
The termByzantine commonwealth was coined by 20th-century historianDimitri Obolensky to refer to the area where Byzantine general influence (Byzantine liturgical andcultural tradition) was spread during theMiddle Ages by theByzantine Empire and its missionaries. This area covers approximately the modern-day countries ofGreece,Cyprus,North Macedonia,Bulgaria,Serbia,Montenegro,Romania,Moldova,Ukraine,Belarus, southwesternRussia, andGeorgia (known as the region ofEastern Orthodoxy in Europe or theOrthodox Civilization).[2] According toAnthony Kaldellis, the Byzantines in general did not have a ecumenical outlook, nor did they think about the notion of a panorthodox commonwealth, which he describes as "Roman chauvinism".[3]
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The most important treatment of the concept is a study byDimitri Obolensky,The Byzantine Commonwealth.[4] In his bookSix Byzantine Portraits he examined the life and works of six persons mentioned inThe Byzantine Commonwealth.[5] He also described the commonwealth as the international community within the sphere of authority of the Byzantine emperor, bound by the same profession ofOrthodox Christianity, and accepting the principles of Romano-Byzantine law.[6]
There are scholars, however, who criticize this conceptualization, disputing the notion of an unchallenged superiority of the Byzantine empire. It is argued that the complex and multi-faceted dynamics of documented cultural exchange was not aligned with the theory that Constantinople was the superior core while those in periphery understood their marginal position and merely imitated their superiors.[7] Instead of Byzantine commonwealth, historian Christian Raffensperger, proposed that it be recast as the "Byzantine ideal". For instance, while the Bulgarian Empire was a constant and powerful rival to the Byzantine empire during theMiddle Ages,[8] the Bulgarian tsars nonetheless framed their authority in a manner not hostile to 'Byzantism' per-se, styling themselves in a manner based on Orthodox Roman ideology and artistic style and calling themselvesemperors of the Romans as well as tsar of Bulgarians. The same would apply to theSerbian Empire, and even theOttoman Empire, withMehmed II styling himselfQayser-i Rûm. Obolensky's concept of a "Byzantine commonwealth" was recast by Christian Raffensperger as the "Byzantine ideal", according to which even in the later period of the empire, when the reach and sway of the empire were diminished, the rulers still maintained this conception of imperial hierarchy.[9]
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