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WRITING AUTHORITY IN LATE MEDIEVAL ... - Cornell University

WRITING AUTHORITY IN LATE MEDIEVAL ... - Cornell University

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is not to say that they are not human or that they are lesser than Christians. Quite the contrary, it<br />

is to say that there is no such thing as a fixed idea of the human and that every encounter with a<br />

foreign “other” requires its own language and necessarily a type of immediate and individual<br />

encounter with the language of the “other” through translation. Infidelity, as an ontological<br />

position outside “fides” ‘faith,’ deserves to be treated differently because its being is not dictated<br />

by law but by the absolute relation of an individual to the power of his speech.<br />

This is why Vladimiri argues that the problem with reducing authority to translation is<br />

that fixed ideals, such as ethical and natural laws, can be simultaneously violated and upheld. If<br />

law’s authority is merely a product of its representation—of its embodiment by a sovereign<br />

entity or event, then anyone who can embody authority automatically follows the law regardless<br />

of his action. For example, a Christian can commit illegal and unnatural acts and still be<br />

Christian under the law simply because his speech, above all, is the very process of law making.<br />

If the idea of Christianity is inseparable from its representation by Christians, any Christian may<br />

kill, steal, and pillage while still acting “sine pecato” ‘without sin’ since to be Christian is to be<br />

the embodiment of Christian law.<br />

At first sight, Vladimiri’s conclusion may seem overly simplistic. First, one cannot argue<br />

that, by giving the Pope the right to take infidel property, Hostiensis is making a point about<br />

Christians in general. Removing the legal rights of criminals does not exonerate citizens from<br />

taking their law into their own hands without a mandate. Likewise, it does not follow that the<br />

denial of infidel authority, even in a general sense, is a license for the constant persecution of<br />

infidels. This much is clear to Hostiensis who denies the power of private individuals (even kings<br />

and the Emperor) to declare war on infidelity without the Pope’s license. 73<br />

73 Muldoon Popes 18.<br />

43

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