Carroll free press. [volume] (Carrollton [Ohio]) 1834-1861, 1855-03-08
nlisteIIoneous Rea0lnp.

From the Western Christian Advocate.
The spiritual Power Uf the Pope in
Civil Affairs.
ARGUMENTS OF BELLARMKE TO PROVE THE IN
DIRECT SPIRITUAL AUTHORITY OF THE
POPE IN CIVIL AFFAIRS.
In the foregoing chapter Bellsrmine explain
ed the doctrine Of the indirect power Of the
spiritual authority of the Popein civil affairs
In the seventh chapter, he gives the proofs,
reasons, or arguments for his doctrine. We
will translate literally, the chapter as follows {:
'The opinion Of the theologians proved by
reasons.
This doctrine may be proved in twofold
way, namely. by reasons and examples.
"The first reason. The civil power is sub
j-c, to the spri ual power. when each is part
OF 'he same Christian republic" for tre spiri.
tual prince can govern .emporal princes and
dispose of temporal affairs, for The purpose Of
a spiritual good. because every superior can
govern his own interiors
For the political power, as such, not only
as it is Christian, but also So political, is sub
iect to the ecclesiastical power This ls deUoo-
strated | FROM the ends of each. tor a tenn
poral or civil end is subordinate to a SPIRITUAL
end This is plain, because atemporai felicity
is not absolutely an ultimate end, so that it can
be referred to eternal felicity. 2 Kings and
pontifs. cergymen and laymeo do not make
TWO republics, but one; that is, ,One Churcn,
for we are all one body. Romans Xii | CORN
thians xii. But in every body the members
are connected and depend the one upon the
other. But it cannot be properly SAID, that
spiritual things depend on temporals; therefore
temporal things depend on spiritual things, and
are subject to them. 3, II temporal admin
istration impedes spiritual good, in the judg-
ment of all, the temporal prince is bound to
change that mode of administration, although
It may be with the loss of temporal good
Therefore the standard is, that the temporal or
civil power is to be subject to the spiritual.
"Nor will 1t su flee to say, that any prince
is required to change the course Of bis admin
istration, on account of subjection or subordi.
nation to the spiritual power, but only for the
sake of charity, By which we are bound to
prefer greater good to less Because, for
the sake of charity, no republic is required to
suffer loss, lest similar loss should be suffer-
cd by another and nObler republic; and even
Aprivate person, who is bound to give all his
goods for the preservation of his own republic,
although it may be more noble. When. there
fore, Se temporal republic may be held to
suffer floss for spiritual end, the standard is,
not that the two are different, but parts of one
and the same, and the one subject to the
other.
''The second reason. The ecclesiastical re.
public ought to be perfect and sufficient in it.
self' in order to obtain its own end. Such are
all well constituted republics; therefore it ought
to have every power necessary to accomplish
its own end. But the power of using and dis.
posing Of temporal or civil things is necessary
to tie spiritual end, because, otherwise, bad
princes could, with impunity, cherish heretics,
and overturD religion. Therefore, the spiritual
power hath this authority.
Furthermore, this republic, because Il
ought to be perfect and sufficient Of itself, to
govern another republic not subject to it, and
isFss it to change lie administration, nay even