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Relevant bibliographies by topics / Pope Innocent III

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Academic literature on the topic 'Pope Innocent III'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 April 2022

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Journal articles on the topic "Pope Innocent III"

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CLARKE, P. D. "Peter the Chanter, Innocent III and Theological Views on Collective Guilt and Punishment." Journal of Ecclesiastical History 52, no. 1 (January 2001): 1–20. http://dx.doi.org/10.1017/s002204690000600x.

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Innocent III regularised ecclesiastical usage of several penalties which punished the innocent along with the guilty, notably the interdict. His actions need to be understood in their intellectual as well as political context. It has long been thought that Peter the Chanter taught the future pope when he studied theology at Paris. This article presents evidence of the Chanter's radical influence on Innocent's attitude to collective guilt and punishment and compares their views with canonistic doctrine.

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Taylor, Maria L. "The Election of Innocent III." Studies in Church History. Subsidia 9 (1991): 97–112. http://dx.doi.org/10.1017/s0143045900001897.

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The English chronicler, Roger of Howden, gives a particularly interesting contemporary insight into events in Rome in the last months of the pontificate of the sick and ailing nonagenarian Celestine III (1191-8). If he is to be believed, we have a description of the attempt by a wily old pope to extend his influence beyond the grave. The man he wanted to succeed him was John of S. Paolo, Cardinal Priest of S. Prisca whom ‘he loved for his wisdom, sanctity and justice beyond all the other cardinals.’ As proof of this love and respect, he had already allowed him to act in his own place, undertaking every duty save that of consecrating bishops. In an extraordinary offer, according to Roger of Howden, Celestine even went so far as to express his willingness to abdicate so that the cardinals could appoint John of S. Paolo before his death. All the cardinals, however, ‘with one voice, made answer that they would not be willing to elect him on such conditions and alleged that it was a thing unheard of for the Supreme Pontiff to abdicate.’ In attempting this, Celestine was making a far-reaching claim for papal sovereignty, prefiguring the later suggestion of Augustinus Triumphus, in the early fourteenth century, that the pope had a right to choose his own successor. It was unthinkable that the College of Cardinals in the last years of the twelfth century would so relinquish their right to vote. Any such designation by Celestine would have represented a direct challenge to the position of the cardinals as electors of the pope.

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Moore, John C. "Pope Innocent III, Sardinia, and the Papal State." Speculum 62, no. 1 (January 1987): 81–101. http://dx.doi.org/10.2307/2852567.

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Rousseau, Constance M. "Gender Difference and Indifference in the Writings of Pope Innocent III." Studies in Church History 34 (1998): 105–17. http://dx.doi.org/10.1017/s0424208400013607.

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Both R. Howard Bloch and Jean Leclercq have recently included the name of Pope Innocent HI (1198-1216) among the ranks of medieval misogynistic writers. Such an anti-feminist designation results from his treatise De miseria humanae conditionis (1195), which he authored whilst a cardinal deacon, as Lothario de Segni. However, the passages cited by Bloch and Leclercq only appear misogynistic when we consider them superficially. If we look at the entire corpus of Innocent’s writings and his actions, in their proper contexts, we discover that this Pope can not be so easily categorized. Rather, our analysis will show that there is much more diversity in his perspective on gender than originally thought.The De miseria should be seen in its unique context when evaluating its attitude towards women. Books I and HI of the treatise belonged to the contemptus mundi tradition which emphasised the vileness and misery of human existence. Moreover, John C. Moore has recently proposed that Book II is a speculum curialis which reflected the questionable moral practices Innocent observed during his career in the Roman Curia.

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HELMHOLZ, RICHARD. "Pope Innocent III and the Annulment of Magna Carta." Journal of Ecclesiastical History 69, no. 1 (June 29, 2017): 1–14. http://dx.doi.org/10.1017/s0022046917000641.

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Historians have offered a variety of explanations for Pope Innocent III's release of King John from the promise that he made to observe the clauses of Magna Carta. None has won general acceptance. This article proposes an alternative by examining the tenets of the canon law as it was understood in 1215. That examination shows that the law of oaths (De iureiurando) played a central role in canonistic thought of the time. It contained the juristic resources that made it possible for Innocent to release John from the oath that he had taken at Runnymeade.

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Bolton, Brenda. "‘A Faithful and Wise Servant’? Innocent III (1198–1216) Looks at his Household." Studies in Church History 50 (2014): 59–73. http://dx.doi.org/10.1017/s0424208400001649.

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Arriving at the Lateran on 8 January 1198, officials conducted Innocent III (born Lotari dei Conti di Segni) ceremonially to his apartments within the palace, there to rest, pray and dine.’ Foremost amongst his concerns was the household, last reformed by Gregory I (590–604). Whilst Innocent clearly adopted Gregory as his model, both for the shaping of his personal life as pope and for his understanding of the papal office, the young pope’s efforts to make his household as exemplary as that of his great predecessor have not received the attention they undoubtedly deserve. Gregory’s finest Life, composed c.875 by John, a Roman deacon, uses material from the early vitae, thus avoiding the ‘scrappy and grudging’ biography of the Liber pontificalis. Instead, John draws extensively on Gregory’s letters and the crumbling but then still extant papyrus volumes of the Registrum to demonstrate how this pope transformed his household into monastery, hospice and refuge. Three centuries later, the author of the Gesta Innocentii or Deeds of Innocent III could do no better than to adapt portions of John’s Life to highlight reforms not evidenced since the sixth century Like Gregory, Innocent wished to restore the ideas of the apostolic age to the Church. And where better to begin the spiritual renewal than within a reformed household? His inaugural sermon as pope on St Matthew’s faithful and wise servant accords perfectly with John the Deacon’s view of Gregory as paterfamilias Domini, head of the Lord’s household. Innocent, therefore, regarded the household not only as a metaphor for the congregation of the faithful but also, like Gregory before him, as a model to be used by missionaries to plant and nurture the faith throughout Christendom. Whilst the ongoing conversion of Livonia would provide Innocent with a rare opportunity to inculcate the Christian household within a pagan society, in the Patrimony of St Peter he diverged from Gregory’s path by purposeful itineration with his familia, thus initiating a public role for the household.

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Smith, Damian J. "Pope Innocent III and the minority of James I." Anuario de Estudios Medievales 30, no. 1 (June 30, 2000): 19–50. http://dx.doi.org/10.3989/aem.2000.v30.i1.494.

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Spear, David. "An Overlooked Letter of Pope Innocent III for Rouen." Cahier des Annales de Normandie 35, no. 1 (2009): 397–412. http://dx.doi.org/10.3406/annor.2009.2552.

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Cheney, Mary. "A Privilege of Pope Innocent III for Kingswood Abbey." Journal of Ecclesiastical History 45, no. 3 (July 1994): 460–64. http://dx.doi.org/10.1017/s0022046900017097.

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Rousseau, Constance M. "IV. Innocent III: A Lawyer-Pope and His Consensual “Policy” of Marriage? A Reconsideration." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 107, no. 1 (June 1, 2021): 172–218. http://dx.doi.org/10.1515/zrgk-2021-0004.

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Abstract This article intervenes in the previous scholarly conversations of Kenneth Pennington, Charles Donahue, Jr., and Anne J. Duggan and suggests through the reassessment of the surviving evidence, a revisionist interpretation. It argues that Pope Innocent III (1198–1216) was not only a pope with legal expertise reflected in the remarkable consistency of his numerous decisions concerning cases of marriage formation that came to his attention in an ad hoc manner, but also, that he was, and he believed himself to be a legislating pope through his plenitude of power. He, rather than Alexander III (1159–1181), was responsible for creating and implementing the consensual “policy”, in the strictest definition of the term, for the formation of Christian marriage. Through a careful investigation of the pertinent papal letters of Innocent III found primarily in his registers, this article reconfirms and demonstrates Stephan Kuttner’s impression of the consistency of the letters as internal proof of the pope’s legal skill that he suggested long ago in 1974.

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Dissertations / Theses on the topic "Pope Innocent III"

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Kendall, Keith H. Pennington Kenneth. "Sermons of Pope Innocent III: the moral theology of a pastor and pope." Related Electronic Resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2003. http://wwwlib.umi.com/cr/syr/main.

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Graham-Leigh, Elaine. "Papal policy and local lordship : Pope Innocent III, the Trencavel family and the Albigensian crusade." Thesis, University of London, 2000. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.606328.

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Papagni, Erika. "Dalla compassione alla masserizia : una 'conversione' del messaggio di Lotario in quello di Bono." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112510.

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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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Laing, Ralph Steven Ambrose. "The influence of Pope Innocent III on spiritual and clerical renewal in the Catholic Church during thirteenth century South Western Europe." Diss., 2011. http://hdl.handle.net/10500/8638.

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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)

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Books on the topic "Pope Innocent III"

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Pope Innocent III (1160/61/1216): To root up and to plant. Notre Dame, Ind: University of Notre Dame Press, 2008.

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Innocent III: Leader of Europe, 1198-1216. London: Longman, 1994.

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Bolton, Brenda. Innocent III: Studies on papal authority and pastoral care. Aldershot, Hampshire, Great Britain: Variorum, 1995.

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Cleary, Richard James. Pope Innocent III and the Greek Church (1198-1216): The theological teaching and the juridical, political and diplomatic practice of a pontificate which shaped the attitude of the papacy in regard to the Orthodox churches through seven centuries. Rome: R.J. Cleary, 1993.

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Bird, Jessalynn, ed. Papacy, Crusade, and Christian-Muslim Relations. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986312.

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This book examines the role of the papacy and the crusade in the religious life of the late twelfth through late thirteenth centuries and beyond. Throughout the book, the contributors ask several important questions. Was Innocent III more theologian than lawyer-pope and how did his personal experience of earlier crusade campaigns inform his own vigorous promotion of the crusades? How did the outlook and policy of Honorius III differ from that of Innocent III in crucial areas including the promotion of multiple crusades (including the Fifth Crusade and the crusade of William of Montferrat) and how were both pope’s mindsets manifested in writings associated with them? What kind of men did Honorius III and Innocent III select to promote their plans for reform and crusade? How did the laity make their own mark on the crusade through participation in the peace movements which were so crucial to the stability in Europe essential for enabling crusaders to fulfill their vows abroad and through joining in the liturgical processions and prayers deemed essential for divine favor at home and abroad? Further essays explore the commemoration of crusade campaigns through the deliberate construction of physical and literary paths of remembrance. Yet while the enemy was often constructed in a deliberately polarizing fashion, did confessional differences really determine the way in which Latin crusaders and their descendants interacted with the Muslim world or did a more pragmatic position of ‘rough tolerance’ shape mundane activities including trade agreements and treaties?

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Caporossi, Franco. Innocenzo III e il suo tempo. Roma: Sovera, 1998.

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Papst Innozenz III., Philipp II. August, König von Frankreich und die englisch-welfische Verbindung, 1198-1216. Frankfurt am Main: P. Lang, 1991.

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De Lothaire à Innocent III: L'ascension d'un clerc au XIIe siècle. Aix-en-Provence: Presses universitaires de Provence, 2014.

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Papst Innocenz III. und das Verjährungsrecht der römischen Kirche. Stuttgart: Franz Steiner Verlag, 1999.

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1933-, Moore John C., and Bolton Brenda, eds. Pope Innocent III and his world. Brookfield, Vt: Ashgate, 1999.

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Book chapters on the topic "Pope Innocent III"

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Novikoff, Alex. "‘Plateas Publice Discurrentes’: Performance and the Audio-Visual Jew in the Age of Pope Innocent III." In Religion and law in Medieval Christian and Muslim Societies, 45–63. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.relmin-eb.5.116734.

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Murray, Alan V. "Chapter 8: Adding to the Multitude of Fish: Pope Innocent III, Bishop Albert of Riga and the Conversion of the Indigenous Peoples of Livonia." In OUTREMER, 153–70. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.outremer-eb.5.115859.

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"Pope Innocent III and Usury." In Pope, Church and City, 59–75. BRILL, 2004. http://dx.doi.org/10.1163/9789047406082_010.

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"Pope Innocent III and the Jews." In Pope Innocent III and his World, 207–24. Routledge, 2016. http://dx.doi.org/10.4324/9781315246444-21.

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Engh, Line Cecilie. "What Kind of Marriage Did Pope Innocent III Really Enter Into?" In The Symbolism of Marriage in Early Christianity and the Latin Middle Ages. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2019. http://dx.doi.org/10.5117/9789462985919_ch12.

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Bernard of Clairvaux was the first writer to stake out a precise role for the pope at the spiritual nuptials between Christ and the Church: the pope was the ‘friend of the bridegroom’ and Christ’s best man. But it was Pope Innocent III who turned bridal imagery into an argument for papal primacy in the Church, imagining the pope as bridegroom of the Church. This chapter addresses conceptualization and representation of papal authority and church hierarchy by means of bridal imagery, as testified in sermons and in decorations and inscriptions that Innocent commissioned in Rome. Who, exactly, was Innocent III’s bride? And what kind of marriage was this, anyway? What relation was there between Innocent’s marriage to the Church of Rome and marriage between a man and a woman?

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"The Pope as Judge." In Innocent III and the Crown of Aragon, 201–29. Routledge, 2017. http://dx.doi.org/10.4324/9781315252230-7.

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"Lotario dei Conti di Segni becomes Pope Innocent III: The Man and the Pope." In Pope Innocent III and his World, 23–44. Routledge, 2016. http://dx.doi.org/10.4324/9781315246444-9.

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"Innocent III and the Uses of Spiritual Marriage." In Pope, Church and City, 101–14. BRILL, 2004. http://dx.doi.org/10.1163/9789047406082_012.

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"The Pope and the Bishops." In Innocent III and the Crown of Aragon, 173–200. Routledge, 2017. http://dx.doi.org/10.4324/9781315252230-6.

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"Innocent III and the Kingdom of Castile." In Pope Innocent III and his World, 357–70. Routledge, 2016. http://dx.doi.org/10.4324/9781315246444-32.

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Conference papers on the topic "Pope Innocent III"

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Evstafyev, Nikita V. "Bulgarian-Roman Ecclesiastical Union (1204) and the Balkan Policy of Pope Innocent III." In Slavic World: Commonality and Diversity. Institute of Slavic Studies, Russian Academy of Sciences, 2021. http://dx.doi.org/10.31168/2619-0869.2021.1.01.

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