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1. Causes.
- The age of Absolutism is the point of arrival of a long process,
beginning with the Middle Ages, into which flowed various factors,
primarily the struggle initiated by the monarchy against the
nobility and the breakdown of medieval distinction between the
civil and religious authority.
a) France: the example par excellence of this process
- Since the 1300s, the French kings had tried with all their might
and used all kinds of means to dismantle the power of the
feudal nobility and to concentrate all power and authority in
their hands.
- Various factors would give the victory to the French monarchy
despite the strong and long resistance by the nobility:
(1) Strong personalities of the kings themselves and their
ministers,
(2) The social fatigue that came in the wake of the politico-
religious wars of the 1500s,
(3) The interested support of the bourgeoisie, which looked on
the strengthening of the monarchical power and authority
as the guarantee of peace and security in their commercial
activity, and therefore as a bulwark against the arbitrary
will of the nobles and as a possible camp for the
investment of capital
b) Spain and England:
- Riches accumulated through their colonial investments and the
internal dissension among the members themselves of the
nobility ensured the triumph of the monarchy.
c) Germany:
- Only Germany would go the opposite direction. The princes
succeeded in breaking away form the imperial authority and in
transforming the ancient feudal territories into sovereign
states…
- In summary: with the nobility neutralized and made impotent, the
monarchs were now able to concentrate in their hands all power
and authority in their own territories…
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2. Political Characteristics
- The King declared himself “absolved” (“absolutus”) from any and
every external authority.
He no longer recognized imperial authority (“rex in suo regno est
imperator”).
He also no longer admitted in some way the right of the pope to
sanction the legitimacy of his own authority within his own
territory.
- Internally, all power and authority are now concentrated in the
hands of the monarch.
The tendency therefore was toward administrative uniformity.
All political powers were now vested in the ruler, in an
exclusive, total, indivisible and irrevocable manner.
Thus, the king was no longer subject to any law…
- E.g., Emanuele Filiberto, Duke of Savoy in 1561, could say:
“As princes, we are absolved and freed from every law!”; or
Ludwig of Bavaria: “We are above the law…!”
The fiscal system also came under the control of the sovereign
ruler, so that he could impose taxes on anyone or on any
institution without his or its consent…
The sovereign could also arrest and imprison anyone, “car tel
est mon plaisir” (“because such is my pleasure”) through what
has been called the “Lettres de cachet.”
The sovereign ruler could also intervene anywhere and in every
process.
For the first time really, what we see is now a standing army
under the control of the sovereign ruler, where before he had to
rely on the feudal lords to supply him with men and weapons.
Now, the army marched in common uniform and received their
sustenance from the royal coffers and become salaried…
In summary: the kingdom was for all practical purposes now
considered the private property of the king, which he could then
pass as inheritance to whomever it pleased him to do so (in
practice, this would give rise to various conflicts of
succession…).
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4. Economic Characteristics
- The general principle: the absolutist state did not recognize, as we
do today, the autonomy of the economic sphere from the political.
In effect, it is the use of the economic sphere as an instrument of
the political that characterizes mercantilism, a form of capitalism
then in vogue at the time, which looks on the economic system as
primarily providing the means in order for the sovereign ruler to
advance an ambitious imperialist politics not concerned to secure
the common good.
- Mercantilism: it is the identification of public wealth with the
amount of liquid money in circulation, but retained in the state
treasury (colbertism and protectionism), the increase of industrial
output for purposes of export, the lowering of salaries and wages…
This economic system was involved in a contradiction however:
there was an increase not only in public wealth, but also in
public debt.
Those who suffered the most were the lower classes.
Ultimately, however, it was the bourgeoisie that chaffed under
this system, so much so that they became the prime movers
behind the French Revolution…
- Externally, the economic system was a kind of imperialism, i.e.,
premised on the need to control the world economy, i.e., of sources
of raw materials and markets for finished products.
Foreign affairs therefore were conducted primarily in economic
terms, but in the service of the politics of the king…
5. Other Considerations
- We can identify two kinds of “absolutism”:
(a) There is “pure absolutism,” the best example of which was
Louis XIV, the “Sun King.” Dominant here would be the
patrimonial concept of the state, considered the property of
the king and directed according to his wishes.
(b) Then there is “enlightened despotism,” seen in the monarchs
of the 18th century (in Spain, we have the example of Carlos
III, under whose rule the Jesuits were ousted from all Spanish
dominions). The sovereign ruler denies every political liberty
to his subjects, but takes care of the common good.
- In the period of the “restoration” of the monarchy (l’ancien régime)
in the post-French Revolution period (19th century), the uniform
administrative reforms inherited from Napoleon were conserved,
but political liberties were denied there was only a limited return to
the regime of privileges (for the nobility?)…
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1. Fundamental Principle
- Note well that the absolute state officially recognized itself as a
Christian state.
- A fundamental principle inspired Absolutism with regard to the
influence that religion could have in society: there must be a
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i. The Church had the monopoly of social work and education, and of
anything that had the character of the sacred or had some
connection with the sacred...
- The State had no interest, until the 1700s, in education, which
therefore remained in the hands of the religious of the various
orders (Jesuits, Scolopians, Barnabites, Brothers of the
Christian Schools, Benedictines, etc.)
- Jesuits were known for the education to which flocked the elite;
but schools for the other social classes were directed by the
Brothers of the Christian Schools (known in the Philippines as
the De la Salle Brothers)…
- Less developed but nonetheless present was education for
girls/women; for the daughters of the nobility or of the high
bourgeoisie, there were schools attached to the convents and,
later, in the 1700s, the conservatories which issued from the
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a. First group of rights, which deals, at least in theory, with the right
of the State to protect and defend the Church:
1) jus advocatitiae et protectionis: the State has the right to
guarantee the unity of the Church and the purity of the faith
against every attempt at apostasy, heresy and schism; the
sovereign therefore becomes custos et vindex canonum
2) jus reformandi: this gives to the prince or sovereign the right to
introduce reforms deemed necessary in order to eliminate
abuses in the Church and to render ecclesiastical organs more
efficacious; the only one who is to decide when these reforms
are opportune is of course the State, not the Church…
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faith and to purify the cult from too many folkloristic elements,
but also above all the neat qualitative distinction between
folklore and magic on the one hand and religion on the other…
- This same discourse could be repeated with Delumeau for
France and with other authors for the other European countries
(Spain for example) and for Latin America…
a. Positive aspects
(1) The frequent and massive popular participation in the
sacraments not only in the 1600s but also in the 1700s;
according to Le Bras, in the beginning of the 18 th century,
almost all the faithful frequented the sacraments at least at
Easter; spiritual directors like St. François de Sales
recommended weekly communion, and not unheard of were
recommendations of daily communion
- In Italy, the adoration of the Blessed Sacrament became
well-established everywhere, solemnly exposed in the church
for two consecutive days, and in many churches perpetual
adoration was practiced
- In many places, the months of May and October were
consecrated to Mary through devotional practices…
(2) Heroic sanctity was very much evident in the 1600s and 1700s
- Missionaries like Leonardo da Portomaurizio, Paolo della
Croce and Alfonso Maria Liguori; priests like the Roman
Giovanni Battista de Rossi, Gerardo Maiella, and Benedetto
Giuseppe Labra, Vincent de Paul and François de Sales, and
among the popes, Innocent XI…but also la Chantal, Madame
Acarie (1566-1618), Marie Guyart (also known as Marie de
l’Incarnation, 1599-1672), widowed in 1620, entered the
Ursulines, and left for Canada in 1639 where she lived an
intense mystical life, and de Berulle, Olier, and Eudes…
(3) New religious institutes arose in the 1600s
- The Scolopians, Lazarists, Trappists, Brothers of the
Christian Schools; in the 1700s, the Redemptorists and the
Passionists…
(4) The flowering of the culture of the Age of the Baroque
- In Spain alone
In literature – Lopez de Vega, Calderon de la Barca,
Miguel Cervantes
In architecture – Juan de Herrera (the architect of the
Escorial, Philip II’s monastery-palace)
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(6) The Church maintained its important role in daily life; habitual
routine continued to be broken by the great religious feasts;
aside from the extraordinary feasts, -- like the consecration of
churches and the canonization of saints, which sometimes
lasted for days on end – there were grand processions (on the
feast of Corpus Christi for example), sacred plays and
representations (like the Passion Play), etc…
- The problem perhaps was precisely the bloated calendar of
feasts
In 1642, Pope Urban VIII started to reduce the feasts of
the Church with the bull Universae per orbem, but on the
whole there remained about 90 feasts, occupying three
months of the annual calendar;
Mons. Borgia, Archbishop of Fermo, requested permission
from the Holy See to suppress 17 feasts and to allow
people to work after the obligatory festal mass was
celebrated…
- In big cities, listening to preached homilies, which
sometimes took more than an hour and a half, became a
solemn event, probably due to lack of any outside
entertainment as well;
Among the great orators of the period in France were the
Jesuit Bourdaloue and Bossuet, this latter who knew how
to unite psychological analysis to the vigor of reason and
of consequences, to the ardor of disputes against the
heretics and the libertines, and to fantasy and sensibility;
Also there were Massillon and Fénelon, much superior to
Bossuet in religious depth…
One notes the following aspects:
- The secular clergy was less well-trained for preaching
than the religious clergy;
- In the 1500s, great effort was expended in clarifying
the fundamental truths to the faithful, directly or
indirectly confuting Luther and the other various
forms of Protestantism;
- In the 1600s, the taste for the solemn, pompous, the
theatrical predominated, while there was an insistence
on the severity of the Lord, the supreme judge,
underlining the negative aspect of Christianity more
than the positive;
- In the 1700s, the central problem became the defense
of the faith against the various currents of the
Enlightenment, and “the century of impiety” was
deplored, though there were attempts to analyze the
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b. Negative aspects
- Society was divided more or less clearly into two social classes:
First, a small group of the privileged, in whom a noteworthy
economic well-being was usually accompanied by a widespread
immorality and by an always stronger skepticism; and
Second, the great mass of the poor who found life difficult in
their chronic misery…
- The Church however presented an image that mirrored the social
class of the privileged; it was a rich Church; it is difficult to
compute exactly this ecclesiastical wealth in the 1600s and 1700s;
but one must not forget the heavy weight the Church carried in
fulfilling certain social goals (hospitals, orphanages, schools, the
poor, even the maintenance of roads and public works…)
- The fact remains however that various categories of ecclesiastical
goods enjoyed a conspicuous patrimony (though here one must
note the relative poverty of the lower clergy);
Thus Gregory XIII was not content with the Vatican but had
another papal palace constructed (the Quirinale, now the
official residence of the President of Italy);
The etiquette of the papal court and the ceremonials in St.
Peter’s were inspired by the luxury of other courts;
Cardinals enjoyed rich pensions of various grades, of multi-
benefices and many commendams;
Charles Borromeo, before his conversion, had 150 persons in
his entourage (while Robert Bellarmine, after a severe
examination of conscience, retained that he could not reduce
his familiars below 30 persons);
Episcopal courts followed the example of the Vatican and of the
local nobility;
To become a priest was to assure one’s self a secure position
not only in the Church but also in society;
Only a few ecclesiastics, authentic saints, nurtured a genuine
love for poverty and raised their voice against material abuses;
Also diffused was a certain spirit of triumphalism, which
considered worldly success as a sign of what it means to belong
to the true Church…
- In reaction to all this, we can delineate three lines of opposition:
(1) Theologians and ascetical writers continued to sing the praises
of the poor, closer to the Lord and more tranquil…; Bellarmine,
more severe than many, considered alms as a necessary
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Appendix I:
We have already seen that all power is of God. The ruler, adds St. Paul, "is
the minister of God to thee for good. But if thou do that which is evil, be
afraid; for he beareth not the sword in vain: for he is the minister of God, a
revenger to execute wrath upon him that doeth evil." Rulers then act as the
ministers of God and as his lieutenants on earth. it is through them that
God exercises his empire. Think ye "to withstand the kingdom of the Lord in
the hand of the sons of David"? Consequently, as we have seen, the royal
throne is not the throne of a man, but the throne of God himself. The Lord
"hath chosen Solomon my son to sit upon the throne of the kingdom of the
Lord over Israel." And again, "Solomon sat on the throne of the Lord."
Moreover, that no one may assume that the Israelites were peculiar in
having kings over them who were established by God, note what is said in
Ecclesiasticus: "God has given to every people its ruler, and Israel is
manifestly reserved to him." He therefore governs all peoples and gives them
their kings, although he governed Israel in a more intimate and obvious
manner.
It appears from all this that the person of the king is sacred, and that to
attack him in any way is sacrilege. God has the kings anointed by his
prophets with the holy unction in like manner as he has bishops and altars
anointed. But even without the external application in thus being anointed,
they are by their very office the representatives of the divine majesty
deputed by Providence for the execution of his purposes. Accordingly God
calls Cyrus his anointed. "Thus saith the Lord to his anointed, to Cyrus,
whose right hand I have holden, to subdue nations before him." Kings
should be guarded as holy things, and whosoever neglects to protect them is
worthy of death . . .
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But kings, although their power comes from on high, as has been said,
should not regard themselves as masters of that power to use it at their
pleasure; . . . they must employ it with fear and self-restraint, as a thing
coming from God and of which God will demand an account. "Hear, 0 kings,
and take heed, understand, judges of the earth, lend your ears, ye who hold
the peoples under your sway, and delight to see the multitude that
surround you. It is God who gives you the power. Your strength comes from
the Most High, who will question your works and penetrate the depths of
your thoughts, for, being ministers of his kingdom, ye have not given
righteous judgments nor have ye walked according to his will. He will
straightway appear to you in a terrible manner, for to those who command
is the heaviest punishment reserved. The humble and the weak shall receive
mercy, but the mighty shall be mightily tormented. For God fears not the
power of any one, because he made both great and small and he has care
for both." . . .
Kings should tremble then as they use the power God has granted them;
and let them think how horrible is the sacrilege if they use for evil a power
that comes from God. We behold kings seated upon the throne of the Lord,
bearing in their hand the sword which God himself has given them. What
profanation, what arrogance, for the unjust king to sit on God's throne to
render decrees contrary to his laws and to use the sword which God has put
in his hand for deeds of violence and to slay his children! . .
The royal power is absolute. With the aim of making this truth hateful and
insufferable, many writers have tried to confound absolute government with
arbitrary government. But no two things could be more unlike, as we shall
show when we come to speak of justice.
The prince need render account of his acts to no one. "I counsel thee to keep
the king's commandment, and that in regard of the oath of God. Be not
hasty to go out of his sight: stand not on an evil thing for he doeth
whatsoever pleaseth him. Where the word of a king is, there is power: and
who may say unto him, What doest thou? Whoso keepeth the
commandment shall feel no evil thing." Without this absolute authority the
king could neither do good nor repress evil. It is necessary that his power be
such that no one can hope to escape him, and, finally, the only protection of
individuals against the public authority should be their innocence. This
conforms with the teaching of St. Paul: "Wilt thou then not be afraid of the
power? Do that which is good."
I do not call majesty that pomp which surrounds kings or that exterior
magnificence which dazzles the vulgar. That is but the reflection of majesty
and not majesty itself. Majesty is the image of the grandeur of God in the
prince.
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God is infinite, God is all. The prince, as prince, is not regarded as a private
person: he is a public personage, all the state is in him; the will of all the
people is included in his. As all perfection and all strength are united in
God, so all the power of individuals is united in the person of the prince.
What grandeur that a single man should embody so much!
The power of God makes itself felt in a moment from one extremity of the
earth to another. Royal power works at the same time throughout all the
realm. It holds all the realm in position, as God holds the earth. Should God
withdraw his hand, the earth would fall to pieces; should the king's
authority cease in the realm, all would be in confusion.
Look at the prince in his cabinet. Thence go out the orders which cause the
magistrates and the captains, the citizens and the soldiers, the provinces
and the armies on land and on sea, to work in concert. He is the image of
God, who, seated on his throne high in the heavens, makes all nature
move . . . .
Finally, let us put together the things so great and so august which we have
said about royal authority. Behold an immense people united in a single
person; behold this holy power, paternal and absolute; behold the secret
cause which governs the whole body of the state, contained in a single head:
you see the image of God in the king, and you have the idea of royal
majesty. God is holiness itself, goodness itself, and power itself. In these
things lies the majesty of God. In the image of these things lies the majesty
of the prince.
So great is this majesty that it cannot reside in the prince as in its source; it
is borrowed from God, who gives it to him for the good of the people, for
whom it is good to be checked by a superior force. Something of divinity
itself is attached to princes and inspires fear in the people. The king should
not forget this. "I have said," - it is God who speaks, - "I have said, Ye are
gods; and all of you are children of the Most High. But ye shall die like men,
and fall like one of the princes." "I have said, Ye are gods"; that is to say, you
have in your authority, and you bear on your forehead, a divine imprint.
"You are the children of the Most High. But ye shall die like men, and fall
like one of the princes." "I have said, Ye are gods"; that is to say, you have in
your authority, and you bear on your forehead, a divine imprint. "You are
the children of the Most High"; it is he who has established your power for
the good of mankind. But, O gods of flesh and blood, gods of clay and dust,
"ye shall die like men, and fall like princes." Grandeur separates men for a
little time, but a common fall makes them all equal at the end.
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O kings, exercise your power then boldly, for it is divine and salutary for
human kind, but exercise it with humility. You are endowed with it from
without. At bottom it leaves you feeble, it leaves you mortal, it leaves you
sinners, and charges you before God with a very heavy account.
Appendix II:
There is no one who is not convinced of the importance of good order in the
state and who does not sincerely wish to see that state well ordered in
which he has to live. For everyone understands, and feels in himself by
experience and by reason, that this order concerns and touches him in a
number of ways....
Everyone knows that human society forms a body of which each person is a
member; and this truth, which Scripture teaches us and which the light of
reason makes plain, is the foundation of all the duties that relate to the
conduct of each person toward others and toward the body as a whole. For
these sorts of duties are nothing else but the functions appropriate to the
place each person holds according to his rank in society.
It is in this principle that we must seek the origin of the rules that
determine the duties, both of those who govern and of those who are subject
to government. For it is through the place God has assigned each person in
the body of society, that He, by calling him to it, prescribes all his functions
and duties. And just as He commands everyone to obey faithfully the
precepts of His law that make up the duties of all people in general, so He
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prescribes for each one in particular the duties proper to his condition and
status, according to his rank in the body of which he is a member. This
includes the functions and duties of each member with respect to other
individuals and with respect to the body as a whole.
Because all men are equal by nature, that is to say, by their basic
humanity, nature does not make anyone subject to others.... But within this
natural equality, people are differentiated by factors that make their status
unequal, and forge between them relationships and dependencies that
determine the various duties of each toward the others, and make
government necessary....
The first distinction that subjects people to others is the one created by
birth between parents and children. And this distinction leads to a first kind
of government in families, where children owe obedience to their parents,
who head the family.
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sovereign of men, it is from Him that all those who govern derive their power
and all their authority, and it is God Himself Whom they represent in their
functions.
Since government is necessary for the public good, and God Himself has
established it, it is consequently also necessary for those who are subject to
government, to be submissive and obedient. For otherwise they would resist
God Himself, and government, which should be the bond of peace and unity
that brings about the public good, would become an occasion for divisions
and disturbances that would cause its downfall.
The first duty of obedience to government is the duty to obey those who hold
the first place in it, monarchs or others who are the heads of the body that
makes up society, and to obey them as the limbs of the human body obey
the head to which they are united.
Since this obedience is necessary to maintain the order and peace that
should unite the head and members composing the body of the state, it
constitutes a universal duty for all subjects in all cases to obey the orders of
the prince, without taking the liberty of passing judgment on the orders
they should obey. For otherwise, the right to inquire what is just or not
would make everyone a master, and this liberty would encourage seditions.
Thus each individual owes obedience to the laws themselves and [even] to
unjust orders, provided he can obey and follow them without injustice on
his own part. And the only exception that can qualify this obedience is
limited to cases in which one could not obey without disobeying the divine
law.
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Since the power of princes thus comes to them from God, and since He gives
it to them only as an instrument of His providence and His rule over the
states whose government He delegates to them, it is clear that they should
use this power in accordance with the aims that divine providence and rule
have established for them; and that the material and visible manifestations
of their authority should reflect the operation of the will of God.... [The will
of God] Whose rule they ought to make visible through their power, should
be the governing principle for the way they use that power, since their power
is the instrument [of the divine will] and is entrusted to them only for that
purpose.
This, without a doubt, is the foundation and first principle of all the duties
of sovereigns, namely to let God Himself rule; that is, to govern according to
His will which is nothing other than justice. Thus it is the rule of justice
which should be the glory [of the rule] of princes.
Among the rights of the sovereign, the first is the right to administer justice,
the foundation of public order, whether he exercises it himself as occasions
arise or whether he lets it be exercised by others whom he delegates for the
purpose....
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This same right to enforce the laws, and to maintain order in general by the
administration of justice and the deployment of sovereign power, gives the
prince the right to use his authority to enforce the laws of the Church,
whose protector, conservator, and defender [sic] he should be; so that by the
aid of his authority, religion rules all his subjects....
Among the rights that the laws give the sovereign should be included [the
right] to display all the signs of grandeur and majesty necessary to make
manifest the authority and dignity of such wide-ranging and lofty power,
and to impress veneration for it upon the minds of all subjects. For
although they should see in it the power of God Who has established it and
should revere it apart from any visible signs of grandeur, nevertheless since
God accompanies His own power with visible splendor on earth and in the
heavens as in a throne and a palace...
The first and most essential of all the duties of those whom God raises to
sovereign government is to acknowledge this truth: that it is from God that
they hold all their power [sic], that it is His place they take, that it is through
Him they should reign, and that it is to Him they should look for the
knowledge and wisdom needed to master the art of governing. And it is
these truths they should make the principle of all their conduct and the
foundation of all their duties.
The first result of these principles is that sovereigns should know what God
requires of them in their station and how they should use the power He has
given them. And it is from Him they should learn it, by reading His law,
whose study He has explicitly prescribed for them, including what they
should know in order to govern well.
These general obligations ... encompass all the specific duties of those who
hold sovereign power. For [these obligations] cover everything that concerns
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the administration of justice, the general policing of the state, public order,
the repose of subjects, peace of mind in families, vigilance over everything
that can contribute to the common good, the choice of able ministers who
love justice and truth [sic], the appointment of good men to the dignities and
offices that the sovereign himself needs to fill with persons known to him,
the observance of regulations for filling other offices with people not subject
to his personal choice, discretion in the use of severity or mercy in those
cases where the rigor of justice may be tempered, a wise distribution of
benefices, rewards, exemptions, privileges, and other favors; good
administration of the public finances, prudence in conducting relations with
foreign states, and lastly everything that can make government pleasing to
good people, terrible to the wicked, and worthy in all respects of the divine
mandate to govern men, and of the use of a power which, coming only from
God, shares in His own Authority.
We may add as a last duty of the sovereign, which follows from the first and
includes all the others, that although his power seems to place him above
the law, no one having the right to call him to account, nevertheless he
should observe the laws as they may apply to him. And he is obliged to do
this not only in order to set a good example to his subjects and make them
love their duty, but because his sovereign power does not exempt him from
his own duty, and his station requires him to prefer the general good of the
state to his personal interests, and it is a glory for him to look upon the
general good as his own.
Source:
Jean Domat: Le droit public, suite des lois civiles dans leur ordre naturel, vol.
3, Oeuvres complètes, nouvelle édition revue corrigée, ed. Joseph Remy
(Paris: Firmin-Didot, 1829), pp. 1-2, 15-2 1, 26-27, 35, 39, 40, 44-45.
Translated by Ruth Kleinman in Core Four Sourcebook
Appendix III:
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Theo 273 Modern Church History Giacomo Martina SJ
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