Search

У фокусу рада је преиспитивање стереотипа о аутентичној српској црквеној музици, као особитом изразу српске народне побожности. Укрштањем историјских чињеница и критичким ишчитавањем наратива о настанку тзв. фрушкогорског, карловачког, односно народног црквеног појања у време карловачког митрополита Стефана Стратимировића, дато је ново тумачење увреженог става о српској музичкој реформи на прелазу из 18. у 19. столеће и њеним главним носиоцима. Указано је да је конструкција српске појачке традиције била иницирана дистанцирањем од владајућег грчког појања на богослужењима Српске цркве, те да је као пандан византијском – грчком музичком предању, и у складу с владајућом националном идеологијом, требало васпоставити мит о древном фрушкогорском – карловачком појању чији су творци Срби., Shaped in complex social circumstances and in accordance with the postulates of baroque historicism, Serbian ecclesial art has expressed clear tendency toward nationalization of Serbian religious identity during the 18th century. Due to general musical illiteracy of the clerics, the real conditions for the development of chanting art in Serbian Church were nonexistent. However, by the end of 18th and at the beginning of the 19th century the myth of authentic Serbian national Church singing, being the result of special “Serbian folk piety”, was established. The construction of Serbian Church chanting tradition was primarily initialized by the growing distance from Greek psalmody in Serbian worship. In other words, because there was no historically relevant form of singing, the ancient singing of Fruška Gora and Krušedol, i.e. the singing of Karlovci, had to be constructed as an antithesis to Byzantine-Greek musical tradition. By comparing historical facts and critically reading the narrative of the origins of national Church music in the time of Metropolitan Stefan Stratimirović of Karlovci, a new interpretation of common stereotype about Serbian musical reform and its main protagonists was produced. This paper offers an original analysis of the origin of: 1) the singing of Fruška Gora, in the context of the belief that Fruška Gora, with its monasteries which preserved the memory of the golden age of Serbian history, are sacred spaces – Serbian Mount Athos; as well as 2) the singing of Karlovci, where was the centre of Metropolitanate of Karlovci and first Ecclesiastical Seminary which was connected the ungrounded belief that it was nursery of a magnificent form of church chanting by the end of the 18th and the beginning of the 19th century. This paper, also for the first time, pointed the relationship between the monasteries of Fruška Gora, as Serbian sacred spaces of great importance for national identity, and their abbots Dimitrije Krestić, Dionisije Čupić and Jer

This study is focused on the way in which the Church of Sweden emerged as an overall national unit in support of the pastoral activities in the dioceses and parishes through the work of the Church of Sweden National Board for Parish Life (Svenska kyrkans diakonistyrelse). This Board was established in 1910 as one of three Central Boards of the Church of Sweden. The incentives and origin of this Board as well as its organisation and activities are investigated for the period from its inception up until 1938. The Board was shaped by the Swedish Practical and Pastoral Theologian Olof Holmström (1854–1921) on the basis of his National Church Programme (folkkyrkoprogram). The establishment of the General Swedish Corporation of Priests (Allmänna svenska prästföreningen) in 1903 was the first limited outflow of Holmström’s programme. The interpretation of the Youth Church Movement (ungkyrkorörelsen) as the primary revitalising factor in the Church of Sweden during the first two decades of the 20th century has been rejected as one of the organisational myths identified in this thesis. The establishment of the National Board for Parish Life was the result of an informal collaboration between representatives for the Parish Movement (församlingsrörelsen) and formal initiatives, primarily taken by Archbishop J A Ekman (1845–1913) and the Minister of Ecclesiastical Affairs, Hugo Hammarskjöld (1845–1937). The work of the Board was extensive with many branches carried out alongside the parish work line (församlingsvårdslinjen) and the social ethics line (socialetiska linjen). The work was adapted over time, due to changing theological as well as general organisational patterns in the Swedish state and society, such as changing ideas of Sweden as a ’National Home’ (folkhem). Different operational levels of the organisation are investigated, such as the Governing Body, a number of Committees for the ongoing work in limited areas and the corporation of diocesan representatives (stift

This study is focused on the way in which the Church of Sweden emerged as an overall national unit in support of the pastoral activities in the dioceses and parishes through the work of the Church of Sweden National Board for Parish Life (Svenska kyrkans diakonistyrelse). This Board was established in 1910 as one of three Central Boards of the Church of Sweden. The incentives and origin of this Board as well as its organisation and activities are investigated for the period from its inception up until 1938. The Board was shaped by the Swedish Practical and Pastoral Theologian Olof Holmström (1854–1921) on the basis of his National Church Programme (folkkyrkoprogram). The establishment of the General Swedish Corporation of Priests (Allmänna svenska prästföreningen) in 1903 was the first limited outflow of Holmström’s programme. The interpretation of the Youth Church Movement (ungkyrkorörelsen) as the primary revitalising factor in the Church of Sweden during the first two decades of the 20th century has been rejected as one of the organisational myths identified in this thesis. The establishment of the National Board for Parish Life was the result of an informal collaboration between representatives for the Parish Movement (församlingsrörelsen) and formal initiatives, primarily taken by Archbishop J A Ekman (1845–1913) and the Minister of Ecclesiastical Affairs, Hugo Hammarskjöld (1845–1937). The work of the Board was extensive with many branches carried out alongside the parish work line (församlingsvårdslinjen) and the social ethics line (socialetiska linjen). The work was adapted over time, due to changing theological as well as general organisational patterns in the Swedish state and society, such as changing ideas of Sweden as a ’National Home’ (folkhem). Different operational levels of the organisation are investigated, such as the Governing Body, a number of Committees for the ongoing work in limited areas and the corporation of diocesan representatives (stift

Since the end of the 1990ties, legislators of many States, essentially of Eastern Europe and ex-USSR, requested the assistance of the Commission for Democracy through Law – Venice Commission – and of the Office for Democratic Institutions and Human Rights – ODIHR – in order to draft their Laws on Freedom of Religion or Belief and on relations towards religions. Thereby, these two institutions wrote about thirty opinions, each of them commenting a draftlaw according to the criteria of the International Standards of Human Rights, among which the Right to Freedom of Religion or Belief. From their experiences, they edited guidelines (in 2004 and in 2014) directing any legislator wishing to draft a law on Freedom of Religion or Belief conformingly to the Human Rights. This study focuses on the right of religious or belief communities to legal status – especially legal personality –, other privileges and the conditions to obtain them, according to the commented draftlaws. After analysing the working modalities of the legislative assistance by the Venice Commission and the ODIHR, this study discovers and presents the pecularities of the implementation of the International Standards by these institutions to stipulations of draftlaws concerning religions or beliefs, the influence of their work on national legislations and their indirect impact on the International Standards themselves. The background question of this study permits us to state that the support to the right to Freedom of Religion or Belief by Venice Commission and ODIHR assistance to the national legislators drafting of laws is not an imperialism of Western worldviews as it promotes actually the official goals of these instances, i.e. democracy, peace and human rights, thus the manifestation and expression of any worldview, religion or belief in the usual limits of the respect of others. In order to answer that question, this study took into account the religious and cultural context of the States concerned by, (DROI - Sciences juridiques) -- UCL, 2015

Drawing upon archival, published and oral sources, as well as recent studies on the correlation between religion and nationality, this article argues that the formal "reunification" of the Greek Catholics with the Russian Orthodox Church became a successful "subaltern strategy", ensuring the survival of the Greek Catholic Church through the Soviet period. The article demonstrates that the "Church within the Church", which came into existence because of "reunification", for decades preserved its separate identity within the Russian Orthodox Church. The "Church within the Church" did not oppose the regime’s assimilation policy directly, yet positioned itself as Ukrainian and therefore as non-Orthodox (because non-Russian) and even as non-Soviet. This article examines these specific issues within the wider context of the survival of the Church in the Soviet state.

Sweden can be characterised as a multi-cultural and multi-religious society. One of the most prominent actors in interreligious relations is the Church of Sweden. However, such involvement is also open to criticism, both within the church and in public debate. Different expectations concerning cooperation with the Swedish Muslim community became visible in the public media and in the national church media when a congregation in Stockholm engaged an imam for a multi-religious youth project. This paper examines the arguments relating to the mission of the church as a church for Swedish people in a pluralistic society, and discusses some of the consequences of these arguments for interreligious relations and dialogue. The material is based on articles published in Swedish public media and Swedish church media between March and September, 2011. The debate, analysed through five sub-themes, focuses on the borders of what should be included and excluded by a national church in a multi-religious society and the national church’s responsibility for caring for religious minorities. The paper concludes with a discussion about issues of power regarding the church as an initiator of dialogue, and how different actors are represented in the media., ReDi

There is no single dominant religion with which most of the populace would iden-tify. The churches are largely regional in nature. The Ukrainian Orthodox Church — Kyiv Patriarchate, and the Ukrainian Orthodox Church — Moscow Patriarchate, have become, for the politicians as well as for the people, the symbols of two “Ukrainian projects”. Their simultaneous functioning for almost twenty years, have become inter-twined in the process of formation of a political nation, which subsumes all identities of the post-Soviet territory of Ukraine. The fact that certain politicians equate the issue of belonging to a particular denomination with the problem of loyalty to one’s own state, obstructs the dialogue among orthodox churches and does not benefit social consolidation