The thirteenth century saw the triumph of the Gothic style in architecture in the building of great cathedrals all across Europe, a phenomenon much celebrated by modern art historians. The material support offered to ecclesiastical institutions is probably most often explored by historians with regard to aristocratic patronage and to donations made in connection with the preparations for a 'Good Death'. The Fourth Lateran Council, for example, apparently dealt with the issue by decreeing that all sacraments had to be administered for free, contrary to customary practice. The papacy not only tried to control lay payments to local churches more vigorously but ecclesiastical expenditure also became the object of scrutiny and legislation in the thirteenth century. The earliest English examples show that initially bishops who approved such grants considered them to be temporary and required owners to attend parish services as well. One document from the city hospital in Vienna can illustrate the new directions of material support.

Descriptions of the structure of the church in the period 1073-1216 often drew an analogy with secular government. Bernard of Clairvaux, the most influential writer on papal authority in the twelfth century, eschewed monarchical language but expressed the supremacy of the Roman church through a range of alternative images. The Roman church is 'the head of the world through whom the keys and judgement-seats are granted to all bishoprics'. Huguccio concluded that the Roman church instituted all prelates, whatever their ecclesiastical dignity or office. The years 1073-1216 saw the pope firmly established as supreme judge not only of all men but also of the law itself. The holy Roman church confers right and authority on the sacred canons, but she herself is not bound by them, because she has the right of making the canons. The pope's right to confer privileges on ecclesiastical institutions and his right to cancel such privileges equally revealed his dominion over the law.