Balkan Idols: Religion and Nationalism in Yugoslav States

41. S ˇ imundzˇa, Godina velikoga zavjeta. According to the Croatian prelate Z ˇ ivko
Kustić, Archbishop Francić was the chief architect of the Great Novena. Vjesnik,
24 January 1997.
42. According to a study on the Great Novena in Poland, Cardinal Wyszynski
“created a new religious nationalism that was detached from partisan politics,
a nationalism that made the very existence of the nation dependent on the
Church and her royal/divine Protectress, the Virgin Mary, Queen of Poland”;
Maryjane Osa, “Creating Solidarity: The Religious Foundations of the Polish Social
Movement,” East European Politics and Societies 11, 2 (spring 1997), p. 353.
43. Komisija za odnose s vjerskim zajednicama Izvrsˇnog vijeća Skupsˇtine Zajednice
općina Split (Commission for Relations with Religious Communities of
the Executive Council of the Association of Municipalties of Split; Together with
the Intermunicipal Conference of the Socialist Alliance of Working People for
Dalmatia), “Dan velikog hrvatskog krsnog zavjeta i druge crkvene manifestacije
u Splitu i Solinu u rujnu 1976—analiza” (Day of the Great Covenant and other
Church manifestations in Split and Solin in September 1976—An analysis), confidential
(Split, 2 December 1976).
44. Peričić and S ˇ kvorčević, Trinaest stoljeća krsˇčanstva u Hrvata, p. 44.
45. The Serb Orthodox bishop-historian Nikodim Milasˇ wrote about Zvonimir
as traitor who, after maintaining ties with Constantinople, converted to Roman
Catholicism for personal benefit. ENM (Bishop Nikodim Milasˇ), Pravoslavana Dalmacija.
46. The hymn “Croatian Homeland,” popularly known as “Our Lovely Homeland,”
originated in the 1830s. In communist Yugoslavia it was first outlawed
and then reintroduced as an unofficial national anthem during the Croatian
Spring of 1971. After 1974, “Our Lovely Homeland” was authorized for official
use, provided that it was performed after the official hymn of the Yugoslav Federation,
“Hey Slavs.”
47. “Today we are witnessing another renewal. We see that the people have
prevailed because the people, not those who have arms and wealth, will be victorious,
because the people are armed with much stronger morale. Neither practical
nor dialectical materialism can overpower contemporary Christianity. Inspired
by our history, we are building a living Church that lives inside and outside
church buildings and will continue to live. If someone denies us a permit for
construction of a church, the Church will nevertheless continue to live. We will
never renounce our religious freedom!” Peričić and S ˇ kvorčević, Trinaest stoljeća
krsˇčanstva u Hrvata, p. 248.
48. The Church commemorated the 1,100th anniversary of five letters exchanged
in 879 between the Croatian native chief Branimir (879–92), and Pope
John VIII. In this historic correspondence, Branimir obtained from the pope the
nomination of the monk Theodosius, who was of Croatian ancestry, as bishop
at the diocesan seat of Nin (or the ancient Nona).
49. Tomislav S ˇ agi-Bunić, “Smisao proslavljanja Branimirove godine 1979”
(The meaning of the Branimir Jubilee 1979), in Katolička crkva i hrvatski narod
(Zagreb: Krsˇčanska sadasˇnjost, 1983), p. 93.
50. ENM, Pravoslavna Dalmacija.
51. Dominik Mandić, Hrvati i Srbi—dva stara različita naroda (Croats and
Serbs—Two ancient distinct peoples) (Zagreb: Nakladni zavod Matice Hrvatske,
1990).
52. S ˇ agi-Bunić, in Katolička crkva i hrvatski narod, p. 97.
53. Branimirova godina—Od Rima do Nina (The Year of Branimir—From Rome
notes to pages 64–66 267