Based on a partial analysis of Pope Innocent III's theology and jurisprudence the present study seeks to clarify certain structural power relations in the Catholic Church at the beginning of the thirteenth century, and in particular the Pope's relation to the Danish Archbishop, Anders Sunesen. 

During the first years of his pontificate Innocent III advanced a number of reformulations or reinterpretations of the foundations of papal authority. By elaborating on and precisely defining titles and formulas such as a Vicarius Christi (Vicar of Christ) and plenitudo potestatis (fullness of power), and by theologizing the relationship of Christendom's bishops to their churches as a spiritual marriage, the pope managed to consolidate a position of absolute papal authority. The papacy was no longer envisaged as instituted simply by virtue of apostolic succession from St. Peter, but directly, as the vicarial exercise of the authority of Christ. This conception entailed exclusive papal jurisdiction in a number of matters, enumerated under the formula plenitudo potestatis, relating to the exercise of power. Fullness. meant that the pope could exercise jurisdiction over all persons, all places, in all matters, and at all times within the Christian Church. In practice, this fullness of power was exercised especially in ecclesiastical causae maiores, matters of major importance such as episcopal dismissals, transfers and resignations. Through innovative interpretations of earlier, often frequently used formulations, Innocent III ascribed sovereign jurisdiction in these matters to papal authority. Decisions in causae maiores became a papal prerogative. 

The pope was nevertheless aware that he had to use his newly established exclusive powers with caution, employing in their exercise the formula urgens necessitas et evidens utilitas - urgent necessity and evident usefulness. 

The present study argues that the premises of this Innocentian theology had already been worked out during the future pope's studies in Paris and Bologna. Scholars are divided on the question of whether Innocent III was taught by the famous Huguccio of Pisa, but they all agree that his influence on the pope's jural thinking was quite considerable. In Paris the future pope may have been a member of Peter the Chanter's circle, perhaps with connections to the monastery school of St. Victor, which at that time represented one of the three most important scholarly trends within the Parisian scholastic environment. Efforts at St. Victor's were directed towards combining the secular schools' biblical exegesis with a practical, sermon oriented theology - under the inspiration, moreover, of monastic spirituality. 

The Danish archbishop, Anders Sunesen, may also have studied at St. Victor's. An examination of the books he bequeathed to the cathedral chapter in Lund indicate no interest in monastic affairs comparable to that of his brother Peder, who later became bishop of Roskilde. An analysis of his great poetic work, Hexaëmeron, likewise indicates an influence of the secular schools, perhaps St. Victor's. Hexaëmeron has been characterized as a veritable compendium of twelfth century speculative theology. 

Perhaps the frictionless relationship between the pope and the Danish archbishop can be attributed to their common education background. In several of his communications with the Papal See Anders Sunesen evidences his acceptance of the new papal formulations. In turn, the pope complimented the archbishop on his fine juristic sense and on several occasions granted him direct participation in the otherwise papal prerogatives. As metropolitan and papal legate he was allowed to decide a case involving the illegitimate birth of Valerius, subsequently bishop of Uppsala. A case concerning a Finnish bishop's fate was resolved in the same manner. In both of these "Danish" cases the pope argued on grounds of "necessity and usefulness", indicating that he also considered the question of episcopal defectus as a causa maior. 

Innocent III elaborated a theological vision through reformulations of the basis of papal authority and implemented it as an internal ecclesiastical, politico-administrative instrument of governance. The Danish archbishop's implicit recognition of the papal prerogatives in his communications with Rome no doubt paved the way for his own local solutions in ecclesiastical matters. The pope acknowledged his competence and granted him commensurate jurisdiction. In doing so, the pope also disposed of a number of local problems and drew a distant region of the church closer to Rome. 

Both Innocent III and Anders Sunesen bore the stamp of their times and their backgrounds. Common experience of the intellectual environment in Paris and Bologna - and possibly personal acquaintanceship - increased the potential for cooperation. Both demonstrated a willingness to use acquired theological methods and insight in their practical administration of the Christian church. 

Translated by Michael Wolfe