It is a common belief among the Medieval Christians that Jesus Christ was a king. However, Jesus himself is believed to have said: “My kingdom is not of this world” (John 18: 36), and he seemed to recommend obedience to the Roman Emperor: “Render therefore to Caesar the things that are Caesar’s; and to God, the things that are God’s” (Matthew 22: 21).

These all lead us to thinking that none of Christ’s followers would have power over the others: “…You know that the princes of the Gentiles lord it over them; and they that are the greater, exercise power upon them. It shall not be so among you…” (Matthew 20: 25-26). “…Be not you called rabbi. For one is your master, and all you are brethren. And call none your father

upon earth: for one is your father, who is in heaven. Neither be ye called masters: for one is your master, Christ…” (Matthew 23: 8-10).

Despite these texts, the clergy accepted titles of honour and claimed authority and power. Worse than

that, the Church saw itself as Christ’s kingdom on earth, and claimed a share in Christ’s power. Paul’s

writings, in some sense, might be claimed to serve as a justification for the Church to do so: “…For what have I to do to judge them that are without? Do not you judge them that are within? For them that are without, God will judge, … (1 Corinthians 5: 12-13)”, was usually taken to imply that the Church has no jurisdiction over non-Christians (“them that are without” means outside the Church).

However, the general history of civilisations is full of counter examples whereas the history of thought

provides us with the opportunity to observe the gradual increase in the reference to the fullness of Papal power in the later medieval political writings. Therefore, it is possible to argue that The Church-as the fundamental institution-had characterised Christianity in a way that Jesus himself was unable to foresee.