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Empire, the aforementioned concepts, inherited from the Etruscans, were contemplated in the
ancient Roman Law and in many aspects would remain present until the Period of the
Christian Emperors. Specifically would be Constantine who would open the door to the
staunchest followers of the Cultural Pact, when he authorized with the Edict of Milan the
practice of the Judeo-Christian Cult; but the greatest damage to the Regal Function would be
caused by Theodosius I seventy years later, when he made official the Judeo-Christianity as the
unique religion of state. Would begin then the large but fruitful process in which the Roman
Law would be converted in the Canon Law; it means that what was convenient to lay the
foundation of the supremacy of the papacy in the Roman Law would be retained in the Canon
Law, and the rest wisely expurgated or ignored. That process would give the juristic
justification to the Caesaropapism, the papal pretension to impose a religious absolutism over
the Kings of the Blood, whose most fervent exponents were Gregory VII, Innocent III and
Boniface VIII.
Before the decadence of the Empire, the Roman Kings and Emperors attributed
themselves Divine Origin and that was also in the Roman Law. The task of the catholic
canonists was, if it is desired, very simple: consisted in substitute «Pagan Gods», source of regal
sovereignty, for the «Real God»; and to replace the highest representative of the Power, King or
Emperor, for the image of «Peter», the vicar of Jesus Christ. Even if is obvious, it must be
clarified that after these substitutions every Divine Origin remained exiled from the Canon
Law, that from now on would be the official Law in the Christian world: Jesus Christ had been
manifested only one time and he said: –«And I tell you, you are Peter, and on this rock I will
build my church». The Divine right to reign the Church, and all its congregation, poor or rich,
noble or commoner, corresponded, then, only to Peter; and, of course, to his successors, the
High Priests of the Lord. Peter had been chosen by Jesus Christ to be his representative and to
express his Power; and Jesus Christ was the Son of God; the God One in the Mystery of the
Trinity, the Creator God of All the Existent: there would be nothing, then, in the world that
could be considered more elevated than the representative of the Creator God. In consequence,
if someone dared to oppose Peter, or pretended to exercise a Power or Will opposed to the Vicar
of Jesus Christ, or to assume a Divine Right, for it, would be clearly an heretic, a man damned
of God, a being whose own insolence has situated out of the Church and to whom corresponds,
with all justice, to erase also from the world.
Hence, the Canon Law not left any possibility for the Kings of Blood to exert the Regal
Function: the real Sovereignty proceeded now from the Christian Cult; and the Kings should be
invested by the successor of Peter, the Maximus Priests. And if the royalty should be
confirmed, with it remained annulled the principle of the Aristocracy of the Pure Blood, just as
was convenient for the Cultural Pact. Naturally, as many times before, the populations will
submit to the spell of the Priests and will come the tenebrous days of the absence of the King,
in which the Regal Function has been usurped by the Potencies of the Matter. The Kings of the
Canon Law are of Kings of Blood but mere governors, agents of the state Power, according to
the definition of the Pope Gelasius I: «apart of the Power of the State exists the Authority of
the Church, from where proceeds the sovereignty of the first». From this gelasian idea comes
the theory of the Two Swords, realized by the Golem Saint Bernard: the Power of the State is
analogous to the «Temporal Sword», as the Authority of the Church is equivalent to
«Spiritual Sword»; Peter and his successors, therefore, would wield the «Spiritual Sword»,

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