Relevant bibliographies by topics / Srpska pravoslavna crkva

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Academic literature on the topic 'Srpska pravoslavna crkva'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Srpska pravoslavna crkva"

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Radic, Radmila. "SRPSKA PRAVOSLAVNA CRKVA I EKUMENSKI POKRET, 1918-1941." Srpska politička misao, Specijal 3/2022 (July 14, 2022): 83–98. http://dx.doi.org/10.22182/spm.specijal32022.5.

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Srpska pravoslavna crkva bila je jedan od osnivača ekumenskog pokreta. Osim iskrenih pristalica ekumenskog dijaloga, u njenim redovima bilo je i kritičara, ali rezerve SPC proizašle su iz uverenja da je reč o složenom pitanju dogmatske, pravne i disciplinske prirode koja bi sve pravoslavne crkve trebale da reše. SPC je bila uključena u razne ekumenske organizacije i pokrete i imala je predstavnike u brojnim telima koja su dala značajan doprinos približavanju Crkava. Održavala je prijateljske odnose sa mnogim protestantskim konfesijama, posebno sa Anglikanskom crkvom. Tokom 1930-ih početne nade u anglikansko i pravoslavno crkveno jedinstvo s početka 1920-ih pokazale su se neostvarivim. Ovaj prilog je pokušaj da se na osnovu dosadašnjih istraživanja napravi pregled pozicije, uloge i doprinosa Srpske pravoslavne crkve ekumenskom pokretu između dva svetska rata.
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Milosevic, Zoran. "ISTOČNI PAPIZAM I POKUŠAJ POTČINjAVANjA (DELA) SRPSKE PRAVOSLAVNE CRKVE FANARU." Nacionalni interes 42, no. 2/2022 (September 9, 2022): 121–45. http://dx.doi.org/10.22182/ni.4222022.7.

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„Istočni papizam“ je jedan od glavnih bogoslovskih i kanonskih izazova sa kojima se suočava savremena pravoslavna Crkva. Zapravo, radi se o iskušenju vlasti, jer vaseljenski patrijarh želi svu vlast nad pravoslavnima, kao što je ima papa nad rimokatolicima. U tom smislu pristalice „istočnog papizma“ pojavile su se i u Srpskoj pravoslavnoj crkvi kroz lik tri episkopa iz SAD: Maksima, Irineja i Longina. Oni su pokušali da svoje eparhije (prema obrascu ukrajinskih) prepotčine Fanaru. Da bi opravdali svoje delo idu tako daleko da negiraju autokefalnost Srpske pravoslavne crkve, unose raskole i svedoče nepravoslavno bogoslovlje. Za ovakvu politiku imaju podršku SAD, Evropske unije, ali i NATO-a, pri čemu ova gigantska vojna organizacija ne krije da joj je cilj uništenje Srpske pravoslavne crkve (general pukovnik Frenklin Ben Hodžis).
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Radić, Radmila. "Srpska pravoslavna crkva tokom 90-ih." Poznańskie Studia Slawistyczne, no. 10 (June 4, 2016): 257. http://dx.doi.org/10.14746/pss.2016.10.17.

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Vukomanović, Milan. "Srpska pravoslavna crkva, desekularizacija i demokratija." Poznańskie Studia Slawistyczne, no. 10 (June 4, 2016): 269. http://dx.doi.org/10.14746/pss.2016.10.18.

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Subotic, Momcilo. "IDENTITETSKA PITANJA CRNE GORE." Politička revija 63, no. 1/2020 (May 25, 2020): 11–48. http://dx.doi.org/10.22182/pr.6312020.1.

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Autor u članku polazi od stava da aktuelna crnogorska vlastželi da, putem Zakona o slobodi veroispovesti, izvrši „objedinjavanje pravoslavne crkve u Crnoj Gori“, tako što će umesto Srpske pravoslavne crkve ustoličiti tzv. Crnogorsku pravoslavnu crkvu, što bi predstavljalo završni potez u zaokruživanju crnogorske državne nezavisnosti. To bi istovremeno značilo odricanje od srpskog istorijskog i etnojezičkog identiteta i uspostavljanje novog- crnogorskog, čije bi komponente bile:umesto srpskog, „dukljansko“- „crvenohrvatsko“ istorijsko poreklo, umesto SPC, novonastala „Crnogorska pravoslavna crkva, te preimenovani srpski jezik u – crnogorski.Pored pomenutog, ovaj članak, koji ima izrazit društveni i naučni značaj, sadrži i kratak pregled crnogorske istorije i „etnogeneze“, koja je novijeg datuma i kretala se od srpstva ka crnogorstvu, naročito u periodu druge Jugoslavije, za vreme Titove kroatokomunističke vladavine, zatim od crnogorstva ka antisrpstvu, u savremenom periodu crnogorske državne nezavisnosti pod vladavinom Mila Đukanovića, zatim crnogorsko priznanje „Kosova“, te ambivalentan odnos prema Rusiji i ulazak Crne Gore u NATO, kao i najnovije „događanje“ naroda i mogući politički epilog ovog procesa nagoveštene resrbizacije ekskluzivno crnogorskog identiteta. Kao važno, moguće i ključno, pitanje tiče se psihičkih svojstva i mentaliteta Crnogoraca, koji poseduju veoma izražen „konvertitski sindrom“. U radu je o tome konsultovana odgovarajuća literatura.
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Stepic, Milomir. "KOSOVO I METOHIJA: GEOPOLITIČKI ASPEKTI BRZOG REŠENJA I ZAMRZNUTOG KONFLIKTA." Nacionalni interes 38, no. 2/2020 (November 24, 2020): 7–30. http://dx.doi.org/10.22182/ni.3822020.1.

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Prema kosovsko-metohijskom problemu postoje različiti stavovi – dok za arbanaški činilac nema dileme o tzv. kosovskoj nezavisnosti kojoj nedostaje samo priznanje zvaničnog Beograda i članstvo u UN, u srpskom društvu saglasje o Pokrajini kao neupitnom delu Srbije ne postoji. Srpska politička nomenklatura, građanistički i prozapadno orijentisane stranke, organizacije i uticajni pojedinci su za brzo rešenje po cenu gubitka cele ili dela kosovsko-metohijske teritorije. S druge strane, nacionalno profilisana elita, Srpska pravoslavna crkva i velika većina naroda su za očuvanje Ustavom i Rezolucijom 1244 SBUN definisane celovitosti Srbije, tj. za taktičko odlaganje odluke do (još) povoljnijih međunarodnih prilika. U radu se analiziraju posledice prve i druge opcije i ističe se da bi Srbija eventualnim gubitkom Kosova i Metohije postala višedimenzionalno oštećena, invalidna država. Budući da se na globalnom planu odnosi menjaju u srpsku korist, autor ističe prednosti aktivnog zamrznutog konflikta kao trenutno jedinog efikasnog načina da se sačuvaju stanovništvo, teritorijalni integritet, neprocenjivi prirodni resursi, identitetski reperi, geopolitičke prednosti, međunarodni kredibilitet zemlje i naroda.
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Prvulovic, Vladimir. "DOBROVOLjNA ASIMILACIJA SRBA ?" Nacionalni interes 40, no. 2/2021 (August 4, 2021): 135–53. http://dx.doi.org/10.22182/ni.4022021.6.

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Posle svih nepravdi koje su međunarodni faktori, pre svega ratni neprijatelji, ali i kasniji mirotvorci, učinili srpskom narodu u dva svetska rata, u planiranom razbijanju SFRJ – medijskom harangom, sankcijama i agresijom NATO na SRJ i Srbiju, jasno je da tada, pa ni danas nije bilo lako biti Srbin. Sigurno je rizično javno se tako deklarisati u svetu koji je Srbe svrstao u „loše momke“, a posebno je to teško našim iseljenicima u zemljama sa dominantnim antisrpskim stvavovima. Zato se mnogi naši iseljenici, iz egzistencijalnih, pre svega ekonomskih razloga, ustežu da izraze svoje srpsko poreklo i identitet. Ako moraju, radije ističu da su Jugosloveni. Za razliku od njih, pripadnici bivših jugoslovenskih naroda, razbijanjem Jugoslavije uz pomoć zapadnih zemalja u koje su se kasnije iselili, ponosito ističu svoju novu državnost, odričući se srpske prošlosti, istorije i kulture i distancirajući se od svega što je srpsko. Sve to, pokazali su podaci iz poslednjeg popisa stanovništva u SAD 2011, koji nam daje neverovatne statističke podatke. U SAD ima duplo više Jugoslovena, a od Srba više Hrvata, Slovenaca, pa čak i Albanaca. To je činjenica koja ukazuje da se na duži rok, posebno u drugoj i trećoj generaciji naših ljudi u rasejanju, radi o nekoj vrsti dobrovoljne asimilacije, uz postepeni gubitak srpskog nacionalnog i kulturnog identiteta. Srbija, kao zemlja matica i Srpska pravoslavna crkva, bi morale da preduzmu državničke i verske, obrazovne, međunarodno pravne mere, za ohrabrivanje i zaštitu naših ljudi u rasejanju da sačuvaju svoj srpski identitet i prenose ga na nove generacije svojih potomaka. Inače će polako, ali sigurno čak i statistički nestati.
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Milošević, Zoran. "Fanar and the Serbian Orthodox Church." Srpska politička misao, no. 00 (2023): 4. http://dx.doi.org/10.5937/spm82-47089.

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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.
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Radulović, Lidija. "(Hiper)produkcija čuda i čudesnih dela: značenja narodnih i crkvenih interpretacija i njihov značaj za proces desekularizacije u Srbiji." Issues in Ethnology and Anthropology 7, no. 4 (March 4, 2016): 919–33. http://dx.doi.org/10.21301/eap.v7i4.2.

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Čuda i čudesa u Srbiji poslednjih dvadesetak godina bitno su obeležje procesa desekularizacije koji se odvija na različitim nivoima. Srpska pravoslavna crkva teži da revitalizuje crkveno pravoslavlje i privuče što više vernika, međutim, među vernicima se istovremeno revitalizuje i narodno pravoslavlje kroz populističke interpretacije sa elementima narodne religije. U ovom radu se analizira javna produkcija čuda u Srbiji na osnovu medijskih izvora, a zatim, lična iskustva ispitanika koji svedoče o nekim manifestacijama čuda.
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Majer Jurišić, Krasanka, and Ivana Hirschler Marić. "Crkva sv. Julijana u Šibeniku, povijesne faze i tipologija." Portal, no. 11 (2021): 23–44. http://dx.doi.org/10.17018/portal.2020.2.

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Prvi pisani spomen šibenske crkve sv. Julijana datira u treću četvrtinu 14. stoljeća, kada se ona navodi kao ecclesia sancti Iuliani. U 15. je stoljeću nad tom crkvom dograđena gornja, crkva sv. Nikole, o čemu svjedoči vizitacija koju je kanonik Juraj Šižgorić obavio 1481. godine. Dana 17. ožujka 1569., prema odluci mletačkog Senata, crkva je dana na korištenje pravoslavnim Grcima i uređena je po propisima istočne crkve, no katolički oltar sv. Mihovila i sv. Julijana, tada smješten na bočnom zidu crkve, i nadalje je održavan. Od 1778. godine crkva je postupno bila u sve lošijem stanju, čak je početkom 19. stoljeća služila kao skladište. Dana 25. srpnja 1875. nadarbenik Ivan Belamarić se u korist pravoslavne šibenske crkvene općine odrekao prava na katolički dio. Gornju su pak crkvu pravoslavni Srbi prepustili starokatolicima 1931. godine, a od 1933. godine je u donjem prostoru bila „Nova štamparija“. U prosincu 1943. cijela je građevina znatno stradala u savezničkom bombardiranju Šibenika. Konzervatorsko-restauratorska i arheološka istraživanja provedena 2019. godine ponudila su uvid u povijesni pregled zbivanja i određivanje pojedinih faza, te su ostvareni preduvjeti za buduće korištenje crkve sv. Julijana, valorizirajući njezinu pripadnost malobrojnom tipološkom krugu dvokatnih crkvi na našoj obali, kao i kontinuitet postojanja i održavanja više liturgija na tom mjestu, ispreplićući različite obrede i vjere kroz nekoliko stoljeća.
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Dissertations / Theses on the topic "Srpska pravoslavna crkva"

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Tomić, Duško. "Položaj SPC u konfliktu na Kosovu i Metohiji." Beograd : Zadužbina Andrejević, 2006. http://catalog.hathitrust.org/api/volumes/oclc/174211413.html.

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Originally presented as author's Master's thesis titled: Savremeni položaj Srpske Pravoslavne Crkve u konfliktu na Kosovu i Metohiji ; defended July 11, 2005, Fakultet civilne odbrane Univerziteta u Beogradu.
Includes bibliographical references (p. 71-75) and index.
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Milošević, Radomir M. "Crkveno zadužbinarstvo kod Srba : motivi, obim, kontinuitet." Smederevo Hram Svetog Apostola Luke, 2005. http://bvbr.bib-bvb.de:8991/F?func=service&docl̲ibrary=BVB01&docn̲umber=016666925&linen̲umber=0001&funcc̲ode=DBR̲ECORDS&servicet̲ype=MEDIA.

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Micich, Alex. "Bishop Nikolai Velimirovic and the Bogomoljacki Pokret." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Fotić, Aleksandar. "Sveta Gora i Hilandar u Osmanskom carstvu : XV-XVII vek." Beograd : [Sveta Gora Atonska] : Balkanološki institut SANU : Sveti Arhijerejski sinod Srpske pravoslavne crkve ; Manastir Hilandar, 2000. http://catalogue.bnf.fr/ark:/12148/cb39956222h.

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Texte remanié de la thése de l'auteur "Turska i Hilandar u XVI i XVII veku" : Filozofski fakultet Beograd : 1999.
Résumé en anglais. "Rečnik osmanskih termina" p. 439-449. Bibliogr. p. 452-471. Index.
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Books on the topic "Srpska pravoslavna crkva"

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Grujić, Radoslav. Pravoslavna srpska crkva. Beograd: EVRO, 1995.

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Bilinac, Ranko. Srpska pravoslavna crkva u Foči. Foča: Crkvena opština Foča, 2008.

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Ćosović, Stevo. Srpska pravoslavna crkva u Dubrovniku. Beograd: Svet knjige, 2008.

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Ernaut, Miloš. Srpska pravoslavna parohija staromajdanska. Banja Luka: Eparhijski upravni odbor Eparhije bihaćko-petrovačke, 2019.

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Pupin, Michael, and Aleksandra Ninković-Tašić. Spomenici Južnih Slovena: Srpska pravoslavna crkva. Beograd: Agape knjiga, 2018.

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Puzović, Predrag. Srpska patrijaršija: Istorija Srpske pravoslavne crkve. Novi Sad: Pravoslavna reč, 2009.

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Stefanović, Živan. Srpska crkva pod komunizmom: Crkveni raskoli. Chikago: [publisher not identified], 1988.

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Bigović, Radovan. Crkva i društvo. Beograd: Hilandarski fond pri Bogoslovskom fakultetu SPC, 2000.

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Bigović, Radovan. Crkva i društvo. Beograd: Hilandarski fond pri Bogoslovskom fakultetu SPC, 2000.

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Milosavljević, Vera. Crkva u Banoštru. Sremski Karlovici: Srpska pravoslavna eparhija sremska, 2014.

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Book chapters on the topic "Srpska pravoslavna crkva"

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Džomić, Velibor. "Pravni položaj Srpske pravoslavne crkve u Sjedinјenim Američkim Državama u XX i XXI veku." In Savremeno državno-crkveno pravo : uporednopravni izazovi i nacionalne perspektive, 263–89. Institut za uporedno pravo, 2023. http://dx.doi.org/10.56461/zr_23.sdcp.11.

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Srpska Pravoslavna Crkva već duže od jednog veka vrši svoju duhovnu misiju među pravoslavnim Srbima u Sjedinjenim Američkim Državama. Na teritoriji Sjedinjenih Američkih Država Srpska Pravoslavna Crkva danas ima tri eparhije, više od 130 hra- mova, kapela i bogoslužbenih mesta, desetak manastira, više od sto crkveno-školskih opština, oko 150 parohijskih i umirovlјenih sveštenoslužitelјa i đakona, veliki broj omladinskih kampova, horova, kola srpskih sestara i srpskih pravoslavnih grobalјa. Eparhija amerikansko-kanadska Srpske Pravoslavne Crkve je 1927. godine stekla pravni subjektivitet u saveznoj državi Ilionis po Zakonu o verskim korporacijama i Srpska Pravoslavna Crkva od tada postoji kao subjekat prava u Sjedinjenim Američkim Državama. U radu se analizira pravni položaj Srpske Pravoslavne Crkve i njenih eparhija od osnivanja Eparhije amerikansko-kanadske 1921
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Škiljan, Filip. "Srpska pravoslavna crkva na Baniji u vrijeme socijalističke Jugoslavije (1945. – 1990.)." In Zbornik Drage Roksandića. Filozofski fakultet, FF-Press, 2019. http://dx.doi.org/10.17234/9789531759021.59.

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Nikolić, Gordana. "Isključenјe od dužnosti svedočenјa verskih ispovednika." In Savremeno državno-crkveno pravo : uporednopravni izazovi i nacionalne perspektive, 1101–19. Institut za uporedno pravo, 2023. http://dx.doi.org/10.56461/zr_23.sdcp.49.

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Čuvanje svete tajne ispovesti (pokajanja) oduvek je predstavlјalo izazov za verske i društvene zajednice, ali i za pravni sistem svake države i njihovu krivičnoprocesnu regulativu. Kao najveće duhovno pročišćenje vernika, ona je od strane verskih ispovednika najzaštićenija i najstrože čuvana tajna. Da li je zakonodavac dovolјno precizno regulisao odredbe krivičnopravne materije koje se odnose na isklјučenje dužnosti svedočenja verskih ispovednika? Autor u radu analizira upravo ovu procesnu normu u krivičnom zakonodavstvu Srbije sa osvrtom na uporedna rešenja procesnih zakonodavstva zemalјa bivše Jugoslavije. Na osnovu ovoga donosi zaklјučke o pozitivnim krivičnoprocesnim odredbama isklјučenja verskih ispovednika od dužnosti svedočenja, kao lica koja svojim iskazom ne bi povredila dužnost čuvanja profesionalne odnosno svete tajne ispovesti. Autor u radu analizira i krivičnomaterijalnu zaštitu ver- skih ispovednika oslobođenjem od kažnjavanja za određeno krivično delo, ali ukazuje i na pobolјšanje njihove zaštite od krivične odgovornosti u smislu drugih dela u de lege ferenda smislu. Isto tako, autor se osvrće i na svetu tajnu ispovesti (pokajanja) i zaštitu od dužnosti svedočenja koju Srpska pravoslavna crkva pruža verskim ispovednicima pozitivnom primenom Zakona o crkvama i verskim zajednicama.
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Stjepanović, Stanka. "Uticaj državno-pravnog priznanјa promjene pola na autonomno crkveno zakonodavstvo." In Savremeno državno-crkveno pravo : uporednopravni izazovi i nacionalne perspektive, 1259–75. Institut za uporedno pravo, 2023. http://dx.doi.org/10.56461/zr_23.sdcp.57.

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Djeca i mladi su se unazad desetak godina našli u jednoj orkanskoj oluji koja ih odnosi u pravcu promjene pola kao spasonosnom rješenju svih njihovih problema pubertetske dobi. Ta se pijavica, kako statistike kažu, više lijepi na djevojčice nego na dječake. Autorka u svom radu daje uporednopravni prikaz državnih zakono- davstava koja dozvolјavaju promjenu pola djece uz hormonsku terapiju i blokatore puberteta, i onih koja to ne dozvolјavaju. Nakon promjene pola u matičnoj knjizi rođenih se vrši upis promjene. Mnoge države su već uvele mogućnost da se i bez medicinskog zahvata zain- teresovani može prijaviti matičaru i reći da želi promjenu pola, a ovaj je to dužan učiniti pod određenim uslovima. Isto tako, neko ko je promjenio pol može opet tražiti da se vrati u prvobitni pol, a matičar je dužan to upisati. U ovom radu se anlizira uticaj upisa promjene pola u matičnoj knjizi rođenih na upise u matice krštenih u Srpskoj pravoslavnoj crkvi. Kako to utiče na autonomno crkveno zakonodavstvo i da li je to u protivnosti s temelјnim učenjem Crkve o čovjeku kao bogolikom biću? Da li bi u tom dijelu trebalo usklađivati državno i crkveno zakonodavstvo, kao što je to u nekim državama učinjeno, ili ne? Odgovor se daje kroz analizu i državnih propisa i crkvenih propisa i njihove praktične primjene.
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Conference papers on the topic "Srpska pravoslavna crkva"

1

Antun Dujmović, Krševan. "LAW ON FREEDOM OF RELIGION AND ITS IMPLICATIONS ON THE EU ACCESSION OF MONTENEGRO." In SECURITY HORIZONS. Faculty of Security- Skopje, 2020. http://dx.doi.org/10.20544/icp.11.01.20.p37.

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The situation in Montenegro after the adaptation of the Law on Freedom of Religion and Legal Status of Religious Communities has been defined by massive protests, civil unrest and tense political situation. The main stakeholders are not just the biggest religious institutions in Montenegro – the Serbian Orthodox Church (SPC- Srpska Pravoslavna Crkva) but also the major political parties and citizens who were coming out in the streets of all major cities of Montenegro in consecutive weeks after the law was adopted on 27th December 2019. Major protests in Montenegro went on for three months until restrictions on public gatherings were introduced in March as a measure to curb the spread of the COVID-19 pandemic. The Law was published in Montenegro’s Official Gazette (No. 74/2019) on 30th December and came into force on 8th January 2020. Evidently, the legislative procedure in the Parliament of Montenegro (Narodna Skupština) purposely took place during the festive season, as Cristian Orthodox believers of the SPC celebrated Christmas on 7th January. However, the plan of Montenegro’s ruling elite assembled within the Democratic Party of Socialists of Montenegro (DPS - Demokratska partija socijalista Crne Gore) to pass the Law beyond the radar of the wider public, failed dramatically. DPS is the legal successor of the Communist party of Montenegro in former Yugoslavia, its president Milo Đukanović is also the President of Montenegro, and DPS along with its collation partners had the power in the country since the dissolution of Yugoslavia in 1991, including the incumbent government 146 (2016-2020) until the general elections on August 30th this year. The sheer scale of civil protests in Montenegro is unprecedented not just in the modern Montenegrin state after it gained independence in 2006, but has never been recorded in its history.
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2

Džomić, Velibor. "USTAV SRPSKE PRAVOSLAVNE CRKVE OD 1947. GODINE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.151x.

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After the end of the Second World War, the Serbian Orthodox Church found itself in new social and political circumstances, but also in the legal system of socialist Yugoslavia, which was significantly different from the legal system of the Kingdom of Yugoslavia. In 1946, the new communist government adopted the Constitution of the Federative People's Republic of Yugoslavia, which, among other things, standardized the relationship between the Church and the state. On the territory of the newly formed socialist Yugoslavia, which had just come out of the war, the war against the Serbian Orthodox Church was still raging. From the positions of the new state authorities, liquidations and persecution of bishops, priests and believers of the Serbian Orthodox Church were carried out. Several laws were adopted that were directly directed against the Serbian Orthodox Church and other traditional churches and religious communities. The Law on the Serbian Orthodox Church from 1931 was repealed by the decision of the new communist government, as well as all other regulations that were passed until April 6, 1941. The Holy Council of Bishops of the Serbian Orthodox Church could not be convened in a regular or extraordinary session in wartime conditions and due to the imprisonment of Serbian Patriarch Gavrilo (Dožić). On November 14, 1946, Patriarch Gavrilo returned to the country and assumed his patriarchal duties. The Holy Synod of Bishops of the Serbian Orthodox Church, under the presidency of Patriarch Gavrilo, convened the Holy Synod of Bishops of the Serbian Orthodox Church for the first regular session after six years of being prevented from convening the highest church body. The session of the Holy Council of Bishops of the Serbian Orthodox Church was held from April 24 to May 21, 1947 in Belgrade. Although there is a belief that amendments to the Constitution of the Serbian Orthodox Church from 1931 were adopted at that session or that the "Constitution was changed", based on the relevant archival material and on the basis of the formal-legal element of this general ecclesiastical-legal act, it is established that The Holy Synod of Bishops, regardless of the numerous norms that have been retained from the Constitution of the Serbian Orthodox Church since 1931, actually adopted the new Constitution of the Serbian Orthodox Church. The subject of this work is the Constitution of the Serbian Orthodox Church from 1947, which is still in force in the Serbian Orthodox Church today.
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3

Bataveljić, Dragan, and Wolfgang Rohrbach. "POLOŽAJ SRPSKE PRAVOSLAVNE CRKVE U USTAVIMA MODERNE SRBIJE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.185b.

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In this paper the author first presents the history of Serbian Orthodox church which dates from the Middle Ages, pointing out its autonomous status which was proclaimed in 1219. The development of Serbian Orthodox Church and its rising to the highest dignity lasted one and half century when its further progress was interrupted by Ottoman conquest. The period of their rule was very harsh for Serbia and its people, as well as for their church since the Ottomans systematically vandalized and destroyed medieval monasteries and Orthodox churches. Its rise to the rang of patriarchate in 1346 lasted only one century, since after the fall of Smederevo in 1459 the Patriarchate of Peć was terminated. The following century was Dark Age for the survival of our church and the fight for its revival. Finally in 1557, the patriarchate was restored with its seat in Peć and remained there for two centuries to be terminated again in 1776. It was not before the middle of the 19th century that the hierarchy in Karlovac established the Patriarchate of Serbian Church in Sremski Karlovci which at that time belonged to Habsburg Monarchy. However, the position of Serbian Orthodox Church did not improve and only with the passing of Hattisharif, the Sultan’s charter, in 1830, did the Serbian Orthodox Church receive the true autonomy with the prospects of better days ahead. Yet, again, the First World War brought new destruction of churches and persecution of priests and church dignitaries. The creation of the first state of South Slavs, Yugoslavia, and the events that followed gave hope that a comprehensive revival of the church would take place, along with its improved position. But this hope was dispersed with the outbreak of the Second World War. After the war and the establishment of a communist government and its repression of all religious activities, the Serbian Orthodox Church faced bleak future. Only in 1990s did the situation change. The author of this paper has followed the origin, development, position, status and all other relevant aspects of Serbian Orthodox Church analyzing the available documentation, particularly the constitutions that were adopted in various historical periods, all the way up to the latest one, so called Mitrovdan Constitution, adopted in 2006.
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4

Vasiljević, Aleksandar. "PRAVNA ZAŠTITA CRKVENE IMOVINE: PRAVNO-ISTORIJSKA ANALIZA, USTAV SRPSKE PRAVOSLAVNE CRKVE I ZAKON O CRKVAMA I VERSKIM ZAJEDNICAMA." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.315v.

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tate-ecclesiastical law as a discipline that regulates relations between the state and the church, with the example of the protection of church movable and immovable property, confirms the importance of agreement between secular and autonomous law. The legal and historical analysis of the state legal sources created in comparison with the church canons of the Ecumenical and Local Councils laid the foundations for the law protection of church property. Through examples of Serbian medieval legal sources, the author indicates that the attitude towards church property was inherited from Byzantium, accepted and passed on in modern times. Along with natural updating and revision, the legal protection of church property is regulated by modern state and church-legal sources in the Republic of Serbia. The relationship to church property in secular law is regulated today by the Law on Churches and Religious Communities, which is not only harmonized with the highest state act, but its fullness is realized through a complementary relationship with the highest legal act of autonomous law. Legal protection of church property is a model and direction for other examples in the field of state-ecclesiastical law.
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5

Andrić, Milan. "PRAVNO DEJSTVO UREDBE O AUTORSKIM PRAVIMA SRPSKE PRAVOSLAVNE CRKVE I NjENIH ARHIJEREJA/PATRIJARAHA, MITROPOLITA I EPISKOPA/ I MOGUĆI DOMETI NjENE PRIMENE U PRAVNOM SISTEMU REPUBLIKE SRBIJE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.333a.

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This paper deals with the Regulation on copyright of the Serbian Orthodox Church and its bishops, as well as its possible scope in terms of direct application in the RS legal system. It was adopted after several decades of legal disputes and doubts that existed in the everyday life of the Church regarding the legal protection of intellectual property. Namely, as a rule, the state legislation did not sufficiently respect the legal nature, as well as the canonical regulations concerning author's works as intellectual creations of dignitaries of our Holy Church. The regulation was adopted on the basis of the constitutional position of the Serbian Orthodox Church in the legal order of the RS. Namely, the provisions of Article 44, paragraph 2 of the Constitution of the RS stipulate that "churches and religious communities independently organize their internal organization and manage their affairs independently." On the other hand, the provision of Article 44, Paragraph 2 of the State Constitution stipulates the principle of separation of the church from the state. From these fundamental constitutional provisions, the specific rights provided for in the Law on Churches and Religious Communities emerge, which provisions stipulate that "the Serbian Orthodox Church is authorized to independently arrange and implement its order and organization and to independently carry out its internal and public affairs (paragraph 6. paragraph 3 of the Law).The provisions of this law provide that "the state cannot interfere with the application of the autonomous regulations of the SOC", the aim of the work is to show the possible scope of this Regulation in the legal system of our country, especially bearing in mind the growing number of court and other proceedings in the field of copyright protection in the church system, which are being conducted or will be initiated, and inevitably require the appropriate (suspicious) application of the autonomous regulations of churches and religious communities for the sake of a fair and regulation-based solution for these extremely important legal relations.
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