Christianization and the Rise of Christian Monarchy: by Nora Berend

By Nora Berend

This 2007 textual content is a comparative, research of 1 of the main basic phases within the formation of Europe. major students discover the position of the unfold of Christianity and the formation of recent principalities within the beginning of Denmark, Norway, Sweden, Bohemia, Hungary, Poland and Rus' round the 12 months a thousand. Drawing on background, archaeology and artwork historical past, and emphasizing difficulties on the topic of the resources and historiographical debates, they reveal the complicated interdependence among the tactics of spiritual and political swap, protecting stipulations sooner than the advent of Christianity, the adoption of Christianity, and the improvement of the rulers' energy. nearby styles emerge, highlighting either the similarities in ruler-sponsored situations of Christianization, and alterations within the consolidation of strength and in associations brought through Christianity. The essays demonstrate how neighborhood societies followed Christianity; medieval rules of what constituted the dividing line among Christians and non-Christians; and the connections among Christianity and tool.

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The role of missionaries, however, has undergone a complete re-evaluation, from the idea that heroic missionary figures effectively spread Christianity, to the notion of a gradual penetration of Christianity, with the later elaboration of the role of a few individuals for very specific purposes. 70 This also applies to the areas we cover. Missionary centres, such as the archbishopric of Hamburg-Bremen were furthering their own aims, and not necessarily in areas that were unacquainted with Christianity.

Pope Gregory VII sent letters to all of the 59 60 61 Obolensky 1994, chap. 1; Shepard 1992; Stephenson 2000. Addison 1936, chap. 4; de Jong 2001, 138; Wood 2001, 178–9, 257–8; Markus 2002 with further bibliography; Sanmark 2004, 53–8. Strzelczyk 2001, 46. Introduction 19 new polities; the reform papacy’s promotion of papal power involved the strengthening of ties to these regions. D). 62 In the texts, baptism to Christianity is not defined as entailing an intellectual or spiritual understanding of the content of the faith (unlike in the case of some other medieval converts).

Second, territories in the Baltic that did not voluntarily (led by their own ruler) convert to Christianity, and did not have a strong local ruler or elite, thus falling prey to their neighbours, being subjugated, conquered and converted by force. A significant sub-type here consists of lands whose rulers converted without their people following suit, and where a local elite accepted submission to stronger Christian neighbours. Third, Lithuania, that did not convert but did have strong local leadership, and developed into a pagan polity.

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