The acceptance of Christianity from Byzantium by Kievan Rus' meant that a specific model of county's functioning had to be accepted for long centuries. It was an alliance of ecclesiastical and emperor authority, the famous 'symhony' which appered in Rus', and later in Russia, as an increasing submission of the Orthodox to the country. The Russian philosophical notion which reached its intellectual independence in Romanticism had to deal with the Byzantium-Russia problem in some way. It was connected with searching for the identity of the Russians themselves and detemining the future. The first person to point out this matter was Nikolai Karamzin. A mature way of handing the problem was presented by Piotr Chaadaev who evaluated in a negative way not only accepting baptism from Byzantium, but also the consequences of it. The creators of the Slavophil doctrine. Aleksei Khomyakov and Ivan Kireevsky, approached the above in a different way. By analyzing the consequences of the Byzantine heritage on the development of Russia they were looking for positive elements. They stated that by accepting baptism and teachings from Byzantium Russia saved the true and pure Christianity. Simultaneously, a new Empire, Russia, was being built on the fall of an old Empire. The image of Byzantium in Romaticism has two dimensions. The first one is connected with the external functioning of Byzantium, and the second one includes the spiritual dimension - heritage in theology of the Church fathers. According to slavophils it became a part of the theological notion in Rus' and Russia.
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