This chapter focuses on the evolution of papal finances during the sixteenth century, a period of radical change, which was characterized by seminal moments such as the creation of the Monte della Fede (public debt) in 1526, the imposition of the Triennial Subsidy (an attempt to charge a universal direct tax) of 1543, and others. It also looks at the consequences that these changes brought about in the seventeenth century. After a brief literature review, the transition between the medieval and the early modern period is also explained, followed by an analysis of the public debt and venal offices. The chapter then discusses the relations between central and peripheral powers and ends with an overview of the role played by merchant bankers.

The modern world has as its central characteristic the claim of man’s emancipation from submission to ecclesiastical authority. Born with the Enlightenment, this claim extended from the cultural level to many areas of social life during the nineteenth and twentieth centuries. This process has found significant expressions in movements such as liberalism, socialism, and nationalism, which have marked the history of that period. It is commonly believed that only the Second Vatican Council has produced a turning point: the recognition of the “iusta autonomia” of earthly realities has led the Church from confrontation to dialogue with modernity. The historical judgment must be more nuanced. From the Enlightenment onwards, the papacy has sought to safeguard the submission of men to ecclesiastical authority, but it has also endeavored to adapt Catholicism to the needs of modern men for autonomy in order to be able to better communicate its message of salvation to them.

After the First Vatican Council, some believed that a council was not necessary any more: the Pope alone was able to govern the Catholic Church. John XXIII’s decision to convene a council was surprising in this context. Considered by some as an extension of Vatican I, which originally was to produce a whole teaching on the Church in which the pope was to be situated, the Second Vatican Council teaching situates the pope in the people of God and within the College of Bishops, proclaiming the doctrine of collegiality. The two popes of the council were going to modify the figure and the style of the papacy. John XXIII, by developing fraternal ties with the non-Catholic Christians invited to the council and who came in large numbers; Paul VI gave worldwide influence to the papacy through his travels to Jerusalem, India, and to the United Nations headquarters in New York, establishing relationships with non-Christians.

This chapter examines the governance of the papacy prior to and following the Risorgimento, focusing on administrative reform, military affairs, and finances. It analyzes the domestic and foreign aspects of papal rule. Domestically, the papacy implemented administrative changes and faced opposition from local groups advocating for reform. This unrest led to increased reliance on foreign assistance, including military support from Austria and France. Financial burdens compelled the papacy to seek foreign loans from the Rothschilds, creating an unhealthy reliance on foreign means and powers. Ultimately, the papacy was unable to withstand a united opposition that resulted from these policies. The analysis highlights the tension between the Church and temporal government, influenced by religion and nationality. Local control and freedom from foreign interference emerged as key factors in advocating for change.

During the sixteenth century, the King in Parliament terminated the jurisdiction of the Papacy in England and established by law the Church of England, with the King as its head. One task was to institute a new system of canon law for the national Church. Parliamentary statute provided for a commission to reform the canon law. In the meantime, pre-Reformation Roman canon law was to continue to apply to the Church of England if it was not repugnant to the royal prerogative and the laws of the realm. The commission was never appointed. The Roman canon law continued to apply on the basis of both statute and custom as part of the King’s ecclesiastical law. This chapter explores how the post-Reformation English ecclesiastical lawyers understood this continuing Roman canon law, its legal basis, and the role of the doctrine of reception in all this.

The vestments and regalia worn by the pope have long been used to convey the role’s primacy and singularity in the Catholic Church as both temporal and spiritual sovereign. This chapter describes the evolution of papal garb, alongside their visual and textual representations, from the twelfth century to the present day. It also maps the changing sites of the reception of the pope’s appearance over eight centuries, considering how the papacy has mobilized clothing to convey meaning in different pastoral, political, and media contexts. Clothing and regalia have been used strategically and deliberately, at various times, to represent the pope’s spiritual humility, his wealth and prestige, his status as international diplomat, and his sovereignty.

The papacy played a central role in the development of Roman Catholic teaching about bioethics. Pope Pius XI’s Casti connubii (1930) condemned contraception, sterilization, and abortion. Papal teaching was broadly accepted by Catholics before the 1960s. Widespread dissent in the Church greatly increased after the publication of Pope Paul VI’s Humanae vitae (1968). The first successful IVF procedure in 1978 raised new bioethical issues relating to the status of human embryos outside the womb.

The Catholic hierarchy was more successful in lobbying politicians to enact restrictive laws, or obstruct liberal reforms, than in persuading the laity to accept its teaching on birth control and assisted human reproduction. A rift emerged between mainstream Catholic culture and the institutional Church. The Church is now circumscribed in meeting the challenges presented by complex ethical issues, such as surrogacy and assisted dying, because of the papacy’s inflexible stance on these matters.

Nepotism is a way to organize ecclesiastical power relations, in particular those of the papacy, under the conditions of celibacy on the basis of family relations. In the long run, however, the micro-policy of family was replaced by the micro-policy of bureaucracy, the cardinal-nephew by the secretary of state. But for more than a thousand years, family networks were the most reliable foundation of papal domination. On the other hand, therefore, massive maintenance of the pope’s family interest was a necessary consequence. For some time between the sixteenth and seventeenth centuries, Roman nepotism even became an established quasi-institution, halfway between loosely structured family network and neutral Church bureaucracy. The papal system of government was stabilized through circular dependency of electors and elected heads, of cardinals and popes.

This chapter analyzes the regulation of sexual desire as one aspect of the process of progressive centralization through which the papacy affirmed its control over the Catholic Church and society across the centuries. While the accusation of homosexual behavior was increasingly associated with forms of religious and social nonconformity, the prohibition of homosexual intercourse became an instrument for encouraging ecclesiastics’ and lay people’s increasing examination of their individual consciences. The control of same-sex desire thus favored the internalization of a disciplinary attitude that hierarchically emanated from the center to the periphery. As a response to the increased visibility of sexual and gender minorities, nowadays the issue of same-sex marriage is demanding increased attention. The issue has never been discussed more thoroughly by popes as it has been in the last decades. Despite some significative epistemological shifts, however, the doctrinal approach towards this matter has remained strikingly consistent, and homosexuality is still condemned by the Catholic Church as a disordered inclination.

The dynamic of simultaneous recognition and restriction of women’s leadership roles in the Church is not new for the papacy. This chapter employs the figures of Mary Magdalene and the Virgin Mary – the two “leading women” of the New Testament – to explore the surprising degree to which popes have recognized the pivotal role of women in salvation history. It also shows, however, that popes consistently crafted the identities of the Virgin and the Magdalene in a manner that de-emphasized any priestly function or Christ-like power. Both Marys, therefore, share traits connected to their lack of suitability for leadership within a male order. In constraining the roles of the Marys, popes have also limited the roles for ordained women in the Church, thereby maintaining their unique claims to primacy.

Papal patronage has often been limited to the question of whether this or that pope loved art. Yet, the pontiff was only one of several actors involved in the realization of artistic projects symbolizing the Church’s cultural, religious, and political power. Papal patronage, in the sense of conflating the roles of initiator, commissioner, and financial backer, only came into its own after 800. At the same time, a long-lasting debate, rooted in the Classical discourse on luxuria and magnificentia, focused on the legitimacy of spending Church money on material beauty. This was resolved around 1500 when papal patronage became framed as magnificentia and charity, in line with the concept of “evergetism,” or collective service to society. This led to an active papal policy to use the arts, in conjunction with Counter Reformation visual propaganda, to strengthen the Faith, with an important impact on artistic developments primarily during the early modern period.

This chapter suggests that the papacy dealt with Protestantism in various ways. It condemned the forty-one propositions of Martin Luther and then waited for the Council of Trent to condemn others. It used the institutions of preventive press censorship and of various inquisitions to check heresy. It sought the support of Christian rulers to prevent its spread, sending nuncios and legates to the rulers of the Holy Roman Empire, France, England, Scotland, Sweden, Denmark, and Poland–Lithuania to urge them to suppress heresy and to secure their loyalty by negotiating agreements on Church appointments and shared revenues and by offering military aid, efforts that had mixed success, or failed. Religious orders such as the Jesuits and Capuchins were also enlisted in the struggle. Leading Protestant reformers came to see the papacy as the Antichrist or foreign usurper.

This chapter analyzes the features, context, preparation, logistics, destinations, aims, and impact of papal travels throughout the centuries, with a focus on the contemporary papacy. It is mainly based on secondary sources. Interestingly enough, there is no monographic study of this topic. Throughout the centuries, even if not often, popes have traveled outside their territory. They did so for various reasons: if they were not forcefully abducted and exiled, some traveled for pastoral reasons, to solve theological or other disputes, and mainly for political and diplomatic motives. However, it is only since the Second Vatican Council (1962–65) that this traveling has become part and parcel of the papal job description.

This chapter examines the brief but formative pontificate of Benedict XV, the most important in the early twentieth-century history of the papacy: Benedict’s return to the policies of Leo XIII (r. 1878–1903) and, above all, his responses to the challenges of the First World War and its aftermath, transformed the scope and impact of Vatican diplomacy, restoring its prestige and influence on the international stage. More broadly speaking, Benedict set the agenda of the next two pontificates, those of his successor Pius XI (r. 1922–39) and Pius XII (r. 1939–58). They continued the policy of seeking to implement the new Code of Canon Law, and where possible by concordats with states, they would continue to seek reunion with the Orthodox Churches and Benedict’s postcolonial vision for the missionary outreach of the Church. They would also continue to follow the broad outlines of his initiatives in Vatican diplomacy through his commitment to seeking to play a role in international peace and security. Benedict’s policy of impartiality in war was not a passive one, but active and constructive, aimed both at providing humanitarian relief to victims and encouraging peace negotiations between the belligerents. His peace-making and humanitarian efforts reflected new forms of papal humanitarian diplomacy and have become a permanent feature of the papacy’s role in promoting international peace and security.

At an early time, the role of the laity in the Roman Church diminished as a body of clergy under the authority of a bishop became established as a separate caste. Its members resembled civil servants, as was implied by the word used for the procedure by which one joined them, “ordination,” that was familiar from Roman secular life. They manifested some of the characteristics of the members of a bureaucracy, in being prepared to pay for an office, a practice known as simony, and in being concerned for promotion. The clergy were divided into two streams with separate promotion structures, one of subdeacons, deacons, and archdeacons, and the other of acolytes, priests, and archpriests. Of these the former was more prestigious, and more likely to culminate in the office of pope, the bishop who exercised control over the other clergy. The body of clergy was by no means harmonious, and there were frequently tensions within it. While laypeople were excluded from the prominent position they had held when the church was established in Rome, the clergy continued to be connected from the families from which they came.

Violent conflict was a feature of the early papacy as theological factions or Roman families contested the Throne of Saint Peter and as popes responded to the collapse of Roman authority by assuming responsibility for the defense of Rome. By 1000 CE, popes were temporal rulers, and like their secular counterparts they considered military force a legitimate instrument. The papacy participated in the Crusades, principally as propagandist and financier, and engaged militarily in the “Italian Wars” (1494–1559). Subsequently, papal military capabilities declined and during the Napoleonic Wars the papacy offered little resistance against French armies that twice seized Rome. Under Pius IX, serious efforts to improve the papal military were insufficient to prevent the absorption of Rome and the Papal States into the kingdom of Italy. Reduced to a handful of palace guards, subsequent pontiffs abandoned any martial posture, although these household guards protected the Vatican during World Wars I and II.