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The post-communist period has seen several wars in regions with a majority of Eastern Orthodox Christians. These conflicts have prompted Eastern Orthodox churches to formulate stances on war and develop new doctrines of righteous war. These responses draw on a long lineage of Eastern Roman and Slavonic traditions, particularly the Cyrillian doctrine of righteous war expounded in the Life of Constantine-Cyril. This paper examines the theological responses of the Serbian Orthodox Church to the wars in the former Yugoslavia, providing a reference point for comparison with the current theological debates and assessment of doctrines of warfare in light of the war in Ukraine. The focus is on the biblical hermeneutics and theological framing of various Serbian-centered doctrines. These new outlines draw on diverse traditions within Slavonic and Eastern Orthodox theology. The paper aims to provide insights into the shaping of Eastern Orthodox positions on war and the theological genesis of justifications for war. The discussion sheds light on the intricate relationship between war and Christianity within the Eastern Orthodox context in Serbia. [ABSTRACT FROM AUTHOR]

This article presents bibliographical materials from the life of M. N. Vinogradov which have never before been published. Historical documents, including meeting minutes from conferences and congresses, show that M. N. Vinogradov was an activist in the Community for “Edinoverie”. The scholarly innovation of this article is based upon the work with materials from various archives of Russia, Lithuania and Georgia, which made it possible to learn much about both the secular and spiritual activities of M. N. Vinogradov in Russia and in the emigration, thus considering his work within the context of the historical events of his time. The author has collected bibliographic materials from M. N. Vinogradov’s birth through 1941. Among his great grandfathers were found bishops from Tver and Pskov, and an Archimandrite from Vyshny Volochyok. His uncle Hieromonk Aleksii (Vinogradov) was a missionary in Beijing; yet M. N. Vinogradov’s parents were neither religious nor active in the church. The article presents information on Vinogradov’s primary, secondary and higher education. It was during his years of study at the Institute of Land Surveyance that Mikhail joined the “Edinoverie” movement. One can easily evaluate his secular career as extremely successful: he advanced from being a 10th-class surveyor in a rural town to the rank of a 4thclass surveyor for the court in Tbilisi. Of particular note are M. N. Vinogradov’s relationships and contacts with well-known activists of his era, including: P. A. Stolypin, V. R. Sabler, Metropolitan Elevfery (Bogoyavlensky), and Archbishop Andrey (Ukhtomsky). Studying Vinogradov’s activities in the Caucuses in the field of spiritual education and his participation in church and public life, the author has collected and collated materials on his participation in the World War I and the White Movement, including construction of the Batumi-Trabzon railway and his service under Denikin and Wrangel. The article also analyses M. N. Vinogradov’s spiritual path, describing his life in the Troitsko-Nikolskoe Community for “Edinoverie”, which was the primary hub of this movement. A member of the parish council, Vinogradov was in charge of publishing early-printed books and of the icon workshop. His role in national congresses for “Edinoverie” is also considered. At the Moscow congress of 1909 Vinogradov was elected the Secretary and made one of the introductory speeches, calling for the unification of all supporters of “Edinoverie”. At the First and Second Congresses (1912 and 1917, respectively), he made many speeches, particularly focussing on the question of laypeople’s participation in the church and the selection of a bishop from the “Edinoverie” community. In 1921, Vinogradov was ordained to the priesthood by Patriarch Dimitry of the Serbian Church. This article also mentions his missionary work amongst Old Believers, both in Russia before the Revolution and afterwards, in the emigration. Lastly, considered are his relations with the Moscow Patriarchate in 1941.

The four-part paper using the contextual method, which means the method of compilation and content analysis, presents chronologically the discourse and fiveyear engagement, i.e. the activities and contributions of the Serbian Orthodox Church in overcoming the “Migrant Crisis (2015)” in the period 2017-2021. The main thesis of the paper is the culmination of the “Migrant Crisis (2015)” and the engagement of the Serbian Orthodox Church on media, social, and ecumenical levels. The sources we used in the paper were official announcements, encyclicals, episcopal homilies, diocesan magazines and interviews by His Holiness Patriarch Porfirije and bishops of the Serbian Orthodox Church. [ABSTRACT FROM AUTHOR]

Copyright of Kroatologija is the property of University of Zagreb, Centre for Croatian Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The post-communist period has seen several wars in regions with a majority of Eastern Orthodox Christians. These conflicts have prompted Eastern Orthodox churches to formulate stances on war and develop new doctrines of righteous war. These responses draw on a long lineage of Eastern Roman and Slavonic traditions, particularly the Cyrillian doctrine of righteous war expounded in the Life of Constantine-Cyril. This paper examines the theological responses of the Serbian Orthodox Church to the wars in the former Yugoslavia, providing a reference point for comparison with the current theological debates and assessment of doctrines of warfare in light of the war in Ukraine. The focus is on the biblical hermeneutics and theological framing of various Serbian-centered doctrines. These new outlines draw on diverse traditions within Slavonic and Eastern Orthodox theology. The paper aims to provide insights into the shaping of Eastern Orthodox positions on war and the theological genesis of justifications for war. The discussion sheds light on the intricate relationship between war and Christianity within the Eastern Orthodox context in Serbia.

Based on archival material in the Diocese of Bosnia or Đakovo and Srijem (Archdiocese of Đakovo-Osijek), we investigated petitions for the return of former Catholics to the Catholic Church. Out of 455 petitions, the Ordinariate in Đakovo approved the return of 433 people. Former Catholics - reverts - transitioned to the Serbian Orthodox Church because of mixed marriages, because of divorce and the possibility of entering into a new church marriage, as well as because of state pressure on Catholic teachers, civil officials, military personnel, doctors and lawyers. [ABSTRACT FROM AUTHOR]

Copyright of Socioloski Pregled is the property of Srpsko Sociolosko Drustvo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

After thirty years of uninterrupted rule, the Democratic Party of Socialists of Montenegro (DPS) lost the elections in 2020. This paper explores four competing, yet not mutually exclusive, hypotheses that examine the factors contributing to the fall of the DPS. These factors include the conflict between the DPS and the Serbian Orthodox Church, a perception of the country moving in the right direction, the deceleration of the EU integration process, and the declining authority of DPS party leader Milo Djukanović. Bivariate statistics, trend analysis, and regression analysis have been used as methods to test specific hypotheses. Through statistical analysis, it becomes evident that these factors are interconnected and hold significance. However, it can be argued that the negative trends in the country’s direction and the decline in the authority of the party leader were more significant factors compared to the EU support or the conflict with the Serbian Orthodox Church. [ABSTRACT FROM AUTHOR]

The paper is focused on a corpus of hymnographic texts dedicated to nun Stefanida/Stevka as an example of a literary work focused on the promotion of a newly revealed saint by the Serbian Orthodox Church, whose role is to elevate the spiritual essence of a society that underwent secularization during the socialist era, while revisiting the core principles of this society’s ideological resilience. By using means of expression, such as modern language (vernacular), fragments of Stevka’s letters, and Serbian cultural and religious topoi, the authors of the hymnographic texts made them more accessible to the contemporary believer. Additionally, the hymnographic texts symbolically represent the spiritual landscape of both past and contemporary Serbia, adding to a more comprehensive narrative about the historical cohesion of the Serbian Orthodox Church.

Religious education was introduced into the system of institutional education in Serbia in the autumn of 2001. The decision on the new subject was made at the political level, in line with a special decree by the Serbian government and Zoran Đinđić, PhD, Serbian Prime Minister at the time, without an official approval of the relevant ministry. After two decades of teaching Religious Education in the Serbian educational system, a question arises about the assessment of the results and impact of religious education in Serbian state-funded primary and secondary schools. To what extent do the secular school program, based on positive scientific knowledge, and the dogmatic confessional approach to matters of socialization and upbringing of complete persons coincide or clash with each other? Following a short historical overview of the presence of religious education in Serbia, the focus of this paper is to offer a critical review of religious education textbooks and the status of religious education teachers, achievements and effects of two-decade implementation of religious catechism in Serbian schools, functions of religious education in state-funded schools, and present-day discussions of Serbian experts of different profiles regarding the place and advantages of the confessional model of religious catechism in Serbia's educational system. At the end of the paper, the authors submit a proposal for the ways in which religious education can be improved in Serbia.

The Žitomislić Monastery, located not far from Mostar, has been considered one of the most important centres of Serbian spirituality and culture in Herzegovina since its founding. For this reason, it was the subject of extensive scientific research, while the nineteenth century was overlooked due to the lack of primary historical sources. Valuable descriptions of the monastery, providing details about its status and brotherhood, were left by Serafim Šolaja, Nićifor Dučić, and the Russian consul, Aleksandar Giljferding. The beauty of the monastery and its location along the Neretva River, on the way from Mostar to the coast, piqued the interest of many travellers, who left several records about it. A special place in the history of Žitomislić, and Serbian education in general, is held by the Spiritual School, the first of its kind in Bosnian Pashaluk, founded in 1858 by Nićifor Dučić and Serafim Perović. Like other Serbian monasteries and churches in Herzegovina, the Žitomislić Monastery survived the second half of the 19th century with occasional help from Serbia and Russia. Of special historical importance were the connections of Žitomislić with the Russian consuls in Bosnian Pashaluk.

The publication introduces into scientific circulation four letters from Metropolitan Eleutherius (Bogoyavlensky) of Lithuania and Vilna to the Deputy Patriarchal Locum Tenens Metropolitan Sergius (Stragorodsky). The letters are dated 1934. The author of the letters not only headed the Diocese of Lithuania, but also, from 1930, managed the few parishes of the Moscow Patriarchate in Western Europe. Metropolitan Eleutherius reported on important events and problems that arose in the parishes entrusted to him. One of them was the division at the Three Hierarchs Compound in Paris, caused by the wrong parish policy of Archbishop Benjamin (Fedchenkov). Another problem was the appointment of a new rector for the Three Saints Compound in Paris. For some time, the apologist of the Moscow Patriarchate I.A. Stratonov. Metropolitan Eleutherius reported on the situation in the Russian Church Abroad and on the patronage, she received from Patriarch Varnava of Serbia. The author of the letters considered his policy to be wrong and uncanonical. At the same time, the metropolitan spoke about the reconciliation between the head of the Russian Church Abroad, Metropolitan Anthony (Khrapovitsky) and the head of the Western European Russian Exarchate, Metropolitan Evlogy (Georgievsky). The letters reflect other events as well. Among them are the mission of Hieromonk Demetrius (Balfour) among the Anglicans, the last days of Archpriest Sergei Sokolovsky, a hero of the First World War who joined the Renovationist schism and converted to Catholicism, about the attempts of the publicist M.A. Kallash to publish a pamphlet against the Russian Church Abroad, etc. Many of Metropolitan Eleutherius' assessments are biased, but, on the whole, the letters are an important source on the history of Russian Orthodoxy in exile

The arrival of some 55 seminarians from St. Sava’s Theological Seminary in Belgrade, accompanied by a number of their professors, in the United Kingdom in 1916 and 1917, who took refuge at the colleges in Cuddesdon and Dorchester as well as at St. Stephen’s House in Oxford, was one of the more important events in the development of the relations between the Church of England and the Serbian Orthodox Church. Such an encounter allowed both sides to gain a better understanding of one another’s traditions. It significantly improved their friendly intercourse, established in the 19th Century. The liturgical implications of these relations were recognized in Serbia. For example, during the First World War it seems possible that some Anglicans had received Holy Communion from the Orthodox Serbian side. Also, in Serbia an official order was issued that burials taken for Anglicans should be given with full sacramental rites. In retrospect, it should be recognized that the colleges in Cuddesdon and Dorchester, respectively, facilitated the further development of Orthodox Liturgiology, including other theological disciplines among the Eastern Orthodox Schools in the 20th Century.

The authors examine the relationship between Church and state in Serbia since the election of the new patriarch in February 2021. They demonstrate the ways in which Church and state have begun to take divergent paths. This is not to suggest that political and ecclesiastical power are not deeply entwined in contemporary Serbia—they are. However, the authors show how—contrary to accounts which present Church and state as practically homologous—clerical and political leaders are increasingly pulling in different directions. They evaluate the key features of what has so far been a brief, but momentous tenure of the Serbian Patriarch Porfirije. A particular emphasis is placed on the new patriarch’s ecclesiastical diplomacy, the ever-increasing role of the Church as a mnemonic agent, the Church’s reaction to Belgrade hosting an LGBT pride parade and, finally, its rapport with the Serbian government.

It is more than the eighth years (2023) since the culmination of the “Migrant Crisis (2015)”, the biggest and most serious since WW2, and in the Serbian theological scientific community, a scientific work with such a topic, overview and research (?) has not yet appeared. In this five-part paper, the engagement, i.e. what were the attitudes, activities, and contributions of the Serbian Orthodox Church in overcoming it during the culmination year (2015-2016) of the “Migrant Crisis (2015)” is presented. The author also provided definitions of the terms: migrant, refugee, asylum seeker, foreigner, internally displaced person, and stateless person. [ABSTRACT FROM AUTHOR]

Balkan states have remained susceptible to Russian influence in the 21st century due to a concurrence of contemporary and historical factors. In Serbia, such factors have contributed to the high favourability of Russia among the general public, despite government leadership attempts to balance between these sentiments and relationships with the West. To best understand these trends, one of the most compelling examples is the role of the Russian Orthodox Church (ROC) and the Serbian Orthodox Church in serving as forces to strengthen the shared history of these two nations. Since the fall of the Soviet Union, the ROC has served as a vital partner to Putin and to the Russian government in justifying their ideologies, along with the strong transnational presence of the ROC as a soft power. Accordingly, the role of religious institutions as public diplomacy actors is exceedingly important to understand in today’s global setting. For states like Serbia, this presents a setup whereby Russian positions may be shared or reinforced through religious channels. It is, therefore, crucial for scholars, political analysts and public policy makers to better understand the link between religion and public diplomacy, and to formulate policies and programmes that specifically consider activities disseminated by religious institutions [ABSTRACT FROM AUTHOR]

In this paper, I analyse the processing of two Ottoman-Turkish documents from 1589, preserved in the Hajdú-Bihar County Archive and issued by the Pasha of Buda. These documents pertain to the case of tax-collecting Serbian bishops in Debrecen. I investigate why Orthodox Serbian bishops attempted to collect taxes in the Protestant Hungarian market town of Debrecen. To address this question, I examine the structure of the Serbian Orthodox Church in Hungary and the nature of the taxes sought by the bishops from the inhabitants. Additionally, this work aims to explore problems associated with previous translations of the documents and provide new suggestions for them. [ABSTRACT FROM AUTHOR]

The paper is focused on a corpus of hymnographic texts dedicated to nun Stefanida/Stevka as an example of a literary work focused on the promotion of a newly revealed saint by the Serbian Orthodox Church, whose role is to elevate the spiritual essence of a society that underwent secularization during the socialist era, while revisiting the core principles of this society's ideological resilience. By using means of expression, such as modern language (vernacular), fragments of Stevka's letters, and Serbian cultural and religious topoi, the authors of the hymnographic texts made them more accessible to the contemporary believer. Additionally, the hymnographic texts symbolically represent the spiritual landscape of both past and contemporary Serbia, adding to a more comprehensive narrative about the historical cohesion of the Serbian Orthodox Church. [ABSTRACT FROM AUTHOR]

The article analyses political, religious and propaganda activity of Vasilije (Vasa) Šurlan, an orthodox priest, during the Second World War, as one of the very few documented cases of ideological collaboration between ethnic Serbs and NDH state authorities. Motivation, nature and genesis of collaboration are particularly in the focus of this paper, hence some less known and academically not used historical documents, including Šurlan’s letters from 1941, are published here.

When analyzing the relations of the Fanar - Patriarchy of Constantinople - towards the Serbian Orthodox Church, we have different periods. These are: periods of cooperation and periods of confrontation which were initiated by the Fanar. In this paper, we will talk about the period of confrontation. After the fall of the medieval Serbian state under the rule of the Ottoman Empire, the Orthodox found itself under the rule of the Muslims. Their position worsened with the abolition of the Patriarchate of Peć in 1766. It happened due to several things. The main reason cited is the mistrust of the Porte towards the Serbian Church and the work of the Fanariot Greeks who wanted to subjugate the Patriarchate of Peć to the Greek Church. The very act of abolition was preceded by attempts at Hellenization. It was not seen only in Serbia, but also in Bulgaria, where many learned Bulgarians considered themselves Greeks. Simultaneously with the arrival of Greek bishops at the head of the Serbian dioceses, the merciless plundering of the Serbian people began. It was one of the main reasons for the Islamization of not only the Serbs, but other peoples as well. The second period is contemporary. In it Fanar(iots) disputes the autocephaly of the Serbian Orthodox Church, as well as the territories under its jurisdiction. That is why they renamed it to the "Church of Serbia." Thereby taking away all dioceses outside the territory of the present-day state of Serbia from the Serbian Orthodox Church.

The first written records about Serbian people in the land of Australia are dated around 1860, but during the 19th and the beginning of the 20th century, there were very little data about this community, even in their land of emigration, and also in their homeland. This article will try to note and identify some members of the Serbian emigration community from 1941 to 1991 who became authors of various literary types in the Serbian language. They tried to express themselves in their first language, about their feelings, homesickness, their thoughts about life, and their political opinion. Their endeavor in literacy mostly stayed unknown to people in the former Yugoslavia, as well as in Serbia, because most of them were considered political dissidents. The Serbian Academy of Science and Arts made the first bibliography of Serb authors in Australia and their work in 2002. This article lists six more authors and two publishers and their works that were previously unknown.

After the death of the Russian patriarch Sergius, preparations for the election of a new patriarch began immediately, in which the government of the Soviet Union provided ample assistance. Unlike the last election, in which Sergius had been elected through the Synod and several bishops because of warfare, this time it was planned for the election assembly to be held in full presence of all the bishops, priests, and lay people. It was also planned to invite the heads of other Orthodox churches, including the Serbian Orthodox Church. As Patriarch Gavrilo was prevented from responding to the summons, as he was in captivity and nothing was known about him, his then deputy metropolitan of Skopje, Josif Cvijović, and the bishop of Niš, Jovan Ilić, went to the assembly. At that time, they witnessed the strengthening of the Russian Church, with the help of the state.

Serbian education in Bosnia and Herzegovina under the Austro-Hungarian occupation developed in specific and complex socio-political circumstances. The entire school policy of the new authorities developed in accordance with their political and strategic interests, primarily the physical and spiritual separation of the occupied provinces from Serbia and the establishment of a new, artificial national and cultural identity. Serbian confessional schools, as guardians of Serbian culture and national identity, were under strong and continuous political pressure from the Austro-Hungarian authorities, which culminated during the First World War. Despite this, closely related to the Serbian Church and the Orthodox clergy, the Serbian schools survived as a strong bulwark against Kale's assimilationist political ideas.

Throughout centuries, the concept of church music has held significant importance within the Orthodox Church. Its positive reception in the life of the Serbian Orthodox Church is evident by its frequent usage to describe various musical practices, such as: 'church singing, 'choral singing, 'polyphonic singing (or singing from sheet music)', 'Serbian folk singing', 'Karlovac chant', 'Belgrade chant' or 'Byzantine chant'. Drawing from anthropological research, we establish the definition of music through two interdependent approaches. Music is a cultural construct that lacks uniqueness and universality, but rather possesses a multitude of meanings dependent on collective and individual perspectives. Simultaneously, music is a cultural phenomenon that engenders diverse forms of identity, ranging from ethnic, gender, individual, collective, to local or global identities. From the perspective of Eucharistic theology, the Church is presented as the Mystery of unity between the created and the uncreated, founded in the Trinitarian nature of existence. The identity of the Church is not confined to historical and institutional frameworks, but is found in eschatology - the Kingdom of God. The Eucharistic church singing is examined in relation to church music and its connection with the anthropological understanding of music. The findings are analyzed from the standpoint of Orthodox ecclesiology. This paper aims to explore whether the identification of Eucharistic church singing with music, as a human category, can be positively argued within Orthodox theology.

This paper will analyze the status that various religious communities enjoyed in the Independent State of Croatia (Nezavisna Država Hrvatska; hereafter NDH), focusing on the legal status and relations, both practical and financial, these communities enjoyed with the Ustasha movement and state authorities. The religious question was a key political problem in the NDH: the treatment of different religious communities serves as a paradigm of the character of the NDH as a state. Numerous studies have been written on the participation of Catholic clergy in the atrocities of the Ustasha movement and the NDH with the earliest being published immediately after the end of the war in 1945. The persecution of the Serbian Orthodox Church has been well documented in a number of important studies. Instead, this article will focus on legal and administrative issues and financial exchange between various religious communities and the NDH authorities as well as the state’s program of mass religious conversion since these illustrate the authentic intentions of the Ustasha regime and the Roman Catholic Church in Croatia, as the dominant social and political forces in the state, regarding state religious policy. The article is largely based on primary archival sources drawn from the Croatian and Serbian state archives.

This article makes public the letters of Revd. Vladimir Rodzianko (Hieromonk Vasily) to Protopresbyter Georgy Grabbe. Both the sender and the addressee are wellknown. The former is the future bishop and a long-term prsenter of Orthodox programmes on BBC Radio. The former also became a bishop, and for many years was the secretary of the Synod of Bishops of the Russian Church Abroad having a great infl uence on its policy. The letters were written in the early 1979 in the moment of great changes in the life of their author. The fi rst letter was prepared when he was Protopriest Vladimir, the second soon after his becoming a monk as Hieromonk Vasily. The reason for the letters were the attacks of the administration of the Russian Church Abroad against Moscow Patriarchate as well as the idea, popular in the Russian Orthodox Church, that there is no holy grace at all in any communities not belonging to the Orthodox Church. This idea was put forward by Protopresbyter G. Grabbe in the article Acribeia and Oeconomy. This approach was aggravated by the fact that the administration of the Russian Church Abroad regarded as apostate the clergy of Moscow Patriarchate. The consequence was an idea about their gracelessness. Hieromonk Vasily (Rodzianko) thought that this was erroneous and dangerous. Using certain historical evidence and an opinion of St. Ioann (Maksimovich), he claimed that the Orthodox gaith and the Eucharist are supreme over the jurisdictional controversies and that the temporary discord does not aff ect grace. The letters contain interesting facts as to relations between the Russian Church Abroad and the Serbian Church in the 1920s — 1940s, describe little-known details between the Russian Church Abroad and other branches of Russian church in exile.

In the early modern era, the Serbs who lived in the Balkan Peninsula under Ottoman rule formed what was known as a millet. From 1557, their leader was the head of the Patriarchate of Peć, whose jurisdiction and scope of territorial powers were constantly determined by an official document issued by the sultan – i.e., a berat. The aim of the article is to characterise the legal situation and fiscal obligations of the Serbian people in the Ottoman Empire in the period between their first (1689/1690) and second (1737–1739) migration. The research focuses on the times of Patriarch Arsenije IV Jovanović Šakabenta (1698–1748) and his methods of obtaining various kinds of tributes (dimica, svadbina) to pay the annual kesim tax to Hazine-i Âmire. The text also analyses the areas where the Patriarchate of Peć held jurisdiction in the first decades of the 18th century.

This paper aims to analyse the possible influence of politics on the ethnic, linguistic, and religious distinctiveness of Montenegrins in relation to Serbs. The influence of politics on the ethnic distinctiveness of Montenegrins has especially been active since the beginning of the 21st century; hence this period represents the main time frame of the analysis. Since the difference between Montenegrins and Serbs is very blurred in terms of ethnic, linguistic, and religious distinctiveness, one of the hypotheses we argue in this paper is about politics, which appears as the main factor that dictates the differences between these two peoples in Montenegro. Consequently, the next hypothesis we argue about is the increased political differences between Serbia and Montenegro, the widened gap between ethnic Montenegrins and Serbs, the increased number of Serbs, and the reduced number of Montenegrins. On the other hand, while harmonious relations between Serbia and Montenegro prevailed and the difference between ethnic Serbs and Montenegrins was not politically encouraged, the number of Montenegrins increased, and the number of Serbs in Montenegro decreased. [ABSTRACT FROM AUTHOR]

The area of Kosovo and Metohija represents the political, religious, economic and cultural center of the medieval Serbian state from the beginning of the 14th century until the Battle of Marica in 1371. The aim of this paper is to present to what extent the topics related exclusively to this space are present in scientific works in the last thirty years, which is an indicator of the attention paid to it in Serbian medieval studies in general. [ABSTRACT FROM AUTHOR]

Сербское население района города Буды „Табан“, также называемого по данной общине Рацкий город (Рацварош), переживало свой расцвет в 18-ом веке и первой половине 19-ого века. После разрушения сербского православного храма в Буде зимой 1949–1950 годов пострадали не только кафедральный собор Будайской эпархии Сербской праволавной церкви, но и организовавшаяся вокруг него сербская община, проживавшая здесь не меньше трехсот лет. Кроме сохранившихся предметов разрушенного храма память о былой табанской общине сербов хранят – посредственным или непосредственным образом – и сербские кириллические продукты Университетской типографии в Буде. Поскольку кириллическая деятельность данной типографии играла решающую роль в истории будайских сербов, а также и в сербской культуре в общей сложности между 1796 и 1850 годами, именно это период, из которого в типографических продуктах данной печатни и в архивных документах, относящихся к ним содержатся ценные сведения о сербах в Буде. В предлагаемом сообщении на материале документов, хранящихся в Венгерской национальной библиотеке им. Сечени рассматриваются вопросы, как сербы в Буде, в том числе и сербская интеллигенция, проживающая некоторое время в городе, принимали участие в работе Университетской типографии, какие печатные продукты они поддерживали как пренумеранты или заказывали для себя. На основе данных книг предоставляется возможность сделать определенные выводы не только о книжной культуре, об ориентации в области просвещения, но и об общественных ролях, об экономической силе, о формировании национального идентитета рассматриваемой общины. [ABSTRACT FROM AUTHOR]

Copyright of Scrinia Slavonica is the property of Scrinia Slavonica and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper discusses the clothing of the Serbian Orthodox Church believers at the end of the twentieth and the beginning of the twenty-first century. The main goal was to determine whether there is a desirable/ideal model of clothing for SOC believers, at the liturgy as well as the type and degree of deviation from it in the daily practice of believers. The paper is based on ethnographic material collected during the last five years in churches and monasteries throughout Serbia using the method of observation, semi-structured questionnaire, informal conversation and the use of information from Orthodox forums and websites.

This article characterises and contrasts the most visible changes in the Serbian Church's public role with less visible and analysed trends among its believers. A very tight intertwining of the religious and the political elevated the Serbian Church's institutional position, secured an unprecedented construction boom, and even influenced some devotional practices of the faithful, especially through victimhood-oriented collective identity building. Yet our research demonstrates the ambiguous impact of these changes on believers, whose lives revolve around the liturgical cycle, fasting, and reverence for monasticism. These differences have already created rifts within the Church. In a trend that it is unrecognised by secular observers, it seems that some believers are increasingly differentiating between their ethnic and confessional identities. [ABSTRACT FROM AUTHOR]

Religion has always had a special impact on man's attitude towards animals. In this context, this paper explores the correlation between animal welfare and Orthodox Christianity, with specific reference to the position of the Serbian Orthodox Church on this issue. The research has been conducted with the aim of examining the links between animals and Orthodox Christianity, establishing whether the official position of the Serbian Orthodox Church (SOC) promotes animal welfare, and whether its activities embody the recognition and protection of animal rights. For the purposes of this paper, the author has applied the sociological, legal-dogmatic, and historicalcritical methods. The conducted research shows that the Serbian Orthodox Church does not have an official position on animals; thus, the correlation between animal welfare and Orthodox Christianity cannot be precisely determined. Yet, due to the impact of the canons of the Holy Scriptures, it is quite certain that the Serbian Orthodox priests formally advocate for animal welfare and observance of animal rights, and officially condemn any cruel treatment against animals. On the other hand, man's love for animals must be moderate and never above man's love for God and other human beings. Orthodox Christianity does not prohibit the use of meat and fish in nutrition, nor does it consider killing animals an immoral act. Such an approach is also pertinent to Islam and Judaism, while Buddhism advocates respect for all forms of life by promoting the principle of ahimsa (non-violence), which applies to all living beings. It is clear that Orthodox Christianity does not advocate for the recognition of animals' rights to life, nor does it recognize animals as legal subjects. The twelve-year application of the Animal Welfare Act in the Republic of Serbia has shown that a number of factors hinder a better protection of animal welfare. The Serbian Orthodox Church largely contributes to such a situation by failing to promote animal welfare, protection and a more humane treatment of animals (particularly stray or abandoned animals) in its regulatory acts and social activities.

In this paper, the author analyzes ecclesiastical penalties, according to the Constitution of the Serbian Orthodox Church (SPC) of 1947. This is the highest legal act of the SPC which contains, besides the provisions that regulate the rules of church life and the authority of certain bodies of the SPC, a number of provisions related to offenses (guilt) and sanctions for unlawful acts. In addition to the offenses and system of ecclesiastical criminal sanctions, the paper also points to the jurisdiction of church courts in pronouncing ecclesiastical sentences. Church impunity and punishment are presented, in accordance with the system of the Constitution of the SPC. The penalties vary depending on whether they can be given to priests or believers because the purpose of punishment is different from those of the two categories of Church members. Wherever necessary, the similarities and differences are pointed out between the criminal law provisions in Constitution of the Serbian Orthodox Church and the criminal law of the Republic of Serbia, as well as development of ecclestiastical crimes and penalties from first cannons, Dušan's Code to nowdays. The aim of this paper is to point out to both scholarly and expert public, and believers, who are most often lay people, this part of the church right, which, according to the author, is unjustly neglected in this kind of papers.

The goal of this article is to highlight the religious dimensions of the Covid-19 pandemic in Serbia through sociological interpretation of the institutional role of the Serbian Orthodox Church (SOC), including the process of the adjustment of clergy and believers to pandemic circumstances. Such an adjustment involves religious discourse, ritual practice, community and institution. A greater attention is thus dedicated to the uniqueness of the church institution in its relation to a broader social community, especially with regard to the discrepancies between the church practices and official state measures and restrictions. This also implies the necessity to mitigate tensions and prevent potential rifts between the religious and secular communities, or church and state. [ABSTRACT FROM AUTHOR]

The article is devoted to the peculiarities of modern worship and an emerging liturgical revival movement in the Serbian Orthodox Church. Among the specifics in the celebration of the Divine Liturgy representative of this renewal movement, the author lists the following: worship with the holy doors open, censing during the Alleluia, preaching after the reading of the Gospel, pronouncing eucharistic prayers in an audible voice, the elimination of the troparion of the Third Hour. Under consideration are such issues as the frequency of communion, the possibility of performing the sacrament of marriage during the Liturgy, and the removal of particles for holy angels during the prothesis rite. The author concludes that, on the one hand, the liturgical renewal movement in Serbia reflects the emergence of broader theological formation in the post-Yugoslav Serbian Church. On the other hand, criticism of the liturgical movement is largely due to the fact that Serbian believers have different levels of theological formation and different experience of participating in Church assembly, which is largely due to the specifics of the historical development of the Serbian Church. Thus, liturgical renewal is only part of a larger renewal of Church life, the goal of which is a more complete realization of life in Christ.

This paper, based primarily on unpublished German sources and on relevant Serbian sources and literature, deals with the contacts between the German Evangelical Church and the Serbian Orthodox Church in the period 1935–1941. These contacts constituted an important albeit inadequately researched episode in Yugoslav-German relations prior to the outbreak of World War II. The foreign ofϐice of the German Evangelical Church, led by the energetic bishop Heckel, attempted to sway the Serbian Orthodox Church and establish cooperation against the enemies of Germany, both communists and Anglicans.

Current works have focused on the role of urban heritage to sustainable development in postwar cities and have highlighted the significance of participatory and inclusive approaches that involve citizens and key stakeholders in the conservation and regeneration of heritage areas. However, this task is rather complex and challenging, especially in areas inhabited by multiple ethnic groups. Skills in negotiation and building trust are as important as skills in restoration and conservation of the physical fabric. However, the current literature lacks in-depth understandings of how negotiations in these contexts work and what we can learn from the past. The aim of this paper is to explore this issue by using a case study analysis, in particular, that of Kosovo. This paper looks at how the process developed during the implementation period of Annex V of the Comprehensive Proposal for the Kosovo Status Settlement (CSP) related to cultural heritage preservation. We analyze the sociocultural and political dynamics on the ground by focusing on Article 4 that deals with protective zones. With a critical examination of the approaches taken by stakeholders, including the public discourse and the example of the historic centre of Prizren, we suggest rethinking the implementation of Annex V as a sustainable option, rather than looking at other (beyond Annex V) alternatives that could potentially undermine the inter-community rebuilding efforts, and instead of creating the basis for sustainable cultural heritage preservation and reconciliation would eventually contribute to escalation and deepening of the conflict.

The question of nationality in the Balkans, especially in the South-Slavic territory, has always been burdensome and it has historical, legal, and political connotations. After the bloody breakup of the former Yugoslavia, the question of Montenegrins’ national identity and their relationship with Serbia and the Serbs has intensified over the past twenty years. The relationship between these two nations became strained on the eve of the First World War and this culminated in 1918, when Belgrade, with the help of Montenegrin Serbs, annexed the internationally recognized Kingdom of Montenegro. Since then, the branch declaring itself to be Serb in the national sense remains strong among the Montenegrins. However, the Montenegrin population voted for independence in the referendum held in 2006. Since then, there have been two views on national and state history, culture, and identity of the smallest postYugoslav republic. Fifteen years after the restoration of statehood (21 May 2021), the population is as divided as it was at the time of independence. In this paper, we place special emphasis on the 1918 Podgorica Assembly, which is the starting point of Serbian-Montenegrin disputes regarding nationality and statehood. [ABSTRACT FROM AUTHOR]

In the early modern era, the Serbs who lived in the Balkan Peninsula under Ottoman rule formed what was known as a millet. From 1557, their leader was the head of the Patriarchate of Peć, whose jurisdiction and scope of territorial powers were constantly determined by an official document issued by the sultan - i.e., a berat. The aim of the article is to characterise the legal situation and fiscal obligations of the Serbian people in the Ottoman Empire in the period between their first (1689/1690) and second (1737-1739) migration. The research focuses on the times of Patriarch Arsenije IV Jovanović Šakabenta (1698-1748) and his methods of obtaining various kinds of tributes (dimica, svadbina) to pay the annual kesim tax to Hazine-i Âmire. The text also analyses the areas where the Patriarchate of Peć held jurisdiction in the first decades of the 18th century. [ABSTRACT FROM AUTHOR]