A politikai tér keresztény létrehozása
The Christian making of political space

Summary/Abstract: With its starting point in Ernst Kantarowitz’s article and in recent literature on the subject, the paper attempts to discuss the mediaeval history of belonging to a national territory on the basis of a particular viewpoint, the regionalization of ecclesaistical matters in the mediaeval West. Investigating the ancient, Roman antecedents, the author accepts Yan Thomas’s definition on the close relationship between local home (patria propria ) and the Roman homeland (patria communis). In this sense, the Roman homeland is a space that blends the place of origin, the local homes meaning the homes of ancestors, as well as differences. The early Middle Ages preserved pater propria , identified with the place of birth, living, and burial, and patria communis , which referred to the Carolingian empire and then to territorial monarchies. Patria gradually assumed a Christian meaning, signifying to a growing extent patria christianorum. Following that, the paper examines the beginning of the concept of patria in the context of Capetian France and the mediaeval Kingdom of Hungary. The Kingdom of France had gone a long way from the coronation of Hugo Capet in 987 to the canonization of Saint Louis IX in 1298. As a result, with the help of ecclesiastics, the person of the king became sacred, and was given the epithet “most Christian”. Patria communis , on the other hand, assumed the meaning of the Kingdom of France and later that of res publica christiana . In contrast, the Kingdom of Hungary was never identified with the Christian homeland, it was always open to foreigners. As a result of the Turkish attacks, however, denominational differences, feelings against those of other religions, increased. The concepts of regnum and patria developed towards separation from the beginnings to the 1500s. Christian patria could not be completely applied to the regnum because the latter included significant minorities that could not be integrated in the Church. Instead of the lost patria communis, the parts separated after the disastrous battle at Mohács in 1526 were compelled to think in terms of the concept of patria propriae , meaning the components.

• Details
• Contents