Marsilius of Padua: The Defender of the Peace

In chapters 6, 7, 9 and 11 of this discourse we determined the range and nature of the powers that priests have; again, in chapters 15 and 16 we discussed their mutual equality or inequality in power and dignity; and again in the previous chapter we said something of the priority or principality that it is expedient and appropriate for one bishop, church or college of priests and clergy to have over all the others, and its origin and development. But we also said something of its hidden and creeping transfer into a form and species of priority that is inappropriate for it, going as far as the most onerous and insufferable excess of taking over secular powers, as well as a boundless and intolerable desire for principate to which they have already and explicitly given voice.

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And seeing that not a small element in their past and future occupation of secular powers and principates (for which the Roman bishops strive with all their might, however little it is due to them, as is plain for all to see) was, is and will go on being that sophistic commonplace, viz. by which they ascribe to themselves the title of ‘plenitude of power’ – which is furthermore the source of that piece of misreasoning whereby they try to conclude that kings, princes and individuals are subject to them in coercive jurisdiction – it will be as well to examine thoroughly this plenitude of power. Firstly we need to separate or distinguish its modes; secondly, to inquire whether plenitude of power belongs to the Roman pontiff or any other bishop in one or more of its modes; thirdly, in what signification of the term the Roman bishop first assumed it for himself; and finally how he has slipped from there into assuming other conceptions (or deceptions, unfortunately), prejudicial to all princes and subjects who live a civil life; and how and upon whom this same pontiff has used, does use, and very likely will go on using them if he is not stopped.