Abstract

Established in 1830, Greece was the first post-Ottoman nation-state. It ambitiously aimed to incorporate all Ottoman provinces populated both by ethnic Greeks and the Slavic-speaking flock of the Ecumenical Patriarchate. In contrast, the Romanovs’ realm was the only Orthodox Great Power of Europe and one of its last dynastic confessional empires. The Russians had long acted on the flattering self-image as defenders of their suffering coreligionists who also served as the basis of their influence in the Sultan’s realm. Greek and Russian conflicting demands and expectations of a theocratic institution caught in a difficult transition reveal the tension between tradition and modernity in Eastern Europe and the Middle East at the turn of the twentieth century. This article is novel because it relies on both Greek and Russian archival and rare published sources from the 1864-1912 period. It also calls for a contingency-based approach rather than for static or linear interpretations. This kind of conceptualization contributes to the theoretical framework developed by Paschalis Kitromilides to describe the identity politics in the Orthodox Christian world after the Crimean War (1853-1856).

摘要

希腊成立于 1830 年，是第一个后奥斯曼帝国的民族国家。它的雄心勃勃的目标是将所有居住着希腊人和讲斯拉夫语的普世宗主教区的奥斯曼帝国省份纳入其中。相比之下，罗曼诺夫王朝的王国是欧洲唯一的东正教大国，也是其最后的王朝忏悔帝国之一。俄罗斯人长期以来一直以奉承的自我形象作为受苦受难的同教信徒的捍卫者，而这些同教信徒也是他们在苏丹王国中影响力的基础。希腊和俄罗斯对陷入艰难转型的神权机构的相互冲突的要求和期望揭示了二十世纪之交东欧和中东传统与现代之间的紧张关系。本文之所以新颖，是因为它依赖于 1864 年至 1912 年期间希腊和俄罗斯的档案以及罕见的出版资料。它还需要基于偶然事件的方法，而不是静态或线性解释。这种概念化有助于帕斯卡利斯·基特罗米利德斯（Paschalis Kitromilides）开发的理论框架，用于描述克里米亚战争（1853-1856）后东正教基督教世界的身份政治。