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Can a Protestant in Serbia Do Anything Good? [Blog]


In early June 2014, the President of Serbia Tomislav Nikolic spoke at the occasion of a centennial of the Archibald Reiss’ arrival to Serbia, where he died in 1929. Nikolic stated that ‘he was one of us…born in Germany, lived in Switzerland, but died, we are convinced in it – as a Serb, in Belgrade, Serbia.”

Reiss, Rodolphe Archibald (1875-1929), forensic photographer, born in Hausach, in Baden province. As an 18 years old he moved to Lausanne where he studied natural science, and in 1899 became head of the university’s photographic laboratory. Received a doctorate in chemistry when he was 22. Later he received a doctorate in law.

In 1903 he published La Photographie judiciaire, in 1906 became professor of judicial photography in Lausanne, and in 1909 founded the Institut de Police Scientifique, which he directed until 1919.

Reiss also did pioneering work in medical radiography and became a leading international authority in the field. Shortly afterwards Reiss went to Serbia to investigate war crimes committed by the Habsburg army, upon the governmental invitation. He published a number of reports in this issue.

He participated as a member of the Serbian Government delegation at the Paris Peace Conference, 1919. After the war, Reiss helped establish the first police academy in Serbia and teach forensic sciences. He was one of the founders of the Red Cross of Serbia. Reiss is remembered as a world renowned scholar, war reporter, soldier, investigator, honorary officer of the Serbian reserve association and transformer of the Serbian police (investigative work especially) after the Great War. My elementary school in Belgrade bears his name.

Interestingly, Reiss was a Protestant. This is a rhetorical question for you: can a Protestant do any good in Serbia?

rajs-drustvo

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The Edict of Milan and Us [blog]


Edict of Milan is a name of  a proclamation that permanently established religious toleration for Christianity within the Roman Empire. It was the result of a political agreement made in Milan between the Roman emperors Constantine I and Licinius in February 313. The proclamation granted all persons freedom to worship whatever deity they pleased, assured Christians of legal rights (including the right to organize churches), and directed the prompt return to Christians of confiscated property.

359492_nis-beta-2_fToday, on 6 October 2013, there will be a central ceremony in Niš, Serbia, of this great anniversary. Niš is a city where Constantine the Great was born around 280 A.D, roughly four centuries before the Slavs came from the north-east and settled at the Balkan peninsula. Great leaders of the Orthodox churches are there: the Russian patriarch, the Ecumenical patriarch, the Serbian patriarch and a number of metropolitans from various lands and countries. The Catholic church is represented by the Milan archbishop Scala, Belgrade archbishop Hocevar and also a number of bishops and monsignors from neighboring countries. There seems to be great declarations of Christian unity.

Even the citizens of Niš organized last night a candle vigil. Five thousand of them created a human cross. Great symbolism in the days when more than 50 countries in this world still persecute Christians for their beliefs, forbid conversions and arrest and jail their leaders. This world seems to need another proclamation from its political leaders, but we will never see it again.

What is also noticeable here, that there are no representatives of the protestant churches, or evangelicals. Apparently, they did not exist in the days of Constantine the great. But the same could be argued for the Orthodox and Catholics, right? And what we will do about constantinism?359494_nis-beta-1_f

Constantine’s achievement was greatest in social and cultural history. It was the development of a Christianized imperial governing class that entrenched the privileged position of Christianity. Encyclopedia Britannica states that it was: „this movement of fashion, rather than the enforcement of any program of legislation, that was the basis of the Christianization of the Roman Empire. Emerging from it in the course of the 4th century were two developments that contributed fundamentally to the nature of Byzantine and Western medieval culture: the growth of a specifically Christian, biblical culture that took its place beside the traditional Classical culture of the upper classes; and the extension of new forms of religious patronage between the secular governing classes and bishops, Christian intellectuals and holy men. Constantine left much for his successors to do, but it was his personal choice made in 312 that determined the emergence of the Roman Empire as a Christian state“.