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Caesaropapism

May 02, 2023

Caesaropapism /ˌsiːzəroʊˈpeɪpɪzəm/ is the idea of combining the social and political power of secular government with religious power, or of making secular authority superior to the spiritual authority of the Church; especially concerning the connection of the Church with government. Although Justus Henning Böhmer (1674–1749) may have originally coined the term caesaropapism (Cäseropapismus),[1] it was Max Weber (1864–1920) who wrote that "a secular, caesaropapist ruler... exercises supreme authority in ecclesiastic matters by virtue of his autonomous legitimacy."[2] According to Weber, caesaropapism entails "the complete subordination of priests to secular power."[3]

A small cross of gold sheet, with rubbings of coins of Justin II (Emperor in 565–574) and holes for nails or thread, Italian, 6th century

In an extreme form, caesaropapism is where the head of state, notably the emperor ("Caesar", by extension a "superior" king), is also the supreme head of the church (pope or analogous religious leader). In this form, caesaropapism inverts theocracy (or hierocracy in Weber), in which institutions of the church control the state. Both caesaropapism and theocracy are systems in which there is no separation of church and state and in which the two form parts of a single power-structure.

Eastern Church

See also: State church of the Roman Empire

Caesaropapism's chief example is the authority that the Byzantine (East Roman) Emperors had over the Church of Constantinople and Eastern Christianity from the 330 consecration of Constantinople through the tenth century.[4][5] The Byzantine Emperor would typically protect the Eastern Church and manage its administration by presiding over ecumenical councils and appointing Patriarchs and setting territorial boundaries for their jurisdiction.[6] The Emperor exercised a strong control over the ecclesiastical hierarchy, and the Patriarch of Constantinople could not hold office if he did not have the Emperor's approval.[7] Such Emperors as Basiliscus, Zeno, Justinian I, Heraclius, and Constans II published several strictly ecclesiastical edicts either on their own without the mediation of church councils, or they exercised their own political influence on the councils to issue the edicts.[8] According to Metropolitan Kallistos Ware, the historical reality of caesaropapism stems from the confusion of the Byzantine Empire with the Kingdom of God and the zeal of the Byzantines "to establish here on earth a living icon of God's government in heaven."[9]

However, Caesaropapism "never became an accepted principle in Byzantium."[10] Several Eastern churchmen such as John Chrysostom, Patriarch of Constantinople[6] and Athanasius, Patriarch of Alexandria, strongly opposed imperial control over the Church, as did Western theologians like Hilary of Poitiers and Hosius, Bishop of Córdoba.[11] Saints, such as Maximus the Confessor, resisted the imperial power as a consequence of their witness to orthodoxy. In addition, at several occasions imperial decrees had to be withdrawn as the people of the Church, both lay people, monks and priests, refused to accept inventions at variance with the Church's customs and beliefs. These events show that power over the Church really was in the hands of the Church itself – not solely with the emperor.[12]

During a speech at the St. Procopius Unionistic Congress in 1959, Fr. John Dvornik stated, "...the attitude of all Orthodox Churches toward the State, especially the Russian Church is dictated by a very old tradition which has its roots in early Christian political philosophy... the Christian Emperor was regarded as the representative of God in the Christian commonwealth, whose duty was to watch not only over the material, but also the spiritual welfare of his Christian subjects. Because of that, his interference in Church affairs was regarded as his duty."[13]

Following the Fall of Constantinople in 1453, the Sultans of the Ottoman Empire took control of appointing the Patriarch of Constantinople and all Byzantine Rite Bishops within their dominions. According to historian Charles A. Frazee, the Greek Hierarchs appointed by the Sultan and his advisors were almost invariably opposed to the reunification decrees at the Council of Florence and rejected the authority of the Papacy.[14]

At the same time, however, so great was the suffering of the Greek people under the Sultans that, in the February 14, 1908 Papal allocution Ringraziamo Vivamente, Pope Pius X accused the Greek Orthodox Church under Turkish rule of having preferred, "a harsh yoke (that of Islam) to the tenderness of their mother."[15]

Caesaropapism was most notorious in the Tsardom of Russia when Ivan IV the Terrible assumed the title Czar in 1547 and subordinated the Russian Orthodox Church to the state.[16] In defiance of the Tsar's absolute power, St. Philip, the Metropolitan of Moscow, preached sermons in Tsar Ivan's presence that condemned his indiscriminate use of state terror against real and imagined traitors and their families by the Oprichnina. Metropolitan Philip also withheld the traditional blessing of the Tsar during the Divine Liturgy. In response, the Tsar convened a Church Council, whose bishops obediently declared Metropolitan Philip deposed on false charges of moral offenses and imprisoned him in a monastery. When the former Metropolitan refused a request from the Tsar to bless the 1570 Massacre of Novgorod, the Tsar allegedly sent Malyuta Skuratov to smother the former Bishop inside his cell. Metropolitan Philip was canonized in 1636 and is still commemorated within the Orthodox Church as a, "pillar of orthodoxy, fighter for the truth, shepherd who laid down his life for his flock."[17]

Tsar Ivan's level of caesaropapism far exceeded that of the Byzantine Empire[18] but was taken to a new level in 1721, when Peter the Great and Theophan Prokopovich, as part of their Church reforms, replaced the Patriarch of Moscow with a department of the civil service headed by an Ober-Procurator and called the Most Holy Synod, which oversaw the running of the church as an extension of the Tsar's government.[19]

During the reign of Tsar Nicholas II of Russia, Orthodox Hieromonks who wanted to be bishops would routinely send bribes and other expensive gifts to Most Holy Synod officials, Gregory Rasputin, and other favorites of the Imperial Family.[citation needed]

The Patriarchate was only restored on November 10 (October 28 O.S.), 1917, 3 days after the Bolshevik Revolution, by decision of the All-Russian Local Council.[citation needed]

Seeking to convince Soviet authorities to stop the campaign of terror and persecution against the Church, Metropolitan Sergius, acting as patriarchal locum tenens, tried to look for ways of peaceful reconciliation with the government. On July 29, 1927, he issued his famous declaration [ru]: an encyclical letter where he professed the absolute loyalty of the Russian Orthodox Church to the Soviet Union and to its government's interests.

This declaration, sparked an immediate controversy among the Russian Eastern Orthodox, many of whom (including many notable and respected bishops in prisons and exile) broke communion with Sergius. This attitude of submission to the Soviet Government is sometimes derogatorily called "Sergianism", after Met. Sergius and his declaration, and is to this day deemed by some Eastern Orthodox Christians, especially True Orthodox, as a heresy.

Later, some of these bishops reconciled with Sergius, but many still remained in opposition to the "official Church" until the election of Patriarch Alexius I in 1945.

Western Church

Main article: Byzantine Papacy
 
The Basilica of San Vitale in Ravenna, Italy combines Western and Byzantine elements.

Justinian I conquered the Italian peninsula in the Gothic War (535–554) and appointed the next three popes, a practice that would be continued by his successors and later be delegated to the Exarchate of Ravenna. The Byzantine Papacy was a period of Byzantine domination of the papacy from 537 to 752, when popes required the approval of the Byzantine Emperor for episcopal consecration, and many popes were chosen from the apocrisiarii (liaisons from the pope to the emperor) or the inhabitants of Byzantine Greece, Byzantine Syria, or Byzantine Sicily.

Anglican Communion

 
Henry VIII (c. 1531)

During the dispute between Henry VIII and Pope Clement VII over Henry's wish to have his marriage to Catherine of Aragon annulled, the English Parliament passed the Act in Restraint of Appeals (1533). It stated

Where by divers sundry old authentic histories and chronicles it is manifestly declared and expressed that this realm of England is an empire, and so hath been accepted in the world, governed by one supreme head and king, having the dignity and royal estate of the imperial crown of the same.[20]

The next year Parliament passed the First Act of Supremacy (1534) that explicitly tied the head of church to the imperial crown:

The only supreme head in earth of the Church of England called Anglicana Ecclesia, and shall have and enjoy annexed and united to the imperial crown of this realm.[21]

The Crown of Ireland Act, passed by the Irish Parliament in 1541 (effective 1542), changed the traditional title used by the Monarchs of England for the reign over Ireland, from Lord of Ireland to King of Ireland and naming Henry head of the Church of Ireland, for similar reasons.

During the reign of Mary I, the First Act of Supremacy was annulled, but during the reign of Elizabeth I the Second Act of Supremacy, with similar wording to the First Act, was passed in 1559. During the English Interregnum the laws were annulled, but the acts which caused the laws to be in abeyance were themselves deemed to be null and void by the Parliaments of the English Restoration.

When Elizabeth I restored royal supremacy, she replaced the title "Supreme Head" with that of "Supreme Governor", a conciliatory change to moderate English Catholics and Protestants.

According to Fr. Nicholas Sanders, however, "The Queen lays down for her clergy a rule of life, outside of which they dare not move, not only in those things which Protestants call indifferent, but in all matters of Faith, discipline, and doctrine, in virtue of that supreme spiritual power with which she is invested: she suspends her bishops when she pleases, she grants a license to preach, either to those who are ordained according to her rite or to simple laymen, in the same way at her pleasure reduces those whom she will to silence. To show her authority in these things, she occasionally, from her closet, addresses her preacher, and interrupts him in the presence of a large congregation, in some such way as this: 'Mr. Doctor, you are wandering from the text, and talking nonsense. Return to your subject.'"[22]

Since then, the monarchs of England, of Great Britain, and of the United Kingdom have claimed the "Supreme Governor" status as well as the title of Defender of the Faith (which was originally bestowed on Henry VIII by Pope Leo X but later revoked by Pope Paul III, as that was originally an award for Henry VIII's Defence of the Seven Sacraments).

Despite his continued persecution of both Catholic Recusants and English Dissenters, King James I preferred not to do anything else that might otherwise encourage factional strife within the Anglican Communion. His son and heir, King Charles I, through his insistence upon promoting the High Church reforms advocated by the Caroline Divines and by Archbishop William Laud, alienated opponents of Anglo-Catholicism and lost both his throne and his head at the end of the English Civil War.

The 1688 overthrow of the House of Stuart was caused by the efforts of King James II to partially annul the Act of Supremacy by granting Catholic Emancipation more than two hundred years before Daniel O'Connell. As this was seen by many Anglicans as a violation of the King's Coronation Oath, Parliament blocked every bill, which caused the King to simply order Catholic Emancipation into effect using his Royal Prerogative. In response, Parliament successfully invited the King's son in law, William of Orange to invade England and take the throne.

Even though King James II and his exiled heirs remained Catholics, their overthrow divided the Anglican Communion in what is now known as the Non-juring schism. Anglican Jacobites, or Non-Jurors, embraced the Anglo-Catholicism advanced by the Stuart monarchs since the reign of James I. During every one of the Jacobite risings, Non-Juring Anglican chaplains accompanied the Jacobite armies. The schism ended only following the 1788 death of Prince Charles Edward Stuart and the inheritance of his claim to the throne by his younger brother, Prince Henry Benedict Stuart, a Roman Catholic priest and Cardinal.

Since 1948, the Church Commissioners have been charged with administering the Church of England and recommending potential Bishops to Her Majesty's Government.

In popular culture

See also

Communism

Fascism

Monarchism

Opposition to Caesaropapism

References

  1. ^ Kenneth Pennington, "Caesaropapism," The New Catholic Encyclopedia: Supplement 2010 (2 Vols. Detroit: Gale Publishers 2010) 1.183–185 2013-10-29 at the Wayback Machine
  2. ^ Swedberg, Richard; Agevall, Ola (2005). The Max Weber Dictionary: Key Words and Central Concepts. Stanford Social Sciences Series. Stanford, California: Stanford University Press. p. 22. ISBN 9780804750950. Retrieved 2017-02-02. Weber's formal definition of caesaropapism in Economy and Society reads as follows: 'a secular, caesaropapist ruler... exercises supreme authority in ecclesiastic matters by virtue of his autonomous legitimacy.
  3. ^ Swedberg, Richard; Agevall, Ola (2005). The Max Weber Dictionary: Key Words and Central Concepts. Stanford Social Sciences Series. Stanford, California: Stanford University Press. p. 22. ISBN 9780804750950. Retrieved 2017-02-02. Caesaropapism entails 'the complete subordination of priests to secular power,' and it essentially means that church matters have become part of political administration ... .
  4. ^ Cross, F.L.; Livingstone, E.A. (1983), Oxford Dictionary of the Christian Church (2nd ed.), Oxford: Oxford University Press, pp. 218
  5. ^ Douglas, J.D. (1978), The New International Dictionary of the Christian Church (revised ed.), Grand Rapids, MI: Zondervan, p. 173
  6. ^ a b Encyclopædia Britannica, vol. II, 1985, pp. 718–719
  7. ^ Latourette, Kenneth Scott (1975), A History of Christianity to A.D. 1500, vol. I (revised ed.), San Francisco: Harper & Row, pp. 283, 312
  8. ^ Schaff, Philip (1974), History of the Christian Church: Nicene and Post-Nicene Christianity: A.D. 311–600, vol. II (5th ed.), Grand Rapids, MI: Eerdmans Publishing Company, p. 135
  9. ^ Ware, Timothy (1980), The Orthodox Church (revised ed.), New York: Penguin Books, p. 50
  10. ^ Meyendorff, John (1983), Byzantine Theology: Historical Trends and Doctrinal Themes (rev. 2nd ed.), New York: Fordham University Press, p. 6
  11. ^ Dawson, Christopher (1956), The Making of Europe (2nd ed.), New York: Meridian Books, pp. 109–110
  12. ^ Meyendorff, John (1983), Byzantine Theology: Historical Trends and Doctrinal Themes (rev. 2nd ed.), New York: Fordham University Press, p. 5
  13. ^ Hélène Iswolsky (1960), Christ in Russia: The History, Tradition, and Life of the Russian Church, The Bruce Publishing Company, Milwaukee. Page 80.
  14. ^ Charles A. Frazee (2006), Catholics and Sultans: The Church and the Ottoman Empire1453-1923, Cambridge University Press. Pages 5-45.
  15. ^ Yves Chiron (2002), Saint Pius X: Restorer of the Church, Angelus Press. Page 278.
  16. ^ Bainton, Roland H. (1966), Christendom: A Short History of Christianity, vol. I, New York: Harper & Row, p. 119
  17. ^ Constantine de Grunwald (1960), Saints of Russia, The Macmillan Company, New York. Pages 104-124.
  18. ^ Billington, James H. (1966), The Icon and the Axe: An Interpretive History of Russian Culture, New York: Random House, p. 67
  19. ^ James Cracraft (1971), The Church Reform of Peter the Great, Stanford University Press. Pages 112-302.
  20. ^ The opening words of the Act in restraint of Appeals, 1533
  21. ^ Excerpt from The Act of Supremacy (1534)
  22. ^ Philip Caraman (1960), The Other Face: Catholic Life under Elizabeth I, Longman, Green, and Co. Page 65.
Attribution
  •   This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Protestantism". Catholic Encyclopedia. New York: Robert Appleton Company. (not fully exploited)

External links

  •   The dictionary definition of caesaropapism at Wiktionary

May 02, 2023
caesaropapism, idea, combining, social, political, power, secular, government, with, religious, power, making, secular, authority, superior, spiritual, authority, church, especially, concerning, connection, church, with, government, although, justus, henning, . Caesaropapism ˌ s iː z er oʊ ˈ p eɪ p ɪ z em is the idea of combining the social and political power of secular government with religious power or of making secular authority superior to the spiritual authority of the Church especially concerning the connection of the Church with government Although Justus Henning Bohmer 1674 1749 may have originally coined the term caesaropapism Caseropapismus 1 it was Max Weber 1864 1920 who wrote that a secular caesaropapist ruler exercises supreme authority in ecclesiastic matters by virtue of his autonomous legitimacy 2 According to Weber caesaropapism entails the complete subordination of priests to secular power 3 A small cross of gold sheet with rubbings of coins of Justin II Emperor in 565 574 and holes for nails or thread Italian 6th century In an extreme form caesaropapism is where the head of state notably the emperor Caesar by extension a superior king is also the supreme head of the church pope or analogous religious leader In this form caesaropapism inverts theocracy or hierocracy in Weber in which institutions of the church control the state Both caesaropapism and theocracy are systems in which there is no separation of church and state and in which the two form parts of a single power structure Contents 1 Eastern Church 2 Western Church 2 1 Anglican Communion 3 In popular culture 4 See also 4 1 Communism 4 2 Fascism 4 3 Monarchism 4 4 Opposition to Caesaropapism 5 References 6 External linksEastern Church EditSee also State church of the Roman Empire Icon depicting the Roman Emperor Constantine centre and the bishops of the First Council of Nicaea 325 holding the Niceno Constantinopolitan Creed of 381 Caesaropapism s chief example is the authority that the Byzantine East Roman Emperors had over the Church of Constantinople and Eastern Christianity from the 330 consecration of Constantinople through the tenth century 4 5 The Byzantine Emperor would typically protect the Eastern Church and manage its administration by presiding over ecumenical councils and appointing Patriarchs and setting territorial boundaries for their jurisdiction 6 The Emperor exercised a strong control over the ecclesiastical hierarchy and the Patriarch of Constantinople could not hold office if he did not have the Emperor s approval 7 Such Emperors as Basiliscus Zeno Justinian I Heraclius and Constans II published several strictly ecclesiastical edicts either on their own without the mediation of church councils or they exercised their own political influence on the councils to issue the edicts 8 According to Metropolitan Kallistos Ware the historical reality of caesaropapism stems from the confusion of the Byzantine Empire with the Kingdom of God and the zeal of the Byzantines to establish here on earth a living icon of God s government in heaven 9 However Caesaropapism never became an accepted principle in Byzantium 10 Several Eastern churchmen such as John Chrysostom Patriarch of Constantinople 6 and Athanasius Patriarch of Alexandria strongly opposed imperial control over the Church as did Western theologians like Hilary of Poitiers and Hosius Bishop of Cordoba 11 Saints such as Maximus the Confessor resisted the imperial power as a consequence of their witness to orthodoxy In addition at several occasions imperial decrees had to be withdrawn as the people of the Church both lay people monks and priests refused to accept inventions at variance with the Church s customs and beliefs These events show that power over the Church really was in the hands of the Church itself not solely with the emperor 12 During a speech at the St Procopius Unionistic Congress in 1959 Fr John Dvornik stated the attitude of all Orthodox Churches toward the State especially the Russian Church is dictated by a very old tradition which has its roots in early Christian political philosophy the Christian Emperor was regarded as the representative of God in the Christian commonwealth whose duty was to watch not only over the material but also the spiritual welfare of his Christian subjects Because of that his interference in Church affairs was regarded as his duty 13 Following the Fall of Constantinople in 1453 the Sultans of the Ottoman Empire took control of appointing the Patriarch of Constantinople and all Byzantine Rite Bishops within their dominions According to historian Charles A Frazee the Greek Hierarchs appointed by the Sultan and his advisors were almost invariably opposed to the reunification decrees at the Council of Florence and rejected the authority of the Papacy 14 At the same time however so great was the suffering of the Greek people under the Sultans that in the February 14 1908 Papal allocution Ringraziamo Vivamente Pope Pius X accused the Greek Orthodox Church under Turkish rule of having preferred a harsh yoke that of Islam to the tenderness of their mother 15 Caesaropapism was most notorious in the Tsardom of Russia when Ivan IV the Terrible assumed the title Czar in 1547 and subordinated the Russian Orthodox Church to the state 16 In defiance of the Tsar s absolute power St Philip the Metropolitan of Moscow preached sermons in Tsar Ivan s presence that condemned his indiscriminate use of state terror against real and imagined traitors and their families by the Oprichnina Metropolitan Philip also withheld the traditional blessing of the Tsar during the Divine Liturgy In response the Tsar convened a Church Council whose bishops obediently declared Metropolitan Philip deposed on false charges of moral offenses and imprisoned him in a monastery When the former Metropolitan refused a request from the Tsar to bless the 1570 Massacre of Novgorod the Tsar allegedly sent Malyuta Skuratov to smother the former Bishop inside his cell Metropolitan Philip was canonized in 1636 and is still commemorated within the Orthodox Church as a pillar of orthodoxy fighter for the truth shepherd who laid down his life for his flock 17 Tsar Ivan s level of caesaropapism far exceeded that of the Byzantine Empire 18 but was taken to a new level in 1721 when Peter the Great and Theophan Prokopovich as part of their Church reforms replaced the Patriarch of Moscow with a department of the civil service headed by an Ober Procurator and called the Most Holy Synod which oversaw the running of the church as an extension of the Tsar s government 19 During the reign of Tsar Nicholas II of Russia Orthodox Hieromonks who wanted to be bishops would routinely send bribes and other expensive gifts to Most Holy Synod officials Gregory Rasputin and other favorites of the Imperial Family citation needed The Patriarchate was only restored on November 10 October 28 O S 1917 3 days after the Bolshevik Revolution by decision of the All Russian Local Council citation needed Seeking to convince Soviet authorities to stop the campaign of terror and persecution against the Church Metropolitan Sergius acting as patriarchal locum tenens tried to look for ways of peaceful reconciliation with the government On July 29 1927 he issued his famous declaration ru an encyclical letter where he professed the absolute loyalty of the Russian Orthodox Church to the Soviet Union and to its government s interests This declaration sparked an immediate controversy among the Russian Eastern Orthodox many of whom including many notable and respected bishops in prisons and exile broke communion with Sergius This attitude of submission to the Soviet Government is sometimes derogatorily called Sergianism after Met Sergius and his declaration and is to this day deemed by some Eastern Orthodox Christians especially True Orthodox as a heresy Later some of these bishops reconciled with Sergius but many still remained in opposition to the official Church until the election of Patriarch Alexius I in 1945 Western Church EditMain article Byzantine Papacy This section needs additional citations for verification Please help improve this article by adding citations to reliable sources in this section Unsourced material may be challenged and removed Find sources Caesaropapism news newspapers books scholar JSTOR July 2021 Learn how and when to remove this template message The Basilica of San Vitale in Ravenna Italy combines Western and Byzantine elements Justinian I conquered the Italian peninsula in the Gothic War 535 554 and appointed the next three popes a practice that would be continued by his successors and later be delegated to the Exarchate of Ravenna The Byzantine Papacy was a period of Byzantine domination of the papacy from 537 to 752 when popes required the approval of the Byzantine Emperor for episcopal consecration and many popes were chosen from the apocrisiarii liaisons from the pope to the emperor or the inhabitants of Byzantine Greece Byzantine Syria or Byzantine Sicily Anglican Communion Edit Henry VIII c 1531 During the dispute between Henry VIII and Pope Clement VII over Henry s wish to have his marriage to Catherine of Aragon annulled the English Parliament passed the Act in Restraint of Appeals 1533 It stated Where by divers sundry old authentic histories and chronicles it is manifestly declared and expressed that this realm of England is an empire and so hath been accepted in the world governed by one supreme head and king having the dignity and royal estate of the imperial crown of the same 20 The next year Parliament passed the First Act of Supremacy 1534 that explicitly tied the head of church to the imperial crown The only supreme head in earth of the Church of England called Anglicana Ecclesia and shall have and enjoy annexed and united to the imperial crown of this realm 21 The Crown of Ireland Act passed by the Irish Parliament in 1541 effective 1542 changed the traditional title used by the Monarchs of England for the reign over Ireland from Lord of Ireland to King of Ireland and naming Henry head of the Church of Ireland for similar reasons During the reign of Mary I the First Act of Supremacy was annulled but during the reign of Elizabeth I the Second Act of Supremacy with similar wording to the First Act was passed in 1559 During the English Interregnum the laws were annulled but the acts which caused the laws to be in abeyance were themselves deemed to be null and void by the Parliaments of the English Restoration When Elizabeth I restored royal supremacy she replaced the title Supreme Head with that of Supreme Governor a conciliatory change to moderate English Catholics and Protestants According to Fr Nicholas Sanders however The Queen lays down for her clergy a rule of life outside of which they dare not move not only in those things which Protestants call indifferent but in all matters of Faith discipline and doctrine in virtue of that supreme spiritual power with which she is invested she suspends her bishops when she pleases she grants a license to preach either to those who are ordained according to her rite or to simple laymen in the same way at her pleasure reduces those whom she will to silence To show her authority in these things she occasionally from her closet addresses her preacher and interrupts him in the presence of a large congregation in some such way as this Mr Doctor you are wandering from the text and talking nonsense Return to your subject 22 Since then the monarchs of England of Great Britain and of the United Kingdom have claimed the Supreme Governor status as well as the title of Defender of the Faith which was originally bestowed on Henry VIII by Pope Leo X but later revoked by Pope Paul III as that was originally an award for Henry VIII s Defence of the Seven Sacraments Despite his continued persecution of both Catholic Recusants and English Dissenters King James I preferred not to do anything else that might otherwise encourage factional strife within the Anglican Communion His son and heir King Charles I through his insistence upon promoting the High Church reforms advocated by the Caroline Divines and by Archbishop William Laud alienated opponents of Anglo Catholicism and lost both his throne and his head at the end of the English Civil War The 1688 overthrow of the House of Stuart was caused by the efforts of King James II to partially annul the Act of Supremacy by granting Catholic Emancipation more than two hundred years before Daniel O Connell As this was seen by many Anglicans as a violation of the King s Coronation Oath Parliament blocked every bill which caused the King to simply order Catholic Emancipation into effect using his Royal Prerogative In response Parliament successfully invited the King s son in law William of Orange to invade England and take the throne Even though King James II and his exiled heirs remained Catholics their overthrow divided the Anglican Communion in what is now known as the Non juring schism Anglican Jacobites or Non Jurors embraced the Anglo Catholicism advanced by the Stuart monarchs since the reign of James I During every one of the Jacobite risings Non Juring Anglican chaplains accompanied the Jacobite armies The schism ended only following the 1788 death of Prince Charles Edward Stuart and the inheritance of his claim to the throne by his younger brother Prince Henry Benedict Stuart a Roman Catholic priest and Cardinal Since 1948 the Church Commissioners have been charged with administering the Church of England and recommending potential Bishops to Her Majesty s Government In popular culture EditThe Investiture Controversy between King John of the House of Plantagenet and Pope Innocent III who is represented onstage by Cardinal Pandulf Verraccio over both the appointment of Archbishop Stephen Langton to the Diocese of Canterbury and Crown vs Vatican control over the English Church is a major plotline of the play The Life and Death of King John by William Shakespeare The alleged careerism and subservience of Anglican clergy to multiple contradictory religious beliefs imposed upon their denomination by different English monarchs is satirized in the 17th century ballad The Vicar of Bray The conflict between Tsar Ivan the Terrible and Metropolitan Philip is shown onscreen in Sergei Eisenstein s 1944 film Ivan the Terrible Robert Bolt s play A Man for All Seasons centers around the efforts of King Henry VIII and Thomas Cromwell to coerce the former Lord Chancellor of England Sir Thomas More to express approval of the King s claim to control the Catholic Church in England and Wales The play has seen multiple revivals and was made into a multi Academy Award winning 1966 feature film starring Paul Scofield and a 1988 television movie starring Charlton Heston In the BBC sitcom Yes Prime Minister the episode The Bishop s Gambit which first aired on 20 February 1986 satirizes the damage that the control wielded over the Church of England by politicians and the British civil service continues to have on who gets appointed to the Hierarchy The conflict between Tsar Ivan the Terrible and Metropolitan Philip is the primary theme of Pavel Lungin s 2009 film Tsar See also EditCommunism Edit Chinese Patriotic Catholic Association Liberation Theology Patriarch Alexy I of Moscow Renovationism Three Self Patriotic MovementFascism Edit German Christians movement German Evangelical Church Relationship between the Romanian Orthodox Church and the Iron GuardMonarchism Edit Avignon Papacy Byzantinism Christianity and politics Church and state in medieval Europe Concordat of Worms Constantinian shift Erastianism Gallicanism Great Apostasy Guelphs and Ghibellines Joseph of Volotsk Massacre of Thessalonica Political Catholicism Priest hunter Richard Topcliffe Roman State religion Robert Barnes State church of the Roman Empire Syllabus of Errors Pope Pius IX 1864 Temporal power papal William Tyndale Opposition to Caesaropapism Edit Alexander Men Alexander Solzhenitsyn Bartholomew Remov Brownist Catacomb Church Confessing Church Dictatus papae Pope Gregory VII 1075 Dietrich Bonhoeffer English Dissenters Forty Martyrs of England and Wales Gleb Yakunin Gregorian Reform House church China Investiture Controversy Irish Martyrs John Fisher Joseph Petrovykh London Underground Church Mass rocks Pilgrim Plymouth Colony Radical Pietism Richard Gwyn Russian Greek Catholic Church Russian Orthodox Church Outside of Russia Soren Kierkegaard Symphonia theology Theocracy Tikhon of Moscow Thomas Becket Thomas More Underground churchReferences Edit Kenneth Pennington Caesaropapism The New Catholic Encyclopedia Supplement 2010 2 Vols Detroit Gale Publishers 2010 1 183 185 Archived 2013 10 29 at the Wayback Machine Swedberg Richard Agevall Ola 2005 The Max Weber Dictionary Key Words and Central Concepts Stanford Social Sciences Series Stanford California Stanford University Press p 22 ISBN 9780804750950 Retrieved 2017 02 02 Weber s formal definition of caesaropapism in Economy and Society reads as follows a secular caesaropapist ruler exercises supreme authority in ecclesiastic matters by virtue of his autonomous legitimacy Swedberg Richard Agevall Ola 2005 The Max Weber Dictionary Key Words and Central Concepts Stanford Social Sciences Series Stanford California Stanford University Press p 22 ISBN 9780804750950 Retrieved 2017 02 02 Caesaropapism entails the complete subordination of priests to secular power and it essentially means that church matters have become part of political administration Cross F L Livingstone E A 1983 Oxford Dictionary of the Christian Church 2nd ed Oxford Oxford University Press pp 218 Douglas J D 1978 The New International Dictionary of the Christian Church revised ed Grand Rapids MI Zondervan p 173 a b Encyclopaedia Britannica vol II 1985 pp 718 719 Latourette Kenneth Scott 1975 A History of Christianity to A D 1500 vol I revised ed San Francisco Harper amp Row pp 283 312 Schaff Philip 1974 History of the Christian Church Nicene and Post Nicene Christianity A D 311 600 vol II 5th ed Grand Rapids MI Eerdmans Publishing Company p 135 Ware Timothy 1980 The Orthodox Church revised ed New York Penguin Books p 50 Meyendorff John 1983 Byzantine Theology Historical Trends and Doctrinal Themes rev 2nd ed New York Fordham University Press p 6 Dawson Christopher 1956 The Making of Europe 2nd ed New York Meridian Books pp 109 110 Meyendorff John 1983 Byzantine Theology Historical Trends and Doctrinal Themes rev 2nd ed New York Fordham University Press p 5 Helene Iswolsky 1960 Christ in Russia The History Tradition and Life of the Russian Church The Bruce Publishing Company Milwaukee Page 80 Charles A Frazee 2006 Catholics and Sultans The Church and the Ottoman Empire1453 1923 Cambridge University Press Pages 5 45 Yves Chiron 2002 Saint Pius X Restorer of the Church Angelus Press Page 278 Bainton Roland H 1966 Christendom A Short History of Christianity vol I New York Harper amp Row p 119 Constantine de Grunwald 1960 Saints of Russia The Macmillan Company New York Pages 104 124 Billington James H 1966 The Icon and the Axe An Interpretive History of Russian Culture New York Random House p 67 James Cracraft 1971 The Church Reform of Peter the Great Stanford University Press Pages 112 302 The opening words of the Act in restraint of Appeals 1533 Excerpt from The Act of Supremacy 1534 Philip Caraman 1960 The Other Face Catholic Life under Elizabeth I Longman Green and Co Page 65 Attribution This article incorporates text from a publication now in the public domain Herbermann Charles ed 1913 Protestantism Catholic Encyclopedia New York Robert Appleton Company not fully exploited External links Edit The dictionary definition of caesaropapism at Wiktionary Retrieved from https en wikipedia org w index php title Caesaropapism amp oldid 1139626929, wikipedia, wiki, book, books, library,

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