The paper analyzes how the Kosovo crisis was described in the SANU (the Serbian Academy of Sciences and Arts) Memorandum, an unfinished document on which the Serbian Academy of Sciences and Arts worked in 1985 and 1986 with the aim of explaining the causes of the Yugoslav crisis and offering solutions for overcoming it. Serbian academics viewed the Kosovo issue in light of Serbia's status in the Yugoslav federation according to the 1974 Constitution, the relationship between Serbia and the provinces, and the position of the Serbian people in Kosovo and Metohija. The Memorandum emphasized that Serbia was unequal in relation to other republics, because it alone did not have jurisdiction over its entire territory due to the great autonomy of the provinces. The difficult situation of Serbs in Kosovo and Metohija and the forms of violence to which they were subjected by the Albanian majority in the province were described. It was concluded that Serbs were victims of genocide in the province and it was warned that the policy of creating an ethnically pure Kosovo and Greater Albania could not only endanger the survival of Yugoslavia but also destabilize the entire region.
Military organization represents the foundation of military culture, as it ensures clarity in hierarchy, the division of tasks and responsibilities, as well as stability in the functioning of the armed forces. However, military culture does not imply only the preservation of existing organizational forms, but also the army's ability to adapt to new conditions through organizational and mobilization changes. Organizational and mobilization changes in the military arise as a response to shifts in the security environment, technological development, new forms of warfare, and social changes. Although changes can disrupt established patterns, they are necessary for maintaining the efficiency and effectiveness of the military. This culture implies a clearly defined hierarchy, division of duties, responsibilities, and authorities, which enables the successful execution of military tasks in peace and war. Such a system influences the development of a sense of responsibility, collectivism, and loyalty to the unit and the state. Organizational and mobilization changes, as a part of military culture, require a balance between tradition and innovation. Military culture shapes the way changes are accepted, implemented, and valued. Organization shapes the behavior, values, and identity of soldiers. It encourages respect for rules, traditions, and authority, but also mutual trust and solidarity among military personnel. The organizational structure also enables the transfer of knowledge, experience, and military customs from senior to junior members. In modern militaries, organization adapts to technological and social changes, but the basic principles remain the same. Thus, organization represents not only a technical framework for action but also an important cultural element and a community with specific values and norms. In this way, organizational-mobilization changes and organization form a unique whole within military culture, as a stable organizational structure ensures continuity and identity, while organizational-mobilization changes enable the development and long-term sustainability of the military in modern conditions.
Over the course of three and a half decades, a profound change took place among the parish clergy of Vlasotince and its surrounding area. While in the first years after the liberation of 1878 there was a surplus of priests, by the eve of the First World War the Vlasotince Vicarage found itself with insufficient clergy even to fill its parishes. The geography of the region, the economic passivity of certain parts, and the distance from the main centres during the Ottoman period had enabled the local population to persist and to open schools, resulting in a higher level of literacy than in the surrounding areas. After the region was incorporated into Serbia, the opposite process occurred. Schooled theologians avoided the economically passive parts of the Vlasotince Vicarage. Although by 1913, in absolute terms, educated priests had become the majority, this was not due to a greater influx of new clergy, but rather to the natural process of the older “elementary-school-educated” priests dying off. The Serbian Church failed to fill the vacant parishes even with palliative measures, such as permitting the appointment of priests schooled at the Prizren seminary or by transferring “surplus” priests from neighbouring vicarages – who themselves often lacked even the minimum educational qualifications required for the performance of their duties. The process of declining numbers of priests in the Vlasotince Vicarage on the eve of the First World War had become a cause for serious concern. The occupation only made the already poor situation significantly worse. The Serbian Church did not carry out any systematic replacement or introduction of priests from the old Serbian territories into Vlasotince and its surroundings, despite the fact that many local clergy had previously served under the Bulgarian Exarchate or the Hellenic Ecumenical Patriarchate. Presbyters without the formal legal minimum of theological education were left in their positions until their deaths. Throughout the entire period from 1881 to 1915, there was only one case of defrocking, and that was for canonical reasons, together with a few disciplinary punishments. Serious and violent changes came only with the arrival of the Bulgarian occupation authorities 1915. Almost 70% (9 out of 13) of priests were killed or forcibly displaced (interned) during the First World War, which firmly confirms the Serbian national orientation of the clergy of the Vlasotince Vicarage.
The composition of Abraham's Hospitality, or the Holy Trinity, is examined in this paper in accordance with the words at the beginning of the Bible: Let us make man... Thus, not in the singular but in the plural, which points to the Trinitarian eternal counsel. "The Trinity deliberates." The unity of the Holy Trinity, in certain interpretations, acts as the Church, which, with the unity of its will, eternally created the world and man. More precisely, through the God-Man, all creation is composed into the Church as an immortal and eternal community. This further implies that the Church is only authentic when it is in the image of the Holy Trinity, its eternal Great Counsel. All compositions that describe the economy of salvation with the scene of the Old Testament Trinity are eschatological, as they refer to the ultimate goal and reason for divine creative action on the world and history.
This paper presents, in an evolutionary manner, the legal framework concerning the limitations of civil rights and freedoms of members of the Jewish community, with particular emphasis on their religious rights and freedoms. The research is based on an analysis of constitutional provisions, statutory solutions, and by-laws that were in force during the period of the Principality and later the Kingdom of Serbia, as well as in the Kingdom of Serbs, Croats and Slovenes and the Kingdom of Yugoslavia. In addition to constitutional guarantees ensuring the equality of the Jewish and other religious communities, the paper also analyzes laws that contributed to the improvement of their legal status. Special attention is devoted to decrees, regulations, and other legal acts by which the rights of Jews were restricted, particularly during the period of the occupation of the Kingdom of Yugoslavia, when, through normative measures, the civil rights and freedoms of the Jewish population were systematically abolished and practically rendered impossible.
