scholarly journals The terminology of kinship and hierarchy of rulers in the writings of Constantine the Philosopher and his contemporaries

2001 ◽  
pp. 225-235 ◽  
Author(s):  
Milos Blagojevic
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Holy Roman Empire ◽  
The Balkans ◽  
Eastern Christianity ◽  
Present Concept ◽  
The World ◽  
Father And Son ◽  
The Middle Ages

According to the simplified Byzantine idea, which was never discarded, the Byzantine basileus is the God's elected ruler. He is the only legitimate emperor in the world because he is the legitimate heir of Roman emperors. Apart from Byzantium, a series of other sovereign states existed throughout the Middle Ages on the territory of the former Roman Empire. That condition lead to the formulation of a sustainable interpretation of the conjured hierarchy of rulers and states. At the top of the fictitious ladder stood only the Byzantine emperor, and, at its bottom, rulers of the lowest rank to whom the emperor issued "orders". All other rulers were distributed between these two instances along the fictitious ladder of hierarchy, depending on their power and the esteem they enjoyed. At the same time, the Byzantine basileus was also perceived as the "spiritual parent" of the Christian nations and rulers who, on the otherhand, depending on their esteemed, boasted varying degrees of "spiritual kinship" with the emperor. These Byzantine concepts were adopted by Stefan Nemanja and his heirs, so that, at times, in medieval Serbia they were real and not fictitious. In the last decades of the XIV century, the power and esteem of Byzantium waned rapidly. The Empire had to take on difficult obligations towards the Ottoman Turks of which she was freed only after the Battle of Ankara (1402). The liberation from demeaning commitments brought on a revival of the ever present concept of ideal supremacy of the Byzantine emperor, especially among rulers in the Balkans. Such ideas were adopted by Constantine of Kostenec, the author of the Vita of Stefan Lazarevic, who, however, added certain corrections, conforming them to the views of the Serbian spiritual elite. According to the treaty of Gallipoli, sultan Suleiman accepted (1403) emperor Manuel II Palaiologos as his "father", a fact known also to Constantine the Philosopher, as was later also repeated by sultan Mehmed I. At the time when, in 1410, Stefan Lazarevic received for the second time the crown of despots from Manuel II, relations between the Byzantine basileus and the Serbian despots were defined as those of "father and son". By those means, Constantine the Philosopher elevates the position of the Serbian ruler to the level once held by king Milutin following his marriage to Simonis. The author of the Vita of Stefan Lazarevic took strict care to state the noble rank of the Serbian despots and thus matched it with those of sultan Mehmed I and the contender to the throne, Musa, who addressed the despots as "brother". Constantine the Philosopher makes no mistake either when referring to the king of Hungary and emperor of the Holy Roman Empire, Sigismund, whose vassal Stefan was. Regardless, of such ties between the two rulers, Sigismund is never mentioned as the despots' "parent" but solely as his "comrade"(ally), probably because the Hungarian king belonged to the oicumene of Western and not Eastern Christianity and could thus by no means have been a "spiritual parent" to the Orthodox Serbian despots.

scholarly journals SEJARAH DAKWAH PADA MASA BANI UMAYYAH

2019 ◽  
Vol 17 (33) ◽  
pp. 96
Author(s):  
Hatmansyah Hatmansyah
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Economic Thought ◽  
The Third ◽  
The World ◽  
History Of ◽  
Three Stages ◽  
The Middle Ages

The Umayyah dynasty became a major force in the development of propaganda spread throughout the world as well as being one of the first centers of political, cultural and scientific studies in the world since the Middle Ages. At the height of its greatness, its success in expanding Islamic power was far greater than that of the Roman empire. The history of Islamic preaching in the Umayyah Dynasty can be divided into two periods in the dynasty era in Damascus and in Cordoba. Islamic da'wah at this time was carried out in three stages, first the expansion of the da'wah area, the second was the development of science and the third was economic thought.

Lutheran and Catholic Reunionists in the Age of Bismarck

1988 ◽  
Vol 57 (S1) ◽  
pp. 89-107
Author(s):  
Manfred Fleischer
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Political Institutions ◽  
Final Analysis ◽  
Holy Roman Empire ◽  
National State ◽  
The Reformation ◽  
German People ◽  
The Church ◽  
The Middle Ages

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.”

Imperialism

2011 ◽  
Author(s):  
Krishan Kumar
Keyword(s):  
Twentieth Century ◽  
Roman Empire ◽  
Middle Ages ◽  
Theory And Practice ◽  
Holy Roman Empire ◽  
Human Society ◽  
Nineteenth And Twentieth Centuries ◽  
Present Possibility ◽  
Influential Theory ◽  
The Middle Ages

Imperialism relates to the theory and practice of the European empires of the nineteenth and twentieth centuries. There were European empires before that, many of which had a continuous history from those earlier times well into the twentieth century. These include some of the best known: the Ottoman; Portuguese; Spanish; Austrian; Russian; Dutch; British; and French empires, all of which had their origins in the fifteenth and sixteenth centuries. Running alongside these was the even longer-lasting though sometimes ineffectual Holy Roman Empire, whose important role in keeping the imperial idea alive in the Middle Ages and beyond has unfairly been slighted owing to the popularity of Voltaire's quip that it was “neither Holy, nor Roman, nor an Empire.” For some students of empire, empire represents an ever-present possibility, because imperialism is a drive that is inherent in the very nature of human society and politics. The most influential theory of modern imperialism was penned not by a Marxist or even a socialist but by a self-professed English liberal, J. A. Hobson.

Between Classical antiquity and the Middle Ages: new evidence of economic change

Antiquity ◽  
1990 ◽  
Vol 64 (242) ◽  
pp. 122-127 ◽  
Author(s):  
Klavs Randsborg
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Economic Change ◽  
Classical Antiquity ◽  
Rural Settlements ◽  
The Balkans ◽  
Economic Background ◽  
New Evidence ◽  
North And South ◽  
The Middle Ages

New archaeological evidence, principally from rural settlements, questions previous conceptions of the economic background to the transition from the Roman Empire to the Middle Ages. In particular, finds from the Balkans, a geographical ‘hinge’ between North and South and East and West, is discussed. The major periods of change are both the 5th and the 7th centuries AD.

scholarly journals Germany and the Muslim World

ICR Journal ◽  
2010 ◽  
Vol 1 (3) ◽  
pp. 519-522
Author(s):  
Christoph Marcinkowski
Keyword(s):  
Eighteenth Century ◽  
Roman Empire ◽  
Public Opinion ◽  
Ottoman Empire ◽  
Middle Ages ◽  
Holy Roman Empire ◽  
Muslim World ◽  
Economic Relations ◽  
The World ◽  
The Times

The relations between the world of Islam and Germany (or what was then the Holy Roman Empire) date back far into the Middle Ages and were particularly intense during the times of the Crusades. However, Muslims came to Germany in larger numbers as part of the diplomatic, military and economic relations between Germany and the Ottoman Empire in the eighteenth century. German diplomats and travellers, in turn, visited the Ottoman lands as well as Safavid Persia from the fifteenth and sixteenth centuries, respectively. In Muslim public opinion, Germany appears to have been always seen as the ‘friend of the Muslims’, a kind of ‘exception’ compared with other Western colonial powers which controlled large chunks of the Muslim homeland. Germany - so it was thought - had no colonial ambitions in the Dar al-Islam. Germany’s last emperor, William II (r. 1888-1918), during his famous 1898 speech in Damascus, declared himself the ‘eternal friend’ of the (then) 300 million Muslims in the world. 

Rule by Consensus

2013 ◽  
Vol 16 (2) ◽  
pp. 449-471 ◽  
Author(s):  
Bernd Schneidmüller
Keyword(s):  
Decision Making ◽  
Roman Empire ◽  
Case Studies ◽  
Middle Ages ◽  
Max Weber ◽  
Holy Roman Empire ◽  
Decision Making Process ◽  
Kings And Rulers ◽  
To Come ◽  
The Middle Ages

This article analyses specific characteristics of pre-modern rule in medieval central Europe. It becomes clear from the analysis that although the notion of monarchy implies a single ruler (mon-archia), it was actually the case, however, that in political practice, the kings and rulers of the Holy Roman Empire had to come to an arrangement with the elites and nobles. Therefore, the famous model developed by Max Weber regarding the three types of legitimate rule: legal, traditional and charismatic, fall short of encompassing the alterity and plurality of politics in the Middle Ages. Here, the concept of consensual rule is conceptualised through the use of additional case studies. These case studies more appropriately capture the fluid decision-making process in the Middle Ages through ongoing negotiation. Thus, the kings and emperors are clearly integrated into the framework of pre-modern oligarchies and therefore offer a counter-outline to the doctrine of divine right.

Lutheran and Catholic Reunionists in the Age of Bismarck

1969 ◽  
Vol 38 (1) ◽  
pp. 43-66 ◽  
Author(s):  
Manfred Fleischer
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Holy Roman Empire ◽  
National State ◽  
The Reformation ◽  
The Church ◽  
The Middle Ages

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.

Controversial Terminology

2017 ◽  
Vol 20 (2) ◽  
pp. 233-247 ◽  
Author(s):  
Chris Jones ◽  
Christoph Mauntel ◽  
Klaus Oschema
Keyword(s):  
Roman Empire ◽  
Political Science ◽  
Middle Ages ◽  
Turn Of The Century ◽  
Holy Roman Empire ◽  
General Level ◽  
Late Medieval ◽  
Introductory Essay ◽  
Latin West ◽  
The World

In recent years, research on the concept of ‘empire’ has seen an upswing of interest in both Political Science and History. Definitions of ‘empire’ abound, as they do for words such as ‘discourse’, ‘performance’ and ‘culture’. Countless books and edited volumes concerning questions of ‘empire’ have been published since the turn of the century. On the most general level, however, the majority of studies on questions of ‘empire’ tend to neglect the European Middle Ages. Medievalists continue to associate the Latin terms imperium and imperator primarily with the (Holy) Roman Empire. A closer examination of the existing material in Latin and the vernacular languages reveals that many late medieval authors were far from limited in their use of imperial terminology. This introductory essay establishes the historiographical context for an exploration of this terminology as it was employed in the Latin West in two instances. The first is imperial self-designation, cases where rulers explicitly adopted or avoided the language of empire in referring to themselves or their realms. The second is the use of imperial terminology by authors from Latin Europe to describe and characterise distant and foreign regions of the world.

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