Auswahl der wissenschaftlichen Literatur zum Thema „Church and state in Holy Roman Empire“
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Zeitschriftenartikel zum Thema "Church and state in Holy Roman Empire"
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Stojanović, Matija. „The Early Church’s Position on Law and the State.“ Vesnik pravne istorije 2, Nr. 1 (18.12.2021): 40–63. http://dx.doi.org/10.51204/hlh_21102a.
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This article will try to uncover the stance which the early Christian Church held on the legal system of the Roman Empire, in an attempt to reconstruct a stance which could apply to legal systems in general. The sources which we drew upon while writing this paper were primarily those from the New Testament, beginning with the Four Gospels and continuing with the Acts of the Apostoles and the Epistoles, and, secondarily, the works of the Holy Fathers and different Martyrologies through which we reconstructed the manner in which the Christian faith was demonstrated during the ages of persecutions. The article tries to highlight a common stance which can be identified in all these sources and goes on to elaborate how it relates to legal order in general.
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Matevska, Dushka. „THE RELATIONSHIP BETWEEN THE POLITICAL AND RELIGIOUS ELITE IN CONTEMPORARY MACEDONIAN SOCIETY“. RELIGION, MEDIA AND POLITICS IN AFRICA 5, Nr. 1 (01.12.2011): 129–40. http://dx.doi.org/10.54561/prj0501129m.
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In contrast to the political parties which are a relatively new social phenomenon, the religiosity is a universal social one which has been incorporated in almost every significant civilization and was established on the grounds of a certain religious component. Regarding the Christianity, this act has been directly bounded to the recognition of the Christianity as an official religion of the Roman Empire which led to an impermissible relationship between the church and the state. The Church began to neglect its holy duties more frequently by turning to secular ones. It was no longer a Church that served the people but, rather, it became a Church aspiring towards power and dominion. The focus of this paper will be the influence of the political elite on the religious situation in the Macedonian post-communist society. We will do our best to determine both the genesis and the reasons that led to such a firm link between the political parties of the Macedonian provenience and the Macedonian Orthodox Church, as well as the possible negative impact of this “matrimony” between the holy and the secular over the Macedonian multi-cultural, multi-ethnical and multi-confessional society especially in the post-conflict period.
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Маркович, К. Г. „Reform of the Eucharist rite (ordo Missae) in the Frankish state (VIII–IX centuries): theological and Church-political aspects“. Труды кафедры богословия Санкт-Петербургской Духовной Академии, Nr. 1(21) (01.03.2024): 52–83. http://dx.doi.org/10.47132/2541-9587_2024_1_52.
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Статья посвящена исследованию богословского (идейного) и религиозно-политического аспектов реформы чина литургии (Мессы) во Франкском государстве в VIII– IX вв. Церковные преобразования были частью масштабных государственных реформ, целью которых провозглашалось восстановление Римской империи (Renovatio imperii Romanorum). Эта цель предполагала не формальное воссоздание прежней Западной Римской империи, упраздненной в 476 г., а построение новой теократической imperia christiana, объединяющей население франкского королевства в единый народ Божий (populus Dei). Одним из важнейших направлений церковной реформы стала унификация богослужения по образцу Римской Церкви. Церковь Рима мыслилась «главою всех Церквей (omnium vere ecclesiarum caput)», а Древний Рим — духовным центром христианской цивилизации. Введение единого обряда богослужения преследовало также и очевидную политическую цель — единство и сплоченность народа вокруг Церкви под властью короля, а с 800 г. — императора, как верховного покровителя и защитника христианской веры. Однако следование римской литургической традиции как образцу не означало слепого копирования. Римские богослужебные книги редактировались и дополнялись галликанскими чинами церковных служб и формулярами. Таким образом, возникла гибридная Римско-Франкская литургическая традиция, распространившаяся впоследствии по всей Европе и, в том числе, в самом Риме. Имперские идеи и амбиции Карла Великого породили неизбежное соперничество с Константинополем. Борьба за имперский статус стала причиной введения учения о «двойном» исхождении Святого Духа от Отца и Сына и чтения Символа Веры (Credo) с прибавлением Filioque. The article is focused on the study of the theological (ideological) and religious-political aspects of the reform of the eucharist liturgy (of the Mass) in the Frankish state in the VIII–IX centuries. Church reforms were part of the large-scale state reforms, the purpose of which was proclaimed the restoration of the Roman Empire (Renovatio imperii Romanorum). This aim was not a formal restoration of the old Western Roman Empire, which had been dissolved in 476, but the building of a new theocratic Imperia christiana, uniting the population of the Frankish kingdom into a single people of God (populus Dei). One of the most important directions of the ecclesiastical reform was the unification of divine service on the model of the Roman Church. The Church of Rome was thought to be “the head of all Churches (omnium vere ecclesiarum caput)”, and ancient Rome was thought to be the spiritual center of Christian civilization. The introduction of a single rite of worship also pursued an obvious political goal — the unity and cohesion of the people around the Church under the authority of the king, and from 800 AD. — emperor as the supreme patron and defender of the Christian faith. However, following the Roman liturgical tradition as a model did not mean blind copying. Roman liturgical books were edited and supplemented with Gallican rites and formularies. Thus, a hybrid Romano-Frankish liturgical tradition emerged, which later spread throughout Europe, including Rome itself. Charlemagne’s imperial ideas and ambitions created an inevitable competition with Constantinople. The struggle for imperial status led to the introduction of the doctrine of the “double” proceeding of the Holy Spirit from the Father and the Son and the reading of the Creed (Credo) with the addition of Filioque.
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Matar, Nabil. „England and Religious Plurality: Henry Stubbe, John Locke and Islam“. Studies in Church History 51 (2015): 181–203. http://dx.doi.org/10.1017/s042420840005018x.
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The Elizabethan Settlement identified religious conformity with political allegiance. Not unlike the cuius regio eius religio of the 1555 Peace of Augsburg in the Holy Roman Empire, from 1559 onwards subjects in England had to subscribe to the two Acts of Supremacy and Uniformity, the first declaring the monarch as head of the state and the second determining worship under the monarch as head of the Church. In such an Anglican monarchy, there could be no legal space for the non-Anglican subject, let alone for the non-Christian. The few Marranos (Jews forcibly converted to Christianity) lived as Portuguese immigrants, at the same time that Protestant Dutch and Walloon traders congregated in stranger churches, and whilst they were allowed to worship in their own languages, they remained outsiders to the English/Anglican polity.
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Fleischer, Manfred. „Lutheran and Catholic Reunionists in the Age of Bismarck“. Church History 57, S1 (März 1988): 89–107. http://dx.doi.org/10.1017/s000964070006296x.
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Religious division has determined Germany's destiny. In the Middle Ages, it was the struggle between Emperor and Pope which doomed the Holy Roman Empire. During the Reformation, and the Thirty Years' War, it was Protestantism as well as the anti-Imperial diplomacy of the Pope and the French cardinals, which prevented the emergence of a national state and a centralized government. “From the split of the church dates all our misfortune,” complained in 1846 the Lutheran historian Johann Friedrich Böhmer, editor of a major medieval source collection. “It is a pity that the nation in the heart of Europe was drawn away from its political profession by quarrels with the church, that the development of strong political institutions was interrupted, that they eroded under the acids of religious passion and negation, so that the German people finally got into a stage of the disease where they are either seized by violent fever, or rot in apathy and despair. All our inner ferment which soon will erupt in a revolutionary outburst, all our political impotence and lethargy were, in the final analysis, caused by the split of the church, which tore us apart, and which no one can bridge. Only a new St. Boniface who would restore ecclesiastical unity could help us.”
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Senchenko, Mykola. „The Vatican is a world project domination of the "Papal Empire of Rome"“. Вісник Книжкової палати, Nr. 4 (28.04.2022): 3–12. http://dx.doi.org/10.36273/2076-9555.2022.4(309).3-12.
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In a series of articles about the Vatican, an attempt was made to investigate and communicate to the public the truth about the desire of this city-state for world domination. It has been proven that the Vatican is one of the global civilizational projects called the "Pontifical Empire of Rome". The activities of the Ukrainian Greek Catholic Church (UGCC) and the Roman Catholic Church (RCC), which have been openly intertwined with politics over the centuries, are discussed in detail. The peculiarities of the election of popes and papal congregations are highlighted, among which one of the most important is the Vatican's intelligence service, the so-called Holy Alliance. The role of Catholics and Uniates in the political processes, from which Ukraine has been feverish for more than a year, has been clarified. It was emphasized that if not for the political activities of the RCC and the UGCC, not only the Maidan of 2014 but also the Maidan of 2004 would not have succeeded. This story is not the distant past, but what the Vatican and the UGCC live on today. And not only lives, but also cultivates. The focus is on global civilization projects that play a significant role in the struggle for world domination. Today, the following players are involved: the Eternal Kingdom of Israel, the Papal Empire of Rome, the Imamate — a project of Shiism, WASP — White Anglo-Saxon Protestants, the Middle Empire (China), the Caliphate — the Sunni project, United Europe, Samurai project.
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Robeck, Cecil M. „Montanism and Present Day “Prophets”“. Pneuma 32, Nr. 3 (2010): 413–29. http://dx.doi.org/10.1163/157007410x531934.
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AbstractOver the past decade and a half, William Tabbernee, the world’s leading authority on Montanism or the New Prophecy, has written four major works on the subject. Three of them are reviewed in this article. One looks at Montanism through the eyes of church and state; a second provides documentation for the identification of the headquarters city of the Montanists; and the third puts the two together in a creative narrative. These three volumes are placed within the context of larger issues surrounding the history of this powerful prophetic movement that originated in late second-century Asia Minor and subsequently spread throughout the Roman Empire up until the sixth century. The reactions and responses of various orthodox Christian leaders and secular government officials to the claims of this highly independent prophetic movement, which called for more reliance upon the spontaneity of the Holy Spirit and a more conservative personal ethic, suggest strong parallels between Montanism and what might be found in today’s Charismatic, New Apostolic, and Emerging Church movements.
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Чайковский, Н. П. „Canonical Analysis of the Content of Theatrical art According to the Testimony of the Holy Fathers of the II–IV Centuries“. Праксис, Nr. 2(7) (27.12.2021): 184–214. http://dx.doi.org/10.31802/praxis.2021.7.2.013.
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В статье рассматриваются вопросы, связанные с историей развития античного театрального искусства и реакцией на него со стороны отцов и учителей Христианской Церкви II–IV вв., как одной из фундаментальных причин негативного отношения Церкви к театру на всём протяжении истории. Осуществлена попытка анализа тех сценических форм и жанров, которые были наиболее распространены в Римской империи в означенный период и дана их каноническая оценка в рамках наиболее интересных и важных церковных правил этого периода. The article examines issues related to the history of the development of ancient theatrical art and the reaction to it from the prominent fathers and teachers of the Christian Church of the II -nd — IV-th centuries, as one of the fundamental reasons for the negative attitude of the Church towards the theater throughout history. An attempt is made to analyze those stage forms and genres that were most widespread in the Roman Empire during the indicated period and their canonical assessment is given within the framework of the most interesting and important church rules of this period.
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ZOUBERI, Joan. „The role of religion in the foreign affairs of Sasanian Iran and the Later Roman Empire (330-630 A.D.)“. Historia i Świat 6 (14.09.2017): 121–32. http://dx.doi.org/10.34739/his.2017.06.09.
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Religion’s role was prominent in the foreign relations of Byzantium and Iran. The religious element prevails throughout the entire struggle with Persia. The two empires were not just rivals on the battlefield. Along with the real war an ideological war was conducted between them, as both tried to convert people to their own religion. Zoroastrian Magi and Christian bishops became rivals in a war of propaganda where all means were used. When Constantine became Christian he created a golden opportunity to unite a wholeheartedly universalist religion and its abundance of scriptural authority and missionary impetus, with empire’s forces of political, military and economic expansion in order to create a genuine world empire. Constantine the Great was the first to use religion as a weapon to assimilate people to the Roman Empire. The dream of global domination could become a reality through the spread of Christianity. During the Sasanian era Iran was Zoroastrianized in great extent. The doctrine of Zarthustra became the privileged religion and developed into a supporting pillar of Sasanian kingship. Persecutions of Christians in Iran followed Constantine’s the Great proclamation of being the leader of all Christians in the oikoumeni. Church historians accused the Zoroastrian priests called Magi in the West as responsible for tortures and death penalties against the Christians of Iran, while Martyrologies illustrated them as having diabolical forces and immoral practices in their private lives. On the contrary secular Byzantine historians praised them as simple priests and holy men who lived in peace following their own customs. Roman propaganda, through history writing, presented the shahs Yazdegerd I, Xusrō I, and Xusrō II as having converted to Christianity or at least as Christian sympathizers. The impossibility of Persian subjects existing under the rule of any Roman prelate, had decreed the independence of the Persian Church. It was a common belief that Christian Orthodoxy was loyalty to the Roman Emperor, not to Christ, and heresy was not the display of a special variety of unchristian spirit, but an offence against the Roman State order. Christians of Persia were soon obliged to follow the customs of their own country. The King of Kings would always have the last voice, and frequently the first also in the choice of Catholicos. Byzantine historians often proceed to a religious mythmaking to justify the emperors’ policy towards the Persian rulers. During the sixth and seventh centuries religion propaganda was used in extent by both countries. In Byzantium during Heraclius’ reign we can trace a tendency to interpret events in terms of biblical prototypes.
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Danilov, Andrei Aleksandrovich. „Public practices of the Christian saints in the Eastern Mediterranean during the IV – V centuries“. Genesis: исторические исследования, Nr. 7 (Juli 2021): 23–35. http://dx.doi.org/10.25136/2409-868x.2021.7.36222.
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This article examines public practices of the Christian saints in the Eastern Mediterranean during the IV – V centuries, and leans on studying the hagiographic works. The traditional Roman public events in the period of Late Antiquity with the advent of Christianity gradually ceased their popularity, particularly die to the state and church policy. Along with church liturgies, festivities, and sermons, Christianity offered a new type of public events – ascetic pageantry. Publicity as an important aspect of ascetic practices practically is outside the scope of attention of the modern historians. The author reviews public practices as an informal act of impacting viewers with a profound cultural meanings. The conclusion is made that holy ascetics represented a new Christian pageantry that contributed to dynamic Christianization of the empire and fulfillment of important social functions. Public actions of the ascetic resembled the true faith, such as of the martyrs. The first crucial function carried out by the ascetic in performing public asceticism is the concentration of sizeable Christian population that had a need for such event. The second one consisted in teaching to discern who is a real Christian and how to become one.
Dissertationen zum Thema "Church and state in Holy Roman Empire"
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Birkenmeier, Jochen. „Via regia : religiöse Haltung und Konfessionspolitik Kaiser Maximilians II. (1527 - 1576) /“. Berlin : dissertation.de, 2008. http://www.dissertation.de/buch.php3?buch=5610.
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Drenas, Andrew J. G. „'The Standard-bearer of the Roman Church' : Lorenzo da Brindisi (1559-1619) and Capuchin Missions in the Holy Roman Empire“. Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:74703f2b-5da1-4a5c-bc77-923f006781f3.
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This thesis examines the missionary work of the Italian Capuchin Lorenzo da Brindisi. Renowned in his own day as a preacher, Bible scholar, missionary, chaplain, and diplomat, as well as vicar general of his Order, Lorenzo led the first organised, papally-commissioned Capuchin mission among the non-Catholics of Bohemia in the Holy Roman Empire from 1599 to 1602, and returned there, again under papal mandate, from 1606 to 1613. This thesis examines Lorenzo’s evangelistic and polemical activities in Central Europe in order to shed light on some of the ways the Capuchins laboured in religiously divided territories to confirm Catholics in their faith and to win over heretics. The introduction explains, principally, the thesis’s purpose and the historiographical background. Chapter one provides a brief biographical sketch of Lorenzo’s life followed by details of his afterlife. Chapter two examines his leading role in establishing the Capuchins’ new Commissariate of Bohemia-Austria-Styria in 1600, and specifically its first three friaries in Prague, Vienna, and Graz. Chapter three treats his preaching against heresy. Chapter four focuses on how Lorenzo, while in Prague, involved himself directly in theological disputations with two different Lutheran preachers. The first dispute, with Polykarp Leyser, took place in July 1607, and dealt with good works and justification. The second, with a Lutheran whose name is not known for certain, and which occurred in August 1610, concerned Catholic veneration of the Virgin Mary. Chapter five analyses the Lutheranismi hypotyposis, Lorenzo’s literary refutation of Lutheranism following additional contact with Polykarp Leyser in 1607. The conclusion considers briefly the effectiveness of Lorenzo’s apostolate and closes with a review of the thesis as a whole.
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Elliott, Gillian Born. „Regnum et sacerdotium in Alsatian Romanesque sculpture: Hohenstaufen politics in the aftermath of the Investiture Controversy (1130-1235)“. Thesis, 2005. http://hdl.handle.net/2152/2418.
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HALDÉN, Peter. „Compound republics as viable political systems : a comparison of the Holy Roman Empire of the German nation and the European Union“. Doctoral thesis, 2006. http://hdl.handle.net/1814/6344.
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Defence date: 28 July 2006Examining board: Prof. Friedrich Kratochwil, European University Institute (Supervisor) ; Prof. Jaap Dronkers, European University Institute ; Prof. Jens Bartelson, University of Copenhagen ; Prof. Richard Little, University of Bristol
PDF of thesis uploaded from the Library digitised archive of EUI PhD theses completed between 2013 and 2017
The way the sovereign state is taken for granted in political theory prevents an explanation of historical and contemporary organizations and phenomena different from this ideal type. Peter Haldén bypasses the state and the problems it causes by constructing an understanding of politics and a research model based on classical and early modern republican political theory. This enables historical analysis without anachronism and a new interpretation of the European Union. By comparing the EU with the Holy Roman Empire (1648-1763) and the antebellum United States (1776-1865), he explains that the EU's international weakness is a result of its strength as a security system that stabilizes Europe. The author argues that continued American support and embedding in NATO is necessary in order for the EU to act on the world stage and to stabilize Europe in the long run. Through these theoretical innovations, he explores alternatives to state-building in the Third World.
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Vlková, Tereza. „České země a avignonské papežství v letech 1378-1419, diplomatické aspekty“. Master's thesis, 2012. http://www.nusl.cz/ntk/nusl-309293.
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0 ABSTRACT In my thesis I focus on the political situation in the Kingdom of Bohemia and the Kingdom of France during the Great Western Schism, particularly its first two thirds. I put emphasis on the personality of Honoré Bovet, who was a diplomat and a messenger of the French king and who visited the court of the Bohemian king, Wecleslas IV. in 1399 My work is based on primary and secondary sources and scientific and specialised literature concerning the subject mentioned above. In addition I made use of my one- semester study program in France where I attended the lectures of and consultations with French medieval historians. First I describe in the thesis the ecclesiastical and political situation in both kingdoms. The next chapters are dedicated to the personality of Honoré Bovet and his writings related to his opinion on the Great Western Schism and the church in general. As a result of the research I present a general attitude of the French Kingdom to the Bohemian Kingdom, particularly king Wenceslas IV, in the period of the Great Western Schism and the dual papacy. Moreover, based on his writings I express Bovet's view of the Schism and the personalities involved in the Schism.
Bücher zum Thema "Church and state in Holy Roman Empire"
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Thomas, Andrew L. A house divided: Wittelsbach confessional court cultures in the Holy Roman Empire, c. 1550-1650. Leiden: Brill, 2010.
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Thomas, Andrew L. A house divided: Wittelsbach confessional court cultures in the Holy Roman Empire, c. 1550-1650. Leiden: Brill, 2010.
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Igelbrink, Christian. Kanonische Ideale und politische Pragmatik: Das Wormser Konkordat im Spannungsfeld hochmittelalterlicher Herrschaftspraxis. München: AVMpress, 2014.
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Renata, Salvarani, Castelfranchi Vegas Liana und Casa del Mantegna, Hrsg. Matilde di Canossa, il papato, l'impero: Storia, arte, cultura alle origini del romanico. Cinisello Balsano, Milano: Silvana, 2008.
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Schmidt, Heinrich Richard. Reichsstädte, Reich und Reformation: Korporative Religionspolitik, 1521-1529/30. Stuttgart: F. Steiner Verlag Wiesbaden, 1986.
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Fuhrmann, Horst. Papst Gregor VII. und das Zeitalter der Reform: Annäherungen an eine europäische Wende : ausgewählte Aufsätze. Wiesbaden: Harrassowitz Verlag, 2016.
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(Firm), NITRA, Television Espanola, Radiotelevisione italiana, Spain Ministerio de Cultura und Films for the Humanities (Firm), Hrsg. Charlemagne and the Holy Roman Empire. Princeton, N.J: Films for the Humanities, 2003.
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Christoph, Stiegemann, Wemhoff Matthias, Museum in der Kaiserpfalz (Paderborn, Germany), Erzbischöfliches Diözesanmuseum Paderborn und Städtische Galerie am Abdinghof (Paderborn, Germany), Hrsg. Canossa 1077: Erschütterung der Welt : Geschichte, Kunst und Kultur am Aufgang der Romanik. München: Hirmer, 2006.
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Walker, Christopher. Byzantium and the Holy Roman Empire: 7th and 8th centuries. Princeton, NJ: Films for the Humanities & Sciences, 2006.
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Vareschi, Severino. La legazione del Cardinale Ludovico Madruzzo alla Dieta imperiale di Augusta 1582: Chiesa, papato e impero nella seconda metà del secolo XVI. Trento: Società di studi trentini di scienze storiche, 1990.
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García Portilla, Jason. „Language and Religion“. In “Ye Shall Know Them by Their Fruits”, 185–88. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_11.
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AbstractThis chapter explores the influence of religion and hegemony on language by concentrating on English, German and the Romance languages widely spoken in Europe and the Americas.Bible translations have helped to keep alive native languages. German and English are associated with the Reformation and have thus been highly influenced by the Bible. In turn, Roman languages are associated with the status quo of the Roman Empire, i.e. Roman Church-State. The Roman Church-State condemned—and sought to impede—any effort to bring the Holy Scriptures within reach of common people, in order to prevent what happened in Germany and England. Thus, the influence of the Bible on Latin languages has been limited.
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Barker, Ernest. „The Roman Conception of Empire 1“. In Church, State and Study, 1–43. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003540236-1.
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Roethke, Peter. „Defining corruption in the Holy Roman Empire“. In Corruption, Anti-Corruption, Vigilance, and State Building from Early to Late Modern Times, 23–39. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003386674-3.
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Press, Volker. „The System of Estates in the Austrian Hereditary Lands and in the Holy Roman Empire: A Comparison“. In Crown, Church and Estates, 1–22. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21579-9_1.
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Mayer, Annemarie C. „Theological Perspectives of Conflict, Contestation and Community Formation from an Ecumenical Angle“. In Pathways for Ecumenical and Interreligious Dialogue, 21–36. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_2.
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Abstract“That they all may be one” (Jn 17:21) … Does, after more than 2000 years of church history full of conflict and contestation, this famous prayer of Jesus not rather seem like a pipe dream that further broadens the gap between aspirations and reality? Is ecumenism just a utopian attempt to ‘uncrack’ the egg that has got broken more and more by each new church division? Or is there more to dissent, to conflict and contestation from a theological angle than just the alarmed hushing up of dissenting voices by streamlined, objection-shunning ecclesial authorities? Given the controversy stories of Jesus in the gospels, is contestation indeed an ‘extraordinary’ phenomenon not befitting a church that professes to be ‘one, holy, catholic, and apostolic’? Is it possible to make conflict and disagreement the point of departure for creative theological reflection and sturdy ecumenical progress? What are the fruits that might be harvested from acknowledging and creatively engaging with the Christian legacy of conflict?This presentation takes as its point of departure the Protestant Reformation in the sixteenth century, when conflict was blazing up on different levels in theology, church, and state governance as well as society at large, at times resulting in physical aggression and religiously instigated violence and warfare. It cannot be denied that at the time conflict was playing a prominent role in the theological realm. Which are the theological lessons to be learnt today from this time of fierce conflict? As a result, the period of confessionalisation followed which led to clearly distinct ecclesial identities developing into the Lutheran Church, the Reformed Church, and the Roman Catholic Church. Each of them had become a new delimited community. Although there were attempts at reconciliation at the time, the differences and contradictions prevailed and ecclesial unity in the West was lost.If we understand ecumenism as an attempt of the different churches involved to overcome the contradiction of their opposed communal identities, this helps with assessing the role of conflict and dissent among those churches. On the one hand, this interpretation explains why only the modern ecumenical movement as a broad attempt at ‘concerted action’ yielded some success, although it never achieved the goal of “visible unity”—as the Constitution of the World Council of Churches (WCC) actually formulates the primary purpose of the WCC as an ecumenical institution. On the other hand, this interpretation clarifies why the modern ecumenical movement can function as a laboratory for devising innovative hermeneutical instruments. These instruments are designed for coping with controversy and conflict as well as for enhancing unity. Particularly the ‘differentiated’ or ‘differentiating consensus’, a hermeneutical tool developed in the International Lutheran–Roman Catholic Dialogue (since 1967) and for the first time fully fleshed out in the Joint Declaration on the Doctrine of Justification (1999) merits closer analysis as an instrument to manage conflict and to harvest from dissent, but also as a tool to foster mutual understanding and enable encounter and cooperation between the two Christian World Communions involved.On the basis of the insights gained, the theological role of conflict and dissent becomes more clearly perceivable and it can be asked: how can conflicts become loci theologici, hallmarks of theological differentiation and discernment; how can they, by taking the shape of various forms of prophetic resistance, function as catalysts; and how can they have formative effects teaching to take seriously the differences of the other, but also to appreciate all the more the commonalities. If these points can be clarified sufficiently, conflict can enable true encounter, while an attitude is adopted that Pope Francis once labelled “the third way” to deal with conflict (EG 227).
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„CHAPTER 3 Modes of Nonterritorial Organization: Feudalism, the Church, and the Holy Roman Empire“. In The Sovereign State and Its Competitors, 34–58. Princeton University Press, 1994. http://dx.doi.org/10.1515/9780691213057-006.
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Davis, Paul K. „Jerusalem“. In Besieged, 55–58. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195219302.003.0018.
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Abstract Late in the eleventh century two major struggles arose, one dealing with the Catholic Church in Europe and one with the Byzantine Empire. In Europe, the pope was trying to stave off a challenge by the Holy Roman Emperor as to who would reign supreme in both European politics and religion. Although officially protector of the Church, the Holy Roman Emperor at times assumed the role of dictator, attempting to name the pope as well as lower-ranking officials in the Church hierarchy. Thus, the pope was looking for something with which to increase his prestige in the eyes of European nobility. In the Byzantine Empire the Seljuk Turks, who had been gradually consolidating their power throughout the Middle East, scored a major victory over the weakening Byzantines at the battle of Manzikert in 1071. That battle placed the bulk of Asia Minor in Turkish hands, with the capital at Constantinople destined to become a target.
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Martin, Alexander M. „The Sage of Kharkov“. In From the Holy Roman Empire to the Land of the Tsars, 264–88. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192844378.003.0015.
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This chapter describes the last thirteen years of Rosenstrauch’s life (1822–35), during which he was the Lutheran pastor of Kharkov. Several themes take center stage. One is his management of his congregation. The Russian Empire’s ruling institutions under Nicholas I were growing more professional, but also more hierarchical and bureaucratic; Rosenstrauch did his part by putting the previously disorganized Kharkov congregation on a solid institutional footing. However, his checkered personal history made him personally a perennial outsider in the institutional church. The consequences of this are the chapter’s second theme: he was portrayed as a threat to Russia’s institutions by people who tried to implicate him in the Decembrist revolt and other alleged revolutionary conspiracies, and he found spiritual companionship mainly outside the official church institutions, in informal relations with Pietist fellow believers and efforts to bring the Gospel to congregants on their deathbeds.
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Mortimer, Sarah. „The Science of Politics“. In Reformation, Resistance, and Reason of State (1517-1625), 224–45. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199674886.003.0011.
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In 1576 Louis Le Roy published a new and expanded edition of his translation of Aristotle’s Politics. In the late-sixteenth century, the starting point for academic political reflection remained the Politics, a text which underlined the importance of participation in the constitution. Although Bodin’s alternative concept of sovereignty was widely admired, many readers were troubled by Bodin’s political and religious ideas and wanted to preserve a role for the Aristotelian idea of political justice and for the Church. The effect was a revitalization of politics as an academic disciple or science, in which the civil community was examined alongside the Church. Leading figures in this process include John Case and Richard Hooker in England and Pierre Grégoire in France. In Emden, Johannes Althusius developed a political theory which he described as a reworking of Aristotle; he emphasized the concept of ‘consociation’ and used it to defend the sovereignty of the people. Henning Arnisaeus challenged Althusius’s claims, preferring to see sovereignty as divisible, shared in the Holy Roman Empire between the Emperor and the Princes, and requiring the use of arcana imperii or secrets of state. This chapter shows that the Aristotelian tradition remained important as a way of portraying a hierarchically organized political society as natural to human beings, but that in the wake of Bodin’s writing there was a shift in emphasis away from questions of virtue and distributive justice and towards a discussion of the nature of sovereign power.
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Ward, Keith. „The Church as a Sacramental Community“. In Religion And Community, 184–208. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198752585.003.0011.
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Abstract The Christian church is a distinctive religious society, in that it is a sacramental community. It is not, like Judaism, to be closely associated with a particular socio-political state. Despite the fact of the church’s historical ties to the Byzantine and Holy Roman Empires, and the attempt of some popes to assert political supremacy, the church is truly ‘catholic’, an international community, existing in many different political frameworks and cultures. It is not, like Islam, a society of obedience to divine law. It has no detailed code of divine law, but seeks to pattern its life on that of Jesus, empowered by the Spirit which was fully manifest in him. It seeks to live by an inward and personal union with Christ, as an organic unity (a ‘body’) which mediates Christ’s life to the world. It is not, like Buddhism, centered on a community of renouncers, leaving the world to attain nirvana. Despite the fact that there have always been groups of Christians who have cut themselves off from the secular world, the church as a whole is a community that seeks not to leave but to transform the world, liberating it from all that separates it from God, and shaping it to express the divine beauty. It is not, like some main forms of Hinduism, a society that seeks a way of individual release from the wheel of rebirth; it is a society that delineates the way to eternal life, life in conscious, communal, and continuing personal relationship to a Creator God who wills the fulfillment of creation.
Konferenzberichte zum Thema "Church and state in Holy Roman Empire"
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Panagopoulos, Alexios. „KIPARSKI MODEL ODNOSA CRKVE I DRŽAVE“. In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.169p.
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The Cypriot Orthodox Church has been recognized as an independent and autocephalous church since 431, by the decision of the Third Ecumenical Council with the 8th canon. The current 76s. the archbishop bears the title: New Justiniana and all of Cyprus. The Holy Synod is the supreme body of the Church of Cyprus and acts according to the Church Constitution. According to Article 138 of the Church Constitution from 1914, it entered into force on the day of publication. Archbishop Macarius the Third proposed a new revision of the Constitution, but from 1955 to 1961 and 1974, this period was characterized by armed struggles for the liberation of Cyprus, so the final drafting of the new Constitution became a priority from 1980. The new Constitution entered into force in 2010, with the consent and presence of the island's political leadership. According to Article 110, Paragraph 1 of the Cyprus State Constitution, the organization and management of the internal affairs of the church and its property is carried out in accordance with the holy canons and the Constitution of the Church of Cyprus since 1914. Legislative authority is recognized to the Church of Cyprus in Article 111, Paragraph 1 of the State Constitution of Cyprus. The establishment of criminal procedure regulations of church law, which actually refer to the proportional application of state criminal procedure legislation, is evaluated as positive and more modern. For the first time in the history of the Constitution of the Church of Cyprus, issues of criminal church law are regulated. As for family law, for the first time since the Byzantine Empire, it is fully aligned with Article 111 of the Cyprus State Constitution. The Church has reserved its right to grant spiritual dissolution of marriage.
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Андросова, Т. В. „Finland as a Part of the Russian Empire 1809–1917: A State within a State“. In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.018.
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Географический фактор играет двоякую роль в истории Финляндии и ее взаимоотношений с внешним миром. С одной стороны, территориальное положение на окраине Европы обусловило то, что финны сравнительно поздно включились в цивилизационный процесс. С другой стороны, земли, омываемые водами дальних заливов Балтийского моря, находятся в одном из наиболее важных со стратегической точки зрения европейских регионов. Хотя к «финским территориям» издавна проявляли интерес также Англия, Германия и Франция, влияние извне связано для финнов прежде всего с соперничеством ближайших соседей. Политический вакуум, в котором финны пребывали вплоть до начала XI в., пытались заполнить с запада – Швеция и римскокатолическая церковь, с востока – Россия (Великий Новгород) и православная церковь. Первая граница между Швецией и Россией была установлена в 1323 г. Согласно Ореховскому мирному договору Швеция получила юго-западные и западные финляндские территории, Россия – Восточную Карелию. В XVIII в. Россия приступила к поэтапному возвращению финляндских земель, присоединив Финляндию по итогам войны 1808–1809 гг. В границах архиконсервативной Российской империи родилось и постепенно оформилось финляндское государство западного типа. Финляндия получила широкую политическую и экономическую автономию – правительство, четырехсословный орган народного представительства (сейм), налоговую и финансовую систему, свое гражданство, валюту и пр. Финляндию от новой метрополии изначально отделяла таможенная граница. Главой законодательной власти являлся император, управлявший Финляндией на основе коренных законов (конституции) шведского времени. Будучи частью Российского государства, Финляндия постепенно стала политической общностью, а также одним из наиболее экономически развитых регионов империи. Уступки со стороны России были связаны с необходимостью обеспечить безопасность западной границы. The geographical factor plays a twofold role in the history of Finland and its relations with the outside world. On the one hand, the territorial situation on the edge of Europe caused the Finns to join the civilizational process relatively late. On the other hand, the lands washed by the waters of the far reaches of the Baltic Sea are located in one of the most strategically important European regions. Although England, Germany and France have long been interested in the "Finnish territories", external influence for Finns is primarily connected with the hostility of their closest neighbors. It was the political vacuum in which the Finns remained until the beginning of the XI century, that Sweden and the Roman Catholic Church tried to fill from the west, Russia (Veliky Novgorod) and the Orthodox Church – from the east. The first border between Sweden and Russia was established in 1323. According to the Orekhov Peace Treaty, Sweden received the southwestern and western Finnish territories, Russia – East Karelia. In the XYIII century Russia began the gradual return of the Finnish lands, annexing Finland after the results of the war of 1808–1809. Within the borders of the arch-conservative Russian Empire, a Western-type Finnish state was born and gradually took shape. Finland received a wide political and economic autonomy – the government, the four–member body of the People's representation (Seim), the tax and financial system, its citizenship, currency, etc. Finland and the new metropolis were initially separated by the customs border. The head of the legislative power was the emperor, who ruled Finland on the basis of the fundamental laws (constitution) of the Swedish period. Being a part of the Russian state, Finland gradually became a political community, as well as one of the most economically developed regions of the empire. Russia's concessions were determined by the need to ensure the security of the western border.
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Николов, Александър. „Св. Седмочисленици и формирането на българската „протонационална“ идентичност“. In Кирило-методиевски места на паметта в българската култура. Кирило-Методиевски научен център, 2023. http://dx.doi.org/10.59076/5808.2023.03.
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THE SEVEN APOSTLES OF THE SLAVS AND THE FORMATION OF THE BULGARIAN “PROTO-NATIONAL” IDENTITY (Summary) Some historians assume that the emergence of national identities in Europe is a result of social changes occurring in the Early Modern era, while others claim that this process was set in motion already in the Later Middle Ages. Similar disputes on the beginnings of the modern Bulgarian nation are also present in historiographic works. The Slavo-Bulgarian History of Paisiy Hilendarski is usually presented as the first clear sign of the emerging Bulgarian nation. The aim of this article is to confirm a proto-national stage in the development of the Bulgarian medieval ethnic community, which was instrumental for the survival and continuation of the Bulgarians as a separate ethnie and, despite the interruptions in the independent existence of the Bulgarian state and church, led to the transformation of this ethnie into a modern nation. The development of the Bulgarian medieval state, founded in 681 (widely accept¬ed date), lacks continuity. It has been interrupted in 1018 by the Byzantine conquest, which provoked deep social, economic and cultural changes and was followed by ethnic changes too. However, former Bulgarian lands, especially the core area around the last capital of the First Bulgarian Empire, Ohrid, retained certain level of ecclesiastical and economic autonomy. In the diocese of the Ohrid Bishopric began to emerge a “proto-national” pantheon, centered around the figures of St Clement of Ohrid and St John of Rila, and promoted by Byzantine prelates like Theophylactus of Ohrid and George Skylitses. The Bulgarians were regarded as a separate ethnie (according to the theory of Anthony Smith) within the limits of the Byzantine Empire, identified by their traditions, culture, language, and by their own patrons and spiritual teachers, who formed their “proto-national” pantheon. This tendency was successfully continued after the restoration of the Bulgarian state in 1185 (again a widely accepted date). The Second Bulgarian Empire had a multieth¬nic composition, including not only Slavic-speaking Bulgarians, but also Pecheneg and Cuman migrants, Vlah population, etc. All these groups, engaged very often in the gov¬ernment of the re-established empire, were centered around the political and state ideol¬ogy of the Bulgarian ‘proto-nationalism”. In the newly formed “pantheon” of national saints were included as “Bulgarians” also people with non-Bulgarian or at least disputed ethnic origin. In their Vitae, written after the liberation from the Byzantines, the question about their ethnic origin was of growing importance. Special place was given to the holy brothers Cyril and Methodius, (whose Bulgarian origin and direct links with Bulgaria are at least obscure) and five of their most prominent disciples. They were venerated as Bulgarian saints and became important part of the “proto-national” ideology of the Sec-ond Bulgarian Empire. This attitude has been transferred successfully into the national ideology of the modern Bulgarian nation. Later, in the 16th century, this group of saints was stylized as the Seven Apostles of the Slavs and acquired popularity even among the Greek-speaking clergy. Consequently, Cyril and Methodius, who were representatives of the universalistic Christian culture of the Second Rome entrusted with the task to enlighten the Slavonic peoples and to introduce them to the Holy Scriptures, together with their most prominent disciples, became emblematic figures, actively engaged in the formation of one of the Slavonic “proto-nations” during the Late Middle Ages.
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Natsvaladze, Mamuka. „“GREEK PROJECT” – CLUE TO THE HISTORY OF GEORGIA 50-90-IES OF XVIII CENTURY“. In Proceedings of the XXIII International Scientific and Practical Conference. RS Global Sp. z O.O., 2020. http://dx.doi.org/10.31435/rsglobal_conf/25112020/7247.
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Global international project of the 70-80-s of the XVIII century envisaging a new distribution of Europe based on the areas of the Ottoman Empire is reviewed in the article. This topic acquires a final feature in a conceptual form in the correspondence between Catherine II and the Emperor of Austria and the Holy Roman Empire Josephus II under the name of "Greek Project". The article is a scientific fragment of a monograph, reviewing the Greek Project in regard of the Caucasus for the first time in historiography. Initially, Soviet historiography strictly separated itself from the Greek Project, since the objective research of the latter would ensure presenting the Russian Empire as an aggressive state. Afterwards, the research of this project was converted into a narrow political framework and presented as a plan to conquer Crimea. The Greek Project can be unequivocally considered as a key to the history of Georgia of 50-80-ies of the XVIII century. A number of studies have shown that numerous problematic questions remain unanswered until the present day without considering the Greek Project. Patience and tolerance shown by the King of Kartli - Kakheti Erekle II towards the Russian intrigues cannot be explained without the Greek Project. Georgia acquires qualitatively different and desired form of all time through the implementation of the Greek Project. The Greek Project is an attempt to create a Christian global political model, a political background that can serve as a precondition for the restoration of a real united Caucasian Home, ensuring a guarantee of irreversible development and security for all royal principalities and khanate in the Caucasus. This is the reason, the state oriented thinker Erekle II, avoids responding with aggression to the permanent intrigues of Russia. Erekle II tries to get involved in this great political game as a sovereign of a full-fledged political entity. Such attitude of Erekle is a guarantee of success for the Imperial Court of St. Petersburg. However, Russia chooses a completely different way - confronting Erekle's benevolent alliance with hostile, imperial sentiments. The main message of these sentiments is that a united Caucasus, independent Georgian kingdoms for Russia is considered to be an anti-Russian phenomenon. This consistent and hostile attitude towards the Caucasus became the reason for the failure of Russian policy - it could neither establish a model of Christian globalization nor neutralize the Ottomans. Therefore, the study and understanding of the referred problem is rather important to determine the directions and priorities of modern political processes.