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Post by tito on Nov 18, 2009 23:36:04 GMT -5
18.11.2009 Patrijarh Pavle, pomagaè Karadžiæa i Mladiæa, izmakao je zemaljskoj pravdi, priopæeno je iz Društva za ugrožene narode iz Njemaèke. Nakon što je papa iskazao poštovanje odavši poèast preminulom srpskom patrijarhu Pavlu I. kao "èovjeku ekumene", a njemaèki ga katolièki nadbiskup Robert Zollitsch nazvao "èovjekom mira", Društvo za ugrožene narode (GfbV) izrazilo je žaljenje što je srpski patrijarh izmakao zemaljskoj pravdi. "Patrijarh Pavle je održavao bliske prijateljske veze s dvojicom najveæih ratnih zloèinaca bosanskih Srba, Ratkom Mladiæem i Radovanom Karadžiæem, u vrijeme kad su njih dvojica držali u zatoèeništvu preko 200.000 bosanskih muslimana (Bošnjaka) i katolika u koncentracionim i zatoèenièkim logorima, i kad su srpske milicije sistematski silovale 20.000 bosanskih muslimanki (Bošnjakinja)", kazao je predsjednik Društva za ugrožene narode, Tilman Zülch. Zülch je naveo i da se patrijarh nikada nije javno oglasio kad su srpske trupe pod zapovjedništvom ratnih zloèinaca razarale stoljetne džamije (ukupno 1.186) i medrese, te katolièke crkve (preko 500) i vjerske objekte. U priopæenju Društva za ugrožene narode Njemaèke reèeno je da je na cijelome podruèju zaposjednute Bosne ostala samo jedna nerazorena džamija. Patrijarh Pavle, navodi se u priopæenju, više puta je blagosiljivljao ratne zloèince, a svoj je prilog genocidu u Bosni i Hercegovini kasnije zamaglio neobavezujuæim mirovnim izjavama. Društvo za ugrožene narode posjetilo je na grozne dogaðaje kao što je Sokolac pored Sarajeva, 2. srpnja 1995., na kojoj patrijarh Pavle daje blagoslov Radovanu Karadžiæu (kojem se danas sudi pred Meðunarodnim tribunalom za ratne zloèine u Den Haagu) i Ratku Mladiæu (kojega godinama štite srpske vlasti i srpska vojska). "Oèekivali smo da barem nadbiskup Zollitch, koji je preživio jedan od titoistièkih koncentracionih logora u kojima su ubijene tisuæe žena i djece podunavskih Švaba (Donauschwaben), oda više poštovanja žrtvama Sarajeva ili Srebrenice", dodao je u priopæenju predsjednik Društva za ugrožene narode Tilman Zülch, prenosi Fena. www.pincom.info/index.php?p=opsirnije&s=71727
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Post by tito on Nov 18, 2009 23:45:40 GMT -5
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Post by vinjak on Nov 19, 2009 22:29:07 GMT -5
Half a million people have lined the streets to pay respects to the head of the Serbian Orthodox Church, Patriarch Pavle, who has been buried in Belgrade. Patriarch Pavle's body was buried at Rakovica monastery in a suburb of the Serb capital, as he had requested. His open coffin was earlier taken in silence from Saborna church to the main Orthodox St Sava cathedral. The patriarch, who became leader of the Church in 1990, died on Sunday at the age of 95 after two years in hospital. He had been admitted to the city's military hospital, reportedly with heart and lung conditions. Some 500,000 people were estimated to have taken part in a funeral procession that followed his coffin, which was draped in a white, green and golden embroidered shroud, through the streets. Church influence Most of Serbia's population of seven million people are Orthodox Christians. A mourner at the main cathedral in Belgrade Mourners have been paying their respects since Sunday Patriarch Pavle, a respected theologian and linguist, was known for personal humility and modesty. His 19 years as Serbian Orthodox leader saw the demise of communism and an increase in Serb nationalism, during which the Church became more influential. At the beginning of the Balkan wars that followed the dissolution of Yugoslavia in the early 1990s, Patriarch Pavle said - according to Serbian state television: "It is our oath not to make a single child cry or sadden a single old woman because they are of another religion or nation." But he was criticised by some for failing to contain hardline bishops and priests who supported Serb paramilitaries against Catholic Croats and Bosnian Muslims. However, he later openly criticised Serbian President Slobodan Milosevic after he lost control of Kosovo following Nato's intervention. Since then, the Serbian Orthodox Church has strongly supported the Serbian government in its efforts to stop Kosovo's independence drive. news.bbc.co.uk/2/hi/europe/8368234.stm
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Post by vinjak on Nov 19, 2009 22:31:34 GMT -5
Serb Patriarch Pavle dies, spoke for Balkan peaceSerbian Orthodox Church Patriarch Pavle, who called for peace and conciliation during the Balkan ethnic wars of the 1990s but failed to openly condemn extreme Serb nationalism, died Sunday. He was 95. There have been reports of an internal struggle over who would succeed Pavle, a respected theologian and linguist known for personal humility and modesty. The favorite is influential Bishop Amfilohije, a hard-liner known for his anti-Western and ultra-nationalist stances. The seven-million member church said its highest body, the Holy Synod, could announce Monday when Pavle's successor will be chosen. At least 40 days must pass after Pavle's death before a new patriarch can be elected. Pavle took over the church in 1990 just as the collapse of communism ended years of state policy of repressing religion. He often spoke against violence in the ethnic wars Orthodox Serbs fought against Catholic Croats and Bosnian Muslims during the bloodiest conflict in Europe since World War II. "God help us understand that we are human beings and that we must live as human beings, so that peace would come into our country and bring an end to the killing," Pavle had appealed _ mostly in vain _ in 1991 as fighting raged between Serbs and Croats over disputed territories in Croatia. "It is only the will of the devil that is served by this war," the patriarch was quoted as saying in 1992 but stopped short of naming names, notably not going explicitly against former President Slobodan Milosevic's ultra-nationalist policies, which triggered the wars. The Serbian Church eventually broke with its tradition of formal neutrality in 2000, openly urging the Serbian strongman to step down after the regime's humiliating defeat in 1999 following NATO bombing that ended Milosevic's crackdown against ethnic Albanian separatists in Kosovo. The church's demand for Milosevic's resignation _ which he ignored _ helped lead to the popular revolt that eventually ousted the autocratic president in October 2000. Milosevic died in 2006 during his trial on war crimes charges at a U.N. tribunal in The Hague, Netherlands. Pavle had been hospitalized for two years with heart and lung problems and died of cardiac arrest in his sleep, the church and the Belgrade Military Hospital said. The news of patriarch's death was first announced by Amfilohije, who has served as acting head of the church during most of Pavle's hospitalization. State TV showed Amfilohije breaking into tears as he held a prayer. Bells tolled from Serbian churches after the news of Pavle's death and the state-run television aired documentaries about his life. Serbia's government proclaimed three days of national mourning starting Monday. Pavle's body was displayed in an open coffin at Belgrade's main Saborna Church, with top officials and clergy attending the prayers. Thousands of people lined up to pay their last respects to the highly popular patriarch. The church said Pavle's funeral will be held Thursday at a monastery in the Belgrade suburb of Rakovica. President Boris Tadic said Patriarch Pavle's death was a "huge loss" for the nation. Tadic said Pavle was "one of those people who by their very existence bring together the entire nation. "His departure is my personal loss too," Tadic said, explaining he had often consulted with the patriarch about crucial national decisions. Tadic added that Patriarch Pavle was respected worldwide by both the Orthodox Christian churches and the pope. After Milosevic's departure the patriarch then launched a damage-control campaign for Kosovo, struggling to rally international support for protection of ancient Serbian churches and monasteries that came under attacks by Kosovo's mostly Muslim ethnic Albanians. Critics, however, faulted him and other Serbian religious leaders for failing to be equally vocal when Serb troops previously destroyed Catholic churches and Muslim mosques in Croatia and Bosnia, or launched major ethnic-cleansing campaigns against non-Serbs in the Balkans. Pavle was also against a papal visit to Serbia _ because of a long-standing schism between the Catholics and the Orthodox. Serbia is one of the rare European countries not visited by the Roman Catholic Pope. Pavle was born as Gojko Stojcevic on Sept. 11, 1914, in the village of Kucani, which was part of the Austro-Hungarian empire at the time and is now in Croatia. From 1944 to 1955, he was a monk at the Raca Monastery in central Serbia. From 1950, he lectured at the Prizen Seminary in Kosovo _ the position which he retained until his election as the patriarch on Dec. 1, 1990. Bishop Lavrentije said the Patriarch's death is no reason to be sad because the Patriarch always had sought to reach out to God. Lavrentije said Pavle "has been more in heaven" than on earth. "The Serbian people now have someone to represent them before God better than anyone else," Lavrentije said. www.aol.co.nz/news/story/Serb-Patriarch-Pavle-dies-spoke-for-Balkan-peace/2394664/index.html
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Post by vinjak on Nov 19, 2009 22:32:52 GMT -5
Let us guard against inhumans, but let us guard even more against becoming inhuman ourselves. – Patriarch Pavle Srdja Trifkovic | When the man destined to become the 44th Patriarch of the Serbian Orthodox Church was conceived in the the winter 1913-1914, horses and steam moved the world. That world appeared ordered and stable. The calamities of the 20th century – two world wars, revolutions and civil wars, genocides and expulsions, and the suffering of tens of millions of Christian New Martyrs – could not be foreseen. In the Old World the Serbian nation, although divided into two small kingdoms and two mighty alien empires, the Habsburg and the Ottoman, appeared vigorous and full of hope for the future. Shortly after “the lights went out over Europe,” on September 11, 1914 (n.s.) – the Feast of the Beheading of Saint John the Baptist – a boy was born to the Stojčević family in the village of Kućanci, in today’s eastern Croatia. The family’s ancestors came to the Turk-devastated borderlands of the Habsburg Monarchy with the Great Serb Migration of 1690 from Kosovo, the martyred Serbian province with which the future Patriarch’s life was destined to be closely intertwined. The weeks that followed the outbreak of World War I were a trying time for the Serbs in the Austrian-Hungarian Monarchy: they were collectively blamed for the assassination of Archduke Francis Ferdinand in Sarajevo and subjected to mob violence and police persecution. For newborn Gojko’s mother Ana, however, the main worry was the fact that the war was raging, the prices were soaring, and her husband Stevan was far away: he had left for America only months earlier in search of work. n early 1917, just before the United States joined the fray and made the war truly global, Stevan Stojčević came back home – without a penny to his name – to die of tuberculosis contracted in the workshops and rented rooms of western Pennsylvania. A year later Ana remarried but died in childbirth soon thereafter. Gojko and his elder brother Dušan were left in the care of their paternal aunt who raised them as her own children. He was a sickly child unfit for farm work, but the aunt recognized his aptitude for learning and – although poor herself – endeavored to give him a good education. After graduating from the Fourth Gymnasium (high school) in Belgrade young Gojko enrolled at the Orthodox Seminary in Sarajevo. During World War II, suffering from tuberculosis, he took refuge in the Holy Trinity monastery in Ovčar, in central Serbia. In 1944 he was given only three months to live. His recovery, miraculous in those pre-penicillin times, prompted him to take monastic vows in 1946 and assume the name of his favorite saint, Pavle (Paul).. The Serbian Orthodox Church, which had a quarter of its shrines destroyed and a fifth of its clergy killed during World War II, was left in 1945 at the mercy of Tito’s militantly atheist clique. Most of its property was confiscated immediately after the war, religious education was effectively banned, and the political cost of liturgical attendance was high, often prohibitive. Yet monk Pavle visibly thrived in those years, spiritually and intellectually. In 1954 he was ordained hieromonk. After completing postgraduate studies in Athens (1955-1957) he became archimandrite, and only months later elected the Bishop of Ras and Prizren. Bishop Pavle remained at the helm of that ancient diocese, which includes Kosovo and Metohija, for 33 years – until he was elected Patriarch in 1990. The long decades of Tito’s autocracy were a trying time for the Serbian Orthodox Church. Patriarch German, elected in 1958, had to strike a sensitive balance between the imperative of keeping his Church alive in an inherently hostile political environment and the necessity of establishing a workable modus vivendi with the communist regime. The dilemma, well known to the Russians, had a similar consequence in the misnamed “American Schism” (raskol) of 1963. The split soon spread from the United States to all other communities in the Diaspora. It caused deep divisions that left a lasting scar on the Serbian community as a whole. It is now known that the split was surreptitiously encouraged by the regime in Belgrade, and fanned by the divisive work of its agents infiltrated into the émigré ranks. As the Bishop of Kosovo, Pavle faced tribulations that were of different nature but similar magnitude. In seeking to win over the Albanians of Kosovo during his wartime struggle to seize power, Tito promised them autonomy and duly proceeded to change the character of the province in their favor after the war. Over 100,000 Serbs were forced out of Kosovo by Albanian Quislings during World War II; incredibly, they were not permitted to return after 1945. An additional 200,000 Serbs left the province, often under duress, between the late 1950s and early 1980s. On the other hand, 200,000 Albanians from Albania settled on deserted Serbian farms after 1945. Their “cadres” took control of the local Communist apparatus. In 1948 the Albanians made a half of the population of Kosovo; by 1981 78 percent; and over 90 percent today. By the 1970s Orthodox priests in Kosovo were routinely harrassed. Bishop Pavle himself was assailed by an Albanian while walking to the post office in Prizren, and slapped in the face by another at the city’s main bus station. The authorities were invariably “unable” to identify the culprits, however, let alone to bring them to justice. Monastic properties were damaged or confiscated, well before the wave of KLA destruction unleashed by NATO in 1999. The biggest church in Metohia, in Djakovica, was demolished by the authorities to make room for a massive “Partisan” monument. The secessionist movement of the Albanians in Kosovo, derived from the logic of the Titoist order, eventually produced Slobodan Milosevic – the neo-communist quasi-nationalist. The violent disintegration of Yugoslavia in 1991-1999 was the belated revenge of Tito and his ideological heirs. Bishop Pavle was elected to the Throne of St. Sava in December 1990, on the eve of that disintegration. He did not seek the post but was chosen as a compromise candidate because neither of the two front-runners could secure the necessary majority in the Assembly. In the dark years that followed he would repeat many times that “there can be no interest, individual or national, which could be used as an excuse for becoming inhuman.” As the former Yugoslavia descended into violence, he appealed on the faithful to pray not only for those of good will but for those of ill will, too, as “they are in an even greater need of salvation.” When meeting the late U.S. Ambassador Warren Zimmermann in 1991, he was asked what could America do to help him and the bChurch. He replied, without batting an eyelid, “Your Excellency, the most you can do to help us is not to do anything to harm us!” This was not to be. Yugoslavia was a deeply flawed polity, and there could have been no serious objection to the striving of Croats and Bosnian Muslims to create their own nation-states. But equally there could have been no justification for forcing over two million Serbs west of the Drina River to be incorporated into those states against their will, and without any guarantees of their rights. Yugoslavia came together in 1918 as a union of South Slav peoples, and not of states. Its divorce should have been effected on the same basis. This is, and has been, the real foundation of the Yugoslav conflict ever since the first shots were fired in the summer of 1991. This political essence of the war has been systematically hidden, all over the Western world but especially in the United States, behind the portrayal of the Serbs as primitive ultranationalists who sought to conquer other peoples’ lands. The most vehement such accusations, coming from Muslim and Croat sources, went wholesale into the media machine, Congressional resolutions, the pseudolegal fatuities of The Hague “tribunal,” and finally into NATO’s marching orders. Sadly, there are many Serbs who have not followed Patriarch Pavle’s instruction: “If we live as people of God, there will be room for all nations in the Balkans and in the world. If we liken ourselves to Cain, then the entire earth will be too small even for two people.” But the systematic portrayal of the Serbs as demons, and the Muslims of Bosnia or Kosovo as innocent martyrs in the cause of multi-ethnic-cultural tolerance, was a crude exercise in the construction of postmodern quasi-reality. Patriarch Pavle was painfully aware of this fact, but decided to refrain from statements that could be construed as political. He remained silent even when the Croatian authorities demolished the Orthodox church in his native village, in which he was baptized in 1914. He was often criticized in the Western press for making appearances at official functions attended by Milosevic, even though the protocol and tradition demanded his presence, but in 1997 he also appeared, silently, at a rally demanding Milosevic’s resignation. Patriarch Pavle was deply pained by the Mammonic spirit that became dominant in Serbia in the aftermath of the collapse of communism: “I wish I could stand and beg outside the banqueting halls and other gathering venues of the rich, beg for our poor brothers and sisters and their children. We should actively shame those who sink into arrogant greed so openly, instead of expressing our anguish behind closed doors.” His proverbial modesty was reflected in his use of public transport and dislike of chauffeur-driven cars. During the Assembly of Bishops in 2006 he walked our of the Patriarchate and saw a long line of shiny black Mercedes-Benz, Audi and BMW cars parked outside the building. “Who do these belong to?” Pavle asked his secretary. “Em, to the Bishops who came to the Assembly, Your Grace.” “I only wonder,” the Patriarch commented, “what would they have driven if they had not taken the vow of poverty…” Serbia was blessed with several politically astute Patriarchs in some critical moments of its history, notably Arsenije III (Charnojevich) at the time of the Turkish wars and Great Migration of 1690, and Gavrilo (Dozhich) during World War II. Patriarch Pavle belonged to a different tradition. He was a mystically prayerful monk, rather than a sanguine Prince of the Church. He was a Patriarch who blended, harmoniously, three key functions of his throne: that of the father, of the priest, and of the prophet. He understood, and lived, the legacy of Prince Lazar, martyred at Kosovo in 1389: “The Kingdom on Earth is but paltry and small; yet the Kingdom of Heaven is forever and knows no bounds. serbianna.com/analysis/?p=291
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Post by tito on Nov 19, 2009 23:11:12 GMT -5
As the former Yugoslavia descended into violence, he appealed on the faithful to pray not only for those of good will but for those of ill will, too, as “they are in an even greater need of salvation.” When meeting the late U.S. Ambassador Warren Zimmermann in 1991, he was asked what could America do to help him and the bChurch. He replied, without batting an eyelid, “Your Excellency, the most you can do to help us is not to do anything to harm us!”
..Patriarch Pavle was painfully aware of this fact, but decided to refrain from statements that could be construed as political. He remained silent.. Sevap zaklati.
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Post by Sh1 Shonić on Nov 20, 2009 0:09:26 GMT -5
As the former Yugoslavia descended into violence, he appealed on the faithful to pray not only for those of good will but for those of ill will, too, as “they are in an even greater need of salvation.” When meeting the late U.S. Ambassador Warren Zimmermann in 1991, he was asked what could America do to help him and the bChurch. He replied, without batting an eyelid, “Your Excellency, the most you can do to help us is not to do anything to harm us!”
..Patriarch Pavle was painfully aware of this fact, but decided to refrain from statements that could be construed as political. He remained silent.. Sevap zaklati. Prvo EKSTRA si glup jer ne razumes poruku niti osnovu hriscanstva ( oprostiti gresnicima grehe, ko tebe kamenom ti njega hlebom........). Inace prevod ne prenosi precizno srž poruke (npr. ona "fora" sa Cimermanom "Samo nemojte da nam odmažete, na taj način će te nam pomoći/the most you can do to help us is not to do anything to harm us").
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Post by Sh1 Shonić on Nov 20, 2009 0:55:41 GMT -5
Srpska crkva nema veze sa "porukom hriscanstva": Pa ti ne umes ni da citas a kamoli da shvatis tekst. Ko je pisao o poruci hriscanstva? I Pavle nije trazio pomoc od Cimermana nego se Cimerman sam ponudio da "pomogne" na sta mu je Pavle odgovorio da bi najveca pomoc bila da nam ne odmaze. Ni obican tekst ne umes da razumes a kamoli nesto vise.
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Post by tito on Nov 20, 2009 0:57:51 GMT -5
Prvo EKSTRA si glup jer ne razumes poruku niti osnovu hriscanstva ( oprostiti gresnicima grehe, ko tebe kamenom ti njega hlebom........). Inace prevod ne prenosi precizno srž poruke (npr. ona "fora" sa Cimermanom "Samo nemojte da nam odmažete, na taj način će te nam pomoći/the most you can do to help us is not to do anything to harm us"). Srpska crkva nema veze sa "porukom hriscanstva": Pavle da je bio vjernik nebi trazio od Amerika da vam pomaze dok vi etnicki cistite 1/3 Hrvatske nego bi molio i Boga i Zimermana da intervenise i zaustavi 200 godina velikosrpske genocidne tradicije etnickog ciscenja. Pavle se nebi molio za Arkana i podrzavao Karadzica, Mladica i sutnjom velikosrpsku agresiju i genocid nego bi od srpskog naroda trazio da se jednom za sva vremena odreknu svoje genocidne kulture i pocnu postovati "poruku hriscanstva". Naravno to pripadnicima Srpske crkve ne pada na pamet posto ta nacionalisticka crkva nema veze sa "porukom hriscanstva".
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Post by vinjak on Nov 20, 2009 1:49:07 GMT -5
Islamic Communities send condolencesBELGRADE, NOVI PAZAR, SARAJEVO -- In the wake of the news that His Holiness Patriarch Pavle had died, numerous leaders of religious communities in the country and region sent their condolences. Representatives of both Islamic communities sent telegrams of condolences to the Serbian Orthodox Church and the Serb Orthodox believers.“His mission and the peace messages he was sending in the most difficult times were bringing back hope in a better future and the need in joint life and tolerance between different peoples and cultures,” said Islamic Community of Serbia head Mufti Adem Zilkić.
“I am convinced that the Serbian Orthodox Church, even after suffering this irreplaceable loss, will find strength to continue the mission of late Patriarch Pavle,” he added. On behalf of the Serbian Meshihat, and in his name, Mufti Muhamed Jusufspahić sent his condolences to the Serbian Orthodox Church dignitaries and all the Orthodox believers. “The faithful departed patriarch marked the time he lived in and became a symbol of the Orthodox Church and the Orthodox believer. His departure to the better world represents a great loss,” Jusufspahić wrote. Honorary Reis-ul-Ulema of the Islamic community in Serbia Hamdija Jusufspahić sent a personal telegram of condolences to the Church and its believers.“My friend, the faithful departed patriarch, left for the better world and left behind a fine memory and proof that great people never die. I pray to the Holy Creator for the soul of His Holiness to rest in peace,” he said. President of the Meshihat of the Islamic Community in Serbia, Mufti Muamer Zukorlić sent his deep condolences to the Serbian Orthodox Church and all the Orthodox Christians in this region.
“This is an irreplaceable loss for the Serbian Orthodox Church, because he was a man who proved the consistency of his own spirituality and harmony between actions, words and believes, which is rare in the modern world,” he said. “I believe that the Serbian Orthodox Church will find ways to elect a new leader who will lead it according to its goals and interests, and according to the interests of all the citizens since it is the most influential religious institution in the country,” Zukorlić added. Head of the Islamic Community in Bosnia Mufti Mustafa Cerić also reacted to the news of Patriarch Pavle's passing, by sending his condolences to the SPC Metropolitan Dabro-Bosnian Nikolaj.“Patriarch Pavle was respected among the Orthodox believers and advocated inter-faith dialogue, so we hope that Serbian Orthodox Church will continue that tradition to the benefit of all the people of good will who share the same history and a joint hope for a better future in this region,” the message said.Cerić added that the Islamic Community in Bosnia-Herzegovina remained open for friendly cooperation and constructive inter-faith dialogue with the Serbian Orthodox Church and its future patriarch, "both in Bosnia-Herzegovina and Serbia", reported a local website in Sarajevo.In Belgrade, Serbia's Jewish Community leader Rabbi Isak Asijel said in his message that the head of the Serbian Orthodox Church was the embodiment of Biblical goodness, gentleness and compassionate love that emanated from his person and would encompass everyone in his presence. "Archpriests, priests, monks and nuns, and the Serbian Orthodox Church worshippers, it was with pain in our souls that we received the news about the death of His Holiness our dear Patriarch Pavle," Rabbi Asijel wrote. The message adds that the late patriarch's traits were rare, and that it is "a true blessing that even in the worst years for our common fatherland we had Patriarch Pavle as the spiritual torch-bearer for all of us equally, regardless of faith and nationality". "On behalf of the Jewish Community of Serbia I express our deepest condolences with all of you. Your pain is our pain, your loss is our loss. The Lord is his heritage, and may his soul be tied in the Bundle of Life," said Rabbi Asijel. On behalf of the Roman Catholic Church in Serbia, Archbishop of Belgrade Stanislav Hočevar sent his condolences to the Serbian Orthodox Church and the Serb nation, expressing "pride that we lived with him". "At the time of His Holiness Patriarch Pavle's crossing into eternity, we feel with him, with all of the SPC, with the entire Serb nation, a special closeness, love and unity," the archbishop wrote. "While on the one hand we are expressing our deepest condolences, we are also expressing our pride at having lived with him, above all myself personally, and on behalf of the Archdiocese of Belgrade, all of the Catholic Church in Serbia, because we could communicate with him. I am particularly grateful to God that he [the patriarch] so often expressed to me his statements, thoughts, wishes and joys," said Archbishop Hočevar. www.b92.net/eng/news/politics-article.php?yyyy=2009&mm=11&dd=16&nav_id=63074
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Post by radovic on Nov 23, 2009 15:35:39 GMT -5
Yes an image of one the few political things he did. I.e. try to get RS to agree to various peace plans <-- something Karadzic refused to do.
One of the early cases he travelled to RS for this.
But you know, Wahhabi's like Tito have selective memory.
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Post by tito on Nov 24, 2009 13:19:04 GMT -5
ZEMALJSKI GRIJESI „NEBESKOG ÈOVJEKA“ 24.11.2009 U èetvrtak, 19. 11. 2009. godine, upravo kada naš list "Preporod" ide u štampu, u Beogradu æe se obaviti opelo i sahrana patrijarha Srpske pravoslavne crkve gospodina Pavla. Vlada Srbije je proglasila trodnevnu nacionalnu žalost a vlada manjeg bh entiteta jednodnevnu žalost. Putem televizijskih ekrana mogli smo vidjeti kilometarski duge kolone onih koji su željeli odati posljednju poèast preminulom Patrijarhu, koji je ležao u otvorenom kovèegu u Srpskoj sabornoj crkvi, dok je cijelo vrijeme služen moleban, izricana molitva za pokoj duše patrijarha koji je na èelu Srpske pravoslavne crkve bio punih 19 godina, a u svim pravoslavnim hramovima svaki sat se èula zvonjava zvona. Sutradan nakon Patrijarhove smrti, u ponedjeljak, 16. 11. 2009. svi beogradski listovi osvanuli su sa gotovo identiènim naslovnim stranicama na kojima je bila slika Patrijarha i obavijest o njegovoj smrti, dok su televizija i radio u redovnim i vanrednim emisijama obavještavali o tome, po njihovim rijeèima, nesumnjivo najvažnijem dogaðaju, o smrti èovjeka koji je "jedna od najveæih liènosti stoljeæa". Naravno, niko ne može zabraniti euforiène i patetiène izraze žalosti, sva ta preuvelièavanja i emocionalne nekritièke izlive osjeæanja, oni su manje-više, tradicionalni pratilac svih sahrana ili tužnih dogaðaja, no mi æemo se u ovom tekstu osvrnuti na neke momente sa poèetka agresije na Bosnu i Hercegovinu u kojima je Patrijarh srpski mogao biti zaista znaèajna liènost, ali - nije. Naprotiv: i on je, bez obzira na njegov vjerski credo i funkciju koju je tada obnašao, prihvatio da ga vodi politika i nacionalistièka ideologija, pa se izmeðu Boga i Miloševiæa, oèito, opredijelio za ovoga drugoga, kakvo je, uostalom, što je veæ notorna èinjenica, bilo i opredjeljenje cijele Srpske pravoslavne crkve.No da ne bismo govorili uopæeno, mi æemo u ovom tekstu odmah preæi na konkretne pokazatelje, povijesne fakte, koja su, u ovom sluèaju, u obliku pisama. Na samom poèetku agresije iz tadašnjeg Rijaseta Islamske zajednice za Jugoslaviju na adresu patrijarha Pavla upuæeno je dramatièno pismo slijedeæe sadržine: POGLAVARU SRPSKE PRAVOSLAVNE CRKVE
Vaša Svetosti, Jutros je otpoèeo oružani napad na grad Zvornik. Napadaèi su jedinice Arkana i Srbi èlanovi SDS-a. Bombarduje se grad, ruše se domovi i drugi važni objekti, ubijaju se ljudi, muslimani, samo zato što su druge vjere, odnosno nacije. Kako mnogi od tih napadaèa govore da to èine u zaštiti srpstva i pravoslavlja, dakle ubijaju, ruše i pale u ime vjere, to tražim od Vas kao vjerskog poglavara da zahtijevate od tih ljudi da se zaustave u tim bezumnim pohodima na èovjeka, na ljudskost, na ono što je svima najsvetije, jer je u pitanju Božije stvorenje, stvorenje Jednog nam Boga. Oèekivao sam od Vaše Svetosti i ranije da se oglasite, da osudite ovu agresiju na Bosnu i Hercegovinu, jer ne stradaju samo muslimani, nego i Srbi i Hrvati i sva druga nedužna ljudska stvorenja koja žive na ovim prostorima. Arkanove jedinice su prije samo nekoliko dana izvršile stravièan pokolj muslimana u Bijeljini, a danas to èine u Zvorniku. U drugim mjestima se takoðe vodi pravi rat, ginu i oni koji napadaju i oni koji se brane, proliva se ljudska krv. Umjesto zbora i dogovora èuje se samo govor oružja uz povampirenje najnižih ljudskih strasti. Kidaju se sve one stoljetne veze ljudi sa ovih prostora, uništavaju se zajednièka dostignuæa, vjerska, kulturna i civilizacijska dobra. A zna se dobro da BiH može biti samo zajednièka domovina svih naroda koji u njoj žive. Ovde ne može biti pobjednika, niti treba pobjednik, ovde smo svi gubitnici jer dozvoljavamo da se èini ono što je daleko od vjere, od humanosti, od civilizovanog svijeta i poretka. Mi smo u našim brojnim apelima i porukama upozoravali da sukobi u BiH mogu biti katastrofalni za sve, što se, nažalost, i obistinjuje. Zato Vas molim da uèinite nešto dok još nije kasno, dok nismo ušli u potpuni bratoubilaèki rat iz koga neæe biti povratka.
09.04.1992.
Reis-ul-ulema H.Jakub SelimoskiKao što se da vidjeti iz pisma, poglavar Islamske zajednice reisu-l-ulema hadži Jakub ef. Selimoski uputio je 9. aprila poziv poglavaru Srpske pravoslavne crkve da nešto preduzme kako bi se sprijeèilo dalje ubijanje muslimana od strane srpskih ekstremista, kako onih koji su upali sa teritorije Srbije, tako i onih u Bosni i Hercegovini, i zaustavio njihov egzodus. Nakon poziva poglavar Srpske pravoslavne crkve je otputovao u Aleksandriju i odatle poruèio da je spreman da se sastane sa kardinalom Kuhariæem i reisu-l-ulemom Selimoskim. Reisu-l-ulema Islamske zajednice je zatim obavijestio javnost i samog Patrijarha da je voljan da se sastane sa poglavarima Srpske pravoslavne crkve i Katolièke crkve u bilo koje vrijeme, ali da to bude što hitnije, jer svaki dan odnosi brojne živote nedužnih ljudi, a desetine hiljada izbjeglica je napustilo svoje domove u strahu pred terorom i ubijanjem, i njihov broj iz èasa u èas postaje sve veæi i veæi. Za mjesto susreta predložio je Sarajevo i ponovo pozvao cjelokupnu svjetsku vjernièku javnost i sve ljude dobre volje da koliko mogu uèine kako bi prestalo divljaèko i besmisleno ubijanje nedužnih ljudi i uništavanje "vjerskih i drugih kulturnih, društvenih i ekonomskih dobara koja su zajednièka imovina svih naroda ovih prostora". No, umjesto susreta u Sarajevu, reisu-l-ulema Jakub ef. Selimoski i èlanovi Rijaseta Islamske zajednice iz sredstava informiranja saznaju da je u Tuzli zakazan susret poglavara tri vodeæe vjerske zajednice za 21. april 1992. godine. Rijaset Islamske zajednice nakon tog saznanja obavještava javnost da u naèelu pozdravlja svaki sastanak, odnosno susret predstavnika vjerskih ili bilo kojih drugih zajednica ili pojedinaca kojima je cilj mir, saradnja i dobrosusjedski odnosi na ovim prostorima na kojima zajedno živimo stotinama godina. Meðutim, istièe se, da je poglavar Islamske zajednice još 9. aprila uputio pismo poglavaru Srpske pravoslavne crkve tražeæi od njega da osudi zloèine u Bosni i Hercegovini, te da nešto uèini da se oni zaustave. Umjesto osude zloèina i zloèinaca, Patrijarh Srpske pravoslavne crkve predlaže susret trojice poglavara. Reisu-l-ulema taj poziv odmah prihvata, predlaže za mjesto susreta Sarajevo i traži da to bude èim hitnije s obzirom da svaki dan gine na desetine i stotine nevinih ljudi, ruše se i uništavaju vjerski i drugi objekti i sl. Sada dolazi informacija o Tuzli kao mjestu sastanka, mada je u telefonskom kontaktu s predstavnicima SPC jasno stavljeno na znanje da Tuzla ne dolazi u obzir iz mnogobrojnih razloga, od kojih je osnovni opšta nesigurnost na putevima, kao i da treba saèekati pristanak g. Kardinala Franje Kuhariæa. Ne èekajuæi ovaj pristanak, niti obavještavajuæi zvanièno sudionike susreta, a bez protokola o razgovorima, prejudicira se ovaj susret i obavještava javnost a da nisu postignuti niti osnovni elementi koje mora posjedovati svaki iole ozbiljniji susret, a pogotovu susret na najvišem crkvenom nivou. Rijaset Islamske zajednice je podvukao svoju istinsku želju da do susreta èim prije doðe, i to u Sarajevu kao glavnom gradu Bosne i Hercegovine i sjedištu jednog od poglavara, tražeæi da se svaka strana u razgovorima prethodno ogradi i osudi ubistva, rušenje i zloèine koji se još uvijek dešavaju u ovoj republici. Tada je veæ bio 17. april 1992. godine, a do susreta nije došlo, kao ni do bilo kakve javne osude zloèina od strane Patrijarha ili bilo kojeg drugog organa Srpske pravoslavne crkve. A ubijanja, progoni, osnivanja koncentracionih logora, rušenja vjerskih i drugih objekata su nastavljena punim intenzitetom, uz sve otvoreniju i oèitiju podršku Srpske pravoslavne crkve odnosno nekih njenih predstavnika. Dva mjeseca kasnije iz Rijaseta Islamske zajednice Patrijarhu Pavlu je upuæeno drugo pismo: GOSPODINU PAVLU, PATRIJARHU SRPSKOM - BEOGRAD
Gospodine Pavle, Imam èast da Vam u ime Rijaseta Islamske zajednice izrazim naše duboko poštovanje i iskrene želje za dobro zdravlje. U ovim teškim i presudnim vremenima od ljudi vjere oèekuje se njihov maksimalan doprinos u zbrinjavanju i spašavanju ljudi i njihovih života. To je sastavni dio njihovog ukupnog poslanja i misije. Vaš doprinos, svakako je, na ovom planu od neprocjenjive vrijednosti. U to ime, želimo Vas upoznati, Vaša svetosti, sa teškim usudom i nesreæom koju preživljava jedan broj naših imama, profesora Fakulteta islamskih nauka i više desetina hiljada Muslimana, koji su zatoèeni u mnogobrojnim koncentracionim logorima širom Republike Bosne i Hercegovine, meðu kojima ima i djece ispod godine dana života. Žrtava je veæ toliko da ih je nemoguæe i sahraniti kako dolikuje èovjeku. Radi svemilosnog Boga i ljubavi prema èovjeku i životu, uložite sve svoje snage i moguænosti na zaustavljanju ovog neviðenog zla. Autoritet Vaše rijeèi ima težinu i doæi æe do onih koji savjesti imaju. I od onih koji se Boga boje i odgovornosti imaju. Konkretan povod za ovo naše obraæanje Vama jeste želja da uputite apel odgovarajuæim ljudima srpskog naroda u BiH radi oslobaðanja iz zatoèeništva sljedeæih lica koja su odvedena iz svojih stanova u koncentracione logore: 1. Mr Nijaz Šukriæ, profesor na Fakultetu islamskih nauka u Sarajevu, koji je odveden iz svoga stana zajedno sa njegovom porodicom, ženom i troje djece od kojih jedno od 6 mjeseci života. On se nalazi u Kuli, Sarajevo; 2. Mr Ibrahim Džananoviæ, profesor na Fakultetu islamskih nauka. Nalazi se i on u Kuli, Sarajevo; 3. Hasan efendija Makiæ, èlan Rijaseta Islamske zajednice i glavni imam u Prijedoru. Nalazi se u logoru Trnopolje, Prijedor; 4. Šekib efendija Makiæ, imam u Prijedoru. I on se nalazi u Trnopolju kod Prijedora; 5. Safet efendija Karaman, glavni imam u Višegradu. Odveden je prije 15 dana i ne zna mu se za sudbinu; 6. Ruvejd efendija Jahiæ, imam u Divièu, Zvornik. Nalazi se u konc-logoru u Karakaju kod Zvornika.
Do danas nam je 5 imama na zvjerski naèin ubijeno, preko 200 džamija srušeno ili teško ošteæeno. Vjerujuæi da æete sve od sebe uèiniti na spreèavanju daljnjih ubistava, razaranja kao i oslobaðanja gore spomenutih liènosti izražavamo Vam našu zahvalnost.
20.06.1992.
Za Rijaset IZ Muharem OmerdiæKako nije bilo nikakvog odgovora niti reagiranja u javnosti, iz Rijaseta Islamske zajednice, koji je iznimno teško funkcionirao u podrumu svoje zgrade u Sarajevu, poglavaru Srpske pravoslavne crkve upuæeno je i treæe pismo: PISMO PATRIJARHU SRPSKOM
Gospodinu Pavlu, Patrijarhu Srpske pravoslavne crkve Beograd
U ovim teškim danima kada nam se srce komada gledajuæi kako se nemilosrdno uništava najveæi Božiji dar – èovjeèiji život, dužnost je nas koji odabrasmo Božiji put da vlastito vjersko uèenje upotrijebimo da bi obezbijedili svijetlu perspektivu ljudima na ovim prostorima. Poštovani gospodine Pavle! U BiH se odvija neviðeni rat. To više nije samo rat, nego planirani genocid nad jednim narodom samo zato što ima drugaèiju kulturu, zato što pripada islamskom uèenju i samo zato što je izrazio želju da bude slobodan kao i svi drugi narodi. Na zvjerski naèin ubijeno je više od 40.000 Muslimana i to golorukog stanovništva, najviše djece, žena i staraca. Danas pod kontrolom federalne armije i paradržavnih srpskih snaga postoje oko 50 koncentracionih logora u kojima je zatoèeno preko 100.000 Muslimana i to u okolini Sarajeva, Bratunca, Bosanske Krupe, Prijedora, Sanskog Mosta, Glamoèa, Bileæe, Gacka, Višegrada, Foèe, Rogatice, Brèkog, Doboja, Banja Luke, Bosanskog Novog, Vlasenice, Zvornika i drugih mjesta. Gospodine Pavle! Zar je toliko nisko palo dostojanstvo èovjeka da se posegne i ugrozi život visokih vjerskih muslimanskih dostojanstvenika. U trenutku dok pišem ovo pismo veoma sam uznemiren zbog toga što ne èujem Vas autoritativni glas. Jasno i konkretno da intervenirate da se oslobode teolozi Islamske zajednice i to: 1. Mr. Nijaz Šukriæ, profesor Islamskog teološkog fakulteta u Sarajevu. 2. Mr. Ibrahim Džananoviæ, profesor Islamskog teološkog fakulteta u Sarajevu i èlan Sabora Islamske zajednice u BiH. 3. Hasan Makiæ, èlan najvišeg organa – Rijaseta Islamske zajednice. 4. Safet Karaman, glavni imam Višegrada. 5. Ruvejd Jahiæ, imam u Divièu kod Zvornika.
Gospodine Pavle, obraæam se Vama, da zatražite od faktora koji su ova zlodjela poèinili da hitno i bezuslovno budu puštena spomenuta lica. Ovo tražim zbog toga što æemo na ovim prostorima opet živjeti zajedno i svaki gest dobre volje gradit æe buduænost, a to je Vaša i moja dužnost. Pozdravljam vas Božijim pozdravom, neka bude mir i Božija milost u ovoj napaæenoj zemlji. 01.07.1992.
Reis-ul-ulema, Jakub Selimoski s.r. Kako pisma nisu urodila nikakvim rezultatima a uvažavajuæi napore uglednih evropskih institucija, Konferencije evropskih crkava i Savjeta evropske biskupske konferencije da doprinesu uspostavi mira u Republici Bosni i Hercegovini, poglavar Islamske zajednice hadži Jakub ef. Selimoski je dao naèelni pristanak za susret sa poglavarima Pravoslavne i Katolièke crkve, koji se trebao održati 23. septembra 1992. godine u Ženevi. Toga datuma susret je zaista održan ali bez reisu-l-uleme Islamske zajednice u Jugoslaviji! Razlog je, naravno, "neshvatljiv": UMPROFOR nije htio obezbijediti izlazak Reisu-l-uleme iz opkoljenog Sarajeva! "Razlozi koji su rukovodili UMPROFOR da ovako postupi i time dovede tako znaèajan susret u pitanje nama nisu poznati, pa prema tome ne želimo da ih komentarišemo. Zaèuðuje, meðutim, krajnje nehajan odnos ovog organa UN-a koji je tu u službi mira a koji, eto, neæe ni da se udostoji da saopæi razloge takvog odnosa, kada su praktièno poništeni silni napori uglednih evropskih crkvenih organizacija i mnogih znaèajnih evropskih liènosti, kakav je, recimo, francuski ministar Bernard Kušner, koji su veæ duže vrijeme èinili velike napore da doðe do ovakvog susreta", kaže se u javnom reagiranju Rijaseta. No, do susreta na najvišem nivou je ipak došlo od 24. do 26. novembra u Bernu, koji osim medijske znatiželje nije donio ništa novo. Floskule popu one koju je èesto izgovarao Patrijarh "ko se maèa laæa od maèa i gine" nisu mogle donijeti nikakve znaèajne rezultate, jer je svako nalazio krivca u onom drugom. Tome susretu prisustvovao je i autor ove bilješke i uvjerio se kako je Patrijarh Pavle samo obièna figura u rukama vladika koji su ga okruživali i naprosto nametali njegove stavove i njegovo ponašanje, kako na ovom susretu, tako, sasvim sigurno i u drugim manje vidljivim okolnostima. No, to nimalo ne umanjuje njegovu odgovornost: on je bio na èelu Srpske pravoslavne crkve i nikada nije tražio da abdicira sa te pozicije, a nikada nije osudio zloèin agresije i genocida na BiH i bošnjaèki narod, èak ni kada je genocid u Srebrenici proglašen od Suda u Hagu. To što je pri kraju Miloševiæeve vladavine okrenuo leða ovom zloèincu, kada je vidio da je propao projekat Velike Srbije, samo potvrðuje kako se ispod mantije "sveca koji hoda" krio i veliki Satana.[/u] www.bosnjaci.net/prilog.php?pid=36402
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Post by radovic on Nov 25, 2009 15:23:24 GMT -5
Bosnjaci.net, Lol
Too bad this is bullshit propaganda. Especially since: 1. The patriarch came out in support of every peace plan. 2. Just read the ending. It says oh in 2000, he was against Slobo. Bullshit, he ublicly stated he was on the side of the protestors during the many protests against Slobo. Including the fmaous ones in 91.
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Post by tito on Nov 26, 2009 1:49:38 GMT -5
19.11.2009. Izvedba najnovije predstave državnog vrha - patrijarhova smrt, pogodila je pravo u živac kolektivne histerije. U nedelju ujutru preneta je vest da je preminuo poglavar Srpske pravoslavne crkve. Iste veèeri predsednik sekularne države Srbije Boris Tadiæ prisustvovao je zasedanju Svetog arhijerejskog sinoda, posle èega je proglašena trodnevna žalost. Èetvrti dan od smrti patrijarha zakazana je sahrana. U ponedeljak uveèe su kablovski operateri saopštili da æe tokom ta èetiri dana, bez novèane nadoknade, pretplatnicima biti ukinuto emitovanje dvadesetak kanala zabavnog sadržaja. Kablovski operateri su selekciju pravili odvojeno, ali svi su procenili da treba ukinuti oba hrvatska kanala. U utorak je država svojim zaposlenima podelila dnevnice za odlazak u Rakovicu na sahranu, oslobaðajuæi ih radne obaveze. Nezaposlene, mlade i penzionere država nije posebno motivisala - valjda se raèuna na to da oni i onako nemaju pametnijeg posla nego da doðu na sahranu. Kako na proseènog graðanina deluje ovakav odnos države prema crkvi i šta im mediji preporuèuju kao društveno prihvatljiv oblik ponašanja? U utorak uveèe, kolona graðana koji su hteli da obiðu telo pokojnog patrijarha izloženo u Sabornoj crkvi protezala se preko Trga republike, duž cele Knez Mihailove, do ulice Kralja Petra i ulaza u crkveno zdanje. Opšti muk i prinudna tuga zavladali su glavnim gradom. Ljudi druge veroispovesti i ateisti su na par dana izbrisani sa spiska graðana i postoje na nivou statistièke greške. Istraživanja javnog mnjenja iz godine u godinu pokazuju da graðani Srbije najviše poverenja imaju u crkvu i u vojsku. To nije sluèajno - te dve institucije su blisko saraðivale u kljuènim trenucima naše novije istorije - tamo gde je uniforma vršila operacije, gazila je, pre ili kasnije, i neka od svetih nogu SPC. Zbog èijeg mrtvog tela graðani satima stoje u redu? Pokojni poglavar Srpske pravoslavne crkve je sa manjim prekidima podržavao režim Slobodana Miloševiæa sve do 1999. godine, da bi mu konaèno okrenuo leða nezadovoljan ratnim porazima. U Prebilovcima u Hercegovini u avgustu 1991. patrijarh je pred 30.000 ljudi rekao: "Ako je božja volja da vodimo rat, svaki Srbin se mora viteški i herojski boriti, veran istorijskom duhu srpskog naroda“. Patrijarh nije imao ništa protiv toga da ga Željko Ražnjatoviæ - Arkan zove svojim „vrhovnim komandatom“, a u Sokolcu pored Sarajeva 2. jula 1995. blagosiljao je Ratka Mladiæa i Radovana Karadžiæa. Opsadu Sarajeva nazvao je sluèajem u kojem „Srbi samo malo granatiraju“. Projekat stvaranja velike Srbije podržao je u Glasu Crkve iz 1991: “Novo, dopunjeno Naèertanije mora postaviti jasne i nedvosmislene granice nove srpske države i mora odbraniti naš narod koji živi u drugim državama“.Patrijarh je imao mišljenje i o ulozi žene u ratnim pohodima: “Mnoge majke koje nisu želele da imaju više od jednog deteta, danas èupaju kose i gorko ridaju nad izgubljenim sinovima u ovim ratnim sukobima, proklinjuæi èesto Boga i ljude, ali pri tom zaboravljajuæi da optuže sebe što nisu rodile još dece, da im ostanu kao uteha.“ U beogradskom mimohodu (reè koja se poslednji put pominjala na Titovoj sahrani) hiljade žena èeka da uðe u Sabornu crkvu, pusti suzu i poljubi mrtvog patrijarha. Izvesno je da su neke od njih u menstrualnom ciklusu. Koliko njih je upoznato sa mišljenjem poglavara SPC iz njegove knjige Da nam budu jasnija neka pitanja naše vere: “Žene nisu poželjne u crkvi tokom menstruacije, ali savremena higijenska sredstva mogu efikasno spreèiti da se sluèajnim isteèenjem krvi hram ne uèini neèistim, kao i ublažiti zadah koji isticanjem krvi nastaje“. U istom delu, pokojni patrijarh poruèuje ženama: “Pokrivanje glave je simbol pokornosti žene mužu i crkvi; to je znak vlasti muškaraca nad ženama, to je princip uzvišenosti i èasti.“ Dugo se govori o moguænosti da mitropolit Amfilohije bude “patrijarh umesto patrijarha”. U tom sluèaju, na to mesto bi došao èovek o kojem oni koji o Pavlu govore kao o skromnom i poniznom èoveku, verovatno ne bi mogli da kažu ništa slièno. Ipak, mitropolit crnogorsko-primorski se sa patrijarhom Pavlom slagao u mnogo èemu, naroèito u vezi sa stradanjem Srba u bivšoj Jugoslaviji. One koji su se, milom ili silom, našli na linijima fronta, Amfilohije je tešio reèima da je bolji rat uz crkvu nego mir bez nje: “Truli mir... upravo i jeste suština cjelokupnog novog svjetskog poretka, savremenog sekularizovanog usmjerenja evroamerièke civilizacije. Takav mir u stvari nije mir veæ privid mira, zasnovan na otuðenju od izvora mira i pravde. Kao takav on æe biti uvijek iznova uzrok straviènih krvoproliæa." Mitropolit platonovski veruje da se ratnièki zanos najbolje budi muzikom, pa je tako 1991. na dubrovaèkom ratištu guslama hrabrio crnogorske rezerviste. 1992. je u sliènoj prilici citirao reèi vladike Radeta, poznatijeg kao Njegoš: “Neka bude što biti ne može, nek’ ad proždre, pokosi satana, na groblju æe izniæi cvijeæe za daleko neko pokoljenje." Amfilohije je poznat i po poreðenju majke Radovana Karadžiæa sa majkom Jugoviæa, ali i po metalnoj crkvi koju je uz pomoæ helikoptera vojske SCG prkosno postavio na vrh planine Rumije. Zapamæena je i njegova odbrana prava crkve da se bavi politikom: “To zamjeranje je nasleðe titoistièko-brozovske ere. I tada je bila na snazi stroga zabrana crkvenim ljudima da se bave politikom. Crkvi, meðutim, saglasno njenoj prirodi i sveèoveèanskoj misiji, ništa što je ljudsko nije tuðe." Pre samo nekoliko meseci, baveæi se smislenošæu ukljuèivanja Crne Gore u Evropsku uniju, Amfilohije je rekao: „Integrisati se u Evropu, koja je sve više Evropa bez Boga, Evropa protiv Boga, èiji ustav izbegava da zapiše da se ona temelji na hrišæanskim vrednostima, to znaèi gubiti svoj kompas, svoj mir duhovni, svoj smisao, znaèi odreæi se svega onoga na èemu je sagraðeno sve što jesmo i što imamo kroz našu istoriju”. I dalje: “Ako ulaskom u Evropu izgubimo oseæanje za živo prisustvo Božje u svakidašnjem životu, u našim ljudskim delima, onda ni sami sebi ne trebamo, onda nam ne treba ni Evropa. Onda æemo lièiti na slepce koji padaju u istu jamu.“ Ovih dana prisustvujemo najveæem zbližavanju države sa crkvom u poslednjih nekoliko godina. Ubrzo æemo videti da li to znaèi da je vlast promenila svoje prioritete i na neko vreme odložila evropske integracije ispod mantije Srpske pravoslavne crkve. Snežana Èongradin / Matja Stojanoviæ
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Fedor
New Member
Posts: 15
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Post by Fedor on Jan 11, 2010 14:51:18 GMT -5
sta je poturice sad vam i patrijah smeta. pa dokle vise majku mu, sve bi vas pobijo da imam sansu, bili ste smrad i uvijek ce te ostati smrad, nekad ste bili srbi to me najvise boli.
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