Catholic World News News Feature
The Bulwark of Christianity July 01, 2003
By Vladimir Loncarevic
To understand the current position of Croatia, one must have at least a general understanding of Croatian history. After their century-long trek from the Iranian plateau across the Carpathians and their ancient homeland in White Croatia (present-day Poland) to the land they now inhabit, the Croatian people formed their state in the 9th century. It was divided into two principalities, which in the beginning of the 10th century merged to form a unified state. After the Schism of 1054, Croatia entered completely into the spiritual domain of the Roman Catholic Church, with Orthodox Serbia at its easternmost border. Thus the geopolitical situation in the 11th century was in essence already shaping the Croatian identity; this identity was largely determined by the position of Croatia on the lines between western and eastern Christianity.
At the beginning of the 12th century, after the Croatian royal dynasty died out, the leaders of the Croatian aristocracy agreed to a personal union with the Hungarian ruling dynasty, Arpadovic. This period is characterized by its incessant dynastic conflict and by the invasion of the Tatars, whose advance in the 13th century was checked at Grobnicko polje, near Rijeka. The mid-15th century marks the beginning of Croatias martyrdom: a three-century-long battle against the Turkish Empire. This bloody era represents a time of immense territorial, economic, and demographic loss for Croatia. It also represents a time when Croatia came into contact with the Islamic culture and faith.
Along with the invasion of the Turks came the penetration of the Orthodox population into Croatia in the 16th century. Thus Croatia found herself at the crossroads of three religious worlds. Since that time, Croatia has found herself in the midst of a new geopolitical reality that has prevailed until the present day. A geographical mapshowing Bosnia-Herzegovina wedged into Croatia, bordered by the latter on three sideswill clearly demonstrate this reality. This region naturally forms one geopolitical whole. However, due to constant migration provoked by war, Bosnia-Herzegovina has become a region of tension between three faiths and cultures, and for nearly 500 years has been subjected to foreign administrations: first Constantinople, then Vienna, then Belgrade, and now Brussels.
In short, Croatia's identity is largely shaped by her location on the border of three religious worlds. Croatia is a gateway to Europe but also a bulwark at the very point where invasions from East to West (Mongolian, Turkish) have been checked. All this makes Croatia geopolitically intriguing, and European powers have often sought to control Croatia in order to secure their own borders and trade routes. In the shaping of the Croatian psyche, this history of manipulation has generated uncertainty and distrust as to the intentions of other countries and alliances.
NATIONAL IDENTITY
A second important factor in the shaping of the Croatian identity is national consciousness. The existence of a well-ordered Croatian state dates back to the 9th century. Although the royal dynasty died out and the crown was surrendered to non-Croatian rulers, the awareness of the need for a state was preservednot only in oral tradition, but also in Croatian culture, especially in literature.
Furthermore, Croatian national consciousness has been evident in her political institutions, first and foremost the institutions of the ban (viceroy) and of the Croatian national parliament. The ban was in fact the king's governor, but was often elected by the Croatian parliament, which convened at all times throughout history, except between 1918 and 1941. The national parliament was the sole permanent institution of the Croatian state up until the restitution of independence in 1992.
The Croatian parliament was the embodiment of a third factor which shapes the Croatian psyche, and this is the strong inclination to be democratic. Interestingly, the Byzantine historian Procopius notes in the 6th century that the Slavs and Croats "have lived in democracies from of old." Historical sources point out that "all the people of the land" were present at the election of the first Croatian king, King Tomislav, in 925. Up until 1848 parliament was an institution of the aristocracy and clergy. In the mid-19th century representatives of the middle class, and eventually also of the peasants, entered parliament as well.
TIES TO THE CHURCH
Along with her geopolitical position, her national consciousness, and her democratic impulses, the fourth element that has formed the identity of the Croatian people is Christianity. Ties between the Croats and the Catholic Church are exceptionally important in her historical development. Pope John Paul II spoke of this during his second visit to Croatia in Split, October 4, 1998, saying, "The decision of your forefathers to accept the Catholic faith, the faith proclaimed and confessed by the apostles Peter and Paul, played a major role in the religious and civil history of your people ... This is a heritage which is binding."
Soon after their migration to their present-day homeland, the Croats signed a binding pact with Pope Agathon in the year 680 (chronicled by the Byzantine Emperor Constantine Porphyrogenitus) to preserve the peace and never to invade neighboring lands. In return the Pope promised his support and blessing, and every manner of assistance should Croatia be attacked. Pope John VIII recognized, in a letter to Prince Branimir in 879, the Prince's right to rule over Croatia and blessed him, his people, and his land. In the year 925 Pope John X again recognized the royal title of the Croatian sovereign, King Tomislav, referring to his subjects as "the most exceptional of sons of the Holy Roman Church," while the legate of Pope Gregory VII crowned King Dmitar Zvonimir in the year 1075 in Split. It was during this period that the Croatian people were developing an organized state (they were first in the world to have a notary public), enriching their culture, and cultivating literacy while utilizing Latin script as well as the Glagolithic, and more rarely the Croatian Cyrillic script. The Croats were the first to be granted the privilege by the Church of utilizing their national language (Croatian) in the liturgy, and this Glagolithic liturgy was preserved in some regions of Croatia up until the 20th century. All of this has given the Croatian people a sense of enjoying a special status in Christendom and also of having received from the Catholic Church signs of her special favor.
The Croatian people developed a deeper awareness of their Christian identity during the 300-year-long war against the Turks, who were a constant threat to Croatian cities. In 1477 the poet, Juraj Sizgoric wrote, From the tower on high I looked down upon the raving Turks ... They faltered not as they desecrated the sacred altars Woe, they spared not even the most holy Cross of our crucified God.
At that time the Croatian people depended also upon the Christian solidarity of other Christian nations. The Archbishop of Ostrogon, Ivan Vitez of Sredna, a Croat, warned Pope Eugene IV of the very serious consequences that war with the Turkish army would hold for Europe unless her leaders united in defense of Christianitya warning borne out by the fall of Serbia and Bulgaria, parts of Hungary, and in 1453 the fall of Constantinople. By the 16th century the Croatian people had become in effect the border guards of Christian Europe. But they were left there to fend for themselves. The Croatian scholar and bishop of Pecs, Ivan Cesmicki, noted in one of his poems that, "There is no one under the firmament who will come to our aid. France is asleep, Spain cares not for Christ, England suffers at the hands of pagan rebels, Italy carries on with her trade&" The Bishop of Senj, Simun Kozicic Benja, gave a speech at the Lateran Council on "Croatia's desolation" (De Chorvatiae desolatione), ending with these words: "If you pay no heed to our misery and hear not our pleas, may it be made known to Your Holiness that all manner of misfortune is upon us: our strength is no more, all our friends and neighbors, who should have done battle with us, have deserted us..."
Such pleas for help did not remain unanswered, and so Pope Leo X wrote in 1519 to the Bishop of Trogir, Toma Niger: "Son, go and salute the ban and all the people of Croatia. And say to them: The Head of the Church shall not allow Croatia to perish, the most impermeable shield and bulwark of Christianity." Leo X understood the point at issue, and so he appealed to European rulers to help the Croats in their efforts to defend themselves from the Turks, as this meant the defense of Europe.
The title that Pope Leo X bestowed on Croatia as the "bulwark of Christianity," the antemurale Christianitatis, is a key to understanding the Croatian identity even today. At crucial times in Croatian history, the Croatian people have invoked that phrase as a motto and even an indication of their destiny. In 1991 the first elected leader of a newly independent Croatia, President Franjo Tudjman, sent this greeting to Pope John Paul II:
True to her Catholic origins, and because of her geopolitical position on the line which divides East and West, being open to pluralistic cohabitation with other civilizations, Croatia finds herself both epitomizing and proclaiming the unified Europe, of which Your Holiness speaks as needing to breathe with both lungs, if it is to encompass the land from the Atlantic to the Urals.
The long historical bonds between Croatia and the Holy See proved fruitful not only during the 300 years of war with the Turks, but more recently during the war of independence between 1990-1992, when Vatican diplomacy played a very vital role in winning over European countries for the recognition of Croatia and Slovenia. The Vatican also established a precedent in its quick recognition of Croatia.
CROATIA AND THE WEST
The war that was inflicted upon Croatiaand to which the West responded by repeatedly pressuring her to preserve Yugoslavia in any formhad a significant effect upon the destruction of the myth about the "free world" of law and justice. This was history's bitter irony: the yoke of Communism was removed, and that of war was imposed, while the free world, toward which the Croats yearned, deserted them.
At that time this was the common understanding of the situation, which remains even today as Croatia is charged with unjust accusations, which seem to be aimed at diminishing her sense of having justifiably won the war for her independence and territorial integrity. This is ironic since throughout their history, the Croatian people have been inclined to idolize the West, and have demonstrated an inclination towards xenomania rather than xenophobia, often resulting in submission to excessive foreign influence and foreign rule.
This characteristic Croatian tendency to be overly trustful of foreign states, rulers, and nations was described in the 17th century by the Croatian priest, Father Juraj Krizanicwho himself confirmed the tendency when he turned to Russia for assistance in the war against the Turks. Furthermore, the idea of forming a Yugoslav federation originated with the Croats, having been initiated by the same Father Krizanic, and later developed by Ljudevit Gaj in the mid-19th century, then Bishop Strossmeyer, before finally the idea was realized by Marshall Tito.
Today, having gained her independence and having emerged victorious in the War for the Homeland, Croatia is being confronted with a new question. What is the purpose of freedom? It seems, in a way, that this very freedom is slipping through our fingers because Croatia, like all European countries, having been drawn onto the grindstone of globalization, is now being pressed to accept various societal standards in order to meet the requirements for entering western organizations such as the European Union and NATO. The heads of Western institutions often speak of having to "pressure" Croatia to accept various international criteria, some of which are not applied even in the countries from which the ideas originate.
Croatia is under constant pressure to justify her prospective entry into the European Union by strengthening ties with the countries of the former Yugoslavia and Albania. Understandably, this pressure does not instill trust in the European Union among the people of Croatia. A survey conducted on September 11, 2002 by the second most widely read daily newspaper in the country (the liberal Jutarnji list) demonstrates that 67 percent of the people do not believe that Croatia will enter the EU before such time as the other countries of the former Yugoslavia and Albania become members.
Therefore many people in Croatia are today questioning the significance of freedom, and asking whether they have been ascribing to freedom a greater worth than it in reality deserves. What is the purpose of having an independent state, they ask, if that state must subject itself to the democratic dictates of limited sovereignty in a new European and global system?
GLOBALIZATION, DEMOCRACY, AND FAITH
The Christian ought not be overly fascinated by the idea of world unity, since that fascination might cause him uncritically to put aside doubts about the realization of a worldwide democratic empire. The Catholic, though he may promote and support democracy because of its ability to offer a multitude of peaceful solutions to social ills, must nevertheless be on guard lest he deify the democratic process. Democracy must constantly be inspired by the Gospel. Jacques Maritain believed that "democracy can thrive only on inspiration from the Gospel." And Robert Schuman, the "father of modern Europe," hoped to see steadily increasing interaction between democratic politics and Christian doctrine.
Schuman's dream has not been realized, however. On the contrary, democracy today has been ideologically uprooted from Christian soil. So it is no wonder that the draft of the European Constitution mentions neither God, nor Christianity, nor the latter's role in the destiny of Europe. Again, Christians have every right to exercise extreme caution regarding the new European and global order that is being established.
Fully aware that Christians are sometimes tempted to reject the world and confine themselves to a "Christian ghetto"to isolate themselves by living in a parallel world in voluntary catacombsthe Second Vatican Council took an affirmative stance toward the world, acknowledging all that is good "in the contemporary social dynamism, particularly progress toward unity," and stressing also that "the encouragement of unity is in harmony with the deepest nature of the Church's mission, for it is in the nature of a sacrament, 'a sign and instrument,' that is of communion with God and of unity among all men." (Gaudium et Spes, 42). Our point of departure must be the premise that Christians have received an enduring order, issued by Christ, to carry out a process of "globalization." Before his Ascension, Christ gave his disciples this command: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Mt 28:19-20) Thus globalization is a task entrusted to the Church. However, Catholics who are not and cannot be opposed to the creation of a world which is one and integral still cannot accept many aspects of an advancing globalization, particularly on the moral level (permissiveness) and on the religious level (syncretism).
GLOBALIZATION THROUGH CROATIAN EYES
While the Communist era in Croatian history was a difficult one, since the freedom to manifest religious and national feelings was denied, as far as Christianity was concerned the era of repression had a conserving effect. After some difficult postwar yearsa period when many faithful Catholics, such as Cardinal Alojzije Stepinac, suffered martyrdom for their faith and their loyalty to the See of Peterto be a witness for Christianity demanded only a minimum of courage from the majority of the faithful. Attendance at Sunday Mass proved compatible with non-opposition to the Communist regime. Silence ensured personal and social peace, and one lived one's faith as a private matter.
With the fall of Communism this real (and sometimes exaggerated) justification for "the privacy of faith" no longer existed. Democracy rendered faith a public affair, and Croats were now free to know themselves fully as a Christian people. Public life and the media were suddenly flooded with Christian culture and Church affairs. Still, it soon became obvious that this phenomenon was superficial and transitory. Following the euphoria of freedom and the unimpeded manifestation of faith and religious events in the media, there ensued a phase of banalization of religion in general. This was done in such a way that the media focused upon secondary religious phenomena, or else religious events were classed in the "conservative" and "traditional" political context, using a negative epithet derived from the value system of liberalism. Thus, Christianity is now presented in public as a religion, which like all other religions, is a confusing blend of magic and superstition, and the Church as a traditionalistic, not-yet-extinct institution, which is antidemocratic, structurally retrograde (hierarchical), ideologically backward, lacking in a sense of realism about the future, and therefore condemned to undergo atrophy.
At this point "free-thinking faithful" enter the scene, who indeed acknowledge the moral authority of Christ, but reject a significant segment of the Creed, the moral teachings of the Church, and even the Church herself. In this context Christ is also relativized as merely one among many historical prophets and revolutionaries who were betrayed by their followers. This is the typical pattern for the syncretistic and the so-called liberal Catholic: the believer who attends Church on Sunday, but is not opposed to horoscopes, abortion, euthanasia, homosexuality, and so forth. Today this sort of Catholicism is widely considered to be the desirable pattern of religious behavior in Croatia.
The Church hierarchy sees and understands this problem, but has failed to come up with a satisfactory pastoral response. The methods utilized in the Church's resistance against Communism are no longer effective, as the battle against this new spirit is no longer frontal but rather is being waged in more subtle form. What has remained of a Christian society has been enveloped by a network of alternative spiritualities, which are slowly but surely permeating public life, such that the attribute "Christian" can no longer be ascribed to any aspect of it. Culture, social policies, politics, entertainment, etc. cannot be considered as belonging to the Christian moral order and social perspective.
Behavior inspired by hedonism has the support of the media; rarely does it encounter public opposition. As in other Western countries and those in transition, hedonistic indoctrination of the youth is particularly powerful. The young are being trapped by their fascination for technological novelties and hedonistic outlets such as "sex, drugs, rock 'n roll" (or the latest equivalent of rock 'n roll, techno and hip-hop). Outside the Church, all other forms of authority are being exposed to destructive influences, first and foremost, the family (parents) and the state.
This is accompanied by the intrusion of the media with contorted images of Croatia as a land without perspective, condemned to be a Balkan hanger-on in a united Europea country in which success is not possible. Young people especially are being discouraged and incited to leave the country.
Thus Croatia is in a paradoxical situation: although she has risen from the ashes of a 1,000-year subjugation by foreign powers, and emerged victorious in her war for independence, she is being driven into depression. Thus the Croatian historical situation, 13 years after the fall of Communism, is comparable to the situation in the Gospel when, after the evil spirit was cast out and the house swept clean, seven demons rushed in, worse than the first. (Mt 12: 43-45)
The lack of clear principles makes many people in Croatia wary of everything and everyone, which leads to even greater social chaos and insecurity. This in turn evokes an increasing need for clear guideposts and firm leadership. Solutions are sought, on the one hand, by continuing to force a liberal worldview on the nation, with its promise of quick material improvements, "if not for us, then for our children"even as it restricts the right of children to be born. On the other hand is the formal preservation of "traditional values," but without an understanding of their essence and without their adequate application. Both of these approaches are in fact based on myths: one founded on a "better future" and the other on a "better past."
What is urgently needed at this point in our history is to make the effort, through the synthesis of our historical experience, of Christian thought, and of the spirit of a united Europe (which was in fact fashioned by Christian thought) to carry the light of her authentic, Christian code into global integration by way of Europe.
Croatia is Christian in the depths of her psyche, but has been captured inside the net of a materialistic spirituality. She stands crucified and disoriented at the crossroads of history. The Croatian poet Viktor Vida once wrote, "All the earthly tribulations which Croatia undergoes, stem from her character." He was referring to her Christian character. During the thirteen and a half centuries of her recorded history the symbol of this character has been the cross. It is the primary icon of Croatian history to date, the sign under which she has overcome all earthly tribulations. The cross is a symbol of her Christian heritage, which prescribes an openness to the future and the forging of a humanism which will be in keeping with God's revelation concerning the world, man, and their purpose.
THE POPE'S CHALLENGE
During his two previous visits to Croatia in 1994 and 1998, Pope John Paul II had addressed inspired messages to Croatian Catholics, inviting them to build bridges of cooperation with all men. The Pope defined his visits as "an apostolic pilgrimage of ecclesial communion which desires to strengthen existing ties between the See of Peter and Catholics in Croatia," and outlined key points in the Croatian historical development of yesterday, today, and tomorrow. Many Croats have retained in their memories the image of the crowd of approximately 1 million who greeted the Holy Father in Zagreb and attended Holy Mass on September 11, 1994. Upon his departure from Zagreb he said in his farewell speech:
And you Croats who are living today can rely on the strength which comes from faith& As your forefathers had the strength to endure all hardships by taking refuge in the wealth of their faith, so too, you, Christians of Zagreb and Croatia, shall know how to find in Christ's words the light and strength with which you will build your future.
During his second visit to Croatia on October 2-4, 1998, when he beatified the former Archbishop of Zagreb, Alojzije Stepinac, martyr of the two anti-Christian totalitarianisms of the 20th century, Pope John Paul spoke even more eloquently in this regard. In his welcoming address he invited the people to "take your inspiration from the Gospel. In light of its teachings you will be able to develop a sound critical spirit for confrontation with modern conformism and to convey to those in your midst the novelty of the evangelic beatitudes, which will set you free." And in Solin, the Croatian National Marian Shrine, he addressed the youth with the following words: "Do not believe those who promise easy solutions. Nothing great can be created without sacrifice."
[AUTHOR ID] Vladimir Loncarevicis writes from Zagreb. This article was translated by Vesna Borovic of Zagreb.
