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The process of adapting universal religions to local cultures, conditions, and milieux is as old as the religions themselves. As far as Christinity is concerned, it was also subject to the continuous blending of general doctrinal principles with the national form of their expression, especially with age-old traditions in folklore. Consequently, Frankish or Germanic Christianity differed considerably from the Slavic version, while the latter again differed from that prevailing in the Eastern Roman Empire. Although in missionary areas the Church sometimes approved of investing the cult with specific features, taking into account the nationality and mentality of its congregations, in Europe itself conflicts between local church authorities on the one hand and Rome on the other often broke out over these matters. They found expression and were finally ossified in successive divisions of Christianity; beginning with the Great Schism of 1054, through the attempt to organize a national church in Bohemia (the Hussite Movement), to the permanent split brought about by the Reformation.
The process of adapting universal religions to local cultures, conditions, and milieux is as old as the religions themselves. As far as Christinity is concerned, it was also subject to the continuous blending of general doctrinal principles with the national form of their expression, especially with age-old traditions in folklore. Consequently, Frankish or Germanic Christianity differed considerably from the Slavic version, while the latter again differed from that prevailing in the Eastern Roman Empire. Although in missionary areas the Church sometimes approved of investing the cult with specific features, taking into account the nationality and mentality of its congregations, in Europe itself conflicts between local church authorities on the one hand and Rome on the other often broke out over these matters. They found expression and were finally ossified in successive divisions of Christianity; beginning with the Great Schism of 1054, through the attempt to organize a national church in Bohemia (the Hussite Movement), to the permanent split brought about by the Reformation.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.. Wiley-Blackwell andThe International Studies Association are collaborating with JSTOR to digitize, preserve and extend access to International Studies Quarterly.One of the most critical evaluations of Immanuel Wallerstein's worldsystems perspective comes from Marxists who dislike the dominant role played by trade as opposed to class interaction in his analysis. At the forefront of this critique is Robert Brenner, whose article in New Left Review, "The Origins of Capitalist Development: A Critique of Neo-Smithian Marxism," has elicited far less of a debate than is warranted. In the first part of this article we carefully outline the various parts of this important critique, briefly drawing attention to some of the much more fundamental issues each addresses. In the second part we consider one of the most important of these issues, that of the most appropriate level of analysis for understanding political phenomena. The debate over this point revolves largely around events in Poland in the fifteenth and sixteenth centuries. Thus this rather arcane topic takes center stage in an argument with far broader implications. We conclude that while one should maintain a wider system level of analysis, more attention must be paid to the concrete determinants of power within political units as well.
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