On the De Regno of St. Thomas Aquinas

Total Page:16

File Type:pdf, Size:1020Kb

On the De Regno of St. Thomas Aquinas Copyright by William Alvin McCormick II 2013 The Dissertation Committee for William Alvin McCormick II Certifies that this is the approved version of the following dissertation: On the De Regno of St. Thomas Aquinas Committee: J. Budziszewski, Supervisor Benjamin Gregg Russell Hittinger Robert Koons Devin Stauffer ON THE DE REGNO OF ST. THOMAS AQUINAS by William Alvin McCormick II, B.A.; M.A. Dissertation Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy The University of Texas at Austin May 2013 Acknowledgements This work grew out of ideas shared and debated among a circle of friends at the University of Cambridge. I am grateful to Mike Breidenbach, Ben Britton, Martin Fuller, Apu Khatiwada, Brickey LeQuire, Jeff Miley, Paul Rogers, Kenny Taubenslag, Nic Teh, J.P. Toste and above all Tom D’Andrea for their witness to fides, spes and caritas throughout that wonderful year. I hope we all meet again at Dojo’s very soon. I owe thanks to my supervisor, J. Budziszewski, who not only sent me to Cambridge but put up with me and with the wild ideas I came back with. The other members of my dissertation committee, Ben Gregg, Russ Hittinger, Rob Koons, and Devin Stauffer, could not have been more supportive and challenging. And I cannot thank sufficiently Zoltan Barany, Catherine Boone and Rob Moser for helping me see it through. In my dissertation work I was supported by the Earhart Foundation, the ISI and the Acton Institute, and I particularly owe thanks to Mark Henrie and Robert P. George. I would not have gone to graduate school had it not been for the encouragement and advice of Nathan Tarcov and Patricia Nordeen, who are not responsible, no doubt to their relief, for any of my subsequent work. A better preparation for the life of the mind than being an undergraduate at Chicago cannot be had, and I cannot thank enough Danielle Allen, Constantine Fasolt, Julia Kindt, Ralph Lerner, Jacob Levy, John McCormick, Emily Nacol, David Newstone, Patricia Nordeen, Jacob Schiff and Nathan Tarcov for their patience and intellectual generosity, all truly testaments to the gratuity of being. And all I need say to Karen Gentry was printed on a t-shirt ten years ago. iv Other friends far and wide have kept me mentally and spiritually balanced, dragging me from the cave of excess introspection and into the sunlight, including: Huseyin Alptekin, Serena Arancibia, Stephanie Barr, Matt and Elodie Buehler, Ben Fahey Burke, Cody, Cat and Cecilia Carter, Louis Chen, Kody and Dee Cooper, Rob de Luca, Jake Dizard, Emma Deputy, Connor Ewing, Peter Harris, Austin and Laura Hart, Patrick Hickey, Jennie Ikuta, J.J. Kinkel, Karl LaFavre, Ryan Lloyd, Min Lu, Alex and Victoria Moore, Ladybug Moslem, Joey and Erin Nichols, Shoshi Osiatynski, Jerod and Sarah Patterson, Luke Perez, Steve Pittz, Laura Rabinowitz (and Puddin’), Anthony Romo, Nate Seif, Christian Sorace, Kevin Stuart (and George), Mine Tafolar, Mark and Mijke Verbitsky, Danny Wasserman, Sam West, Allison White and Matthew Wright. Despite having seen precious little of my work (perhaps because of it), Father Jim Schall has figured as a constant inspiration to me as a scholar and as a Christian, and I can only hope that this work brings me a bit closer to imitation of him. I have never been far from a Roman collar as I worked on this project, and I am particularly grateful to have had Fathers Pat Rugen, Paul Deutsch, Marvin Kitten, Alban McCoy, Paul Diaper, Ron Gonzalez and above all the late Mike Yakaitis guiding me throughout this experience. I also thank all my brothers in the Society of Jesus for their prayers as I begin the transition to my new life, or rather my life renewed, with them. My parents and siblings brought me up in love and down in laughter; I would not be here without them, nor would I want to. Cousins, aunts, uncles, whether McCormick, Whittle, Schmidt, Futch, Puariea, Kridler, Beatty, Bond, Vivian, Boling, Calloway, Lewis, Sitzman, or Crewes (I’ve missed a few), have formed me more than I can know, and I pray our far-flung clan will always remember the center of love and piety that sent v us forth into this world. In a special way I remember my grandfathers, A.F. McCormick and Charles B. Whittle, and my dear grandmother Frances McCormick, and thank God that Mama is still with the living. Years from now my time on the Colville Indian Reservation will stand out as the beginning of a life I had only begun to live, a life in which killing rattle snakes, making fry bread, spirit-dancing and singing show tunes in Montana somehow all fit within an ordered whole. I hope Cecilia de Vera, Fathers Jake Morton and Bob Smith and everyone at Paschal Sherman and in Omak – from Kateri/Karita to the altarman – will accept my thanks. As a would-be political scientist, it is only fitting that I dedicate this work to those from whom I have learned the most about community and God’s plans for us through it: Allison Beyer, Katy Dotson and Kaitlin Shorrock. God knows why. vi On the De Regno of St. Thomas Aquinas Publication No._____________ William Alvin McCormick II, Ph.D. The University of Texas at Austin, 2013 Supervisor: J. Budziszewski Can explicitly Christian principles be invoked and put into practice in political life without thereby rendering that politics fideistic, exclusionary and immoderate? Could such principles in fact strengthen the rule of reason in politics? Many secular and Christian thinkers agree that the answers to these questions must be no, only parting ways on their practical conclusions. But Aquinas’ much-neglected De Regno suggests the matter is not so simple. In his careful pedagogical structuring of De Regno, Aquinas opens up the possibility of a kind of dialogue between convention, reason and revelation, one that permits him to propose and reformulate his political teachings according to diverse but convergent principles. I aim to develop an account of Aquinas’ political teaching that reveals itself as indebted to revelation for its principles but grounded in and open to reason, and thus neither irrational, exclusionary nor immoderate. I will focus particularly on his treatment of the natural law. vii Table of Contents Introduction..............................................................................................................1 Chapter One ...........................................................................................................16 PROOEMIUM ..............................................................................................17 CHAPTER I..................................................................................................22 CHAPTER II.................................................................................................35 CHAPTER III ...............................................................................................43 CHAPTER IV ...............................................................................................50 CHAPTER V ................................................................................................56 CHAPTER VI ...............................................................................................62 CONCLUSION.............................................................................................67 Chapter Two...........................................................................................................73 CHAPTER VII..............................................................................................73 CHAPTER VIII ............................................................................................84 CHAPTER IX ...............................................................................................93 CHAPTER X ................................................................................................99 CHAPTER XI .............................................................................................111 CHAPTER XII............................................................................................117 CONCLUSION...........................................................................................126 Chapter Three.......................................................................................................131 CHAPTER I................................................................................................132 CHAPTER II...............................................................................................138 CHAPTER III .............................................................................................147 CHAPTER IV .............................................................................................166 CONCLUSION...........................................................................................177 Chapter Four ........................................................................................................190 WHAT IS NATURAL LAW?....................................................................193 viii NATURAL LAW AND DE REGNO.........................................................205 WHITHER NATURAL LAW? ..................................................................224 CONCLUSION...........................................................................................236 Chapter Five.........................................................................................................241 CLASSICAL REGIME ANALYSIS..........................................................242
Recommended publications
  • 1 Templars in the Chartrain (1120-1312)
    1 TEMPLARS IN THE CHARTRAIN (1120-1312) 1. INTRODUCTION So many stories and legends presented as historical truth1 have been told, and still are told, about the Templars and Chartres that it is important to try to assess within our period of interest—the twelfth and thirteenth centuries broadly defined—who they truly were and what influence, if any, they may have had in the region and, in particular, on the design and building of the cathedral as is often stated.2 The spiritual force that gave rise to the Templars has to be sought in the great evangelical awakening of the 11th century, which lasted throughout the 12th century, and that we see at work in the creation of the eremitical movement. In the words of Chenu:3 Looking over the movement as a whole and despite crossbreeding in it, one can discern two basic patterns of foundation on the level of action in the church. One was a special adaptation of the Christianized feudal institutes of knighthood: the Knights Templar and the Knights of the Holy Sepulchre served, both within Christendom and on its frontiers, as a militia of Christ, with the approval and active support of St. Bernard. 1 We have to guard here against the myths surrounding the Knights Templar, what Tyerman (2004, 3) calls “their popular elevation into a sinister, cultic, secret society, guardians of ancient mysteries, precursors of the Freemasons.” This, he says “reflects a false history… championed by…conspiracy theorists allied to cool money sharks bent on commercial exploitation of public credulity.” That is indeed wise and needed advice given the proliferation of books purporting to reveal the secrets and “codes” of enigmatic, shadowy organizations, not to mention films and entertainment exalting “chivalric feats.” However, the baby shouldn’t be thrown out with the bath water either.
    [Show full text]
  • Proquest Dissertations
    UNIVERSITE DE SHERBROOKE Les Templiers et leur proces : boucs emissaires ou culte esoterique? Par David Bergeron Memoire presente a la Faculte de theologie, d'ethique et de philosophie en vue de l'obtention du grade de Maitre es arts (M.A.) Maitrise en theologie, cheminement recherche Fevrier 2008 Vf - ??.< Library and Bibliotheque et 1*1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-42931-0 Our file Notre reference ISBN: 978-0-494-42931-0 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library permettant a la Bibliotheque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, prefer, telecommunication or on the Internet, distribuer et vendre des theses partout dans loan, distribute and sell theses le monde, a des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, electronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in et des droits moraux qui protege cette these. this thesis. Neither the thesis Ni la these ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent etre imprimes ou autrement may be printed or otherwise reproduits sans son autorisation.
    [Show full text]
  • Guillaume De Nogaret Et Lunel.Pdf
    Rédaction : Patricia Carlier , Docteur de l’Université d’Aix-Marseille. Chargée de Mission d’inventaire, de conservation et de valorisation des patrimoines. PETR Vidourle Camargue, 83 rue Pierre Aubanel 30470 AIMARGUES. Crédits : PETR Vidourle Camargue. [email protected] Inventaire des patrimoines. Thématique : patrimoine mémoriel, grandes figures Guillaume de Nogaret, un grand serviteur du royaume Une destinée singulière Originaire du Comté de Toulouse, Guillaume de Nogaret est né vers 1260 dans une famille de juristes et d’avocats enregistrée à l’Armorial de Toulouse qui donnera plusieurs capitouls 1. Guillaume de Nogaret apparaît pour la première fois dans l’entourage des Rois d’Aragon à Montpellier où ils ont fondé l’université de Montpellier en 1289. Guillaume de Nogaret y crée la chaire de Droit romain qui porte encore son nom et qui fut occupée par Georges Frêche à la fin du XXe s. Fin légiste Guillaume de Nogaret a peut-être fait ses études à Bologne, car il s’inscrit dans la continuité de Placentin, professeur fondateur de l’école de Droit de Montpellier au XIIe s. qui fut auparavant professeur de Droit romain à l’université de Bologne. Liée à son poste, Nogaret reçoit la charge de juge mage à la Sénéchaussée de Beaucaire qui lui échoit dès 1293. C'est donc fortuitement qu'il est fondé à instruire divers procès essentiellement liés à l’implantation royale en baie d'Aigues-Mortes et au commerce du sel entre autres et qui visent à asseoir les revenus et les positions du Roi Philippe Le Bel à Montpellier et autour d’Aigues-Mortes, seul port sur la Méditerranée que possède le royaume.
    [Show full text]
  • Jacques De M Jacques De Molay
    Jacques De Molay Born 1240–1250 Franche-Comté Died 18 March 1314 Paris Nationality French Known for Knights Templar Coat of arms of Jacques de Molay Jacques de Malay (c. 1244 – 18 March 1314) [1] was the 23rd and last Grand Master of the Knights Templar , leading the Order f rom 20 April 1292 until it was dissolved by order of Pope Clement V in 1307. Though little is known of his actual life and deeds except for his last years as Grand Master, he is the best k nown Templar, along with the Order's founder and first Grand Master, Hughes de Payens (1070 –1136). Jacques de Malay’s goal as Grand Master was to reform the Order, and adjust it to the situation in the Holy Land during the waning days of the Crusades . As European support for the Crusades had dwindled, other forces were at work which sought to disband the Order and claim the wealth of the Tememplar’s as their own. King Philip IV off FranceF , deeply in debt to the Templars, had de Molay and many other French Templars arrested in 1307 and tortured into making false confessions. When de Molay later retracted his confession, Philip had him slowly burned upon a scaffold on an island in the River Seine in Paris , in March 1314. The sudden end of both the centuries-old order of Templars, and the dramatic execution of its last leader, turned de Molay into a legendary figure. Youth source Little is known of his early years, but de Molay was probably born in Molay, Haute- Saone , in the county of Burgundy , at the time a territory ruled by Otto III as part of the Holy Roman Empire , and in modern times in the area of Franche-Comté , northeastern France.
    [Show full text]
  • Negocium Christi Guillaume De Nogaret Et Le Christocentrisme Capétien, De L’Affaire Boniface VIII À L’Affaire Du Temple
    Julien Théry Negocium Christi Guillaume de Nogaret et le christocentrisme capétien, de l’affaire Boniface VIII à l’affaire du Temple paru dans Cristo e il potere dal Medioevo all’Età moderna. Teologia, antropologia, politica, dir. L. Andreani, A. Paravicini-Bagliani, Florence, SISMEL, 2017, p. 183-210 Digitus enim Domini me ad predicta compulit et direxit ; estque instar sacrilegii disputare an dignus sit quem princeps terrenus elegit in suum ministerium, majus ergo sacrilegium de illo quem elegit Altissimus in Sui negocii defensorem. Guillaume de Nogaret, mémoire Crudelis, août-septembre 1304. « La dimension christique, je ne la renie pas ». Emmanuel Macron, Le Journal du dimanche, 12 février 2017. Abstract « Negocium Christi. Guillaume de Nogaret and the French Monarchy’s Christocentrism, from the Case of Boniface VIII through The Case of the Templars » This paper examines the Christ-centered rhetoric of King Philip the Fair’s counselor Guillaume de Nogaret, first in a set of texts produced to justify Nogaret’s action against Boniface VIII at Anagni, and, second, in royal documents produced in the course of the Templar affair. Negocium Christi, a key-concept used by Nogaret for his fight against Boniface’s heresy and evil intentions, was then applied to the French king’s supposedly providential action against the Knights Templar. It is suggested that Nogaret’s frenzied efforts to challenge his excommunication by pope Benedict XI resulting from the attack at Anagni led to the opening of the Templar case and thus further catalyzed a pontificalization of the French monarchy. Agostino Paravicini Bagliani l’a souligné en ouverture du colloque d’Orvieto : tous les grands pouvoirs, au Moyen Âge, eurent à voir avec le Christ, « Roi des rois et Seigneur des seigneurs » (Apocalypse 19, 16)1.
    [Show full text]
  • Book Reviews
    Medieval Medieval Encounters �0 (�0�4) �6�–�75 Jewish, Christian and Muslim Culture Encounters in Confluence and Dialogue brill.com/me Book Reviews Giles Constable, ed. and trans. in collaboration with Ranabir Chakravarti, Olivia Remie Constable, Tia Kolbaba and Janet M. Martin William of Adam: How to Defeat the Saracens—Guillelmus de Ade: Tractatus quomodo Sarraceni sunt expugnandi. Washington, DC: Dumbarton Oaks, 2012. xii + 138 pp. ISBN 978–0884023760 The recovery treatises written after the fall of Acre in 1291 are tempting texts. Odd, but tempting. To most medievalists they are a body of writing that is little known and hardly ever read. Economic historians, who might be expected to mine these treatises for data about trade routes, harbor capabilities, urban layouts, or commercial networks, can, and usually do, learn the same infor- mation from more reliable, because less polemical, sources. And the treatises generally contain little that is of interest to social and cultural historians. Most historians, in sum, regard the recovery texts with as little real interest as the treatises’ contemporary audiences did. The treatises, after all, address a world that has largely turned against the idea of continued crusades to the Holy Land; by the end of the thirteenth century most Latin Christians regarded campaigns to the Levant as either ill-fated endeavors unlikely ever to succeed or as matters of secondary importance. Better by far to root out heretics, crush Ghibellines, push the Christian-Muslim border in Spain further to the south and the Christian-pagan frontier within Europe deeper into the Baltic regions. The treatises, being polemical, are exercises in temptation, urging reluctant readers to give the Holy Land one last effort.
    [Show full text]
  • The Flight of the Master of Lombardy (13 February 1308) and Clement V’S Strategy in the Templar Affair : a Slap in the Pope’S Face
    Julien Théry-Astruc Université Lumière de Lyon – CIHAM/UMR 5648 The Flight of the Master of Lombardy (13 February 1308) and Clement V’s Strategy in the Templar Affair : A Slap in the Pope’s Face Rivista di Storia della Chiesa in Italia , 2016/1, p. 35-44 [the pagination in the original publication is inserted in square brackets] Abstract On the night of the 13 th of February 1308, exactly 4 months after the general arrest of the Knights Templars in France on the orders of King Philip IV the Fair, Giacomo da Montecucco, the master of the Templar province of northern Italy and a cubicularius of Pope Clement V, escaped from the papal Curia. A direct source provides us with a detailed account of Clement’s special frustration and great wrath after Giacomo’s flight. The master of Lombardy’s defection, it is suggested here, could hardly have come at a worse time, because it thwarted the strategy recently adopted by the pope in what had become a trial of strength with the king of France. This paper examines the meaning of this episode in the light of a general interpretation of the Templar affair. « The king of France and other worldly princes may say: ‘If he is unable to hold a single man in custody, how could he be expected to hold two thousand?’ »! Such were the words of outrage uttered by Pope Clement V before all of the cardinals gathered in an emergency consistory on the day following the nocturnal flight of Giacomo da Montecucco, the master of the Templar province of northern Italy 1.
    [Show full text]
  • 1 Ryan Kingman Low UCL Submitted for the Degree of Mphil in History
    1 THE PRE-INQUISITORIAL CAREER OF BERNARD GUI Ryan Kingman Low UCL Submitted for the degree of MPhil in History 2018 I, Ryan Kingman Low, Confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. 2 Abstract I have tried to provide an acCount of Bernard Gui's early career, from his birth in 1261 to his appointment as inquisitor of Toulouse in 1307. Biographical acCounts of Bernard are few and far between: a short obituary by his nephew in the early 1330s, entries in early-twentieth-Century Catalogues such as the Histoire littéraire de la France and Dictionnaire d'histoire et de géographie ecclésiastiques, and the sixteenth volume of the Cahiers de Fajeaux in 1981. This dearth belies the essential space Bernard's texts oCCupy in the modern study of medieval religious orders, the inquisition, and southern France. Bernard himself deserves a study. The worlds around him were changing quickly. Friars who had known Dominic personally were growing old and dying. Burgeoning royal power came into increasingly dramatic conflict with both religious and secular establishments. Southern France was still recovering (financially, politically, and psyChologically) from the Albigensian Crusade and its inquisitions. The texts Bernard chose to produce responded to administrative, political, and soCial realities in dynamic ways. His written record tells modern historians much about contemporary anxieties and the man who faced them. This thesis utilizes Bernard's history of the Dominican Order to learn more about Bernard himself. The boy who will become inquisitor of Toulouse came of age infatuated with the Dominican Order and its attendant personalities, values, and network.
    [Show full text]
  • The Knights Templar
    Sovereign Order of the Elder Brethren Rose Cross Founded in 1317 by Pope John XXII of Avignon (France) The Knights Templar Brief History of the Crusades and Knights Templar by Philippe L. De Coster, B.Th.,D.D. Grand Master General of O.S.F.A.R.C © April 2013 – Philippe L. De Coster, Ghent, Belgium (Non-Commercial) Sovereign Order of the Elder Brethren Rose Cross Founded in 1317 by Pope John XXII of Avignon (France) The Knight Templars Brief History of the Crusades and Knight Templars by Philippe L. De Coster, B.Th.,D.D. Grand Master General of O.S.F.A.R.C “Journey Through the Mysterious Labyrinth of the Knights Templar” © April 2013 – Philippe L. De Coster, Ghent, Belgium (Non-Commercial) 2 The Knights Templar Brief History of the Crusades Sometime between 1110 and 1120, in the aftermath of the First Crusade, a small group of knights vowed to devote their lives to the protection of pilgrims in the Holy Land. They were called the 'Order of the Poor Knights of Christ.' The King of Jerusalem, Baldwin II, granted them the use of a captured mosque built on Temple Mount in Jerusalem, the site of the ancient Temple of Solomon. From this they became known as the Knights Templar. Under the patronage of St. Bernard of Clairvaux the Order received papal sanction and legitimacy. The Knights Templar were granted permission by the pope to wear a distinctive white robe with a red cross. Within a hundred years the Order owned land all over Europe and had amassed considerable wealth.
    [Show full text]
  • The Knights Templar
    THE KNIGHTS TEMPLAR by Adam Torchia & Justin Stanley Story by Justin Stanley & Adam Torchia Based on a story treatment by Ian Mansfield Rothkerch (c) Alucard Films, Inc. Registered WGAw FADE IN: THE DARK OF NIGHT Stars. Everywhere. We can’t tell Heaven from Earth. Tiny pinpricks of light shimmer, flicker. They begin arcing -- bearing downward like shooting stars. But they're not stars, they're FIREBALLS. Hurling towards -- EXT. ACRE - NIGHT A heavily fortified port city located on Haifa Bay. Acre is the last remaining Christian stronghold in the Holy Land. A vast network of walls, towers, and breakwaters. And she’s under siege. WHAM! Fireballs rain down, slamming into Acre's defensive outer walls. Explosions of FLAMES. A relentless, blistering bombardment. Two of her mighty defense towers lie in ruins. The once great city is hanging by a thread. Super: Acre, 28 May 1291 A solitary RIDER gallops across the desert. A MESSENGER. As he rides towards Acre, we see fireballs streaking overhead, illuminating the night sky. The massive GATES open, granting him entry, then quickly close behind him. WITHIN THE CITY WALLS CRUSADER KNIGHTS hold the line -- dodging the onslaught of fireballs. The remaining walls and gates are propped up by balks of timber. Weakened from weeks of constant attack. Our Messenger rides through streets, littered with the dead, the wounded, the dying. Looters scrounge amongst the rubble. The Messenger dismounts, rushes towards ... THE TEMPLAR CASTLE. The last remaining structure in Acre. A massive fortress overlooking the sea shore. Waves crash against the TOWERS, emblazoned with hammered bronze LIONS.
    [Show full text]
  • History of the Crusades. Episode 178. the Crusade Against the Cathars
    History of the Crusades. Episode 178. The Crusade Against the Cathars. The Storming of The Wall. Hello again. Last week we saw the Franciscan friar Bernard Delicieux take a stand against the Inquisition, traveling north to meet with the King of France in an attempt to get the French crown to rein in the Dominican Friars and their excessive Inquiries. King Philip IV did impose some restrictions on the Inquisitors, but to Bernard, he didn't go far enough, and at the conclusion of last week's episode we saw him encourage the citizens of Carcassonne themselves to rise up against the Inquisitors. Now, astute listeners may have noticed that in last week's episode I wrongly referred to Bishop Castanet as the Bishop of Toulouse. Bishop Castanet was, of course, the Bishop of Albi, not the Bishop of Toulouse. So when I referred to the citizens of Toulouse making life difficult for Bishop Castanet, I should have said, of course, the citizens of Albi, not the citizens of Toulouse. Just again, so we're all clear, Bishop Castanet is definitely the Bishop of Albi. Okay, back to the narrative. Now, in response to Bernard's call for action, the chief Inquisitor of Carcassonne, Geoffroy d'Ablis, raced back from Toulouse to Carcassonne, and informed the people of the town that he would provide a formal response to Bernard's sermon in one week's time in a speech of his own. Bernard used the intervening week well, speaking publicly not only in churches but in the streets, encouraging, empowering and comforting the people of Carcassonne, and dropping little hints to them in the form of parables.
    [Show full text]
  • Pope Boniface VIII & King Philip IV
    Pope Boniface VIII and King Philip IV of France Over time, kings in medieval Europe were growing more powerful. Leaders like King Philip IV of France were working to make sure that political power was under the control of the king and not in the hands of the feudal lords or the hands of the clergy. In the past, the Christian Church had always been exempt from taxes. However, kings needed money to support their growing bureaucracies and wars against other nations. Some kings, like King Philip IV of France, levied a tax on church lands. Pope Boniface VIII objected to the taxation of Church lands in France. He saw this as a break from tradition. The Church had never been subject to taxes from kings before. He also viewed taxation as a challenge to the power of the church. Pope Boniface considered the Christian Church to be the supreme authority on Earth. Pope Boniface believed that by taxing the Church, King Philip was saying that he was more powerful and important than the Church. Pope Boniface issued an official ruling, known as a papal bull, called Clericis laicos, which said that governments could not tax the church or church officials without prior approval from the Pope. He compared the taxes to an attempt to enslave the church. He also threatened that any king, emperor, feudal lord, or anyone else who tried to tax the church would be subject to excommunication. This is what caused the conflict between King Philip IV of France and Pope Boniface VIII. Philip was outraged and ordered his army to prevent church officials in France from sending tax revenue back to Rome.
    [Show full text]