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

Nastanak i društveno-istorijski razvoj hrišćanskog identiteta u prva dva veka nove ere bio je inherentno vezan za etnički, religijski i politički antagonizam. Taj sukob bio je vidljiv na nekoliko različitih nivoa odnosa prvih hrišćanskih zajednica s njima savremenim religijskim i političkim akterima u divergentnom socijalnom pejzažu Rimske imperije. U slojevitoj mreži antagonizama i unutar labavo uspostavljenih početnih granica razvio se postepeno jedan sasvim Nov, transnacionalni i multietnički identitet, koji uskoro postaje i najveća, dominantna svetska religija. U ovom radu posebna je pažnja posvećena sukobu između hrišćanstva u nastajanju i dve glavne jevrejske religijsko-političke zajednice u prvom veku-sadukeja i fariseja, pri čemu su fariseji utrli put ka rabinskom judaizmu nakon 70. godine n. e. ; The main thesis of this work is that the emergence and social-historical formation of Christian identity in the first two centuries CE was inherently linked to ethnic, religious and political antagonisms. This conflict was manifested at several different levels of the relationship between early Christian communities and the coeval religious and political actors in a divergent social-historical landscape of the Roman Empire. The conflicts existed from the very outset: firstly, within the young Jesus movement (nascent Christianity) during its formative process; then in this movement's relationship with formative Judaism; finally, with the political establishment of the Roman Empire that treated Christianity as an extremely heterodox, adversary religion, exposed to occasional systematic persecutions. It is apparent that the social and ethnic identities are constructed and transformed both within communities themselves and in relation to their external social environments. Within that complex network of antagonisms and loosely defined initial boundaries, an entirely novel, transnational and multiethnic, Christian identity had been developed, becoming eventually a major and dominant world religion. In this paper, ...

In Serbia, in the aftermath of 5 October 2000, the process of desecularization, including the revitalization of the Serbian Orthodox Church (SOC), overlapped with the democratization of its political institutions, as well as with the political and social pluralism. The desecularization of the Serbian society had already started in the socialist Yugoslavia, but the process itself intensified in the early period of political pluralism and establishment of the democratic political institutions. Is Orthodoxy compatible with democracy, viewed not only as the will of the majority or an election procedure, but also as a political culture of pluralism and rule of law? Is Orthodoxy possible as a "civic" church, in line with the European political tradition of democracy and pluralism? The author contends that the contemporary Orthodoxy, including the SOC, accepts globalization in its technical, technological and economic sense, with a parallel tendency towards cultural fragmentation. Thus one needs a consensus between the SOC, state and society in Serbia concerning the basic values, such as: democracy, civil society, pluralistic discourse, secular tolerance and individual human rights. ; In Serbia, in the aftermath of 5 October 2000, the process of desecularization, including the revitalization of the Serbian Orthodox Church (SOC), overlapped with the democratization of its political institutions, as well as with the political and social pluralism. The desecularization of the Serbian society had already started in the socialist Yugoslavia, but the process itself intensified in the early period of political pluralism and establishment of the democratic political institutions. Is Orthodoxy compatible with democracy, viewed not only as the will of the majority or an election procedure, but also as a political culture of pluralism and rule of law? Is Orthodoxy possible as a "civic" church, in line with the European political tradition of democracy and pluralism? The author contends that the contemporary Orthodoxy, including the SOC, accepts globalization in its technical, technological and economic sense, with a parallel tendency towards cultural fragmentation. Thus one needs a consensus between the SOC, state and society in Serbia concerning the basic values, such as: democracy, civil society, pluralistic discourse, secular tolerance and individual human rights.

U ovom radu preispituje se religijski, društveni i politički kontekst delovanja Isusovog pokreta u prvom veku, kao i socijalni ethos pripadnika tog pokreta. Razmatra se i teza o naziritskoj praksi (zavetu) Jovana Krstitelja, Isusovog brata Jakova Pravednog i samog Isusa. ; In this essay, the author examines the religious, social and political contexts of the Jesus movement in the first century, including the social ethos of its members. The thesis about the nazirite practices (vows) of John the Baptist, James the Just and Jesus himself has also been considered.

U ovom radu preispituje se teza o revitalizaciji religije u svetlu procesa modernizacije i duha modernosti s dva različita, ali komplementarna teorijska aspekta. S jedne strane, tu se razmatra pojam religije koji bi, možda, na jedan teorijski produktivniji način zahvatio promene u religijskoj sferi karakteristične za kraj 20. i početak 21. veka, imajući u vidu, dakako, i religijske aspekte globalizacije. Umesto pitanja šta religija jeste, ili šta religija čini, autor se ovde detaljnije bavi pitanjem šta religija danas sve podrazumeva, imajući u vidu, pre svega, različite aspekte, odnosno konstitutivne elemente religije u politetičkoj i komparativnoj perspektivi. Drugim rečima, koji to tačno aspekti religije doživljavaju revitalizaciju, ako je o oživljavanju religije, a ne samo religioznosti, reč? S druge strane, autor razmatra i sam pojam modernosti i modernizacije u savremenom društvu (društvu na razmeđu stoleća), imajući pritom u vidu mnogostrukost modernih kulturnih programa, kao i njihovu stalnu dinamiku, i to ne samo na Zapadu, već i u nezapadnim društvima, u kojima je u postkolonijanom periodu, a naročito u poslednje nekolike decenije 20. veka, došlo do značajnije reinterpretacije, selekcije i preformulacije institucionalnih modela i političkih i društvenih tema vezanih za modernu zapadnu civilizaciju. ; In this essay, the author assesses the thesis about the revitalization of religion in the light of the modernization process (and, for that matter, the spirit of modernity in general) from two different, but complementary, theoretical aspects. On the one hand, the notion of religion has been considered in the light of the changes that took place in the late 20th and early 21st centuries. Religious aspects of globalization are also part of this process. Instead of asking what religion is, or what it does, the author tackles, in more detail, the following question: what does religion entail - having in mind, in the first place, the different aspects or constitutive elements of religion in a polythetic and ...

AbstractThis study tackles the place and role of the Orthodox Church in Serbian society, state, and political life after October 5, 2000. Owing to its present "symphony" with the state, the church now offers a new ideological framework and value-system for state institutions such as the armed forces and public education. This new role of the church is particularly emphasized in the current legislation. One could probably refer to the "etatization" of the Serbian Church, with some negative consequences for non-traditional religious communities. The relations with the Macedonian and Montenegrin Orthodox churches have also been discussed in this context. In post-Milošević Serbia, religious rights and freedoms have been considerably extended, but there is still a great deal of arbitrariness, even completely partial interpretations of the church-state relations. In the concluding section, this article deals with the church's traditionalist perception of society as narod (the people), with some recommendations as for the possible cooperation between the church and civil society in Serbia.

Konfesionalna verska nastava uvedena je u srbijanski javni školski sistem najpre kao fakultativni predmet, vladinom uredbom objavljenom jula 2001. godine. Takvoj odluci prethodila je nepotpuna rasprava u javnosti koja je trajala od novembra 2000. do jula 2001. U ovom radu analizirani su glavni argumenti za i protiv verske nastave (veronauke) korišćeni u toj debati. Pored toga, razmatrane su i sledeće teme: religioznost u Srbiji; modeli religijskog obrazovanja i glavni akteri koji su učestvovali u raspravama i donošenju odluka; zakonski okvir, programi, udžbenici; ciljevi verske nastave; obrazovanje nastavnika; empirijski podaci o stavovima prema veronauci u školama, itd. Nakon četiri godine, moguće je proceniti ne samo pretpostavke odluke srbijanske vlade da se uvede veronauka, već i njene posledice koje se tiču prvih iskustava u osnovnim i srednjim školama, kao i opštijeg odnosa crkva-država (religijska prava i slobode). Uvođenje verske nastave u Srbiji postalo je i svojevrstan lakmus test za docniji zakon o crkvama i verskim zajednicama, kao i novu društvenu i političku ulogu verskih organizacija u Srbiji danas. ; The confessional religious education was introduced, as an optional subject in Serbian public school system by a governmental regulation published in July 2001. Such a decision was preceded by an incomplete public debate that lasted from November 2000 to July 2001. Major arguments for and against religious education are discussed in this paper. Other topics include religiosity in Serbia; models of religious education and main actors that participated in the debates and decision-making process; legislation curricula, textbooks; goals of religious education; teacher training; some empirical data on the attitudes towards religious education in schools, etc. Four years later, it is possible to assess not only the preconditions of the Serbian government decision, but also the consequences regarding some initial experiences in the primary and secondary schools and church-state relations (religious rights ...