Divine right of kings - deified people. The divine right of kings, divine right, or mandate of the Gods is a political and religious doctrine of Royal and po ..

Divine right of kings

Divine right of kings

The divine right of kings, divine right, or mandate of the Gods is a political and religious doctrine of Royal and political legitimacy. This is due to the particular metaphysical foundations in which the king pre-selected as heir even before his birth, after selecting kings physical manifestation, the population is actively managed by the owner of the metaphysical choice of kings souls that will inhabit the body and thus control them by God. Thus, the "divine right" has its origins as a metaphysical act of humility or submission to God. In this regard, it asserts that a monarch is subject to no earthly power, receiving the right to rule directly from divine authority, as the monotheists Gods will. Thus, the monarch is not subject to the will of his people, the aristocracy or any other estate region. This means that only the divine powers of the judge of unjust monarch, and that any attempt to overthrow, to overthrow or limit their powers is contrary to the Gods and may represent a sacrilege. It is often expressed in the phrase "by the grace of God", gives the titles of the reigning monarch, although it is right not to accept the monarch as a sacred king. Divine right was one of the key elements in the legitimation of many absolute monarchies.


1. Christian Roots. (Христианские Корни)

Outside of Christianity, kings were often seen as ruling with the support of the heavenly powers, or perhaps even divine beings themselves. However, the Christian concept of the divine right of kings can be traced in the story found in 1 Samuel where the prophet Samuel anointing Saul and then David, the Messiah or king over Israel. The anointing is such an effect that the monarch was untouchable, so that even when Saul wanted to kill David could not raise his hand against him, because "he was the anointed of the Lord".

Adomnan ions is one of the earliest Christian supporters of this conception of kings ruling with divine right. He wrote murder Cerbaills Irish king Diarmait Mac and claimed that the divine punishment that fell upon his killer, the act of violation of the monarch. Adomnan also recorded the story of Saint Columba supposedly was visited by an angel bearing a glass book, which told him to ordain Aedan Mac Gabrain as king of dal riata. Columba was initially refused, and the angel replied, whipping him and demanding that he take ordination, because God had commanded him. The same angel visited Columbus for three consecutive nights. Columbus finally agreed and Aedan came to the dedication. At the ordination of the Columbus Aedan said as long as he obeyed gods laws, then none of his enemies had defeated him but he defeated them, this protection will end, and the same whip with which Columbus was amazed will be turned against the king. Adomnans writings most likely influenced by other Irish writers, which, in turn, is also influenced by continental ideas. Pepin shorts of the coronation may also come from the same influence. The dynasty of the Carolingians and emperors of the Holy Roman Empire and influenced all subsequent Western ideas of kingship.

In the Middle ages the idea that God bestowed earthly power of the monarch as soon as he had given spiritual power and authority of the Church, especially the Pope, was already well known concept long before later writers coined the term "divine right of kings" and used it as a theory in political science. So, for example, Richard I, king of England, declared in court during the diet in Speyer in the year 1193: "I was born in a rank which does not recognize his superiority, and God, to whom alone I am responsible for my actions," and it was Richard who first used the motto "Et Dieu mon law," "God and my right", which is still the motto of the monarch of the United Kingdom.

With the emergence of nation-States and the Protestant reformation in the late 16th century, the theory of the divine right of kings justified the absolute power, both political and spiritual. King of England Henry VIII declared himself Supreme head of the Church of England, and rendered the power of the throne more than any of his predecessors. As a political theory, it was further developed by James VI of Scotland 1567-1625 and came into force in England in his reign, James I of England 1603-1625. Louis XIV of France 1643-1715 much also theorized.


1.1. Christian Roots. The Scots texts of James VI of Scotland. (Шотландцы тексты Джеймса VI Шотландии)

The Scots textbooks of the divine right of kings was written in 1597-1598 James VI of Scotland, even though Scotland never believed in the theory and where the monarch was considered "first among equals" on a par with his people. His Basilikon Doron install guide to the powers of the king, was written to edify his four-year-old son Henry Frederick king "pleads devoted to his people, having received from God a burden of government, what he must be countable". He based his theory, in particular, his understanding of the Bible, as noted by the following quotation from a speech delivered in Parliament in 1610, James I of England:

The state of monarchy is the supremest thing on earth, for kings are not only Gods lieutenants on earth and sit upon the throne of the gods, but even by God himself they are called gods. There are three main, it is learned the father of his people. And lastly, kings are compared to the head of this microcosm of the human body.

Jamess the reference to "Gods lieutenants" is apparently a reference to the text in Romans 13, where Paul says that "Ministers of the gods."

1 let every soul be subject unto the higher powers. For there is no power but of God: the powers that be from God. 2 whosoever resisteth the power, resisteth: but those who resist will bring judgment on themselves. 3 For rulers are not a terror to good works, but to evil. Wilt thou then not be afraid of the power? do good, and thou shalt have praise of: 4 for he is the Minister of God to thee for good. But if you do evil, be afraid; for he beareth not the sword in vain: for he is the Minister of God and avenger to execute wrath upon him that does evil. 5 Wherefore ye must needs be subject not only for wrath but also for conscience sake. 6 for this cause pay you tribute; for they are the servants of the gods, constantly busy on this thing. 7 render therefore to all their dues: to whom tribute is due, custom to whom custom, fear to whom fear, honor to whom honor.


2. Western concept. (Западная концепция)

The concept of dedication was brought about mainly unspoken Parallels with the Anglican and Catholic churches, and the main metaphor in reference Jamess that the relationship of fathers to their children. "Just as no misconduct on the part of a father can free his children from obedience to the fifth commandment," James also had printed his defense of the rights of kings in the face of English of the theory of inalienable popular and clerical rights. The divine right of kings, or divine-right theory of kingship, is a political and religious doctrine of Royal and political legitimacy. It asserts that a monarch is subject to no earthly authority, getting his right to rule directly from God. The king is thus not subject to the will of his people, the aristocracy or any other estate, including, according to some, especially in Protestant countries, in the Church. A weaker or more moderate form of this political theory, however that the king obeys the Church and the Pope, although completely irreproachable in other ways, but according to this doctrine in its strong form, only God can judge an unjust king. The doctrine implies that any attempt to depose the king or restrict his powers was contrary to the will of God and may constitute a sacrilege.

One passage in Scripture supporting the idea of the divine right of kings was used by Martin Luther, when urging the secular authorities to suppress the peasant uprising of 1525 in Germany in his against the crafty, thieving hordes of peasants, based his argument on St. Pauls Epistle to the Romans 13:1-7.

This is due to the ancient Catholic philosophy against the monarchy in which the monarch is the Viceroy of the gods on earth, and therefore is not inferior to the power. However, in Roman Catholic practice, the monarch is always subject to natural and divine law, which is regarded as the Supreme monarch. The possibility of the monarchy, the moral decline, violating the natural law, and develops into a tyranny oppressive of the General welfare was answered theologically with the Catholic concept of extra-legal tyrannicide, ideally ratified by the Pope. Until the unification of Italy, the Holy see did with the time that Christianity became the state religion of the Roman, to assert on this basis, his rule over secular princes, but this power is never, even at its Zenith, amounted to theocracy, even in those jurisdictions where the Bishop of Rome was the secular power.


2.1. Western concept. Catholic justified resolution. (Обоснованное постановление католической)

Catholic thought justified submission to the monarchy with reference to the following:

  • The approval of the Pope and of the Church by a line of emperors beginning with the emperors Constantine and Theodosius, later the Eastern Roman emperors, and finally the Western Roman Empire of Charlemagne and his successors, the Catholic Holy Roman Empire.
  • The new Testament in which the first Pope, St. Peter, commands that all Christians shall honour the Roman Emperor 1 Peter 2:13-20, although at that time he was still a pagan Emperor. The Apostle Paul agreed with the Apostle Peter that subjects should be obedient to the powers that be because theyre ordained of God, as he wrote in his letter to the Romans 13:1-7. In addition, Jesus announces in the gospel of Matthew that "to Caesar things that are Caesars", that is, first, literally, the payment of taxes as binding those who use the Imperial currency, see Matthew 22:15-22. Jesus told Pontius Pilate that his authority as Roman Governor of Judea came from the sky, according to John 19:10-11.
  • The old Testament in which God chose kings to rule over Israel, beginning with Saul, who was rejected by God in favor of David, the dynasty which continues at least in the southern Kingdom before the Babylonian captivity.

French Huguenot nobles and clergy, renouncing the Pope and Catholic Church were left only with the Supreme power of the king who they taught could not be an exaggeration to say or judge anyone. Since no more balancing forces of the papacy and since the Church of England was a creature of the state and became subject to him, it meant that there was nothing to regulate the powers of the king, and he became the absolute power. In theory, divine, natural, customary and constitutional law still held sway over the king, but in the absence of the higher spiritual forces, it is difficult to understand how they could be fulfilled, because the king cannot be tried by any of his own courts.

Some of the symbolism in the coronation of British monarchs, in which they are anointed with Holy oil by the Archbishop of Canterbury, thereby directing them to monarchy, perpetuates the ancient Roman Catholic monarchical ideas and ceremonial, though a few Protestants realize this, the ceremony is nearly entirely based on the coronation of Holy Roman Emperor. However, in the UK, the symbolism ends there, since the real power of the monarch was preoccupied with the revolution "the Whigs" Glorious revolution 1688-89 to see. The king or Queen of the UK is one of the last monarchs still to be crowned in the traditional Christian rites, which in most other countries was replaced by the inauguration or other Declaration.

The concept of divine right incorporates, but exaggerates, the ancient Christian concept of "Royal God-given rights", which teach that "the right to rule is anointed by God", although this idea is found in many other cultures including Aryan and Egyptian traditions. In pagan religions the king was often regarded as a kind of God and so was the despot is undeniable. The ancient Roman Catholic tradition overcame this idea with the doctrine of "two swords" and so achieved for the first time, a balanced Constitution for States. The advent of Protestantism saw something of a return to the idea of a kind of a tyrant is undeniable.

Thomas Aquinas condoned extra-legal tyrannicide in the worst of circumstances:

When there is no recourse to the parent on which the decision can be made about an invader, he who slays a tyrant to liberate his Fatherland is the effect of his Providence.


3. Divine right and Protestantism. (Божественное право и протестантизм)

Until the reformation the anointed king, his Kingdom, accredited by the vicar of God for secular purposes to see the investiture controversy, the reformation if he or she is the reigning Queen was in the Protestant countries for religious purposes as well.

In England it is not without significance that the high priests vestments, as a rule, discarded the clergy of the dalmatic, ALB and stole is still among the insignia of the sovereign to see the coronation of British monarchs. In addition, this sacred character he gained not because of his "sacring", but in the inheritance law, the coronation, the anointing and the laying on was but the external and visible symbol of the divine grace, follower of the sovereign in virtue of his title. Even Roman Catholic monarchs, like Louis XIV would never have admitted that their coronation by the Archbishop make any part of their right to reign, he was nothing more than a consolidation of their name.

In England the doctrine of the divine right of kings was designed for the most extreme logical conclusions during the political disputes of the 17th century, the most famous figure was sir Robert Filmer. This was the main question to be decided by the Civil war in England, the royalists believing that "all Christian kings, princes and governors" derive their authority directly from God, the parliamentarians that this authority is a result of a contract, actual or implied, between Tsar and people.

In one case, the kings power is unlimited, according to Louis, the Elevator is a famous saying: "I Etat, my Kiev!", or limited only by his own will, in other of his actions will be governed by the advice and with the consent of the people to whom he will eventually reply. The victory of this last principle was proclaimed to the whole world the execution of Charles I. the doctrine of the divine right, indeed, for some time drew nourishment from the blood Royal "Martyr", that was the guiding principle of the Anglican Church of recovery, but he suffered a serious blow when James II of England made it impossible for the clergy to obey their conscience and their king. Glorious revolution of 1688 ended her as a great political force. This led to the constitutional development of the crown in the UK as passes through the origin changed and modified parliamentary action.


4. Iranian world. (Иранским миром)

Avestan Khvarenah: xᵛarənah, Persian is an Iranian and Zoroastrian concept, which literally means the glory of the divine right of kings. In the Iranian perspective, the kings will never rule if Khvarenah with them and they will never fall, if Khvarenah leave them. For example, according to Kar-namag Ardashir, when Ardashir I of Persia and Artabanus, in Parthia fought for the throne of Iran, on the road Artabanus and his troops ahead of a huge RAM that too after Ardashir. Artabanuss religious advisers to explain to him that RAM is the manifestation of the khwarrah of the ancient Iranian kings, Artabanus who is leaving to join Ardashir.


5. Divine right in Asia. (Божественное право в Азии)

In early Mesopotamian culture, kings were often regarded as gods after their death. Shulgi of UR was one of the first Mesopotamian rulers to declare himself a deity. It was a direct precursor to the concept of "divine right of kings", as well as in the Egyptian and Roman religions.


5.1. Divine right in Asia. The Mandate Of Heaven. (Мандат Небес)

In China and East Asia, rulers justified their rule with the philosophy of the mandate of Heaven, which, although similar to the European concept, brought forth several key differences. While the divine right of kings granted unconditional legitimacy, the mandate of heaven depends on the behavior of the ruler, Son of Heaven. Heaven blesses the authority of a just ruler, but he can be displeased with a despotic ruler and thus withdraw its mandate, transferring it to a more suitable and righteous person. This withdrawal of mandate also afforded the possibility of revolution as a means to remove the errant ruler, the rebellion was not legal under the European framework of divine right.

In China the right to revolt against an unjust ruler had been a part of political philosophy since the Zhou dynasty, whose rulers had used this philosophy to justify their overthrow of the previous Shang dynasty. Chinese historians interpreted a successful revolt as evidence that the mandate of heaven passed to the usurper.

In Japan, the Son of Heaven title was less conditional than its Chinese counterpart. There was no divine mandate to punish the Emperor for failing to rule justly. Right to rule of the Japanese Emperor, descended from the sun goddess Amaterasu, was absolute. The Japanese emperors traditionally wielded little secular power, as a rule, it was the duty of the sitting Emperor to perform rituals and make public appearances, while true power belonged to the Regents, senior Ministers, the commander of the emperors of the military known as the shogun, or even retired emperors depending on the time period.


5.2. Divine right in Asia. Sultans in South-East Asia. (Султанов в Юго-Восточной Азии)

In the Malay annals, the rajas and sultans of the Malay States now Malaysia, Brunei and the Philippines, as well as their precursors such as the Indonesian Kingdom of Majapahit, also claimed divine right to rule. The Sultan is mandated by God, and thus, expected to lead his country and people in religious matters, ceremonies, prayers. This divine right is called daulat which means the state in Arabic, and although the concept of divine right is a little dated, it is still found in the phrase daulat feedback that is used to publicly the recognition of the ruling Yang Di-Pertuan Agong and the other sultans in Malaysia. An exclamation similar to the European "long live the King" and often accompanies the image of the ruling monarch and his consort on banners during Royal occasions. In Indonesia, especially on Java island, sultans divine right is more commonly known as method or revelation, but it is not hereditary and can be passed to distant relatives.


5.3. Divine right in Asia. South Asian kings. (Южно-азиатских царей)

In Dravidian culture, before Brahmanism, and especially in the period of Sangam, the emperors were known as இறையர் Iraiyer, or "those who shed", and kings were called To கோ or கோன் Con. During this time, the distinction between kingship and divinity has not yet occurred as the caste system had not yet been introduced. Even in modern Tamil, the word for temple கோயில், which means "house of kings". Kings were understood to be "agents of God" as they defended the world as God. This may be continued post-Brahminism in Tamilakam, as the famous Thiruvalangadu inscription reads:

"Noticing the marks on his body that Arulmozhi was the very Vishnu" with reference to the Emperor Raja Chola I.


6. Rights. (Прав)

Historically, many notions of rights were authoritarian and hierarchical, where different people have different rights, and some of them have more rights than others. For example, the fathers right to respect from his son indicated a son to return From this, and the divine right of kings, which allowed absolute power over his subjects, does not leave much room for many rights of the subjects themselves.

Unlike modern conceptions of rights often emphasize liberty and equality as one of the most important aspects of the law, for example in the American revolution and the French revolution.


7. The opposition. (Оппозиция)

In the sixteenth century, as the Catholic and Protestant political thinkers began to question the idea of monarchy "divine right".

The Spanish Catholic historian Juan de Mariana argued in his book de reg Et Regis institutione 1598 that since the society was formed "the Pact" among all its members, "there can be no doubt that they can call the king to answer." Thus, Mariana challenge the theory of divine right, saying in certain circumstances, tyrannicide could be justified. Cardinal Robert Bellarmine, also "does not believe that the institution of the monarchy was no divine sanction for" Mariana and the General belief that there was a time when Catholics cant legally remove the monarch.

Among groups of English Protestant exiles fleeing from Queen Mary I, some of the earliest anti-monarchist publications emerged. "To separate from non-critical royalist actions of Queen Mary. Political thinking men like Ponet, Knox, Goodman and Isles".

In 1553, Mary I, Roman Catholic, Protestant, succeeded her half-brother, Edward VI, to the English throne. Mary came up with the idea to restore Catholicism, making sure that: Edwards religious laws were abolished in the Statute to repeal the law 1553, the Protestant religious laws passed in the time of Henry VIII was repealed, and the revival of the heresy acts were passed in 1554. Marian persecution soon began then. In January 1555 the first of nearly 300 Protestants was burnt at the stake under "Bloody Mary." When Thomas Wyatt the younger instigated what became known as Witty rebellion, John Ponet, the highest-ranking priest among the exiles, allegedly participated in the uprising. He escaped to Strasbourg after the rebellion, and in the following year, he published a Shorte Treatise of power politics, in which he put forward a theory of justified opposition to secular rulers.

"Treatise Ponets comes the first in a New wave of anti-monarchical writings. She was never appreciated value because it was ahead by a few years, the more clearly expressed but less radical Huguenot annals, which are usually taken to represent the Tyrannicide-theories of the reformation".

Ponets pamphlet was republished on the eve of king Charles execution.

In the words of U.S. President John Adams, Ponets work contains "all the essential principles of liberty, which was later extended to Sydney and Locke" including the idea of a three branched government.

At the time, opposition to the divine right of kings came from a number of sources, including poet John Milton in his pamphlet the tenure of kings and judges, and Thomas Paine in his pamphlet common sense. Perhaps the two most famous declarations of a right to revolution against tyranny in the English language are John lockes essay On the true original, extent and end of civil government and Thomas Jefferson designs in the US Declaration of independence that "all men are created equal".

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