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 primary levels within the formation of Europe. top students discover the position of the unfold of Christianity and the formation of latest principalities within the start 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 relating to the resources and historiographical debates, they show the advanced interdependence among the tactics of spiritual and political swap, overlaying stipulations ahead of the advent of Christianity, the adoption of Christianity, and the advance of the rulers' energy. local styles emerge, highlighting either the similarities in ruler-sponsored situations of Christianization, and changes within the consolidation of strength and in associations brought by way of Christianity. The essays show how neighborhood societies followed Christianity; medieval principles of what constituted the dividing line among Christians and non-Christians; and the connections among Christianity and gear.

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Extra info for Christianization and the Rise of Christian Monarchy: Scandinavia, Central Europe and Rus' c. 900-1200

Example text

Although relations with the Frankish Empire in the ninth and tenth centuries triggered a centralization of authority, especially for the princes of Brandenburg, Mecklenburg and Oldenburg, they lacked a strong permanent retinue and sufficient power to create permanent centralized monarchies. The leading power in the region shifted as regional groups formed, broke up and re-formed in new constellations. The Ottonians, according to some, were interested in the conquest and incorporation of Slav lands east of the Elbe.

On Pomeranians: Bartlett 1985, 190; Scandinavians: Heimskringla, 165; Rimbert, 100 and cf. 86. More cases: Fletcher 1997, 239–40; Strzelczyk 2001, 62–3. 66 Similar in an earlier period: Brown 1997, 164–5. Kraft 1992. Fletcher 1997, 97–130, 236–40; Sanmark 2004, 39–43. g. Addison 1936, chap. 2; Kloczowski 1993; Padberg 1998, 206–9; Obolensky 2000, 281–2; Sanmark 2004, 34–9, 75–83; Brown 1997, 224; Cusack 1999, 175–8; Strzelczyk 2001, 54–8; Lindkvist 2004. Corradini, Diesenberger and Reimitz 2003.

The meaning of Christianization Fifth, the meaning of Christianization in the period needs to be explored. What had to change with conversion, what could remain the same was redefined in each context; the focus was on practices in this respect. Rival definitions of what it meant to be a Christian were propounded already in Late Antiquity: according to one, it was enough to avoid certain key pagan rites such as blood-sacrifice, whereas many social customs could continue. 96 The definition of sets of practices as pagan or Christian to some extent depended on Christian learned culture, and to some extent on the social customs prevalent in an area, leading missionaries to see them as pagan.

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