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By Jack Dean Kingsbury

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In other words, Jacob, like Boehner, maintains that Ockham’s overriding concern in his polemical activities was to control papal power. ’82 ‘Ockham does not proceed by dogmatic definition as Marsilius did . . ’83 Like Boehner, Jacob makes no attempt to elucidate the philosophical foundations of Ockham’s political thought, though he detects some similarity in method between Ockham’s political and philosophical writings. Jacob, in conclusion, characterises Ockham as 76 77 78 80 82 83 A. S. McGrade, The Political Thought of William of Ockham.

McGrade, The Political Thought. McGrade’s works on Ockham’s political thought include ‘Ockham and the Birth of Individual Rights’, in B. Tierney and P. , Authority and Power. Studies in Medieval Law and Government Presented to Walter Ullmann on His Seventieth Birthday (Cambridge, 1980), pp. 149–65. McGrade, The Political Thought, p. 45. 27 Ockham and Political Discourse in the Late Middle Ages superior, above all a heretical (pseudo-)pope. Therefore the key to the problem was, for Ockham, to find a justification for such an action against institutional authority.

Tierney’s Ambiguous Infallibility and Ockham’s Ambiguous Church,’ Journal of Ecumenical Studies 13 (1976), pp. 37–50 at pp. 38–9. For the debate between Tierney and Ryan, see Ryan, ‘Evasion and Ambiguity. Ockham and Tierney’s Ockham’, Franciscan Studies 46 (1986), pp. 285–94; Tierney, ‘Ockham’s Infallibility and Ryan’s Infallibility’, Franciscan Studies 46 (1986), pp. 295–300. See also the postscript of the second impression of Tierney, Origins. In his book The Nature, Structure and Function of the Church in William of Ockham (Missoula, Montana, 1979), Ryan treated Ockham’s ecclesiology as an attempt to relativise ecclesiastical authority historically.

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