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1

Monastery diecezji turowsko-pińskiej w XVI wieku

100%

Mironowicz A.

ELPIS

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2011

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vol. 13

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issue 23-24

227-250

EN

The history of the diocese of Turov and Pinsk until the end of the XVI century reflects the fate of the Orthodox Church in the Commonwealth. The development of the bishopric founded in 1088 passed through several stages resulting from often violent political, administrative and state changes. The prosperous period in the evolution of the Church structures on the territory of the discussed eparchy lasted until the end of the XII century. Under the rule of Sviatopolk II (1087-1113) the diocese of Turov encompassed vast territories of the Ruthenian lands with the following towns: Turov, Pinsk, Brest, Kamenets, Kleck, Slutsk, Gorodno, Haradok (later Davyd-Haradok), Zditov, Nobel, Dubrovitsa, Kapyl, Liahavichy, Sniatyn, Drohiczyn upon Bug and Vawkavysk. Therefore the eparchy encompassed the area from the Lower Beresina and Dnepr in the east to Bug (on the side of Prypiat) in the west, from Kleck in the north to Lutsk, Dubrovitsa, Stepan and Chortoryisk in the south. For the principality of Turov it was the period of its greatest development and political importance. During that period first schools were founded, the art of icon painting developed as well as church architecture. Still the diocese of Turov depended too much on the political events. All political and Church changes influenced the situation in the principality of Turov. After the peaceful - for the diocese of Turov - reign of Kievan prince Vladimir Monomakh (1113-1125) important changes took place during the rule of prince of Turov Viatcheslav Vladimirovich. The reign of prince Viatcheslav (1125-1132, 1134-1139, 1139-1142, 1142-1146), several times disrupted by the rule of other pretenders to the throne of Turov, had an unfavourable effect on the state of the eparchy. After 1142 not only did the principality loose five important towns, but equally the territory of the diocese changed. From that moment the diocese of Turov was deprived of such towns as: Horodiets, Rahachow, Kleck, Chortoryisk, Brest and Drohiczyn upon Bug. Territorial losses of the eparchy were compensated by spiritual development, especially during the reign in Turov of prince Andrei Bogolyubski (1150-1154) and Boris Yurevich (1154-1158). Andrei Bogolyubski was known as the patron of the culture, guardian of the Orthodox Church. He maintained close relationship with eminent theologian Cyril of Turov. Andrei Bogolyubski, whilst the prince of Vladimir and Suzdal (1157-1174), supported the cult of the Mother of God as the Protector of his principality. The short rule of Boris Yurevich in Turov and Pinsk brought him general esteem. Prince Boris was a pious and respected man. The son of Yuri Dolgoruky and younger brother of Andrei Bogolyubski, he supported the dynastic policy of his family. The further development of the principality and religious life in the diocese of Turov took place during the reign of Yuri Yaroslavovich (1158-1174). At his time huge stone church dedicated to the Dormition of the Mother of God was built in Turov. There is no doubt that at that time Turov was the biggest intellectual centre on the Ruthenian lands. It would be difficult to visualize the history of the diocese and Church in the XII century without mentioning the person of John Chrysostom of that time - Cyril of Turov. The hierarch of Turov was an outstanding orator, the author of many literary, religious and moralizing works. As the bishop of Turov in 1158-1182 he led to the development of spiritual and educational life. Cyril of Turov was well-known in the Ruthenian lands and his literary legacy had a significant influence on the religious and national identity of the Belorussians. Bishop Laurentius was the continuator of the activity of Cyril of Turov in the bishopric. His life was described in The Kievan Cave Patericon and in The Lives of the Saints of Dimitri of Rostov. Both of them, together with Martin of Turov - a monk from Turov monastery of Sts Boris and Gleb, were canonized by the Orthodox Church. The Tatar incursions, deepening regional disintegration in the Ruthenian lands as well as the increase of the meaning of the neighbouring countries (the Halych-Volhynia principality, Lithuania and Poland) weakened the position of Turov and development of the Church structures in the territory of the eparchy in the XIII century. To these tendencies one must add the complicated jurisdictional fate of the diocese of Turov. In the XIV century the diocese of Turov several times was joined to founded and closed down Church structures: Lithuanian metropoly, Halych metropoly and Kiev metropoly. If you add to this the political instability, split of the principality of Turov into principalities of: Turov, Pinsk, Gorodno, Dubrovitsa and Stepan, one can easily explain why the territory of the eparchy changed. Occupation of the lands of the diocese of Turov and Pinsk resulted in inclusion of certain territories of the eparchy into neighbouring Church and state structures, for example to the diocese of Vladimir, of Lutsk, or the metropoly of Novgorod. The inclusion of Turov and Pinsk into the Grand Duchy of Lithuania in the first half of the XIV century resulted in political stabilization, but complicated the divisions in the Church structure. The bequest made by Vytautas, the duke of Lithuania in favour of the bishops of Turov strengthened in tradition the conviction that he was the founder of the diocese. It was probably the weakening of Turov and increasing importance of Pinsk that caused the transfer of the see of the bishop within the diocese. In the XV century Pinsk became the local metropolis. Re-establishment of the principalities of Turov, Gorodno, and Pinsk in 1471 and conferring on them a special autonomy resulted in revival of the Church life. The greatest services to the development of the Church life were rendered by the rulers of the principalities: Ann Svidrigellova Horodecka, Semen, Maria, and Vasyl Olelkovich, Ivan, Fiodor, and Helen Yaroslavovich, Semen and George Holshansky, and Vasyl Fedorovich Ostrogsky and Constantine Ivanovich Ostrogsky. Thanks to their foundations and bequests more then 200 Orthodox parishes and several monasteries were founded. They were also the patrons of many iconographers, cantors, copyists and others artists. The boarders of the eparchy of Turov and Pinsk were definitively established in the XVI century. In the territory of Polesia five counties (powiats) belonged to private persons. Two of them - the ones of Kleck and Haradok - since 1588 remained in the hands of the Radziwills, the other two - of Sluck and Kapyl - were the property of princes of Sluck, whereas the fifth belonged to the family of Ostrogsky. Those counties were not attached to any voievodships. When the Brest-Litovsk voievodship was formed, it included only the lands of Pinsk and Brest counties. Only in 1566 definitive partition of the territory of the former principality of Turov took place. Gorodno and Turov were added to the voievodship of Brest-Litovsk, whereas Kleck, Sluck and Kapyl - to the voievodship of Novgorod. The Pinsk county together with the lands of the principalities of Gorodno and Turov formed in the XVI century the territory of the eparchy of Turov and Pinsk. Within the boundaries of the diocese remained also the territory of the former principality of Dubrovitsa. At the same time the lands of the principality of Stepan did not belong to the eparchy as they were joined to the diocese of Lutsk. Within the boundaries of the eparchy remained the estate of Viad and Bobryki. The administrative changes in the second half of the XV and XVI century substantially influenced the formation of the diocese boundaries. Finally, at the end of the XVI century the diocese of Turov and Pinsk included the lands of the Pinsk county, to which the territory of the principalities of Turov, Gorodno and Dubrovitsa were joined together with certain parishes located outside the above mentioned administration units, but historically linked with them.

2

Demokracja w pojęciu Kościoła prawosławnego

100%

Liantas G. M.

ELPIS

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2012

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vol. 14

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issue 25-26

65-73

EN

Subject of this paper is the notion of “democracy” in understanding and practice of the Orthodox Church. Beginning with genesis of the term and its application in ancient Greece author of the paper presents similarities and differences between concepts of “democracy” and “conciliarity”. “Democracy” is a form of government in which people are the source of political authority which is executed by elected representatives and rules on behalf of a nation. However, organization of the Orthodox Church is not “democratic” in common understanding of the term. Every member of the Church has the same duties and carries on the same mission, but everything is based on equality of the Apostles to whom Christ has entrusted spreading of the Gospel and establishment of the Church. “Democracy” in life of the Orthodox Church bears a name of “conciliarity” (greek „συνοδικότης”) and it is lived in an unceasing community of all the Church members among themselves and their Divine Head mainly in the Mystery of Eucharist, the core of unity of the Church in Christ. Institution of conciliarity is not just a matter of Church administration or canon law but constitutes fundamental principle of ecclesiology. The fact of presence of the Holy Spirit and the Holy Trinity at each Council provides conciliarity with charismatic character. Organization of the Orthodox Church as ob-served in monastic community of Mount Athos, the world most ancient existing democracy, is set as an example for all social-political systems aiming to improve organization of society.

3

ST. ONUFRY BROTHERHOOD AT THE BASILAN ORTHODOX CHURCH IN WARSAW IN 1745-1861 (Bractwo sw. Onufrego przy Cerkwi Bazylianskiej w Warszawie w latach 1745-1861)

100%

Lorens B.

Kwartalnik Historii Kultury Materialnej

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2010

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vol. 58

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issue 1

35-46

EN

The article concerns activities of St. Onufry Brotherhood that is seated at the Basilian orthodox church under invocation of Blessed Virgin Mary's Assumption in Warsaw in 1745–1861. It associated worshippers who belonged to Unite church and who lived in the capital and neighboring towns. There were also Roman Catholics. The brotherhood book was the source of knowledge about the confraternity history, the book is kept now in Vasyl Stefanyk Lviv National Scientific Library. The St Onufry brotherhood was formed thanks to the Basilian who have had the monastery in Warsaw since 1721. In 1744 pope Benedict XIV and Kiev metropolitan Atanazy Szeptycki allowed to move the confraternity to Warsaw. In the brotherhood book there are detailed descriptions of ceremony of aggregation's introduction to Basilian chapel in Podwale street, election of the brotherhood authorities, the list of items and funds that the confraternity owned. The book contains the information which let us know the names and the functions of monks who lived in the monastery in Warsaw, and it also gives the knowledge about the relationship between monks and the brotherhood members. St Onufry brotherhood had mainly clerical character but its members paid a lot of attention to furnish and decorate the orthodox church. At first they concentrated on gaining the chapel in Podwale street, and since 1784 a new Basilian temple under invocation of Blessed Virgin Mary's Assumption in Miodowa street.

4

ROMAN MODEL OF THE CHURCH UNION WITH THE ORTHODOXY AND ITS ARCHITECT JOHANNES SACRANUS FROM AUSCHWITZ/OSWIECIM (1443-1527) (Das roemische Modell einer Kirchenunion mit der Orthodoxie und sein Architekt, Johannes Sacranus von Auschwitz/Oswiecim (1443-

100%

Wuensch T.

Roczniki Historyczne

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2008

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vol. 74

83-112

EN

When political relations between the Polish-Lithuanian state and the Duchy of Muscovy were in a diplomatic stalemate, the Cracow theologian Jan Sacranus of Oswiecim (1443-1527) created conceptual foundations for a model of the union between the Roman Catholic Church and the Orthodox Church. His treatise 'Elucidarius errorum ritus Ruthenici', written in 1500 and later published in print in Cracow and Cologne, is a unique document of religious polemic in the whole long-lasting controversy. He attempted to prove with historical and philosophical arguments that there is only one path for the Orthodox Church - that of uniting with the Roman Catholic Church. There was no place left for any unite form of church. Thus Sacranus paved the way for the Catholic side to communicate with the Orthodox side (and later the Unite one) which proved to be not only attractive in the intellectual sense, but also became a kind of leitmotif of the policy of both the Papacy and the Polish-Lithuanian state towards the Orthodox Church and the Florentine union. The main theses of Sacranus' treatise were later incorporated into both the Jesuit and the Calvinist strategies of attracting the Orthodox states of Europe and were applied in new political situations.

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THE SECOND 'TRILOGY' OF DMITRI MEREZHKOVSKI. THE ABSOLUTE POWER FROM THE POINT OF VIEW OF THE ORTHODOX FAITH

100%

Fonseca B.

Slavia Orientalis

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2005

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vol. 54

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issue 2

171-185

EN

One of the principal problems that Dmitri Merezhkovski (1866-1941), a leading Russian religious writer, addresses in his novels is the questionable compatibility of absolutism with the concept of orthodox Christian religion. His second trilogy (the drama scenes 'Paul I' and the two novels 'Alexander I' and '14 December') is devoted to the theological destiny of Russia and exhibits his dilemma clearly. The primary theme of the novel 'Alexander I' is the tragic conflict - between the sovereign ruler and the Christian - which takes place in the Tsar's soul. The heart of the problem is seen to lie in the Russian nature, especially in its anarchistic tendencies that cannot be overcome by systems of legislation taken from countries with very different traditions and organization. Consequently, while the emperor may demand total obedience from his people, his power must be based on his personal integrity and sense of justice. In the novels 'Alexander I' and '14 December' Merezhkovski presents a discussion about the future development of Russia, echoing the famous dispute between the Occidentalists and Slavophils. During the 'Silver Age' this argument was not so clearly framed but the two basic tendencies are clearly discernible in the author's discussion of Russia's evolution, inevitably different from that in Western Europe because of the special, orthodox 'sobornost' mentality of the Russians - the distinctive mysticism which is difficult to define and resists rational analysis and explanation. Merezhkovski believes in the necessity of change both in the state and the church hierarchy, though he is evidently against violence. Yet, he makes it clear that the tragedy extends beyond Alexander's personal destiny to the helplessness of the Russian intelligentsia who cannot function as spiritual leaders of the nation because of the immense gap between their world outlook and that of the backward Russian people.

88%

Rimestad S.

Studia Podlaskie

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2012

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vol. 20

211-224

EN

The Orthodox State Church of the Russian Empire was radically reorganised in the wake of the First World War. In addition to the new internal structures including the re-introduction of the Moscow Patriarchate, this was especially necessary in the Eparchies now situated outside the Soviet Union, such as in the Baltic States. In each of these states, the ecclesiastic restructuring and the 'normalisation' of the relationship with the political authorities pursued specific paths. This article explores these developments in Lithuania and Latvia, where the Orthodox Church was first eyed suspiciously as imperial state institutions by the young nation states. In both cases, new ruling Archbishops were named in 1921, and both had to fight a hard battle for legal recognition of their church. However, after 'entering' secular state territory, both of them achieved a rather favourable modus vivendi with the secular authorities.

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NĚKOLIK POZNÁMEK K RUSKÉ PRAVOSLAVNÉ OBCI V BRATISLAVĚ V LETECH 1924-1945 V KONTEXTU PODMÍNEK RUSKÉHO EXILU

75%

Iberl K.

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2012

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vol. 60

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issue 1

49 – 75

EN

The spiritual life of the Russian Orthodox community in Bratislava in the years 1924-1945 represents – in contrast to the monastery of St. Hiob in Ladomirova in North-Eastern Slovakia – a hardly known chapter at the cross-point of Slovakian and Russian history. About 25,000 émigrés from Russia found shelter in Czechoslovakia as a consequence of the Bolshevist revolution and the debacle of the White movement. Most of the émigrés came after 1921, after the Russian Relief Action of the Czechoslovak government had been launched. About 2000 persons settled scattered all over Slovakia. In Bratislava, however, the biggest Slovakian émigré centre came into being (in the 30s about 500 persons). In 1924 the Russian Orthodox parish was founded. Three Russian priests were in service there until 1945, acting not just in Bratislava but also in other Slovakian communities where Russian émigrés lived. Metropolitan Evlogy (Georgievsky) appreciated their selfless work among the exiles very much. Beyond the religious function, sensu stricto, the Russian orthodox community of Bratislava organized charity aid for needy fellow-countrymen in the city. During World War II, the work of Bratislava parishioners extended significantly, including Russian citizens from the occupied territories of the USSR as well. Bishop Sergy´s possibilities, however, to visit orthodox communities of Metropolitan Evlogy´s jurisdiction in Slovakia became complicated.

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WITCHCRAFT, SORCERY AND HAND WRINGING IN THE LIFE OF SIBERIAN PEASANTS: ON THE MATERIALS OF HISTORICAL SOURCES OF THE NINETEENTH CENTURY

63%

Putilina Y. V., Ustinova O. V., Shevchenko N. y. A.

Muzeológia a kultúrne dedičstvo

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2018

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vol. 6

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issue 2

71 – 81

EN

In the nineteenth century, the Orthodox Church, authorities, investigative bodies and courts officially recognized the possibility of such phenomena as witchcraft, witcheries, hand wringing, sorcery and shamanism. This is confirmed by numerous reports, eyewitness accounts, messages, investigations and trials materials. Penalties for such “acts”, appointed by the courts, were often rather mild (church repentance, offertory, lashes, etc.). More severe measures were prescribed much more rarely (expulsion from a settlement, prison, etc.). The reason for this state of affairs was the complexity of proving that any manifestations of the “sufferer” were caused precisely by witchcraft or witcheries. It is shown that there were some peculiarities in the attitude towards the witchcraft among the population of the Siberian region. It is established that snakes and frogs, which were very common in the Siberian region, became the main attribute and material used in witchcraft, sorcery and witcheries. Herbs characteristic of the flora of the Siberian region were also used in the rituals. It is confirmed that witchcraft in the Siberian region was less common than in other regions of the country. This “mystery” was most often practiced by women and much less often by men.

14

Sakrament Świętego Chrztu

63%

Sawicki D.

ELPIS

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2011

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vol. 13

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issue 23-24

267-298

EN

Holy Baptism, in the Orthodox Church, along with Chrismation, the Holy Eucharist, Priesthood, Marriage, Holy Unction and Confession is one of the seven sacraments. It is one of the Mysteries established by God himself, during which His grace descends on humanity. It is an action, which unites people with their Creator by grace and leads us to the Kingdom of Heaven. In Holy Baptism, we are immersed into water three times (or Holy Water is poured three times, but never sprinkled) in the Name of the Holy Trinity and die to his earthly life and sin. At the same time, we are reborn to eternal and heavenly life. We are cleansed from all sins committed voluntary or involuntary. Our weaknesses and propensity to sin is healed. We become a pure being and heir of the Kingdom of Heaven. We also become and enemy of Satan and all evil powers. The Orthodox Church usually chrismates immediately after baptism, especially in the case of small children, so that we would not loose in this fight, loose our purity and more easily reach perfection. Both sacraments are administered on the basis of the faith of the godparents. The liturgical celebration of Baptism and Chrismation begins with prayers and the naming of the child. The prayers of exorcism follow, in which the candidate for baptism (either personally or godparents on his behalf) rejects Satan, unites himself to Christ and recites the Symbol of Faith. Baptism consists of the blessing of water and anointing with oil. The main senses of the child are anointed with Holy Oil: the forehead - mind, breast - feelings, ears - contact with the surrounding world, hands - actions, feet - Endeavour. A moment later, the child is immersed into the water three times - Holy Baptism. Prayers are then read calling the Holy Spirit to be present during Chrismation. Holy Chrism (myrrh), which is consecrated by the laying on of hand of the Bishop, is then used to anoint the forehead, eyes, nostrils, mouth, ears, breast, hands and feet of the newly baptized. The following ceremonies take place after the Chrismation: clothing the newly baptized in white vestments, putting on a cross, procession, and cleansing of the anointed areas and tonsuring all hold lesser meaning. They call the baptized to maintain purity and to work on constant self perfection in Christian virtues. That which we receive in Holy Baptism and Chrismation, however can be lost. God does not save us without our participation. This also concerns the power of the sacraments.

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Ewolucja statusu prawnego cerkwi w Korczminie

51%

Bielecki M., Skorniewski M.

Studia z Prawa Wyznaniowego

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2011

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vol. 14

221-239

PL

Kościół greckokatolicki w Polsce od momentu powstania w 1596 r. narażony był na częste zmiany swojego statusu prawnego. Działo się tak dlatego, że Kościół prawosławny, nie mogąc pogodzić się ze stratą dużej liczby wiernych i licznych dóbr materialnych, usilnie dążył do powtórnego włączenia go w swoje struktury. Przedmiotem niniejszego opracowania jest ukazanie ewolucji statusu prawnego majątku będącego w posiadaniu Kościoła greckokatolickiego, na przykładzie zabytkowej cerkwi w Korczminie, położonej w powiecie tomaszowskim w województwie lubelskim. Opracowanie składała się z dwóch zasadniczych części. W pierwszej została omówiona - ograniczona do najważniejszych wydarzeń - ewolucja uwarunkowań historyczno-prawnych działalności Kościoła greckokatolickiego w Polsce, w drugiej zaprezentowane zostały wyniki badań dotyczące cerkwi w Korczminie. Artykuł ukazuje jak decyzje władz centralnych wpływały na sytuację obiektu i jego właścicieli. Autorzy zwracają ponadto uwagę na wciąż istniejący problem braku ostatecznej regulacji statusu prawnego wielu obiektów należących do Kościoła greckokatolickiego, pomimo upływu ponad 20 lat od przemian, które dokonały się w Polsce.

EN

Ever since its inception in 1596, the Greek Catholic Church in Poland has been compelled to alter her legal status several times. This was caused by the desire of the Orthodox Church, unable to come to terms with the loss of numerous adherents and property, to seek to incorporate the Greek Catholics back into its structure. This paper discusses the evolution of the legal status of the property held by the Greek Catholic Church, namely a historical Orthodox church in Korczmin near Tomaszow Lubelski, the Lublin region. The study has been structured into two main parts. The first covers the major facts of the evolving historical and legal aspects of the Greek Catholic Church in Poland; the other shows the outcomes of the research done on the Orthodox church in Korczmin. The authors demonstrate how the central government's decisions affected the status of the property and its owners. Further, they underscore the existing problem of failure to ultimately resolve the legal status of many immovables owned by the Greek Catholic Church, despite the twenty years that have passed since the political transformation in Poland.

16

Katolické farnosti kotorské diecéze na území Srbska na sklonku středověku a počátkem novověku

51%

Blechová L.

Slovanský přehled: historická revue pro dějiny střední, východní a jihovýchodní Evropy (Slavonic Review: Review for Central, Eastern and Southeastern European history)

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2012

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vol. 98

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issue 1-2

1-27

EN

Municipality of Kotor, since 1420 part of the Republic of Venice, was in the sense of ecclesiastical administration a vast diocese. The bishop of Kotor had because of former position of Kotor in the realm of Nemanjić´s dynasty jurisdiction over catholic parishes in the territory of Serbia at that time. Those parishes developed in the places of the mines and centres, where were concentrated merchants and mining specialist from the catholic areas. However, expanding the Osmans, the centres were on the decline and catholic minority in the situation of growing pression of Osmans began to migrate of change the religion. Big extent of diocesis, as well as political situation and heavy position of Kotor were the cause of impossibility to administrate the diocesis as it should be. The ties with the Dalmatian and Venetian Albanian coast went weakening. At the end of the XVI. century, the title primas Serbiae, reservated for the bishop of Kotor, was only blank concept. This article introduces this slowly process based on the testimonies of archives in Kotor and others

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Monastery diecezji turowsko-pińskiej w XVI wieku

Demokracja w pojęciu Kościoła prawosławnego

ST. ONUFRY BROTHERHOOD AT THE BASILAN ORTHODOX CHURCH IN WARSAW IN 1745-1861 (Bractwo sw. Onufrego przy Cerkwi Bazylianskiej w Warszawie w latach 1745-1861)

ROMAN MODEL OF THE CHURCH UNION WITH THE ORTHODOXY AND ITS ARCHITECT JOHANNES SACRANUS FROM AUSCHWITZ/OSWIECIM (1443-1527) (Das roemische Modell einer Kirchenunion mit der Orthodoxie und sein Architekt, Johannes Sacranus von Auschwitz/Oswiecim (1443-

THE SECOND 'TRILOGY' OF DMITRI MEREZHKOVSKI. THE ABSOLUTE POWER FROM THE POINT OF VIEW OF THE ORTHODOX FAITH

METROPOLITAN DIONYSIUS ON THE NATIONALITY QUESTION IN THE ORTHODOX CHURCH IN INTERWAR POLAND

A FEW WORDS ON THE POETICS OF NICOLAI LESKOV'S PROSE

PRÍPRAVA A PRIEBEH TZV. PRAVOSLÁVNEJ AKCIE NA SLOVENSKU

Srdce jako střed lidského života u Teofana Zatvornika: Návaznost na řecké otce

THE INSTITUTE OF THE PATRIARCHAL EMISSARY IN THE METROPOLITANATE OF KYIV AT THE END OF THE SIXTEENTH CENTURY BASED ON THE ACTIVITY OF ARCHDEACON CYPRIAN OSTROGSKI

From Empire to nation State: the Consolidation of the relationship between the Orthodox Church and independent Lithuania and Łatvia after the first Word War

NĚKOLIK POZNÁMEK K RUSKÉ PRAVOSLAVNÉ OBCI V BRATISLAVĚ V LETECH 1924-1945 V KONTEXTU PODMÍNEK RUSKÉHO EXILU

WITCHCRAFT, SORCERY AND HAND WRINGING IN THE LIFE OF SIBERIAN PEASANTS: ON THE MATERIALS OF HISTORICAL SOURCES OF THE NINETEENTH CENTURY

Sakrament Świętego Chrztu

Ewolucja statusu prawnego cerkwi w Korczminie

Katolické farnosti kotorské diecéze na území Srbska na sklonku středověku a počátkem novověku