href="#ulink_aac5b898-bd1f-5114-8f31-7a62cec084d6">[35]
It was the same even with so pious a monarch as Ferdinand the Catholic. When, in 1476, the archiepiscopal see of Saragossa became vacant by the death of Juan of Aragon, Ferdinand, with his father, Juan II, asked Sixtus IV to appoint his natural son, Alfonso, a child six years of age. The claim of the papacy to archiepiscopal appointments, based on the necessity of the pallium, was of ancient date and had become incontestable. In the thirteenth century Alfonso X had admitted it in the case of the archbishops, but when Isabella appointed Ximenes to the see of Toledo in 1495 the proceedings showed that the post was considered to be in the gift of the crown and the papal confirmation to be a matter of course.[36] So in the present case the request was a mere form, as was seen when Sixtus refused. The defect of birth could be dispensed for, but the youth of Alfonso was an insuperable objection, and Sixtus appointed Ansias Dezpuch, then Archbishop of Monreal, thinking that the services rendered by him and by his uncle, the Master of the Order of Montesa, would induce the king to assent. Dezpuch accepted, but Ferdinand at once sequestrated all the revenues of Monreal and the priory of Santa Cristina and ordered him to resign. On his hesitating, Ferdinand threatened to seize all the castles and revenues of the mastership of Montesa, which was effectual, and Sixtus compromised by making the boy perpetual administrator of Saragossa.[37]
ECCLESIASTICAL JURISDICTION LIMITED
Isabella, despite her piety, was as firm as her husband in defending the claim of the crown in these matters against the papacy. When, in 1482, the see of Cuenca became vacant and Sixtus IV appointed a Genoese cousin to the position, Ferdinand and his queen energetically represented that only Spaniards should have Spanish bishoprics and that the selection should be made by them. Sixtus retorted that all benefices were in the gift of the pope and that his power, derived from God, was unlimited, whereupon they ordered home all their subjects resident in the papal court and threatened to take steps for the convocation of a general council. These energetic proceedings brought Sixtus to terms and he sent to Spain a special nuncio, but Ferdinand and Isabella stood on their dignity and refused even to receive him. Then the Cardinal of Spain, Pero González de Mendoza, intervened and, on Sixtus withdrawing his pretensions, they allowed themselves to be reconciled.[38] They alleged that whatever might be the papal rights in other countries, in Spain the patronage of all benefices belonged to the crown because they and their predecessors had wrested the land from the infidel.[39] So jealous, indeed, were they of the papal encroachments that among the subjects which they submitted to the national synod assembled by them in Seville, June, 1478, was how to prevent the residence of papal legates and nuncios, who not only carried off much money from the kingdom, but threatened the royal pre-eminence, to which the synod replied that this rested with the sovereigns to do as their predecessors had done.[40] It is easy thus to understand why, in the organization of the Inquisition, they insisted that all appointments should be made by the throne.
In other ways the much-prized superiority of the canon over secular law was disregarded in Spain. The Córtes and the monarch had never hesitated to legislate on ecclesiastical affairs, and the jurisdiction of the ecclesiastical courts was limited with a jealousy which paid scant respect to canon and decretal. Nothing, for instance, was better settled than the spiritual cognizance of all matters respecting testaments, yet when, in 1270, the authorities of Badajoz complained of the interference of the bishop’s court with secular judges in such affairs, proceeding to the excommunication of those who exercised jurisdiction over them, Alfonso X expressed surprise and gave explicit commands that such cases should be decided by the lay courts exclusively.[41] So little respect was felt for the immunity of ecclesiastics from secular law, in defence of which Thomas à Becket had laid down his life, that, as late as 1351, an ordenamiento of Pedro the Cruel concedes to them that they shall not be cited before secular judges except in accordance with law.[42] On the other hand, laymen were jealously protected from the ecclesiastical courts. The crown was declared to be the sole judge of its own jurisdiction, and no appeal from it was allowed. In the exercise of this supreme power laws were repeatedly enacted providing that a layman, who should cite another layman before a spiritual judge, not only lost his cause but incurred a heavy fine and disability for public office. The spiritual judge could not imprison a layman or levy execution on his property, and he who attempted it or any other invasion of the royal jurisdiction forfeited his benefices and became a stranger in the kingdom, thus rendering him incapable of preferment. The ecclesiastic who cited a layman before a spiritual judge lost any privileges or graces which he might hold of the crown. The layman who attempted to remove a cause from a lay court to a spiritual one was punished with confiscation of all his property, while any vassal who claimed benefit of clergy and declined the jurisdiction of a royal court forfeited his fief. In re-enacting these laws in the Córtes of Toledo, in 1480, Ferdinand and Isabella complained of their inobservance and ordered their strict enforcement.[43] No other nation in Christendom dared thus to infringe on the sacred limits of spiritual jurisdiction.
ECCLESIASTICAL IMMUNITY
Yet even this was not all, for the secular power asserted its right to intervene in matters within the Church itself. Elsewhere the ineradicable vice of priestly concubinage was left to be dealt with by bishops and archdeacons. The guilty priests themselves, even in Castile, were exempt from civil authority, but Ferdinand and Isabella had no hesitation in invading their domiciles and, by repeated edicts in 1480, 1491, 1502, and 1503, endeavored to cure the evil by fining, scourging, and banishing their partners in sin.[44] It is true, as we have seen above, that these laws were eluded, but there was at least a vigorous attempt to enforce them for, in 1490, the clergy of Guipuzcoa complained that the officers of justice visited their houses to see whether they kept concubines (which of course they denied) and carried off their women to prison, where they were forced to confess themselves concubines, to the great dishonor of the Church, whereupon the sovereigns repressed the excessive zeal of their officials and ordered them in future to interfere only when the concubinage was notorious.[45] A yet more significant extension of royal authority was exercised when, in 1490, the people of Lequeitio (Biscay) complained that, though there were twelve mass-priests in the parish church, they all celebrated together and at uncertain times, so that the pious were unable to be present. This was a matter belonging exclusively to the diocesan authority, yet the appeal was made to the crown, and the Royal Council felt no scruple in ordering the priests to celebrate in succession and at reasonable hours, under pain of banishment and forfeiture of temporalities, thus disregarding even the imprescriptible immunities of the priesthood.[46] So slender, indeed, was the respect paid to these immunities that the Council of Aranda, in 1473, complained that magistrates of cities and other temporal lords presumed to banish ecclesiastics holding benefices in cathedral churches, and it may well be doubted whether the interdict with which the council threatened to punish this infraction of the canons was effective in its suppression.[47]
One of the most deplorable abuses with which the Church afflicted society was the admission into the minor orders of crowds of laymen who, without abandoning worldly pursuits, adopted the tonsure in order to enjoy the irresponsibility afforded by the claim acquired to spiritual jurisdiction, whether as criminals or as traders. The Córtes of Tordesillas, in 1401, declared that the greater portion of the rufianes and malefactors of the kingdom wore the tonsure; when arrested by the secular officials the spiritual courts demanded them and enforced their claims with excommunication, after which they freely discharged the evil doers. This