By Jovan Byford Dr
This e-book examines the rehabilitation over the last 20 years of Bishop Nikolaj Velimirovic (1881-1956), the debatable Serbian Orthodox Christian thinker, written fifty years after his dying. Having been vilified through the previous Yugoslav Communist experts as a traitor, antisemite and a fascist, Velimirovic has become looked in Serbian society as a saintly determine and an important non secular individual considering medieval instances. Byford charts the posthumous passage of Velimirovic from 'traitor' to 'saint' and examines the complementary dynamics of repression and denial that have been used to divert public consciousness from the controversies surrounding his life.The booklet offers the 1st distinctive exam of how within which an japanese Orthodox Church manages controversy surrounding the presence of anti-Semitism inside its ranks and considers the consequences of the continued reverence of Nikolaj Velimirovic for the patience of antisemitism in Serbian Orthodox tradition and Serbian society as an entire. The learn relies on a close exam of the altering representations of Velimirovic within the Serbian media and in commemorative discourse, in addition to interviews with a couple of admired public figures who've been actively serious about the bishop's rehabilitation over the last 20 years.
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Additional info for Denial and Repression of Antisemitism: Post-communist Rememberance of the Serbian Bishop Nikolaj Velimirovic
Similarly, he maintained that following unification, Orthodox Christianity should not forfeit the status of state religion which it previously occupied in the Kingdom of Serbia (memoirs of Dr. Bogumil Bošnjak, cited in Janković, 2002a, p. 39). In other words, Velimirović’s approach to the Yugoslav question bore all the hallmarks of “Serbian Orthodox exclusivism,” which non-Serbian exponents of the Yugoslav idea feared at the time, and which subsequently plagued interethnic relations in the Kingdom of Serbs, Croats, and Slovenes.
19). What is more, within a year of his instatement at Ohrid, Nikolaj offered his resignation, which was rejected by the synod of the Serbian Church. He remained at Ohrid until 1936, when he was reinstated as the bishop of Žiča, a title which he retained until his death in 1956. Before taking up his duties at the new diocese at Ohrid, Velimi rović traveled once again to America where he was instructed to investigate the “moral and spiritual” situation within the local Serbian Orthodox parishes (which had hitherto been under the administration of the Russian Orthodox Church), and prepare the grounds for the creation of the American–Canadian diocese of the Serbian Orthodox Church (Đikanović, 2006; Dobrijević, 1982).
It enabled Serbian Orthodox theology—which until then was a formal “religious and ethical system,” a “doctrine” devoid of a visible spiritual dimension—to become truly “Christocentric” and representative of “a concrete life with Christ and in Christ” (pp. 25–26). On the other hand, for Velimirović’s critics, the Ohrid period marks the bishop’s demise as a religious thinker. In 1931, literary critic Milan Bogdanović noted that Velimirović had strayed off the progressive route and described his writing at that time as “nothing but aphoristic paraphrasing of the strictest canonical dogma” by a conservative who “glorifies the church as an institution, openly championing the Orthodox ceremonial” (Bog danović, 1931, p.