„Neagoe Basarab -- Princeps Christianus. Semantics of Christianitas in Comparison with Erasmus, Luther and Machiavelli” reviewed by Marian Pătru

The International Journal of Levant Studies Vol. 2 / 2020 Bucharest, 2021 President of Scientific Board: Emil CONSTANTINESCU, President of The Institute for Advanced Studies in Levant Culture and Civilization Scientific Board: Winston P. NAGAN, Chairman, Board of Trustees, World Academy of Art & Science; Director, Institute for Human Rights, Peace and Development, University of Florida, United States of America R zvan THEODORESCU, Vicepresident of Romanian Academy, Romania James GELVIN, Professor of Modern Middle Eastern History, University of California, Los Angeles, United States of America Anna SAPIR ABULAFIA, Professor of the Study of the Abrahamic Religions, Oxford University, Great Britain Martin TAMCKE, Professor of Ecumenical Theology, Oriental Church and Mission History, Georg-August-U i e i f G i ge , Ge ma Ora LIMOR, Professor of Medieval History and conversion literature, The Open University of Israel, Jerusalem, Israel Abdo BADWI, Professor of Christian Iconography, History of Art and Semitic languages, The Holy Spirit University of Kaslik, Lebanon Dan GRIGORESCU, Professor Emeritus University of Bucharest, Scientific Director of The Institute for Advanced Studies in Levant Culture and Civilization, Romania Editor-in-chief: C t lin- tefan POPA Editorial Board: Luiza Elena POPA Fl ica MIHU Ana Maria R DUCAN Alexandru FLOREA Mihai MARIAN Laura GANEA English reader: Maxim ONOFREI The front cover shows an image of Histria fortress, the oldest Greek settlement in Dobrogea, Romania (7th century BC). ISSN 2734 6544, ISSN-L 2734 6544 Table of contents Articles Elizabeth Monier, University of Cambridge: Spa ial Prac ice of Re rea Among Eg p ian Christians: Isolating or Empowering? 5 So Miyagawa, Kyoto University and Georg-August-University f G i ge : Digitization of Coptic Manuscripts and Digital Humanities: Tools and Methods for Coptic Studies 29 John Gee, Brigham Young University: Sesostris III and the Levant 73 E g Lafli, D k E l l U i e i I i Maurizio Buora, The Friulian Archaeological Society Udine Fa ih Haka Ka a, D k E l l U i e i I i : Byzantine and Early Islamic Rayed Lamps from Southeastern Turkey 83 Giac Ca illie , The J. F. Cha lli Ce e f he Study of Egyptology and the Coptic Civilization Genoa: The Hiera ic S ele of he Sherden Pa egef: Observations and Research 107 Renata-Gabriela Tatomir, Hyperion University of Bucharest: Ancient Characters and Patterns of Migration and Their Role in Understanding the Current Crisis of Migrants and Refugees 127 Chatch Khamphet, Christian-Albrechts-University of Kiel: The Con rib ion of an der Lee Phenomenolog the Search for a Definition of Holy Places in International Law 157 3 o C li - efa P a, The I i e f Advanced Studies in Levant Culture and Civilization: An Ancient Community of Jerusalem and its Heritage. Syriac Christians of the Holy City between Historical Memories and Future Challenges 177 Abdo Badwi, Holy Spirit University of Kaslik: Some Remarks on Syriac Art and Culture 189 Fotini Pomoni-Papaioannou, National and Kapodistrian University of Athens: The Contribution of Hellenism to the Historic and Cultural Richness of the Levant Region 207 Venice Ibrahim Shehatta Attia, Egyptian Ministry of Tourism and Antiquities, Cairo: Mushrooms in ancient Egypt 219 Reviews Mihai-D. Grigore, Neagoe Basarab Princeps Christianus. The Semantics of Christianitas in Comparison with Erasmus, Luther and Machiavelli (1513-1523) Review by Marian P , L d ig Ma i ilia U i e i of Munich 229 Mihai Ber a, De la Medi erran e la Mer Noire, ed. b Andrei Pippidi Re ie b Fl ica (B h l ea) Mih , U i e i f Bucharest 235 4 Mihai-D. Grigore, Neagoe Basarab – Princeps Christianus. The Semantics of Christianitas in Comparison with Erasmus, Luther and Machiavelli (1513-1523) Series: Studies in Eastern Orthodoxy Oxford/New York, Peter Lang, 2021 ISBN 978-180-079-060-5 445 pp. 229 Ma a P The volume under review was first published in German (Neagoe Basarab – Princeps Christianus. Christianitas-Semantik im Vergleich mit Erasmus, Luther und Machiavelli (1513-1523), Frankfurt M.: Peter Lang 2015. Erfurter Studien zur Kulturgeschichte des Orthodoxen Christentums 10) and was, originally, a work accepted as a Habilitation thesis by the University of Erfurt (2013). The excellent scientific quality of this work was confirmed by its very positive reception in the German academic milieu, made manifest in the two awards it received: Preis der Ge e c a S d de C c e O e a d eA a d e Association of the German Book Trade B e e e de De c e B c a de . M a -D. G e b e e a e a premodern Romanian culture, The Teachings of Neagoe Basarab to His Son Theodosius by Neagoe Basarab (Prince of Wallachia between 1512 and 1521) to Western audiences, and at the same time demonstrates the European vocation of this culture in which the Latinate linguistic pattern, the Slavic influences and the Byzantine religious model merge. As Orthodox countries in South-Eastern Europe began negotiations to become members of the European Union, some Western politicians argued that the eastern border of Europe actually lies where the influence of Catholicism and Protestantism ceased; therefore, E.U. enlargement policy should, in their view, be in line with this geographical and civilizational reality. Such an argument begins from the premise that Orthodoxy, with its religious, cultural and political forms of manifestation, is fundamentally different from other Christian denominations. The work of Mihai D. Grigore exemplarily argues that, at the beginning of the 16th century, a type of theological-political discourse was articulated in Wallachia which demonstrates not only the similarities between the Orthodox political ethos and that of Western Christianity, but also the compatibility between them. In order to demonstrate this compatibility, the author uses the generic term (Oberbegriff) of Christianitas the idea of the common faith of European peoples and the operational concept of Princeps Christianus, which essentially refers to the political function of the Christological in pre-modern Christian states: Christ leads with human beings, guiding them through the Christian ruler (p. 4f.). The similarities, but also the differences between the way in which the identity of the Christian prince and his relationship to God and with e ca b d a e c c ed Nea e Ba a ab (c. 1520), in E a R e da Institutio Principis Christiani (The Education of aC a P ce, 1516), Ma L e Von weltlicher Obrigkeit (On Sec a A , 1523) a d N cc Mac a e Il Principe (The 230 Mihai-D. Grigore, Neagoe Basarab Princeps Christianus Prince, 1513) shows that, at the beginning of the 16th century, without having prior knowledge of the works of his above-mentioned contemporaries, the prince of Wallachia achieved, through his Teac ,a e c a of the Byzantine Orthodox theological-political pattern and that of Western Christianity. As the author points out, the comparative analysis aims to present Basarab as a participant in a broader European debate on the normative principles of Christian political theory and practice (pp. 8-9). The book consists of six parts: a methodological introduction, followed by four chapters, each dealing with one of the authors mentioned above, and a concluding chapter. It should be emphasized that the work of Mihai-D. Grigore contains the first systematic analysis of the content Nea e ( . 127-192): the research on T e Teac a has focused primarily on technical issues such as the history of the text or e e a de . A e ba e Nea e e ca -political construct is anthropology: man is seen as a doxological being created to G d a d a e a d e a H c a . T e ca community is, thus, identical with the community of those who praise God, which means that e ca , Nea e de cal, with the d ca c C a . T eC a e a a e ed position in this doxological-political community: just as Christ concentrates the whole of humanity within Himself, so does the person of the ruler fulfil a similar function, allowing them to enter into a privileged relationship with God. Therefore, what defines the ruler as a Christian ruler is his mystical relationship with God. When he reaches the stage of enlightenment in his mystical experience, the ruler becomes Christ-like, a homoiousios, and a e e ed e. A e ca ee, ca e e e ce e eb bec e the precondition for the possibility of the political act. Mihai-D. Grigore emphasizes that the mystical theology that Neagoe develops in his work is hesychastic, placing the Wallachian prince as one of the proponents of political hesychasm. Consequently, the enlightened ruler is he who coagulates around him the political community, understood as a doxological community. At the same time, as the image of God on Earth, he is the means through which God acts in history. The political actions of the ruler are therefore good because he is God-like, a condition he achieved through spiritual and ascetic effort. Regarding Erasmus, Mihai-D. Grigore points out that for the Catholic humanist from Rotterdam the most appropriate way by which human beings can be deified is not through asceticism or mysticism, but rather through education (see esp. pp. 209-234). For Erasmus, a ruler can be defined as a Priceps Christianus only insofar as he is a Christ actualized, a ,a e ac e ba eG e c e. E a 231 Ma a P e a e e e eG e , a d e e c ea e a a a between it and the rituals and ceremonies of the Catholic Church. Thus, the fact that the prince is God-like has an ethical foundation and not a sacramental-ecclesiastical one. Mihai-D. Grigore emphasizes that, unlike Neagoe, for Erasmus the premise of political decision and political order is not the mystical experience of the ruler but rather his ability to assume the ethical code brought by Christ. The prince is not a means of manifesting God, but merely someone who strives to lead Christians on the basis of ethical principles that are rooted in Christ and, if necessary, even give his life for the political community of Christians. T ea e a e a L e e ca e at the origin of his political theology (see esp. pp. 266-287). Mihai-D. Grigore begins his analysis from the premise that the notion of trusting in e G d e de a d L e ca c ce . Thus, for Luther, the authority that the Christian political leader assumes is justified if it is based on unconditional trust in God. Fulfilling this condition is what also justifies the right of the political ruler to make decisions regarding the Christian faith. The author shows that, for Luther, the Christian becomes a subject and a religious-political agent through grace: the grace and freedom in Christ that every Christian experience are a e a ed C a , .e., e ca e a d ec e neighbours. Mihai-D Grigore points out that, for Luther, the relationship between God and believers is one of partnership, a partnership based on e e e a ce G d. T e ca e e e e a curator who, a ca a e ,e e e d d a ed a e e a e e c G d. T , , a a e . F L e , e partnership between God and the Christian political ruler means that the latter fully submits to God and considers his political action to be, in fact, a a e a G d e ec e e . Mac a e c ce e ce c ee d e e that of the authors mentioned above. Mihai-D. Grigore highlights that, for Machiavelli ( . 325 .), e c e e ce ac e Christian faith but his own wisdom, through which he independently constructs his attitude towards the situations and possibilities he faces. Machiavelli does not offer advice that the ruler must follow in different situations, but proposes a methodology that each leader can use to extract their own principles to act in each given situation. The radical change that Machiavelli brings consists in the fact that politics is seen in its immanence, without any relation to divine transcendence. Mihai-D. G ee a e a a e a Mac a e c ce the mystical (see Neagoe Basarab), ethical (see Erasmus) or practical (see 232 Mihai-D. Grigore, Neagoe Basarab Princeps Christianus Luther) likeness of the political ruler to the divine model, but rather his immanent political success as an end in itself. Through his work, Machiavelli inaugurated the de-d ca e ca d c e e the intellectual history of Europe. The final chapter (pp. 331-344) highlights the common elements and the differences between the way the four authors understood the identity and political function of the Christian prince. In this sense, the author points a Ba a ab c ce ba ed e ca C a a , while for Luther and Erasmus the practical dimension of the concrete implementation of the Christian faith on Earth is placed at the forefront. For Basarab, Erasmus and Luther, a Christian ruler is the condition for the possibility of the Christian state and politics. A common element of the four authors is the awareness of the difference existing between the theorized ideal and reality. The fact that there was no perfect Christian prince until the beginning of the 16th century made Machiavelli reject the Christian perspective on politics and adopt a pragmatic-immanent one. For Machiavelli, the Christianitas of the political body is useful only insofar it makes individuals open to political manipulation. In contrast, Basarab, Erasmus and Luther see in Christianitas a means of transferring the transcendent order into the order of the saeculum. At the close of this inevitably schematic and simplifying presentation, it must be noted that Mihai-D. G e e a a e a e impose itself as a seminal study on Neagoe Basarab and, therefore, it must be translated into Romanian as soon as possible. 233