 Marsilius of Padua’s Defensor pacis  (1324)[62]  set out to refute the doctrine of papal fullness of power and, in particular, to prove that the pope is not the source of government power. He argues that all coercive power comes from the people (44–9, 61–3/65–72, 88–90), and that no people can have more than one supreme ruler, who is the source of all coercive power in that community (80–6/114–22). (Marsilius is the first exponent of the doctrine of sovereignty later put forward by Hobbes and many others, i.e., the doctrine that there must be ultimately just one coercive power in a state.) The supreme ruler cannot be a cleric, since Christ has forbidden the clergy to become involved in temporal affairs (113–40/159–92). And the supreme ruler does not enforce divine law as such, since God wills that divine law should be enforced by sanctions only in the next world, to give every opportunity for repentance before death (164, 175–9/221, 235–9). The supreme ruler is therefore not an enforcer of religion and his rule is not subject to direction by the clergy. Within the Church, the pope has from Christ no more authority than any other cleric. Christ did not appoint Peter as head of the Church, Peter never went to Rome, the bishop of Rome is not Peter’s successor as head of the Church (44–9/61–3). As for religious poverty, Marsilius sides with the Franciscans and takes their doctrine further: not only is it legitimate for religious to live entirely without ownership of property (they can use what they need with the owner’s permission), but this is what Christ intended for all the clergy (183–4, 196–215/244–6, 262–86). Thus on his view the pope and clergy should have no lordship at all, either in the sense of coercive jurisdiction or in the sense of ownership of property. His position is diametrically opposite that of Giles of Rome.