This thesis traces the changes in the sacraments of Baptism and the Eucharist from 400-1215 and posits that Innocent III’s Fourth Lateran Council solidified and clarified these sacraments from diversified practices and customs to a single Catholic orthodoxy in order to reclaim centralized papal power to the Roman Catholic Church. Tracing the history of the Catholic Church’s baptismal and Eucharistic rites encounters a number of logistical obstacles because they were not administered by means of a Western Church-prescribed ritual until the early thirteenth century, primarily because such a prescription did not exist. Even after the First Council of Nicaea where Christian doctrine was better defined, an allowable margin of license remained within Latin orthodoxy, specifically when it came to the practice and administration of the sacraments. Before the establishment of a finite canon the sacramental procedures of the Western Church relied heavily on the local bishops and monks who openly adopted their own preferential liturgies and ritual practices. This fragmentation took the power away from the Holy See in Rome and instead fostered the idea that regional practices were superior. The foundation of their varied interpretations can be traced back to a number of theologians ranging from the early second century tracts of Justin Martyr to Augustine in the late fourth century. Upon the inauguration of Pope Innocent III in 1198, however, the Church adopted a policy of zero tolerance for practices, rituals and individuals that it deemed heretical. Through a series of papal bulls that even began in the first months of Innocent’s reign, he initiated an attempt to eradicate regional inconsistencies and to create a more streamlined orthodoxy. This movement was fully realized in the year before Innocent’s death with the creation of the 1215 Canon in which Catholic Church leaders from around the world defined, explained and mandated sacramental ritual, as well as the expectations for the priests and clerics who administered them. The canon was a compilation of reformed laws for the Church of the Latin West, almost all of which can be directly traced to Innocent’s own decretals and papal bulls. This canon used Biblical references as well as Roman Church and apostolic tradition to define these rites and the role of those who administered them. The goal of Innocent’s reform was to redirect and update the canonical practices within Catholic orthodoxy, while at the same time it helped to identify and extinguish, Christian sects and princes who refused the divinely ordained and irrefutable power of the Catholic Church in Western Europe.

The De miseria humane conditionis (1191--1195) by Lotario di Segni (Pope Innocent III) was a greatly influential text in medieval culture, and was translated and reworked in many European languages. Early translations of the work, however, have been usually overlooked by scholars. This is true in particular of Della miseria dell'uomo, composed in the second half of the 13th century by the Florentine judge Bono Giamboni. / My thesis consists in an extensive comparison of Bono's Della miseria dell'uomo with Lotario's De miseria humane conditionis. My purpose is twofold: to detect the differences between the two texts; and to understand how the two texts correspond to two completely different historical contexts. How the spirit of Lotario's text was transformed a century later into Bono's work? Bono's Della miseria reveals some crucial dimensions of the mentality and sensitivity of the communal age. It transforms Lotario's discouraging analysis of earthly life into a moral treaty conceived according to a more realistic and serene mentality. Bono feels compelled to console those who are burdened by the tribulations of life; to encourage sinners to humble themselves and repent; and to give hope to men of good will in order that they become better persons. He thus conveys a positive vision of life. It is not by chance that the last part of Bono's treaty deals with paradise.

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The struggle between church and state continued during the thirteenth century. The crusades continued in the East with the advance of Islam. Crusades were also called for to put an end to heresies, in particular the Albigensian heresy. Unfortunately the established orders, such as the Cistercians, failed to combat heresy and to solve the problems of corruption in the Church. Scholastic theology developed with the establishment of the universities. These events influenced the thirteenth century. During the thirteenth century spiritual renewal began with Pope Innocent III. Councils like the Fourth Lateran Council defined church teaching and addressed corruption of the clergy. However, one of the most important sources of spiritual renewal came from the mendicant orders who had been given permission by Pope Innocent III to operate in the Church. These orders contributed immensely to education in the universities and through the Catholic laity culture advanced. / Die stryd tussen kerk en staat het voortgegaan gedurende die dertiende eeu. Die kruistogte het voortgeduur in die Ooste met die aanruk van Islam. Kruistogte was ook aangeroep om sodoende ‘n einde te maak aan kettery, veral Albiganiese kettery. Ongelukkig die ontwikkelde heerskappye, soos die Cisteriaanse orde, het nie daarin geslaag om probleme soos kettery en korrupsie in die kerk op te los. Skolastiese teologie het ontwikkel met die vestiging van die universiteite. Hierdie gebeure het ‘n kardinale impak gehad op die dertiende eeu. Gedurende die periode, het geestelik hernuwing begin met Pous Innocent III. Owerhede soos die Vierde Laterniese Owerheid het godsdiens onderrig, gedefinieer en korrupsie aangespreek. Tog, was een van die belangrikste bronne van geestelike hernuwing, die Bedelmonnik Orde, wat toestemming van Pous Innocent III gekry het om in die kerk te handel. Hierdie orde het bygedra tot onderig in universiteite en deur Katoliek leke het kultuur voortgespruit. / Christian Spirituality, Church History & Missiology / M. Th. (Church History)

The struggle between church and state continued during the thirteenth century. The crusades continued in the East with the advance of Islam. Crusades were also called for to put an end to heresies, in particular the Albigensian heresy. Unfortunately the established orders, such as the Cistercians, failed to combat heresy and to solve the problems of corruption in the Church. Scholastic theology developed with the establishment of the universities. These events influenced the thirteenth century. During the thirteenth century spiritual renewal began with Pope Innocent III. Councils like the Fourth Lateran Council defined church teaching and addressed corruption of the clergy. However, one of the most important sources of spiritual renewal came from the mendicant orders who had been given permission by Pope Innocent III to operate in the Church. These orders contributed immensely to education in the universities and through the Catholic laity culture advanced. / Die stryd tussen kerk en staat het voortgegaan gedurende die dertiende eeu. Die kruistogte het voortgeduur in die Ooste met die aanruk van Islam. Kruistogte was ook aangeroep om sodoende ‘n einde te maak aan kettery, veral Albiganiese kettery. Ongelukkig die ontwikkelde heerskappye, soos die Cisteriaanse orde, het nie daarin geslaag om probleme soos kettery en korrupsie in die kerk op te los. Skolastiese teologie het ontwikkel met die vestiging van die universiteite. Hierdie gebeure het ‘n kardinale impak gehad op die dertiende eeu. Gedurende die periode, het geestelik hernuwing begin met Pous Innocent III. Owerhede soos die Vierde Laterniese Owerheid het godsdiens onderrig, gedefinieer en korrupsie aangespreek. Tog, was een van die belangrikste bronne van geestelike hernuwing, die Bedelmonnik Orde, wat toestemming van Pous Innocent III gekry het om in die kerk te handel. Hierdie orde het bygedra tot onderig in universiteite en deur Katoliek leke het kultuur voortgespruit. / Christian Spirituality, Church History and Missiology / M. Th. (Church History)

This dissertation is devoted to the preparation and process of the Fifth Crusade, i.e. the stage from 1213, when it was declared by The Pope Innocent III. to 1221. It investigates the way of recruiting crusaders and the attitudes of the official representatives of the Church structures during the Crusade in relation to secular rulers. Their actions confronts with activities of other actors - from the Christian perspective primarily with the actions of Francis of Assisi. The dissertation evaluates benefit of his activities for the Crusade movement and for the future of the Franciscan order. The dissertation is also attempting to demonstrate the characteristic of the crusade given a Muslim environment including the Muslim perspective of Francis's actions and sermon. The epiloque describes the Crusade of Frederick II as the continuity of the Fifth Crusade. In the end there is a valorization of the results of the Crusade movement.

Korstågen har haft stor inverkan på världshistorien. De stora krigshärarna som drog ut i strid i främmande områden lämnade ett blodigt spår efter sig där de drog fram i Mellanöstern, Baltikum, Spanien såväl som i södra Frankrike. Korstågen gestaltar dessutom det kontroversiella ämnet om relationen mellan religion och politik som har genomsyrat historien och som är av lika stor vikt i modern tid. Korstågen har därför en särskild plats inom historievetenskap, fiktion såväl som modern politisk agenda. Denna studie ämnar lyfta fram användandet av Gud och religiösa uttryck i påvliga brev mellan 1145 och 1215 för att, genom en adaptering av Foucaults diskurs- samt maktanalys, påvisa hur makt användes genom religiösa uttryck och vad Foucault kallar för pastoral makt. Syftet med denna studie är att skapa en större förståelse för religiöst inflytande under medeltiden samt hur den religiösa makten manifesterades i påvliga brev.

This thesis focuses on the politics of Antipope Victor IV and his successors Paschal III, Calixtus III and Innocent III, who were the opponents of Alexander III since the schismatic elections of 1159. The aim is to analyse the political thinking and actions of the antipopes, with an emphasis on the political relations of Victor IV. The thesis is divided into six thematic sections. The first deals with the pre-election developments and the election of 1159 itself. The second considers their position in relation to Alexander III, while the third turns to the papal-imperial policy and examines the relationship between the antipopes and Emperor Frederick Barbarossa. The fourth section discusses the status and relations of the antipopes outside the Holy Roman Empire. The penultimate chapter examines the attitude of the imperial clergy to the pontificates of the antipopes as well as the obedience of the imperial monasteries, according to papal documents. The final chapter constructs biographies of the antipopes, focusing on the period before their pontificates.