Bonifice VIII, Unam Sanctam (November, 1302)
 

That there is one holy, Catholic and apostolic church we are bound to believe and to hold, our faith urging us, and this we do firmly believe and simply confess; and that outside this church there is no salvation or remission of sins, as her spouse proclaims in the Canticles, "One is my dove, my perfect one. She is the only one of her mother, the chosen of her that bore her" (Canticles 6:8); which represents one mystical body whose head is Christ, while the head of Christ is God. In this church there is one Lord, one faith, one baptism. At the time of the Flood there was one ark, symbolizing the one church. It was finished in one cubit and had one helmsman and captain, namely Noah, and we read that all things on earth outside of it were destroyed. This church we venerate and this alone, the Lord saying through his prophet, "Deliver, O God, my soul from the sword, my only one from the power of the dog" (Psalm 21:21). He prayed for the soul, that is himself, the head, and at the same time for the body, which he called the one church on account of the promised unity of faith, sacraments and charity of the church. This is that seamless garment of the Lord which was not cut but fell by lot. Therefore there is one body and one head of this one and only church, not two heads as though it were a monster, namely Christ and Christ's vicar, Peter and Peter's successor, for the Lord said to this Peter, "Feed my sheep" (John 21:17). He said "My sheep" in general, not these or those, whence he is understood to have committed them all to Peter. Hence, if the Greeks or any others say that they were not committed to Peter and his successors, they necessarily admit that they are not of Christ's flock, for the Lord says in John that there is one sheepfold and one shepherd.
 

We are taught by the words of the Gospel that in this church and in her power there are two swords, a spiritual one and a temporal one. For when the apostles said "Here are two swords" (Luke 22:38), meaning in the church since it was the apostles who spoke, the Lord did not reply that it was too many but enough. Certainly anyone who denies that the temporal sword is in the power of Peter has not paid heed to the words of the Lord when he said, "Put up thy sword into its sheath" (Matthew 26:52). Both then are in the power of the church, the material sword and the spiritual. But the one is exercised for the church, the other by the church, the one by the hand of the priest, the other by the hand of kings and soldiers, though at the will and suffrance of the priest. One sword ought to be under the other and the temporal authority subject to the spiritual power. For, while the apostle says, "There is no power but from God and those that are ordained of God" (Romans 13:1), they would not be ordained unless one sword was under the other and, being inferior, was led by the other to the highest things. For, according to the blessed Dionysius, it is the law of divinity for the lowest to be led to the highest through intermediaries. In the order of the universe all things are not kept in order in the same fashion and immediately but the lowest are ordered by the intermediate and inferiors by superiors. But that the spiritual power excels any earthly one in dignity and nobility we ought the more openly to confess in proportion as spiritual things excel temporal ones. Moreover we clearly perceive this from the giving of tithes, from benediction and sanctification, from the acceptance of this power and from the very government of things. For, the truth bearing witness, the spiritual power has to institute the earthly power and to judge it if it has not been good. So is verified the prophecy of Jeremias [1.10] concerning the church and the power of the church, "Lo, I have set thee this day over the nations and over kingdoms" etc.
 

Therefore, if the earthly power errs, it shall be judged by the spiritual power, if a lesser spiritual power errs it shall be judged by its superior, but if the supreme spiritual power errs it can be judged only by God not by man, as the apostle witnesses, "The spiritual man judgeth all things and he himself is judged of no man" (1 Corinthians 2:15). Although this authority was given to a man and is exercised by a man it is not human but rather divine, being given to Peter at God's mouth, and confirmed to him and to his successors in him, the rock whom the Lord acknowledged when he said to Peter himself "Whatsoever thou shalt bind" etc. (Matthew 16:19). Whoever therefore resists this power so ordained by God resists the ordinance of God unless, like the Manicheans, he imagines that there are two beginnings, which we judge to be false and heretical, as Moses witnesses, for not "in the beginnings" but "in the beginning" God created heaven and earth (Genesis 1:1). Therefore we declare, state, define and pronounce that it is altogether necessary to salvation for every human creature to be subject to the Roman Pontiff.