Chapter 27
William of Ockham respect of spiritual matters but would improve it, because in such a case it would be beneficial for the Church to be ruled by many rather than by one. When it is said that aristocratic government, and any other, is less good than royal government, it is answered that as regards the nature of the rulership it is less good, yet sometimes it is in some way better than royal government, just 45 many medicines are in themsclyves worse than the food that is suitable to healthy people and yet are sometimes better for certain sick people. And therefore, although as regards the nature of the thing it is better that one should rule by himself because, as the gloss says on the oft-quoted chapter 7, q. 1, Von autem, "Administration is dispatched by one more easily than by many, #1, De admuinistratione,
Tutor, 1. 3, last para." and this commonly has truth: yet not always, because on occasion it can be better that many should rule, and sometimes administration is dispatched by many more easily than by one.
Chapter 27 Student You have reported how, according to one opinion, the arguments showing that the faithful cannot appoint several apostolics at the same time are answered. Now relate how answer is made according to the contrary opinion to the contrary arguments brought forward above in chapter 20 of this second book, by which it is shown that it is permissible for the faithful to appoint several rulers over the community of the faithful: either that they can establish another regime than the apostolic, or merely that they can promote several at the same time to apostolic status.
Master According to those who hold that there can in no way be several apostolics at the same time, [1] the answer made ¢o the first argument is that human enactments that do not conflict with divine commandments can be changed, and so also it is permissible to interchange regimes that are not at all opposed to a divine ordinance, but not regimes one of which would be in conflict with a divine ordinance. For there to be several apostolics at the same time would conflict with the ordinance of Christ, who appointed one, and therefore it is not permissible to appoint several apostolics at the same time.
A Dialogue, Part i, Tract 3 [2] To the second it is said diat in respect of ail necessary things the best provision has been made for the community of the faithful, in that by loving and obeying God all things work together for the good of the faithful, according to the Apostle;'"? and therefore, although sometimes it would be better and more beneficial for several apostolics (rather than one) to preside if it were not against the ordinance of Christ, it is, nevertheless, better and more beneficial for Christians to be subject to and to obey one apostolic rather than several, because of Christ's ordinance.
[3] Fo the other it is answered that custonts that are in harmony with Christ's ordinance, however much they began to be burdensome, could not be abolished by Christians. Just as divine laws given to the Jewish people, though they were burdensome (according to words of Peter that we read in Acts rs[:10]}, could not be abolished by that people, so even if government by one apostolic alone began to be burdensome, it could not be abolished but would have to be borne with, just as bad prelates must be borne with. f4] To the next it is answered that it is beneficial for the Church, because of the good of obedience, to be bound, if it is God's will, to a regime that can be changed into the worst, just as because
: of the good of obedience it is beneficial for a church, because of God's commandment, to obey even the worst prelate; and therefore, although the rule of one highest pontiff could be changed by his wickedness into the worst, because he can become a tyrant, nevertheless, because of the good of obedience, it is beneficial for the Church to endure it.
{5] To the next argument it is answered that for the sake of evident utility innovation should be made so as to depart from that human law which has seemed just for a long time, but for no utility should any departure be made from a divine law that has seemed just for a long time. So, also, a departure should be made for the sake of evident utility from a regime humanly established, but not from the regime established by Christ, just as it was not permissible for the Jews for any utility to depart from the levitical priesthood. But the apostolic regime was divinely instituted in such a way that one alone should rule. This regime must therefore not ? Romans §:28.