Johannes Althusius: Politica - Hubertlerch.com - HubertLerch.com

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[6] Romans 13:4.
[7] See Fernando Vásquez, Illustrium controversiarum, I, 1; I, 42; I, 44. [The following discussion refers to Vásquez and to
Diego Covarruvias more than to any other writers. Three books by Covarruvias are employed: Practicatum quaestionium; Regulae
peccatum; and Variarum resolutionum. ]
[8]
Digest I, 2, 2, 9.
[9] See John 8:33, where the Jews pride themselves that they have never been slaves of anyone. See also Deuteronomy 1:16;
17:20; I Kings 4:5, 9:22; I Chronicles 13:1 f.; 28:2.
[10]
Digest L, 17, 32.
[11] See I Peter 2:13, where the magistracy is called a human institution that is to be properly obeyed.
[12]
[13]
Deuteronomy 16:18.
Deuteronomy 17:14.
[14] Deuteronomy 17:15. See also II Samuel 5:3; I Kings 1:34, 40; 6; 12:1 f.
[15]
[16]
[17]
Proverbs 8:15.
I Peter 2:13 f.
Romans 13:1 f.
[18] [Petrus Gregorius, De republica, VI, 1, 1. See page 25, footnote 32. ]
[19] See Lupold of Bebenburg, De jure regni et imperii, I, 6 and 16.
[20]
[21]
[22]
[23]
[ourselves and the holy realm.]
[in our and the holy realm’s behalf.]
Psalm 24:1.
[I Timothy 6:15].
[24] [The remainder of this chapter is devoted to the ephors, and the next two chapters to the commissioning of the supreme
magistrate by the ephors. Following thereafter are eighteen chapters devoted to administration by the supreme magistrate, and
one concluding chapter on types of rule.]
[25] The ephors are mentioned by Althusius even in his major work on law, wherein is assigned to them the responsibility for
taking legal action against those who abuse public power, or against tyrants. Dicaeologica, III, 16, 6.]
[26] Practical Politics, IV, 3. [Botero, however, does not consider ephors to be an unmixed blessing, as he says in this chapter
cited by Althusius. They are good insofar as they provide stability and continuity in a realm during times of emergency; they are
bad insofar as they weaken the power of the king and provide a force in being for potential mutiny.]
[27] [Althusius refers to the following biblical passage here and at several other points in this discussion of the ephors: “And
the Lord said to Moses, ‘Gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and
officers over them; and bring them to the meeting tent, and let them take their stand there with you. And I will come down and
talk with you there; and I will take some of the spirit which is upon you and put it on them; and they shall bear the burden of
the people with you, that you may not bear it yourself alone.’ ” Numbers 11:16 f. R.S.V]
[28] Emmanuel Meteren cites examples and arguments from the Belgian polity. A General History of the Netherlands, XIV.
[29] Practicarum quaestionum, 1, 4.
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