Funeral Rites According to the Byzantine Liturgical Sources

Velkovska, Elena Velkova

doi:10.2307/1291811

Cited by 38 publications

(2 citation statements)

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“…Током читавог овог периода мењали су се положај и улога религије и религијских институција у животу друштва, али и унутаррелигијски однос према сакраменту. Овај процес се најдиректније одражавао кроз развој обредне праксе, који је, с једне стране, био последица догматско-канонских усаглашавања, док је с друге био рефлексија живих интерпретација, условљених духом различитих епоха (Velkovska 2002;Worthly 2002;Поповић 2010). У једној од мојих претходних студија посвећених овој проблематици покушала сам да покажем да је један од кључних феномена кроз који се може пратити овај вишеслојни процес -развој хришћанског погребног ритуала, који показује промене односа према смрти, која се, у виду иницијалног хришћанског догмата, сматра залогом и предусловом васкрсења (Павићевић 2011: 210 и даље).…”

Section: жива дела мртвих телаunclassified

“…Throughout this period, the position and role of Church and religious institutions in the life of the society were changeable, but the same was with inter-religious relation with sacrament. This process was most directly reflected in the development of ritual practices, which, on the one hand, was a consequence of dogmatic-canonic adjustment, while, on the other, it was a reflection of living interpretations conditioned by spirits of different epochs (Velkovska 2002;Worthly 2002;Popović 2010.). In one of my previous studies dedicated to this issue, I intended to point out that one of the key phenomena for following this multiple process was development of Christian funerary ritual which indicated to a modified attitude towards death, which that is, in the shape of initial Christian dogma, believed to be a pledge and precondition for resurrection (Pavićević 2011, 210 etc.).…”

Section: Death and Religion Of The Nation In Serbia In 19th Centurymentioning

confidence: 99%

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Living acts of dead bodies: Death and religion of the nation in Serbia in 19th century

Pavićević¹

2011

Glas Etnogr inst

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It is widely known and has been more or less elaborated in scientific literature that return to religion in the area of former SFRY was conducted hand-in-hand with the development of the new national states and establishment of new/old ethnic borders and identities. This is why it is logical that this phenomenon is frequently qualified as the religion of the nation and nationalism. However, this qualification frequently lacks insight into the fact that return to religion also meant increased interest in religious teachings and dogmas, as well as greater attendance at Church rituals. Even though it is certain that, among the large percentage of those who declared themselves as Orthodox Serbs during the last Census, a very small number of them are actually active believers; thus, the evident restoration of the internal, liturgical life of the Church suggests certain issues and advises prudence in labeling modern forms of religiousness and the role of the Church in their development. Historical conditions which led to the phenomenon of religion of the nation in Serbia in 19 century justify the hypothesis that religion of the nation was not, and still is not, something to have sprouted out under the auspices of the Church, but that it has occurred as a state/secular ideological project, whose links to religion are of purely non-religious nature. In order to corroborate this statement, I will try to determine and show what was in the basis of this secular religion of 19 century, and answer the question relating to the manner in which its content was shaped. I will do this based on an analysis of political use of dead bodies, i.e. relocation of mortal remains of Vuk Karadžić from Vienna to Belgrade, and restoration of the grave of Dositej Obradović, which was performed on the same occasion

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Section: жива дела мртвих телаunclassified

Section: Death and Religion Of The Nation In Serbia In 19th Centurymentioning

confidence: 99%