The Prophetic Faith of Our Fathers, vol. 1

V. Boniface VIII Sets the Capstone of Presumption

Nearly another century had passed since the reign of Innocent III. Papal power was at its culmination point, the church of Christ virtually ruling the world with a rod of iron. But that very assumption of world rulership made many wonder whether it were still the true church of Christ, or whether another power had taken possession of the church, and was now ruling under a pious guise. Movements like those of Joachim of Floris, the Spirituals, and the Waldenses had sprung into prominence, looking and earnestly hoping for a new age, or a reformation of the church, or a new beginning in simplicity and purity. PFF1 677.1

Finally, on April 4, 1294, the hermit Peter di Murrhone was raised to the papal throne and occupied it as Celestine V. Clad in his monkish habit, and riding on an ass, he proceeded from his mountain retreat to Aquila, where he was crowned. ²² He was a person of simplicity and of great humility, his sole desire being the salvation of the souls of men. All the spiritually—minded at this time hoped that now the longed—for papa angelicus had appeared. But, alas, Celestine was unable to cope with the wickedness of the world and with the intrigues and machinations that always surrounded the see of Rome. He soon sensed his incompetence, and thinking that he might even lose his own soul, he abdicated, an unheard-of step for a pope to take. PFF1 677.2

1. BONIFACE MOUNTS PAPAL THRONE IN SPLENDOR

The one who followed Celestine V was an old man, nearly eighty years of age, yet full of vigor, assumptive and vainglorious, over bearing and implacable, and destitute of spiritual ideals. He was from the house of Gaetani, and carved his place in history under the name of BONIFACE VIII (1294-1303). He rode to the Lateran not on an ass but on a white palfrey, with a crown on his head, robed in full pontificals. Two sovereigns walked by his side—the kings of Naples and Hungary. The festivities were of unusual splendor. ²³ PFF1 677.3

Putting forward claims that surpassed in arrogance those of either Gregory VII or Innocent III, he found it impossible to make them good. Citing Jeremiah 1:10 as authority for disinheriting kings and transferring kingdoms, he claimed to be the final arbiter of the disputes of Christendom. In the “preamble of a Bull giving away the island of Sardinia,” Boniface states: “Being set above kings and princes by a divine pre-eminence of power, we dispose of them as we think fit.” ²⁴ PFF1 678.1

2. PAPACY’S MOST PRESUMPTUOUS BULL

His were the most presumptuous claims ever made by any pontiff, not so much that these were substantially new, but never before were they set forth with such clearness and actual bluntness as appears in Boniface’s famous bull, Unam Sanctam. In it, says Schaff, “the arrogance of the papacy finds its most naked and irritating expression.” ²⁵ This bull was issued by Boniface on November 18, 1302, during his historic struggle with Philip the Fair, of France, though the struggle had begun back in 1296. And although it was written in powerful phrasings, it did not have the desired effect upon the stubborn king of France, as will be noted shortly. ²⁶ PFF1 678.2

3. UNPARALLELED CLAIMS OF UNAM SANCTAM

This bull, in fact, establishes the authority of the Papacy over princes in its extreme form. It gives her the full right to wield both swords, and it proclaims everyone outside the Roman church to be a heretic. Here are some of those high claims given verbatim. The Unam Sanctam begins thus: PFF1 678.3

“Unam sanctam ecclesiam catholicam et ipsam apostolican urgente fide credere cogimur et tenere, ... extra quam nec salus est, nec remissio peccatorum.” “Urged on by our faith, we are obliged to believe and hold that there is one holy, catholic, and apostolic Church.... Outside of her there is no salvation nor remission of sins.” ²⁷ PFF1 678.4

The second paragraph of the English translation continues: PFF1 679.1

“That in her and within her power are two swords, we are taught in the Gospels, namely, the spiritual sword and the temporal sword. For when the Apostles said, ‘Lo, here,’—that is, in the Church,—are two swords, the Lord did not reply to the Apostles ‘it is too much,’ but ‘it is enough.’ It is certain that whoever denies that the temporal sword is in the power of Peter, hearkens ill to the words of the Lord which he spake, Put up thy sword into its sheath.’ Therefore, both are in the power of the Church, namely, the spiritual sword and the temporal sword; the latter is to be used for the Church, the former by the Church; the former by the hand of the priest, the latter by the hand of princes and kings, but at the nod and sufferance of the priest.... PFF1 679.2

“But this authority, although it be given to a man, and though it be exercised by a man, is not a human but a divine power given by divine word of mouth to Peter and confirmed to Peter and to his successors by Christ himself.... Whoever, therefore, resists this power so ordained by God, resists the ordinance of God, unless perchance he imagine two principles to exist, as did Manichaeus, which we pronounce false and heretical.” ²⁸ PFF1 679.3

And then comes the final climactic statement: PFF1 679.4

“Porro subesse Romano Pontifici OMNI HUMANAE CREATURAE declaramus dicimus, definimus et pronunciamus omnino esse de necessitate salutis.” “Furthermore, that EVERY HUMAN CREATURE is subject to the Roman pontiff,—this we declare, say, define, and pronounce to be altogether necessary to salvation.” ²⁹ PFF1 679.5

4. CLAIMS CHAMPIONED TO THIS DAY

Through the issuance of this bull the guiding principles of the church of Rome were fully set forth. It was not merely an outburst of medieval pompousness in bombastic grandiloquence, but a bull that the Roman church is proud to claim as declaring her basic principles to this very day. In the Catholic Encyclopedia we find: PFF1 679.6

“The question has been raised whether it be lawful for the Church, not merely to sentence a delinquent to physical penalties, but itself to inflict these penalties. As to this, it is sufficient to note that the right of the Church to invoke the aid of the civil power to execute her sentences is expressly asserted by Boniface VIII in the Bull ‘Unam Sanctam.’” ³⁰ PFF1 679.7

5. CLAIMS PREROGATIVES OF CAESAR

Boniface had his legates all over Europe, and in his political deals he sought to carry into practice what he had set down in writing. When the ambassadors of Albert I, the newly elected German emperor, requested the papal sanction, Boniface VIII is said to have received them, seated on a throne, having a crown on his head and wearing a sword. He exclaimed, “I, I am the emperor.” ³¹ Is it to be wondered at that the prophecy of Daniel concerning the Little Horn speaking great things was already finding a new and ready explanation? ³² PFF1 680.1

6. ANAGNI BECOMES COUNTERPART TO CANOSSA

But in the conflict with Philip the Fair, of France, Boniface went too far, and met his match. Philip was not disposed to give way to the papal demands. Before Anagni, Boniface’s native city—to which he had withdrawn with his cardinals to escape the summer heat of Rome—Philip’s keeper of the seals appeared at the head of a troop of armed men, and the cry resounded, “Death to Pope Boniface! Long live the King of France!” The people sided with the soldiers, and the cardinals fled in terror. PFF1 680.2

Boniface, however, put on the stole of St. Peter, placed the imperial crown upon his head, and with the keys of St. Peter in one hand and the cross in the other, planted himself on the papal throne. The people soon reversed themselves, the French were driven out, and Boniface was again at liberty; but never again did he have such extensive sway over the earthly rulers. ³³ PFF1 680.3

So the decline of the medieval Papacy as the supreme ruler and arbiter of Europe really began with Boniface VIII. Could his ambitious claims have been made good, the power of the empire would have shifted over to the Papacy, with supremacy over the state system of Europe. But it was not to be. Anagni was the dramatic counterpart to Canossa. ³⁴ PFF1 680.4

In 1300 Boniface had also established the jubilee year, in which heaps of gold and silver were brought in by the pilgrims in the hope of gaining indulgences. This abuse was aggravated by the frauds that were soon introduced into the traffic. PFF1 681.1