Throughout the late Middle Ages, there were numerous powers of authority that were overlapping their jurisdiction. This caused great upheaval in terms whose authority hand the final say in the land. The papal authority held fast to the hierocratic state which believed God gave the papacy both swords of authority (civil and spiritual) leading the church to believe that the sword of civil authority could be withdrawn from those in power. This created a stain on civil and papal authorities which caused many wars throughout this period in history. Pope Boniface VIII bull Unam Sactam is one event that dramatically affected these warring authorities. A great boom of political theory writings captured the numerous thoughts that supported either the
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“For Aquinas, the normative context of political life articulated in an interlocking structure of law linked by reason. At the highest level was the eternal law of God which expressed the divine rational guidance of created things. Because men, being made in the image of God, shared in the divine reason, they could participate in the eternal law which rational participation was called natural law. Human law in turn was a rational application of natural law either in general terms (ius gentium) or particular ones (ius civile). There was also divine law which directed man to his final end of eternal blessedness” (p. 130, Canning). For Aquinas, the eternal law was to be reflected in all law. Especially, in natural law where man could infer logical laws from which would be justified as correct because they derived from God. Divine law was just a profoundly important that Aquinas set forth four distinction reasons for its authority in creating stable laws. First, being that divine law is the law for humanity to be directed by to understand God’s word through which they will to reach an eternal
“For Aquinas, the normative context of political life articulated in an interlocking structure of law linked by reason. At the highest level was the eternal law of God which expressed the divine rational guidance of created things. Because men, being made in the image of God, shared in the divine reason, they could participate in the eternal law which rational participation was called natural law. Human law in turn was a rational application of natural law either in general terms (ius gentium) or particular ones (ius civile). There was also divine law which directed man to his final end of eternal blessedness” (p. 130, Canning). For Aquinas, the eternal law was to be reflected in all law. Especially, in natural law where man could infer logical laws from which would be justified as correct because they derived from God. Divine law was just a profoundly important that Aquinas set forth four distinction reasons for its authority in creating stable laws. First, being that divine law is the law for humanity to be directed by to understand God’s word through which they will to reach an eternal