Unam Sanctam, by Pope Boniface VIII

Unam Sanctam, Bull of Pope Boniface VIII,  November 18, 1302 AD.

Boniface, Bishop, Servant of the Servants of God, for a perpetual memorial of the matter.

We are compelled, our faith urging us, to believe and to hold — and we do firmly believe and simply confess — that there is one holy catholic and apostolic church, outside of which there is neither salvation nor remission of sins; her Spouse proclaiming it in the canticles: "My dove, my undefiled is but one, she is the choice one of her that bare her;" which represents one mystic body, of which body the head is Christ; but of Christ, God. In this church there is one Lord, one faith and one baptism. There was one ark of Noe, indeed, at the time of the flood, symbolizing one church; and this being finished in one cubit had, namely, one Noe as helmsman and commander. And, with the exception of this ark, all things existing upon the earth were, as we read, destroyed. This church, moreover, we venerate as the only one, the Lord saying through His prophet: "Deliver my soul from the sword, my darling from the power of the dog." He prayed at the same time for His soul — that is, for Himself the Head — and for His body, — which body, namely, he called the one and only church on account of the unity of the faith promised, of the sacraments, and of the love of the church. She is that seamless garment of the Lord which was not cut but which fell by lot. Therefore, of this one and only church there is one body and one head — not two heads as if it were a monster: — Christ, namely, and the vicar of Christ, St. Peter, and the successor of Peter. For the Lord Himself said to Peter, "Feed my sheep." "My sheep," He said, using a general term, and not designating these or those particular sheep; from which it is plain that He committed to him all His sheep. If, then, the Greeks or others say that they were not committed to the care of Peter and his successors, they necessarily confess that they are not of the sheep of Christ; for the Lord says, in John, ​that there is one fold, one shepherd and one only. We are told by the word of the gospel that in this His fold there are two swords, — a spiritual, namely, and a temporal. For when the apostles said "Behold here are two swords" — when, namely, the apostles were speaking in the church — the Lord did not reply that this was too much, but enough. Surely he who denies that the temporal sword is in the power of Peter wrongly interprets the word of the Lord when He says: "Put up thy sword in its scabbard." Both swords, the spiritual and the material, therefore, are in the power of the church; the one, indeed, to be wielded for the church, the other by the church; the one by the hand of the priest, the other by the hand of kings and knights, but at the will and sufferance of the priest. One sword, moreover, ought to be under the other, and the temporal authority to be subjected to the spiritual. For when the apostle says "there is no power but of God, and the powers that are of God are ordained," they would not be ordained unless sword were under sword and the lesser one, as it were, were led by the other to great deeds. For according to St. Dennis the law of divinity is to lead the lowest through the intermediate to the highest things. Not therefore, according to the law of the universe, are all things reduced to order equally and immediately; but the lowest through the intermediate, the intermediate through the higher. But that the spiritual  exceeds any earthly power in dignity and nobility we ought the more openly to confess the more spiritual things excel temporal ones. This also is made plain to our eyes from the giving of tithes, and the benediction and the sanctification; from the acceptation of this same power, from the control over those same things. For, the truth bearing witness, the spiritual power has to establish the earthly power, and to judge it if it be not good. Thus concerning the church and the ecclesiastical power is verified the prophecy of Jeremiah: "See, I have this day set thee over the nations and over the kingdoms," and the other things which follow. Therefore if the earthly power err it shall be judged by the spiritual power; but if the lesser spiritual power err, by the greater. But if the greatest, it can be judged by God alone, not by man, the apostle bearing ​witness: "A spiritual man judges all things, but he himself is judged by no one." This authority, moreover, even though it is given to man and exercised through man, is not human but rather divine, being given by divine lips to Peter and founded on a rock for him and his successors through Christ Himself whom he has confessed; the Lord Himself saying to Peter: "Whatsoever thou shalt bind," etc. Whoever, therefore, resists this power thus ordained by God, resists the ordination of God, unless he makes believe, like the Manichean, that there are two beginnings. This we consider false and heretical, since by the testimony of Moses, not "in the beginnings," but "in the beginning," God created the Heavens and the earth. 

Indeed we declare, announce and define, that it is altogether necessary to salvation for every human creature to be subject to the Roman pontiff. 

The Lateran, Nov. 18, in our 8th year.

Bonifacius VIII

Unam sanctam

18 novembris 1302

Bonifatius, Episcopus, Servus servorum Dei. Ad futuram rei memoriam.

Unam sanctam ecclesiam catholicam et ipsam apostolicam urgente fide credere cogimur et tenere, nosque hanc firmiter credimus et simpliciter confitemur, extra quam nec salus est, nec remissio peccatorum, sponso in Canticis proclamante: Una est columba mea, perfecta mea. Una est matris suae electa genetrici suae [Cant. vi, 9]. Quae unum corpus mysticum repraesentat, cujus caput Christus, Christi vero Deus. In qua unus Dominus, una fides, unum baptisma. Una nempe fuit diluvii tempore arca Noë, unam ecclesiam praefigurans, quae in uno cubito consummata unum, Noë videlicet, gubernatorem habuit et rectorem, extra quam omnia subsistentia super terram legimus fuisse deleta.

Hanc autem veneramur et unicam, dicente Domino in Propheta: Erue a framea, Deus, animam meam et de manu canis unicam meam. [Psalm. xxii, 20.] Pro anima enim, id est, pro se ipso, capite simul oravit et corpore. Quod corpus unicam scilicet ecclesiam nominavit, propter sponsi, fidei, sacramentorum et caritatis ecclesiae unitatem. Haec est tunica illa Domini inconsutilis, quae scissa non fuit, sed sorte provenit. [Ioann. xix.]

Igitur ecclesiae unius et unicae unum corpus, unum caput, non duo capita, quasi monstrum, Christus videlicet et Christi vicarius, Petrus, Petrique successor, dicente Domino ipsi Petro: Pasce oves meas. [Ioann. xxi, 17.] Meas, inquit, generaliter, non singulariter has vel illas: per quod commisisse sibi intelligitur universas. Sive ergo Graeci sive alii se dicant Petro ejusque successoribus non esse commissos: fateantur necesse est, se de ovibus Christi non esse, dicente Domino in Joanne, unum ovile et unicum esse pastorem. [Ioann. x, 16.]

In hac ejusque potestate duos esse gladios, spiritualem videlicet et temporalem, evangelicis dictis instruimur. Nam dicentibus Apostolis: Ecce gladii duo hic [Luc. xxii, 38], in ecclesia scilicet, cum apostoli loquerentur, non respondit Dominus, nimis esse, sed satis. Certe qui in potestate Petri temporalem gladium esse negat, male verbum attendit Domini proferentis: Converte gladium tuum in vaginam. [Matth. xxvi, 52.] Uterque ergo est in potestate ecclesiae, spiritualis scilicet gladius et materialis. Sed is quidem pro ecclesia, ille vero ab ecclesia exercendus, ille sacerdotis, is manu regum et militum, sed ad nutum et patientiam sacerdotis.

Oportet autem gladium esse sub gladio, et temporalem auctoritatem spirituali subjici potestati. Nam cum dicat Apostolus: Non est potestas nisi a Deo; quae autem sunt, a Deo ordinata sunt [Rom. xiii, 1], non autem ordinata essent, nisi gladius esset sub gladio, et tanquam inferior reduceretur per alium in suprema. Nam secundum B. Dionysium lex divinitatis est, infima per media in suprema reduci .... Sic de ecclesia et ecclesiastica potestate verificatur vaticinium Hieremiae [Hier. i, 10]: Ecce constitui te hodie super gentes et regna et cetera, quae sequuntur.

Ergo, si deviat terrena potestas, judicabitur a potestate spirituali; sed, si deviat spiritualis minor, a suo superiori si vero suprema, a solo Deo, non ab homine poterit judicari, testante Apostolo: Spiritualis homo judicat omnia, ipse autem a nemine judicatur. [1 Cor. ii, 16.] Est autem haec auctoritas, etsi data sit homini, et exerceatur per hominem, non humana, sed potius divina potestas, ore divino Petro data, sibique suisque successoribus in ipso Christo, quem confessus fuit, petra firmata, dicente Domino ipsi Petro: Quodcunque ligaveris, etc. [Matth. xvi, 19.] Quicunque igitur huic potestati a Deo sic ordinatae resistit, Dei ordinationi resistit, nisi duo, sicut Manichaeus, fingat esse principia, quod falsum et haereticum judicamus, quia, testante Moyse, non in principiis, sed in principio coelum Deus creavit et terram. [Gen. i, 1.]

Porro subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, definimus et pronunciamus omnino esse de necessitate salutis.