The “Blending” and Self Sacrifice of the Serbs: “Serbia Betrays God, Helps Evict Last of Kosovo Christianity”

Julia Gorin wrote me earlier today:

"Two high-level
Serbian bishops are under threat by the State Dept. and Amnesty International
for war crimes charges. The two bishops caved to that threat and agreed to turn
on, and replace, the Kosovo bishop who has been refusing to give up the
historical religious province. (Artemije.)" What were these
bishops’ ‘crimes’? In the case of one, we know for sure: When asked to help get
Muslim women, children and elderly out of the crossfire between Muslims and
Serbs in Bosnia in ’92 or ’93, he got buses to take them to safety in
Montenegro. “Aha,” said Amnesty, “So you displaced the indigenous
population.”

The West is going to
get Serbia to finally cede Kosovo, by splitting the Church. (Please note that
the full name of Kosovo is “Kosovo and Metohija,” the latter part meaning “land
of the churches”, so targeting the church is beyond significant.) The Tadic
government is in on this. So Belgrade will likely not be of much help to the
last Kosovo Serbs when Northern Mitrovica is finally stormed by NATO troops and
UN police.

Story continues below advertisement

And get this: the EU
goal is to empty out the living monasteries of Kosovo, so that these medieval
structures can bring in much needed tourism dollars to Albanian Kosovo; the
landmarks are to be presented not as Serbian Orthodox heritage, but as “Kosovo
cultural heritage.” Unbelievable.

Below Gorin provided us with an edited and much-shortened version of what she posted on her blog. She spent two weeks wading through reams of documents and information to spare us from having to do it. She would have
shortened it further by removing the final excerpt she includes from a speech, "but
the way she describes the vacuous Serbian search for inclusion—via the almighty
EU membership–is heartbreaking. And it leads to my closing two paragraphs,
which read almost like an analogy to the way Jews have historically betrayed
their identity so as to 'blend' and not be pariahs."

====================

Totalitarianism in Service to the West: Serbia Betrays God, Helps Evict Last of Kosovo Christianity

In mid January 2010 at a regional security meeting in Pec in
the western part of Kosovo, a KFOR officer informed the grouping that it was
likely that Bishop Artemije of Raska and Prizren would be replaced and a new
Bishop of the Serbian Orthodox Church would be installed in his place, one who
was open to cooperation with the West and more open to dialogue.

One wonders how or why NATO was in a position to know such a
thing, but we do know that what the West wants, Serbia bends over backwards to
deliver. And so less than a month later a new administrator of the diocese was
appointed, escorted to his new duties by several NATO contingents in their
armored personnel carriers and jeeps, who were then seen to be positioned at the
entrance gates of the monastery. The Kosovo Police Service were also in
attendance. Bishop Artemije was then suspended, ostensibly because of financial irregularities carried out by
his assistant, Father Simeon. It was for all intents and purposes a coup d'etat
backed and protected by NATO.

In reporting on the replacement of Kosovo's ruling bishop,
Western media will apply to Artemije all the standard descriptions for Serbs
while "explaining" the situation in under 400 words, as the AP did this week, 'reporting' that "Artemije is known for his
ultranationalist and anti-Western views." Referring to the bishop's
diplomatically sound shunning of the illegitimate government of career criminals
and terrorists we installed in Kosovo — after years of spurned diplomatic
efforts by the bishop to find a negotiated solution — the report demonstrates
his "nationalism" with the supporting sentence that "He had ordered his clergy
to cease contact with Kosovo's ethnic Albanian authorities and the EU mission
there after Kosovo declared independence from Serbia in
2008."

But here is the proverbial rest of the story. Artemije's
downfall came soon after a threat from the synod of bishops to Artemije about
the reconstruction of churches destroyed in the March 2004 Pogrom. Bishop
Artemije had resisted giving his assent to the reconstruction process, since
only 11 or 12 churches and monasteries would be rebuilt — out of the 150
destroyed since NATO and the UN took control — and rebuilt by the very
extremists who had destroyed them. None of the churches selected for
reconstruction were in any way linked to the return and repatriation of the
communities that used to worship in the churches, and the communities belonging
to the churches that were not selected still would have no church to worship in.
In other words, this reconstruction was a smokescreen: the EU and UN wanted to
be seen as doing something while doing nothing to address the long-term needs of
Serbs in Kosovo. Which makes sense when one considers that the Western powers don't actually want Serbs to return, regardless of any contradictory but futile token gestures that KFOR
soldiers have been enlisted in.

Bishop Artemije reluctantly signed off on the limited
reconstruction process, but sensed that a bigger battle was ahead and that the
powers seeking to remove him were trying to use this as a pretext.

Thus in February 2010 the Synod acted, suspending Bishop
Artemije on the grounds of financial irregularity, although they stressed that
he himself was not under suspicion. The 'Father Simeon' accusation was a message
that no opposition to the new reality in Kosovo would be tolerated, and so one
of the last voices crying in the wilderness was squashed. The Synod decision of
February 13 stated that the final status of Bishop Artemije would be dealt with
by the Holy Assembly of Bishops, which is currently in
session.

In May 2005 the current Serbian Orthodox Bishop of Australia,
Bishop Irinej (originally from the US), told a number of people — who are
prepared to testify to the fact — that the West, or to be more specific, the US
State Department would only deal with certain people in Serbia: himself, Boris
Tadic and Vuk Draskovic, leader of the "Serbian Renewal Movement." Mimicking
State Dept. language, he went on to explain that independence for Kosovo was
"the only solution," and that he had managed to persuade Bishop Teodosije and
Father Sava of Decani to accept this "inevitability."

A deal was struck. Decani Monastery would be allowed to
continue to exist, as long as all other monasteries on the holy land of Kosovo
and Metohija could be brought into line and made to fall under its leadership,
obeying Teodosije and Sava's orders, holy or not.

No surprise then that Decani monks led by Teodosije and Sava
took over Gracanica Monastery (where the ruling bishop has been headquartered
since being burned out of his Prizren Palace by Albanians in 2004), in February
2010 to oversee the removal of Artemije and the installment of the temporary
administrator, Atanasije.

Although the doors were locked and the admittance of people to
the Monastery was monitored, religious and lay people still faithful to their
bishop Artemije gained entrance despite NATO reinforcements, and managed to meet
him, albeit after an unseemly squabble among fellow Christians, clergy and lay
people alike, which turned into a monk-on-monk brawl.

But the implosion is far more sinister than a squabble between
factions of the Serbian Orthodox Church. This is the end game to remove the last
pillar of resistance to the independence of Kosovo. It is clear certain
interests have identified the Church as one last impediment in the way of what
they have striven to bring about since 1999, the creation of a statelet with
little or no legitimacy except in the minds of its creators, outside interests
mostly paid off by the Albanian narco-mafia. >

What happens when people of good faith leave the monasteries
and convents voluntarily or otherwise? The Serbian Orthodox Church is already
near extinction in Kosovo. It is not possible that Bishop Atanasije and the
authorities in Decani Monastery fail to see that empty monasteries and empty
churches will spell the end of what's left of the Christian communities in
Kosovo, and that the plotters of the Church's downfall will have won at
last.

Indeed, there is a darker and messier explanation, with origins
in surprisingly high places, known of course for the lows they're capable of.
The explanation comes to us by way of an 86-year-old woman who in the midst of
the aforementioned brawl was pushed to the floor by a Decani monk, who then
called her a "f–king c**t."

Kosara Gavrilovic is a retired professor of Russian literature,
who grew up in a Serbian emigre family in America. She has spent the last few
years as Artemije's secretary and translator and was with Artemije during his
house arrest at Gracanica Monastery. Last September she gave a speech at St. John the Baptist Russian Orthodox Church in
Washington, D.C., where she revealed that some of the bishops operating in
Kosovo have been compromised by threats to their liberty. Here is the relevant
portion of her speech:

I know
personally of two bishops whom the State Department has blackmailed into
submission, maintaining that they are war criminals, that the US government has
incontrovertible evidence of this and that at any moment they could find
themselves in The Hague being charged with war crimes. However, the US
government considered it more useful for America, or so the State Department
maintained, if they remained at their posts and collaborated with America. And
they were frightened and behaved like cowards. They remained at their posts and
meekly started doing America's bidding.

Towards the end of the Bosnian
war…I interpreted for one of them. I was with him in the Congress when he was
accused of ethnic cleansing. It was Bishop Atanasije whom I knew well and
respected and loved deeply. I knew at the time that he was not guilty of what
they were accusing him…Nor do I know what charges America thinks could be
brought against Metropolitan Amfilohije [of Montenegro]…I don't know and it
does not matter. What matters is that they are both guilty of something else:
they were frightened and they behaved like cowards.

In a subsequent email, Ms. Gavrilovic described the scene,
circa 1995, in which Atanasije learned of his "war
crimes":

Soon
after the Bosnian War, Bishop Atanasije was visiting Washington and among the
meetings he had was in, I believe, a Congressman's Office with members of
Amnesty International who accused him of ethnic cleansing. There was no mention
of The Hague at that meeting. He was simply accused of committing a war crime,
namely that of ethnic cleansing…

Bishop Atanasije was informed (I
believe by international forces — perhaps the Blue Helmets) of the following
situation: A Muslim town, the name of which I do not remember, somewhere in
Herzegovina, was surrounded by [Yugoslav] forces. Armed Muslims were dug in the
center of the town. The two opposing forces were separated by a shield of women,
children and old people who were in danger of being killed in the crossfire. The
bishop was asked to help.

The Bishop's one concern was to save
the women, children and old people. He arrived at the place with some empty
buses, managed to negotiate a ceasefire, put the old, the women and the children
into the buses and told the drivers to take them straight to Montenegro, then
left the Serbs and the Muslims to each other's tender mercies.

This scenario was put to the Bishop.
When asked whether that was the way it happened, he said yes, exactly…There
followed a bitter discussion, which went roughly like
this:

Atanasije: I was called upon to help
innocent people who were in mortal danger and I did.
Amnesty International:
But still, it was ethnic cleansing, wasn't it?
Atanasije: How?
Amnesty
International: You took one ethnic group out of its ethnic environment and took
it out to another region.
Atanasije: I took a group of people in mortal
danger and sent them to safety.

No matter what Atanasije said or how
faithfully and forcefully I translated it, they were stuck on this one point:
the group was ethnically homogenous and it was taken out of its environment. To
Atanasije's assertion that that group of people would have died had he left them
there, they responded that he could not be certain of that. To the question
whether, knowing what he knew now, he would still do the same thing, Atanasije
responded: "What? Would I save a group of people from certain death just because
sometime in the future a group of people in America might accuse me of
committing a war crime if I did? I hope to God I would."

Surreal, bizarre, insane,
unbelievable though it sounds, believe me that was how it
was.

What I cannot even begin to describe
is the subsequent explosion of revolt, disgust, profound pain, unbearable grief
and, the worst of all, a glimmer of self-doubt and then despair. Then he just
gave up. And then we quarreled, standing there on the sidewalk in front of one
of the congressional buildings. I said that he must continue to fight; he said
he could not. He would continue the fight back home, but he would never, not
ever again set foot on American soil or speak to a Westerner again. Then a few
years later, he was back in America, in California to be precise, and is now a
great friend of the West.

And how did Amfilohije, from being a
complete persona non grata in Western Europe, barred from entering any Western
European country, suddenly become the favorite Orthodox cleric of the EU
bureaucracy?

And there you have
it.

…Make no mistake, the rehabilitation of the churches by the
Albanian government in Kosovo in tandem with the international community is key
in the Kosovo end game — in two ways. First, it will enable the Dr.
Frankensteins of Kosovo, principally its American godfather, to point to this
"accomplishment" as evidence of Kosovo's maturation, accountability, and respect
for minorities and minority religions. Secondly, and even more deviously, these
monasteries and churches will slowly but surely start to be presented as "Kosovo
heritage," and "Kosovo landmarks" to tourists, as the emptied-out, no longer
living monasteries will be employed in the pursuit of much needed tourism
dollars for the economically demented "newborn," whose current economy consists
of criminal enterprises and international aid. If Orthodox monasteries and
churches are going to be rebuilt by "Kosovo institutions," they will then be
seen and presented as "Kosovo's monasteries."

That is, what's left of Serbian Jerusalem's churches and
monasteries is now to be presented as Albanian-Muslim Kosova's
heritage. By Albanian tour guides whose clans terrorized and expelled the
inhabitants. It will be achieved with the help of a Serbian government still
desperately determined to show its pro-Western orientation and get into the
Muslim-servile Euro-Atlantic clique.

The EU has already drawn up a document outlining how best to
exploit "Kosovo's cultural heritage." Remarkably, in the 20-page "Terms of
reference – Development of a Regional Cultural Heritage Facility in Kosovo" —
which is mostly about churches — nowhere do the words "Serb," "Serbian,"
"Serbian Orthodox Church," or "Serbian heritage" appear.

The so-called international community is trying to promote
Kosovo as the regional cultural center of the Balkans, with Turkey having a
major role in the operation of this facility. (The Turkish International
Cooperation and Development Agency figures prominently in the Terms of
Reference.) So what we have is a fast-Islamisizing region, the Balkans, with a
Muslim country as lord and master over its regional cultural center. Further,
the facility will be established in Prizren, where 90 percent of the "Kosovo
cultural heritage" is Serbian. Yet no Serbs are involved — just Albanians and
their historical sponsors, the Ottomans. Ironically, the center is to cultivate,
through scholarship programs, a cadre of promising young Albanians trained in
the field of cultural preservation, as opposed to destruction.

Imagine a day when the Wailing Wall is part of Palestinian
history and cultural heritage.

Western governments want to see the Albanians making money on
the cultural heritiage of the province. According to a source with access, all
EU documents state this as an expected outcome. To carry out this goal, they
need empty monasteries and churches, and have apparently figured out that the
best way to accomplish this is to get the Serbs fighting among themselves, this
time using the church to turn on itself. The Serbian government and head of the
Serbian Orthodox Church, seeing the internationally-facilitated Albanian attempt
to usurp Serbian heritage and history, are allowing this theft to take place —
openly and without resistance.

We are at the logical conclusion of the de-churchifying of Kosovo. While
destruction of Serbian churches is centuries old, its recent incarnation has its
origins in a little noted semantics war surrounding the 1990s Kosovo war. The
full, historical name of the province — “Kosovo and Metohija” — started to be
labeled as the “nationalist” name for the province, anyone using it dismissed as
a “nationalist.” Significantly, the part of the name that was dropped from
general usage — Metohija — means “of the Churches,” as in “land of the
churches.”

Some courageous Serbs took a stand by circulating an appeal in February addressed to the Serbian Patriarch Irinej
and to the Holy Synod, titled "Open Appeal for the Reinstatement of His Grace,
Bishop Artemije of Ras and Prizren and Kosovo and Metohija." Parts of the
petition are worth quoting:

Vladika
Artemije, with firmness and humility, has been tireless in his efforts to meet
with friend and foe alike, travelling countless miles and knocking on
innumerable doors, to bear true witness of the sufferings of the Christian
Serbian people and Church in the Serbian province of Kosovo and Metohija…Many
of his interlocutors have not agreed with his views, and many others have. But
all have concurred in their great respect for his commitment to genuine peace
and understanding, his love and care for his tormented flock, and his
unshakeable defense of the Orthodox Christian faith.

It is incomprehensible, then, to see
exhibited before the whole world the dismal spectacle of the unwarranted and
inhumane treatment of Vladika Artemije, even stooping to the level of an
invasion of his residence at the Gracanica Monastery under the "authority" of
foreign troops in United Nations uniform — and even so-called "police" of the
separatist, terrorist Albanian Muslim administration — and placing him under
virtual house arrest. To take such actions against any human being, much less a
Bishop and shepherd of a persecuted flock, shocks the civilized conscience in
its callous and cynical contempt for due process of law and fundamental
fairness…No one, especially in Serbia, should think it is possible to avert
their eyes from what is being done to Vladika Artemije, and to the monks and
nuns defending him, to act as if the intended result is not elimination of Serbs
in Kosovo and Metohija, and to imagine those responsible will be rewarded for
their treachery.

Indeed, when has Serbia ever been rewarded for its countless
treasons in service to the West? Serbs removed Milosevic by means which
international legal experts deemed an abduction, but a decade later Serbs are
still treated as a "nationalist, genocidal, intransigent" lot; the
post-Milosevic, pro-Western government of Vojislav Kostunica tortured
and alternately bribed witnesses to testify against him — but soon
Kostunica himself was deemed a "nationalist" when he wasn't willing to deliver
on the total rape of his country; Milosevic himself played ball with the West
throughout the Bosnia and Croatia wars until he became the next target; Serbia
signed UN Res. 1244 agreeing to get out of Kosovo and allowing a UN and NATO
occupation of the province with promises, and printed language, that Kosovo was
an inextricable part of Serbia, but we see what has become of that.

And now, like a dog whose spirit has been broken and is
programmed to comply — whether for reward or punishment — Serbia is giving its
best impression of a totalitarian state. People have been threatened with losing
their jobs and in at least one case with deportation if they do not stay out of
the church upheaval. Serbian-Kosovo advocate Jim Jatras in February made a
public statement
condemning the equally disturbing treatment of Bishop Artemije during his
suspension (after which statement the bishop was allowed to
travel):

…Inseparable from the issue of
Vladika Artemije's evidently forced isolation are highly disturbing reports that
monastics and laypersons loyal to him are being pressured to abandon or disown
him as the price for their daily subsistence. It must be kept in mind that since
Vladika Artemije's suspension all the financial resources of the Eparchy are in
the hands of those responsible for his suspension. This means that monastics and
laypersons, both at Gracanica and at other establishments in the Eparchy, who
have their daily rations from the monastic refectories and other customary means
of support, now find themselves entirely under the control of persons they have
reason to believe are unfriendly towards their beloved Archpastor. There have
been disturbing reports of individuals loyal to Vladika Artemije being told, in
so many words, that they will be fed only if they consent to morally disown His
Grace and take sides with the new order in the Eparchy. The only alternatives to
submission are to rely on the meager private resources of a few individuals,
which are rapidly being depleted; or to physically depart from the
Eparchy.

Of course, nuns and monks departing from the monasteries is
precisely the wider goal. And so it was that nine terrified nuns recently left
their monasteries after being informed by both Teodosije and Atanasije that
Bishop Artemije was no longer their spiritual father. It was Kosara Gavrilovic
in whom the sisters confided, and she gave a press conference to this effect on
April 23rd, trenchantly adding:

We,
brothers and sisters, have not seen this before in Serbia — not under
Milo¹eviæ, not under Tito, not under the German occupation. And Serbia tolerates
it all.

The sisters left Graèanica on
Wednesday February 17, and as for the Abbess, she was so undone by the departure
of her sisters, she cried so violently mourning their departure that she had to
be transported to a hospital where she remained in a condition described as
pre-cardiac arrest for more than a week.

We are witnessing totalitarianism in the name of
"democratizing," as the West would have us believe our activities in Serbia have
been. We are witnessing holy men enlisted in this grand charade, now answering
to foreign masters. After betraying themselves for decades, Serbs are finally
being asked to betray God.

In his February statement on the supposed misappropriation of funds that
Artemije is being accused of, Jim Jatras attempted to crystalize what was
actually going on:

Even if
there are legitimate questions to be asked about administrative matters in the
Diocese, everyone can see the methods being used to obliterate Vladika
Artemije's public witness and to terrorize and intimidate his
supporters…Vladika Artemije concluded that if no action was going to be taken
by official Belgrade [to save Kosovo], he had no choice but to try to do
something himself as the centerpiece of a professional effort to put the truth
about Kosovo in front of the face of the American people and decision-makers.
This is the same decisiveness and courage he displayed when I first met him,
when I was working at the Senate, during the period 1997-1998, when he was, as
far as I know, the only Bishop willing to speak against Milosevic and to come to
Washington on a mission of peace. … How, then, to understand the sense of
breathless discovery by those trying to discredit Vladika Artemije…If, on the
other hand, we are talking about questions of judgment, that should be left to
the Bishop's discretion. For example, if Vladika Artemije decides that instead
of spending a dollar to help restore a damaged church (so the Albanians can
attack it again) it would be better to spend it to help ensure churches won't be
destroyed, who better than he to be the judge of it?

In any case, such questions can be
asked in a reasonable and humane way. That is not, however, what we see before
us today, which can only feed the sense that something else is at
work.

In an interview with Serbia's Weekly Telegraph newspaper
the same week, Jatras added, “Kosovo and Metohija is the heart of Serbia,
but…the other ‘heart,’ which cannot be separated from Kosovo, is the Orthodox
faith. It is not a coincidence that the attack is directed against Vladika
Artemije, the living symbol of both ‘hearts.’”

Finally, Gavrilovic exposes the mentality of the modern
Serb:

The
majority is furiously determined "to join Europe." …If you were to ask people
in the street why they are so eager to get into Europe, what they expect to find
in Europe, you would get the impression that their only real desire is to get a
visa and be able to travel. For the Serbs the Visa has become a new Golden Calf.
If you were to ask them further what they would do in that promised land to
which they so passionately desired a visa would take them and which is called
the European Union, you would not get a straight answer…because there isn't
one. People don't know why they want to travel. It doesn't matter to them. They
don't care where they would go; they don't care what they would do once they get
there. It seems to me that they want to travel so as not to be alone anymore, so
as not to feel lonely, abandoned and rejected by all. The Serbs are sick and
tired of loneliness. But the tragedy lies in the fact that they don't seem to
understand that once they get to the European Union they will continue to be
just as alone and rejected as they are today, because the European Union is a
club for the chosen ones, a club so exclusive that even the membership in it
would not guarantee their reception as equal members.
…
The Serbian
government probably knows why it wants so badly to be part of the Europe Union.
It is very articulate in its explanations as to why we must consider the
European Union the Promised Land and it does not understand why that other part,
that small, insignificant, barely noticeable part of Serbia which is against it,
does not believe its government. We don't believe our government for many
reasons, the first of which being that we know perfectly well that the European
Union will never accept us. We may fulfill all conditions set before us [and
the] EU will present us with a new condition, never before mentioned, and demand
of us to fulfill it. We know this and the government knows it, but the
government does not care. It is not afraid of any new conditions that the
European Union may dream up. Evidently it has its own interests. What are these
interests? I don't know, but I am sorely tempted to say that our government has
been bought.

All those in the pro-European camp,
all the Westerners — in the government and outside the government — think that
the greatest obstacle on their way to Europe is the Province of Kosovo and
Metohija. They are firmly convinced that if only [it] were to disappear off the
face of the earth, we would be admitted to the European Union that very second,
and together with Kosovo and Metohija would disappear all our problems —
economic, political, social, spiritual and ecclesiastic problems.
…
We
could expect also our government and our people individually and collectively as
a nation to try to answer such questions as "What Europe are we so anxious to
join? Is it the Europe which calls the NATO bombing of Serbia, in which over
3000 civilians, including children, died, a 'humanitarian intervention'? Or is
it the Europe which dares not protect the rights of its Christian citizens
because that would not be politically correct, while at the same time diligently
protecting religious rights of the Muslims?
…
The government, of course,
is not obliged to take care of the spiritual life of its people, but the Church
is… obliged to take care of the spiritual salvation of its faithful…What if
the Serbian bishops lose that which should be their chief attribute, that which
should define them? What if the Serbian bishops have decided to join the secular
government in its pursuit…and together with the European Union embrace
globalization? Do they even know what "globalization" means? Can they explain to
us why they, our hierarchs, are so frantically anxious to join
Europe?

As Gavrilovic states, in the end Serbs are still going to be
considered, and dismissed, as Serbs. No matter how far or how hard they run from
their Serbness, they will still find themselves defined by the world as Serbs,
even after everything that the same world has gotten them to do to abandon their
Serbness and indeed to extinguish that national, cultural and spiritual
identity, equating identity with "nationalism." Should the day come that this is
made manifest to the modern, Euro-Atlantic facing, de-Serbified Serbs, after
giving away the last thing that keeps them Serbs — the soul of their Church —
they will find themselves even more alone than they started, for there won't be
an identity left to come back to.

With the sellout of the Serbian Church, we now have a measure
of how little resistance, and how little assistance to the last of Kosovo Serbs,
we can expect from Belgrade in the final hour. And if Serbia itself is ready to
give up — even facilitate — its own destruction, half the incentive disappears
for the two-thirds of UN members who have so far held out on recognizing an
independent Kosovo. As Russian Foreign Minister Sergey Lavrov put it in 2007, "We cannot be more Serb than the
Serbs."

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