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La constitution Super speculam, promulguée en 1219 par le pape Honorius III, constitue un texte très important pour l’histoire de l’enseignement universitaire. Prise en application du IVe concile de Latran (1215), elle concerne avant tout l’enseignement de la théologie dont l’université de Paris est le centre mais aussi le droit. Désirant promouvoir l’enseignement de la théologie, Honorius III renouvelle les anciennes interdictions faites aux clercs réguliers d’étudier les leges et les étend à de nombreuses catégories de clercs séculiers. A cet important contexte général, il faut ajouter un contexte plus spécifiquement parisien. Les critiques que les théologiens adressent depuis longtemps aux juristes, accusés d’attirer de plus en plus d’étudiants, s’intensifient. Les conflits qui se développent entre les maîtres et le chancelier à partir de 1210, en particulier celui qui les opposent au printemps de 1219 à Philippe le Chancelier, favorisent cet antagonisme entre juristes et théologiens. Influencé par ces derniers, Honorius III interdit, in fine de Super speculam, l’enseignement du droit romain à Paris et dans les localités environnantes.

Les suppliques reçues et les lettres émises par la Chancellerie apostolique entre le xii e et le xiv e siècle attestent la reconnaissance de l'invalidité par l'institution pontificale. Elles actent l'existence d'une infirmité physique ou mentale et autorisent le suppliant à adapter ses missions de clerc ou de chrétien en fonction de ses capacités. Ces documents se situent à la frontière entre une parole institutionnelle et des sources de la pratique. La sollicitation provoque une intense et complexe production épistolaire, mettant en évidence les acteurs engagés dans ce processus –les individus invalides et les personnels curial et ecclésiastique. Elle dévoile les législations spécifiques à l'institution et entraîne une définition de l'infirmité par la Chancellerie pontificale, catégorisant les corps invalides selon leur condition physique ou mentale. Les réponses de la Curie, basées sur la tradition de compilation de cas similaires, connus par le droit et l'enregistrement, confirment la reconnaissance de la condition de personne infirme. Les suppliques et les lettres constituent ainsi un excellent laboratoire d'analyse pour étudier le handicap médiéval dans sa relation à la papauté comme institution. The petitions received and the letters sent by the Papal Chancery between the 12th–14th century attest the recognition of invalidity by the Papacy. They acknowledge the existence of a physical or mental infirmity and allow the supplicant to adapt his or her missions of cleric or Christian according to his or her abilities. These documents lie at the boundary between the institutional word and practical sources. Supplicant's solicitations bring about an intense and complex epistolary production, whose main actors are the disabled individuals and the curial and ecclesiastical personnel. They reveal the specific legislation of the institution and lead to a definition of infirmity by the Papal Chancery, one that categorizes invalid bodies according to their physical or mental condition. Curia's replies to solicitations, based on a case law system, constitute further evidence of the recognition of the disabled person's condition. The supplications and letters thus constitute an excellent laboratory of analysis to study medieval disability in its relation to the Papacy as an institution. [ABSTRACT FROM AUTHOR]

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The article discusses the origins and evolution of "ius commune" and common law, which the article describes as the two great Western legal traditions. It examines efforts to develop a "ius commune," which aimed to combine Roman law and canon law in a universal application, across Western Europe. It notes that Roman law had been adopted throughout the European continent by the 11th century. It mentions that England did not incorporate Roman or canon law into its consuetudinary law for fear of ceding control of its law to the Catholic church. The article describes the Constitutions of Clarendon as symbols of the English monarchy's efforts to impede the influence of the law of the church.