Serbian Orthodox Church. Serbian Orthodox Church (Historical note). Russian Orthodox Church

Serbian Orthodox Church

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The current situation in the Serbian Church is very difficult, complex and unprecedented in its history. We believe that in the rest of the Local Churches the true extent of the spread of non-Orthodox teachings, modernism and reformism in the SOC is unknown. Yes, people today have the opportunity to learn news from the sister Orthodox Churches using the Internet, but ignorance of the language does not allow us to understand the essence of the problems. Therefore, we consider this conversation with you extremely important and we are immensely grateful to you for finding it useful for your readers.
The first reformatory steps in our Church were taken about twenty years ago: then non-Orthodox teachings appeared and some liturgical reforms were carried out. Ecumenical contacts have been made before: the SOC has been a member of the World Council of Churches since 1965, and the Serbian Patriarch German (1899-1991) was even the vice-chairman of this all-heretical ecumenical organization (St. The Orthodox Church and Ecumenism" gives the best theological analysis of this false doctrine, disguised as "love" for the heterodox). Liturgical reforms in the Serbian Church began to be carried out by the followers of Greek and Russian neomodernism - hieromonks Amfilohiy (Radovich), Athanasius (Yevtich) and Iriney (Bulovich).

They began their spiritual life and work under the blessed guidance of St. Justin of Chelius, and while he was alive, they wrote in the patristic spirit of their mentor. Hieromonk Irenaeus (Bulovich) defended his doctoral dissertation on the "zealot" Saint Mark of Ephesus, hieromonk Amphilochius on Saint Gregory Palamas, also a great anti-Latin theologian, and hieromonk Athanasius on the ecclesiology of the Apostle Paul, who taught the heretic to turn away after the first and second admonition (Tit. 3, 10). Hieromonk Athanasius, when he was still following in the footsteps of Father Justin, said that the Orthodox Church must avoid any liturgical reformation, so that the same thing happened to the papists after the Second Vatican Council. Father Amphilochius, in his article on kollivadas, also clearly opposed liturgical reforms... But, as it is said in the Holy Scriptures, the customs of good conversation are smoldering (1 Cor. 15, 33) - the influence of modernists like Fr. Alexander Schmemann and John (Zizioulas) made them alien to the spirit of Sacred Tradition and its champion, the Holy Father of the Church of our days, St. Justin the New Chelius, and the mentioned bishops are now the main supporters and promoters of reforms.

Bishop Athanasius has recently published the Great Trebnik in his own translation and with a preface by Metropolitan Amphilochius, replete with various innovations. He even changed its name to the Greek manner - “Big Prayer Book”, since “Trebnik” is supposedly a name from Slavic paganism (!). Earlier, he published the Psalter and the Book of Hours, also in his translation, which is full of not only translational, but also theological errors. For example, in “his” Book of Hours, in the troparion of the reverend, instead of “to diligently about the soul, things immortal,” as it was originally written in both Greek and Church Slavonic, it is written “to diligently about eternal life,” because, according to the teachings of the neomodernist Zizioulas, the soul cannot exist independently of the body, and only God is immortal. (All of us, Orthodox, of course, know that the soul does not have the fullness of existence without a body, but exists as a conscious and grace-immortal even after its separation from the body, while God is immortal by nature).

And so, while they were hieromonks and children of the Monk Justin, they kept the Tradition. Becoming intellectual bishops, they gradually became fascinated by "philosophical" neo-modernism. At the same time, constantly referring to their belonging to the number of St. Justin's disciples, they acquired a large number of followers and admirers, especially among students of theology, future clerics of the SOC.

His Grace Amfilohiy is today the Metropolitan of Montenegro-Primorsky. Earlier, while acting as an ailing Patriarch Pavel, he illegally appropriated the title of Archbishop of Tsetinsky to himself. Athanasius is currently a “pensioned bishop” (how uncanonical this sounds!). He is also known as the leader and founder of the “circus movement” (an unpleasant but accurate expression) in the SOC, uniting football players and athletes among bishops, monks and priests. And Irenaeus is the Bishop of Bach. Nothing happens in the Serbian Church without his knowledge and approval. He is a faithful servant of the Phanar in his desire to subjugate the diaspora of all the Local Churches and make the Patriarch of Constantinople an "Eastern Pope".

In the early 90s of the last century, another hieromonk appeared - Ignatius (Midich), now Bishop of Branichevo, a disciple of the titular Metropolitan of Pergamon John (Zizioulas), who, with the support of the aforementioned modernists, caused chaos in the SOC. The scale of the harm caused by these people to the Orthodox Serbian people, only God knows. It can be said without exaggeration that this damage far exceeds the damage inflicted on our people by the Turks during 400 years of tyranny. Because the Turks destroyed the buildings of Serbian churches, but did not touch people's souls. And the current above figures with their non-Orthodox teachings devastate the souls of thousands of Serbian clergy, monastics and believers. By their disrespect for the decisions of the Holy Council of Bishops, they destroyed the canonical structure of the SOC, and by their innovations they desecrated the devotional order of the Holy Liturgy, so that in some dioceses it already looks more like a Latin mass.

All innovations and false teachings entered the SOC quietly and insidiously, we would say - in a Jesuit way. From the Faculty of Theology in Belgrade, from where thousands of monks, priests, future bishops, and religious teachers go to the field of God, the Orthodox dogma of the Reverend Father Justin (Popovich) was removed and the non-Orthodox dogma of the modernist John (Zizioulas) was introduced. Bishop Ignatius of Branichevo, the most faithful follower, disciple and spiritual child of the shepherd without a flock, John (Zizioulas), was appointed teacher of this main theological subject. In his teaching, the believers of the SOC have long noticed a heresy, and several years ago, Bishop Artemy of Rashsko-Prizren filed a complaint against him, due to his heretical views, which, however, was not considered at any Council due to the opposition of the ecumenical-innovative majority participating in the Councils. The main postulate of the teachings of Zizioulas is the assertion that everything that is created is mortal, and therefore the soul is also mortal. However, this is a Pelagian heresy, condemned by the 123rd canon of the Local Council of Carthage, which reads: “<_>Adam was not created mortal by God. But if anyone says that Adam, the original man, was created mortal, so that even if he sinned, even if he did not sin, he would die in the body, that is, would go out of the body - not as a punishment for sin, but from the necessity of nature, yes will be anathema.

In his lectures on dogma, Bishop Ignatius (Midich) teaches students, among other things, that morality and moral laws change, that even God's commandments are changeable, and that homosexuality is natural. Here is a quote from his lecture: “No matter what they say, let's say, about moral laws, which often restrain us as a kind of, as it is ... a measure of truth. Morality is changing! And moral laws. It all depends on civilization... You will listen to our theologians... I don't know what to say... with such views: homosexuality is a sin, and... I don't know... the marriage union is blessed by God. But this... These are arbitrary things! If one is measured on the basis of the other, it will be true, because it is natural, and the other is not true, my God, "unnatural." Well, it's natural! Where, otherwise, did it come from, because it did not fall from the sky!

Bishop Ignatius also teaches students the following:
– if Adam had not sinned, Adam would have been Christ, because he would have united with the Son of God. Then Christ would not be Jesus Christ, but Adam Christ;

- the assertion that God is holy because he is righteous and infallible is pagan. God is holy because he exists, not because he keeps the commandments;

- the biblical God in the Old Testament did not adhere to the principle of justice and morality, He Himself acted unfairly and commanded others to act unfairly;

- Biblical God in the Old Testament is strange, gives conflicting commandments;

– God was unfair to Job;
– God is not an Essence, but a Person;
– A Christian can pray to God the Father only at the Liturgy and never outside the Liturgy (it turns out that the prayer “Our Father” cannot be read outside the Liturgy!);

– God does not know in advance what will happen;
– the fall of the first Adam surprised God;
- God is fickle. The idea of ​​the eternity and immutability of the Deity is pagan;

- from an ethical point of view, Christ is very sinful, because many of His actions from an ethical point of view were sinful, for which the Jews accused him;

- imitation of Christ and following Christ is wrong - this is a consequence of Augustinian and Origen's delusions;

– Christ is absent from this world;
- if there are not many at the Liturgy, then in the Eastern, Orthodox experience there can be no talk of the presence of Christ at the Liturgy, although Christ is identified with bread and wine;

Christ is manifested in the bishop at the Liturgy. Therefore, the bishop is the guarantor of the unity of the Church and its identity. What is essential for unity is not a correct confession of faith, but one person, and this person is a bishop.

All these statements have evidence - audio recordings from the lectures of Bishop Ignatius. The same notes were attached to the complaint of Bishop Artemy of Rashsko-Prizren, which, as we have already noted, was ignored by the Council of the SOC.

The non-Orthodox teachings introduced in the SOC had a negative impact on the ascetic nature of the Orthodox faith in Serbia, on the liturgical order, church discipline, icon painting, fresco painting, etc. In the Serbian Church, the principle of catholicity, on which the Church rests, has long been violated. All reforms are introduced at the arbitrariness of individual bishops-reformers, by false dogma and an erroneous understanding of the conciliarity of those who justify their self-imposed action.

We list some of the innovations introduced into the sacred order of the celebration of the Divine Liturgy (but in reality there are many more):

- before the Liturgy they do not read prayers: “To the King of Heaven”, “Trisagion”, “Our Father”;

- and bishops, and priests, and hieromonks serve the Liturgy at the constantly open Royal Doors;

- all prayers at the Liturgy, which are supposed to be read quietly, secretly, are read aloud;

- do not sing "Blessed", replacing them with arbitrarily chosen antiphons;

- instead of the correct one: "About this holy temple ...", they say: "About this holy church ...";

- when pronouncing: "Most Holy, Most Pure<_>remembering with all the saints, to ourselves, and to each other, and our whole life to Christ God, ”the clergy, instead of the icon of Christ, bow to the bishop (in accordance with the teaching of Met. Ignatius that Christ is present at the Liturgy, allegedly in the person of the bishop, and not in the Holy Mysteries);

- in accordance with the heretical teaching that the soul is mortal, all references to the soul are removed from the Liturgy, so, for example, in the petitionary litany after the Great Entrance, instead of: “Kind and useful to our souls<_>we ask the Lord," it says: "We ask the Lord for those who are good and useful to us." The soul is not commemorated either at the funeral service or at the parastas (following the great memorial service for all the departed Orthodox Christians, performed at the All-Night Vigil of the Parental Saturdays. - Note by M.D.);

- when pronouncing the words “Woe we have hearts”, they raise their hands in the direction of the west, and on the words “We thank the Lord”, they bow towards the west;

- they do not allow people to sing "It is worthy and righteous to worship the Father and the Son and the Holy Spirit, the Trinity Consubstantial and Inseparable", but only: "It is worthy and righteous to eat." In the remaining time, the clergyman reads aloud the prayer: “It is worthy and righteous to sing Thee ...”, which is supposed to be read secretly;

- when pronouncing the words: "Take, eat: this is My Body..." they do not point their hand at the holy diskos, and while pronouncing the words: "Drink everything from her..." they do not point their hand at the holy chalice, as it should be;

- they do not allow people to sing “and we pray to You, our God” twice for a long time and twice briefly, but only once - for a long time;

- during the epiclesis (petitions during the Eucharistic canon, calling on the Father to send the Holy Spirit on bread and wine and turn them into the Body and Blood of Christ. - Note M.D.), the troparion of the third hour is omitted, as are the verses: “Create a pure heart in me…” and “Do not cast me away from Your presence…”;

- they omit the entire petitionary litany before the "Our Father";

- priests partake of the Blood of Christ only once, instead of the prescribed three;

- they do not read a prayer before the communion of believers: “I believe, Lord, and I confess ...”;

– they commune believers with united particles instead of (as it should be) only particles NI and KA (which the blessedly reposed Patriarch Pavel called idolatry);

– believers are communed by a deacon instead of a priest or bishop;

- do not pronounce the formula that, according to the rules, the priest must say during the communion of the believer: “The servant of God (name) partakes of the honest and holy Body and Blood of the Lord and God and Savior of our Jesus Christ for the remission of his sins and eternal life”, but only: "The Body and Blood of Christ" (like the Latins);

- the Royal Doors are removed from the iconostasis, and sometimes the iconostasis is completely removed;

- Priests and deacons are ordained without prior confession and the prescribed oath;

– communion has been introduced at every Liturgy, and innovators commune the faithful without prior preparation by fasting, prayer, repentance, Confession and the rule of prayer for Holy Communion;

- bless the wedding during the fasts.
In the Serbian Orthodox Church, there has long been no uniformity in worship, which is pushing believers towards schism. In the churches of neighboring parishes, the Holy Liturgy is served in a different order. The closest collaborators of Bishop Ignatius once said that they themselves do not know before the beginning of the Liturgy how it will be served, because the bishop determines the order in the process of the service.

Translated from Serbian by Maria DERKACHEVA

http://www.blagogon.ru/biblio/541/

Republic of Serbia(Serb. Republic of Serbia) - a state in southeastern Europe, in the central part of the Balkan Peninsula and partly of the Pannonian lowland, which does not have access to the sea. Population - 7,243,007 (2013).

Largest cities

• Belgrade
• Novi Sad
• Pristina

Orthodoxy in Serbia

Orthodoxy- one of the traditional and most widespread religion in Serbia. Serbia is home to 6.4 million Orthodox (2002 census), or 85% of the population of Central Serbia and Vojvodina. Most of them belong to the Serbian Orthodox Church. The number of Orthodox in Kosovo, due to the unstable situation in the region, cannot be accurately calculated.

Serbian Orthodox Church

Serbian Orthodox Church(Serb. Serbian Orthodox Church) is an autocephalous local Orthodox Church, which has the 6th place in the diptych of the autocephalous local Churches of the Patriarchate of Constantinople and the 7th place in the diptych of the Moscow Patriarchate.

Story

On the territory of neighboring Macedonia, Christianity has been known since the time of the Apostle Paul. From the 4th to the 6th centuries, the Church in Macedonia alternately depended either on Rome or on Constantinople.

According to the Byzantine emperor Constantine VII Porphyrogenitus, the first mass baptism of the Serbs took place under the Byzantine emperor Heraclius (610-641). Christianity of the Eastern rite was further spread among the Serbs in the 9th century, when in 869, at the request of Prince Muntimir, the Byzantine emperor Basil the Macedonian sent Greek priests to them. The activity of Saints Cyril and Methodius largely contributed to the final establishment of Christianity among the Serbs. The influence of the mission of the Enlighteners of the Slavs was especially intensified when their disciples, among whom were Saints Clement and Naum, moved from Moravia to the Ohrid region.

In 1219, the established "Nicaean" (then was the Latin Empire in Constantinople) Patriarch Manuel I of the Serbian Church was granted the right for the Serbian Church to have its own autocephalous archbishop. Patriarch Manuel I of Constantinople ordained Saint Savva (Nemanich) to the rank of archbishop. Upon his return to his homeland, the saint took up the organization of his Church. He founded eight new dioceses, in which he appointed his disciples, the ascetics Hilandar and Studenica, as bishops. Priests were sent to different parts of the Serbian lands with instructions to preach and perform church sacraments. The traditions and charters of Mount Athos, the monasteries of Asia Minor and Palestine were introduced into the life of Serbian monasteries.

After the construction of the Zhichsky monastery was completed, the archbishop's residence was transferred to it. Local councils of the Serbian Church gathered in Zic, in which all the bishops, abbots and many priests took part. Due to the weak security of Zhichi, it was not safe to stay in it, especially after the invasion of the Tatars (1242), and later - the Bulgarians and Cumans (1253). Therefore, Archbishop Arseniy I (1233-1263) transferred the chair of the archdiocese from Zhichi to the Pech Monastery, founded by St. Savva. The archbishops, depending on the circumstances, stayed either in Pecs or again in Zhichi. This movement continued until the end of the 13th century, when the residence of the archbishop was finally transferred to Pécs.

At the Council, convened by the King of Serbia Stefan Dusan in Skopje in 1346, the Archdiocese of Pec received the status of a Patriarchate with the seat of the Patriarch in the city of Pec, from where it received the name of Pec, which was recognized by Constantinople in 1375.

In 1459, after the fall of the Serbian state and the annexation of its lands by the Ottoman Empire, the Patriarchate was abolished. At the same time, the Metropolis of Montenegro retained its independence from Constantinople and considered itself as the successor to the Patriarchate of Pec.

The Patriarchate of Pec was restored in 1557 and abolished again in 1766. The church (that is, the Orthodox population) in Serbia was ruled by Phanariot bishops.

Turkish atrocities prompted a significant number of Serbs to flee to Austria. On the territory of the Habsburg Monarchy, a special church organization was formed, led by the Serbian clergy, which, ideologically and spiritually, since 1690 was connected with the Patriarchate in Pec, but political conditions, and above all conflicts between the Habsburgs and the Ottoman Empire, led to an autonomous autocephalous position Serbian Orthodox Metropolis with the center in the city of Sremski Karlovci.

The Metropolis of Karlovac functioned in a stable state dominated by Roman Catholicism, constantly enduring more or less strong pressure in the direction of proselytism, expressed in attempts to incline towards Uniatism. The heads of the Karlovac Metropolis had spiritual authority over the Serbs of the Kingdom of Hungary, civil Croatia, the Military Krajina and over part of the Orthodox Romanian subjects of the Habsburg Empire. In 1848, the Karlovac Metropolis was raised to the rank of Patriarchate. The Bukovinian Metropolis had a special fate.

With the entry of Dalmatia, Bosnia and Herzegovina into the Habsburg Empire, there followed a ban on the pastoral subordination of the local Serbian population of these areas to the Serbian metropolitan (patriarch), who sat on the throne in the city of Sremski Karlovci. The Habsburg policy towards the Orthodox Church was to leave Bosnia and Herzegovina under the shaky rule of the Patriarchate of Constantinople, while Dalmatia and Boka Kotorska were part of the Bukovina-Dalmatia Metropolis, a hybrid Serbian-Romanian-Ruthenian church organization covering areas geographically separated from each other hundreds of kilometers, and the Synod and the central church institutions were located in Vienna.

In Belgrade, after gaining independence by Serbia, in January 1832, an autonomous metropolis was established under the jurisdiction of the Patriarchate of Constantinople. With the establishment of internationally recognized state sovereignty and independence of Serbia (after the Congress of Berlin), in 1879 it received autocephaly, recognized by the Patriarchate of Constantinople.

In 1859, Metropolitan Michael (Yovanovitch), who was deposed in 1881, headed the Belgrade Metropolis. On March 20, 1883, despite the protests of a number of Serbian bishops, elections were held (without the participation of bishops) of the metropolitan, who became Archimandrite Theodosius (Mraovich) (1883-1889); whose consecration, with the permission of Emperor Franz Josef, was performed by Patriarch German (Angelich) of Karlowitz (1882-1888). With the change in the political situation in the country, Metropolitan Theodosius retired in 1889, and Metropolitan Michael was returned.

As a result of the Balkan wars (1912-1913), the Belgrade Metropolis included: Skoplyansk, Velesh-Debar and Prizren dioceses.

Upon the formation in 1918 of the Kingdom of Serbs, Croats and Slovenes (since 1929 - Yugoslavia), which united Serbia with the Macedonian and Albanian population, Montenegro, the lands of the former Austria-Hungary, Bosnia and Herzegovina, Croatia, Slovenia, the Orthodox churches of the state were united into a single Serbian Church - in May 1919.

On September 12, 1920, on the day of the Cathedral of Serbian Saints in Sremski Karlovci, a solemn proclamation of the unification and restoration of the Serbian Patriarchate took place. The restored Patriarchy included the following dioceses: Belgrade, Banjaluksko-Bihacska, Bachska, Bitolska, Bokakotorska-Dubrovnitska, Budimska, Velessko-Debarska, Vrsachska, Gornokarlovatska, Dabro-Bosnian, Dalmatian-Istrian, Doryanska, Zhichska, Zakholmsko-Rashskaya, Zakholmsko- Gretsegovinskaya, Zvornitsko-Tuzlanskaya, Zletovsko-Strumichskaya, Nishskaya, Ohridskaya, Pakrachskaya, Pechskaya, Rashko-Prizrenskaya, Skoplyanskaya, Sremsko-Karlovatskaya, Shabachskaya, Temisoara, Timokskaya and Chernogorsko-Primorskaya.

The interwar period was the heyday of Serbian Orthodoxy. The church enjoyed the support of the state. At that time, there were a large number of immigrants from Russia in Yugoslavia, among whom there were a considerable number of highly qualified scientists, military and clergymen. In 1920, the Theological Faculty of the University of Belgrade was opened.

The German occupation of Yugoslavia, and in particular the proclamation of the puppet Independent State of Croatia, brought great damage to the Serbian Orthodox Church. Many priests were killed, and temples and monasteries were destroyed.

During the subsequent communist period, the Serbian Church was also subjected to pressure and harassment from the state. Nationalist tendencies intensified. The desire of the authorities to control the Serbian diaspora led to its split: in 1963 there was a Free Serbian Orthodox Church. In 1967, under pressure from the authorities, the non-canonical Macedonian Orthodox Church was proclaimed.

Russian Orthodox Church

After the revolution of 1917 and the civil war, many of the Russian refugees rushed to Yugoslavia, most of whom professed Orthodoxy. At the same time, Russian refugees, for the most part, did not join the Serbian Orthodox Church, but formed the Russian Orthodox Church Outside of Russia. The ROCOR Synod of Bishops was located in Sremski Karlovci from 1922 until World War II. Most of the Russian emigrants did not accept the new communist government and emigrated from Yugoslavia, while the ROCOR structures on its territory were liquidated. In Belgrade, there is a courtyard of the Moscow Patriarchate - the Church of the Holy Trinity, which is located to the east of the Church of St. Mark. The temple was built in 1924 according to the plan of the Russian architect Valery Stashevsky for the Russians who emigrated from Russia after the 1917 coup. Russian General Pyotr Nikolaevich Wrangel is buried in the church.

The Saints

• St. St. Savva Serbian
• St. St. Nicholas Serbian
• St. Rev. Simeon Myrrh-streaming
• St. St. Maximus, Despot of Serbia and Metropolitan of Ugro-Walachia
• St. St. Daniel II, Archbishop of Serbia
• St. blgv. Prince Lazar of Serbia
• St. Rev. Peter Korishsky
• St. mch. John Vladimir, Prince of Serbia
• St. Rev. Justin of Cheli
• St. rights. John Brankovich, Serbian despot
• St. St. Makariy Sokolovich
• Holy New Martyrs of Momisic
• St. svshmch. Ioanniky, Metropolitan of Montenegrin-Primorsky
• St. svshchisp. Barnabas, Bishop of Khvostansky
• Svmch. Peter, Metropolitan of Dabro-Bosnia
• St. mch. Luke

shrines

The relics of saints and miraculous icons in Serbia and the Serbian enclaves on the territory of the self-proclaimed state of Kosovo are in churches and monasteries of the Serbian Orthodox Church.

Cathedral of the Archangel Michael. Relics:

• St. Stefan Shtilyanovich (XVI century).

Cemetery of the Vvedensky Monastery:

• swisp grave. Dositheus of Zagreb (+1945).

NOVO-HOPOVO MONASTERY (near Novi Sad). Relics:

• mch. Theodore Tyron (4th century).

KRUŠEDOL MONASTERY (Vojvodina, Fruška Gora reserve). Relics:

• St. Maxim Brankovich (XV century) (hand),
• good. book. Stefan Brankovich (XV century) (foot).

YAZAK MONASTERY (Vojvodina, Fruška Gora Reserve). Relics:

• good. book. Stephen V Uros (XIV century).

GRGETEG MONASTERY (Vojvodina, Fruška Gora Nature Reserve):

• Icon of the Mother of God "Three Hands".

BEOCIN MONASTERY (Vojvodina, Fruška Gora Reserve, near Beocin). Relics and icon:

• whistle Barnabas of Khvostansky (XX century),
• "Beochinsky" icon of the Mother of God.

• St. Nicholas of Serbia (XX century).

CHELIE MONASTERY (near the village of Lelich). Relics:

• Rev. Iustin Popovich (Chelian) (XX century).

CHOKESHINA (30 km northeast of Loznitsa). Chokeshin Monastery:

• icon "Protection of the Most Holy Theotokos - Chokeshinskaya".

Orthodox churches

• Temple of the Archangel Gabriel (Fog)
• Cathedral of St. George (Novi Sad)

• Church of St. Mark (Belgrade)
• Cathedral of St. Michael (Belgrade)

• Church of the Holy Apostles Peter and Paul (Stari Ras)

• Ruzica (church)

• Church of St. Basil of Ostrog (Belgrade)

• Church of St. Alexander Nevsky (Belgrade)
• Church of the Holy Trinity (Belgrade)

Orthodox monasteries

Middle Serbia

Vojvodina

Fruška Gora (Fruit Mountain)

The historical paths of the Russian and Serbian Orthodox Churches are closely intertwined.

The founder of the latter was the youngest son of the Serbian king Stefan Nemanja

Saint Savva, leaving Holy Mount Athos for the sake of this great cause. Honored

The name of Pachomius Serba (Logofet) enjoys fame and love in Russia,

Compiled many lives of Russian saints, who gave more than fifty years

Service to the Russian Church. Friendship with the Serbian Church and the Serbian people has been tested

Over the centuries. Back in the years of the Mongol-Tatar yoke, the Serbian king Stefan Dusan saved from

The death of the Russian Athos Panteleimon Monastery, taking it under his special

patronage. The Russian Tsar Ivan the Terrible answered the same in 1555 in response to

A request for the protection of the Serbian Athos Hilendar Monastery.

And in modern times, the relationship between our Churches and peoples is applicable

Comparison of the holy apostle Paul, drawn by him from the life of living organisms:

If one member suffers, all the members suffer with it; Is one dick famous with him

All members rejoice (1 Cor. 12:26). After the October Revolution of 1917

Serbia received Russian exiles with truly boundless love: the Russians

The officers served in the Yugoslav army, Russian gymnasiums were opened, where the Serbs

They willingly gave their children away. Russian scientists, writers, engineers in the fraternal

Slavic country found a second home. The Serbian Church rendered every possible

Help for Russian hierarchs and priests in exile. Center of church life

Russians in Yugoslavia became the Holy Trinity Church in Belgrade, built in 1924

Year, - now the temple-compound of the Russian Orthodox Church. In this temple is

Museum of Russian military glory, the banners and standards of the old and glorious

Regiments of the Russian army, the commander-in-chief of the Russian army is buried here

General P. N. Wrangel.

And when Yugoslavia was subjected to aggression by NATO countries, our people responded

Protest demonstrations, and the Primate of the Russian Orthodox Church, His Holiness

Patriarch Alexy II visited the capital of the fraternal state of Belgrade, where, after

Joint worship with His Holiness Patriarch Pavle of Serbia addressed to

To the entire Serbian people with words of support, testifying that the Russian

The Orthodox Church prays for the suffering people of Yugoslavia.

SERBIAN ORTHODOX CHURCH

According to Constantine Porphyrogenitus, the first mass baptism of Serbs

It happened under the Byzantine emperor Heraclius (610-641). Further

Christianity of the Eastern rite spread among the Serbs in the 9th century,

When in 869, at the request of Prince Muntimir, the Byzantine Emperor Basil

The Macedonian sent Greek priests to them. final approval

Christianity among the Serbs was largely promoted by the work of Sts. Kirill and

Methodius. The influence of the mission of the Enlighteners of the Slavs was especially intensified when they

The students, among whom were St. Clement and St. Naum, moved from Moravia to

Ohrid region (Macedonia). Since the time of St. Cyril and Methodius in Serbian lands

The works of Byzantine authors translated into

Slavic language. First of all, it was various hagiographic literature.

The greatest figure in the history of the Serbian Church and the entire Serbian people

You can call Saint Sava. Rastko, that was the name of the future Saint in the world, was

The youngest of the sons of the great Župan Stefan Nemanja. He was born about 1175 and

From an early age, he showed a special desire for a prayerful feat. One day when

He was 17 years old, he secretly left home on Athos with a Russian monk. Athos

He initially labored in the Russian monastery of St. Panteleimon, where he received

Monastic tonsure with the name Savva. Zetem he continued his exploits in Greek

Monastery of Vatopete. With his humility and strict life, young Savva excelled

Many Athos monks.

In 1196 the father of the future Serbian Saint abdicated in favor of his

Stephen's middle son. Shortly thereafter, he and his wife took

Monastic tonsure with the name of Simeon in the Studenetsky monastery. Next year

The monk Simeon moved to Athos with his son and lived with him in the same cell until his

Blessed death.

At the insistence of the brethren, Savva eventually took over the management of the Hilandar

An abode that was restored by the bounties of his father. Soon in Serbia began

Disorganization. St. Sava's brother Stefan turned to him with a request for help.

Time their older brother Vukan seized part of the Serbian lands with the help of the Hungarians and

Declared himself king. In order to achieve his vain goals, Vukan submitted to

The Pope, and in his dominions, some rules of the Roman Church were adopted. St. Savva

At the request of his brother, he transferred the relics of their father - St. Simeon the Myrrh-streaming - to

Studenets monastery and stayed there himself. Then he went to preach

All over the country. St. Sava reconciled the brothers and peace reigned in the Serbian lands.

In 1219, St. Sava interceded with the Greek emperor and

Patriarch of Constantinople for the Serbian Church the right to have its own

Autocephalous Archbishop. Patriarch Manuel of Constantinople ordained St.

Savva to the rank of archbishop and recognized an independent Serbian archdiocese.

Returning to his homeland, St. Savva devoted all his strength to the dispensation of his Church. He

He founded eight new dioceses, in which he appointed his students as bishops -

Ascetics of Hilandar and Studenica. Sent to different parts of the Serbian lands

Priests with the commission to preach and perform church sacraments. Into life

Serbian monasteries introduced the traditions and charters of Mount Athos, the monasteries of Malaya

Asia and Palestine.

After the completion of the construction of the Zhichsky monastery,

The residence of the saint. Local Councils of the Serbian Church met in Zica, in

Which was attended by all the bishops, abbots and many priests. St. Savvoi

The famous Pech Monastery was also founded, which became the capital in the 14th century.

Serbian patriarchs. St. Sava played a huge role in strengthening the Serbian

Statehood. In 1221, on the feast of the Ascension of the Lord, he crowned

His brother Stephen with a royal crown.

After the enslavement in the XIV century. Serbian lands as Turks Patriarchs of Pec served

A unifying beginning for the Serbs. Not infrequently, it was the patriarchs who turned to

Christian rulers of Europe with a call to raise arms against the conquerors.

With the collapse of the united Serbian state on the lands that were once part of it

The composition of the life of the Orthodox Church had its own regional peculiarities.

Montenegrin principality until the second half of the XIV century. was part of the Serbian

State, but after the death of Stefan Dusan, Zeta fell away from Serbia. In 1485

Prince Ivan Chernoevich transferred the chair of Metropolitan Zeta to the main city of his

Possessions of Cetinje. Despite constant military expeditions, the Turks did not

They were able to completely conquer Montenegro. At the end of the 17th century, the Montenegrins chose their

Ruler and Metropolitan Daniil Petrovich Negosh and under his leadership

They won a number of glorious victories over the Turks. Since that time, the Montenegrin metropolitans

They ruled the country, combining civil and spiritual power in their person. So

It continued until 1857.

Orthodox Serbs have long lived in the lands that later entered into

Austro-Hungarian possessions. Many Serbs fled to Austria-Hungary to escape

Turkish persecution. The settlers founded new Orthodox dioceses, which

They were dependent on the Pech Patriarchate. With the resettlement in 1690 in

Austrian possessions of the Pech Patriarch Arseniy (Chernoevich) with a large

The number of Serbs founded an independent Serbian metropolis. First

Arseniy (Chernoevich) became the metropolitan. The metropolitan see arrived in different

Places, and in the 30s. 18th century settled in Sremski Karlovtsy. In 1848 the Serbs

With the consent of the Austrian government, they proclaimed their metropolitan

Patriarch, but they were subsequently denied this title. Metropolitan election

And the discussion of important church and people's affairs belonged to the church-people

Sobor, which consisted of deputies from the clergy and the people. The council met once a

Three years with government permission. There were separate dioceses.

The Serbs of Dalmatia were under the rule of the Venetian Republic for a long time.

The Orthodox did not receive the right to have their own bishop and applied to all

Church questions to Serbian bishops from Serbia and Bosnia and Herzegovina. Only

After Dalmatia passed into the possession of the French, here in 1810 was

An Orthodox episcopal department was opened. In 1815, by decision of the Vienna

Congress Dalmatia came under the rule of Austria, and the Dalmatian diocese was

Subordinate to the Karlovac Metropolitan. The episcopal see was originally

In Sibenik, and since 1841. moved to Zadar. In 1871 another one was opened

Department in Kotor. There was a theological seminary in Zadar. One of the bishops

Zadarsky was the master of the Kiev Theological Academy Nikodim Milash, whose capital

The work "Course of Orthodox Church Law" is available in Russian translation. In 1873

Both cathedras were subordinated to Bukovinian Metropolitan.

After the First World War, the kingdom of Serbs, Croats and

Slovenes Yugoslavia, which included Bosnia and Herzegovina, Montenegro and

Dalmatia. There was a real opportunity to unite all the Orthodox

The populations of these lands are under one church authority. In May 1919 in Belgrade

A council of bishops of all Serbian dioceses was held, at which it was proclaimed

Spiritual and administrative unity of the Serbian Church on the territory of Yugoslavia.

A corresponding request was sent to the Patriarch of Constantinople, who

Soon he sent a synodal tomos recognizing the restoration of a unified Serbian

Patriarchy. The outstanding Serbian hierarch, Metropolitan

Dimitri. His successor was the Sarajevo Metropolitan Varnava, elected in 1930,

At one time he lived and studied in Russia. Under him in Belgrade was erected

The new building of the patriarchate. After the death of Patriarch Barnabas, the new primate

Metropolitan Gabriel of Montenegro became the Serbian Church. Residence of the Serbian

The patriarchs were Belgrade and Sremski Karlovci. The banning of the patriarchs took place

In the ancient Pech monastery.

Severe trials befell the Serbian Orthodox Church during World War II

Wars. In 1941, immediately after the occupation of Yugoslavia, the Germans arrested Serbian

Patriarch Gabriel. Having passed through the prisons of Sarajevo and Belgrade, the Primate

of the Serbian Church, together with Bishop Nikolai of Zhichsky, was sent to a concentration camp

Dachau. The Orthodox Church experienced great persecution throughout

occupied Yugoslavia. The situation of the Serbian Church in

The newly formed Independent Croatian State (NDH). So in Sremskaya

44 churches and monasteries were destroyed in the diocese, 157 churches in Gornokarlovatskaya, in

Slavonian 55 churches were destroyed to the ground, three monasteries and 25

Parish houses. In the Bosani district of the Dalmatian diocese alone, there were

18 churches were destroyed and burned, many temples were defiled, and the commission

Worship in them became impossible.

The same situation was in other dioceses on the territory of the NDH. hundreds

Orthodox priests were killed, sent to concentration camps and

Expelled from their native places along with their many thousands of flocks. Often Orthodox

Christians were forcibly converted to Catholicism. Hundreds of monasteries, churches and

The chapels were destroyed and looted. The fate of their Church was shared by many

Archpastors. During World War II, the Serbian Church lost nine

Bishops. Metropolitan Peter of Dabrobosansky died at the hands of the Croatian Ustashe

(Zimonich), Bishop of Banyaluki Platon (Jovanovitch), Bishop of Gornokarlovatsky

Savva (Trlaich), the bishop of Bohemia and Moravia was shot by the German authorities

Gorazd (Pavlik). Metropolitan Dositheos of Zagreb endured torture and bullying

In the prison of Zagreb, and soon after being transported to Serbia, he died of

Wounds received. The same fate befell the Bishop of Zachum-Herzegovina

Nicholas. Many bishops were expelled or interned by the occupation authorities

And they did not have the opportunity to feed their flock. Only

nine bishops. In the absence of Patriarch Gabriel, the leadership of the Serbian Church

Carried out by Metropolitan Joseph Skoplsky.

After the end of World War II, the Communists came to power in Yugoslavia under

Under the leadership of Joseph Broz Tito, the suffering of the Serbian Church did not stop.

The authorities allowed the return of the Serbian Patriarch Gabriel to his homeland only in

Numerous problems in organizing the normal life of the Church. Bishops and

Priests were arrested and imprisoned for long periods, many

They ended up in jail without any trial or investigation. A large number of priests

Was killed. The metropolitan was killed in the vicinity of Arandzhelovets

Montenegrin-Primorsky Ioannikii. Bishop Irinei (Cirich) of Bach 17 months

He was beaten and died after a serious illness. Metropolitan Joseph Skoplsky 18 months

He was imprisoned in the monasteries of Zhicha and Lubostin, after which he

Got sick. Metropolitan of Montenegro-Primorsky Arseniy (Bradvarevich) and vicar

Bishop Varnava (Nastich) of Khvostan went through many years of imprisonment.

The state interfered grossly in the life of the Church: all parish registers were confiscated,

Civil marriage was introduced, the teaching of the law of God in schools was stopped,

Financial resources for the maintenance of retired priests were transferred to

Property of the Ministry of Labor. The clergy were deprived of any

Social protection. The Agrarian Reform Law took away 70,000

Hectares of cultivated land and forest land, nationalized 1180 church

Buildings. A large number of episcopal residences were taken away. But it was even worse

Destruction of monasteries and temples. in some places local authorities prevented the clergy

Carry out your ministry. In southern Serbia, bishops were forbidden to return

To their pulpits, and priests to parishes, in connection with which in these areas for a long time

Normal church life could be established.

At the Council of Bishops held in 1948, it was decided to transfer

Czech-Moravian diocese of the SOC under the jurisdiction of the Russian Orthodox Church.

With the resumption of the normal work of theological educational institutions, the situation was also

Not easy. State authorities did not give permission for the start of work for a long time

Theological schools under the pretext of lack of necessary conditions. After the war with

The Faculty of Theology continued its work with great difficulties.

Belgrade University. The work of the Prizren Seminary resumed only in

1947, and the Belgrade Seminary of St. Sava in 1949. Things were no better with

Publishing activity. Since 1949, the Bolshoi Church

Calendar. "Bulletin of the Serbian Orthodox Patriarchate" during the war and in the first

Month. Since 1946, a small pocket calendar began to be published. Since 1949

A newspaper for the parish clergy "Bulletin" was published.

Enthronement of the new primate of the SOC, Patriarch Vikenty (Prodanov), who

Belonged to the most gifted hierarchs of the SPTs. Despite pressure from

Side of the authorities, he managed to avoid recognition of the self-proclaimed "Macedonian

Orthodox Church". The great merit of Patriarch Vincent is that

Priests and persons working in the Church received the right to social

Protection and medical care. Patriarch Vikenty has merits in

Restoration of fraternal ties with the Local Orthodox Churches that have weakened

During the Second World War. Under Patriarch Vincent, a newspaper was founded

"Orthodox missionary", which eventually became the most widely circulated

Periodical publication of the SPC. Since 1957, Bogoslovsky's journal began to appear again.

Faculty of Theology. In 1958, the journal "Orthodox Thought" was founded,

In 1958, Patriarch Vincent died suddenly after another meeting

1958 Bishop Herman of Žička was chosen as the new primate of the Serbian Church

(Djoric), who occupied the throne of the Serbian Patriarchs for more than thirty years.

During the reign of Patriarch German, restoration and construction of churches was carried out.

A new building of the Faculty of Theology was built. One of the main merit

Patriarch German was the opening in 1964 of the Seminary in the name of St. Arseny in

Sremski Karlovtsy. In the monastery of Krka (Dalmatia) a two-year and

Five year seminary. The work of the monastery school in Ovchar was resumed, and in

In 1967, the same school was opened in the Ostrog Monastery. At the beginning of 1986 he began

His work The Theological Faculty of the Serbian Orthodox Church in Libertville

(USA). At the Faculty of Theology in Belgrade, the Theological Institute was opened with

A two-year course. The publishing activity of the SPC developed. Since 1965

G. again began to publish a large Church calendar, and since 1967 a news

Bulletin of the Serbian Patriarchy "Pravoslavl". Children's edition launched

"Svetosavsko Zvontse" ("Svyatosavsky bell"). In 1968 he began to publish

Theological collection "Teoloshki look" ("Theological views"). Periodically

In English, a review was published "Srpska Pravoslavna Tsrkva in the past and

Sadashnosti" ("SOC in the past and present"). During the time of Patriarch Herman, there were

Several new dioceses were founded. At the same time, there were two splits in the SOC:

1963 American, which was subsequently overcome, and in 1967

Macedonian, still ongoing.

In 1990, Patriarch German, due to illness, was retired. one

December 1990 Bishop was chosen as the new primate of the Serbian Church

Rashko-Prizrensky Pavel. One of the first cases of the new head of the SOC for

Accession to the patriarchal throne was the beginning of work to overcome the church

The split in America and Canada. As a result, in 1992 the long-awaited

canonical unity.

The collapse of Yugoslavia was accompanied by bloody and destructive military

Clashes in Croatia and Bosnia and Herzegovina. Serbian people were

Expelled from many areas on the territory of these former republics of the SFRY, together with

By their bishops and priests. Like World War II destruction

A large number of Orthodox churches were exposed. Some bishops are forced

Were leaving their places of service. At the same time, temples and monasteries, church

Buildings and Orthodox cemeteries were destroyed as in the course of fierce military

Action, and after the expulsion of the Serbian population in order to destroy

Monuments of Serbian culture. Added to this was the suffering of the Serbian

Orthodox Church in Kosovo and Metohija, especially after the start of NATO aggression and

Deployment of international KFOR forces in these territories. Already according to official data

From June to October 1999, 76

Temples and monasteries.

At the same time, in many dioceses of the SOC, a revival and revival was taking place.

Church life, a significant number of new churches and other

Church objects. During the reign of the Serbian Church by Patriarch Pavle

A large number of episcopal consecrations have been performed. Several new

Dioceses. A number of spiritual educational institutions resumed their work. Despite

Difficulties occur gradual restoration of church life in the devastated

War of the dioceses. A significant development is the ongoing construction in

Belgrade is the largest Orthodox church in Europe - the Cathedral of St. Sava.

Currently, the SOC has more than 3,500 parishes, 204 monasteries,

About 1900 priests, 230 monks and 1000 nuns.

In autumn 2000, the position of the Serbian Orthodox Church played a significant role in

Prevention of tragic events during the change of power in Yugoslavia. AT

Recently, there have been serious changes in the relations between the Serbian

Orthodox Church and state bodies of Yugoslavia. Can be done with confidence

international arena

Serbian Archbishops and Patriarchs

ARCHBISHOS

Savva I………………..…………………………………….1219-1233 (+ 1236)

Arseny I…………………………………………………..1233-1263 (+ 1266)

Savva II…………………………………………………….1263-1271

Daniel I…………………………………………………….1271-1272

Ioanniky I……………………………………………….1272-1276 (+1279)

Eustathius I…………………………………………………1279-1286.

Jacob………………………………………………………..1286-1292.

Eustathius II……………………………………………… .1292-1309.

Savva III…………………………………………………… 1309-1316.

Nicodemus…………………………………………………….1317-1324.

Daniel II……………………………………………………1324-1337.

PATRIARCH

Ioanniky II……………………………………………..1338-1346-1354

Savva IV…………………………………………………..1354-1375

Ephraim…………………………………………………….1375-1380 and 1389 -1390

Spiridon……………………………………………….. 1380-1389

Daniel III…………………………………………………1391-1396

Savva V………………………………………………….. 1396-1409

Cyril……………………………………………………1409-1418

Nicodemus……………………………………………….….1418 - after 1435

Nicodemus II…………………………………………………1445-1455 (?)

Arseny II…………………………………………………1457-1463.

John, Archbishop………………………………………..1508...

Mark, Metropolitan…………………………………………..1524...

Pavel, Metropolitan of Smederevsky…………………….. 1527-1535 (?)

Macarius……………………………………………………1557-1571 (+1574)

Anthony………………………………………………………1571-1575.

Gerasim…………………………………………………….1575-1586.

Savvaty………………………………………………….. 1587.

Hierofei……………………………………………………………………………………………………………1589-1590.

Philip……………………………………………………..1591-1592.

John………………………………………………………….1592-1613.

Paisius………………………………………………………1614-1648.

Gabriel……………………………………………………..1648-1655 (+1659)

Maxim………………………………………………………1655-1674 (+1680)

Arseny III………………………………………………….1674-1690 (+1706)

Callinicus I…………………………………………………..1691-1710.

Athanasius I………………………………………………….1711-1712.

Moses………………………………………………………1712-1726

Arseny IV………………………………………………….1726-1737 (+1748)

Ioanniky III………………………………………………….1739-1746.

Athanasius II…………………………………………………1746-1752.

Gabriel II……………………………………………………1752.

Gabriel III………………………………………………… 1755.

Vikenty Stefanovich

Paisios II

Gabriel IV…………………………………………………….1758.

Kirill………………………………………………………….1758-1763.

Vasily………………………………………………………..1763-1765 (+1772)

Callinicus II…………………………………………………….1765-1766.

Dimitry ……………………………………………………..1920-1930

Barnabas ……………………………………………………….1930-1937

Gabriel ……………………………………………………….1938-1950

Vincent………………………………………………………1950-1958

German………………………………………………………….1958-1990; +1991

Pavel……………………………………………………………1990-

HOLY BISHOP'S CATHEDRAL

The Holy Bishops' Council is the supreme body of the church legislative

Authority in matters of faith, worship, ecclesiastical order, or ecclesiastical discipline

And the internal organization of the Church. It is also the highest judicial authority in

Its competence. The Holy Bishops' Council is made up of all diocesan

Bishops chaired by the Patriarch and his decisions are recognized

Valid if, at the time of their adoption, more than

Half of the diocesan bishops.

PATRIARCHIAL COUNCIL

The Patriarchal Council is the supreme administrative body in matters

External material and financial church management.

The members of the Patriarchal Council are:

1. Patriarch, or his deputy, as chairman

2. four members of the Holy Synod, or their deputies,

4. two representatives from the monasteries

5. one rector of the seminary

6. one representative of the white clergy from each diocese,

7. vice-chairmen of diocesan councils

8. ten representatives from the laity

The said members are appointed by the Holy Bishops' Council

HIGH CHURCH COURT

The highest ecclesiastical court deals with the issues of crimes

clergy, monastics and laity, as well as the solution of all disputes

Issues that are not within the competence of the Holy Bishops' Council and the Synod.

The Supreme Church Court is a permanent body and is located in the residence

Patriarchy.

The WCC includes:

1. three bishops appointed by the Holy Synod of Bishops from among its own

Members, where one of them is the chairman (VCC);

2. two honorary members from among married clerics

3. two deputies elected by the Synod for four years

4. referent from among the clerics

The ACC is the second and last authority that examines, approves,

Changes or cancels decisions of diocesan church courts, according to official

necessary or upon appropriate appeal.

diocesan council

The Diocesan Council is a body of diocesan self-government.

The competence of the Diocesan Council includes the solution of a number of issues

Material and financial support of the diocese, control over the work of various

Types of diocesan structures and organizations.

The members of the Diocesan Council are:

1. Diocesan bishop or his deputy as chairman

2. Two members of the Diocesan Church Court

3. One representative from the monastery

4. One cleric and one layperson from each bishopric deanery

5. Five laymen

The mandate of members of the Diocesan Council is valid for 6 years.

The diocesan council must be convened by the diocesan bishop or his

Locum tenens at least once a year for a regular meeting and in case of

Necessities at any other time.

Most of the members (more than half) participated. All decisions are made

LIST OF dioceses and bishops

Belgrade-Karlovatsk Archdiocese

Department: Belgrade (Yugoslavia, Serbia)

Ruling Bishop: Pavel, His Holiness Patriarch of Serbia, Archbishop of Pec,

Metropolitan of Belgrade-Karlovatsky.

Vicar: Bishop Athanasius of Khvostansky (Rakita)

Metropolis of Zagreb-Ljubljana

Department: Zagreb (Croatia)

Ruling Bishop: Metropolitan of Zagreb and Ljubljana John (Pavlovich)

Metropolis of Montenegro and Littoral

Department: Cetinje (FRY, Montenegro)

Ruling Bishop: Metropolitan of Montenegrin-Primorsky Amfilohiy (Radović)

Vicar: Bishop of Budimla Ioanniky (Michovich)

Website of the Metropolia of Montenegro and the Littoral: www.mitropolija.cg.yu

Metropolis of Dabro-Bosan

Department: Sarajevo (Bosnia and Herzegovina)

Ruling Bishop: Metropolitan Nikolay (Mrda) of Dabro-Bosansky

Žiča diocese

Department: Kraljevo (FRY, Serbia)

Ruling Bishop: Bishop Stefan (Boca) of Žiča

Shumadi diocese

Department: Kragujevac (FRY, Serbia)

Ruling Bishop: Dowager See

Shabatsko-Valevskaya diocese

Department: Šabac (FRY, Serbia)

Ruling Bishop: Bishop of Shabatsko-Valevsky Lavrenty (Trifunovich)

Budim diocese

Department: Budapest (Hungary)

Ruling Bishop: Bishop Daniel of Budim (Krstic)

Diocese of Nis

Department: Nis (FRY, Serbia)

Ruling Bishop: Bishop Irenaeus of Nis (Gavrilovich)

Diocese of Gorno-Karlovatsk

Department: Velun

Ruling Bishop: Bishop Nikanor (Bogunovich)

Zvornichko-Tuzla diocese

Department: Zvornik, (Bosnia and Herzegovina)

Ruling Bishop: Bishop Vasily of Zvornichko-Tuzla (Kachavenda)

Srem diocese

Department: Sremski Karlovtsy (FRY, Serbia)

Ruling Bishop: Bishop of Srem Vasily (Vadich)

Banyaluka diocese

Department: Banja Luka (Republic of Srpska, Bosnia and Herzegovina)

Ruling Bishop: Bishop Ephraim (Milutinovich) of Banjaluki

Timisoara diocese

Department: Timisoara (Romania)

Ruling Bishop: Bishop-Administrator of Timisoara Lucian (Pantelić)

Banat diocese

Department: Zrenjanin (FRY, Serbia, Vojvodina)

Ruling Bishop: Bishop Chrysostomos of Banat (Stolych)

Bač diocese

Department: Novi Sad (FRY, Serbia, Vojvodina)

Ruling Bishop: Bishop Irenaeus of Bach (Bulovich)

Bishop Porfiry (Perić) of Egarsk, Vicar of the Diocese of Bach.

Rashsko-Prizren diocese

Department: Dečani Monastery, Prizren, (FRY, Serbia, Kosovo)

Ruling Bishop: Bishop of Rashko-Prizren Artemy (Radosavlievich)

Website of the Rasko-Prizren diocese: www.decani.yunet.com

Diocese of Bihac-Petrovac

Department: Bihac (Bosnia and Herzegovina)

Ruling Bishop: Bishop Chrysostomos (Evic) of Bihacs-Petrovacs

Osiechkopol and Baransky diocese

Department: Dal (Croatia)

Ruling Bishop: Bishop of Osijek and Baransky Lukian (Vladulov)

Timok diocese

Department: Zaecar (FRY, Serbia)

Ruling Bishop: Bishop Justin (Stefanovich) of Timok

Vransky diocese

Department:.Vranje (FRY, Serbia)

Ruling Bishop: Bishop of Vransky Pachomius (Gachich)

Slavonian diocese

Department: Daruvar (Croatia)

Ruling Bishop: Bishop Savva (Jurich) of Slavonia

Branichevskaya diocese

Department: Pozharevac (FRY, Serbia)

Ruling Bishop: Bishop Ignatius of Branichevo (Midich)

Dalmatian diocese

Department: Sibenik (Croatia)

Ruling Bishop: Bishop Photius (Sladoevich) of Dalmatia

Zakholmsko-Herzegovina diocese

Department: Trebinje (Bosnia and Herzegovina)

Ruling Bishop: Bishop Gregory (Durich) of Zakholmsko-Herzegovinsk

Mileshevskaya diocese

Department: Priyepolie (FRY, Serbia)

Ruling Bishop: Bishop Filaret of Mileshevsky (Micevic)

Budimla-Niksic diocese

Department: Berane (FRY, Montenegro)

Ruling Bishop: Bishop of Budiml Ioanniky (Micovich) Administrator

Western European diocese

Department: Paris (France)

Ruling Bishop: Bishop of Western Europe Luka (Kovacevic)

British-Scandinavian Diocese

Department: Stockholm (Sweden)

Ruling Bishop: Bishop of British Scandinavian Dositheos (Motika)

Central European diocese

Department: Himellstir (Germany)

Ruling Bishop: Bishop Konstantin (Dokich) of Central Europe

Canadian diocese

Department: Monastery of the Transfiguration of the Lord, Milton, Ontario (Canada)

Ruling Bishop: Bishop of Canada George (Dokich)

Midwestern American archdiocese

Department: St. Savva Monastery, Libertyville (USA)

Ruling Bishop: Metropolitan Christopher (Kovacevic) of Midwestern America

Eastern American diocese

Department: Edgeworth (Pennsylvania, USA)

Ruling Bishop: Bishop Mitrofan (Kodich) of East America

Western American Diocese

Department: Alhambra (USA)

Ruling Bishop: Bishop John (Mladenovic) of Western America

Diocese of Australia and New Zealand, Metropolis of Novograchanitskaya

Department: Monastery of St. Sava "New Kalenich", Hall (Australia)

Ruling Bishop: Metropolitan Nikanor (Bogunovich) of Australia and New Zealand

Diocese of America and Canada, Metropolis of Novograchanitskaya

Department: monastery. Intercession of the Most Holy Theotokos "New Grachanitsa",

G. Libertville (USA, Illinois)

Ruling Bishop: Bishop Longinus of America and Canada (Krcho)

Dioceses of Skopje (northern Macedonia), Ohrid-Bitola (southwest Macedonia),

Zletovsko-Strumichskaya (southeast of Macedonia) in 1967. separated into an autocephalous

Macedonian Orthodox Church, which is not recognized by any Local Orthodox

Church.

The administrator of these dioceses is Bishop Pachomius of Vransky (Gagich). underway

Negotiations between the SOC and representatives of the MOC; the question of the canonical status of these

The diocese remains open.

Hierarchs at rest:

B. Bishop of Zakholmsky and Herzegovinsky Athanasius (Evtich)

B. Bishop of Western European Damaskin (Davidovich)

HOLY PATRIARCH PAUL OF SERB

Feast of the Beheading of John the Baptist in the village of Kuchantsy in Slavonia (Yugoslavia).

He graduated from the gymnasium in Belgrade and the seminary in Sarajevo. Then he continued his education

At the Faculty of Theology in Belgrade.

During World War II, Gojko Stojcevic was among the refugees in

Monastery of the Holy Trinity on Ovchar, where he became a novice. Future in the monastery

The Primate of the Serbian Church taught the Law of God to refugee children. After

At the end of the war, Goiko became a resident of the Monastery of the Annunciation on Ovchar, where in

In 1948, on the patronal feast, he took monastic vows and was ordained in

The rank of hierodeacon.

From 1949 to 1955, Hierodeacon Pavel was a member of the brethren of the Rache Monastery, where he carried

Various monastic obediences. In 1954 he was ordained a hieromonk, and

In 1957 he was elevated to the rank of archimandrite. From 1955 to 1957 he studied the Holy Scriptures

The consecration of Archimandrite Pavel took place in the Belgrade Cathedral

Bishop of Rasko-Prizren.

As head of the Rasko-Prizren diocese, he was actively involved in organizing

Construction of new churches and work on the restoration and preservation of Orthodox

Shrines of Kosovo and Metohija. He often traveled and worshiped in various

Churches of the diocese. At the same time, Bishop Paul did not leave scientific work and

Teaching activity. In 1988 the Faculty of Theology in Belgrade

He awarded him the degree of Doctor of Divinity.

In November 1990, by decision of the Holy Bishops' Council of the SOC, Bishop Pavel

(Stojcevic) was elected primate of the Serbian Church, instead of the ill

Patriarch German. Enthronement of the 44th Patriarch of the Serbian Orthodox Church

During his primatial ministry, Patriarch Pavle visited many

Dioceses of the SOC both in the territory of the former Yugoslavia and abroad. His

Holiness visited his flock in Australia, America, Canada and Western Europe.

"Bulletin of the Serbian Orthodox Church" published his research on

Liturgy. For a long time he was chairman of the synodal commission for translation

Holy Scripture of the New Testament.

HOLY SYNOD OF THE SERBIAN ORTHODOX CHURCH:

Chairman:

Patriarch Pavle of Serbia

Synod members:

Bishop Vasily of Zvornitsko-Tuzla

Bishop Irenaeus of Bacs

Bishop Justin of Timok

Bishop Vransky Pachomius

The last composition of the Holy Synod of Bishops was approved at the next

Years in Belgrade.

THE THEOLOGICAL FACULTY OF THE SERBIAN ORTHODOX CHURCH IN BELGRADE

Bogoslovski Fakultet Srpske Pravoslavne Crkve

Mije Kovacevica 11B

11000 Beodrad, Jugoslavija

Email: [email protected]

Dean: Archpriest Radovan Bigovich

Vice deans: Fr. Dimitri Kalezic

Prot. Predrag Puzovic

From the history of the Faculty of Theology of the Serbian Orthodox Church in Belgrade

Opening of the Faculty of Theology as part of the University of Belgrade according to

A specially adopted law was supposed as early as 1905, but the implementation

The outlined plans were postponed for more than ten years. The opening of the faculty

It took place only in the autumn of 1920. At that time, there was a large

The number of immigrants from Russia,. King Alexander (Karageorgievich)

He hospitably received Russian refugees, among whom there were a considerable number

Highly qualified scientists, military and clergy. In it

During the time in Yugoslavia there were also several famous Russian theologians and

The professors of theological academies. Among them were such famous scientists as

Alexander Dobroklonsky, Fedor Titov, Mikhail Georgievsky, Alexander

Rozhdestvensky, Nikolai Glubokovsky and others.

At the first meeting of the Academic Council of the Orthodox Theological Faculty 6

September 1920, chaired by professor of church history Alexander

Dobroklonsky. At this meeting, the first dean of the faculty was elected, who

Became a professor of the history of the Serbian Church Fr. Stefan Dmitrievich. This day and

It is considered the birthday of the faculty.

The examination session took place at the end of June 1921. Initially, the number

The number of students was relatively small, but it was constantly growing. In 1930/31

In the academic year, the number of registered students amounted to 226 people, of which 98

Studied in the first year. In 1938/39 there were already 340 people at the faculty, including

There are 32 female students.

The main base for study and scientific work was the faculty library,

The funds of which were replenished largely thanks to the help of voluntary donors

And patrons. In 1924 Prot. Stefan Dmitrievich brought a large

Number of Russian theological literature, books and magazines from the Soviet Union.

By 1930, the library catalog contained 9,700 inventory numbers and more.

20,000 copies of various literature, and by the time the Second World War began

The number of literature titles has reached 13,000.

The library fund has more than 30,000 inventory numbers and over 100,000

Copies of books and a large number of magazines.

In 1926, the theological journal "Theology" began to be published at the faculty,

Which is regularly published to this day.

During World War II, the Faculty of Theology suffered severe trials.

During one of the first raids on Belgrade, German aircraft bombed up to

Foundations of the People's Library and the House of Students located next to it

Faculty of Theology. After the occupation of Yugoslavia, the Faculty was deprived of its

Buildings, and the educational process stopped. Been heavily devastated

Library.

After the war, the position of the faculty remained rather difficult. faculty suffered

Large material and human losses. The number of teachers is noticeable

Decreased. The resumption of the normal life of the faculty and the establishment of

A full-fledged educational process was hindered by the new communist authorities

Yugoslavia. The country was actively ideologized in the spirit of Marxist

historical materialism. At the same time, the authorities used in relation to

Orthodox Church Bolshevik methods of struggle.

In 1952, by order of the authorities, the Faculty of Theology was withdrawn from

The composition of the University of Belgrade, and all worries about material support fell

Exclusively for the Church.

However, the difficult financial situation of the faculty did not affect the number

students. In the 1952/53 academic year, 240 students studied at the faculty, of which

129 were newly admitted. Later, the number of students decreased somewhat,

But then it started growing again. In the 1997/98 academic year at the Faculty of Theology

There were 432 students, of which 348 were male and 84 were female. For the first course

187 students enrolled.

Currently, the Faculty of Theology has the following departments:

Holy Scriptures of the Old Testament

Holy Scripture of the New Testament

Philosophies

Encyclopedia of Theology

History of religion

General History of the Church

History of the Serbian Church

Patrology

dogmatists

liturgics

Pedagogy and teaching methods

hagiology

Christian anthropology

Pastoral psychology

Homiletics and pastoral theology

church law

Russian language

English and German

Church singing and the basics of music

Admission rules

The right to enter the first year of the Faculty of Theology are persons

Orthodox denominations who graduated from an Orthodox seminary with a certificate

Maturity without regard to nationality and citizenship by written blessing

Respective Diocesan Bishop

Persons with a diploma of any faculty are also eligible for admission.

Faculty of Belgrade or other higher educational institutions, also in writing

Blessing of the bishop.

Written blessing for admission to the Faculty of Theology representatives

Other local Churches are given by the Patriarch of Serbia, on the recommendation of the

Him bishop of the Local Church. At the Faculty of Theology one can study and

Representatives of other Christian denominations with the approval of the Holy Hierarchal

The candidate is permanently resident.

Persons deprived of holy orders are not admitted to the Faculty of Theology.

A student of the Faculty of Theology loses the right to study in case of falling away from

of the Orthodox faith and in the event that he commits actions and deeds incompatible with

The moral character of a Christian.

For admission to the faculty, you must provide the following documents:

1. Certificate of Baptism

2. Certificate of secondary education or diploma of higher education

3. Written blessing of the diocesan bishop

4. Medical certificate

At the exams, applicants are required to have a good knowledge of the basics of the Orthodox

Creeds (catechism).

Studying proccess

Education at the faculty lasts four years, or eight semesters. Training

The year is divided into winter and summer semesters. Winter semester classes run from

Every student is required to attend classes regularly. At the end of each semester

Teachers confirm with their signature in the journal that the student in good faith

Attended classes. A student who missed classes in a subject without respect

Causes three or more times is deprived of the corresponding entry in the log. Those of

Students who do not have teachers' signatures in the journal for more than

Two subjects are not allowed to take exams.

There are four deadlines for taking exams at the Faculty of Theology:

April (set depending on Easter) and June (from 1 to 30

During their studies, each student is required to write at least one seminar paper.

Work from the following groups of subjects:

1st group: the Holy Scriptures of the Old Testament and the Holy Scriptures of the New Testament;

2nd group: dogmatics, ethics, comparative theology, Christian

Anthropology;

3rd group: history of the Serbian Church, general history of the Church, patrology, ecclesiastical

Law, liturgy;

4th group: encyclopedia of theology, history of religions, history of philosophy,

Hagiology, Christian archeology with ecclesiastical art, pastoral

Psychology, history of the Local Orthodox Churches, pedagogy with methodology

Teaching, homiletics.

The curriculum provides for the teaching of the following disciplines:

Holy Scripture of the Old Testament I ………………4 hours a week - exam

Holy Scripture of the New Testament I………………..4 hours a week - exam

Encyclopedia of Theology …………………………….... 2 hours a week - exam

History of philosophy …………………………………...2 hours a week - exam

History of religions………………………………………...2 hours a week - exam

Church singing and the basics of music…………………..4 hours a week - exam

Russian language …………………………………………..... 2 hours a week - colloquium

Church Slavonic language ………………………….... 2 hours a week - colloquium

Foreign language……………………………………....2 hours a week - colloquium

Holy Scripture of the Old Testament II……………….2 hours a week - exam

Holy Scripture of the New Testament II………………..2 hours a week - exam

Patrology I ……………………………………………...2 hours per week - exam

History of Philosophy…………………………………….2 hours per week - exam

General History of the Church………………………………....4 hours per week - exam

History of the Serbian Church……………………………...2 hours a week - exam

Agiology………………………………………………..... 2 hours a week - exam

Church singing and the basics of music………………...…4 hours a week - exam

Foreign language……………………………………….2 hours per week - exam

Russian language……………………………………………...2 hours a week - exam

Church Slavonic……………………………..2 hours per week - exam

Old Slavonic………………………………...2 hours a week - exam

Holy Scripture of the Old Testament III……………....2 hours a week - exam

Holy Scripture of the New Testament III………………..2 hours a week - exam

Patrology II……………………………………………….2 hours a week - exam

Dogmatics I………………………………………………....4 hours a week - exam

Christian anthropology…………………………… 2 hours per week - exam

History of the Serbian Church………………………………4 hours a week - exam

Pastoral psychology…………………………………..2 hours per week - exam

Greek language…………………………………………….2 hours per week - exam

Hebrew language…………………………………… 2 hours per week - exam

History of the Local Orthodox Churches…………2 hours a week - exam

Pedagogy with teaching methods……………....2 hours a week - exam

Church singing and the basics of music…………………....2 hours a week - exam

Christian archeology and ecclesiastical art…..2 hours per week - exam

Holy Scripture of the New Testament IV…………………2 hours a week - exam

Dogmatics II………………………………………………....2 hours a week - exam

Church law…………………………………………..4 hours a week - exam

Pastoral theology…………………………………..2 hours a week - exam

Pastoral psychology II………………………………...2 hours a week - exam

Liturgy……………………………………………………4 hours a week - exam

Ethics…………………………………………………………4 hours a week - exam

Pedagogy with teaching methods……………….2 hours a week - exam

Homiletics………………………………………………….2 hours a week - exam

Comparative Theology……………………………..2 hours per week - exam

Greek language……………………………………………..2 hours per week - exam

SEMINARY ST. John Chrysostom in Kraguevets

Seminary address:

Bogoslovia Sv. Jovana Zlatoustog

Naselje Airport

34000 Kragujevac

Email: [email protected]

[email protected]

Seminary website: www.zlatousti.f2s.com

More than four years ago, through the efforts of the blessedly reposed Bishop Savva of Shumadija

The church authorities decided to start work in Kraguevets branch

Belgrade Seminary of Saint Sava. The main task of the new educational institution

The preparation of candidates for the priesthood began, first of all, for the Shumadi

Dioceses.

Initially, there were only six teachers, but every year their number

grew. At the same time, the number of students also increased. Seminarians

Actively participated in the church life of Kraguevets and its environs: in

The Diocesan Center of Kraguevets constantly held lectures; solemnly

Church holidays were celebrated; annually in the park-memorial "Shumaritsa"

A church commemoration of the Kraguyevites who were shot during the Second

World War. Pilgrimage trips to shrines were organized every year

Branichevskaya, Shumadiyskaya and Zhichsky dioceses.

In November 2000, at an extraordinary meeting of the Holy Synod of Bishops of the SOC

It was decided to transform the branch of the Belgrade Seminary of St.

Savva in Kraguevets to the seminary in the name of St. John Chrysostom. This is how it was formed

New independent educational institution.

In memory of his heavenly patron - St. John Chrysostom. On this day

Bishop Savva of Šumadija in concelebration with Bishop of Bihacs-Petrovacs

Chrysostom and Bishop Ignatius of Branichevsk served the liturgy in the cathedral church

Kraguevets.

In the celebrations dedicated to the opening of the new seminary, representatives of other

Serbian theological schools, among which were the seminary inspector of the SOC, Fr. Dushan

Dacic, Rector of Prizren Seminary Fr. Milutin Timotievich, rector of Karlovacskaya

Seminary Fr. Dušan Petrović and Dean of the Belgrade Faculty of Theology

Prot. Radovan Bogovic.

Currently, the seminary has the following daily routine:

5:45 get up

6:30 am morning worship

7:30 breakfast

8:00 - 12:25 classes

13:00 - 16:00 free time (Thursday, Sunday and holidays

16:00 -17:30 self-study

18:00 evening worship

19:30-21:00 self-training

21:00-21:45 hygiene

22:00 lights out

Teaching Staff:

Prot. staurophore Dragoslav Stepkovich, Jr. teacher - liturgy, ecclesiastical

Right, homiletics

Priest Mladen Churanovich, Jr. teacher - church singing and basics of music

Priest Aleksandar Borota, Jr. teacher - Church Slavonic, history

Philosophies

Priest Nebojsha Rakich, Jr. teacher - Holy Scripture of the New Testament

Protodeacon Zoran Krstic, Jr. teacher - catechism, Greek,

Dogmatics, ethics

Deacon Rayko Stefanovich, Jr. teacher - Holy Scripture of the Old Testament,

Patrology, apologetics

Aleksandar Senich, Jr. teacher - History of the Christian Church, history

Serbian Church

Prof. Negoslav Jovancevic, External Lecturer - General History,

Serbian language and literature

Dr. Nenad Grujewicz, Associate Professor, Kraguev University - Informatics

Prof. Gojko Nenadich, freelance teacher - Russian language, logic

Prof. Vojin Dragicevic, Freelance Lecturer - English

RESULTS OF THE BISHOPICAL COUNCIL OF THE SERBIAN ORTHODOX CHURCH

The SOC News Agency released an official report on the results

Works of the next meeting of the Holy Bishops' Council of the Serbian Church,

As previously reported, the next meeting was attended by all

Diocesan bishops of the Serbian Orthodox Church, many of whom spoke

With working papers and messages.

At the Council, issues of the current situation of the Serbian Church were considered,

The jurisdiction of which now extends to a number of dioceses in Europe, America and

Australia and the former Yugoslavia. And many of the last

The past ten years have been separated by new state borders.

Particular attention was paid to the issues of strengthening church unity both within

SOC, and between Orthodox Local Churches. pointing to existing

Difficulties and contentious issues in relations between some Local

Orthodox Churches, the Council of Bishops expressed its firm intention to continue

"consistently and unceasingly follow the path of serving the unity of the Orthodox Church"

And fidelity to the sacred canonical system. At the same time, the Council of Bishops

Joyfully welcomes all initiatives aimed at protecting and strengthening

Unity of Holy Orthodoxy, and condemns all actions that violate the canonical

Order and Church Peace.

In this regard, the question of the canonical status of

The self-proclaimed Macedonian Orthodox Church in 1967, which was not recognized by any

One Local Church. A number of meetings and negotiations took place over the past year

The highest representatives of the SOC and the GOC, but no concrete official decisions yet

It was not accepted.

The Council of Bishops of the SOC reaffirmed that "the only canonically correct and

Useful for all Orthodox believers" by overcoming the schism in Macedonia

Is to provide the dioceses located on the territory of this country with a wide

Church autonomy under the canonical jurisdiction of the Serbian Orthodox Church.

The Council demanded that the bishops of the SOC in the Americas speed up work on

Development of a unified Charter for the speedy restoration of the administrative

Unity of the dioceses.

In connection with the ongoing ecclesiastical and political unrest in Montenegro

The Council of Bishops again called on the state authorities of this republic

Do not support the so-called "Montenegrin Orthodox Church",

"referring to democracy and human rights". Such political manipulation

Threatens "the rights, freedom and property of the ancient Montenegrin-Primorsky diocese."

Regret was expressed at the excessive criticism and attacks by

Some public and political organizations addressed to the Serbian Church.

The participants called on everyone to respect the existing canonical norms in the spirit

"trust, sobriety and humility".

During the working sessions, a number of reports on the current state of affairs were heard

In various dioceses of the Serbian Orthodox Church. Particular attention was paid

The message of the Bishop of Slavonian Savva about the difficulties that

Encounter while restoring normalcy in a war-torn diocese.

The Slavonian diocese, located on the territory of modern Croatia, is

One of the hardest hit during the fierce fighting 1991-1995

gg. Suffice it to say that 39 Orthodox churches were destroyed here, 41

Received severe damage. The episcopal church was destroyed and plundered.

Residence in Pakrac. A large number of church and historical

Relic.

It is quite natural that special attention was devoted to the tragic events in

Kosovo and Metohija and the escalation of Albanian terrorism in the region of Presev, Medvedzhi and

Buyanovets, as well as in Macedonia. Now it is no longer a secret to anyone that the

On the territory of Kosovo, the Rasko-Prizren diocese, after the NATO aggression and the deployment

In Kosovo, the international forces of the UN, almost completely defeated by the Albanian

Extremists. The official statement emphasizes that, along with refugees from

Croatia and Bosnia and Herzegovina have seen a huge number of

Refugees from Kosovo and Metohija. Their return becomes almost impossible.

The council points with concern to the fact that permanent arrivals in Kosovo

And Metohija from neighboring Albania, settlers seize houses and property

Exiled Serbs. All this is happening with the direct connivance of international

military and police forces.

In this regard, the bishops of the SOC again called on the Yugoslav and international

The public do their best to ensure a speedy return

Refugees and protecting their homes and property.

The Council officially addressed the highest representatives of the state authorities of Serbia

And FRY with the wish that with the beginning of the next academic year to introduce in the primary

And in secondary schools the systematic teaching of the fundamentals of the creed. At the same time, they should

Respect the rights of other religious denominations traditional for Yugoslavia.

"In order to increase the level of spiritual enlightenment and education" was adopted

The decision to reopen the Theological Seminary in the name of the Three Hierarchs in

Monastery Krka in Dalmatia. This seminary was forced to leave the monastery in

The result of the operations of the Croatian troops in 1995. Theological seminary in the name of the Three

The saint began to act in the monastery of Krka in 1615 and is one of

The oldest educational institutions of the Serbian Church. Ten alumni are

Members of the current Bishops' Council.

The assembled bishops expressed their wishes to the relevant state

To the authorities of Serbia and Montenegro on speeding up the procedure for the return of church

Property unfairly confiscated under the communist authorities.

At the Council, a number of decisions were adopted that also affected the administrative structure of the SOC.

The new composition of the Holy Synod of Bishops was approved, in which, as

Members included: Bishops of Zvornitsko-Tuzlansky Vasily, Bachsky Iriney, Timoksky

Justin and Vransky Pachomius. According to the charter of the SOC, the members of the Synod are elected

Holy Council for a period of two years.

It was decided to establish a new Budimla-Niksic diocese with the chair

In the monastery of Dzhurdzhevi Stubovi on the territory of Montenegro. new

Diocese appointed Vicar of the Metropolis of Montenegro and Primorsky Bishop Budiml

According to Constantine Porphyrogenitus, the first mass baptism of the Serbs took place under the Byzantine emperor Heraclius (610-641). Christianity of the Eastern rite was further spread among the Serbs in the 9th century, when in 869, at the request of Prince Muntimir, the Byzantine emperor Basil the Macedonian sent Greek priests to them.

The activity of Sts. Cyril and Methodius. The influence of the mission of the Enlighteners of the Slavs was especially intensified when their students, among whom were Sts. Clement and Naum, moved from Moravia to the Ohrid region (Macedonia). Since the time of St. Cyril and Methodius in the Serbian lands, the works of Byzantine authors, translated into Slavic, were widely circulated. First of all, it was various hagiographic literature.

The greatest figure in the history of the Serbian Church and the entire people can rightly be called St. Savva, the first Archbishop of Serbia. Rastko, that was the name of the future saint in the world, was the youngest of the sons of the great zhupan Stefan Nemanya. He was born around 1175 and from an early age showed a special desire for a prayerful feat. At the age of 17, he secretly left his home on Athos with a Russian monk. On the Holy Mountain, he first labored in the Russian monastery of the Great Martyr. Panteleimon, where he took monastic vows with the name Savva, and then continued his exploits in the Greek monastery of Vatopede. With his humility and strict life, the young monk surpassed many Athos ascetics.

In 1196 the father of the future Serbian saint abdicated in favor of his middle son Stephen. Shortly thereafter, he took monastic vows with the name of Simeon at the Studenetsky monastery. The next year, the monk Simeon moved to his son on Athos and lived with him in the same cell until his blessed death.

At the insistence of the brethren, Savva eventually took over the management of the Hilandar monastery, which was restored with the generosity of his father. Soon, discord began in Serbia. Savva's brother Stefan turned to him with a request for help. At this time, their older brother Vukan, with the help of the Hungarians, captured part of the Serbian lands and declared himself king. In order to achieve his vain goals, Vukan submitted to the pope, and certain rules of the Roman Church were adopted in his dominions. St. Savva, at the request of his brother, transferred the relics of their father - St. Simeon the Myrrh-streaming - to the Studenetsky monastery and himself remained in it. Then he went with a sermon throughout the country, reconciled the brothers, and peace reigned in the Serbian lands.

In 1219 St. Savva petitioned the Greek emperor and the Patriarch of Constantinople for the Serbian Church the right to have its own autocephalous archbishop. Patriarch Manuil of Constantinople ordained St. Savva to the rank of archbishop and recognized the independent Serbian archdiocese. Upon returning to his homeland, the saint took up the organization of his Church. He founded eight new dioceses, in which he appointed his disciples, the ascetics Hilandar and Studenica, as bishops. Priests were sent to different parts of the Serbian lands with instructions to preach and perform church sacraments. The traditions and charters of Mount Athos, the monasteries of Asia Minor and Palestine were introduced into the life of Serbian monasteries.

After the completion of the construction of the Zhichsky monastery, the archbishop's residence was transferred to it. Local councils of the Serbian Church gathered in Zica, in which all the bishops, abbots and many priests took part. St. Savva founded the famous Pech Monastery, in the XIV century. became the capital of the Serbian Patriarchs. St. Savva also played a huge role in strengthening the Serbian statehood. In 1221, on the feast of the Ascension of the Lord, St. Savva crowned his brother Stephen with a royal crown in Zica. The first Serbian king henceforth signed as Stefan the First Crowned. During this event, Savva delivered his well-known well-known Zych talk about the Orthodox faith.

Already being Archbishop Savva twice visited the Holy Land - in 1229 and 1234. On his first trip in 1229, he acquired the monasteries of St. George in Akona and St. John the Theologian on Mount Zion for the needs of Serbian monks and pilgrims. Before his second journey, he handed over the leadership of the Serbian Church to his disciple Arseniy Sremets. In the spring of 1234 he went to the Holy Land. Returning from his pilgrimage on January 14/27, 1236, the great Serbian saint passed away to the Lord in the Bulgarian city of Trnov. In 1237 his nephew King Vladislav transferred the body of the saint to the Mileshevo Monastery.

The successors of Saint Sava actively continued his work, always having his image and precepts before their eyes, they said and wrote that they were sitting on his throne. Due to the weak security of Zhichi, it was unsafe to stay in it, especially after the invasion of the Tatars (1242), and later - the Bulgarians and Cumans (1253). Therefore, St. Arseniy Sremets transferred the chair of the Archdiocese from Zhichy to Pecs, where, among the picturesque surroundings, at the very entrance to the Rugovskoe gorge, he built a church in the name of Sts. Apostles. The archbishops, depending on the circumstances, stayed either in Pecs or again in Zica. This movement continued until the end of the 13th century, when the residence of the Serbian archbishops was finally transferred to Pec.