“Against this view, it is still possible to identify some cultural continuities. Kitromilides himself alludes to some of them, when he mentions “inherited forms of cultural expression, such as those associated with the Orthodox liturgical cycle and the images of emperors, the commemoration of Christian kings, the evocation of the Orthodox kingdom and its earthly seat, Constantinople, which is so powerfully communicated in texts such as the Akathist Hymn, sung every year during Lent and forming such an intimate component of Orthodox worship...“ (Kitromilides 1998, 31). There are other lines of Greek continuity. Despite the adoption of a new religion, Christianity, certain traditions, such as a dedication to competitive values, have remained fairly constant, as have the basic forms of the Greek language and the contours of the Greek homeland (though its centre of gravity was subject to change). And John Armstrong has pointed to the “precocious nationalism” that took hold of the Greek population of the Byzantine Empire under the last Palaeologan emperors and that was directed as much against the Catholic Latins as against the Muslim Turks—an expression of medieval Greek national sentiment as well as a harbinger of later Greek nationalism. But again, we may ask: was this Byzantine sentiment a case of purely confessional loyalty or of ethnoreligious nationalism?”

— Anthony D. Smith

See Armstrong 1982, I74—8I cf. Baynes and Moss 1969, 119—27, and Carras 1983.
Source: The Nation in History (2000), p. 42-43.

Adopted from Wikiquote. Last update June 3, 2021. History

Help us to complete the source, original and additional information

Do you have more details about the quote "Against this view, it is still possible to identify some cultural continuities. Kitromilides himself alludes to some of…" by Anthony D. Smith?

Anthony D. Smith 20

British academic 1939–2016

Related quotes

“We know now that cultures are not oral or literate; rather they employ a menu or spectrum of communicative strategies, some of them associated with texts, some with voices, and some with both.”

John Miles Foley (1947–2012) American literary scholar

"What's in a Sign?", in Signs of Orality. The Oral Tradition and its Influence in the Greek and Roman World, ed. E. Anne MacKay (1999), p. 3

“But perhaps the most significant factor in the turn to a Greek ethnicism, which resisted both the Turkish turban and the Latin mitre in the years before the fall of Constantinople, was the opposition of the urban populace, led by the Orthodox party, monks, and priests, to the wealthy urban classes and the Byzantine court. After the Ottoman conquest in 1453, recognition by the Turks of the Greek millet under its Patriarch and Church helped to ensure the persistence of a separate ethnic identity, which, even if it did not produce a ‘precocious nationalism’ among the Greeks, provided the later Greek enlighteners and nationalists with a cultural constituency fed by political dreams and apocalyptic prophecies of the recapture of Constantinople and the restoration of Greek Byzantium and its Orthodox emperor in all his glory.”

Anthony D. Smith (1939–2016) British academic

Chosen Peoples (2003)

“My thesis can be stated simply: scribes occasionally altered the words of their sacred texts to make them more patently orthodox and to prevent their misuse by Christians who espoused aberrant views.”

Bart D. Ehrman (1955) American academic

Introduction
The Orthodox Corruption of Scripture (1993)

“A Christianity split into a diversity of ecclesiastical streams, the dualism implicit within its political agenda – nation-forming on the one side, universalism on the other was further accentuated. The classical eastern orthodox form stressing the power of the emperor was in principle universalist enough in its vision of Constantinople as the New Rome, but in practice Byzantium became a rather thoroughly Greek empire, alienating non-Greeks in Egypt, Syria or the west. This combined with its considerable degree of Caesaropapism led to the generation of a type of church-state relationship characteristic of eastern autocephalous churches of a highly nationalist type.”

Adrian Hastings (1929–2001) Roman Catholic priest, historian and author

Source: The construction of nationhood: ethnicity, religion, and nationalism (1997), p. 202; As cited in: Cristian Romocea (2011) Church and State: Religious Nationalism and State Identification in Post-Communist Romania . p. 90.

“Self-pity is an ignoble emotion, but we all feel it, and the orthodox critical line that it represents some kind of artistic flaw is dubious, a form of emotional correctness.”

Nick Hornby book Songbook

Songbook (2003)

“If one rejects the Orthodox creed and the eastern ascetic experience of life in Christ, which has been acquired throughout the centuries, then Orthodox culture would be left with nothing but the Greek minor [key] and Russian tetraphony.”

Sophrony (Sakharov) (1896–1993) Russian monk, theologian and writer

Letter to D. Balfour.
Others

“Can words such as Orthodox, Jew, or Catholic really express some sort of exclusive personal virtues or merits?”

Anton Chekhov (1860–1904) Russian dramatist, author and physician

Source: Letter to A.S. Suvorin (November 18, 1891)

“One reason that Christian theology is so detached from larger intellectual or artistic movements is that it has not suffered consciously a crisis of its expressive forms. At a cultural moment when most humanistic disciplines—not to say, literature and all of the fine arts—have passed through several generations of radical formal innovation, theology is still written as if the conventional forms posed no problems.”

Mark D. Jordan (1953)

Christian Rhetoric: Scraps for a Manifesto

“My personal attitude toward atheists is the same attitude that I have toward Christians, and would be governed by a very orthodox text: "By their fruits shall ye know them."”

Reinhold Niebuhr (1892–1971) American protestant theologian

I wouldn't judge a man by the presuppositions of his life, but only by the fruits of his life. And the fruits — the relevant fruits — are, I'd say, a sense of charity, a sense of proportion, a sense of justice. And whether the man is an atheist or a Christian, I would judge him by his fruits, and I have therefore many agnostic friends.
The Mike Wallace Interview (1958)

“Another school opposed this dream with its summons to military adventure in Anatolia, and took its blueprint from a Western reading of classical antiquity. While conceding the demographic break with the ancient Greek world, the westernized intelligentsia claimed a continuing spiritual affinity between modem Western, secular ideals and those of classical Athens. Locating the modern Greeks through their cultural heritage of classical antiquity along an cast—west axis that stretched from Paris and London to Athens and Constantinople, the ‘Hellenic’ map differed profoundly from the ‘Byzantine’ one; for the Latter had a north—south axis from Moscow to Constantinople and Egypt, which aligned a re-nascent Byzantine Greece with Orthodox Russia as the protector of Eastern Christianity. There was a similar contrast in ethnic moralities. While the Byzantine conception of Greek revival envisaged a renewal of the Orthodox Christian virtues and ecclesiastical controls, the secular Hellenic vision advocated a ‘return’ to the qualities of rational enquiry, self-control and reflective choice which seemed to sum up the ethical message of ancient Greece.”

Anthony D. Smith (1939–2016) British academic

Source: The Ethnic Origins of Nations (1987), p. 203.

Help us to complete the source, original and additional information

Anthony D. Smith 20

Related quotes

Related topics