§ 5. LITERARY ATTACKS AGAINST THE PAPACY. 39
tract clearly sets forth that the two functions, the spiritual and the^emponil, are distinct, and that the, pope has plenary power oiilj_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. ^
The same positions are taken in the _tract,^ Tlie, Papal Power, — Qucestwde potesiate papce. The author insists that temporal jurisdiction is incompatible with the pope's office. He uses the figure of the body to represent the Church, giving it anew 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 liteij--
our days," and that he quoted the Liher sextus, 1298, as having recentlyappeared. The tract is given in Goldast : Monarchia, II. 195 sqq.
1 Scholz, p. 239. On Feb. 23, 1302, Philip made his sons swear never to acknowledge any one but God as overlord.
- 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.
40 THE MIDDLE AGES. A.D. 1294-1517.
turej^Jhe_Di&jiutaUon hpt.wpfp n r.]f^r\o ^j^d ^ Knight;^ w&s 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 Jhe leading minds of the age_^2 He was a Dominicaa, and enjoyed great fame as a preacher and master. 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.^ His views of the Lord's Supper brought upon him the charge of heresy, and he was forbidden to give lectures at the university.* He appealed to Clement v., but died before he could get a hearing.
John's chief writing was the tract on the Authority of the Pope and King, — De potestate regia et papali^^ — which almost breathes the atmosphere of modern times.
John makes a clear distinction between the " body of the faithful," which is the Church, and the " body of the clergy." ^
^ Disputatio inter clericum et militem. It was written during the conflict between Boniface and Pliilip, and not by Ockam, to wliom it was formerly ascribed. Recently Riezler, p. 145, has ascribed it to Peter Dubois. It was first printed, 1475, and is reprinted in Goldast: Monarchia, I. 13sqq. MSS. are found in Paris, Oxford, Cambridge, and Prag. See Scholz, p. 336 sqq. An English translation appeared with the following title : A dialogue betioene a knight and a clerke concerning the Poioer Spiritual and temporal, by William Ockham, the great philosopher, in English and Latin, Loudon, 1540.
^ Finke, pp. 170-177 ; Scholz, pp. 275-333.
8 Chartnl. Univ. Paris., II. 102.
* De mode existendi corporis Christi in sacramento altaris. Chartul. II. 120.
6 First printed in Paris, 1500, 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 zeichiiet 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 ^igidius' De renuntiatione papoe. Scholz, p. 291, thinks it probable that Dante used John's tract.
® Cungregatio fidelixim . . . congrfgatio clericorum.