For episode 13 see here
The Theory of the Universal Community
XIV: Three Challenges to Christian Society
A. Philip the Fair and Boniface VIII, France vs the papacy (1296-1303)
1. Theory of papal supremacy brought to completion
2. Church saw spiritual realm including temporal means to spiritual ends
3. Royalists tried to limit spiritual to questions of conscience making it
dependent on secular arm for coercive power
4. Papists saw pope supreme in the Church with both swords belonging
to it
5. Pope was successor to St. Peter, ruled by divine right
6. Royalists legal formula was that the king has same power in the kingdom
as emperor has in empire
7. Saw king as independent of both emperor and pope
8. Confrontation between king and pope produced conception of the
kingdom as political power not dependent on tradition of the Empire
9. Brings back Aristotle's idea of the state not requiring sanctification of
religion to be legitimate
10. Anti-papists argued along two lines
i. spiritual power limited to only proper moral and religious exercise
ii. objection to tyrannous rule and call for some form of representation
and consent
B. Marsilio of Padua and William of Occam (1323-1347)
1. Temporal power established independently of spiritual
2. Considered question of absolute monarchy vs constitutional monarchy
3. Problem shifted to relation between sovereign and corporate body be
ruled
4. Marsilio: Averroist Aristotelism
i. separates reason from faith, both are true and yet may contradict
ii. reasserts human society as self-sufficient in the fullest sense
iii. good life is good in this life and good in next, reason is truth of
good life here with revelation as truth for the next life
iv. consequences of religion in this life limited to spiritual teaching.
v. clergy are just one class in the state among others and as such
are subject to state regulation
vi. made distinction between divine law, from God, for attaining best
of the next life from corporate power, for attaining the best in this
life
vii. only human law carries earthly penalties
viii. anticipated Luther on the priesthood of all Christians, denial of
hierarchy in the Church especially the pope, view of religion as
essentially an inner experience, and denial of cannon law
ix. as practical, concedes a General Council to oversee the Church as
representative of the corporate body
5. William: The Freedom of the Church
i. advocated for excommunicated minority against papal sovereignty,
rights of subjects against ruler and rights of minorities
ii. saw theology as mainly having to do with supernatural things,
while reason was the realm pf philosophy
iii. continued tradition of Duns Scotus against St. Thomas
iv. argued for representative check on papal power
v. derived authority of the emperor from election by the College of
Electors standing in the place of the people
C. The Concilian Theory of Church Government
1. John Wycliffe and Jan Hus argued that the whole church (all Christians)
was the recipient of divine law and spiritual power
2. As part of the dependency on secular support, made the case for
greater dignity of royal power over spiritual power in this life
3. Conciliarists provided first great debate on constitutionalism against
absolutism
i. spiritual power is vested in the church as a corporate body
ii. clergy, including the pope, merely ministers or organs by which the
corporate body acts
iii. looked to custom, not will, of the people as source of authority
iv. force of law, in general way, comes from consent
v. the Council was to share authority with the pope but pope was allowed
to typically continue monarchical rule unless overstepped bounds
4. With the failure of the conciliar movement, pope became the first of the
absolute monarchs and the theory of papal absolutism became the
archetype for monarchical absolutism
Connecting constitutional movements of the 17th and 18th centuries to the conciliar movement of the Middle Ages "was the conviction that lawful authority is a moral force while despotism is not, and that society itself embodies a force of moral criticism to which even legally constituted power is rightly subject. (327-28)
Next week: Machiavelli
The Theory of the Universal Community
XIV: Three Challenges to Christian Society
A. Philip the Fair and Boniface VIII, France vs the papacy (1296-1303)
1. Theory of papal supremacy brought to completion
2. Church saw spiritual realm including temporal means to spiritual ends
3. Royalists tried to limit spiritual to questions of conscience making it
dependent on secular arm for coercive power
4. Papists saw pope supreme in the Church with both swords belonging
to it
5. Pope was successor to St. Peter, ruled by divine right
6. Royalists legal formula was that the king has same power in the kingdom
as emperor has in empire
7. Saw king as independent of both emperor and pope
8. Confrontation between king and pope produced conception of the
kingdom as political power not dependent on tradition of the Empire
9. Brings back Aristotle's idea of the state not requiring sanctification of
religion to be legitimate
10. Anti-papists argued along two lines
i. spiritual power limited to only proper moral and religious exercise
ii. objection to tyrannous rule and call for some form of representation
and consent
B. Marsilio of Padua and William of Occam (1323-1347)
1. Temporal power established independently of spiritual
2. Considered question of absolute monarchy vs constitutional monarchy
3. Problem shifted to relation between sovereign and corporate body be
ruled
4. Marsilio: Averroist Aristotelism
i. separates reason from faith, both are true and yet may contradict
ii. reasserts human society as self-sufficient in the fullest sense
iii. good life is good in this life and good in next, reason is truth of
good life here with revelation as truth for the next life
iv. consequences of religion in this life limited to spiritual teaching.
v. clergy are just one class in the state among others and as such
are subject to state regulation
vi. made distinction between divine law, from God, for attaining best
of the next life from corporate power, for attaining the best in this
life
vii. only human law carries earthly penalties
viii. anticipated Luther on the priesthood of all Christians, denial of
hierarchy in the Church especially the pope, view of religion as
essentially an inner experience, and denial of cannon law
ix. as practical, concedes a General Council to oversee the Church as
representative of the corporate body
5. William: The Freedom of the Church
i. advocated for excommunicated minority against papal sovereignty,
rights of subjects against ruler and rights of minorities
ii. saw theology as mainly having to do with supernatural things,
while reason was the realm pf philosophy
iii. continued tradition of Duns Scotus against St. Thomas
iv. argued for representative check on papal power
v. derived authority of the emperor from election by the College of
Electors standing in the place of the people
C. The Concilian Theory of Church Government
1. John Wycliffe and Jan Hus argued that the whole church (all Christians)
was the recipient of divine law and spiritual power
2. As part of the dependency on secular support, made the case for
greater dignity of royal power over spiritual power in this life
3. Conciliarists provided first great debate on constitutionalism against
absolutism
i. spiritual power is vested in the church as a corporate body
ii. clergy, including the pope, merely ministers or organs by which the
corporate body acts
iii. looked to custom, not will, of the people as source of authority
iv. force of law, in general way, comes from consent
v. the Council was to share authority with the pope but pope was allowed
to typically continue monarchical rule unless overstepped bounds
4. With the failure of the conciliar movement, pope became the first of the
absolute monarchs and the theory of papal absolutism became the
archetype for monarchical absolutism
Connecting constitutional movements of the 17th and 18th centuries to the conciliar movement of the Middle Ages "was the conviction that lawful authority is a moral force while despotism is not, and that society itself embodies a force of moral criticism to which even legally constituted power is rightly subject. (327-28)
Next week: Machiavelli
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