Marsilius of Padua

Marsilius of Padua (Italian: Marsilio da Padova; born Marsilio

Marsilius of Padua
de i Mainardini or Marsilio Mainardini; c. 1270 – c. 1342) was an
Italian scholar, trained in medicine, who practiced a variety of Born c. 1270
professions. He was also an important 14th-century political figure. Died c. 1342
His political treatise Defensor pacis (The Defender of Peace), an
attempt to refute papal claims to a "plenitude of power" in affairs Education University of Paris
of both church and state, is seen by some scholars as the most Notable work Defensor pacis
revolutionary political treatise written in the later Middle Ages. It is
Era 14th-century
one of the first examples of a trenchant critique of caesaropapism
philosophy
in Western Europe.[1] Marsilius is sometimes seen as a forerunner
of the Protestant reformation, because many of his beliefs were Medieval
later adopted by Calvin and Luther.[2] philosophy
Region Western
Early years philosophy
Main Politics
Marsilius was born in Padua, an important Venetian city, circa interests
1275-1280. He probably studied medicine at the University of
Padua[3] and later went to the University of Paris, where he
became a devoted admirer of Aristotle, whom he called 'the
divine philosopher".[4] He served as rector of the University of
Paris in 1313.

Political theory and later years

Marsilius wrote Defensor pacis in 1324.[5] This treatise was
written in the context of a power struggle between Pope John
XXII and Louis of Bavaria (or Ludwig of Bavaria), the
elected candidate for Holy Roman Emperor. Louis' policies in
the Italian peninsula, where the Empire had important
territories, threatened papal territorial sovereignty. In 1323
Louis had sent an army to Italy to protect Milan against the
powerful Kingdom of Naples. Naples, along with France, was
a strong ally of John XXII. John excommunicated Louis and
demanded that he relinquish his claim to the imperial crown. Miniature on the first page of a luxury
Louis responded to John XXII with fresh provocations. manuscript of the Defensor pacis (15th
century). Marsilius is shown presenting a
In Defensor pacis, Marsilius sought to demonstrate, by copy to the Emperor
arguments from reason (in Dictio I of the text) and by
argument from authority (in Dictio II) the independence of the
Holy Roman Empire from the Papacy and the emptiness of the prerogatives alleged to have been usurped
by the Roman pontiffs. A number of Marsilius's views were declared to be heretical by Pope John XXII in
1327.[5]
Most of Defensor pacis is devoted to theology. Relying heavily on Scripture, Marsilius seeks to show that
Jesus did not claim to possess any temporal power and that he did not intend his church to exercise any.[6]
On the contrary, Scripture teaches that the church should be thoroughly subordinate to the state in both
secular and spiritual matters. All authority in the church lies with the whole body of the faithful, the secular
ruler who acts as the people's representative, and general councils called by the secular ruler.[7] Some of
Marsilius's arguments on these themes had a marked influence during the Reformation.[8]

Today, Marsilius's Defensor pacis is best remembered not for its theology but for its political philosophy
and legal theory. Marsilius agrees with Aristotle that the purpose of government is the rational fulfillment of
humans' natural desire for a "sufficient life".[9] However, he goes beyond Aristotle in embracing a form of
republicanism that views the people as the only legitimate source of political authority. Sovereignty lies
with the people, and the people should elect, correct, and, if necessary, depose its political leaders.[8]
Democracy, Marsilius argues, is the best form of government because it tends to produce the wisest laws,
protects the common benefit, promotes "sufficiency of life", and produces laws that are most likely to be
obeyed.[10]

Marsilius and John of Jandun, who has sometimes been credited as a co-author of Defensor pacis, left
France for Louis' court in Bavaria. Louis admitted Marsilius and John to his circle. Others were also under
his protection, including Michael of Cesena and the philosopher William of Ockham, an advocate of an
early form of church and state separation. In 1326, Marsilius accompanied Louis to Italy, where he
preached or circulated written attacks against the pope. The Lord of Milan Galeazzo I Visconti, suspected
of conspiring with John XXII, was deposed and Louis was crowned King of Italy in Milan in 1327.

In January 1328 Louis entered Rome and had himself crowned emperor by the aged senator Sciarra
Colonna, called captain of the Roman people. Three months later, Louis published a decree declaring
"Jacque de Cahors"—Pope John XXII—deposed on grounds of heresy. He then installed the Franciscan
Pietro Rainalducci as Nicholas V. Nicholas was deposed upon Louis's departure from Rome in 1329.

In Bavaria, as imperial vicar, Marsilius persecuted the clergy who had remained faithful to John XXII. In
recompense for his services, he was appointed archbishop of Milan,[11] and John of Jandun obtained from
Louis IV the bishopric of Ferrara.

Marsilius also composed a treatise De translatione [Romani] imperii, which some authorities consider is a
rearrangement of a similar work by Landolfo Colonna called De jurisdictione imperatoris in causa
matrimoniali. This work, and Marsilius's variation, sought to justify the exclusive jurisdiction of the
emperor in matrimonial affairs: Louis of Bavaria had recently annulled the marriage of the son of the King
of Bohemia.

Death
Marsilius died in Munich around 1342, still unreconciled to the Church.

Legacy
Some authorities consider Defensor pacis one of the most important political and religious works of
fourteenth-century Europe. In the Defensor minor, Marsilius completed and elaborated on different points
in the doctrine laid down in the Defensor pacis. He dealt here with problems concerning ecclesiastical
jurisdiction, penance, indulgences, crusades and pilgrimages, vows, excommunication, the general church
council, marriage and divorce, and unity with the Greek Orthodox Church. In this work he even more
clearly articulates imperial supremacy over the Church.[12]

Theological beliefs
Marsilius believed that the pope doesn't have absolute authority, and that the scriptures are above the pope.
Marsilius saw the scriptures as being above the church and believed the papacy to be of human
arrangement instead of divine.[13]

References
1. Hahn, Scott & Wiker, Benjamin (2013). Politicizing the Bible: The Roots of Historical
Criticism and the Secularization of Scripture 1300-1700. Chapter 2: "The First Cracks of
Secularism: Marsilius of Padua and William of Ockham": Herder & Herder. pp. 17–59
passim.
2. "Philip Schaff: History of the Christian Church, Volume VI: The Middle Ages. A.D. 1294-1517
- Christian Classics Ethereal Library" (https://ccel.org/ccel/schaff/hcc6/hcc6.iii.ii.vii.html).
ccel.org. Retrieved 2021-12-23.
3. Alan Gewirth, "Marsilius of Padua," in Paul Edwards, ed., The Encyclopedia of Philosophy,
vol. 5. New York: Macmillan, 1967, p. 166.
4. Marsilius of Padua, The Defender of Peace. Translated by Alan Gewirth. New York: Harper
& Row, 1967, p. 38.
5. Lee, Hwa-Yong, Political Representation in the Later Middle Ages: Marsilius in Context
(New York etc., Lang, 2008)
6. Marsilius of Padua, Defensor Pacis, pp. 113-126.
7. Marsilius of Padua, Defender of Peace, Discourse II.
8. Gewirth, "Marsilius of Padua," p. 167.
9. Marsilius of Padua, Defensor Pacis, p. 13.
10. Marsilius of Padua, The Defender of Peace, pp. 46-47.
11. Herbermann, Charles, ed. (1913). "Marsilius of Padua"  (https://en.wikisource.org/wiki/Catho
lic_Encyclopedia_(1913)/Marsilius_of_Padua). Catholic Encyclopedia. New York: Robert
Appleton Company.
12. Lee, Hwa-Yong, Political Representation in the Later Middle Ages: Marsilius in Context
(New York etc., Lang, 2008)
13. "Philip Schaff: History of the Christian Church, Volume VI: The Middle Ages. A.D. 1294-1517
- Christian Classics Ethereal Library" (https://ccel.org/ccel/schaff/hcc6/hcc6.iii.ii.vii.html).
ccel.org. Retrieved 2021-12-23.

Further reading
The Defender of Peace (Cambridge University Press, 2005).
Writings on the Empire: Defensor minor and De translatione imperii (Cambridge University
Press, 1993).
Herbermann, Charles, ed. (1913). "Marsilius of Padua"  (https://en.wikisource.org/wiki/Catho
lic_Encyclopedia_(1913)/Marsilius_of_Padua). Catholic Encyclopedia. New York: Robert
Appleton Company.
This article  incorporates text from a publication now in the public domain:  Chisholm, Hugh, ed. (1911).
"Marsilius of Padua". Encyclopædia Britannica. Vol. 17 (11th ed.). Cambridge University Press. pp. 775–
776.

Retrieved from "https://en.wikipedia.org/w/index.php?title=Marsilius_of_Padua&oldid=1136442598"