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The aim of this paper is to show the extent to which the discourse in the inaugural sermons of the newly elected Serbian Patriarchs contains religious and ideological elements, as well as the reflection of the social and political circumstances of the time they were created in. The corpus are all seven sermons of the heads of the Serbian Orthodox Church since the re-establishment of the Patriarchate of Pec in 1920. The research covers the analysis of the citations in the authorial texts. The analysis has shown certain similarities as well as the differences in the structure of the speeches. All the sermons contain the so-called topos of modesty as a suitable way to address people in such occasions

The process of adoption of the Constitution of the Serbian Orthodox Church, after its unification and elevation to the rank of Patriarchate, has been analyzed. During ten years of work it was necessary to overcome and solve numerous and complex problems that had the internal church character or came from the political sphere. Among the first to dominate were different theoretical and canonical standpoints about the body with power to prepare the text of the Constitution and the institution with the full legitimate authority for its adoption. There was also a dissatisfaction of the people in Bosnia and Herzegovina unwilling to relinquish historically acquired rights to directly elect representatives of the ecclesiastical self-governing bodies and accept increasingly emphasized efforts to transfer all church affairs to the Episcopate. Other issue was directly related to the current political events and its main driver was the unwillingness of the ruling Serbian elite to accept the Constitution which would result in a greater autonomy of the Church and elimination of state control mechanisms. After a lengthy discussion a text was adopted as a compromise, which enabled the consolidation of church unity, the establishment of the planned organization and the assumption of jurisdiction from all the bodies and institutions envisaged in the Constitution, but also gave the state a significant influence on some important areas of church life.

In this article the author researches the relationship between the Yugoslav National Movement Zbor and Serbian Orthodoxy. In the first part of the article he gives a short historical review of Ljoic's biography and history of the JNP Zbor. Thus, the theme is situated in historical context. In the second part of the article the author treats the Ljotic's relations, as a founder, president, leader and main ideologist of Zbor, with Serbian Orthodoxy and institution of the Serbian Orthodox Church. Special emphasis is on Ljotic's personal religiousness. In the last part the author researches influence of Orthodoxy upon JNP Zbor as an organization and ties between Zbor and the Serbian Orthodox Church.

The issue of primacy divides Roman Catholic (RCC) and Serbian Orthodox Church (SOC) in theological field. Painful historical heritage from Second World War is also the great obstacle. Yugoslav atheistic state supported development of inter-church relations in acceptable proportion that would increase national relations in Yugoslav federation. Its fear was related to possible 'common front' against ideological system. Regional inter-church relations were initiated by Vatican and Pope Paul II, while SOC accepted it particularly in the social field. Both agreed on common responsibility for the evangelization an atheistic society. The variety of institutional forms of cooperation was also agreed, Common Commission for dialogue of SOC Council and Yugoslav Bishop Conference, and Theological Faculties Conferences in Post World War II Vatican period. In post-conflict Balkan Societies, RCC and SOC agreed to continue common activities for post-conflict rehabilitation and evangelizational purposes.

Activity of the Serbian Orthodox Church during the enslavement under the Turks was of decisive and invaluable significance for maintaining the national spirit of the Serbian nation in the region of the Old and South Serbia. The construction of monasteries and temples, as the centers of Serbian spirituality, was the primary goal of The Serbian Orthodox Church and The Government of The Kingdom of Serbia. Kosovska Mitrovica is a small town which got its Orthodox church last. The construction of the church (1896-1921) went slowly, depending on the political and economic (mis)happenings. Anger of the Albanians, obstinacy of the Turks, two Balkan and one world war dictated the speed of the construction of the church. The project of the church (Andra Stevanovic) and of the bell-tower (Aleksandar Deroko) was also economically expensive. The executor(s) of the work, master masons from Veles and painters from Macedonia were also expensive. The church was built with the great effort of The Church Municipality and it was the spiritual center of the Serbs in Kosovska Mitrovica and its surroundings between the two world wars. The Temple of St. Sava celebrates a great jubilee on August 6, 2007 - the 110th anniversary from the beginning of its construction. The Serbs do not live in the so-called South Mitrovica, where the church, the bell-tower, the chapel and the cemetery are located. From the distance of 500 meters, the Serbs from Northern Mitrovica watch the burnt temple, destroyed chapel and broken monuments in the southern part of the town, waiting for the new construction of the church, of the chapel, of the cemetery...

An attempt to establish a specific form of global uniformity by the dominant world powers, even if it is to a certain degree flexible and economically acceptable, proved to be imprudent and controversial. Autochthonous development of specific nations in all its traditional, religious and historical entirety is inaccessible and very sensitive to the form of the dominant ideological concept. Even if multiculturalism, multinationalism and multiconfessionalism belong to civilization heritage, it turned out that their declarative respect and haughty globalization was a risky experiment. European Union, supporting the project "Structuring of Europe", intends to prove its multinational (as well as any other multi determination) in the authentic interdisciplinary research work in the study of the past of each European nation. The idea of this project is based on the creative integrative link of the national identity of European nations and European super-national identity which stems from the mosaic of their existence. Attitude to the formation of national identity among the Serbs should be based on the research about the determination of national identity from the beginning of the formation of the Serbian state till today. During the 19th century and till the 1920s, I believe that one should - when determining the national identity among the Serbs - focus on the research about the role of education and culture in the national identification and on the attitude to the Yugoslav idea. The complexity of the problem also includes the specific interrelations between the idea of national identity and the standpoint of The Serbian Orthodox Church, as well as the enthusiasm of romanticism liberal ideas, party programmes, dominant elite and intelligentsia contemporary ideological influences and so on.