176 THE MIDDLE AGES. A.D. 1198-1216.
believers one Church. It approved the view of Peter the Lombard whom Joachim had opposed on the ground that his definition would substitute a quaternity for the trinity in the Godhead.1
Amaury of Bena, a teacher in Paris accused of pan theistic teachings, was also condemned by name. He had been accused and appeared before the pope at Rome in 1204, and recalled his alleged heresy.2 He or his scholars taught that every one in whom the Spirit of God is, becomes united with the body of Christ and cannot sin.
The treatment of heretics received elaborate considera tion in the important third decree.3 The ecclesiastical and moral regulations were the subject of sixty-seven decrees. The rank of the patriarchal sees is fixed, Rome having the first place.4 It was an opportune moment for an array of these dignitaries, as Innocent had established a Latin succes sion in the Eastern patriarchates which had not already been filled by his predecessors. To avoid the confusion arising from the diversity of monastic rules, the establishment of monastic orders was thenceforth forbidden.5
The clergy are warned against intemperance and incon tinence and forbidden the chase, hunting dogs and falcons, attendance upon theatrical entertainments, and executions, duelling, and frequenting inns. Prescriptions are given for their dress. Confession is made compulsory at least once a year, and imprisonment fixed as the punishment of priests revealing the secrets of the confessional. The tenure of more than one benefice is forbidden except by the
1 The Lombard had defined the substance of the three persons as a real entity, qucedam summa res.
2 See Hauck, art. Amalrich, in Herzog, I. 432 sq.
3 See chapters on the Inquisition and the Cathari.
4 The patriarchs of Jerusalem and Constantinople, of the Latin succession, were conspicuous at the council, and also Antioch by a representative, the Melchisite patriarch of Alexandria, and the Maronite patriarch.
5 Chapter XIII.
§41. THE FOURTH LATERAN COUNCIL. 177
pope's dispensation. New relics are forbidden as objects of worship, except as they might receive the approbation of the pope. Physicians are bidden, upon threat of excommunica tion, to urge their patients first of all to summon a priest, as the well-being of the soul is of more value than the health of the body. Jews and Saracens are enjoined to wear a dif ferent dress from the Christians, lest unawares carnal inter course be had between them. The Jews are bidden to keep within doors during passion week and excluded from hold ing civil office.1
The appointment of a new crusade was the council's last act, and it was set to start in 1217. Christians were com manded to refrain from all commercial dealings with the Saracens for four years. To all contributing to the crusade, as well as to those participating in it, full indulgence was promised, and added eternal bliss.2 Another important matter which was settled, as it were in a committee room of the council, was the appeal of Raymund VI., count of Tou louse, for redress from the rapacity of Simon de Montfort, the fierce leader of the crusade against the Albigenses in Southern France.
The doctrinal statements and ecclesiastical rules bear witness to the new conditions upon which the Church had entered, the Latin patriarchs being in possession in the East, and heresy threatening its unity in Southern France and other parts of the West.
Innocent III. survived the great council only a few months and died scarcely fifty-six years old, without having outlived his authority or his fame. He had been fortunate in all his undertakings. The acts of statecraft, which brought Europe to his feet, were crowned in the last scene at the Lateran
1 A repetition of the decrees of the synod of Toledo, 581.
2 Plenam suorum peccaminum de quibus fuerint corde contriti et ore confessi veniam indulgemus et in retributione justorum salulis eternce pollicemur augmentum.
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