The nations and the Churches in Yugoslavia∗

Abstract

This paper was originally a lecture I was invited to give to an audience of historians, economists and scientists. For me as a theologian this was an unusual experience. Like other westerners, the Dutch are not used to theologians contributing to debate about the identity of the state or nation. Since 1945 the Dutch have not had to worry much about their freedom, wellbeing or security; this fact might explain why there is in the Netherlands so little understanding of developments in Yugoslavia, especially over the past four or five years - developments that are deeply rooted in history and have led to the present catastrophe. So-called specialists on international affairs have spoken arrogantly on television about these 'primitive' nations in the Balkans, which are known mainly for their propensity to fight each other and commit limitless cruelties and atrocities. The most cynical among the commentators saw no better solution than to let the fire burn itself out. They suggested, in effect, a strategy of 'wait and see'; in their view, 'civilised' Europe would be unable to settle the conflict in a peaceful way by diplomatic intervention or by any other form of economic or political pressure. My reaction to this kind of 'analysis' was one of shock and shame. In my view, western specialists have an obligation to approach the historical background of the Balkans with respect, if not indeed with compassion, and to be rigorous in their analysis of the reasons for the emergence of the first and the second Yugoslav states and the reasons why those states were unable to remain united. Instead, superficial analyses of the Yugoslav crisis have dwelt on the 'populism' of the various Yugoslav leaders, the 'primitivism' of the peoples concerned and the 'anachronism' of the concept of the nation state, which is allegedly the objective of the different sides and the ultimate cause of war. Between 1978 and 1983 I studied ecumenical theology at the Roman Catholic Theological Faculty in Zagreb under the guidance of the late Dr Josip TurcinoviC. The central topic I want to address is the relationship between national identity and religion. I have the feeling that hardly any subject is more controversial than this one. There are so many fixed and conflicting images and prejudices in this area that it might seem quite impossible to do the subject adequate justice. A lot depends of course on the point of view from which one is going to speak. A historian will try to give insight into the historical dimensions of that relationship, whereas a sociologist will throw light upon the socio-political and national structures in which religious communities function. For politicians, religious sentiments and religious communi