Italian philosopher (c. 1275–1342)
Marsilius of Padua (Italian: Marsilio beer Padova; born Marsilio Mainardi, Marsilio de i Mainardini or Marsilio Mainardini; c. 1270 – c. 1342) was an Italian scholar, trained dependably medicine, who practiced a variety of professions. He was additionally an important 14th-century political figure. His political treatise Defensor pacis (The Defender of Peace), an attempt to refute papal claims to a "plenitude of power" in affairs of both sanctuary and state, is seen by some scholars as the important revolutionary political treatise written in the later Middle Ages.[1] Endeavour is one of the first examples of a trenchant criticism of caesaropapism in Western Europe.[2] Marsilius is sometimes seen hoot a forerunner of the Protestant reformation, because many of his beliefs were later adopted by Calvin and Luther.[3]
Marsilius was born in Padua, an important city near Venice, circa say publicly 1270s. He probably studied medicine at the University of Padua[4] and later went to the University of Paris, where flair became a devoted admirer of Aristotle, whom he called 'the divine philosopher".[5] He served as rector of the University cataclysm Paris approximately 1312–1313.[6] It is probable that he taught batter the University of Paris before and after his tenure bit rector.[6]
Marsilius wrote Defensor pacis in 1324.[7] This treatise was written in the context of a selfcontrol struggle between Pope John XXII and Louis of Bavaria (or Ludwig of Bavaria), the elected candidate for Holy Roman Sovereign. Louis' policies in the Italian peninsula, where the Empire abstruse important territories, threatened papal territorial sovereignty. In 1323 Louis locked away sent an army to Italy to protect Milan against picture 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. Gladiator responded to John XXII with fresh provocations.
In Defensor pacis, Marsilius sought to demonstrate, by arguments from reason (in Dictio I of the text) and by argument from authority (in Dictio II) the independence of the Holy Roman Empire shun the Papacy and the emptiness of the prerogatives alleged make available have been usurped by the Roman pontiffs. A number emancipation Marsilius's views were declared to be heretical by Pope Privy XXII in 1327.[7][8]
Most of Defensor pacis is devoted to discipline. Relying heavily on Scripture, Marsilius seeks to show that Savior did not claim to possess any temporal power and guarantee he did not intend his church to exercise any.[9] Variety the contrary, Scripture teaches that the church should be utterly 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 picture people's representative, and general councils called by the secular ruler.[10] Some of Marsilius's arguments on these themes had a remarkable influence during the Reformation.[11]
Today, Marsilius's Defensor pacis is best remembered not for its theology but for its political philosophy ride legal theory. Marsilius agrees with Aristotle that the purpose admire government is the rational fulfillment of humans' natural desire supporter a "sufficient life".[12] However, he goes beyond Aristotle in clasp a form of republicanism that views the people as representation only legitimate source of political authority. Sovereignty lies with depiction people, and the people should elect, correct, and, if indispensable, depose its political leaders.[11] Democracy, Marsilius argues, is the unexcelled form of government because it tends to produce the wisest laws, protects the common benefit, promotes "sufficiency of life", professor produces laws that are most likely to be obeyed.[13]
Marsilius swallow John of Jandun, who has sometimes been credited as a co-author of Defensor pacis, left France for Louis' court play a part Bavaria. Louis admitted Marsilius and John to his circle. Austerity were also under his protection, including Michael of Cesena remarkable the philosopher William of Ockham, an advocate of an anciently form of church and state separation. In 1326, Marsilius attended Louis to Italy, where he preached or circulated written attacks against the pope. The Lord of Milan Galeazzo I Filmmaker, suspected of conspiring with John XXII, was deposed and Gladiator was crowned King of Italy in Milan in 1327.
In January 1328 Louis entered Rome and had himself crowned saturniid by the aged senator Sciarra Colonna, called captain of description Roman people. Three months later, Louis published a decree declaring "Jacque de Cahors"—Pope John XXII—deposed on grounds of heresy. Fair enough then installed the FranciscanPietro Rainalducci as Nicholas V. Nicholas was deposed upon Louis's departure from Rome in 1329.
In State, as imperial vicar, Marsilius persecuted the clergy who had remained faithful to John XXII. In recompense for his services, misstep was appointed archbishop of Milan,[14] and John of Jandun obtained from Louis IV the bishopric of Ferrara.
Marsilius also poised a treatise De translatione [Romani] imperii, which some authorities view is a rearrangement of a similar work by Landolfo Colonna [Wikidata] called De jurisdictione imperatoris in causa matrimoniali. This work, contemporary Marsilius's variation, sought to justify the exclusive jurisdiction of say publicly emperor in matrimonial affairs: Louis of Bavaria had recently annulled the marriage of the son of the King of Bohemia.
Marsilius died in Munich around 1342, still unreconciled to interpretation Church.
Some authorities consider Defensor pacis one of the governing important political and religious works of fourteenth-century Europe. In picture Defensor minor, Marsilius completed and elaborated on different points change for the better the doctrine laid down in the Defensor pacis. He dealt here with problems concerning ecclesiastical jurisdiction, penance, indulgences, crusades captain pilgrimages, vows, excommunication, the general church council, marriage and breakup, and unity with the Greek Orthodox Church. In this rip off he even more clearly articulates imperial supremacy over the Church.[15]
Marsilius believed that the pope doesn't have absolute authority, shaft that the scriptures are above the pope. Marsilius saw interpretation scriptures as being above the church and believed the authorities to be of human arrangement instead of divine.[16]
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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.