Grzegorz_ wrote:
Crow wrote:
How Christianity, Catholic Church tolerated him?
Obviously he had to convert before he became the king.
Yes, on the end he accepted Christianity but in 1386 `was baptized as Władysław` (as it is said on the link). Before that he already was ruler.
Obviously, as you point, he taken Christianity to secure his status of monarch or to say using modern terminology- to become `internationally recognized`, to be `politically correct`, `to survive- in any sense` (as, if we could say it that way? But why couldn`t we?)
There are many similar examples from history.
Members of Serbian Nemanjic`s noble house (what was ancestral house of Polish Queen Jadviga) also were forced to, due to political reasons take Christianity, at first Catholicism and then Orthodoxy. Then, as compromise, they firstly received royal status with blessing of Roman Pope and then just after that from Byzantium. Anyway, that compromise didn`t save- nor them, nor Balkan Serbs in general (nor Orthodox, nor Catholic Serbs). We paid dearly rivalry between Orthodox and Catholic Churches. Then plus Islam invaded us.
Position of medieval Serbian nobility, often dictated current status (influence/strength/interests) of both- Catholic and/or Orthodox Church. Who knows, maybe Nemanic`s attempt to balance between Rome and Constantinople would be successful if Turks didn`t appeared on horizon.
Tragic Serbian history is good example for examination (test) of tolerance/intolerance between (and within) Orthodox and Catholic Churches, between (within) Christianity and Islam.
more data which would give you picture, you would found here...
CATHOLIC ENCYCLOPEDIA -
Serviahttp://www.newadvent.org/cathen/13732a.htmFor a time indeed the Grand Zupan Michael (1050-80) was able to maintain his independence; he even received the title of king from Pope Gregory VII. In the twelfth century the family of the Nemanyich, to whom the union of the Serbs is due, became prominent in Servian history. Urosch, who was Zupan of Rassa from about 1120, entered into friendly relations with the Hungarian king, Bela II.
Stephen I, Nemanja, who was a Catholic, maintained amicable relations with the popes in ecelesiastico-political affairs, especially with Pope Innocent III. He received the latter's legates and letters in a friendly manner and repeatedly assured the pope of his attachment. His brother Vlkan, as lord of Antivari and Cattaro, was also closely connected with the Catholic Church. Nevertheless, the Greek Orthodoxy Church grew constantly stronger in the eastern part of the country,...
After the fall of the Latin Empire the relations between the papacy and Servia grew gradually less intimate; although married to a Catholic Frenchwoman, Helena, Stephen Urosch permitted both his sons to be brought up in the Greek Orthodox religion.
CATHOLIC ENCYCLOPEDIA -
Illyriahttp://www.newadvent.org/cathen/07663a.htmEcclesiastically, the whole of Illyricum, which had first received Christianity from St. Paul the Apostle, and Titus, his disciple, was from the first under the Bishop of Rome, as the Patriarch of the West, and, after the division of the empire, formed the eastern part of the territory subject to the pope, as Patriarch of Rome, although politically a part of Byzantium.
From the end of the ninth century Eastern Illyria appears in the "Notitiae episcopatuum" as wholly within the Patriarchate of Constantinople, with which it was involved in the Great Schism.
Under Leopold I (1636-1705) the Serbs or Raizi, who had been established on Hungarian territory since 1690, were designated as the Illyrian nation; to provide for their protection against Magyar incursions a special office was created at the Court of Vienna, known as the Illyrian Court Deputation, which was abolished in 1777, and in 1791 enjoyed a brief revival as the "Illyrian Imperial Chancery."
CATHOLIC ENCYCLOPEDIA -
Albaniahttp://www.newadvent.org/cathen/01253b.htmWhile every other race in the Balkans, with the exception of the Western Serbs, called Hroats (Croats), went over to schism, the Roman Catholic faith remained secure in the fastnesses of northern Albania.
Since 1848 the Catholic Serbs, who are in large part subjects of the Austro-Hungarian Monarchy, have bee under the spiritual jurisdiction of the Bishop of Diakovo, in Slavonia. Although freedom of religion was constitutionally guaranteed by the Congress of Berlin, the position of the Catholic Church is a disadvantageous one, as the Orthodox clergy put various difficulties in the way of parochial work.
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