Page:The Net of Faith.pdf/535

163* To them can be rightly applied the parable of the trees found in the Jewish Law which says:

Gal. 5: 2,4.

In this whole chapter Chelc̄icky̍ comes very close to the Gelasian doctrine of the two powers but he goes much further beyond the latter's position on separation. Gelasius I ( A.D.492–496), Pope, St., wrote A.D.494 a letter to Emperor Anastasius in which he said, among other things: "Duo quippe sunt, Imperator Auguste, quibus principaliter mundus hic regitur: auctoritas sacra pontificum, et regalis potestas. In quibus tanto gravius est pondus sacerdotum, quanto etiam pro ipsis regibus Domino in divino reddituri sunt examine rationem. Nosti, etenim, fili clementissime, quod licet praesideas humano generi dignitate, rerum tamen praesulibus divinarum devotus colla submittis, atque ab eis causas tuae salutis expetis, inque sumendis caelestibus sacramentis, eisque disponendis, subdi te debere cognoscis religionis ordine potius quam praeesse. Nosti itaque haec, ex illorum te pende e judicio, non illos ad tuam velle redigi voluntatem" (J.P.Migne, Patrologiae Cursus Completus," vol.LIX:, Paris: Bibliotheca cleri universa, 1862, viii, p.42–47; also A. Thiel, , Braunsberg: 1868, p.349–354, translated in Hugo Rahner's , Einsiedeln: Benzinger, 1943, pp.215–219) The translation of the important part of the above quotation reads: "For there are two powers by which chiefly this world is ruled: the sacred authority of the priesthood and the power of the king. And of these the authority of the priests is so much mightier, as they must render before the tribunal of God an account even for the kings of men." This position is amplified in his decree (J. Migne,, p.107f, Thiel, , p.567f, Rahner, , p.220) from which we quote:"Quod si haec (sententia dominica) tentare formidant, nec ad suae pertinere cognoscunt modulum potestatis, cui tantum de humani rebus judicare permissum est, non etiam praeesse divinis, quomodo de his per quas divina ministrantur judicare praesumunt? Fuerint haec ante adventum Christi, ut quidem figuraliter, adhuc tamen in carnalibus actionibus constituti. Quod S. Melchisedech fuisse sacra prodit Historia (Gen.14:18). Quod in suis quoque diabolus imitatus est, utpote qui semper quae divino cultui convenirent sibimet tyrannico spiritu vindicare contendit,. Sed cum ad verum ventum est eumdem regem atque pontificem, ultra sibi nec imperator pontificis nomen imposuit, nec pontifex regale fastigium vindicavit. Quamvis enim membra ipsius, id est, veri regis atque pontificis, secundum participationem naturae magnifice utrumque in sacra generositate sumpsisse dicantur, ut simul regale genus et sacerdotale subsistant (1-Pet. 2:9); attamen Christus memor fragilitatis humanae, quod suorum saluti congruerent dispensatione magnifica temperans,,, [sic] si actionibus propriis dignitatibusque distinctis officia potestatis utriusque discrevit, suos volens medicinali humilitate salvari, non humana superbia rursus intercipi; ut et Christiani imperatores pro aeterna vita pontificibus indigerent, et pontifices pro temporalium cursu rerum imperalibus dispositionibus uterentur, quatenus spiritalis actio a carnalibus distaret incursibus: et ideo,  (2-Tim. 2:4); ac vicissim non ille rebus divinis praesidere videretur, qui esset negotiis saecularibus implicatus, ut et modestia utriusque ordinis curaretur, ne extoleretur utroque suffultus, et competens qualitatibus actionum specialiter professio aptaretur. Quibus omnibus rite collectis, satis evidenter ostenditur a saeculari potestate nec ligari prorsus nec solvi posse pontificem." Concerning Gelasius see also Thoenes,, Wiesbaden, 1873; Richard F. Littledale, , London: Society for Promoting Christian Knowledge, 1889, pp.256–259.

"Sovereignty is a supreme power over citizens and subjects, itself unrestrained by law." This is the definition of sovereignty made in 1576 by Jean Bodin, one of the founders of political philosophy. (Cf. Coker,, 1938, p.374). "Jean Bodin's unique contribution to political thought was the doctrine of sovereignty." (C.C. Maxey,, 1938, p.164). In this chapter Chelc̄icky̍ anticipates Bodin by 161 years.

Jotham's fable, originally probably intended as a satire on the monarchy. Judges 9: 8–15,.

Jotham's fable, originally probably intended as a satire on the monarchy. Judges 9: 8–15,.