§ 4. BONIFAC?: VIII. AND PHILIP THE FAIR. 27
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 Manichseus, 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.
Bon if alius, Episcopus, Servus servorum Dei. AdfiUuram rei memoriam.^
Unam sanctum ecclesiam catholicam et ipsam apostolicam urgente fide credere cogimur et tenere, nosque hanc firmiter credimns et simpliciter confitermtr, extra quam nee sahis est, nee remissio peccatorum, sponso in Canticis proclamante : Una est columha mea, per/ecla mea. Una est matris sua:, electa genetrici suae [Cant. 6:9]. Quce unum corpus mysticum repreesentat, cujus caput Christus, Christi vero Deus. In qua unus Dominus, una fides, unum baptisma. Una nempe fuit diluvii tempore area Noe, unam ecclesiam prcefigurans, quae in uno cubito consummata unum, Noe videlicet, gubernatorem habuit et rectorem, extra quam omnia subsistentia super terram legimus fuisse deleta.
Hanc autem veneramur et unicam, dic.ente Domino in Propheta : Erne a framea, Deus, animam meam et de manic 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 ecclesice unitatem. Hcec est tunica ilia Domini inconsutilis, qucB scissa nonfuit, sed sorte provenit. [John 19.]
Igitur ecclesice unius et unices unam corpus, unum caput, non duo capita, quasi monstrum, Christus videlicet et Christi vicariiis, Petrus, Petrique successor, dicente Domino i])si Petro: Pasce oves meas. [John 21 : 17.] Meas, inquit, generaliter, non singulariter has vel illas : per quod commisisse sibi intelligitur universas. Sive ergo Grceci sive alii se dicant Petro ejusque successoribus non esse commissos : fateantiir 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 hie [Luke 22 : 38], in ecclesia scilicet, cum apostoU 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
1 The text is taken from W. Romer : Die Bulle, unam sanctam, Schaffhausen, 1889. See also Mirbt : Quellen, p. 148 sq.
28 THE MIDDLE AGES. A.D. 1294-1517.
ecdesice, spiritualis scilicet gladius et materialis. Sed is quidem pro ecclesia, ille vero ab ecclesia exercendus, ille sacerdotis, is manu region et militum, sed ad nutum et patientiam sacerdotis.
Oportet autem yladium esse srch gladio, et temporalem anctoritatem spirituali subjici potestati. Na%n cum dicat Apostolus : JVoyi est potestas 7iisi a Deo; quce autem sunt, a Deo ordinata sunt [Rom. 13 : 1], 7ion autem ordinata essent, nisi gladius esset sidj gladio, et tanquam inferior reduceretur per alium in suprema. Nam secundum B. Dionysium lex divinitatis est, infima per media in suprema reduci. . . . Sic de ecclesia et ecclesiastica potestate verificatur vaticinium Hieremias [Jer. 1 :10]: Ecce constitui te hodie super gentes et regna et cetera, quce sequuntur.
Ergo, si deviat terrena potestas, judicahitur a potestate spirituali ; sed, si deviat spiritualis minor, a suo siiperiori ; si vero suprema, a solo Deo, non ab homine poterit judirari, testante Apostolo : Spiritualis homo judical omnia, ipse autem a nemine judicatur. [1 Cor. 2 : 15.] Est a^item hcec aurtoritas, etsi data sit homini, et exerceatur per hominem, non htimana, sed potiiis divina potestas, ore dicino Petro data, sibique suisque successoribus in ipso Christo, quern confessus fuit, petra Jirmata, dicente Domino ipsi Petro: Qiiodcunque ligaveris, etc. [Matt. 16 : 19.] Quicunque igitur huic potestati a Deo sic ordinatoe resistit, Dei ordinationi resistit, nisi duo, sicut Manichoeus, fingat esse principia, quodfalsum et hoereticum judicam%is, quia, testante Moyse, non in principiis, sed in principio coelum Deus creavit et terram. [Gen. 1 :1.]
Porro subesse liomano Pontifici omni humanoe creaturce declaramus dicimus, definimus et pronunciamus omnino esse de necessitate salutis.
The most astounding clause of this deliverance makes subjection to the pope an e.s.sential 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 i has advocated this interpretation, alleging in its favor the close connection of the clause with the previous statements through the particle porro, furthermore, and the consideration that the French people would not 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.^ The expression "every human creature" would be a
^ In his Kirchengeschichtlichc Abhandlungen, I. 483-489. This view is also taken by J. Berchtold : Die Bnlle Unam sanctam ihre tcahre Bedeutung und Tragioeite f'llr Staat itnd Kirche, Munich, 1887. An attempt was made by Abb6 Mury, La Bulle Unam sanctam, in lirv. des questiojis histor. 1879, on the ground of the bull's stinging affirmations and verbal obscurities to detect the hand of a forger, but Cardinal Hergenrother, Kirchengesch., II. 594, pronounces the genuineness to be above dispute.
2 So Hergenrother-Kirsch, Hefele-Knopfler : 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, 189(5. Finke : ^l?/.s den Tagen Bonifaz VIII., p. 146 sqq., C-CXLVI. Scholz : Publizistik, p. 197 sqq.