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Also Duda 1948/52). ^ Theodore H . Papadopoullos, in his 1952 contribution to this research, emphasises the social and political circumstances after the conquest of Constantinople. The sultan's need for consolidation resulted in the construction of a civil-political administration as a supplement to the military organisation, and it was therefore important to obtain an arrangement with the Christian population (cf. also Papadopoullos 1967:202). In extension of the Islamic tradition, it was natural to incorporate the Christians' leader and his organisation into the administrative system, and Mehmed therefore reinstalled a patriarch and continued with appointment of new ones, because the geographic spread of the church, its organisation and structure, was useful to the sultan (p.

Mehmed hereby overlooked the fact that the city had fallen by force and allowed the original residents to remain, calling in Christians, Jews and Muslims as new inhabitants. However, İnalcık argues that his co-operation with the Christian clergy was nothing new, nor in contradiction with the sharia or with Muslim state traditions (p. 237). Yet Mehmed's actions could leave the impression that he gave the Orthodox an unjustly favourable positions and spe­ cial treatment, and it led to friction with the Muslim population, for whom the historian Aşıkpaşazade was spokesman.

For Marin Drinov, the contemporaneous struggle for establishment of an independent Bulgarian Church, as mentioned, clearly showed through. This connection to the current political or church policy goals or conflicts also marks several historical studies on the Bulgarian Church from the early 20th century, in which a part are connected to the sharpened struggle over Macedonia's future. Macedonia was at this time still in Ottoman hands, but a strong activity in the neighbouring countries was exerted, when the time would come, to be able to make his claim to the area.

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