STAV NAPREDNJAČKE STRANKE PREMA SRPSKOJ PRAVOSLAVNOJ CRKVI = THE PROGRESSIVE PARTY’S VIEW OF THE SERBIAN ORTHODOX CHURCH
After obtaining autonomy from the Ecumenical Patriarchate of Constantinople in 1831, the Serbian Orthodox Church gradually established and strenghtened its position by means of constitutions and laws of the Principality of Serbia which were passed in the course of the XIX century. The established st...
| Published in: | Politikologija religije |
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| Subtitles: | THE PROGRESSIVE PARTY’S VIEW OF THE SERBIAN ORTHODOX CHURCH |
| Main Author: | |
| Format: | Electronic Article |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
CEEOL
2007
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| In: |
Politikologija religije
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| Further subjects: | B
Church
B Law B Progressive Party B Politics B Autonomy B Metropolitan |
| Online Access: |
Volltext (kostenfrei) |
| Rights Information: | CC BY-NC-SA 4.0 |
| Summary: | After obtaining autonomy from the Ecumenical Patriarchate of Constantinople in 1831, the Serbian Orthodox Church gradually established and strenghtened its position by means of constitutions and laws of the Principality of Serbia which were passed in the course of the XIX century. The established status of an official state church implied considerable priviledges but also the readiness to accept potential candidates designated by the Prince or the Government for the highest hierarch positions as well as the state’s control over practically all segments of religious life. This relationship in which provisions of the Canon Law were frequently ignored, forged a kind of partnership enabling the state to strenghten its economy and democratic institutions while at the same time providing the church with an opportunity to improve its internal organization, the quality of candidates entering priesthood and to create favourable conditions for its spiritual mission. The dissatisfaction with the Russian politics after the Congress of Berlin and the shift towards a new foreign policy relying heavily on the support of Austria-Hungary, soon took toll on the relations between Prince Milan and Metropolitan Mihailo who was a notorious Russophile and a fervent advocate of the Pan-Slavic solidarity. Dissatisfied with the Metropolitan’s activities in Bosnia, the new ally demanded that the Prince remove the dangerous opponent which proved to be a daunting task, due to the Metropolitan’s popularity and his demonstrated leadership skills. In 1881, under the pretext that the Church opposed the Tax law, the Prince’s Government, led by the Progressive Political Party first removed Metropolitan Mihailo which was followed by the removal of all other remaining disobedient Episcopes in 1883. The 1882 amendments to the Law on Church Authorities of the Eastern Orthodox Religion which resulted in changes of the composition of the Assembly of Bishops and included more lay people in the body tasked with the election of the Metropolitan, represented a genuine coup against the Church unprecedented in its centuries long history and practically annulled the canonical order governing the life and functioning of the Orthodox Churches. Having elected the new Metropolitan and Episcopes, the Government led by the Progressive Party established such an organization of the Church which was utterly dependent on the will of the state and the balance of powers on the Serbia’s political scene. The altered political circumstances brought about by King Milan’s abdication and normalization of relations with the Radical Party, enabled Metropolitan Mihailo’s return and reestablishment of previous order in the Church. The ancient Canons, which were ignored at one point in history, proved their vitality, but these events were also convenient for the growing middle class to send a clear message to the Church that the old times of harmonized activity were gone and that the new forces were taking over the public and state affairs. |
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| ISSN: | 1820-659X |
| Contains: | Enthalten in: Politikologija religije
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