axiomatic were new for the Christian public of their day. A generation later, Marsiglius of Padua defined them again with clearness, and took a step still further in advance.

§ 6. The Transfer of the Papacy to Avignon.

The successor of Boniface, Benedict XI., 1303–1304, a Dominican, was a mild-spirited and worthy man, more bent on healing ruptures than on forcing his arbitrary will. Departing from the policy of his predecessor, he capitulated to the state and put an end to the conflict with Philip the Fair. Sentences launched by Boniface were recalled or modified, and the interdict pronounced by that pope upon Lyons was revoked. Palestrina was restored to the Colonna. Only Sciarra Colonna and Nogaret were excepted from the act of immediate clemency and ordered to appear at Rome. Benedict’s death, after a brief reign of eight months, was ascribed to poison secreted in a dish of figs, of which the pope partook freely.

Ferretus of Vicenza, Muratori, IX. 1013. Villani, VIII. 80. As an example of Benedict’s sanctity it was related that after he was made pope he was visited by his mother, dressed in silks, but he refused to recognize her till she had changed her dress, and then he embraced her.

The conclave met in Perugia, where Benedict died, and was torn by factions. After an interval of nearly eleven months, the French party won a complete triumph by the choice of Bertrand de Got, archbishop of Bordeaux, who took the name of Clement V. At the time of his election, Bertrand was in France. He never crossed the Alps. After holding his court at Bordeaux, Poictiers, and Toulouse, he chose, in 1309, Avignon as his residence.

Thus began the so-called Babylonian captivity, or Avignon exile, of the papacy, which lasted more than seventy years and included seven popes, all Frenchmen, Clement V., 1305–1314; John XXII., 1316–1334; Benedict XII., 1334–1342; Clement VI., 1342–1352; Innocent VI., 1352–1362; Urban V., 1362–1370; Gregory XI., 1370–1378. This prolonged absence from Rome was a great shock to the papal system. Transplanted from its maternal soil, the papacy was cut loose from the hallowed and historical associations of thirteen centuries. It no longer spake as from the centre of the Christian world.

The way had been prepared for the abandonment of the Eternal City and removal to French territory. Innocent II. and other popes had found refuge in France. During the last half of the thirteenth century the Apostolic See, in its struggle with the empire, had leaned upon France for aid. To avoid Frederick II., Innocent IV. had fled to Lyons, 1245. If Boniface VIII. represents a turning-point in the history of the papacy, the Avignon residence shook the reverence of Christendom for it. It was in danger of becoming a French institution. Not only were the popes all Frenchmen, but the large majority of the cardinals were of French birth. Both were reduced to a station little above that of court prelates subject to the nod of the French sovereign. At the same time, the popes continued to exercise their prerogatives over the other nations of Western Christendom, and freely hurled anathemas at the German emperor and laid the interdict upon Italian cities. The word might be passed around, "where the pope is, there is Rome," but the wonder is that the grave hurt done to his oecumenical character was not irreparable.

See Pastor, I. 75-80. He calls Clement’s decision to remain in France der unselige Entschluss, "the unholy resolve," and says the change to Avignon had the meaning of a calamity and a fall, die Bedeutung einer Katastrophe, eines Sturzes. Hefele-Knöpfler, Kirchengeschichte, p. 458, pronounces it "a move full of bad omen." Baur, Kirchengesch. d. M. A., p. 265, said, "The transference of the papal chair to Avignon was the fatal turning-point from which the papacy moved on to its dramatic goal with hasty step." See also Haller, p. 23. Pastor, p. 62, making out as good a case as he can for the Avignon popes, lays stress upon the support they gave to missions in Asia and Africa. Clement VI., 1342-1352, appointed an archbishop for Japan.

The morals of Avignon during the papal residence were notorious throughout Europe. The papal household had all the appearance of a worldly court, torn by envies and troubled by schemes of all sorts. Some of the Avignon popes left a good name, but the general impression was bad—weak if not vicious. The curia was notorious for its extravagance, venality, and sensuality. Nepotism, bribery, and simony were unblushingly practised. The financial operations of the papal family became oppressive to an extent unknown before. Indulgences, applied to all sorts of cases, were made a source of increasing revenue. Alvarus Pelagius, a member of the papal household and a strenuous supporter of the papacy, in his De planctu ecclesiae, complained bitterly of the speculation and traffic in ecclesiastical places going on at the papal court. It swarmed with money-changers, and parties bent on money operations. Another contemporary, Petrarch, who never uttered a word against the papacy as a divine institution, launched his satires against Avignon, which he called "the sink of every vice, the haunt of all iniquities, a third Babylon, the Babylon of the West." No expression is too strong to carry his biting invectives. Avignon is the "fountain of afflictions, the refuge of wrath, the school of errors, a temple of lies, the awful prison, hell on earth."

Petrarch speaks of it "as filled with every kind of confusion, the powers of darkness overspreading it and containing everything fearful which had ever existed or been imagined by a disordered mind." Robinson: Petrarch, p. 87. Pastor, I. p. 76, seeks to reduce the value of Petrarch’s testimony on the ground that he spoke as a poet, burning with the warm blood of hi