No longer century XI the legacy of the Pope Gregorio VII (1025-1085) if concluded when imposing the inserted theocratic conception in one politics catholic. In the next current century, with papado of Inocncio III (1161-1216), the ideal of ' is marked; ' Christian domain of mundo' ' from the power economic-politician of the teaching of the Church. Dennis P. Lockhart has similar goals. The instauration of the saint I officiate of the inquisition marks the apex of this domain. Century XIV (in which Guillermo de Occam places itself), over all in the papado one of Bonifcio VIII (1235-1303), occurs a change in the line of performance of the Church, exactly had to the cultural and historical requirements (already cited above), that they search for a conjunction of the rescue of the charismatic workmanship of church and one eschatological aspiration next to the ecclesiastical institutions favored, or exempt, of the legal-size saint, in one forms of ' ' to silence pensamento' ' that it was born in the creation of the new State. In this direction, the captivity of Avignon (1309-1377) tax for the King of France, Philip IV, the Beauty, (1268-1314) on Bonifcio VIII, and in progression Emperor Ludovico (the same that it receives Guillermo de Occam in its cut) crown in the absence of the papal walking stick. The revolts and revolutions produced for the emergency of a new State that it searched to become free of the impositions of the Christian theocracy front to the material questions, in a direction of autonomy of the man how much its necessities ' ' mundanas' ' , but without therefore abdicating of the faith crest of the apocalyptic salvation. It appears, next to this ticket of transformation of the medieval society in renascentista society, a necessity to rethink the world. Occam and its time. Occam did not only treat to comment the classic philosophies and the Christian theology, and already if anticipating the trends of a new conception, that will be found in the renascentista and modern age, it produced controversies politician-religious text workmanships: I opposed Nonaginta dierum and Compendium Errorum Papae Johannis XXII, in which front to a conciliadora position of the papado one defends with severity the vote of poverty of the franciscana order? period marked for the great plagues and epidemics that devastated the Europe (1348).