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134:) of the citizens; these people should themselves elect, or at least appoint, the head of the government, who, lest he should be tempted to put himself above the scope of the laws, should have at his disposal only a limited armed force. This chief is responsible to the people for his breaches of the law, and in serious cases they can sentence him to death. The real cause of the trouble which prevails among men is the Papacy, the development of which is the result of a series of usurpations.
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192:, but was all ready to be transformed, by means of a series of fictions and implications, into an imperialist doctrine; and in like manner it contained a visionary plan of reformation which ended, not in the separation of the church from the state, but in the subjection of the church to the state.
188:, define dogmas or distribute benefices; moreover, he is to be elected by the Christian people, or by the delegates of the people, i.e. the princes, or by the council, and these are also to have the power to punish, suspend or depose him. The theory was purely
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As its name implies, it describes the State as the defender of the public peace, which is the most indispensable benefit of human society. The author of the law expresses the will of the people, not of the whole populace, but of the most important part
114:, which he viewed as the "cause of the trouble which prevails among men" and which he characterized as a "fictitious" power. He proposed the seizure of church property by civil authority and the elimination of
173:, is further to be deprived of independence, for the civil power is to have the right of appointing to benefices, etc. The supreme authority in the church is to be the council, but a
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goes back to the earliest times of
Christianity), is to content himself with a pre-eminence mainly of an honorary kind, without claiming to interpret the
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and the seizure by the secular power of the greater part of the property of the church. The clergy, thus deprived of its wealth, privileges and
165:, but he would have them pronounced only by civil tribunals. Desiring to see the clergy practice a holy poverty, he proposes the suppression of
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The pope, no longer possessing any more power than other bishops (though
Marsilius recognizes that the supremacy of the
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118:. In his view, the Papacy would retain only an honorary pre-eminence without any authority to interpret the
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jurisdiction or any right to pronounce in temporal matters. He also denies episcopal authority of
257:"Theorizing the multitude before Machiavelli. Marsilius of Padua between Aristotle and Ibn Rushd"
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that lasted through the century. The context of the work lies in the political struggle between
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One or more of the preceding sentences incorporates text from a publication now in the
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Community and
Consent: The Secular Political Theory of Marsiglio Padua's "Defensor Pacis"
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The
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50:) laid the foundations of modern doctrines of
110:and sought to greatly limit the power of the
221:Separation of church and state (medieval)
161:. He is not opposed to penalties against
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393:. Cambridge: Harvard University Press.
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336:"Conclusions from Defensor Pacis, 1324"
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226:A Dispute Between a Priest and a Knight
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157:, or other imposed interpretations of
351:"A Critique of the Defender of Peace"
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261:European Journal of Political Theory
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78:. Marsilius' work was censured by
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422:Medieval philosophical literature
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427:Political philosophy literature
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27:Treatise by Marsilius of Padua
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74:. The treatise is vehemently
344:Internet Medieval Sourcebook
255:Mulieri, Alessandro (2023).
68:Louis IV, Holy Roman Emperor
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273:10.1177/14748851221074104
177:summoned by the emperor.
92:extends the tradition of
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322:Encyclopædia Britannica
102:separating the secular
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231:Tractatus Eboracenses
47:The Defender of Peace
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334:Marsiglio of Padua,
54:. It was written by
52:popular sovereignty
372:Marsilius of Padua
356:Cary J. Nederman,
317:Marsilius of Padua
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159:divine law
155:interdicts
122:or define
120:scriptures
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38:The tract
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195:In 1535,
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108:civil law
387:(1920).
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163:heretics
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