At vero eos et accusamus et iusto odio dignissimos ducimus qui blanditiis praesentium voluptatum deleniti atque corrupti quos dolores et quas molestias excepturi sint occaecati cupiditate non provident, similique sunt in culpa qui officia deserunt mollitia animi, id est laborum et dolorum fuga. Et harum quidem rerum facilis est et expedita distinctio. Nam libero tempore, cum soluta nobis est eligendi optio cumque nihil impedit quo minus id quod maxime placeat facere possimus, omnis voluptas assumenda est, omnis dolor repellendus. Itaque earum rerum hic tenetur a sapiente delectus, ut aut reiciendis voluptatibus maiores alias consequatur aut perferendis doloribus asperiores repellat.
im not asking for a long answer. just from 1-4 sentences
The Byzantine state inherited from pagan times the administrative, and financial routine of administering religious affairs, and this routine was applied to the Christian Church. Following the pattern set by Eusebius of Caesarea, the Byzantines viewed the Emperor as a representative or messenger of Christ, responsible particularly for the propagation of Christianity among pagans, and for the "externals" of the religion, such as administration and finances. As Cyril Mango points out, the Byzantine political thinking can be summarised in the motto "One God, one empire, one religion".] The imperial role, however, in the affairs of the Church never developed into a fixed, legally defined system. With the decline of Rome, and internal dissension in the other Eastern Patriarchates, the Church of Constantinople became, between the 6th and 11th centuries, the richest and most influential center of Christendom. Even when the Empire was reduced to only a shadow of its former self, the Church continued to exercise significant influence both inside and outside of the imperial frontiers. As George Ostrogorsky points out: The Patriarchate of Constantinople remained the center of the Orthodox world, with subordinate metropolitan sees and archbishoprics in the territory of Asia Minor and the Balkans, now lost to Byzantium, as well as in Caucasus, Russia and Lithuania. The Church remained the most stable element in the Byzantine Empire. The official state Christian doctrine was determined by the first seven ecumenical councils, and it was then the emperor's duty to impose it to his subjects. An imperial decree of 388, which was later incorporated into the Codex Justinianus, orders the population of the Empire "to assume the name of Catholic Christians", and regards all those who will not abide by the law as "mad and foolish persons"; as followers of "heretical dogmas". Despite imperial decrees and the stringent stance of the state church itself, which came to be known as the Eastern Orthodox Church or Eastern Christianity, the latter never represented all Christians in Byzantium. Mango believes that, in the early stages of the Empire, the "mad and foolish persons", those labelled "heretics" by the state church, were the majority of the population. Besides the pagans, who existed until the end of the 6th century, and the Jews, there were many followers – sometimes even emperors – of various Christian doctrines, such as Nestorianism, Monophysitism, Arianism, and Paulicianism, whose teachings were in some opposition to the main theological doctrine, as determined by the Ecumenical Councils. Another division among Christians occurred, when Leo III ordered the destruction of icons throughout the Empire. This led to a significant religious crisis, which ended in mid-9th century with the restoration of icons. During the same period, a new wave of pagans emerged in the Balkans, originating mainly from Slavic people. These were gradually Christianised, and by Byzantium's late stages, Eastern Orthodoxy represented most Christians and, in general, most people in what remained of the Empire. Jews were a significant minority in the Byzantine state throughout its history, and, according to Roman law, they constituted a legally recognised religious group. In the early Byzantine period they were generally tolerated, but then periods of tensions and persecutions ensued. In any case, after the Arab conquests, the majority of Jews found themselves outside the Empire; those left inside the Byzantine borders apparently lived in relative peace from the 10th century onwards.
i said i needed 2-4 sentences not an essay -_- but still thanks, it helps :) heres a medal