Pope John XXII

but let us focus specifically on the brown scapular, and in particular, the 17th privilege.

This privilege was given to Our Lady, to Pope John XXII, and issued in a bull in the year 1322.

We know for a fact that this poor soul, Amelia, of whom Our Lady said would be in purgatory until the end of time, was not fulfilling the requirements needed to obtain the privilege.

And we know this because Our Lady promised Pope John that the promises stands to this very day.

Pero, ¿sería algo así posible? Posible es, en teoría, pero para hablar de esto, al menos en su completitud, debemos volver a Diocleciano.

Diocleciano, el papa Juan XXII, el rey Enrique IV de Inglaterra y tantos otros poderosos del pasado persiguieron la fabricación de oro por el miedo a que se hundiese la moneda.

Los poderosos nunca quisieron que hubiese más oro, porque el oro lo tenían ellos.

Y hoy, ¿quién tiene el oro? El oro ha vuelto a ser la primera reserva de los bancos centrales del mundo, el veintisiete por ciento de sus reservas, por encima de los bonos de Estados Unidos.

What is this if not magic over the spiritual realm? I mean heck, ritual or learned magic was heavily targeted by the church during the 13th and 14th centuries.

For example, Pope John XXII's papal bulls against necromancy in 1320.

Monks, university students and lower clergy were frequently prosecuted for practicing learned demonic ritual magic long before mass folk witch trials took off.

You don't forbid a thing that doesn't have some kind of root.

on the contrary the evidences of extreme activity of mind meet us on every hand in the monuments of its literature architecture and invention a few facts strikingly illustrate the divergent tendencies of thought and public opinion Thus we may remember how it was currently reported that the profligate Pope Boniface VIII was privately an unbeliever, even deriding the idea of the immortality of the soul at the very time when he was maintaining against Philip the Fair the right of the Pope to sit as Christ's representative in judgment on the living and the dead, and to take the sword of temporal power out of the hands of those who misused it, Whether this accusation was true or not, it is a remarkable sign of the times that it should have been widely believed.

Some years later, and when the increased corruptness of the clergy after the removal of the papal court to Avignon provoked still louder complaints, we see the religious and patriotic Emperor Louis IV accusing John XXII of heresy in a public assembly held in the square of St. Peter's at Rome and setting up another pope in order to please the Roman people.

but though the new pope was every way fitted by his unblemished character and ascetic manners to gain a hold on public esteem we see that the emperor could not maintain him against the legitimately elected pope who from his seat at avignon had power to harass the emperor so greatly with his interdicts that the latter finding all efforts at conciliation fruitless would have brought peace by unconditional submission had not the estates of the empire refused to yield to such humiliation yet we find this very pope obliged to yield and retract his opinions on a point of dogmatic theology he had in a certain treatise propounded the opinion that the souls of the pious would not be admitted to the immediate vision of the deity until after the day of judgment the king of france in thirteen thirty three called an assembly of prelates and theologians at his palace at vincennes where he invited them to discuss before him the two questions whether the souls of departed saints would be admitted to an immediate vision of the deity before the resurrection and whether if so their vision would be of the same or of a different kind after the judgment day theological faculty having come to conclusions differing in some respects from those of the pope the king threatened the latter with the stake as a heretic unless he retracted and john the twenty second issued a bull declaring that what he had said or written ought only to be received in so far as it agreed with the catholic faith the church and holy scripture no circumstance perhaps offers a more remarkable spectacle to us in its contrast with the spirit of our own times at the present moment when the pope could not sit for a day in safety of his temporal throne without the defence of french or austrian bayonets we can scarcely conceive an emperor of france or austria taking upon himself to convene an assembly of catholic theologians and the latter pronouncing a censure on the dogmas propounded by the head of the church it would be hard to say whether the sovereigns of the present day would be more amused by the absurdity of devoting their time to such discussions or the consciences of good catholics more shocked at the presumption of such a verdict Still, it must not be forgotten that the importance of religious affairs in that age must not be ascribed too exclusively to earnestness about religion itself, for the ecclesiastical interest predominated over the purely religious.

The pope and the emperor represented the two great antagonistic powers, spiritual and temporal, the rivalry between which absorbed into itself all the political and social questions that could then be agitated.

But then, uh, it's the same thing with, with these arguments on the death penalty.

Like, people are well-meaning, but they're, they're misunderstanding the nature of the papacy if they think that, "Oh, well, you know, we've had popes teach error before," right? John XXII, uh, publicly taught that, uh, the, the blessed don't r- receive the beatific vision until Judgment Day, you know, general judgment.

Or, um, good old Pope Honorius, right? He, uh, he promoted the heresy of, uh, monotheletism, that, that Christ only had one will.

Um-

I mean, there's all kinds of interesting poisons out there that you could use these days, including radioactive poisons injected with an umbrella or something.

As I mentioned, it seemed that this book on poison was actually dedicated to John XXII, a pope who would himself radically attack the magical arts and alchemy more than any pope hitherto.

That's of course salient because along with the works mentioned, Peter Abano is of course associated with necromancy, that is to say influential books of spiritual and demonic magic, including the Elucidarium Necromanticum, the Anulorum Experimenta, and the famed Heptameron.

Now, I've done an entire episode on the Elucidarium Necromanticum and the Heptameron if you want to really dive deeper into this foundational text of Western spiritual slash demonic magic.

Marsilius' idea would run and run.

Under John XXII, the apocalyptic and reforming interests of Franciscan spirituals once again overlapped with the political interests of the new German emperor.

The thesis that Jesus and his disciples owned nothing was foundational to the Franciscan ideal.

When John condemned that thesis, the spirituals revolted.

That didn't always win friends, as we'll see.

Nor was their expense account beyond critique.

John XXII's military expenditure appears to have been a bottomless pit.

Clement VI looked after the plague victims of Avignon admirably, but also spent papal resources extravagantly.

It's ordinary universal magisterium that counts, meaning you need habitual teaching.

We are insulated, covered against one or two goofball popes who say the wrong thing like Honorius or Vigilius or John XXII.

Remember what he taught about the beatific vision? Idiot popes that say idiot things here and there happens at least once a century, if not more.

It's the ordinary universal magisterium that we're bound to, habitual teaching that's always been taught.

In other words, to remove the church from solely interfering in temporal matters concerning society.

The book is profoundly anti-clerical because Marsilius supported the claims of the Holy Roman Emperor Louis V over Pope John XXII.

The papal authorities were so concerned that both Pope Benedict XII and Pope Clement V censored the Defender of the Peace.

Three years after the publication of the Defender of the Peace, Pope John XXII excommunicated Marsilius and accused him of heresy.

However, an element of the Franciscan order called the Spirituals turned tables on Pope John XXII, accusing him of heresy because Pope John had rejected evangelical poverty, more commonly referred to as the poverty of Christ.

Pope John XXII had argued that Christ had held property, which justified the wealth and opulence the Pope held when the Catholic Church ruled from Avignon in Southern France.

Like the Protestant Martin Luther during the Reformation, the Spirituals during Pope John's rule rejected his argument on property ownership and called the Pope corrupt.

Two Franciscans worthy of note are the theologians Michael of Cesena and William of Ockham, who both openly accused the Pope of corruption and deviation from the gospel.