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1
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.
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Goldfrank, David. „The “Judaic-Reasoning Novgorod Heretics” and Some Echoes of Spain in Late Medieval Russia“. Russian History 44, Nr. 4 (23.12.2017): 547–69. http://dx.doi.org/10.1163/18763316-04404003.
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In October 1490 Archbishop Gennadii of Novgorod sent a report from the Imperial (Holy Roman Empire) envoy of the Spanish Inquisition to the new Metropolitan of Moscow Zosima. This was in the light of the upcoming synod trial of the accused “Judaic-reasoning Novgorod Heretics,” some of whom Gennadii was then empowered to subject to a humiliating auto-da-fé, without, however, any executions. The overall manuscript evidence indicates that Gennadii’s “judaizing” charges must be taken cum grano salis, that Russian churchmen were clearly concerned with other challenges to Orthodoxy, and the Russian Church’s relationship to Jewish texts was not uniformly hostile. But the report, if quite inaccurate, did have some effect in Russia, even though Russia’s inquisitional proceedings were unique to local conditions and traditions and evinced little influence from any part of the Roman Catholic world. Gennadii’s report dangled the prospects of several thousand immolations and accompanying lucrative property confiscation to the benefit of the royal fisc, but the Russian authorities of the day actually found few such culprits worthy of imprisonment and execution—this in contrast to the former Novgorod Republic’s immense church lands, many of which the state seized and converted into pomest’ia, that is service tenures.
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Yastrebov, Alexey. „On the Cooperation Between a High-Ranking Representative of the Holy See and Russian Diplomats in Constantinople in a Letter from Count Sava Raguzinsky to Tsar Peter“. Novaia i noveishaia istoriia, Nr. 5 (2022): 46. http://dx.doi.org/10.31857/s013038640019187-3.
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The document from the collection of the Russian State Archive of Ancient Documents, published for the first time and annexed to this article, is a vivid testimony to the cooperation between Archbishop Raimondo Gallani OP, the senior representative of the Roman-Catholic Church in the Ottoman Empire, and Russian diplomacy. The person of Gallani has received little attention in both Russian and European historiography. There is no monograph devoted to him, nor is there a satisfactory account of his life. However, his correspondence was extraordinarily wide-ranging. In addition to his immediate Roman superiors, he interacted with the intelligence services of his home republic of Dubrovnik, as well as those of Russia and Venice. Information obtained by the Archbishop was highly valued by Tsar Peter, and his services were generously paid for. The case described in the petition of Sava Raguzinsky involves the protection of Archbishop Gallani from possible disclosure of his activities to the Turkish authorities. The incident incurred the wrath of the Tsar and Raguzinsky was forced to defend himself. A brief biography of Archbishop Gallani is published in Russian for the first time. The author concludes that the cooperation between the Archbishop and Russian diplomacy was less about material interests and more about the former's sympathy for Peter's policies, which can be explained by Gallani's background, given his affinity for the pan-Slavic ideas prevalent among his compatriots.
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Хаванова, О. В. „The Early Modern Multi-Confessional Balkans in the Regional Policy of the Holy See Review of Confessionalization on the Frontier. The Balkan Catholics between Roman Reform and Ottoman Reality by A.Molnár, (Roma: Viella, 2019)“. Historia provinciae - the journal of regional history, Nr. 2 (15.06.2023): 708–24. http://dx.doi.org/10.23859/2587-8344-2023-7-2-9.
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Монография венгерского историка Антала Молнара подводит итог многолетних исследований эпохи конфессионализации на Балканах в пространстве столкновения и сосуществования христианства и ислама. На территориях, попавших в XIV–XVI вв. под власть Оттоманской Порты, Святой Престол проводил миссионерскую деятельность, в которой наибольших успехов добились боснийские францисканцы, привлекал в союзники богатые и влиятельные общины дубровницких купцов. Автор обращается к роли католической церкви на ранних стадиях нациообразования у не имевших государственной традиции албанцев и объясняет, почему фактически провалилась идея церковной унии среди православных сербов. Конец конфессиональной эпохе положила Великая турецкая война 1683–1699 гг., увенчавшаяся возвращением Венгрии территорий, полтора века находившихся под властью османов, но и обернувшаяся трагедией для католиков, оставшихся в Османской империи. Книга основана на материалах архивов Италии, Венгрии и Хорватии и предлагает анализ историографии проблемы на ряде европейских языков. Автор широко использует методы микроистории и культурной истории, восходя к широким обобщениям через детальное рассмотрение отдельных хорошо документированных кейсов. The monograph by Hungarian historian Antal Molnár summarizes many years of research into the age of Confessionalization in the Balkans in the space of collision and coexistence of Christianity and Islam. In the territories that fell under the rule of the Ottoman Porte in the 14th – 16th centuries, the Holy See undertook missionary activities, the most successful in which were the Bosnian Franciscans, and cooperated with the rich and influential communities of the Ragusan merchants. The author turns to the role of the Catholic Church in the early stages of nation-building among the Albanians who had had no state tradition and explains why the idea of church union among Orthodox Serbs actually failed. The end of the Confessionalization age came with the Great Turkish War (1683–99), which saw the return to Hungary of territories that had been under the Ottoman rule for a century and a half, but which also proved tragic for Catholics who remained in the Ottoman Empire. The book is based on Italian, Hungarian and Croatian archives and offers an analysis of the historiography of the issue in a number of European languages. The author makes extensive use of methods of microhistory and cultural history, going back to broad generalizations through a detailed examination of selected well-documented cases.
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Knezevic, Mikonja, und Jelica Stojanovic. „The letter to Anna Palaiologina of Gregory Palamas (with the edition of the Serbian Church Slavonic translation from codex 41 of the Monastery of the holy trinity of Pljevlja)“. Zbornik radova Vizantoloskog instituta, Nr. 56 (2019): 197–231. http://dx.doi.org/10.2298/zrvi1956197k.
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The hesychast controversy was closely entwined with the political circumstances in the Eastern Roman Empire. This especially holds true for the so-called second phase of the controversy, which took place at the times of Civil War (1341-1347). A complex conflict between Gregory Palamas and Gregory Akindynos, in which Empress Anna of Savoy was personally involved, was finally resolved by the condemnation of the latter. At one point, in order to get better acquainted with theological issues that were at stake, the Empress asked for the opinion of the main protagonists of the dispute. Gregory Palamas expressed his views in the form of a short letter, in which he seeks to defend himself from the accusation of ?ditheism? and to show that his distinction between essence and energies in God is actually in accordance with patristic tradition. This paper includes historical, theological and philological analysis of Palamas?s Letter to Anna Palaiologina, with a special reference to the until now unknown Serbian Church Slavonic transcript found in Codex 41 of the Monastery of the Holy Trinity of Pljevlja. This text, accompanied by the Greek original and its translation into Modern Serbian, is given at the end of the paper. A comparative analysis shows that there are certain differences between Serbian Church Slavonic translation and the Greek original, which are probably the consequence of the fact that Serbian medieval translator might have had a slightly different source text than the one we use today.
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Rowe, Michael. „France, Prussia, or Germany? The Napoleonic Wars and Shifting Allegiances in the Rhineland“. Central European History 39, Nr. 4 (Dezember 2006): 611–40. http://dx.doi.org/10.1017/s0008938906000203.
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The following article focuses on the Rhineland, and more specifically, the region on the left (or west) bank of the Rhine bounded in the north and west by the Low Countries and France. This German-speaking region was occupied by the armies of revolutionary France after 1792. De jure annexation followed the Treaty of Lunéville (1801), and French rule lasted until 1814. Most of the Rhineland was awarded in 1815 to Prussia and remained a constituent part until after the Second World War. The Rhineland experienced Napoleonic rule first hand. Its four departments—the Roër, Rhin-et-Moselle, Sarre, and Mont-Tonnerre—were treated like the others in metropolitan France, and it is this status that makes the region distinct in German-speaking Europe. This had consequences both in the Napoleonic period and in the century that followed the departure of the last French soldier. This alone would constitute sufficient reason for studying the region. More broadly, however, the Rhenish experience in the French period sheds light on the much broader phenomena of state formation and nation building. Before 1792, the Rhenish political order appeared in many respects a throwback to the late Middle Ages. Extreme territorial fragmentation, city states, church states, and mini states distinguished its landscape. These survived the early-modern period thanks in part to Great Power rivalry and the protective mantle provided by the Holy Roman Empire. Then, suddenly, came rule by France which, in the form of the First Republic and Napoleon's First Empire, represented the most demanding state the world had seen up to that point. This state imposed itself on a region unused to big government. It might be thought that bitter confrontation would have resulted. Yet, and here is a paradox this article wishes to address, many aspects of French rule gained acceptance in the region, and defense of the Napoleonic legacy formed a component of the “Rhenish” identity that came into being in the nineteenth century.
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Khoteev, A. S. „The Role of Emperor Nicholas I in the Reunification of the Uniates in 1839“. Orthodoxia, Nr. 4 (22.05.2024): 52–71. http://dx.doi.org/10.53822/2712-9276-2024-4-52-71.
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The article focuses on clarifying the role of Emperor Nicholas I in the reunification of the Belarusian Uniates. This framing of the issue represents one aspect of examining the influence of the state in this process. It is emphasized that evaluating the significance of the imperial factor must be done in conjunction with assessing the role of Bishop Joseph (Semashko), who was the leader in the initiated case. The article analyses data concerning the religious attitudes of the future emperor and the extent of his familiarity with the particulars of the Belarusian-Lithuanian provinces. It is elucidated that upon ascending the throne, Nicholas I was inclined to continue the policies of his predecessor regarding the Uniates. However, he also demonstrated a tendency to act more decisively, safeguarding them from being transferred to the Latin rite. Additionally, the new Tsar was distrustful of the Poles and their aspirations for a special state status of Poland within the Russian Empire. Beginning with the memorandum of 1827 received from Joseph Semashko, the representative of the Uniate department of the Roman Catholic Ecclesiastical Collegium, outlining measures to transform the Uniate church for its return to the Russian Orthodox Church, Emperor Nicholas I recognized the significance of the plan and approved its implementation. However, the latter was executed with hesitations and delays, partly due to the involvement of other individuals such as state dignitaries and the Orthodox episcopate. Not all of them comprehended and placed trust in Semashko’s plans. For this reason, the Right Reverend Joseph had to persevere on multiple occasions and seek the support of the Emperor. As a result of the preparation for reunification, a request and a conciliar petition addressed to the Tsar were prepared. The Russian monarch accepted both proposals but deferred them to the Holy Synod, which held all the canonical powers necessary to admit Uniates into Eucharistic communion. Accordingly, Emperor Nicholas I fulfilled the role of patron and mediator in resolving the Uniate issue.
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Lüdicke, Richard. „Der Weg zur Entscheidung: Verfahren oder Verhandlung?“ Zeitschrift für Historische Forschung: Volume 47, Issue 3 47, Nr. 3 (01.07.2020): 371–414. http://dx.doi.org/10.3790/zhf.47.3.371.
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How to Come up for a Decision: Procedure or Negotiation? The Disputations in Cities in the 1520s The disputations held in imperial cities of the Holy Roman Empire during the 1520 s, facing the turmoils caused by the reformation, served – like a stage play – to showcase and communicate the decision to implement Reformation that had already been made in advance. Usually, this is the judgement on the so called “Religionsgespräche”. Although this view shows up even in contemporary statements, the article argues, that a differentiated analysis of the various actors, their interests and possibilities to influence the events opens up a clearer perspective on what happened and why it happened. Using the sociological distinction of procedure and negotiation, this article shows, that the disputation had to keep the balance between reglemented procedure and more liberal negotiation to produce an accepted and also binding result for their community. Examples from the disputations of Zürich (1523), Kaufbeuren, Memmingen, Nürnberg (1525) and Bern (1528) allow this article to illustrate different ways of how this balancing on a razor’s edge could be done. The conclusion develops a general model of how the cities used disputations to try to deal with the religious turmoil while facing stiff opposition from local clerics and scholars, the papal church and the emperor.
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Payne, Daniel P. „Nationalism and the Local Church: The Source of Ecclesiastical Conflict in the Orthodox Commonwealth“. Nationalities Papers 35, Nr. 5 (November 2007): 831–52. http://dx.doi.org/10.1080/00905990701651828.
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Much of the social science literature pertaining to the development of civil society in post-communist Eastern Europe focuses on the issue of religious pluralism, especially the relationship of religious minorities and new religious movements (NRMs) to the state and their established Orthodox churches. Their findings suggest that the equation of ethno-religious nationalism, cultural identity, and the state becomes a hindrance to religious pluralism and the development of civil society in these nation-states. As a result, social scientists depict these national churches, and in most cases rightly so, as being the caretakers and fomenters of ethno-religious nationalism in their particular states. A factor in this debate that is often overlooked, however, is the role of the local church in intra-ecclesial relations. Is the concept of the “local church,” which developed in the time of the Roman and Byzantine Empires, to be identified with the modern national church? If this is the case, these churches may be guilty of the sin of ethno-phyletism, which the Council of Constantinople condemned in 1872 in regards to the Bulgarian schism. Additionally, while the development of religious pluralism in post-communist society with the proliferation of Protestant Christian sects and NRMs challenges the religious hegemony of the national churches, even more problematic has been the issue of inter-territorial Orthodox churches in Eastern Europe. The existence of a plurality of national Orthodox churches in the same territory violates the ecclesiological principle of the “local church” as well as perpetuates the sin of ethno-phyletism. While some social scientists may laud the development of a multiplication of churches in the same territory, from an ecclesiastical standpoint such a multiplication denies the unity and identity of the Orthodox Church as the one, holy, catholic and apostolic Church, which it confesses to be. What social scientists have failed to discuss is this important self-understanding of the Orthodox churches, especially as it pertains to inter-Orthodox ecclesial relations. Only with this self-understanding of the church blended with the issue of ethno-nationalism can the problems pertaining to the relations and development of ethno-national churches be properly understood.
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Mitrovic, Katarina, und Marija Koprivica. „Belgrade episcopate between Orthodoxy and Catholicism (XI - the first decade of the XIV century)“. Prilozi za knjizevnost, jezik, istoriju i folklor, Nr. 82 (2016): 3–18. http://dx.doi.org/10.2298/pkjif1682003m.
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After two centuries of Bulgarian domination, Belgrade came under Byzantum empire rule in 1018. Together with other fifteen cities, Belgrade was mentioned as a bishop centre in a thorough act of the Ohrid Archbishopric, the first sigilion of Tzar Vasilije II Macedonian, from 1019. Belgrade episcopate also comprised Church centres in Gradac, Uzice, Bela Crkva and Glavetin with 40 clergymen and 40 village mayors, which means that it was one of the richest diocese of the Ohrid Archbisopric. Since Belgrade came under Byzantium rule, there have not been any big changes in the character of Church authorities as the Ohrid Archdiocese was established on the spiritual and cultural traditions of The first Bulgaran empire and Samuil`s state, its head was called an archbishop of Bulgaria and in terms of jurisdiction, it was completely independent of Contantinople patriarch. Short reign of Hungarian king Salomon in Belgrade (1071/72) did not lead to any changes in Church organistaion, although certain bishop Franco was mentioned by the King`s counselors. The consolidation of the Catholic Church organisation was enabled only from the fourth decade of the XIII century when Belgrade belonged to the Hungarian king. No later than the beginning of March 1232, according to the decision of the Pope Gregory IX of the Orthodox Eparchy, Belgrade and Branicevo were united with the newly established Episcopate of Syrmia which was founded as a missionary one with the clearly defined aim of the spread of Catholicism among the population of the other part of Syrmia (the regions on the south of the Sava, between the rivers of Drina and Kolubara) which, not long time ago, had been a part of the Diocese of Syrmia under the jurisdiction of the Ohrid Archbishopric. In the period of 1284-1389, Belgrade was under Serbian rule. King Dragutin built the Temple, the headquarters of the bishop of Macva of Serbian Church with the famous Icon of the Most Holy Mother of God, a well-known relic from the period of Byzantium rule, and some other churches, so there were many Orthodox priests in Belgrade and its surroundings. Episcopate of Macva Serbian Church was established in the period of 1284-1290, and it was situated on the country of Macva, i.e. Syrmia. The river Sava was on its northern border, the river of Drina was on the western one, while the Kolubara and the slopes of Avala and Kosmaj were on the eastern border, and the territory reached Crna Gora and Rudnik on the south. Its territory covered the regional unit of Macva only partially. On the basis of the data written down by the Archbishop Danilo II, an expert in Church issues of the time, it is quite uncertain whether there was a metropolitan`s residence in Belgrade. In order to solve the puzzle, some hypotheses were outlined in the reference to the political circumstances and Church practices. The firmly established organisation of the Serbian Church endangered the rights of Belgrade Diocese of the Roman Church; that is why the pope Nicholas IV (1288-1292) and John XXII (1316-1334) reacted in order to establish the Catholic jurisdiction. Although Belgrade bishops Martin and Benedict were mentioned in Latin sources from the nineties of the XIV century, Albensis capitulum, Magister Theodor Albensis Ecclesie Prepositus, Magister Demetrius Canonicus Albensis, those were only titlings. The moment of the formal establishment of the already founded clerical organisation was patiently awaited for. It happened after Belgrade had fallen under Hungarian rule again. Hungarian king Charles Robert was active in the strengthening of the position of the Roman Church. After 1319, the headquarters of the Macva bishop was relocated from Belgrade, but the Episcopate of Macva of the Serbian Church seemed to have continued its activities. The counties of Ub, Nepricava, Rabas, Pepeljevac, Ljig, Toplica, Upper and Lower Obna and the region of Crna Gora and Rudnik were under its jurisdiction, undoubtedly under the authority of the Serbian King. Most likely the Serbian bishop of Macva also had jurisdiction over the Orthodox clergy and the religious people in the regional units of Macva which were returned to Hungary in 1319.
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SCHWARZ, HANS. „Luther and the Turks“. Unio Cum Christo 3, Nr. 1 (01.04.2017): 127. http://dx.doi.org/10.35285/ucc3.1.2017.art8.
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Abstract: Confronted with the military advance of the Turkish Ottoman Empire against the Holy Roman Empire, including the siege of Vienna, Martin Luther wrote several treatises on the Turks. Luther rejected the idea of a war in the name of religion against the Ottoman onslaught, seeing instead the defense of the Holy Roman Empire as the duty of the Emperor. Luther understood the Turkish threat as God’s punishment for the laxity of Christians and so called for repentance and a return to the gospel. Luther wanted the Christians to have firsthand information about Islam and promoted a translation of the Qur’an in German against many obstacles. The Protestant church in Germany is very cautious about defining a present-day application of Luther’s approach.
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Debonne, Vincent. „Gothic Architecture on the Western Fringe of the Empire. The Church of Our Lady in Tongeren (Belgium)“. Zeitschrift für Kunstgeschichte 83, Nr. 4 (16.12.2020): 443–70. http://dx.doi.org/10.1515/zkg-2020-4001.
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AbstractBy combining carbon-14 dating of mortar, rereading known written sources and both archaeological and formal analysis, the construction history of the Gothic church of Our Lady in Tongeren can be thoroughly revised. Numerous similarities with religious architecture in Lorraine, the Rhineland, and the Meuse valley reveal the architectural historical significance of Our Lady’s church on the western fringe of the Holy Roman Empire. Inside the church, differences in design are related to the separate spaces used by canons, parishioners, brotherhoods, and the urban commune of Tongeren. The elaborate Rayonnant Gothic architecture of the eastern part of the church bears witness to the prestige associated with the church’s chapter, which claimed an episcopal past.
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Bezhuk, O. M. „Religious relics of Italy“. Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 20, Nr. 91 (16.11.2018): 111–15. http://dx.doi.org/10.32718/nvlvet9123.
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Religions have always played a significant role in the formation of the statehood and development of such powerful states as the Byzantine Empire, the Holy Roman Empire, the Kievan Rus, or the Empire of Charlemagne. Peculiarities of the national culture are dictated by its faith. This is due to the fact that folk traditions, mentality, political structure, peculiarities of the historical trajectory of each nation including the religious development, have a tremendous influence on the religious aspects of nations and states. Religious attitudes, religious morality, practice of ceremonies, and church institutions deeply penetrate into everyday lives of people and countries in particular, largely determine their local originality as well as national and cultural identity. In general, the influence of religious-confessional factors is felt at all levels of organization of society’s life. The diversity of its manifestations is unlimited, and basically, it is not the impact on the life, but the life itself. This thesis should always be remembered either when illuminating the tourist resources of the country or the conditions of organization of the tourism business. The article is referred to the religious tourism in Italy – the country on the territory of which Christianity (Holy Roman Empire) arose. The article concideres such religious objects of Rome as Vatican, the Basilica of St. Peter, the area around the Capitol, religious practices of the city of Loreto called the Holy House, as well as the worship of sacred Turin Shroud.
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Grzywaczewski, Józef. „Ku chrześcijańskim korzeniom Europy. Znaczenie nawrócenia cesarza Konstantyna dla Kościoła, dla Cesarstwa Rzymskiego, dla Europy“. Vox Patrum 61 (05.01.2014): 9–38. http://dx.doi.org/10.31743/vp.3607.
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The article is consecrated to Constantine’s conversion and to its consequences for the Church, for the Roman Empire and for Europe. There is a general opinion that, even if his attachment to Christianity was not very mature, he worked for the Christian religion during all his life. He has taken many decisions on behalf of the Church; he protected her against the Donatists in Africa. His position towards the Arian heresy was not very clear. He did not pay attention to the dogmatic formulas, but especially to those solutions which guaranteed peace among people. Surely, the emperor once introduced into the Church, remained there as her protector and head. The society was accustomed the emperor’s position as pontifex maximus. Bishops did not protested against his involving into ecclesiastic matters because he worked on their behalf. The effect of Constantine’s attitude was: the Christianization of the Roman Empire and the connection of the Church to the State. In later centuries such an alliance of the altar with the throne was boring for the Church. It is said that every privilege has to be paid. The Roman Empire was collapsed in the end of the fifth century, but its heritage remained in Europe. Charlemagne, cooperating with Pope Leon III, tried to restore the Roman Empire as a Christian State, but he failed to do it. Surely, by his support for schools and studies, he contributed to the European culture. The idea of the Sacrum Imperium Romanum appeared again in the times of Otto I, and especially of Otto III. Such an idea was not possible to be put into practice. The Roman Empire has never been restored, but many of its elements were assimilated by the Church and by medieval Europe. There are to be noticed in all European countries in our time.
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Milewski, Ireneusz. „Kilka uwag o paramedycznym zastosowaniu oliwy przez chrześcijan w okresie wczesnobizantyńskim“. Vox Patrum 62 (04.09.2014): 357–64. http://dx.doi.org/10.31743/vp.3590.
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Sources of the Early Byzantine Period describe Christian practices of using oil for medical purposes. These practices were not usual medical procedures. The sources describe the medical use of oil obtained from church lamps or given by clergymen or by holy men, whose prayers were believed to strengthened the “medical” properties of the oil. These practices were used by Christians in many provinces of the Eastern Roman Empire, including Egypt, Palestine, Syria and Bithynia.
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Leska, Alicja. „W kręgu problematyki stosunków Kościoła i państwa w świecie późnego antyku“. Vox Patrum 67 (16.12.2018): 277–88. http://dx.doi.org/10.31743/vp.3401.
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Alicja Leska in her article entitled On the range of problems concerning the relationship between the Church and the state in the late Antiquity outlines the way Christianity went from a persecuted religion to a state religion and demonstrates how Christianity changed the political and social relations in the Roman Empire completely and irretrievably. The Author indicates struggle and permeation of two worlds, pagan and Christian, during the economic crisis which started already in the 3rd century AD, barbarian invasions and migration of nations which intensified in the 5th century as well as the division of the Roman Empire. She presents arguments refuting the accusations of those historians who see the cause of Christianity’s victory in the ruin of the Roman Empire. Leska emphasizes it was a coincidence that the Church gained world importance at the time of the empire’s decline and fall into disorder. The Author points out that the Church, taking over the functions of the empire, was the only body able to manage the crisis of the West and assign meaning toit. Due to the unity and moral power and despite being shaken the same way like other institutions, the Church brought credit maintaining order and saving civilization.
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Rose, Jacqueline. „Roman Imperium and the Restoration Church“. Studies in Church History 54 (14.05.2018): 159–75. http://dx.doi.org/10.1017/stc.2017.10.
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This article examines the late-seventeenth-century Church of England's understanding of rulers’ ecclesiastical imperium through analysing a pamphlet debate about Julian the Apostate and Church-state relations in the fourth-century Roman empire. In 1682 an Anglican cleric, Samuel Johnson, printed an account of Julian's reign that argued that the primitive Christians had resisted the emperor's persecutory policies and that Johnson's contemporaries should adopt the same stance towards the Catholic heir presumptive, James, duke of York. Surveying the reaction to Johnson, this article probes the ability of Anglican royalists to map fourth-century Roman onto seventeenth-century English imperium, their assertions about how Christians should respond to an apostate monarch, and whether these authors fulfilled such claims when James came to the throne. It also considers their negotiation of the question of whether miracles existed in the fourth-century imperial Church. It concludes that, despite Rome's territorial dimensions, imperium remained a fundamentally legal-constitutional concept in this period, and that the debate over Julian highlights the fundamentally tense and ambivalent relationship between Church and empire.
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Senchenko, Mykola. „Civilization project "Papal Empire of Rome": popes and cardinals of the Vatican“. Вісник Книжкової палати, Nr. 12 (29.12.2022): 22–26. http://dx.doi.org/10.36273/2076-9555.2022.12(317).22-26.
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The article presents a brief description of Pope Francis, an Argentine Jesuit cardinal from Buenos Aires. 85-year-old Jorge Mario Bergoglio was born on December 17, 1936. Before being elected pontiff, he held the post of Argentine cardinal of the Roman Catholic Church. He served as the archbishop of Buenos Aires since 1998. He was elevated to the College of Cardinals in 2001. He is the first Jesuit pope. Occupying the Holy See, he continues the policy aimed at the implementation of the "Papal Empire of Rome" civilizational project, which was discussed in the author's previous studies.
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Galina, Talina. „Imperial National Conscience as International Recognition“. Almanac “Essays on Conservatism” 1 (01.02.2022): 45–55. http://dx.doi.org/10.24030/24092517-2022-0-1-45-55.
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In the second half of the 17th century and under the conditions of the Westphalian system based on the principles of national state sovereignty, the relations between the empires existing since Middle Ages and Russia, that came to the imperial development scenario only in the New times, entered a new stage. The most morbid reaction to Russian imperial ambitions was demonstrated by the rulers of the Holy Roman Empire. The most important task of Moscow tsars and their diplomats became the task to obtain the Roman Empire’s recognition of the equal status of its rulers and that of the Russian sovereigns. The present article describes how Moscow solved that problem. Special attention is paid to the issue of the Russian tsars titles; to the nuances of diplomatic etiquette related to the work of Russian embassies in the Holy Empire, as well as the reception of the imperial authorized representatives in Russia. In Russian domestic practice the titling of Russian tsars as emperors started with the Latin translation in the official documents addressed to the tsars of the Full Royal title. The specific problem in the relations of the two states remained their affiliation with different confessions. The article describes the attempts of the Holy Roman Empire to recognize the higher international status of Russian tsars in exchange for the permission to hold Catholic services in Russian territory without difficulty.
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Kohnle, Armin. „Von Wittenberg und Nürnberg nach Kronstadt: Die Siebenbürgischen Kirchenordnungen von 1543/47 vor dem Hintergrund ihrer Wurzeln“. Journal of Early Modern Christianity 8, Nr. 1 (01.04.2021): 29–45. http://dx.doi.org/10.1515/jemc-2021-2003.
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Abstract In the early phase of the Reformation in Transylvania, two church-regulating texts became particularly important: Johannes Honter’s little Reformation booklet for Kronstadt und Burzenland from 1543 and the church regulations published in print in 1547, which the Universitas Saxonum made binding for the entire area of Saxon law three years later. The essay focuses on these two important texts and analyzes their roots in the Reformation tradition of the Holy Roman Empire and the Swiss Confederation. Wittenberg and Nuremberg stand for two of the possible sources from which the Transylvanian church ordinances could have drawn. In view of more than a century of intensive historiographical debate on these questions, an attempt is made to present the different positions and to check them for plausibility. The influence of Swiss theology, which is important from a church historical perspective, is also analyzed here.
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Gratsianskiy, M. V. „Church in the Late Roman Empire: the Current State of Research“. Tractus Aevorum 7, Nr. 2 (2020): 169–75. http://dx.doi.org/10.18413/2312-3044-2020-7-2-169-175.
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Kuruvilla, Samuel J. „Church–State Relations in Palestine: Empires, Arab Nationalism and the Indigenous Greek Orthodox, 1880–1940“. Holy Land Studies 10, Nr. 1 (Mai 2011): 55–72. http://dx.doi.org/10.3366/hls.2011.0003.
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The need to negotiate and resolve ethno-nationalistic aspirations on the part of dependent and subject communities of faith-believers is a complex issue. The Ottoman Empire formed a classic case in this context. This article is a historical-political reflection on a small group of Christians within the broader Arab and ‘Greek’ Christian milieu that once formed the backbone of the earlier Byzantine and later Ottoman empires. The native Arab Orthodox of Palestine in the twilight years of the Ottoman Empire found themselves in a struggle between their religious affiliations with Mediterranean Greek Orthodoxy and Western Christendom as opposed to the then ascendant star of nationalist pan-Arabism in the Middle East. The supersession of the Ottoman Empire by the British colonial Mandatory system in Palestine and the loss of imperial Russian support for the Arab Orthodox in the Holy Land naturally meant that they relied more on social and political cooperation with their fellow Palestinian Muslims. This was to counter the dominance extended by the ethnic Greek ecclesiastical hierarchy in the Holy Land over the historically Arab Orthodox Patriarchate of Jerusalem with support from elements within the Greek Republic and the British Mandatory authorities.
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Prakke, Lucas. „On the rise and Decline of the Monarchical Principle: Constitutional Vicissitudes in Spain and Germany“. European Constitutional Law Review 6, Nr. 2 (Juni 2010): 268–92. http://dx.doi.org/10.1017/s1574019610200068.
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Nation-state formation – Holy Roman Empire – Dissolution and realignment – Spain, fragmented – Reconquista – Charles V – Wars of succession – Centralisation under house of Bourbon – Napoleon – Spanish war of independence – History of the Cortes – Constitution of Cádiz – Weakness of Spanish Constitutionalism – German Confederation – Monarchical principle in Vienna Final Act – Old and new ideas of sovereignty – Metternich and fear of revolution – March revolution – Bismarckian empire as constitutional monarchy – Degeneration of the Reich – Exit the Kings – Enter Juan Carlos
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Kartashyan, Mariam. „Ultramontane Efforts in the Ottoman Empire during the 1860s and 1870s“. Studies in Church History 54 (14.05.2018): 345–58. http://dx.doi.org/10.1017/stc.2017.13.
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The attempts of Pope Pius IX to restrict the ecclesiastical rights of the Armenian Catholics with his bull Reversurus (1867) led to the Armenian schism in 1871. A factor which was decisive for the development of the relationship between the Armenian Catholic Church and the Ottoman empire, under whose rule the Church existed, was the influence of other powers. This article analyses the background of this relationship and its significance for the Armenian schism. For this purpose, first, the ecclesiastical rights of the Armenian Catholic Church during the period before the publication of Reversurus and their relation to the internal policy of the Ottoman empire are outlined. Second, the influence of the domestic and foreign policy of the Ottoman state on its relationship with its Armenian Catholic subjects is elucidated. In this way, it is shown that the historical background of the Armenian Catholic Church and the internal political circumstances of the Ottoman empire were intertwined and shaped the relationship between the Armenian Catholics and the Ottoman state. Despite this, relations between the Ottoman empire, the Holy See and other European empires came to exercise a predominant influence, leading by the end of the 1870s to the Armenian Catholic Church's enforced acquiescence in ecclesiastical change.
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Spiertz, Mathieu G. „Priest and Layman in a Minority Church: the Roman Catholic Church in the Northern Netherlands 1592–1686“. Studies in Church History 26 (1989): 287–301. http://dx.doi.org/10.1017/s0424208400011001.
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In 1572, when the provinces of Holland and Zeeland were almost completely overrun by the ‘Geuzen’, Pope Gregory XIII (1572-1585) succeeded to the Holy See. In 1578 this Pope forbade the Roman Catholics in the rebellious provinces to give any civil or military service to the rebels’ authority—on penalty of excommunication—and identified Catholicism with being faithful to the Spanish cause. When this Pope died in 1585, there was reasonable hope held in Rome that the recapture of the Northern Netherlands—and hence the restoration of Catholicism—would soon be realized, as Parma’s campaign was succeeding in the South of the Netherlands and one town after another fell into his hands.During the pontificates of Sixtus V (1585-1590) and Clement VIII (1592–1605) it gradually became clear to the Holy See that in the Northern Netherlands an independent state under Calvinist authority might be in the making. In these provinces the episcopal sees, set up in 1559, were either vacant or deserted since the bishops lived in exile. In spite of requests by Philip II the Holy See postponed the appointment of new bishops. However, in 1592 Clement VIII appointed an administrator, a ‘vicar apostolic’, who, in the name of the Pope, was to administer all the provinces where Calvinism had gained the upper hand, notably the area north of the great rivers in the present-day Netherlands. This vicar apostolic Sasbout Vosmeer (1592–1614) was consecrated in 1602 and given the title of archbishop of Philippi inpartibus infidelium.
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Marek, Rafał. „Caesaropapism and the Reality of the 4th–5th Century Roman Empire“. Krakowskie Studia z Historii Państwa i Prawa 9, Special Issue (2017): 1–27. http://dx.doi.org/10.4467/20844131ks.16.032.6970.
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The relationships between the secular authorities and the ecclesiastical hierarchy in the Roman Empire of the discussed epoch do not follow the simple pattern known as “caesaropapism” or other similar models of sovereign’s supremacy over the church hierarchy within the “State church”. The reality was much more complex then, since a new model, known as “symphony” began to develop. The notion of “symphony” should be understood as a kind of close cooperation of both powers within the uniform Christian society. Popes strongly affirmed the primacy of Rome within the church. At that time the theory of Pope Gelasius and the doctrine of St. Augustine played a prominent role. Nevertheless, these ideas were not widely received in the East. Later on, the Gelasian and Augustinian theories begun to be studied and appreciated in the scholastic milieu, where the new model of the relationship between the secular and papal power was developing.
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Gravin, Artyom A., und Oleg Y. Levin. „Relations of B.P. Mansurov with the chiefs of the Russian Ecclesiastical Mission in Jerusalem (1859-1885)“. Tambov University Review. Series: Humanities, Nr. 184 (2020): 183–91. http://dx.doi.org/10.20310/1810-0201-2020-25-184-183-191.
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The study is devoted to the activities of an official on special instructions B.P. Mansurova in Palestine and his relationship with the chiefs of the Russian Ecclesiastical Mission - Archimandrite Porfiry (Uspensky), Bishop of Melitopol Kirill (Naumov), Archimandrite Antoninin (Kapustin). The relevance of the chosen topic is determined by the need to restore the overall picture of the Russian presence formation in the Holy Land. The novelty of the study consists in introducing into the scientific circulation sources from the personal fund of the Mansurovs’ documents from the State Archives of the Tambov Region (F. 978). It is shown that a significant part of B.P. Mansurov correspondence with Porfiry (Uspensky) was devoted to the problem of finding and organizing a marina for the reception of Russian pilgrims on Mount Athos. The Russian Society of Shipping and Trade was to act as a carrier of pilgrims. We reveal that B.P. Mansurov relations with Kyrill (Naumov) and Antonon (Kapustin) were accompanied by constant conflicts. The reason was the discrepancy between the interests of the Church and the state in the Holy Land. The church was oriented toward caring for the Mission, spiritual enlightenment, the life of pilgrims, and the state pursued the goal of protecting the interests of the Russian Empire in the Middle East. We establish that in the relations of B.P. Mansurova with the leaders of the Russian Ecclesiastical Mission clearly manifested the problems of church and state relations of the Synodal period. In its activities, the Mission had to be guided by the instructions and consent of state institutions of the Russian Empire, sometimes to the detriment of inter-church relations, the cause of Christian enlightenment of the people.
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Stayer, James M. „The Contours of the Non-Lutheran Reformation in Germany, 1522–1546“. Church History and Religious Culture 101, Nr. 2-3 (21.07.2021): 167–74. http://dx.doi.org/10.1163/18712428-bja10025.
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Abstract Among the common ways of portraying Reformation divides are the following categories: Magisterial vs Radical Reformations; or a “church type” vs a “sect type” of reform. This essay offers an alternative view. It underscores the differences between Lutherans and Anglicans on one side; and the Reformed, Anabaptists, and Schwenckfelders on the other. The Lutherans, like the Anglicans under Henry VIII, worshipped in altar-centered churches which were Roman Catholic in appearance. They presented themselves as reformers of Catholic errors of the late Middle Ages. By contrast, when the Reformed, Anabaptists, and Schwenckfelders met for worship, it was in unadorned Bible-centered meeting houses. The Anabaptists were targeted for martyrdom by the decree of the Holy Roman Empire of 1529 against Wiedertäufer (“rebaptists”). Contrary to the later memory that they practiced a theology of martyrdom, the preference of apprehended Anabaptists was to recant.
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Hamilton, Alastair. „Church Robbers and Reformers in Germany, 1525-1547. Confiscation and Religious Purpose in the Holy Roman Empire“. Church History and Religious Culture 87, Nr. 4 (2007): 559–60. http://dx.doi.org/10.1163/187124107x258527.
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WILSON, PETER H. „STILL A MONSTROSITY? SOME REFLECTIONS ON EARLY MODERN GERMAN STATEHOOD“. Historical Journal 49, Nr. 2 (Juni 2006): 565–76. http://dx.doi.org/10.1017/s0018246x06005334.
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The German political scientist and philosopher, Samuel von Pufendorf, described the Holy Roman Empire in 1667 as a ‘monstrosity’, because it did not fit any of the recognized definitions of a state. The issue of the Empire's statehood has been the most important consideration in its historiography in recent decades: was it a state? If so, what kind? This review addresses these questions by examining how the debate on the Empire is related to wider controversies surrounding German history, the contemporary process of European integration, and about political organization in general. It explains how these debates are rooted in the political and religious disputes of the sixteenth and seventeenth centuries that still influence how the history of the Empire is written today. The four principal modern interpretations are identified and assessed: the Empire as a ‘failed nation state’, as a federation, and, more recently, as an ‘Empire-State’ or a ‘Central Europe of the Regions’. The piece concludes by offering a new explanatory framework to assess the Empire's political development.
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Grzywaczewski, Józef. „Radość Sydoniusza Apolinarego z tego, że filozofia służy teologii“. Vox Patrum 58 (15.12.2012): 315–24. http://dx.doi.org/10.31743/vp.4081.
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The article shows Sidonius Apollinaris’ admiration for all intellectual activities. For example he congratulated Faustus of Riez after reading his book „On the Holy Spirit”. In all the Sydonius’ writings one can see that he has always had a lot of respect for poets and writers as Lampridius or to scholars as Phoebus. In the context of the fall of the Roman Empire Sidonius really appreciated those who reach for the teachings of ancient philosophy, rhetoric, astronomy and music in the proclamation of the Gospel. So Claudianus Mamertus, author of the book „De statu animae” did. According to Sidonius he was a great master of the three cultures: Roman, Greek and Christian. In the works of Sidonius we can see a gradual transition from the vision of the Empire as a political power to the vision of the Church as a spiritual power. In this context, he gladly stated that the Plato’s Academy was working for the Church of Christ. For this reason, he appreciated each quotation from pagan’s works in Christian works. Polish reader can see common elements in Sidonius and Sienkiewicz: both writers were living in a difficult political situation, the home of the two was ruled by foreign rulers: both writers set themselves the same goal – to write to encourage hearts with glorification of excellent people. Both writers wanted to help people get out of the crisis and to lay the foundations for a better future.
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Takao, Kawanishi. „Wesley in Oxford and the Legend of Holy Grail’s Knight: The Study about the Root of Methodism to the World, and the Foundation of Kwansei-Gakuin in Japan“. Academic Journal of Interdisciplinary Studies 6, Nr. 1 (28.03.2017): 9–16. http://dx.doi.org/10.5901/ajis.2017.v6n1p9.
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Abstract John Wesley (1703-91）is known as the founder of Methodism in his time of Oxford University’s Scholar. However, about his Methodical religious theory, he got more spiritual and important influence from other continents not only Oxford in Great Britain but also Europe and America. Through Wesley’s experience and awakening in those continents, Methodism became the new religion with Revival by the spiritual power of “Holy Grail”. By this research using Multidisciplinary approach about the study of Legend of Holy Grail’s Knight, - from King Arthur and Knights of the Round Table in the Medieval Period, and in 18th century Wesley, who went to America in the way on ship where he met the Moravian Church group also called Herrnhut having root of Pietisms, got important impression in his life. After this awakening, he went to meet Herrnhut supervisor Zinzendorf (1700-60) in Germany who had root of a noble house in the Holy Roman Empire, - and to Legend of Holy Grail’s Knight Opera “Parsifal” by Richard Wagner at Bayreuth near Herrnhut’s land in the 19th century, Wesley’s Methodism is able to reach new states with the legend, such as the historical meaning of Christianity not only Protestantism but also Catholicism. I wish to point out Wesley’s Methodism has very close to Legend of Holy Grail’s Knight. In addition, after the circulation in America, in the late 19th century Methodism spread toward Africa, and Asian Continents. Especially in Japan, by Methodist Episcopal Church South, Methodism landed in the Kansai-area such international port city Kobe. Methodist missionary Walter Russel Lambuth (1854-1921) who entered into Japan founded English schools to do his missionary works. Afterward, one of them became Kwansei-Gakuin University in Kobe. Moreover, Lambuth such as Parsifal with Wesley’s theories went around the world to spread Methodism with the Spirit’s the Legend of Holy Grail’s Knight as World Citizen.
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Jack, Sybil M. „Church Robbers and Reformers in Germany, 1525–1547: Confiscation and Religious Purpose in the Holy Roman Empire (review)“. Parergon 24, Nr. 2 (2008): 213–15. http://dx.doi.org/10.1353/pgn.2008.0029.
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Tanner, Cullen. „Climbing the Lampstand-Witness-Trees: Revelation's Use of Zechariah 4 in Light of Speech Act Theory“. Journal of Pentecostal Theology 20, Nr. 1 (2011): 81–92. http://dx.doi.org/10.1163/174552511x554591.
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AbstractThis article traces John's use of Zechariah 4 through its most likely first century perceptions in conjunction with the implicit ecclesial audience of Revelation. After placing the Apocalypse amid the atmosphere of Second Temple Judaism in the Roman Empire, it provides conjecture as to the theological implications of these speech acts on the Church of Revelation. These findings are then used to piece together the illocutionary force of John's use of Zechariah 4 and the resulting perlocution, which together comprise an essential element of the pneumatology that John supports in Revelation. When interpreting through such a lens, one ought to ask not only who the Spirit is but how this biblical author anticipated his audience to act in response to this document and to the Holy Spirit.
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Niewöhner, Philipp. „„Byzantinisch“ oder „germanisch“? Zur Ambivalenz wilhelminischer Mosaiken am Beispiel der Erlöserkirche in Bad Homburg“. Byzantinische Zeitschrift 113, Nr. 3 (01.08.2020): 905–22. http://dx.doi.org/10.1515/bz-2020-0039.
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AbstractThe Erlöserkirche at Bad Homburg was built between 1903 and 1908 at the instigation of Kaiser Wilhelm II. It combines a neo-Romanesque exterior with Norman-Sicilian mosaics inside. Both were „Germanic“ to the emperor, and the church embodied his all encompassing claim to the tradition of the medieval Holy Roman Empire of the German Nation. Alternatively, the contemporary Byzantinist Ernst Gerland pointed to a Byzantine origin of the Norman-Sicilian models (and thus subtly contradicted the „pan-Germanic“ myth). This „Byzantine“ reading has prevailed ever since, but does not stand up to scrutiny. It only serves to obscure the „pan-Germanic“ concept of the church. This contribution restores the „Germanic“ understanding and makes the point that the latter must be acknowledged in order to make proper sense of the church’s art and architecture, but also in order to face (rather than to downplay and conveniently forget) the racist-chauvinist character of German imperialism.
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Borshch, Irina. „International Law and the Orthodox Church: Ideas of M. V. Zyzykin in the 1930s“. Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, Nr. 1 (2021): 176–201. http://dx.doi.org/10.17323/1728-192x-2021-1-176-201.
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The article discusses the ideas of Mikhail V. Zyzykin (1880–1960) about the contribution of the Church to international law in the context of its history and the international relations in the 1930s. Special attention is paid to the relation of Orthodoxy to international law, since Zyzykin is one of the few jurists who have studied in detail the influence of the Orthodox Church tradition on the law of nations. His works on this subject (first of all, an essay The Church and International Law (1937), based on a report at the Oxford conference of practical Christianity in 1937), remain little known to social and political science. The article considers the main provisions of Zyzykin about the origin of international law in medieval Europe with the participation of the Church in the context of the positions of other international lawyers (Taube, Martens, Kamarovsky, Nys, Bluntschli). It contains a comparative characteristic of the attitude to international law of the three Christian denominations (Catholicism, Protestantism, and Orthodoxy) according to Zyzykin and his idea of the Christian West and East “asymmetric” international contribution (the East was represented initially by the Eastern Roman Empire, and then by the Russian Empire). The fourth part describes the most original part of Zyzykin’s ideological legacy: a comparison of two vulnerable attempts of international organization, the Holy Alliance in the XIX century and the League of Nations in the XX century.
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Fuchs, Ralf-Peter. „The Supreme Court of the Holy Roman Empire: The State of Research and the Outlook“. Sixteenth Century Journal 34, Nr. 1 (01.04.2003): 9. http://dx.doi.org/10.2307/20061311.
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Clements, Henry. „DOCUMENTING COMMUNITY IN THE LATE OTTOMAN EMPIRE“. International Journal of Middle East Studies 51, Nr. 3 (06.06.2019): 423–43. http://dx.doi.org/10.1017/s0020743819000369.
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AbstractThis article traces a conflict that erupted in the late 19th century between the Armenians and the Süryani. This conflict, I argue, precipitated nothing less than the creation of the Süryani community itself. The dispute began over the key to a closet in the Church of the Holy Sepulchre, but it quickly evolved. Soon, the Armenians and the Süryani were clashing over holy places all around Jerusalem. The dispute centered on an Ottoman administrative arrangement which had been institutionalized nearly 400 years earlier:yamaklık. The Ottoman investigators, however, were unfamiliar with this archaic arrangement and had to be reeducated as to its terms and its history. The Süryani and the Armenians offered divergent accounts. Where the Armenians furnished hard documentation, however, the Süryani could produce only claims to tradition and local practice. In this article I argue that, through this protracted conflict, the Süryani came to understand the importance of the documentary record in a post-Tanzimat Ottoman world. They thus turned to an alternative strategy that would conform to this documentary sensibility and render their community visible to the state: a series of petitions with thousands of Süryani signatures from around the Ottoman Empire.
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Żurek, Antoni. „Chrystianizacja prawa po „edykcie mediolańskim”“. Vox Patrum 61 (05.01.2014): 73–88. http://dx.doi.org/10.31743/vp.3610.
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The Constantine breakthrough was the beginning of changes in the whole Roman Empire state system. In Roman Law that process meant the introduction of Christian elements into legislation. The process of Roman Law Christianization was started by the Emperor Constantine the Great and was proceeded by his successors. The scope of those changes is difficult to determine. It is even more difficult to determine those changes mechanism of introduction. It is sure that Church was not the initiator of them. Even priests not always had been satisfied with those changes. Simplifying, those changes could be reduced to three areas: law and rules regarding the Christian cult; respecting the Christian spirit laws, and, finally, to, so called, privileges which were bestowed to the Catholic Church. It seems to be that this process did not open the way to introduction of confessional state but strengthened its tolerant – in religious case – character. This article is a systematization attempt of these issues, especially in the face of the numerous appearing allegations.
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Л., Маргарян,. „The Armenian Church Between the Persian and Eastern Roman Empires: The Formation of the Armenian Autocephalous Church“. Диалог со временем, Nr. 81(81) (24.12.2022): 280–93. http://dx.doi.org/10.21267/aquilo.2022.81.81.020.
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В статье рассматриваются некоторые аспекты ранней истории армянского христианства. Находясь между Сасанидской державой и Восточной Римской империей, Армения, для сохранения своей политической и культурной независимости, стремилась достичь баланса во взаимоотношениях с этими двумя могущественными державами региона. Однако усилия армянской политической элиты не всегда приводили к желаемому результату, что неотвратимо вело Армению к потере государственности. В этой ситуации основным и весьма эффективным инструментом для сохранения идентичности и формирования средневековой нации стало христианство. В статье рассматривается политика Армянской церкви по отношению к Сасанидам, так и к Империи Ромеев. Именно эта политика стала определяющей в армяно-иранских и армяно-византийских отношениях, она предопределила дальнейшие этапы формирования Армянской апостольской церкви. The article deals with some aspects of the early history of Armenian Christianity. Being situated between the Sasanian state and the Eastern Roman Empire, Armenia sought to strike a balance in relations with these regional powers in order to maintain its political and cultural independence. However, the Armenian political elite ultimately failed in this endeavour, leading to Armenia’s loss of statehood. In this situation Christianity became the primary and very effective tool for preserving Armenian identity and forming a medieval nation. The article discusses the policy of the Armenian Church towards the Sasanians and the Roman Empire. This policy was decisive in Armenian–Iranian and Armenian–Byzantine relations, and influenced further stages in the formation of the Armenian Apostolic Church.
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Polek, Krzysztof. „Polityka papiestwa w Europie Środkowej i na Bałkanach w okresie działalności Konstantyna i Metodego w państwie morawskim oraz misjonarzy łacińskich w Bułgarii“. Historia Slavorum Occidentis 41, Nr. 2 (30.06.2024): 13–70. http://dx.doi.org/10.15804/hso240201.
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The subject of the article is the policy of the Holy See during the pontificates of Nicholas I, Hadrian II and John VIII with regard to countries in Central Europe and the Balkans. It was the result of the complex relations between the papacy and the Carolingians, the Byzantine Empire as well as the Slavic states. The Moravian rulers (Rostislav and Sviatopluk) and, Boris-Michael, the Khan of Bulgaria, used the interest of the Holy Sees diplomacy in these regions to implement their own ecclesiastical and political plans. An analysis of mutual diplomatic contacts shows more interest in Boris-Michaels state in the diplomatic activity of the papacy than in the Moravian state. The change in the policy of the Holy See took place after the fiasco of making the Bulgarian state dependent on the Church, as well as with the deterioration of relations with the East Frankish monarchy (in ecclesiastical and political matters). This contributed to the growing importance of the Moravian state in the diplomatic activities of Rome in Central Europe (the Gloria in excelsis Deo papal bull).