Something about religion in the Byzantine Empire
At the time of Constantine the Great (r. 306–337), barely 10% of the Roman Empire's population were Christians, with most of them being urban population and generally found in the eastern part of the Roman Empire. The majority of people still honoured the old gods in the public Roman way of religio. As Christianity became a complete philosophical system, whose theory and apologetics were heavily indebted to the Classic word, this changed. In addition, Constantine, as Pontifex Maximus, was responsible for the correct cultus or veneratio of the deity which was in accordance with former Roman practice. The move from the old religion to the new entailed some elements of continuity as well as break with the past, though the artistic heritage of paganism was literally broken by Christian zeal.
Christianity led to the development of a few phenomena characteristic of Byzantium. Namely, the intimate connection between Church and State, a legacy of Roman cultus. Also, the creation of a Christian philosophy that guided Byzantine Greeks in their everyday lives. And finally, the dichotomy between the Christian ideals of the Bible and classical Greek paideia which could not be left out, however, since so much of Christian scholarship and philosophy depended on it. These shaped Byzantine Greek character and the perceptions of themselves and others.
Christians at the time of Constantine's conversion made up only 10% of the population. This would rise to 50% by the end of the fourth century and 90% by the end of the fifth century. Emperor Justinian I (r. 527–565) then brutally mopped up the rest of the pagans, highly literate academics on one end of the scale and illiterate peasants on the other. A conversion so rapid seems to have been rather the result of expediency than of conviction.
The survival of the Empire in the East assured an active role of the emperor in the affairs of the Church. The Byzantine state inherited from pagan times the administrative and financial routine of organising religious affairs, and this routine was applied to the Christian Church. Following the pattern set by Eusebius of Caesarea, the Byzantines viewed the emperor as a representative or messenger of Christ, responsible particularly for the propagation of Christianity among pagans, and for the "externals" of the religion, such as administration and finances. The imperial role in the affairs of the Church never developed into a fixed, legally defined system, however.
With the decline of Rome, and internal dissension in the other Eastern patriarchates, the church of Constantinople became, between the 6th and 11th centuries, the richest and most influential centre of Christendom. Even when the Byzantine Empire was reduced to only a shadow of its former self, the Church, as an institution, exercised so much influence both inside and outside the imperial frontiers as never before. As George Ostrogorsky points out:
"The Patriarchate of Constantinople remained the center of the Orthodox world, with subordinate metropolitan sees and archbishoprics in the territory of Asia Minor and the Balkans, now lost to Byzantium, as well as in Caucasus, Russia and Lithuania. The Church remained the most stable element in the Byzantine Empire."
In terms of religion, Byzantine Greek Macedonia is also significant as being the home of Saints Cyril and Methodius, two Greek brothers from Thessaloniki (Salonika) who were sent on state-sponsored missions to proselytize among the Slavs of the Balkans and east-central Europe. This involved Cyril and Methodius having to translate the Christian Bible into the Slavs' own language, for which they invented an alphabet that became known as Old Church Slavonic. In the process, this cemented the Greek brothers' status as the pioneers of Slavic literature and those who first introduced Byzantine civilization and Orthodox Christianity to the hitherto illiterate and pagan Slavs.
Christianity led to the development of a few phenomena characteristic of Byzantium. Namely, the intimate connection between Church and State, a legacy of Roman cultus. Also, the creation of a Christian philosophy that guided Byzantine Greeks in their everyday lives. And finally, the dichotomy between the Christian ideals of the Bible and classical Greek paideia which could not be left out, however, since so much of Christian scholarship and philosophy depended on it. These shaped Byzantine Greek character and the perceptions of themselves and others.
Christians at the time of Constantine's conversion made up only 10% of the population. This would rise to 50% by the end of the fourth century and 90% by the end of the fifth century. Emperor Justinian I (r. 527–565) then brutally mopped up the rest of the pagans, highly literate academics on one end of the scale and illiterate peasants on the other. A conversion so rapid seems to have been rather the result of expediency than of conviction.
The survival of the Empire in the East assured an active role of the emperor in the affairs of the Church. The Byzantine state inherited from pagan times the administrative and financial routine of organising religious affairs, and this routine was applied to the Christian Church. Following the pattern set by Eusebius of Caesarea, the Byzantines viewed the emperor as a representative or messenger of Christ, responsible particularly for the propagation of Christianity among pagans, and for the "externals" of the religion, such as administration and finances. The imperial role in the affairs of the Church never developed into a fixed, legally defined system, however.
With the decline of Rome, and internal dissension in the other Eastern patriarchates, the church of Constantinople became, between the 6th and 11th centuries, the richest and most influential centre of Christendom. Even when the Byzantine Empire was reduced to only a shadow of its former self, the Church, as an institution, exercised so much influence both inside and outside the imperial frontiers as never before. As George Ostrogorsky points out:
"The Patriarchate of Constantinople remained the center of the Orthodox world, with subordinate metropolitan sees and archbishoprics in the territory of Asia Minor and the Balkans, now lost to Byzantium, as well as in Caucasus, Russia and Lithuania. The Church remained the most stable element in the Byzantine Empire."
In terms of religion, Byzantine Greek Macedonia is also significant as being the home of Saints Cyril and Methodius, two Greek brothers from Thessaloniki (Salonika) who were sent on state-sponsored missions to proselytize among the Slavs of the Balkans and east-central Europe. This involved Cyril and Methodius having to translate the Christian Bible into the Slavs' own language, for which they invented an alphabet that became known as Old Church Slavonic. In the process, this cemented the Greek brothers' status as the pioneers of Slavic literature and those who first introduced Byzantine civilization and Orthodox Christianity to the hitherto illiterate and pagan Slavs.
26-30, F
