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Serbian Church In History - Abolishment of the Patriarchate of Pec

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ABOLISHMENT OF THE PATRIARCHATE OF PEC

After the “Great Migration” of Serbs of 1690 it is possible to follow the development of the Serbian Church and national history not only within borders of the Ottoman Empire, but also in wide regions of the Austrian Empire. Popular living conditions in regions under Turkish rule, and conditions under which the Church functioned there, were even more difficult now. Population constantly decreased in numbers. Two patriarchs were compelled to flee into Austria and Turks lost all confidence in Serbian clerics. Greeks immediately exploited this adverse state of affairs. After Patriarch Arsenije IV Sakabenta migrated to Austria, the Church in Constantinople asserted pressure on the Porte to install mainly Greeks, such as Joanikije Karadza (1739-1746), as Patriarch of Pec. In the short period of time between 1752 and 1765 eight patriarchs sat on the throne of Pec, five of whom were Greek. Patriarchate debts accumulated in Constantinople and no one was willing to pay them back. Last Serbian national to be elected patriarch before abolishment of the Patriarchate of Pec was Vasilije Brkic (1763-1765, Basil Brkych). He was banished to Cyprus as an enemy of Turkish State. He was succeeded by a Greek, Kalinik II (1765-1766), who performed an unprecedented deed — he resigned his title of Patriarch of Pec and, with other five bishops, sent a petition to the Oecumenical Patriarch in Constantinople asking for the abolishment of the Patriarchate of Pec. Accumulated Patriarchate debts were quoted as the main reason for this motion. Accordingly, Patriarch of Constantinople convinced the Sultan to abolish the Patriarchate of Pec (September 11th 1766), and place its dioceses under the spiritual jurisdiction of the Church in Constantinople: “From now on even the very name of Patriarchate of Pec is to be considered abolished, and its reestablishment forbidden under any circumstances”. Same fate was to be suffered by the Archbishopric of Ohrid only a year later. This state of affairs lasted all the way through until 1920 when the dignity of a Patriarchate was restored to the Serbian Church.

Abolishment of the Patriarchate announced grave days ahead for the Serbian Church. All Serbian bishops were removed and Greek nationals brought to take their place. These newcomers were called Phanariots (after Phanar — that part of Constantinople, i.e. Istanbul, where the Oecumenical Patriarch resided together with most of the well-to-do Greek nationals in the city) and were remembered for their lack of consideration for the welfare of Serbs under their jurisdiction. Most of them did not even speak Serbian.


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Marina Abramović

Marina Abramović (Serbian Cyrillic: Марина Абрамовић; born November 30, 1946 in Belgrade) is a New York-based Serbian performance artist who began her career in the early 1970s. Active for over three decades, she has recently begun to describe herself as the "grandmother of performance art". Abramović's work explores the relationship between performer and audience, the limits of the body, and the possibilities of the mind.

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Jesus Christ Is The Same Yesterday Today And Unto the Ages

In this latest and, in every respect, meaningful study, Bishop Athanasius, in the manner of the Holy Fathers, and firmly relying upon the Apostles John and Paul, argues that the Old Testament name of God, “YHWH,” a revealed to Moses at Sinai, was translated by both Apostles (both being Hebrews) into the language of the New Testament in a completely original and articulate manner.  In this sense, they do not follow the Septuagint, in which the name, “YHWH,” appears together with the phrase “the one who is”, a word which is, in a certain sense, a philosophical-ontological translation (that term would undoubtedly become significant for the conversion of the Greeks in the Gospels).  The two Apostles, rather, translate this in a providential, historical-eschatological, i.e. in a specifically Christological sense.  Thus, John carries the word “YHWH” over with “the One Who Is, Who was and Who is to Come” (Rev. 1:8 & 22…), while for Paul “Jesus Christ is the Same Yesterday, Today and Unto the Ages” (Heb. 13:8).