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Thread: Orthodox Ottoman Servants

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    Default Orthodox Ottoman Servants

    ‘rather negligent' by the secretary of the Propaganda Fide. (He also noted that the bishop of the northern Albanian diocese of Pulat had been imprisoned for many years in Rome, 'for having been unruly, and because of doubts about his faith'.)

    The Catholic Church in Kosovo was poor, and was frequently under pressure not only from the Ottoman authorities but also from the Orthodox Church, which tried to force the Catholics to pay it ecclesiastical dues. Within one year of the reinstatement of the Serbian Patriarchate, the new Patriarch Makarije had obtained an imperial firman (decree) that all Christians in his territory must pay their church taxes to him. 50 Such moves by the Orthodox Church, which were always eventually reversed by the diplomatic efforts of the Catholic powers in Istanbul, were a recurrent feature of Orthodox-Catholic relations: a similar firman was granted, for example, in 1661 and only withdrawn in 1665/6, thanks to the efforts of a Scottish general, Walter Leslie, who was acting as an envoy of the Austrian Emperor. A letter survives from Ndre Bogdani in Janjevo in 1664, complaining bitterly about this; he said that the Patriarch, who resided in the nearby monastery of Gracanica, was trying to extract a tribute of 100 scudi (roughly 15,000 akces) from the Catholics, and described the Orthodox - who he said were protected by the Ottomans - as the Catholics' worst enemies.

    It is certainly true that the Orthodox Church was looked on with less suspicion by the Ottoman government: the Catholics owed their religious allegiance to a foreign power, the Papacy, whereas the Serbian, Bulgarian and Greek Orthodox Churches all lay within the territory of the Empire. The finances of the Serbian Church were also linked with those of the state: as early as the 1570s the practice had grown up of Patriarchs paying a large annual ‘gift' to the Sultan (120,000 akces in 1578) for the continuance of their rights. This would lead eventually to wholesale simony, the submission of huge financial bids to the Sultan for the privilege of being appointed Patriarch. The money was recouped from an annual tax paid by each Orthodox household (twelve akces for the Church, twelve for the Patriarch in person); parishioners paid taxes, and charges for religious services, to their priests, and the priests paid a tax to their bishops. One Catholic cleric wrote of the Orthodox priests in the Pec Patriarchate in 1640: ‘they are extremely grasping, and will not administer the sacraments without payment; they also require money for giving absolution on the point of death, and they bargain for payment for giving the viaticum [eucharist for the dying]'.

    Compared with the Catholic Church, the Serbian Orthodox Church in Kosovo was certainly much larger, richer, more established and more privileged. This helps to explain why a much lower proportion of its members converted to Islam. It was also apparently skilful in using its family connections with the Ottoman administration (most of them, probably, resulting from the dev§irme system): one Catholic report in the early seventeenth century commented that the monks of Pec were all related to beys and sancakbeyis. 55 And yet, as we have seen, there were Patriarchs such as Jovan (1592- 1614) who were so determined to throw off Ottoman rule that they willingly turned to Catholic powers for help. This move happened to coincide with a new enthusiasm in the Papacy for forming 'Uniate' or 'Greek Catholic' Churches - that is, Orthodox Churches which acknowledged the primacy of the Pope and were accepted into the Catholic church

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    Ran like an Orthodox Turk

    ''Mr. Malcolm insists that Austrians were met not by Crnojevic, but by the Albanian Catholic Archbishop, Pjeter Bogdani. Moreover, he says, the Patriarch led no ''Great Migration'' of Serbs out of Kosovo but simply cut and ran.''

    https://www.prospectmagazine.co.uk/m...battleofkosovo

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