SYMPHONY THEORY

ABSTRACT

This article deals with the interesting Reformation theory of the time, founded by Justinian. It also describes how the "theory of powers 1. The aim of the article is to explain the main points of the formation of the theory and how it influenced the development of the state. The article uses the method of analysis and description of the historical event. The article clearly shows the impact of the "symphonies theory" in the state between power and religion.

Keywords: symphony of powers, Justinian 1, state, church.

The symphony of powers is a political principle of domestic politics, a relationship between society and church. Historians are divided on the origin of this concept. Some think that Constantine the Great (306 - 337) was the founder of it, others claim that it dates back to Justinian I the Great, who first formulated it in his 6-th Novel for Patriarch Epiphanius in 535. Justinian went down in Church history as a pious emperor who sought to realise the ideal of a "symphony" between Church and State. He saw his mission in preserving dogma and unity of the Church, and the mission of the Church in guiding public life towards God-pleasing deeds. Under him Christianity finally triumphed in the Empire. The Eastern Church regarded such relations as lawful and expedient. Strangely enough, the Orthodox countries for the most part accepted this relationship.

"There are two greatest goods, gifts of the Most High's grace to men - the priesthood and the kingdom. Each of these goods given to men, established by God, has its own purpose. But starting from one and the same beginning it is manifested in unity, in joint activity" [3], words from the sixth novella of Justinian. In general the very idea of "symphony of two powers" was an ingenious and modern solution of the time. The concept can be compared with the coat of arms of the double-headed eagle, where one head embodied the patriarch, and the other the autocrator. Russia borrowed the coat of arms of the double-headed eagle, which reflected the idea of East and West.

Not everyone had a positive attitude to this theory, some believed that this concept could be detrimental to the state, because other denominations were left aside, it caused disapproval. It was also argued that it strongly let religion into politics, because the patriarch could be considered on an equal footing with the emperor.

The theory of authorities or symphony of authorities was still a guide of the people to God. In the documents describing the symphony there was no mention of the relationship between the authorities and the Church. It was quite natural. This theory strengthened the state, especially the ruling power, and in consequence the church became stronger. It is erroneous to assume that the patriarch was on his way to power. The Church's pursuit of political and state power would be tantamount to a pursuit of self-denial and self-destruction. That is why none of the representatives of the Church authority of the Byzantine Empire.

What was the purpose of the "symphony" as a whole? In this way the Byzantine kings, in particular the ruler Justinian the Great believed his main duty to worry about the preservation of the purity of the whole religion, which needed a symphony of wills. Around the Temple also to the highest government there was one common task, which contributed to the strengthening of the government of the two edges within the empire. The task of the Temple also of Justinian was in this, to increase the importance of religiosity among the inhabitants, but in consequence their pressure for a permanent existence in the Kingdom of God was released. Thus, after all, the monarchs sympathized according to the relationship to the holy laws of the Temple, the purest of views. Such a concept was applied not only in the Byzantine Empire, but also in the Russian Federation after a number of centuries. Thus, in the end, Justinian I belonged, in fulfilment of all, without exception, this symphony of wills, as well to the property of the Temple. Someone believed one of the important obligations to worry about the physical maintenance of the Temple. As a consequence someone created churches, monasteries and more.

The essence of the symphonic relationship was mutual cooperation, mutual support and mutual responsibility, without one party encroaching on the exclusive competence of the other. Also, in this symphonic relationship between Church and State, the highest representatives of State and Church authority received double sanction, both from the Church and from the State. It is from this that the anointing of Byzantine emperors, and afterwards of Russian tsars, comes; hence the participation of sovereigns in the installation of patriarchs. Through such relations the state could participate in such matters as the founding of new dioceses and parishes and the establishment of boundaries between them, the opening of monasteries, the setting up of Christian cemeteries, the creation of ecclesiastical schools for children, and the filling of bishops and other ecclesiastical posts. Such developments strengthened the growth of religiosity in the Byzantine Empire more and more.

The classical "Byzantine" symphony during the reign of Justinian the Great was, at that time, the ideal norm for church-state relations, to which not all later adhered. In the Byzantine Empire, however, it did not exist in a pure form afterwards. In fact the symphonia, was continually violated and distorted by the imperial power, and the Church was largely oppressed. The emperor lied into the dogmatic affairs of the Church. In the novella the emperor, did not clarify the position of the Church in this respect.   On more than one occasion the Church was subjected to caesarepapist claims on the part of the state authorities. The fact is that the autocrat claimed the final word in deciding church matters. Such behaviour was from the pagan Roman princeps, who among their many titles had one, causing emperors to have a sinful human overbearing attitude. Such a tradition, of course, in a more attenuated form, but sometimes manifested itself in the actions of some Christian emperors. In the Western Christian states, the opposite was true. The Church dealt with public affairs, solved important questions and was the chief adviser to the ruler.

In the 6th novel of Justinian the question was raised not only about the symphony of power but also about the connection of the kingdom of God with the earthly. Generally this can be compared to the fact that there is a God in heaven and an emperor on earth. In general we can think of his predecessors: Basiliskos, Zinones and Anastasius. The preceding emperors, concerned about the unity of the Empire, but did not think about maintaining the unity of the Church in its Orthodox faith and turned the Church into a body that carried out the affairs of the State.

It was in these novels and in the sixth that emperor Justinian formulated his famous symphony of powers: "The greatest gifts of God, given to men by the highest humanity, are the priesthood and the kingdom. The first serves the affairs of God, the second cares for the affairs of men. Both come from the same source and beautify human life. For this reason kings are most concerned about the piety of the clergy, who for their part are constantly praying to God for them. When the priesthood is unchallenged and the kingdom enjoys only lawful authority, there will be a good accord between them" [1]. In conclusion I would like to say that the emperor was considered as a "living law", "animate law" (Justinian the Great). The results of the imperial interpretation of the law were proposed to be regarded as a form of legislation. The argument was that "he who has the power to interpret the law has the power to make it".

References:

1. Kulakovsky Yu. A. History of Byzantium. - Spp., 1996. Vol. II. - P. 72
2. Ryzhov K "All monarchs of the world. Ancient Greece. Ancient Rome. Byzantium." / M., 2001
3. Religion and Human Rights: compilation. Moscow, 1996. P.133-145
4. Nefedovsky G.V. "The idea of a symphony of powers in the Byzantine Empire". Article.