ČLANCI
- Slobodan TOMOVIĆ, Svjetlost hrišćanstva (Povodom 2000. god.), 7-31 Download
SUMMARY: In his article, the author treats Christianity as a universal, genuinely new phenomenon, which has marked the world in a unique way. He sees Christianity not as a social movement, but rather a way of thinking that causes internal change in human beings. Although an outgrowth of the Jewish monist tradition, the ideas of Christianity became the good of mankind, representing a revolution in thought that entered the human soul in a non-violent way.
The author pays special attention to the first three centuries of Christianity until the reign of Constantine the Great, under whom it became the state religion of the Roman Empire. The author finds this period of the greatest importance for the genesis of three main Christian notions: the heavenly kingdom, the immortality of the soul, and eternal life.
Tomović also explains the role of the main spiritual figures in the period after the Crucifixion, and especially the role of the Apostle Paul, who took stories about Christ to create a whole system of thinking with love as its base – love as the constant in life.
- Vladeta JEROTIĆ, Eva i Bogorodica Marija, 33-37 Download
SUMMARY: Eve is the biological and Mary the spiritual Mother of the human race. One gives birth, the second rebirth. There is no Mary without Eve. Since the time of the Annunciation of Archangel Gabriel, there is hidden in every woman Mary. What will prevail in modern woman – the good or the evil Eve, the mother of mankind or the Mary who gives birth to a spiritual people – is determined by family upbringing, general social conditions, and the role of Christ’s Church in the world. The feminist movement in the Western world indicates the possibility of the biological, social, and spiritual transformation of women (both Eves and Marys) in the future.
- Rade BOŽOVIĆ, Na putu do zajedničkog otkrivenog Boga (Pravoslavlje i Islam), 39-45 Download
SUMMARY: In the last decade, the Balkans have faced another religious conflict, cause by both internal and external facts. Unfortunately, this was not an exemption. The religious military conflict still lasts among the Christian world itself. It is happening because of the extreme intellectuals and uneducated, non-tolerant priests. Being at the border line with Islam, the Orthodoxy, as well as Islam can not observe some interesting spiritual religious values, that clearly bring them together. This is happening although, even during the Roman Empire in so-me western-Christian circles, the Islam was marked as a orthodox schism. It seems probable that all this make possible to understand better why in the past the Orthodox population had more easily converted to Islam, comparing with the member of the other confessions. From that point of view, the institutions of love, sin, unity, social justice, respect of the saints had been observed in both religions.
- Sima M. ĆIRKOVIĆ, Archiepiscopus craynesis, 47-54 Download
SUMMARY: In the years following the proclamation the Church Union in Florence (6 July1439), when Venice fought the landlords of the Hinterland (Voivode Stefan Vukčić and Despot Đurađ Branković), the Metropolitanate of Zeta was split into two parts. One part was the Orthodox Archbishopric with its seat at the monastery of Vranjina (later in Cetinje), the other the Catholic Archbishopric with its seat at the monastery of Prečista Krajinska on the shores of Lake Skadar, where the Orthodox Metropolitans had resided since the end of the14thcentury. To the known list of the Catholic archbishops of Krajina, the author has added the names of Varlam at the beginning (1449-1450) and Jeremiah (Jeremija) at the end (1513-1517).
- Novak RAŽNATOVIĆ, Crnogorsko-primorska mitropolija i nastanak države Crne Gore, 55-70 Download
SUMMARY: The Zeta Bishopric with its seat at Prevlaka in Boka Kotorska was founded by St. Save Nemanjić in 1219. It was raised to the status of a Metropolitanate in 1346. During the15thcentury, the Metropolitanate was moved to the monasteries along the shores of Lake Skadar, as the Ottomans expanded into Serb lands in the second half of the 14th century and throughout the 15th century, and as Venic conquered the eastern Adriatic littoral, including Prečista Krajinska, Vranjina, Kom, and Obod. Eventually, the Metropolitanate of Zeta moved to Cetinje, where it remained at the Monastery of the Holy Virgin (Sveta Gospođa), founded by Ivan Crnojević, lord of Zeta, in 1484.
During Turkish times (i.e., after 1469), the Metropolitanate of Cetinje (known as the Metropolitanate of Montenegro and the Littoral) played a very important role in the political life and assumed the spiritual leadership of the Montenegrin people. Under the leadership of Metropolitans from the house of Petrović-Njegoš, the clans of Montenegro, the Highlands (Brda), and upper Hercegovina, an intense liberation struggle against the Turks began at the end of the 17thcentury. Inspired by the Serbian national idea, Metropolitan (Vladika) Peter I Petrović-Njegoš and the clans of Montenegro and the Highlands established the first Montenegrin state organs after victorious battles against the Turks at Martinovići and Kruse in 1796. In the course of the 19thcentury, a Montenegrin state was slowly constructed. After the consolidation of governmental authority under the aegis of the Metropolitanate of Montenegro and the Littoral, secular state government was finally established in 1852 under the leadership of Prince Danilo Petrović-Njegoš.
- Dušan J. MARTINOVIĆ, Bogoslovija (1869-1876) i Bogoslovsko-učiteljska škola (1887-1915) na Cetinju, 71-115 Download
SUMMARY: In 1863, there was an attempt of establishing the first vocational school in the Montenegro at the time. It was a “temporary theological school” that had worked for only one year. However, it was renewed six years later, in 1869, due to the financial help obtained by the Montenegrin sovereign Nikola I in Russia from the Saint Synod /Church Council/ (8.000 rubles per year). The Theological School had officially started its work on 18thSeptember 1869, according to the teaching plan and program designed by the first rector Milan Kostić, with the help of Mihail Rayevski, Russian priest in Vienna. The first generation contained only 10 pupils, but this number had been increasing year after year. At the beginning, it was a three-grade school, but later it lasted four years. The theological school had not worked during the Liberation wars in 1876-1878, and not even later. After an eleven years long break, it was renewed in 1887/88 as Theological and Teacher Training School, that had worked until the end of the independence of the state of Montenegro, with one shorter break (1905/5-4th September 1908).
This article in details describes the organization of those two schools, number of their pupils according to the grades (the lists are enclosed), year examination and their success, as well as the cultural and literal manifestations; then, the legislative, school space, very distinguished and highly-educated teachers are discussed; also, the article deals with the teaching plan and program that had been changing during the time and with the textbooks used and written to satisfy the needs of the Theological and Theological and Teacher Training School and its teachers. The school had enlisted the teachers and priests, that had played the very important role in the educational and cultural life of Montenegro. It should be said that those schools had brought up pupils in the spirit of patriotism: its pupils, even later as teachers or priests, had been very active participants in all liberation wars at the end of XIX and the beginning of the XX century.
There were also, in those two schools, the pupils living outside of Montenegro, so they had not only the national but wider south Slavic character and significance.
During its existence in the second half of the XIX and the beginning of the XX century, 22 generations had graduated in the Theological and Teacher Training School and it had a very important educational and cultural role not only for Cetinje, as a capital of Montenegro, but for Montenegro in whole. Graduated pupils from this school had become, in very high percentage, the government officials in Montenegro, starting with teachers and priests, to the Supreme Court judges, state counselors and ministers. Among the ranks of its pupils, there had been some distinguished diplomats, generals, scientist, and educational and cultural workers of Montenegro.
- Zvezdan FOLIĆ, Bogoslovija Sv. Petar Cetinjski 1921-1926., 117-132 Download
SUMMARY: Aware of the need to promote education, on 26 November 1919 the Orthodox archbishops of the Serbian Church announced their decision to found the Theological School (Bogoslovija) at Cetinje. Troubled by a host of problems, the Theological School of St. Peter of Cetinje opened on Saint Luke’s Day, 31 October 1921.
Despite an insufficient number of teachers, a shortage of teaching materials, and substandard conditions for many school activities, student performance was generally satisfactory during the school’s first years of operation. Unfortunately, with the passage of time,student performance began to decline. In June 1926 only five students passed their final examination.
In the spring of that year, following the departure of Rector Stanko Ivanović, the school was plagued by a breakdown of discipline, outbreaks of violence, and a student strike. The weakened reputation of the Theological School created the basis for any more drastic internal conflicts in the future.
- Senka BABOVIĆ-RASPOPOVIĆ, Mitropolija Crnogorsko-primorska 1929-1941 (Prilog pitanju crkveno-administrativnog preuređenja), 133-140 Download
SUMMARY: In relation to the administrative and territorial reorganization of Kingdom of Yugoslavia, at the beginning of thirties of the XX century, the redistribution of the dioceses of the Serbian Orthodox Church.
The administrative and church jurisdiction of the Metropolinate of Montenegro and the Littoral had been expanded to the Dioceses of Boka Kotorska and Dubrovnik, Zahumlje-Raška, Peć, Zahumlje-Herzegovina, as well as to the parts of the Diocese of Raška and Prizren and Diocese of Žiča. The administrative and church jurisdiction of the Metropolitane had mostly coincided with the borders of Banovina of Zeta.
- Zoran LAKIĆ, Život i stvaralačko djelo patrijarha dr Gavrila Dožića (1881-1950) (Povodom 50 godina smrti), 141-152 Download
SUMMARY: Patriarch Gavrilo Dožić of the Serbian Orthodox Church was an exceptional historical figure who left his mark on the time in which he lived and worked – from before World War I until after World War II. Highly educated and very talented, Gavrilo was resourceful at finding solutions to many of the challenges faced by the Serbian Orthodox Church, as well as the Serbs as a people, during these years. Gavrilo served first as head of the Metropolitanate of Montenegro and later as Patriarch of the Serbian Orthodox Church. A participant in the two world wars (and a prisoner for many years), he was an exemplar of patriotism who demonstrated how it is possible to defend one’s religion and homeland during difficult times. Especially noteworthy was his strong resistance to the Fascists, which resulted in his imprisonment in the notorious concentration camp of Dachau. After the war he fought against political pressures whose purpose was to nullify the role of the Serbian Orthodox Church.
Dožić received his doctorate from the University of Athens and published numerous books and articles. His orations, speeches, and other public statements, and especially his correspondence and meetings with important figures of the time, represent today a valuable source for the evaluation of his life and work, as well as for an understanding of the ti-me in which he lived.
- Mihailo VOJVODIĆ, Mitropolit Mihailo i Stojan Novaković, 153-164 Download
SUMMARY: Both Metropolitan Mihailo and Stojan Novaković appeared on Serbian political stage at the beginning of the 1860s, when both of them raised their voices in support of a national liberation movement among all elements of the Serbian people. Each showed his readiness to take on the burden of such a task. A conflict between them arose during the 1870s,when Novaković, then the Serbian Minister of Education and Church Affairs, was perceived the Mihailo to be interfering too much in the work of the Theological School (Bogoslovija) and usurping its authority.
In 1881, Novaković, now Minister of Education in the government of Milan Piroćanac, was given the task of transferring the Church to state control. Metropolitan Miahilo was dismissed and left the country for Russia, returning to Serbia in 1889, after King Milan’s abdication. By then Mihailo and Novaković had begun to cooperate again. They dedicated themselves to the task of promoting the Serbian national program in European Turkey, a project which was to intensify when Novaković served as Prime Minister (1895-1896) and later as Serbian minister in Constantinople.
- Radmila RADIĆ, Izbor patrijarha Srpske pravoslavne crkve 1958. godine, 165-175 Download
SUMMARY: The election of German as Patriarch of the Serbian Orthodox Church in 1958 was the result of immense pressures exercised by government officials on both the Serbian Church and the Electoral Council. The death of the previous Patriarch, Vikentije, had been unexpected and came at a moment of crisis in connection with the place of the church in Macedonia. This crisis had dragged on for years and government officials wanted it resolved once and for all. Patriarch Vikentije, elected in 1950, had not lived up to government expectations and authorities were keen on not mistaking the same mistake again. The initial measures taken by German seemed promising.
- Nina Ivanovna HITROVA, NA RUSKOM Konkordat Crne Gore s Vatikanom (1886 g.) i Rusija, 177-191 Download
SUMMARY: In this paper, the author deals with the role of the Roman-Catholic church, Vatican and Austro-Hungary during the Liberation wars (1876-1878) and taking of possession of some parts of the Ottoman Empire to Montenegrin state. The increase in number of Roman Catholic had strengthened the influence of the catholic propaganda among the Slav population of Montenegro and neighboring regions. That was the reason why the authorities of Montenegro had encountered, on the first step already, the opposition of the catholic priests,although the relations between Montenegrins and Catholics were friendly ones.
After gaining the independence, Montenegro had negotiated with the Pope Seat regarding the appointment of the Catholic bishop in Bar. His absence had caused numerous problems, including the political ones. The government of Montenegro had hoped that, by sorting out of that particular problem and by defining the rights of the Roman Catholic church and their mutual relations with Vatican, would manage to limit the influence of the Pope Seat, and indirectly Austro-Hungary and Montenegro. The negotiations about the concordat between Montenegro and Vatican had been started on the initiative of Yosip Yuriy Strossmayer. The important role in concluding that agreement with Vatican had been played by, from Montenegrin side, the secretary of King Nicola, archpriest Jovan Sundečić. As a adherent of Storssamayer, he had mostly influenced the Prince to accept text of the agreement. The concordat had been concluded in Rome, on 6-18 August 1886 and it was first similar agreement concluded between Vatican and one Orthodox Slav state.
In this paper, the author had paid special attention to the attitude of the Russian diplomacy, public and church regarding the spreading of the Catholic influence in the Balkans,and especially in Montenegro. That issue has been dealt from the aspect of global political positions of Russia between the Balkan countries.
The paper was written on the base of the documents for the Russian archives, articles written in the Russian papers and Yugoslav and Russian historiography.
- Radoslav RASPOPOVIĆ, O planovima za izgradnju ruske crkve na Cetinju, 193-208 Download
SUMMARY: In this paper, the author treats issue regarding the construction of the Russian Church in Cetinje, as well as the reasons that were behind its construction, and circumstances that caused the negative result in realization of this project. The issue of construction of the Russian Church in the capital of Montenegro had been raised for the first time during the conversation between Montenegrin Metropolitan Mitrofan and Russian diplomatic representative A. N. Scheglov, at the beginning of 1903, driven by the Metropolitan’s worry because of spreading of Catholicism, and Italian language and culture in Montenegro. Although it was designed as “Church by the Consulate”, as existed in numerous European towns, its construction should have had the immense political influence to the internal life of Montenegro at the beginning of the 20thcentury, with weakened position of Russia. The church had not been built primarily because of hesitations and inconsistency of the Russian Prince Nikola,who, tacking in his foreign policy between interests of the Great Powers, had neglected and even endangered the basic spiritual and cultural values of his country.
- Nikola ŽUTIĆ, Neka pitanja položaja rimokatoličke crkve u Crnoj Gori 1918-1926., 209-230 Download
SUMMARY: The Vatican and the Roman Catholic church had performed in Montenegro the usual missionary strategy of spreading their religion among the Orthodox Serbs. They used the experienced national-religious methods in order to accomplish successfully the requested proselyte tasks. In the time of hesitations and changing of attitude regarding the newly established secular order (which way to lead regarding the Kingdom of Serbs, Croats and Slovenes), the Roman Catholic church had chosen regarding the question of nationality, the dual national identity (Croatian and Yugoslav, even Serbian). This had been proven by the attempt of creation of united Archbishopric of Belgrade and Bar, even the Vatican being inclined to its creation, during the time of Kingdom of Serbs, Croats and Slovenes. However, so called“Croatian Bishops” were against the creation of such united Serbian Archbishopric, assuming that such a diocese would present an obstacle for a Roman Catholic mission in favor of Croats in the East and contributed to the creation of missionary Roman Catholic Yugoslav nationality. At the end, the denial of Yugoslav (Serbian) national identity had prevailed, as well as forcing of the Croat national identity as the most effective national-proselyte way of accomplishing required tasks. In the structure of that dominant national-religious strategy of the Vatican, the project of emphasizing and popularization of the Montenegrin national identity (as a negation of the Serbian national identity) was included. Demonstrating the obvious anti-Yugoslav attitude because of liberal and secular character of the Yugoslav state, the Vatican and the Roman Catholic church had persistently fought against creation and consolidation of the new Yugoslav borders. The Yugoslav state had faced a certain failure in front of the united work of Italy and Vatican in Albania, as well as in front of creating of the Roman Catholic districts in Yugoslavia. The state sovereignty was, because of unsolved border problems with Albania, severely violated, for the Yugoslav state authorities could not carryout the national, educational and cultural state ideological program. As it was, in the districts by the Albanian border, that were under the jurisdiction of the Franciscans from Skadar, the foreign citizens from Italy and Albania had taken offices, carrying out the anti-Yugoslav action.
- Ljubodrag DIMIĆ, Vjerski činilac u jugoslovenskoj državi (Rimokatolička crkva i Srpska pravoslavna crkva), 231-243 Download
SUMMARY: The experience of the Yugoslav state with the Roman-Catholic Church as well as with the Serbian Orthodox Church is completely unique. It can be described by using two different models of attitude of the Church regarding the State: aggressive rejection and denial of the Yugoslav state as foreign by the Roman-Catholic Church and support to the State which was felt as its own by the Serbian Orthodox Church. The emphasized presence of the roman-catholic clericalism is constantly living in the Yugoslav state. Periods of the hidden presence and adaptation of the clericalism, depending on the historical circumstances,had been decreased during the years in which the clericalism had showed its genocide nature determined by the lack of tolerance, as well as with exclusivity and irrationality.
- Valeri Arkadievič ALEKSEV, NA RUSKOM, 245-268 Download
SUMMARY: Study of condition and perspective of relations between state and church, especially in the contemporary life of Russia, characterized by passage of the Russian society from one model of socio-political towards the other, is one of the most important scientific issues. The author of this article dedicated his research to this subject, presenting in a systematic way the historical retrospection of the behavior of the state leaders in Russia toward the Russian Orthodox Church – from October 1917 until the end of nineties of the XX century. Beside that, by studying the nature and specific relations between state and church, the author tried to present a general valuation of the socio-historical importance of the religious factor,by analyzing its three components: religious knowledge, religious actions and religious organizations. The unique role in those complexes matters is played by the Church.
During the 1917, until the Bolsheviks came to power in Russia, as a part of its re-form activities, the government had proclaimed several legal acts, regarding the religious life of the people. Such an example is the “Law regarding the freedom of conscience ”. But,they did not influence the position of the Russian Orthodox Church, that had maintained its previous leading role in society.
The coming of the Bolshevik party into power had radically changed the character of relations between state and church. The intention of the Church to gain the leading role in the spiritual sphere had caused a conflict with the political aims of the Bolsheviks, trying to accomplish the complete domination of the communist ideology. Organs of the “dictator-ship” had proclaimed the real war to the “followers of the Church”. Head of the Russian Orthodox Church had been arrested, and thousands of priest condemned to death penalty or prison penalty. From the beginning of the twenties to the beginning of the thirties of the XX century the main task of the Communist Party in Russia was the struggle against the religion. Vladimir Ilitch Lenin had taken very repressive attitude in that struggle, while, according to the author of this article, J.V. Stalin had more gentle attitude regarding the Russian Orthodox Church and Orthodox priests. The turn about in relations between state and church had happened during the Great Patriotic War 1941-1945. The head of the Russian Orthodox Church had, more then 20 times during the war, addressed the people with the patriotic messages. This had been a motive for the political leadership to turn toward the co-operation with the church, which had caused the influx of one million believers to the orthodox communities.
During the ten years of Hruschov reign (from mid-fifties until mid-sixties) the Communist Party of the Soviet Union had started the struggle against the religion and church. After Hruschov had been removed from power, Breznev and his associates had abandoned the repressive measures toward the priest, and the discrepancies between state and church had followed the path of calming down.
The ideological pressure to the Russian Orthodox Church had started again with J.A. Andropov as the head of the Central Committee of the Communist Party of the Soviet Union (1982-1984). On the other side, during the short rule of K.I. Cernenko, no defined political position regarding the character of relations between church and stated had been ex-pressed. During the first years of his reign, M.S. Gorbatchov (1985-1987), following the model of Andropov, had continued the atheist line and the anti-religious activities among the population had been intensified. At the end of eighties, such activities had been stopped, and character of relations between state and church had begun to change. Celebration of one thousand years of Christianity in Russia had contributed to that as well. This celebration represents a beginning of the new era in relations between state and church. During the last couple of years, those relations had become very constructive and mutually useful. They are characterized today by the harmonious and mutually useful co-operation, making of the Russian Orthodox Church not only a partner of the state, but also its associate. Abandonment of the policy of struggle against the Church, and the religious life of the people as “reminiscent of the past” had made possible for a spiritual life of the Russian people to be resurrected by the enormous energy. All those facts show that even beside the brutal repressive measures to-ward the priests and believers, destruction of churches and monasteries, looting of church property, that were systematically conducted during the communist reign in Russia, had not destroyed the orthodox spirit of people. The modern renaissance is a consequence of the deep roots of the Russian Orthodox Church in the spiritual life and historical identity of the Russian people.
- Elena Anatoljevna BONDAREVA, NA RUSKOM, 269-282 Download
SUMMARY: In this paper, the author deals with one of the aspects of very complicated issue concerning destiny of the Russian aristocracy after The Revolution of October. The Russian refugee colonies, depending on the country in which they lived, i.e. traditions, cultures, law regulations, etc. of those respective states, had managed to solve their refugee status in “state of residence” on various ways.
Living of the numerous Russian emigrants in the Kingdom of Yugoslavia has, in that respect, a lot of characteristics, that made the position of the Russian emigrants special in comparison to the other countries. The Yugoslav state government, a specially its king had established a long-term aide program for the Russian emigrants, and, during the years, they had helped, financially and organizationally, they work and living on the territory of Yugoslavia. The almost unique situation had been established: the Russian Diaspora had complete system of schooling, the seat of the Holly Synod of the Russian Orthodox Church in exile was in Yugoslavia, the conditions for Russian citizens to join the state service, cultural and artistic life, education, science, military affairs had existed. Many works of literature, inspired by the Orthodoxy were created and published in Yugoslavia.
In the period between the two world wars, the roads of Serbian and Russian Orthodoxy took almost the same path. The level of spirituality and education of the Russian Diaspora in Yugoslavia, had been of great significance to its social development. At the same time, the Russian community, especially in Serbia and Montenegro had the unique conditions for preserving basis of national identity and cultural and spiritual traditions. The same religion was the base for successful co-operation in many fields.
The paper has been written on the basis of memoirs and historiography.
ISTRAŽIVANJA I IZVORI
- Lenka BLEHOVA-ČELEBIĆ, Primjeri isprava vezanih za upravljanje crkvenim dobrima u VII notarskoj knjizi Istorijskog arhiva Kotor (1440-1442), 283-296 Download
- Marina MARTINOVIĆ, Privremena bogoslovija na Cetinju – tragom arhivskih podataka, Pokušaj stvaranja prve srednje stručne škole u slobodnom dijelu Crne Gore, 297-305 Download
ISTORIOGRAFIJA
- Milorad EKMEČIĆ, Trijumf katoličke socijalne ideologije (povodom knjige dr Smilje Avramov: Opus Dei. Novi krstaški pohod Vatikana, Veternik, 2000, str. 299), 307-313 Download
- Ema MILJKOVIĆ-BOJANIĆ, Hilandar u najnovijim istoriografskim radovima (povodom knjige Aleksandra Fotića: Sveta Gora i Hilandar u Osmanskom carstvu XV-XVIII vek, Beograd 2000, 498), 315-319 Download
PRIKAZI I BILJEŠKE
- Branislav MAROVIĆ, Ing. com. Blagora Radović, Privredne prilike u Crnoj Gori između dva svjetska rata, Podgorica 2000, str. 274, 321-324 Download
- Milisav ČIZMOVIĆ, Milun M. Šturanović, Ozrinići kraj Nikšića, Nikšić 2000, 239, 325-326 Download
- Aleksandra VULETIĆ, Radoš Ljušić, Ljubavi srpskih vladara i političara, IP Zograf, Niš 2000, 237, 327-328 Download
- Ljubodrag DIMIĆ, Dragan Bogetić, Jugoslavija i Zapad 1952-1955, Jugoslovensko približavanje NATO-u, Beograd 2000, 269, 329-332 Download
- Zoran LAKIĆ, Prof. dr. Novica Vojinović, Genocid šiptara nad srpskim narodom, (na Kosovu i Metohiji od XVI do XXI vijeka – drugo dopunjeno izdanje), Podgorica 1999, 616, 333-335 Download
- Zvezdan FOLIĆ, Dragoljub R. Živojinović, Srpska pravoslavna crkva i vlast 1944-1950, Beograd 1998, 199, 337-338 Download
- Ljubodrag DIMIĆ, Komnen Pijevac, Miladin Milošević, Vukman Boričić, Vodič kroz fondove Kraljevine Jugoslavije (A guide through the holding funds of the Kingdom of Yugoslavia), Beograd 2000, 234, 339 Download
- Senka BABOVIĆ-RASPOPOVIĆ, Aleksandar Jakir, Dalmatien Zwischen den Veltkrigen, Munchen 1999, 534, 341-342 Download
HRONIKA