Marsilius of Padua
Marsilius of Padua | |
---|---|
Born | c. 1270 |
Died | c. 1342 Munich, Duchy of Upper Bavaria, Holy Roman Empire |
Education | University of Paris |
Notable work | Defensor pacis |
Era | 14th-century philosophy Medieval philosophy |
Region | Western philosophy |
Main interests |
You can help expand this article with text translated from the corresponding article in German. (June 2021) Click [show] for important translation instructions.
|
Marsilius of Padua (
Early years
Marsilius was born in Padua, an important city near Venice, circa the 1270s. He probably studied medicine at the University of Padua[4] and later went to the University of Paris, where he became a devoted admirer of Aristotle, whom he called 'the divine philosopher".[5] He served as rector of the University of Paris approximately 1312–1313.[6] It is probable that he taught at the University of Paris before and after his tenure as rector.[6]
Political theory and later years
Marsilius wrote Defensor pacis in 1324.
In Defensor pacis, Marsilius sought to demonstrate, by arguments from
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.[9] 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.[10] Some of Marsilius's arguments on these themes had a marked influence during the Reformation.[11]
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".[12] 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.[11] 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.[13]
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
In Bavaria, as imperial vicar, Marsilius persecuted the clergy who had remained faithful to John XXII. In recompense for his services, he was appointed
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
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.[16]
References
- S2CID 246587791.
- ^ 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.
{{cite book}}
: CS1 maint: location (link) - ^ "Philip Schaff: History of the Christian Church, Volume VI: The Middle Ages. A.D. 1294-1517 - Christian Classics Ethereal Library". ccel.org. Retrieved 2021-12-23.
- ^ Alan Gewirth, "Marsilius of Padua," in Paul Edwards, ed., The Encyclopedia of Philosophy, vol. 5. New York: Macmillan, 1967, p. 166.
- ^ Marsilius of Padua, The Defender of Peace. Translated by Alan Gewirth. New York: Harper & Row, 1967, p. 38.
- ^ ISSN 0002-8762.
- ^ a b Lee, Hwa-Yong, Political Representation in the Later Middle Ages: Marsilius in Context (New York etc., Lang, 2008)
- ISSN 0002-8762.
- ^ Marsilius of Padua, Defensor Pacis, pp. 113-126.
- ^ Marsilius of Padua, Defender of Peace, Discourse II.
- ^ a b Gewirth, "Marsilius of Padua," p. 167.
- ^ Marsilius of Padua, Defensor Pacis, p. 13.
- ^ Marsilius of Padua, The Defender of Peace, pp. 46-47.
- ^ Herbermann, Charles, ed. (1913). Catholic Encyclopedia. New York: Robert Appleton Company. .
- ^ Lee, Hwa-Yong, Political Representation in the Later Middle Ages: Marsilius in Context (New York etc., Lang, 2008)
- ^ "Philip Schaff: History of the Christian Church, Volume VI: The Middle Ages. A.D. 1294-1517 - Christian Classics Ethereal Library". 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). Catholic Encyclopedia. New York: Robert Appleton Company. .
public domain: Chisholm, Hugh, ed. (1911). "Marsilius of Padua". Encyclopædia Britannica. Vol. 17 (11th ed.). Cambridge University Press. pp. 775–776.
This article incorporates text from a publication now in the