unity. The two separate Orders were distinguished as
_Sacerdotium_ and _Regnum_ or _Imperium_; and the need
felt by mediaeval thinkers for reconciling these two in the higher
unity of the _Civitas Dei_ began speculations on the relation
between the ecclesiastical and the secular spheres.

[Sidenote: Theory of Church party.]

The champions of the former found a reconciliation of the two spheres
to consist in the absorption of the secular by the ecclesiastical. The
one community into which, by the admission of all, united mankind was
gathered, must needs be the Church of God. Of this Christ is the Head.
But in order to realise this unity on earth Christ has appointed a
representative, the Pope, who is therefore the head of both spheres in
this world. But along with this unity it must be allowed that God has
sanctioned the separate existence of the secular no less than that of
the ecclesiastical dominion. This separation, however, according to
the advocates of papal power, did not affect the deposit of authority,
but affected merely the manner of its exercise. Spiritual and temporal
power in this world alike belonged to the representative of Christ.

[Sidenote: Sinful origin of State.]

But the bolder advocates of ecclesiastical power were ready to explain
away the divine sanction of temporal authority. Actually existing
states have often originated in violence. Thus the State in its
earthly origin may be regarded as the work of human nature as affected
by the Fall of Man: like sin itself, it is permitted by God.
Consequently it needs the sanction of the Church in order to remove
the taint. Hence, at best, the temporal power is subject to the