Saint Nikolaj (Velimirovic)

Saint Nikolaj (Velimirović) Bishop of Ochrid and Žiča (1881-1956).

Nikolaj may be spelt Nikolai, Nikolay, Nikola, Nicholas, Nicolas.

Žiča is correctly pronounced as Zhitcha.

Ochrid may be spelt Ohrid.

Early life of Nikola Velimirović

On 5 January, 1881 (23 December, 1880, Old Style), Nikola Velimirović was born into the family of Dragomir and Katarina (born Filippović) Velimirović. He was the first of 9 children to be born into this family of pious Serbian Orthodox farmers in the small village of Lelić, only 8 km (5 mi) southwest of Valjevo, a city located in the valley of the Povlen Mountains of western Serbia. As it happened, all his siblings would later perish during World War II.

Nikola was born on the day of the Feast of Saint Naum of Ochrid, whose monastery would later be his episcopal see. He was baptised quite soon after his birth, since he was at first very weak. The baptism took place in the Ćelije monastery (in this monastery are now to be found the relics of Saint Justin Popović). The baptism was performed by the Priest Andrija (Andrew), the parish priest of the Serbian Orthodox Church in Lelić. The child was given the name Nikola, after his family’s "Krsna Slava", the family's patron saint, Saint Nicholas ("Sveti Nikola") (Saint Nicholas of Myra in Lycia, whose feast-day is 6 December). The family "slava" often commemorates the day on which the family was first baptised into Christ. Through his father, Nikola was a descendent of a regional governor, Antonije (Anta) Ivanović, whose descendants are the Velimirović and Simić families of that region.

Early formation

Nikola’s parents always interrupted their farming labours for daily prayer, which included keeping the yearly fasting routine as well as the liturgical cycle of the Orthodox Church. His mother Katarina provided Nikola with his first lessons about God, Jesus Christ, the lives of the saints, and the holy days of the Church year. Often Nikola was seen being led by the hand of his mother to the Ćelije Monastery (a walk of 5 km/3 mi) for prayer and to receive Holy Communion. Later in life, the future Bishop Nikolaj recalled these lessons about God and the walks with his mother as being some of the most influential experiences in his life.

Child Nikola

His formal education also began in the Ćelije monastery (dedicated to the Holy Archangels Michael and Gabriel), where his father Dragomir had hoped he would learn to read and to accept the call to service from the government, in order to be a leading man and protector of his village Lelić. The Priest Andrija (Andrew) taught “mali Nikola” (little Nicky, as he was known in Lelić) his first lessons in reading, writing and mathematics. Besides these lessons, Father Andrew, being Nikola’s spiritual father, taught him about the Scriptures and the teachings of the early Fathers of the Church, as well as the religio-national traditions of his Serbian heritage. This latter education was inspiring to Nikola from the very beginning. He demonstrated, even as a youngster, a tremendously penetrating mind and a zeal for learning. Quite often during summer breaks, Nikola would climb the bell-tower of the catholicon (main Temple) of the Ćelije monastery and hide there all day long, as he occupied himself with prayer and the reading of books.

After finishing the 6th grade in the grammar school in Valjevo, Nikola petitioned for entrance into the Military Academy. However, he could not pass the physical exam, since he was, in the words of the physical fitness commission, "too small, not having large enough shoulders, and a frame not strong enough for such activities".

Higher education

Immediately thereafter, Nikola applied for entrance into the Seminary of Saint Sava in Belgrade, where he was accepted to begin studies as a seminarian. Besides studying the usual subjects, Nikola began reading the significant texts of the most famous writers of western and eastern European culture : Shakespeare, Voltaire, Nietzsche, Marx, Pushkin, Tolstoy, Dostoevsky, and others. His favourite author was Petar Njegoš, who was both a Serb and a Montenegrin, and whose writings he had been reading since his early school days in Valjevo. His final examination for seminary studies produced a discourse on the poetry and thought of Saint Petar Njegoš, who was one of his ancestors. This discourse, given in 1902 in Rakovica Monastery (located just 12 km (7.5 mi) south of Belgrade), amazed not only his fellow students, but also his professors and instructors.

Nikola the student

Life was difficult for Nikola during his years as a seminarian in Belgrade. Due to his poor eating habits and the terrible living conditions of the seminary’s housing facilities, Nikola contracted scrofulosis (a tuberculosis-related disease that affects the body’s glands). After his seminary days, Nikola taught for a short while in the villages of Dračić and Leskovac, as well as in Valjevo. In Valjevo, he befriended Father Sava Popović, whom he helped in parish activities. From him, Nikola learned the way of a true pastor's life and being : to be involved with the personal lives of the Faithful on an everyday basis. During summer breaks, at the advice of his physician, Nikola spent time at the sea-coast. Thus, he got to know and lovingly described the life of the Bokelians, Montenegrins and Dalmatians in his “Moje uspomene iz Boke” (1904) (My Memories (or Souvenirs) of Boka). Also at this time, Nikola founded a newspaper, “Chrischanskj Vesnik” (“Christian News”), in which his first writings and articles appeared. He graduated in 1905.

In 1905, because he was a superior student, and due to his astute knowledge and evangelical activities, Nikola was chosen (along with several other students) to continue studies in Western Europe. This was the beginning of a long-term project that was being undertaken by the leadership of the Serbian Orthodox Church in order to raise the level of education of the clergy in general, and of the episcopate in particular. This was necessary in the aftermath of several hundred years of subsistence under the Muslim Turks of the Ottoman Empire, during which time any Christian education was severely limited.

Nikola had been chosen to become a professor in the Seminary of Saint Sava in Belgrade, but it was decided that he would have to accomplish further Orthodox studies before becoming a teacher. Nikola had a gift for languages, and he soon possessed a good knowledge of Russian, French and German. Nikola went to study in the Old Catholic Theological Faculty at the University of Berne, Switzerland. It was considered that this Old Catholic environment was closer to Orthodoxy than others. Besides studying in Berne, he also studied in Germany and England. He was exposed to the finest education Western Europe had to offer. He even became knowledgeable in the spiritual and philosophical books of ancient India. This learning made Nikola into a “Renaissance man”, whose erudition and profundity of thought were considered by everyone as both a wellspring of knowledge and a unique treasury of wisdom and spirituality.

In 1908, Nikola received his Doctorate in Theology in Berne, with the dissertation entitled “Faith in the Resurrection of Christ as the Foundation of the Dogmas of the Apostolic Church”. This original work was written in German, published in Switzerland in 1910, and later translated into Serbian.

In 1909, he prepared his Doctorate in Philosophy at the University of Oxford, England ; and during the summer of that same year, in Geneva, Switzerland, Nikola wrote his second doctoral dissertation, entitled “The Philosophy of Berkeley”, which was prepared and defended in French.

Nikola Velimirović at 28

Illness, 1909

In the autumn of 1909, Nikola returned home after he had become seriously ill with dysentery. This illness changed his life. Like Saint Gregory of Nazianzus (+390), whose life was dramatically changed due to a personal difficulty, Nikola decided to apply all his gifts and talents in service to God and His Holy Orthodox Church. Lying in the hospital for over 2 months, Nikola vowed sincerely to the Lord that if he were returned to health, he would become a monk and serve God’s people in His Church. Survive, he did.

Monastic tonsure, 1909

Thus, at the end of 1909, having become a Doctor in Theology and Philosophy, Nikola was tonsured to be a monk and he was given the name Nikolaj.

Ordinations, 1909

Immediately afterwards, the Monk Nikolaj (Velimirović) was ordained to the Holy Diaconate and then to the Holy Priesthood on 20 December, 1909, in the Rakovica Monastery.

Pastoral service

After his tonsure and ordination, the Hieromonk Nikolaj (Velimirović) was chosen to be a teacher in the Seminary of Saint Sava in Belgrade. However, it was discovered that he had not completed the final 2 years of gymnasium. He therefore had to take a test in order to fulfil these requirements which would, in turn, validate his status as a teacher. The commission before whom Father Nikolaj spoke was amazed with his wealth of insight. According to the words of one of its members : “Listening to his discourse on Christ, we were astonished, as no one could ask him one question or even say one word in reply”. There was a similar response when Father Nikolaj was preaching. Nevertheless, it was decided that before Father Nikolaj could become a teacher in the Seminary, he would be sent, with the blessing of Metropolitan Dimitriji (Pavlović) of Serbia, to Russia. It is suggested that one reason for his being sent to Saint Petersburg was to be certain that his learning and teaching were truly Orthodox. It is also suggested that his rapid rise in popularity could cause troubles for him and for others, unless he had broader Orthodox experience. Hieromonk Nikolaj spent more than a year in Russia. It was during this time that Father Nikolaj wrote his first great work, “The Religion of Njegosh”. One of the contemporary critics said of this work that, “from a religious-philosophical point of view, or a religiously critical point of view, the young seminary professor [Father Nikolaj] is no less interesting than the Bishop of Cetinje [Njegosh]”. Father Nikolaj was strongly committed to the renewal of the Orthodox Faith as the foundation of Serbian daily life. On the other hand, because of the centuries of opposition to Orthodox Christian education by the Muslim, the low level of Orthodox self-awareness at the beginning of the 20th century allowed for the westernisation of the intelligentsia. It has been suggested that Father Nikolaj's life is characterised by repeated swings between being greatly praised and being harshly criticised or attacked.

Hieromonk Nikolaj

In 1910, the Hieromonk Nikolaj (Velimirović) was elevated to the dignity of archimandrite.

After this elevation, Archimandrite Nikolaj visited England, also in 1910. He had studied English, and he was capable of addressing an audience and making a strong impression on the listeners.

Teaching ; writing

In 1911, after his return to Belgrade, Archimandrite Nikolaj (Velimirović) was appointed to be an assistant professor in the Seminary of Saint Sava in Belgrade.

In 1912, Archimandrite Nikolaj published an anthology of homilies entitled “Besede Pod Gorom” ("Sermons at the Foot of the Mount"). Explaining the title, the humble Nikolai wrote : “Christ spoke on the mount ; I dare to speak only at the foot of the mount”. In this same year arose the Balkan war of liberation from the Turks. For a time, Archimandrite Nikolaj gave himself to the pastoral and nursing care of the embattled soldiers in the front lines. Afterwards, although he was nominated to become a bishop, he refused at that moment.

In 1914, Father Nikolaj wrote the book “Iznad Greha i Smrti” ("Beyond Sin and Death"), a work of immense profundity yet with the ability to reach the soul of the average person. He was most inspiring to his students. Under his spiritual influence and guidance, many went on to become monks, clergy and theologians. One of them, Justin (Popović), a spiritual disciple of Father Nikolaj, became one of the greatest theologians in the history of the Serbian Orthodox Church. He was later officially glorified as a saint. Thus, besides teaching philosophy, logic, history, and foreign languages in Belgrade, Archimandrite Nikolaj was fast becoming a great Serbian literary figure as well as a beloved spiritual pastor.

He was also appointed to the University of Belgrade's Academy of Theology, where he taught philosophy, logic, history and foreign languages ; and it was from that point in his life that he rapidly became a sort of celebrity. His talks and sermons (which were printed and distributed) were read avidly throughout Serbia. This was partly because of his exposition of the Christian Faith, which was inspired by the life of Saint Sava, the national patron saint of Serbia. In the Church itself, he had only the authority of his words and personality : he was only a monk ; but even so, he seemed destined to exert great influence.

War ; travels ; diplomacy ; writing, 1914-1918

With the outbreak of World War I in the summer of 1914, the entire Balkan peninsula was thrown into turmoil. The imperilled Serbian nation badly needed a leader to help them survive this international crisis.

To this end, Archimandrite Nikolaj was called upon to embark upon an official diplomatic mission to England in order to obtain support from the British government for the suffering Serbian people. It needed to be made known that the assistance of the Allies to the Serbs was completely inadequate, and that the Serbs were isolated. His pre-existing ability in the English language greatly contributed to his being thus chosen. He began by playing the flute and speaking in Hyde Park in London. Since it was soon understood that he had received a doctorate from the University of Oxford in Oxford, Archimandrite Nikolaj was received with honour and dignity by the British authorities. His political astuteness was revealed in several lectures and homilies which he delivered in England. These not only invoked a profound concern and support for the suppressed Serbs, but they also addressed the issue of world peace and the methods to attain such a political ideal.

In April, 1915 (during World War I), Archimandrite Nikolaj was delegated by the Serbian Church to travel to America and to England, where he gave numerous lectures. In the late summer of 1915, Archimandrite Nikolai continued his war mission by travelling across the Atlantic Ocean to New York City in the USA. During Archimandrite Nikolaj’s USA campaign, there occurred the great retreat of the Serbian Army through the mountains of Albania. His mission was to rally the emigrant Serbs, Croats, and Slovenes against the Austrian government, because the majority of them had fled for safety to America from the Austro-Hungarian Empire. It was also his work to balance with facts and truth the many slanders that had been written (and accepted by the West) against the Serbs. His mission was quite successful, and the USA sent over 20,000 volunteers to the Salonika Front, and a large amount of aid besides.

Father Nikolaj in England

In early 1916, Archimandrite Nikolaj returned to England, where he decided to sojourn until the end of the war, since his country was now in enemy hands. The difficult political situation had brought him there ; but his own eloquence and the striking force of his character made him an unofficial spokesman for his people. In this context, he was entrusted by the Holy Synod with a mission to Great Britain, in order to try to gain the co-operation of the Church of England in educating the young students who had been evacuated when the Austrian, German and Bulgarian forces threatened to overwhelm Serbia. His success was such that not only did he fulfil the mission, but he also was awarded a Doctor of Divinity degree, “honoris causa”, from the University of Cambridge. His presence in England during the years of the Great War also did much to strengthen the friendship between the Church of England and the Eastern Orthodox Churches in general, and with the Serbian Church in particular. His Christian eloquence (as well as his writings) made a deep impression, and his warm personality won him many friends. His short tracts (“The Lord's Commandments” ; “Meditations on the Lord’s Prayer”) electrified people of the Church of England, and they also shattered many false conceptions of what the Orthodox Faith entailed. When he spoke movingly during the tercentenary of Shakespeare, he was extremely well-accepted. As the Bishop of London wrote at the time :

 Father Nikolaj Velimirović, by his simplicity of character and devotion, has won all our 
 hearts.  

Archimandrite Nikolaj gave a series of notable lectures at Saint Margaret’s Church in Westminster. In addition, he preached in Saint Paul’s Cathedral, and in other cathedrals and churches of the Church of England. He was the first non-Anglican to preach in Saint Paul's Cathedral. Sometimes he would preach 5 times in a day, and these large buildings would be so heavily-attended that one would require a ticket for admission. He also preached in an Episcopalian chapel in Scotland, where his practical discourse attracted many hearers. Archimandrite Nikolaj became very well-known. At the same time, he was active in the promotion of the Serbian Relief Fund, and he was successful in obtaining a university education for Serbian students, several of whom (including Bishop Irinej (Djordjević of Dalmatia) took their degrees before they returned to their own country after the war. In London, professor Pavle Popović, a literary historian and critic, was in charge of Serbian schoolboys and undergraduates who, after Serbia was overrun by the enemy, were brought to England in the summer of 1916 through the generosity of the British people and the enterprise of the Serbian Relief Fund, founded by Dame Louise Paget, the wife of Sir Ralph Paget. The following is a copy of one of the speeches of Archimandrite Nikolaj in Saint Paul's Cathedral, on 28 June, 1916 :

 Gentlemen and friends,
 
 I am coming from Serbia, from European ‘midnight’. There is no ray of light, not a single trace.  All the light 
 went from the ground to the sky and the sky is the only place where the light is coming from.  Nevertheless, 
 we that are weak in everything are strong in faith and hope that dawn will soon arrive.  I am grateful to Lord 
 Archbishop, Randall Cantuar, that allowed me, on this holy day, Vidovdan, year of Our Lord 1916, in this 
 beautiful church of Saint Paul, to address his majesty, King George V and the most prominent Englishmen.
 
 Gentlemen and friends ! I spent the whole day yesterday looking at this magnificent temple, which is the pride 
 of England and Christianity.  I have seen that it has been built by using the most expensive material, brought 
 from various parts of the empire, where the sun never sets. I have seen that it has been built from granite 
 and marble, that the waves of the hundreds of seas and oceans rinsed them to the shore.  It is also decorated 
 with gold and precious stones, which were brought from the most valuable mines in Europe and Asia.  I have 
 convinced myself that this temple is considered to be one of the architectural wonders of the world 
 for a reason.
 
 However, my friends, I am coming from a little country in the Balkans, and there is a temple that is bigger, 
 holier, and more beautiful and precious than this one.  That temple is located in the Serbian town of Niš 
 and its name is the Skull Tower. That temple is built from the skulls that belong to my people. They have 
 been standing there for five centuries, like a stout dam for the Asian sea, on the Eastern European gate.  
 And if all the skulls and bones were used to build the temple, that temple would be three-hundred metres tall, 
 with identical width and length, and every Serb could have come in today, raise his arm and point at each one of 
 them ‘This is the skull of my grand-father, my father, my brother my neighbour, my friend, my God-father, my 
 best man’.  For five centuries, Serbia has been defending Europe with its bones and skulls, so Europe could 
 live peacefully.
 
 We made the Turkish sabres blunt with our bones ; we threw down the savage hordes that were rushing down like a 
 mountain whirl wind towards Europe.  Not for a decade, nor for a century, but for all those centuries between 
 Rafael and Shearer.  During all those ‘white and red centuries’, while Europe was experiencing religious 
 reformation, scientific revolution, political revolutions, work reformations, the reformation of the 
 overall way of life, using words, we carried out our role with our lives.  While Europe was heartily revising 
 gods and people from the past, and while it was going through a purgatory both physically and spiritually, we, 
 as patient slaves, were slaughtered by the European enemies, forbidding the entry into that same purgatory.  In 
 other words, while Europe was becoming the Europe we know today, we were its fence, the impenetrable wall, and 
 the wild thorns around the gentle rose.  On Vidovdan, in the year 1389, the Serbian Tsar Lazar came to Kosovo 
 with his brave army, on the frontier of Christian Europe, and in order to defend the Christian culture, he 
 gave his life. At that time there were as many Serbs as Englishmen now. Today, there are ten times less Serbs 
 than then.
 
 Where are they ? They died, protecting Europe.  Now it’s Europe’s turn to pay back the debt.
 [Source : saintnicholasbarton.ca] 

During these years, Father Nikolaj continued his literary activities by writing several articles and books : “The Religious Spirit of the Slavs" (1916), “Serbia in Light and Darkness” (1916), “The Serbian Soul”, “The Agony of the Church”, “The Serbian Orthodox Church”, and “The Spiritual Rebirth of Europe” (all in 1917). Oriented towards a British readership, these essays and books appealed to their sense of justice for suffering Serbia. In particular, “The Spiritual Rebirth of Europe” was of great interest to the Anglicans, for it promoted the possibility of a return of the Anglican Church to her rightful mother, the Orthodox Church.

As a result of his exposure to Russian writers and philosophers such as Dostoevsky, and together with his painful experiences of World War I, he began to think philosophically more in terms of “universal man” than of the “superman” or “overman” of Friedrich Nietzsche. The idea of “universal man” is based on selfless love rather than the power-mongering and war that come with “superman”.

In 1918, Archimandrite Nikolaj returned to the USA for a second visit, but this time as a celebrity who was to address the American people as a whole on behalf of the Serbian Relief Fund. In his lifetime, he visited the USA 4 times ; and perhaps, of all Eastern Orthodox churchmen, he was the best known to America. When the Treaty of Versailles was signed, Father Nikolaj strongly reprimanded England during a homily for the lack of any reference to God. His exhortation brought the congregation to their knees in prayerful repentance.

In 1919, Archimandrite Nikolaj received an Honourary Doctorate of Divinity degree from the University of Glasgow. He supported the unity of all the Orthodox Churches. He also established a particularly good relationship with the Anglican Church in England, and the Episcopal Church in the USA.

Of course, the Bolshevik Revolution of 1917, and the subsequent devastation of the Orthodox Church in Russia struck a devastating blow at Slavic and Balkan Christianity in general, and it left the Serbian Orthodox Church isolated. The success of the communists in the Bolshevik Revolution meant that small states such as those of the Serbs, Croats and Slovenes were left to develop as well as they might, without the support that had been previously available from the much larger Church of Russia.

Return to Serbia, 1919

Archimandrite Nikolaj returned to Belgrade in early 1919. He then became the interpreter for the then President of the government Nikola Pashić, which also involved him in the formation of the new Yugoslav state. Yet Archimandrite Nikolaj felt that there was something missing in his life. He desired to be involved with his suffering people on a more daily basis. The fulfilment of this yearning came quickly.

On 12 March, 1919, the Holy Synod of the Serbian Orthodox Church selected Archimandrite Nikolaj (Velimirović) to become a bishop. Once again, he refused. He was more concerned with the deep and immediate needs of the Serbian Church. He was eventually put under obedience regarding the matter.

Ordination to the Holy Episcopate, 1919

Soon afterwards, on 18 May, 1919, Archimandrite Nikolaj (Velimirović) was ordained to the Holy Episcopate.

Episcopal service

Bishop Nikolaj (Velimirović) was assigned to serve as the Bishop of Žiča, near Kraljevo in central Serbia. This is the historical seat of the first Archbishopric of Serbia. He arrived there on 20 June, 1919.

For 2 years, Bishop Nikolaj spiritually soothed the people of Serbia, not only in the Diocese of Žiča, but also throughout the newly-formed Yugoslavia. During this time, the Serbian Church once again became recognised as being a patriarchate.

Bishop Nikolaj and his mother at Lelić

Transfer to Ochrid, 1921

In 1921, Bishop Nikolaj (Velimirović) was transferred, and he was assigned to care for the diocese of Ochrid in Macedonia. This was a territory that had been recently recovered by Serbia, and it was, in fact, a missionary work that he undertook. It is noted that in this region, the people tended to be “backward”, that there remained vestiges of the Ottoman days which prevailed in habits of life, and that there remained vestiges of pagan superstition and even of black magic. The proportion of illiteracy was very high, and the population was for the most part very poor. Bishop Nikolaj encountered many difficulties there ; but a great number of humble folk became attached to him, and they perceived that even to touch his hand was to receive blessing. For many years, his seat was the ancient Monastery of Saint Naum at the southern end of the Lake Ochrid. This transfer was made in order to facilitate the union of the Serbian and Macedonian Churches which occurred as a result of the formation of the Kingdom of Yugoslavia. Vladika Nikolaj, always a man of unity, peacefully engaged in the union of the Serbs and Macedonians of these regions. In the movement towards uniting the South Slavs, there were attempts to persuade the Bulgarians to participate as well, but these attempts did not bear fruit. Besides sowing seeds of unity in his diocese, he also visited Athens, Constantinople, and the Holy Mountain, where he was received as a unifier of all Orthodox Christians in the bond of love for Christ and His Church.

One of the first major acts of Bishop Nikolaj in this new responsibility was to establish an orphanage in Bitola. He placed at its head the exiled Abbess Anna (previously known as the social worker Nada Adjichin) of the Vrachevshina Monastery. To the poor children in Yugoslavia, Bishop Nikolaj became known as "Deda Vladika" (Grandfather Bishop), as one who really cared, and who practiced what he preached in order to alleviate their poverty and other difficulties.

Writing ; travels

During this time, Vladika Nikolaj wrote 2 books : “Rechi O Svechoveku” (“Orations on the Universal Man”, 1920), and “Molitve Na Jezeru” (“Prayers by the Lake”, 1921). This latter work, written during his resting periods at Lake Ochrid, was in poetic-prose style, similar in spirituality to the Psalms of David. The profundity and whole-life Christian perspective of his understanding and his writing may be seen in the following excerpt cited by a Canadian author in 2014 in the following manner, from Saint Nikolaj's ‘Prayers by the Lake’ Lxxxix  :

 Can those who are themselves homeless really build the temple for the Teacher of all builders ? [...] When you 
 build the best for Him, you are setting an example for your soul, showing her what she should be building 
 within herself [...]. You build Him expensive edifices, in order to remind your soul that she was intended for 
 a royal palace, and not for hovels of clay [...].  But what will become of your temples [...] if the domes of 
 your temples are forever higher than your souls ? [...] If the width of your temples is forever wider than the 
 narrowness of your souls ? [...] If your altars are forever shining more brightly than the shrines of your 
 souls ? [...] They will become the dead monuments of dead souls. 

It may be seen that these words are related to much of what he wrote and did.

Other travels awaited Bishop Nikolaj. He was invited to deliver lectures at various universities and Anglican Churches in the USA. At first, the Royal Government of the Kingdom of Yugoslavia as well as the Holy Synod of Bishops refused these requests for Bishop Nikolaj’s presence ; but there were so many invitations that ultimately, they both resolved to send Bishop Nikolaj to North America a second time.

On 24 June, 1921, Bishop Nikolaj arrived in New York City. He had 3 immediate goals while in America : 1) to deliver lectures and homilies in universities and churches, with the intention of presenting World War I from the Eastern European viewpoint ; 2) to collect funds for the establishment of orphanages in Serbia for the children who had lost parents and relatives during World War I ; and 3) to visit many Serbian Orthodox communities in order to thank them for their patriotic war efforts, along with making a report on the possibility of creating an American Serbian Diocese of the Serbian Orthodox Church.

Bishop Nikolaj was, with the help of God, successful in all 3 phases of this mission. He delivered approximately 150 lectures and homilies during the following 3 months. He spoke at a variety of places including Columbia University in New York City, in various Serbian communities, and in the African-American Congregation of Saint Philip in Harlem, New York. He made it clear that the responsibility for that war is attributable to the intellectuals of Europe, not to the peasants and ordinary folk. Vladika Nikolaj warned that if these conditions in Western Europe were to continue, then a second world war would likely happen. In a homily in the New York Episcopalian cathedral, he called for a return on the part of Western Europe to the true source and rock of their entire culture and civilisation : to our Lord and Saviour Jesus Christ, "the Way, the Truth, and the Life" (John 14:6). Vladika Nikolaj also expressed the hope that the USA would take up the responsibility of leadership in making peace. Such were his speeches and homilies that he was dubbed a “Second Isaiah” and a “New Chrysostom”. One of the fruits of his labours was ultimately the acceptance of Yugoslavia into the League of Nations.

As head of the Council of Serbian Child Welfare in Belgrade, Vladika Nikolaj secured thousands of dollars for the cause of taking care of the many orphans in Serbia and Macedonia. With this money, he personally organised and supervised orphanages in Kraljevo, Čačak (Chachak), Gornji Milanovac and Kragujevac, where over 600 poor children were granted the love of Christ in personal social action. So concerned was he with the practical and missionary needs of Serbs and South Slavs in the Yugoslav Kingdom and abroad, that he attempted to resign as a diocesan bishop in order to fulfil this work. He received no such blessing, and he continued on with his episcopal responsibilities.

Towards establishing a North American Serbian Diocese, 1921

Finally, concerning the creation of an American Serbian Diocese of the Serbian Orthodox Church, Bishop Nikolaj (Velimirović) wrote a Paschal Epistle in 1921 to all the Serbian Orthodox parishes in America. He extended greetings from Patriarch Dimitrije (Pavlović) of the re-established Serbian Orthodox Church. He also outlined plans for the establishment of a Serbian Diocese in America. Bishop Nikolaj was the first Serbian hierarch ever to travel in America, and he could see that the problems of the Serbs in America were many. The Serbian people were often shepherded by Russian-speaking priests who did not understand their language. There were no monasteries to lead the people in the spiritual life. There was no seminary for the education of the clergy and the faithful. Mixed marriages created confusion amongst the Faithful. Schisms in other Orthodox jurisdictions created a general mistrust of leadership amongst all the Orthodox in America. Protestant and Roman Catholic practices, as well as American secularism, were creeping into the life of the churches.

Return to Serbia

Bishop Nikolaj returned to Belgrade after 6 months of missionary activities in the USA. Ten days after his return, Vladika Nikolaj gave his report on the American situation in a session of the Synod of Bishops held in Sremski Karlovci. Soon afterwards, Metropolitan Varnava (Rosić) nominated Bishop Nikolaj to assume the duties of Bishop of America, with Archimandrite Mardariji (Uskoković) of Rakovica Monastery (south of Belgrade) as his administrative assistant. This was a controversial nomination.

Pilgrimage to the Holy Land, 1923

As a result, and in order to discern God's will, in January, 1922, Bishop Nikolaj made a pilgrimage in the Holy Land, after which he travelled to the Holy Mountain of Athos, to Hilandar Monastery, where he spent the Feast of Pascha that year.

Return to Serbia, reclusion, 1923

Upon his return for the gathering of the Synod of Bishops, Vladika Nikolaj nominated Archimandrite Mardarije (Uskoković) to be the future first permanent Bishop of the Serbian Orthodox Church in North America. This nomination was confirmed by the entire Synod of Bishops, and on 18 October, 1923, Archimandrite Mardarije was appointed to be the sole administrator of the Serbian Church in America.

When he went to Ochrid in 1923, Vladika Nikolaj also retired from active service, and he lived the strict life of a hermit. Even there, he was visited by many from abroad, and he also had several meetings with King Alexander I of Yugoslavia. The relationship between them had some difficulties because of the honesty and forthrightness of Vladika Nikolaj.

Dr. Jean-Claude Larchet, a follower of Saint Justin Popović, wrote in his biography of Vladika Nikolaj, "La vie et l’œuvre de Saint Nicolas de Zitcha" :

 While he was bishop of Ochrid, Archbishop Nikolaj went every summer to Mount Athos, where he did not miss 
 paying a visit to the Russian monastery of Saint Panteleimon, and the monk Silouan (the future 
 Saint Silouan of Athos).  At that time, he was one of the few people to be 
 able to see the exceptional spiritual stature of the starets, behind the simple appearance of the monk.
 
 Under the influence of Mount Athos, his relationship with the elder Silouan (whom he considered his 'master'), 
 and his close contact with the works of the Fathers, he began to read and study a lot at that time.  A deep 
 inner change took place in him, marked by a focus on Orthodoxy and by a personal transformation that could be 
 noticed by all. 
 
 In terms of ideas, Bishop Nikolaj threw away from himself whatever (either from the West or the Far East) was 
 foreign to the Orthodox Tradition.
 
 In terms of behaviour, this inner spiritual rebirth was manifested not only in his very simple manner of 
 speaking, of behaving and of clothing, but also in his speeches and writings.  

Writing ; formation of the God-pray-ers

In 1923, Bishop Nikolaj wrote “Nove Besede Pod Gorom” ("New Sermons at the Foot of the Mount"), “Misli o Dobru i Zlu” ("Thoughts on Good and Evil"), and a lengthy work entitled, “Omilije na Nedeljna i Praznichna Evandjelja” ("Homilies on the Sunday and Festal Gospels").

Besides writing, Vladika Nikolaj was given the blessing by the [patriarch] and the [Holy Synod] to take up the responsibility of leading the popular religious movement, later affectionately called “Bogomoljacki Pokret” ("Movement of the God-Pray-ers"). This movement had spontaneously arisen amongst pious, faithful people in reaction to the rise of secularism, humanism and the encroaching of communism. It focussed in particular on what the people perceived as a "lack of faith" amongst the priests and bishops of the time. This apparent "sloppiness" or "laziness" may well have resulted as much from the centuries under Ottoman rule as from secularism and the like. Instead of confronting the members of the movement, the Church wisely chose Vladika Nikolaj to guide them, so as to keep them within the bosom of the Church. His work and example encouraged the faithful people to gather together for prayer, and for singing spiritual songs. The once-maligned Serbian Christians experienced in Vladika Nikolaj an evangelical freshness which renewed their spirits after the war, and which allowed them once again to be fully immersed in the love of Jesus Christ. By praying to the Lord in the vernacular Serbian, these Serbs desirous of a fuller Christian life were able to be built up into a people of God as they followed Vladika Nikolaj. This led to a general renewal and revitalisation of the Serbian Church. Through this prayer movement, monasticism was revitalised, as was the study of theology.

In 1925, Vladika Nikolaj took part in the translation of the body (remains/relics) of the Petar II Petrović (Njegoš). He was a nephew of, and the successor of the Saint-Prince-Metropolitan Petar (Negoš) (also known as Saint Petar of Cetinje in Montenegro). ("Negoš" is derived from the town "Njegusi", the birth-place of Saint Petar.) It had been the last wish of Petar II to be buried in a little chapel on the peak called "Jezerski vrh" (Lake Crest) on Lovćen Mountain. His will was not immediately executed because of the real danger that someone might desecrate the tomb. Prince Danilo of Montenegro did fulfil the wish in 1885, when a new chapel was constructed at the mountain-peak. However, since this chapel was very significant for Montenegrins in their struggle for freedom, it was always attacked by the Turks and the Austrians. In 1916, it was completely destroyed by the Austrians. At that time, the body of Metropolitan-Prince Petar II (Njegoš) was exhumed, and his remains were given to the metropolitan in Cetinje. It was after the construction of a new Temple at the peak in 1925, that the remains of the Metropolitan-Prince were moved. Vladika Nikolaj was one amongst other bishops who served together with Patriarch Dimitrije (Pavlović), in the presence of King Alexander I of Yugoslavia. During the services, Bishop Nikolaj was seen to be a very wise preacher. His words left an indelible impression on all those present.

Again, across the sea to the USA, 1927

In 1927, at the invitation of the American Yugoslav Society, the Institute of Politics in Williamstown, Massachusetts, and the Carnegie Endowment for International Peace, Bishop Nikolaj once again travelled to the USA, for his third visit. This time, he spent 3 months in the USA, where he spoke at various universities and churches. He also inquired into the progress of Saint Sava's Serbian Orthodox Monastery in Libertyville, Illinois, which was under the direction of the newly-ordained Bishop Mardarije (Uskoković). One of his commitments had been to speak before the Institute of Politics in Williamstown, Massachusetts. A reporter covering the event, wrote :

 His black monk’s robe, his long black beard, and his dark, living eyes, set in an oval Slavic face, gave him 
 an appearance which contrasted as strongly with that of conventionally dressed professors and diplomats as did 
 his views of the common problems of world peace contrast with theirs. His charm and urbanity of manner, the 
 completeness of his grasp upon international problems only emphasized the difference in his thought. [...] 
 Bishop Nikolaj, speaking from the point of view of a civilization in which men still are more important than 
 institutions, points out that peace or war is a matter of the way men think and feel toward each other, and 
 that all other things are only outgrowths of this. The greatest force for affecting men’s attitudes toward 
 each other he believes would be a reunited Christian Church. 
 (‘Living Age’, Vol. 335-6, 1928-1929)  

On his way home to Serbia, Bishop Nikolaj stopped in London, where he stayed for 2 weeks. There, he prophesied that an impending catastrophe was threatening Europe. Although he was not heard, he was nevertheless exhorting all to “Repent, for the Kingdom of Heaven is at hand” (Matthew 3:2). This sort of prophetic statement was repeated many times whilst he served in Yugoslavia.

Return to Ochrid ; writing, 1928

When he returned to Ochrid in 1928, Vladika Nikolaj began writing again. He wrote “Vera Obrazovanih Ljudi” ("The Faith of Educated People"), and “Rat i Biblija” ("War and the Bible"). Then, at the Monastery of Saint Naum, Bishop Nikolaj wrote his remarkable “Ochridski Prolog” ("Prologue from Ochrid"). This unique book of over 1,000 pages was patterned after ancient hagiographical literature which included both brief excerpts, and edifying incidents from the lives of holy men and women, as well as ordinary sinners. Also entitled “Zhitije Svetih” ("The Lives of the Saints"), this text was based upon the daily calendar of Orthodox Saints, usually called "The Synaxarion". Each day also provides a homily and a reflection. In Serbian, there is a also a poem for each day. These poems were written in such a way that they could be easily and popularly sung, and people did, indeed, do so. This work, read in translation as well, has proved to be of great benefit to the Christian development of the multitudes of people (Orthodox and others) who read it regularly. It is available digitally nowadays for private use here. Translated into English in 1985, "The Prologue from Ochrid" has become a spiritual classic to many Christians living in the West. The Bishop of Montenegro, Amphilocije (Radovic), a disciple of Vladika Nikolaj, once said that the only 2 books one needs to digest and put into practice in order to obtain salvation are the Bible and "The Prologue from Ochrid".

In 1929, there were some significant political changes. As a consequence of the assassinations in parliament on 20 June, 1928, King Alexander abolished the constitution and prorogued parliament on 6 January, 1929, and he assumed a personal dictatorship which lasted until his own assassination in 1934. In the same year, 1929, the Communist Party was banned.

After the repose of Patriarch Dimitrije (Pavlović) in 1930, Vladika Nikolaj did not become the successor, but rather, his own diocese was expanded to include the diocese of Bitola. Bitola is a very old settlement which dates to soon after the mission of Saints Cyril and Methodius in the 9th century. "Bitola" is derived from Slavonic, and it means "monastic habitation". Bitola, therefore, began as a monastery. Immediately, Bishop Nikolaj saw to the opening of a public kitchen for the poor, and of an orphanage. In the town of Bitola, there was the Serbian Seminary of Saint John the Theologian. From 1929 to 1934, one of the theology instructors there was the young Hieromonk John Maximovitch, the future archbishop and saint, John. Bishop Nikolaj valued and loved Father John, and he exerted a beneficial influence upon him. More than once, Vladika Nikolaj was heard to say : “If you wish to see a living saint, go to Bitola to Father John”. While he was still in this diocese, Bishop Nikolaj collected funds to construct a new Temple in his home village. He also restored many monasteries and Temples in his diocese.

At Bitola

"The Voice of Orthodoxy", 1930

In early 1930, Bishop Nikolaj participated in the Pan-Orthodox Conference held at the Vatopedi Monastery on the Holy Mountain of Athos. It can be said that Bishop Nikolaj was the "Voice of Orthodoxy" during this time. He was able to lead pious Orthodox Greeks, Serbs, Russians, and Bulgarians to transcend any nationalistic tendencies which might threaten the bond of love and the unity of spirit amongst them. Perhaps more importantly, by his ability to distil the true Holy Orthodox Tradition from all the local Orthodox Church traditions and customs, the venerable bishop was able to present to Western Christians in a precise and comprehensive manner the true and eternal Faith of the One, Holy, Catholic and Apostolic Church. While Vladika Nikolaj was present for a time on the Holy Mountain (Athos), he went to visit the Russian monastery of Saint Panteleimon (as he always did) so that he could visit Starets Silouan. On this occasion, it had been arranged that the monk Sophrony (Sakharov) would be ordained to the Holy Diaconate. This ordination took place in the "Old Russikon", which is a distance of an hour's walk from the main monastery. Father Sophrony recalled that Starets Silouan walked the whole way together with Bishop Nikolaj. Father Sophrony later recalled that Vladika Nikolaj caused some embarrassment to Starets Silouan at the main monastery when Vladika arrived at the monastery's bookshop where Starets Silouan served an obedience at that time. Vladika ordered many books. He asked the starets to help him put all the books into his bag, and the starets had to handle every book. During this process, Starets Silouan pointed to the book of the homilies of Saint Macarius, and he said : "Here is a great Father. His homilies are full of Grace". Then Vladika Nikolaj replied : "Nowadays, there are also Fathers equal to Saint Macarius". Starets Silouan felt extremely uncomfortable since he understood that Vladika had been referring to him.

Early in the 1930s, Bishop Nikolaj (Velimirović) was released from Ochrid, and he was transferred back to his original diocese of Žiča. He returned to the Monastery of Žiča, near Valjevo, and not far from Lelić, his birth-place. Here, in this diocese, he continued to re-construct and construct many Temples and monasteries. At Žiča, he started a movement for the revival of the Serbian Church, which took its inspiration from Saint Sava, the “patron-saint” of Serbia. He seldom gave a sermon without mentioning the saint’s name. Eventually, when he was in exile, he wrote the only substantial biography of Saint Sava.

It has been written that Bishop Nikolaj would almost certainly have ultimately become the patriarch, but for certain political considerations. In 1930, Patriarch Dimitrije fell asleep in the Lord, and Patriarch Varnava V (Rosić) was chosen to succeed him.

Political troubles, 1930s

In 1934, King Alexander I was assassinated in Marseille, France. Political turmoils and tensions increased. There began to be attacks against Orthodox processions. Bishops were injured. During the Milan Stojadinović administration (after 1935, as Prime Minister and Minister of Foreign Affairs of the kingdom), the patriarchate became vacant (after the poisoning of Patriarch Varnava in 1937, and the failed attempt at ratifying a Concordat with the Vatican, also in 1937). Vladyka Nikolaj was the obvious choice to be the successor. However, he was perhaps too greatly identified (in the eyes of some) with the democratic idealism of England and the USA (places he frequently visited). In another direction, it has been suggested that, with his brilliant reputation in Serbia and elsewhere, Bishop Nikolaj could probably have obtained “some good preferment”, had he sided with those in political power. This statement refers to the acquisition and wielding of civil power in secular circles. Vladika Nikolaj, however, did not choose "Mammon" (see Matthew 6:24).

Vladika Nikolaj, 1934

In 1935, Vladika Nikolaj reconstructed the cemetery of the German soldiers who had been killed in Bitola during World War I. The letter and order of recognition that he received from the Germans was later useful in helping him to escape at least some of the future difficulties with incarceration. Nevertheless, this work of Vladika Nikolaj would not have such an ulterior motive or such an outcome in mind. Rather, the reconstruction of such a cemetery would characteristically (for him) have forgiveness of enemies in mind and heart. His relationship with Starets (Saint) Silouan would certainly have such an influence. The following poem "Forgiveness" is evidence of such an influence (which is in harmony both with the Scriptures and the writings of the Fathers.

     Forgiveness
 
 That God may forgive us, let us forgive men.
 We are all on this earth as temporary guests.
 Prolonged fasting and prayer is in vain
 Without forgiveness and true mercy.
 God is the true Physician ; sins are leprosy.
 Whomever God cleanses, God also glorifies.
 Every merciful act of men, God rewards with mercy.
 He who returns sin with sin perishes without mercy.
 Pus is not cleansed by pus from infected wounds,
 Neither is the darkness of the dungeon dispelled by darkness,
 But pure balm heals the festering wound,
 And light disperses the darkness of the dungeon.
 To the seriously wounded, mercy is like a balm;
 As if seeing a torch dispersing the darkness, everyone rejoices in mercy.
 The madman says, ‘I have no need of mercy !’
 But when he is overcome by misery, he cries out for mercy !
 Men bathe in the mercy of God,
 And that mercy of God wakens us to life !
 That God may forgive us, let us forgive men,
 We are all on this earth as temporary guests.
 

Whether Vladika Nikolaj was, or was not identified with the USA and Britain, he was certainly aware of the great dangers of communism. He was concerned with promoting the stability of the Kingdom of Yugoslavia, and he was concerned about Serbia in particular. Vladika Nikolaj strongly promoted the recovery of the traditional and historical spiritual Orthodox Christian foundations of the cultures (we recall that the Serbo-Croatian people were under Muslim Ottoman rule for many centuries). The Kingdom of Yugoslavia was an artificial kingdom which was established after World War I following the Treaty of Versailles. Serbia was incorporated into this kingdom, along with Croatia and Slovenia. By contrast to Vladika Nikolaj's focus, Mr. Stojadinović clearly leaned towards finding secular and civil solutions for the kingdom's stability, and he leaned towards Germany and Italy with this in mind. This inclination of Mr. Stojadinović is very much revealed in the controversies surrounding the attempt to have the "Concordat" ratified, which had been signed in 1935. The signatories were representatives of the Royal Yugoslavian government and of the Vatican (Holy See).

Notwithstanding the fact that Bishop Nikolaj was so active in matters which affected Serbia locally and internationally, he remained first and always a pastor. This is demonstrated by the following comments and photo submitted by a Canadian Serb, Petar Simić. They have to do with a visit by his grandparents in 1936 to Bishop Nikolaj.

 As far as I know, my grandparents didn’t have anything which could be considered as a ‘special relationship’ 
 with Bishop Nikolai.  And that is, I believe, the most beautiful part of the story : the bishop loved people, 
 ‘ordinary people’.  Allow me to express it that way.  My grandparents, although well off, belonged to that 
 category.  Those were ‘the good old times’, when one’s social status did not depend primarily on how much 
 money one had.  It seems to me that they simply paid a visit to His Grace, as they were hoping that he would 
 not be occupied with some extremely important work that couldn’t be postponed.  I don’t even know if they 
 brought some offering for the monastery where His Grace resided at the time (I believe they did, but again, 
 that’s absolutely irrelevant for this story). 
 
 All I know from my mother’s telling is that the bishop received them in his usual welcoming manner, and that 
 he spent almost the whole afternoon with them.  He asked my mother about her last name and when she replied 
 ‘Dačić’ (Дачић), he told her that she should be proud of it.  That was all that she remembered last time she 
 told me about the visit.
 
 My late mother, Dragoslava, aged nine at the time, took this photograph in 1936 in the Žiča Monastery (Жича).  
 His Grace Bishop Nikolaj is with my grandparents, Milisav and Ivanka Dačić.  I still have that camera : Agfa, 
 model Billy-Clack.  

On the photo above : "My late mother, aged nine at the time, took this photograph in 1936 in the Žiča Monastery ("Жича").
His Grace Bishop Nikolaj is with my grandparents, Milisav and Ivanka Dačić. This photo has never been published. I hope it will be useful to you.
I still have that camera : Agfa, model Billy-Clack (see below)".
Petar Simić

This particular family is also in possession of a small monograph entitled "Bishop Nikolai on Shakespeare" ("Владика Николај о Шекспиру"). The book is written in Serbian, but part of it contains one important chapter both in English and Serbian. The title of the chapter is "Shakespeare - the Pananthropos". This chapter is the substance of the eloquent words of Vladika Nikolaj which were delivered in England in 1916, as mentioned previously, and which elicited words of deep appreciation there. Vladika Nikolaj shows his deep respect for both William Shakespeare and for the English people. Indeed, he sees in the "Bard" an understanding and comprehension of human beings, a depth of wisdom and understanding not likely properly appreciated by the majority of the English, or the English-speakers. William Shakespeare nevertheless has profoundly influenced the English spirit. Bishop Nikolaj's words, some of which follow here, reveal this appreciation, together with his explanation of why Slavs so much appreciate Shakespeare as a writer.

 I do not know Shakespeare.  Even I cannot know him.  But he knows me ; he described me, he painted all the 
 secrets of my soul in such a way that in reading him I am finding myself in him.  I may be a man with one 
 principal thought, one feeling, one tone, one colour — even one.  He was multi — and multi.  He never was 
 alone.  His name is Legion.  He is almost the 'Pananthropos'.  
 
 That is the reason why Shakespeare appeals so strongly to us Slavs.  The 'Pananthropos' is our ideal, our 
 dream, our untold longing, our expectation, our confusion.
 
 The English people have remained faithful to the panhuman spirit of Shakespeare.  They are trying to 
 understand everyone in the world, respecting in him — as the Great Poet did — mystically some great 
 principle of the Universe which sends everybody to this life with a secret mission. 
 
 It is difficult to know what is the mission of a man or of a nation and to find out the essential good which 
 they may involve in themselves as the justification of their existence.  'Temeritas est damnare quad 
 nescitas !' [It is rash to condemn what you do not know.] said Seneca.  Yet Shakespeare knew, 
 and the British nation, being educated upon Shakespeare, know also.  Their principle is not to 
 [make] uniform the world, but to multiply their own spirit by learning and understanding all other 
 spirits in order to be just towards all.  Their way is going not towards the 'Superman', but towards 
 the 'Allman' ; not towards Nietzsche, but towards Shakespeare.

Vladika Nikolaj understood that the British had the ability and the desire to understand the multitudes of nations, languages, cultures and people within the British Empire of that day, and to see and nurture the beauty of this cultural mosaic. He credits Shakespeare with being the foundation of what was good about the British Empire, in the context of the above-cited words he wrote. He saw in Shakespeare a Christian world-view that was compatible with his Orthodox world-view. Echoes of Vladika Nikolaj's attitude towards literature may be perceived by former students of the Protopresbyter Alexander Schmemann in his references to literature (especially in lectures).

Attempted concordat with the Vatican, 1935

By definition, "A concordat is an agreement or treaty between the Holy See of the Catholic Church and a sovereign state that deals with the recognition and privileges of the Catholic Church in a particular country and with secular matters that impact on church interests, such as taxation as well as the right of a state to influence the selection of bishops within its territory". The concordat had taken a long time to agree to, and its purpose was to regulate the position of the Roman Catholic minority in the midst of an Orthodox Christian majority, and many other faiths as well. The bishops of the Serbian Church did not agree with this concordat, and they declared that those who would sign this would take themselves out of the Orthodox Church's communion. As it was understood, were this agreement with the Roman Catholics of the Vatican to be ratified, those who were Roman Catholics in the kingdom would be given many privileges and advantages over the Orthodox. The bishops were certain that such an agreement would upset the pre-existing interconfessional equilibrium of the kingdom, and that it would put the Orthodox and other non-Roman Catholics in a difficult and unfavourable position. Indeed, they believed that the concordat's implementation would make the kingdom subject to the Roman Catholic Curia. This potential produced a strong reaction. On 19 July, 1937, there was a Hierarchical Divine Liturgy in the cathedral in Belgrade. During this service, there was a very strong homily preached by Vladika Nikolaj. Led by Patriarch Varnava (Rosić), all the bishops of the Holy Synod, many priests, monks, nuns and seminarians began a procession of protest which left the cathedral and progressed down some avenues of Belgrade. They were joined by tens of thousands (myriads) of others. Riots then broke out, during which much blood was shed, and many died. It was only a few days later that Patriarch Varnava fell asleep in the Lord (by poisoning). After this, riots broke out in other places in the kingdom. There remains to this day a lack of resolution as to the precise cause of death and the identity of any perpetrator.

Rebecca West, in her book "Black Lamb and Grey Falcon", provides some background to this situation. She wrote that as a result of the 1929 Concordat signed between Pope Pius XI and Mussolini, the Slav minority was inadequately protected. The previous, long-standing right to use their native languages in worship was revoked. They were required to use the Roman services. As a result, she wrote (page 99),

 It is, therefore, not sensible to trust the Roman Catholic Croat to like and understand the Orthodox Serb, or 
 even to discourage the artificial hatred that has been worked up between them in the past [...]. In 1937 all the 
 Serbian parts of Yugoslavia were up in arms because the Government had signed a Concordat with Pope Pius which 
 gave the Roman Catholic Church immense advantages over the Orthodox Church : in any town where the Roman 
 Catholics were in an absolute majority over the Serbs all the schools without exception were to be Roman 
 Catholic ; the child of a Roman Catholic mother and an Orthodox father was to be brought up as a Roman Catholic 
 even if the mother were received into the husband's Church ; it was to be far easier for Roman Catholic 
 soldiers to practice their religion than for the Orthodox soldiers, and so on.  The terms were so grossly 
 favourable to the Roman Catholics that the Government made it very difficult for the Serb public or for 
 foreigners to obtain the text of the Concordat.  
 

Indeed, the Croats also seemed not to favour the Concordat, although it is averred that the Roman Catholic Church in Croatia did favour it.

It is to be remembered always that the world-view of the Orthodox Christians and of the Roman Catholics has long been quite different. Moreover, it was not until 1965 that the Roman Catholic attitude was changed, which until then was that the Orthodox must be converted to Roman Catholicism and become subjects of the papacy. Since the Orthodox majority had an advantageous position in the Yugoslav kingdom, and since the Croats (and the Slovenes) objected to this, official recognition of the Yugoslav Kingdom by other countries in Europe was very limited. With regard to the Vatican State, official Vatican recognition had to be achieved by means of a "concordat". However, the concordat could not but consider the Orthodox Serbs to be schismatics who had to be brought into subjection to Rome. The Croatian historian Ivan Mužić wrote that this was precisely the reason why the Vatican welcomed the potential of this concordat. Because of this, Croatian bishops and laymen began as early as 1903 to form political movements such as the Croatian Catholic Movement. When the Serbs had in 1930 become the de facto state Church, the Croats organised a jubilee to celebrate the millennium anniversary of the establishment of the Croatian kingdom under Tomislav. Both the Serbs and the Croats complained of pressure to convert from one to the other. At this very time, 2 Croats came to the fore, and both considered that Serbian nationalism was dangerous for the country's stability. These were Josip B Tito (general secretary of the communist party) and Archbishop Alojzije Stepinac. In addition to this, in response to the Serbian opposition to the concordat, Pope Pius XI openly stated that many would regret rejecting the opportunity of the concordat. At this time, the Croatian nationalist movement "Ustaše" was formed. A Croatian nationalist friar was cited as having stated that the rejection of the concordat had greatly embittered the Roman Catholics. Tensions continued to increase towards the end of the decade. In 1939, the Serbian Church made a jubilee to commemorate the 550th anniversary of the Battle of Kosovo (1389). The Croatian Church began a grand jubilee to commemorate the evangelisation of the Croats in 641. This jubilee, announced in 1939 and begun in 1941, was to last for 9 years, but it ended soon after with the beginning of the war. At the 1939 Serbian celebration, Vladika Nikolaj appealed to the Croats, saying,

 Isn't it better to live together as brothers in our common and free homeland, instead of, divided and 
 weakened, to succumb again to foreign imperial domination ? 

This "foreign imperial domination" referred to the Papacy, and to the fact that the Pope of Rome wields civil authority as a king, and that he has done so for many centuries. The Serbs and the Croats had very different, and generally opposing views regarding their national self-identity and regarding their Christian orientation. Vladika Nikolaj considered Saint Sava to be a historical personage who would foster unity. The Croats perceived the opposite about him.

Serbian revival rooted in the Orthodox Christian Faith, late 1930s

Nevertheless, except for his unwavering opposition to communism, there was very little that could be labelled “political” in Bishop Nikolaj’s service or in his writings. The most that could be said was that he strove to keep Serbia as such “alive” in the new kingdom. Vladika Nikolaj started a movement for the renewal and care of the old Temples, shrines and cemeteries in Macedonia. It had been at his suggestion that the large illustrated volume, "South Slav Monuments", was compiled and then published in London. When he was assigned to be the Bishop of Ochrid, he began that work of restoration which still continues to this day. For instance, the caves of the anchorites on the shores of Lake Ochrid became once more Orthodox Christian cells with lamps burning in them before icons, and monks inhabiting them.

In the years preceding the outbreak of World War II, Bishop Nikolaj continued his campaign for a Serbian revival. This revival was not nationalistic, but rather spiritual and prayerful. He encouraged the Serbs to find themselves authentically as they had for centuries : Orthodox Christians living a Christian life. He instituted what may be called a Society of Prayer. He then renewed the ancient custom of Christians gathering together to visit a friend’s home for prayer, in that way making the living of a Christian life social, rather than individualistic and solitary. This social prayer extended over a large area, and it drew national attention. It was described in the newspapers, and pictures of the benign (and now almost apostolic) countenance of Bishop Nikolaj appeared in the Sunday editions. He became famous.

During the decade of the 1930s, Vladika Nikolaj wrote “Simvoli i Signali” ("Symbols and Signs", 1932) and “Nomologija” ("Nomology", i.e., "The Science of Law", 1940) ; and in 1937 until the outbreak of war in 1941, Vladika Nikolaj began a compilation of his letters entitled “Misionarska Pisma” ("Missionary Letters"). This anthology of hundreds of letters witnessed to the amazing evangelical activity of Bishop Nikolaj.

War, 1939 ; imprisonment, 1941 ; writing ; release, 1945

During World War II, in 1941, as soon as the German forces occupied Yugoslavia, Bishop Nikolaj was arrested by the Nazis in the Monastery of Žiča (which was soon afterwards robbed and ruined), after which he was confined in the Monastery of Ljubostinja. There, on the occasion of mass deaths by firing squad, he reacted, saying : “Is this the German culture, to shoot a hundred innocent Serbs, for one dead German soldier ? The Turks have always proved to be more just”. That massacre has a greater context, and Vladika's response has yet a greater application (and more even than to what is here cited).

Vladika Nikolaj during World War II

In direct response to the communist uprising in July, 1941, the Germans enforced the decree issued by Field Marshal Wilhelm Keitel on 16 September, 1941 (OKW-Befehl Nr. 888/41), which was applicable to all occupied Europe. This was to kill 50 communists for every wounded German soldier, and 100 for each German soldier killed. In this case, the decree was that 100 Serbian civilians would be executed for every German soldier killed, and 50 would be executed for every German soldier wounded. Therefore, when in early October, the Chetniks and Partisans ambushed a column of German soldiers near Gornji Milanovac, and killed 10 and wounded 26 of them, the response was the Kragujevac massacre of 20-21 October, 1941. In this massacre, 2,778 men and boys of Serbian, Jewish and Roma nationality were killed. A division of the volunteers of Dimitrije Ljotić was involved. Dimitrije Ljotić was an ardent anti-Semite, fascist and German collaborationist.

After some time, Vladika Nikolaj was transferred to the Monastery of Vojlovica (near Pančevo) in which he was confined, together with the Serbian Patriarch Gavrilo V (Dožić) of Serbia. More and more, Vladika Nikolaj suffered from weakness in his legs.

Later, both Patriarch Gavrilo V (Dožić) of Serbia and Bishop Nikolaj (Velimirović) were sent to the Dachau concentration camp in Bavaria, Germany, which was at that time the main concentration camp for priests arrested by the Nazis. Both Bishop Nikolaj and Patriarch Gavrilo were held as “special prisoners” (“Ehrenhäftlinge” (“honourable prisoners”) imprisoned in the so-called “Ehrenbunker” (“honourable bunker”) (or “Prominentenbunker”, “celebrities' bunker”) separated from the work-camp area, together with high-ranking Nazi enemy officers and other prominent prisoners whose arrest had been dictated by A Hitler directly. The fact that these persons were segregated does not in any way imply that the special attention was somehow an easier or lighter imprisonment. The special attention can mean extra and more focussed attention upon those condemned directly by the Führer (Leader). In articles regarding this facility, there is mention of the fact that the segregation served to deprive other prisoners of pastoral support, and to promote resentment towards the clergy. In the reports about this facility, there is considerable attention given to Protestant and Roman Catholic clergy, but not to the Orthodox. It is only mentioned that 22 Greek Orthodox clergy died there. Bishop Nikolaj spent 2 years in Dachau. There, he and Patriarch Gavrilo both suffered as did the other prisoners, and he no doubt witnessed the cruel torture practiced there. Vladika Nikolaj attributed his survival of this terrible ordeal to the Mother of God.

Regardless of the suffering, Vladika Nikolaj wrote at this time “Molbeni Kanon i Molitva Presvetoj Bogorodici” (“Petitionary Canon and Prayers to the Most Holy Mother of God”), along with “Tri Molitve u Senci Nemachkih Bajoneta” (“Three Prayers in the Shadow of the German Bayonets”) which reads as a spiritual diary of his captive years.

In August, 1943, the German general Hermann Neubacher became special emissary of the German Foreign Office for Southeastern Europe. From 11 September, 1943, he was also made responsible for Albania. In December, 1944 the patriarch and the bishop were both transferred from Dachau to Slovenia, together with Milan Nedić, the Serbian collaborationist Prime Minister, as the Nazis attempted to make use of Patriarch Gavrilo’s and Bishop Nikolaj’s authority amongst the Serbs, in order to gain allies in the anti-communist movements. At this time, Patriarch Gavrilo testified that both he and Bishop Nikolaj had been treated normally ; however, there are also many claims amongst ecclesiastical sources that they had both suffered abuse and torture in the camps. It is not unusual that those who have thus suffered will not draw attention to the suffering, nor will a monk easily accuse the one inflicting the suffering.

Exile as a refugee, 1945

In 1945, Patriarch Gavrilo (Dožić) and Bishop Nikolaj were moved to Austria, where they were finally liberated by the US 36th Infantry Division in Tyrol. Bishop Nikolaj was physically weakened by these vicissitudes, and he began to look very old and frail. He and Patriarch Gavrilo V were taken to England. Both Patriarch Gavrilo and Bishop Nikolaj were at Westminster Abbey during the baptism of Crown Prince Alexander of Yugoslavia, the son and heir of King Peter II of Yugoslavia. Bishop Nikolaj preached a very moving sermon at the Serbian Chapel in the house in Egerton Gardens (Knightsbridge, London). However, there was now no place for him in England such as there had been during World War I. Patriarch Gavrilo V, being old and ill, returned to what then came to be known as the Socialist Federal Republic of Yugoslavia, where he died soon after his arrival.

Emigration to North America, 1946

Bishop Nikolaj opted to emigrate to the USA instead of returning home to Yugoslavia. Thus, he spent the rest of his life in exile. After recuperating from painful spine and leg problems, Bishop Nikolaj began lecturing, as usual, in various educational institutions.

In June, 1946, he was awarded his final honourary doctoral degree, this one being a Doctorate of Sacred Theology from Columbia University (this was the 5th doctorate). The notation for this degree was : “for demonstrated compassion, holiness and great spiritual strength”.

From 1946 to 1949, Vladika Nikolaj, who was always pastorally concerned about his Serbian people, taught at Saint Sava's Seminary in Libertyville, Illinois.

Understanding the need for American-born Serbians to have an Orthodox catechism in English, he published “The Faith of the Saints” (1949). In 1950, he wrote an essay in English on Orthodox mysticism, “The Universe as Signs and Symbols”, and a book in Serbian entitled “Zemlja Nedodjia” ("The Unattainable Land").

“The Life of Saint Sava”, 1951

In 1951, his last book, written while teaching at Saint Sava's Seminary was “The Life of Saint Sava”. According to the words of the distinguished professor Dr. Veselin Kesich, this book reveals something about Bishop Nikolaj himself in his meditation on the end of Saint Sava’s life : Sava withdrew to his House of Silence in Studenica Monastery, and he offered a prayer to God to let him die in a foreign country. Why did he pray for this ? Bishop Nikolaj considers several reasons : Saint Sava’s protest against political disorder at home, his appeal to the conscience of his people, and his conviction that he would work for their salvation from the outside. These 3 reasons probably influenced the Bishop's decision to go to America and not to return to Yugoslavia after the war. Even so, his immigration to the USA was not easy, and it took some time to be finalised. These words which he wrote about Saint Sava may well be applied to himself, and to a few other notable bishops during the last century :

 The master builder of visible churches, Sava proved to be the unrivalled master builder of human souls, the 
 invisible temples of the Holy Spirit.   

Professor Veselin Kesich wrote more about both Saint Sava and Saint Nikolaj in his introduction to “The Life of Saint Sava” which was published in 1989. He wrote that Saint Nikolaj wrote this “Life of Saint Sava” in a deeply personal manner, at the end of his life, only in English, and obviously after a considerable amount of reflection on the details of his life, and as a result of his personal experience of the saint. Saint Sava's life was shaped by prayer and by care for others. He was at the same time meek and strong. Professor Kesich pointed out the living experience of this paradox : Saint Sava's strength was rooted in meekness. These words may well describe Saint Nikolaj as well. It is the same in Professor Kesich's following words about Saint Sava :

 In St Sava the Serbian people found a truly great expression of their historical destiny as a nation.  Through 
 the centuries his people have looked to him to know the meaning of their past and their destiny.  His 
 greatness was recognized during his life and even more clearly after his death.  The cult of St Sava arose 
 among the Serbian people as a spontaneous response of a people to their shepherd.  They sensed that through 
 his achievement they had emerged as a spiritually unified entity.  

Dr. Veselin Kesich wrote about Saint Nikolaj that he "is undoubtedly one of the most outstanding Church leaders after Saint Sava". He also recalled that

 His majesty and the awe in which people held him is movingly portrayed in Dame Rebecca West's 'Black Lamb and 
 Grey Falcon' (1941), when she describes his handing out red eggs during the Paschal season.

When he mentioned the postwar exile in which Saint Nikolaj voluntarily chose to live, Professor Kesich gave us the clear reason for this choice :

 He chose exile, to serve those who were abandoned, persecuted, weak and poor, who needed their most celebrated 
 spiritual leader, their shepherd.  

Then we are given Saint Nikolaj's warning to the graduating students of Saint Tikhon's Seminary in 1953, warning them about "the temptation of insignificance" :

 The Orthodox Church nowadays plays an insignificant role in the world, [...] where so many millions of 
 Orthodox are oppressed and silenced.  But those who are about to be ordained to the priesthood should not be 
 ashamed of the 'apostolic suffering' of their Church.  They should see those hardships in the light of a 
 larger perspective, the history of the Orthodox Church, which is 'not only apostolic in doctrine but in 
 suffering too'.  Because Christians through their sufferings will draw other men to Christ, there is reason 
 for rejoicing and not for yielding to the temptation of despair at the seeming insignificance and 
 powerlessness of their church.  As Saint Paul wrote : We are treated '[...] as unknown, and yet well known ; 
 as dying, and behold we live ; as chastened, and yet not killed ; as sorrowful, yet always rejoicing ; as 
 poor, yet making many rich ; as having nothing, and yet possessing all things' 
 (2 Corinthians 6:8-10).  

Then Professor Kesich showed the stability and truth of the person of Saint Nikolaj through the perception of an Episcopalian cleric in New York, Canon West (who was also a friend to him). Canon Edward N West had commented about Vladika Nikolaj that "Whether it be a garden party at Buckingham Place or dining with the Archbishop of Canterbury, or watching with detached pleasure while a group of his beloved Serbs were dancing a 'kolo', or comforting a widowed 'popadija', he was always the same beautiful person". He had the gift of "true humility". Professor Kesich, in this introduction, also asked us to pay attention to Vladika Nikolaj's book "The Harvest of the Lord", "which consists of his meditations upon Christ and His victories, His harvests, and which conveys the underlying message not to despair. Although his Church was persecuted and dispersed, he reminds us that Christ was victorious and will always be so".

The following is an extract from Vladika Nikolaj's "The Life of Saint Sava", giving the details of the saint's last moments in this life :

 Finally, the dying saint expressed hearty thanks to the patriarch for his attendance and asked him to leave 
 him alone.  Joachim embraced Sava and went out in a fit of weeping.  Only the Serbian monks, like shadows in a 
 corner of the room, kept the watch over their beloved father.  Sava prayed :  ‘O Lord of my father, how great 
 is Thy power, how sweet Thy love.  Immeasurable have been Thy mercies upon me; how can I measure Thy mercies 
 upon all Thy creatures ?  Verily, there is no darkness for Thine eyes, no perplexity for Thy wisdom, no 
 comparison with Thy holy beauty.  Thou hast guided me from my youth with Thy right hand, and nourished me with 
 the milk and honey of Thy wisdom.  I have been only Thy tool in shepherding one of Thy peoples toward Thy 
 heavenly fold.  O Merciful Lord, bless the people of my father Saint Simeon, and make them great in holiness 
 among nations.  I worship Thee, I praise Thee, O my Lord, for Thou hast fulfilled also my last desire to die 
 in a foreign land ; forgive me my doubts.  All the goods received from Thee I have given to others, and now the 
 last one, my soul, I return to Thy hands.  Be merciful to my sinful soul, O Christ my Lord, and take it to the 
 abode of my father Simeon, through the intercessions of Thy Holy Mother Virgin Mary and of all Thy saints'.
 
 Thereafter, Sava took Holy Communion and then still continued to pray, in a whispering voice, for many persons 
 and nations by name, and for those he had known in the past, and for those unknown to him in the future.  
 (Nikolai Velimirovich, ‘The Life of Saint Sava’ (Crestwood, NY : SVS, 1989), p. 147.)

Bishop Nikolaj and priest

Move to Saint Tikhon's Monastery ; teaching, 1951

During his remaining years in the USA, and despite his health troubles, Bishop Nikolaj continued his missionary work, for which he is considered “An Apostle and Missionary of the New Continent” (in the words of Father Alexander Schmemann).

By 1951, there had developed sharp differences with Bishop Dionisije (Milivojevic) of the Serbian North American diocese, who was beginning to accuse the Serbian Church of collaborating with the communists. In addition, there had existed a long-standing anatgonism between Vladika Nikolaj and Vladika Dionisije, beginning at the time of "Bogomoljacki Pokret" ("The Epiphany Movement"). As a result of these differences, the beloved Bishop Nikolaj moved to Saint Tikhon’s Russian Orthodox Monastery in South Canaan, Pennsylvania. There, he spent the last 5 years of his earthly life. From there, he continued to correspond with and to support the Orthodox Faithful in Yugoslavia, even though that government had declared him to be a traitor. Only Father Justin (Popović) was able to speak openly of him in that country (he was under house-arrest). Father Justin called Vladika Nikolaj the greatest of saints next to Saint Sava.

Vladika Nikolaj served first as a professor and finally, with the death of the former rector, Bishop Jonah, as rector of Saint Tikhon’s Orthodox Theological Seminary and Monastery. In addition, he taught also at Saint Sava’s Seminary in Libertyville, Illinois ; in Saint Vladimir’s Orthodox Theological Seminary (Saint Vladimir’s was at that time in rented quarters in Manhattan, but it is now in Crestwood (Yonkers), New York) ; and at the Holy Trinity Russian Orthodox Seminary and Monastery in Jordanville, New York.

Vladika Nikolaj and students : Prince Tomislav Karadjordjević (left) and (right), Prince Andrej Karadjordjević (brothers of the exiled Yugoslav King Peter II, and sons of assassinated King Alexander the Unifier)

To England ; writing, 1952

Bishop Nikolaj was able to return to England once, in 1952, when he travelled there to sanctify the Temple of Saint Sava in London, an occasion when Serbs in their thousands rallied from the mines and factories of England to the site of this great church in Ladbroke Grove. The sacred edifice was more than completely filled, and the overflow congregation streamed all the way to the London Underground station (several blocks distant), with the voice of Bishop Nikolaj resounding through the air on the loud-speakers. While Vladika was in England, Father Sophrony (Sakharov) went from Paris to London to visit Vladika Nikolaj (because the bishop was unwell at one time). By this time, Father Sophrony had published "The Undistorted Image" about Starets Silouan the Athonite. Father Sophrony asked for Vladika's opinion about this book, because he had received an opinion from Father Justin (Popović) that the writings of Saint Silouan were like those of Saint Symeon the New Theologian. When Vladika heard this, he considered this briefly and prayerfully, and he responded : “No, no. He is greater. His word is healing”.

Publishing ; teaching at Saint Tikhon's Seminary, 1952

Being all things to all people, Bishop Nikolaj published articles in Russian for the God-seekers at Saint Tikhon’s Seminary. His ease and facility with languages was amazing to all. Bishop Nikolaj could read, write, and speak fluently in 7 different languages. In 1952, he also published “Zhetve Gospodnje” ("The Harvests of the Lord") and “Kasijana” (“Cassiana”), a story of a penitent.

In 1953, Vladika wrote “Divan” (“Conversations”), a book on the “Bogomoljci” (“God-pray-ers”) and their miracles. His final book, “Jedini Chovekoljubac” (“The Only Lover of Mankind”) was published posthumously in 1958. Bishop Nikolaj’s final undertaking was writing for the Serbian Bible Institute, which published a series of 7 short tracts on various theological topics : “Christ Died for Us”, “Meditations on Seven Days”, “Angels Our Elder Brethren”, “Seven Petitions”, “Bible and Power”, “Missionary Letters”, and “The Mystery of Touch”.

At Saint Tikhon’s Monastery and Seminary, Vladika Nikolaj spent the last years of his life as a visible example of humility, and he served as a spiritual elder (“staretz”) to the students and to the monks. He lived an unassuming life. He was a bishop, but he lived in a one-bedroom apartment in the South Canaan monastery. When he travelled in the USA or abroad, he lived as unostentatiously as possible, which was consistent with his teachings. His behaviour and example were always of stainless integrity and without blemish.

To the students of the seminary, the old bishop was a loving father-figure whom they would never forget. To the laity and Faithful of the monastery parish, as well as to all who came in contact with the bishop, he was a hierarch (bishop) in whom they saw manifest the Grace of God. To all, he was an example of humility. During his years as an educator at Saint Tikhon’s Seminary, Bishop Nikolaj was seen to be a very unusual person, in that his courses were profoundly simple, informal and very warm. His requirements were very basic : he taught ; you learned ; he corrected.

Perhaps one of the most striking characteristics of his classes was that he taught solely in the English language, at a time when very few courses were taught in that language (and these usually by outside lecturers). This often caused friction with other faculty members, but Bishop Nikolaj held fast to his position, for he knew the importance, for the seminarians, of hearing lectures in their native language. Indeed, without this use of English, much of the subtlety of his teachings would have been lost from memory. The use of English extended even to the monastery Temple, and on most occasions he would preach in that language. Often, the parishioners would complain about this, but his answer to them would be : “You have learned and heard enough. It is time for [the seminarians] to learn something”.

Bishop Nikolaj’s classes, sermons and conversations were always geared to his audience, whether they be students, professors, theologians or simple parishioners, and his vocabulary never extended beyond the comprehension of his hearers. For him, class could be any time. Anything said to him could be turned about and assigned a deeper meaning. In his talk, he would always take elements from conversations in class, or at the dinner table, or with someone as he walked about the grounds, and he would always introduce examples from the Holy Scriptures, relating them to life at hand. For example, one day in class a student mentioned the fact that it was such a terribly dismal day because of the rain. Bishop Nikolaj walked over to the window, looked out, and expounded on the extended dimensions of rain, from Noah until the present time : What is rain ? It is like Christ, who was also sent by the Father from Heaven to water a thirsty earth. Bishop Nikolaj was greatly loved and esteemed by a great number of people.

Vladika Nikolaj

Criticism by some

However, as frequently happens (and usually at some distance in time), people decide that they can see in the words of a person such as Bishop Nikolaj something suspicious or dark and negative. For instance, the social psychologist Jovan Byford and certain others are convinced that certain words and writings of Bishop Nikolaj are pro-Nazi and against the Jews. Nevertheless, despite the anti-Semitism accusations, it is recorded that he protected and helped escape from Nazi-occupied Serbia at least one Jewish family. Ela Trifunović (born Neuheus) wrote to the Serbian Orthodox Church in 2001, and she claimed that she had spent 18 months hiding in the Ljubostinja Monastery where she had been smuggled by Bishop Nikolaj (Velimirović), guarded, and later helped by him to move on with false papers. That Vladika Nikolaj could have written certain things in the 1930s which might appear to be favourable to the German Führer (leader) of the day, must be taken in full context. The Nazi presence was a fact of life at the time. However, the very real threat of communism was also a fact of life. Bishop Nikolaj seemed to be more concerned about the potential negative and dire consequences of communism for the people, should it gain power.

If Vladika Nikolaj had, as is suggested by some, a high opinion of Dimitrije Ljotić, then this, too, could be said to have been influenced by the same threat of communism. Vladika Nikolaj is reported to have spoken of Dimitrije Ljotić as an “ideologue of Serbian nationalism”. It is written that what Vladika meant is that Mr Ljotić was not responsible for the Nazi-occupation of Yugoslavia in 1941. Knowing Mr Ljotić as a Serbian patriot in the past (the Balkan Wars and World War I), there was no reason whatsoever to question his loyalty at a time when chaos was in control. Vladika Nikolaj may have had something positive to say, but any alleged substantial support is simply an exaggeration by the supporters of Mr Ljotić. Although Mr Ljotić seemed to be a deeply religious person (after his own fashion), the Serbian Orthodox Church was always reluctant to show support for his ideas and programmes, either during the World War II, or after the fall of communism. Nevertheless, when his supporters were killed or prosecuted, the Church was present to console where possible and as much as possible.

Despite accusations of collaboration with the Germans which were levelled against him later, during communist times, it is a fact that some of Vladika Nikolaj’s actions and writings were directed against the Germans, who got suspicious of him when he supported the coup in April, 1941. They suspected him of collaborating with the Chetniks, and they formally arrested him and kept him first in the Ljubostinja Monastery in 1941, and then in 1944, in the Dachau concentration camp.

What is most important in any person’s life is not the political and other private opinions, but rather the way in which that person lived a repentant life in Christ. The way of turning away from self-centredness and power-grabbing (the way of the fallen world) to the way of selflessness, humility, lowliness, love for the Lord and love for the other is the way of Christ (see Mark 12:29-31). Vladika Nikolaj’s life bore all the marks of a truly repentant life. He was a Christ-loving shepherd who loved the sheep given to him by Christ to care for and lead into the Kingdom of Heaven. He continues to do this now.

Certain persons try to measure the writings of Bishop Nikolaj by the standards of western scholasticism. For instance, the literary critic Milan Bogdanović claims that everything Bishop Nikolaj wrote after his Ochrid years did nothing more than paraphrase Orthodox canon and dogma. Others have noted that Vladika brought little novelty into Orthodox thought. For an Orthodox writer, this would be considered the highest compliment. An Orthodox writer does not hope to be “original” or “innovative”. An Orthodox writer simply presents what Christians have always and everywhere believed, and tries to help the contemporary person to apply the Gospel to daily life now. In the past and in the present, attempts at “novelty” almost always take the writer and the reader away from the truth about Him who is Truth. Therefore, Vladika Nikolaj is universally recognised and affirmed amongst Orthodox theologians. Metropolitan Amfilohije (Radović) of Montenegro points out that part of Bishop Nikolaj's success lies in his high education, his ability to write well, and his understanding of European culture.

There were repeated attacks and slanders levelled against Vladika Nikolaj by one or another person or by one or another political power. Despite this, the people always were able to recognise in him that the Grace of God was very active, and that this Grace spread through him amongst the people. While he lived, some people were healed of diseases. While he lived, many people considered him to be a holy man. This opinion continued to prosper after his repose, and throughout the following decades. Father Justin (Popović) was one who helped to keep the truth of his memory alive. Other monks and clergy helped to smuggle out to the West many of Vladika Nikolaj's writings.

Vladika Nikolaj (Velimirović)

Repose, 1956

On Sunday, 18 March, 1956, Bishop Nikolaj (Velimirović) fell asleep in the Lord. As related by Abbot Afanasy (Shelepoff) of Saint Tikhon’s, Bishop Nikolaj served the Divine Liturgy in the Monastery on Saturday, 17 March. Father Afanasy said that everything about that Divine Liturgy was unusually beautiful. Following the service, Vladika Nikolaj went to the monks’ dining-room. After giving a short talk, he bowed low, 3 times ; and as he was leaving, he humbly muttered, “Forgive me, brothers”. This was something special, for he had never done that before. He had frequently spoken about wanting to be buried at Saint Tikhon’s Monastery, since he had taught, prayed and served God there. He had lived amongst the monks, and he had said, “It is more natural that I should be buried here”. This, however, would not happen. That Sunday morning, the Priest-monk Vasily (Fillipov) went down to Bishop Nikolaj’s room (cell) at the seminary, and upon knocking at the door, he received no answer. Opening the door, Father Vasily found the bishop dead, stretched out on the floor in a kneeling position. In all probability, he had reposed between 7 and 8 that morning.

When the news of his death had been announced in Belgrade, all the bells of the churches in the city tolled simultaneously. There was grief and agitation, even in public places, and a sense of great personal loss amongst the Serbs. It is unknown what happened in Žiča, at Ochrid, and at Sveti Naum, because of the restrictions of the communist government at that time.

On 19 March, a Memorial Service for the departed hierarch was served by the Serbian Bishop Dionisije (Milivojevic) in the monastery Temple of Saint Tikhon's Monastery. After this, the body of Bishop Nikolaj (Velimirović) was transferred to New York.

Bishop Nikolaj’s body was given an honourable Orthodox Christian funeral service with the serving of the Order of the Burial of a Hierarch in Saint Sava's Serbian Orthodox Cathedral in New York City. Pious Christians from all parts of the world came to hear eulogies in honour of one of the greatest hierarchs of the entire Orthodox Church in the 20th century. From New York City, his honourable body was transferred to Libertyville, Illinois (just north of Chicago), to Saint Sava's Serbian Orthodox Monastery, where more “pomeni” (memorial services) were held. After the funeral, American and Canadian Serbs (Vlastimir Tomić, Petar Bizić, Milan M Karlo, Risto Seslija, Mileta Milanović, Milutin Devrnja, Sava Vujinović, Jovan Bratić), and people of many denominations that he had befriended through the years (Richard Felman, Charles Davis, and other US airmen) followed his hearse to the grave.

On 27 March, 1956, his body was interred on the south side of the monastery Temple, near the tomb of the poet Jovan Dučić.

Grave-marker of Bishop Nikolaj (Velimirovic)

— Bishop of Žiča 1919-1920. Preceded by : Bishop Sava (Barać). Succeeded by : Bishop Jefrem (Bojović).

— Bishop of Ochrid 1920-1931. Preceded by : Bishop Chrystostom (Kavourides).

— Bishop of Ochrid and Bitola 1931-1936. Preceded by : Dioceses merged. Succeeded by : Saint Bishop Platon.

— Bishop of Žiča 1936-1956. Preceded by : Bishop Jefrem (Bojović). Succeeded by : Bishop German (Đorić).

Vladika Nikolaj

Sanctity

Later, (Saint) Justin Popovich, a disciple of Vladika Nikolaj, wrote these words in 1961, at the 5th anniversary of Vladika Nikolaj’s repose in the Lord :

 Thank you, Lord — in him we have a new Apostle !  
 Thank you, Lord — in him we have a new Evangelist !  
 Thank you, Lord — in him we have a new Confessor !  
 Thank you, Lord — in him we have a new Martyr !  
 Thank you, Lord — in him we have a new Saint ! 

It was in 1987 that Bishop Amphilokhije of Montenegro and the Littoral served the Divine Liturgy for the first time with an icon and hymns for Saint Nikolaj. This was a local glorification by several bishops (including Bishop Jovan, the nephew of Saint Nikolaj) before the official glorification would come.

The only apparent regret of Bishop Nikolaj in his latter years was that he was not likely to be buried in the earth of his beloved Serbia. His wish, however, did come true with the fall of communism. His body was ultimately exhumed and re-buried in his home town of Lelić on 12 May, 1991, next to his parents and his nephew, Bishop Jovan (Velimirović). More than 30,000 people had arrived for this service. It was in this year, sadly, that the civil war with the Croats began. However, by this year, the Church had arrived at an excellent relationship with the government in Serbia, and it was near the beginning of the years of the renaissance of the Church in Serbia. The impossible had, in the Lord, become possible.

The following words describe well how people regard Saint Nikolaj :

 For all his scholarly learning, Bishop Nikolai never lost touch with the childlike simplicity of his Serbian 
 soul, and it is this that makes his works so preciously unique.  They reach into the heart, mind, and soul of 
 every human being who thirsts for God and hungers for what matters in the eyes of eternity.  
 
 Steeped in Christlike love and humility, but tempered by the tempestuous trials and tribulations endured by 
 the Serbian people over the centuries, the colossal spiritual figure of Bishop Nikolai has dominated the realm 
 of Serbian Orthodox spirituality in the twentieth century
 (Back cover of ‘The Faith of the Chosen People’ in “A Treasury of Serbian Orthodox Spirituality”, vol. 2).

The following is an extract from the OCA web-site's “Lives of the Saints” :

 Though he was a native of Serbia, Saint Nikolai has a universal significance for Orthodox Christians 
 in all countries. He was like a candle set upon a candlestick giving light to all (Matthew 5:15).  
 A spiritual guide and teacher with a magnetic personality, he attracted many people to himself.  He also 
 loved them, seeing the image of God in each person he met.  He had a special love for children, who 
 hastened to receive his blessing whenever they saw him in the street.
 
 He was a man of compunctionate prayer, and possessed the gift of tears which purify the soul 
 (Saint John Climacus, LADDER, Step 7).  He was a true pastor to his flock, protecting them from spiritual 
 wolves, and guiding them on the path to salvation.  He has left behind many soul-profiting writings which 
 proclaim the truth of Christ to modern man.  In them he exhorts people to love God, and to live a life of 
 virtue and holiness.  May we also be found worthy of the Kingdom of Heaven through the prayers of Saint Nikolai, 
 and by the Grace of our Lord Jesus Christ, to Whom be glory forever.  Amen. 

Glorification, 2003

On 19 May, 2003, the Holy Assembly of Bishops of the Serbian Orthodox Church officially recognised Bishop Nikolaj (Velimirović) of Ochrid and Žiča to be a saint, and decided to include him into the calendar of saints of Holy Orthodox Church (on 18 March and 19 May). Saint Nikolaj's perpetual concern was that the Serbian people (and especially the civil leadership) keep the Lord first in their lives, and that they live in His love.

Saint Bishop Nikolaj (Velimirović) is often referred to as Serbia’s New Chrysostom. Saint John (Maximovitch), who had been a young instructor at a seminary in Bishop Nikolaj’s diocese of Ochrid, called him “a great saint and Chrysostom of our day [whose] significance for Orthodoxy in our time can be compared only with that of Metropolitan Antony (Khrapovitsky). [...] They were both universal teachers of the Orthodox Church”.

Feast-days

Saint Nikolaj (Velimirović) is commemorated on 5/18 March (the day of his repose).

He is commemorated also on 6/19 May (the day of his glorification).

Tropar Tone 8 (Repose)

O Holy Hierarch, Confessor Nikolai,

while loving your homeland, you sojourned abroad as a patriot

so as to secure aid for the suffering children of God in Serbia.

As a new Chrysostom, you preached on earth to those in darkness.

You proclaimed to them our Foundation Stone, Christ the Lord,

and the eternal homeland of the Kingdom of God.

As a new Chrysostom, you preached to those in darkness

our Foundation Stone, Christ the Lord, in the eternal homeland of the Kingdom of God.

Your pastoral love for all was purified when you were imprisoned by the godless.

This demonstrated your commitment to the Truth, and to your people.

Thus, O holy hierarch, you received the crown of eternal life.

Tropar Tone 8

O Holy Hierarch, Father Nikolai,

you were a teacher in North America, and you are the glory of the Serbian people.

O golden-tongued preacher, you proclaim the Risen Christ.

You are an everlasting guide of the Cross-bearing Serbian people.

O resounding harp of the Holy Spirit, and dear to ascetics who rejoice in you,

glory and gladness of the holy priesthood,

teacher of repentance, master for all nations,

you guide those in the army of Christ as they pray to God.

With all the saints, entreat the only Lover of Mankind

to give us peace and joy in His Heavenly Kingdom.

Kontak Tone 3 (Repose)

Born at Lelich in Serbia, O Holy Hierarch, Father Nikolai,

you served as archpastor at the Temple of Saint Nahum in Ochrid.

Taking your place on the throne of Saint Sava at Zhicha,

you taught the people of God, and you enlightened them with the Gospel.

You brought people to repentance and the love of Christ our God,

and for Him, you endured suffering at Dachau.

We glorify you, a new Saint Nicholas, well-pleasing to God.

Reflections :

Upon the repose of Starets Silouan in 1938, Vladika Nikolaj wrote an obituary about the starets (who would be glorified in future years). This obituary could just as well be used to refer to him and his own life. After outlining many details and after calling the starets a man of great love, and after giving many examples, he continued :

 There is only one thing to be said about this marvellous monk — that he was a soul filled with sweetness.  I 
 am not the only one to have felt this sweetness — every other pilgrim to Mt. Athos who encountered him felt 
 the same [...].  He could speak of God's measureless love for mankind, and bring sinners to judge themselves 
 severely [...].  This admirable ascetic was a simple monk but rich in love for God and his neighbour [...].  And 
 for me, too, Father Silouan was of great spiritual help.  I would feel myself fortified by his prayers.  On 
 each of my visits to the Holy Mountain I would make haste to see him [...].  There is much, much more that I 
 heard either from Father Silouan himself or about him from other people.  But who could put it all together 
 and write it all down ? The book of his life is adorned with pearls of wisdom and the gold of love.  It is an 
 immense and imperishable book.  Now it is closed and submitted by the hands of his guardian angel to the 
 eternal and righteous Judge.  And the eternal and righteous Judge will say to the soul who so loved Him on 
 earth, 'Enter into the joy of Your Lord, My true and faithful servant, Silouan' (see Matthew 25:21, 23). 

The following prayer, “Lord, Bless My Enemies” by Saint Nikolaj, is prayer LXXV of "Prayers by the Lake". It expresses his experience in life, in service, in prison. It expresses who he is. It reveals also his relationship with Saint Silouan whose teaching is evident in this prayer :

 Bless my enemies, O Lord.  Even I bless them and do not curse them.
 Enemies have driven me into Your embrace more than friends have.  
 Friends have bound me to earth, enemies have loosed me from earth and have 
 demolished all my aspirations in the world.
 Enemies have made me a stranger in worldly realms and an extraneous inhabitant of the world.  
 Just as a hunted animal finds safer shelter than an unhunted animal does, so have I, persecuted by enemies, 
 found the safest sanctuary, having ensconced myself beneath Your tabernacle, where neither 
 friends nor enemies can slay my soul.  
 
 Bless my enemies, O Lord.  Even I bless them and do not curse them.
 They, rather than I, have confessed my sins before the world.
 They have flagellated me, whenever I have hesitated to flagellate myself.
 They have tormented me, whenever I have tried to flee torments.
 They have scolded me, whenever I have flattered myself.
 They have spat upon me, whenever I have filled myself with arrogance.
 
 Bless my enemies, O Lord.  Even I bless them and do not curse them.
 Whenever I have made myself wise, they have called me foolish.
 Whenever I have made myself mighty, they have mocked me as though I were a dwarf.
 Whenever I have wanted to lead people, they have shoved me into the background.
 Whenever I have rushed to enrich myself, they have prevented me with an iron hand.
 Whenever I thought that I would sleep peacefully, they have wakened me from sleep.
 Whenever I have tried to build a home for a long and tranquil life, they have demolished it and driven me out.
 Truly, enemies have cut me loose from the world and have stretched out my hands to the hem of Your garment.
 
 Bless my enemies, O Lord.  Even I bless them and do not curse them.
 Bless them and multiply them ; multiply them and make them even more bitterly against me –
 so that my fleeing to You may have no return ;
 so that all hope in men may be scattered like cobwebs ;
 so that absolute serenity may begin to reign in my soul ;
 so that my heart may become the grave of my two evil twins: arrogance and anger ;
 so that I might amass all my treasure in heaven ;
 ah, so that I may for once be freed from self-deception, which has entangled me in the dreadful web of illusory life.
 Enemies have taught me to know – what hardly anyone knows – that a person has no enemies in the world except himself.
 One hates his enemies only when he fails to realize that they are not enemies, but cruel friends.
 It is truly difficult for me to say who has done me more good and who has done me more evil in the world : friends or enemies.
 Therefore bless, O Lord, both my friends and my enemies.
 A slave curses enemies, for he does not understand.
 But a son blesses them, for he understands.  
 For a son knows that his enemies cannot touch his life.  
 Therefore he freely steps among them and prays to God for them.
 
 Bless my enemies, O Lord. Even I bless them and do not curse them.
 Amen.

Several reflections by Saint Nikolaj :

 It is natural for a sensible man always to seek the causes of his suffering first in himself, and for the 
 foolish constantly to accuse others.  The sensible man remembers all his sins from childhood onwards ; he 
 remembers them with the fear of God and with the expectation of suffering for his sins ; and so, when suffering 
 does fall on him, through either his friends or his enemies, from men or from evil spirits, either sooner or 
 later, he at once knows the causes of his suffering, for he knows and remembers his sins. The foolish man, 
 though, is forgetful, and forgets all his unrighteousness; so, when suffering falls on him, he writhes in 
 torment and asks in amazement why he has a headache, why he should lose all his money or why his children 
 should die. And, in his foolishness and fury, he will point his finger at every being on earth and in heaven, 
 as at the one responsible for his suffering, before pointing the finger at himself – the one really 
 responsible for it.  
 — Saint Nikolaj Velimirović, ‘The Third Sunday After Easter : The Gospel on the Miracle at Bethesda (John 5:1-16)’ 
 in “Homilies (Volume 1) : Commentary on the Gospel Readings for Great Feasts and Sundays Throughout the Year”.
 
 Repentance is the abandoning of all false paths that have been trodden by men’s feet, and men’s thoughts and 
 desires, and a return to the new path : Christ’s path.  But how can a sinful man repent unless he, in his heart, 
 meets with the Lord and knows his own shame ? Before little Zacchaeus saw the Lord with his eyes, he met Him in 
 his heart and was ashamed of all his ways. 
 — Saint Nikolaj Velimirović, ‘The Thirty-Second Sunday After Pentecost : The Gospel on Repentant Zacchaeus (Luke 19:1-10)’ 
 in “Homilies (Volume II) : Sundays after Pentecost”.

 The Lord said : ‘Verily I say unto you, inasmuch as ye have done it unto one of the least of these My brethren, 
 ye have done it unto Me’ (Matthew 25:40).  
 
 Similar things happen in almsgiving and in Holy Communion. In Holy Communion we receive the Living Lord Christ 
 Himself, in the form of bread and wine ; in almsgiving we give to the Living Lord Christ Himself, in the form 
 of the poor and needy.  A certain man in Constantinople was unusually merciful.  Walking along the streets of 
 the city, he would press his gift into the hands of the poor and hurry onward, so he would not hear their 
 gratitude or be recognized.  When a friend of his asked how he had become so merciful, he replied : ‘Once in 
 church I heard a priest say that whoever gives to the poor, gives into the hands of Christ Himself. I didn’t 
 believe it, for I thought, ‘How can this be, when Christ is in heaven ?’ However, I was on my way home one day 
 and I saw a poor man begging, and the face of Christ shone above his head ! Just then a passerby gave the 
 beggar a piece of bread, and I saw the Lord extend His hand, take the bread, and bless the donor.  From then 
 on, I have always seen Christ’s face shining above the beggars.  Therefore, with great fear I perform as much 
 charity as I can’. 
 — Saint Nikolaj Velimirović, ‘Reflection for September 18’ in “The Prologue of Ohrid (Volume II)”. 

A Prayer for Children, by Bishop Nikolaj Velimirović :

 O All-plenteous Lord Jesus Christ, who were once even Yourself a child and who used to love and bless 
 children, have mercy upon the children of our time and save them — so that unbaptised children may be 
 baptised, and so that baptised children may be strengthened in their faith in You, who are Truth eternal, and 
 in their love for You, who are Love ineffable.
 
 Save, O Lord, those children whom unbelieving parents corrupt with atheism and turn away from You, their only 
 Saviour and salvation.

Writings

Partial bibliography of writings by Saint Nikolaj available in English in alphabetical order :

“The Agony of the Church” (1917).

“Akathist to Jesus Conqueror of Death” (1923) ; [reprinted] (Safford, AZ : St. Paisius Monastery, 2009) ASIN : B00AUN8HXE.

“Beyond Sin and Death” (1914).

“Bless My Enemies, O Lord”.

“Cassiana - the Science on Love” (1952) ; [reprinted with the title “Kassiana : Lessons in Divine and Christian Love”] (Seattle : St. Nektarios Press, 1995).

“The Chinese Martyrs”.

“The Faith of Educated People” (1928).

‘The Faith of the Chosen People’, vol. 2 in “A Treasury of Serbian Orthodox Spirituality” (Grayslake, IL : Serbian Orthodox Metropolitanate of New Gracanica, 1988).

“The Faith of the Saints” (1949) (a Catechism by Saint Bishop Nikolai Velimirovich) ; [reprinted] (Pendragon Publishing Inc., 2005), ISBN-10 : 1932965063.

“The First Gods Law and the Pyramid of Paradise” (1959) [published posthumously].

"The Heavenly Liturgy" ("Nebeska Liturgija") [a poem translated by Gregory Allard Dragan Petrovic]

“Homilies”, volumes I and II (1925) [reprinted by Lazarica Press, 1996/1998 & St. Tikhon’s Monastery Press].

Homily on the Sunday of Orthodoxy

“Emmanuel : The Secrets of Heaven and Earth – Wonderful Experiences from Both Worlds” (1937).

“The Life of Saint Sava” (Crestwood, NY : St Vladimir’s Seminary Press, 2013). ISBN 13 : 978-0881410655. ISBN : 0881410659. [“Zivot Sv. Save”, 1951, original Serbian language version.

“Little Missionary, 1934-1938”.

“Miracles of God”

“Missionary Letters of Saint Nikolai Velimirovic”, 3 vols. (Grayslake, IL : Serbian Orthodox Metropolitanate of New Gracanica, 2008/2012), vol. 1, ASIN : B002Z2YS0Y ; vol. 2, ASIN : B002Z384WG ; vol. 3, ISBN-10 : 0983494509.

‘The Mystery and Meaning of the Battle of Kosovo’, vol. 3 in “A Treasury of Serbian Orthodox Spirituality” (Grayslake, IL : Serbian Orthodox Metropolitanate of New Gracanica, 1989).

“The New Ideal in Education” (1916).

“The Only Lover of Mankind” (1958) [published posthumously].

“Orations on the Universal Man” (1920).

“The Orthodox Church in America and its Future”. See also.

‘Prayers by the Lake’, vol. 5 in “A Treasury of Serbian Orthodox Spirituality” (Grayslake, IL : Serbian Orthodox Metropolitanate of New Gracanica, 1989).

“The Prologue from Ochrid” (1926) (reprinted in 2 vols.) (Alhambra, CA : Sebastian Press, 2008).

"The Prologue for Every Day".

“The Religion of Njegos” [Serbian language edition] (Belgrade : GLAC Printing, 1969). ASIN : B004WE21ZM.

“The Religious Spirit of the Slavs” (1916).

“Serbia in Light and Darkness” (1916).

‘The Serbian People as a Servant of God’, vol. 1 in “A Treasury of Serbian Orthodox Spirituality” (Grayslake, IL : Serbian Orthodox Metropolitanate of New Gracanica, 1988).

“The Significance of Epiphany Water”

“Words under the Mount”.

“The Spiritual Rebirth of Europe” (1917).

‘The Struggle for Faith’, vol. 4 in “A Treasury of Serbian Orthodox Spirituality” (Grayslake, IL : Serbian Orthodox Metropolitanate of New Gracanica, 1988).

“Thoughts on Good and Evil” (1923).

“The Universe as Symbols & Signs : An Essay on Mysticism in the Eastern Church” (1932) ; [reprinted] (South Canaan, PA : St. Tikhon’s Press, 2010).

“War and the Bible” (1931).

“Why are Vigil Lamps lit before Icons ?”

‘What is the Meaning of the Person of Ghandi the Indian ?’ (a letter to the British noble Charles B) on “Mystagogy”, 2010.

Another list of writings by Saint Nikolaj (with a link to an English translation of each) is available here.

Partial bibliography of writings by Saint Nikolaj available in other languages :

“Französisch-slavische Kämpfe in der Bocca di Cattaro 1806-1814” (German edition, 1910) [ “The French-Slavic War at the Bay of Kotor 1806-1814”].

“Моје успомене из Боке” (1904). . [“My Memories from Boka”]

“Indijska pisma”. [“Indian Letters”]

“Iznad istoka i zapada”. [“Above East and West”]

“Izabrana dela svetog Nikolaja Velimirovića”. [“Selected Works of Saint Nikolaj Velimirovic”]

“Молитве на језеру” (1922). [“Prayers by the Lake”]

“Religion Njegoseva” [Serbian language edition] (Belgrade : GLAC Printing, 1969). ASIN : B004WE21ZM. [“The Religion of Njegos”]

“Теодул” [Serbian] (1942). [“Theodulus”, or “Servant of God”]

“Through the Prison Window” (audiotape in Serbian)

“Vera svetih”. [“The Faith of the Saints”]

“Читанка о Светоме краљу Јовану Владимиру”. [“Holy Prince Vladimir : Baptiser of the Russians”]

“Zivot Sv. Save” (1951) [original Serbian version]. [“Life of Saint Sava the Serbian”]

References

‘Life of Bishop Nicholai (Velimirovich)’ in “Portraits of American Saints”, Compiled and edited by George A. Gray and Jan V. Bear (Los Angeles, CA : Diocese of the West of The Orthodox Church in America, 1994), pp. 74-77.

Wikipedia biography

Orthodoxwiki biography

"Mystagogy" biography

OCA Biography of Saint Nikolaj (Velimirovič) and Troparions

Orthodox Information biography

Biography of Saint Nikolaj (Velimirovič) and Troparions

“Life of Saint Nikolai Velimirovich, The New Chrysostom, Bishop of Ochrid and Zhicha”

(Radosavljevic), Artemije, Bishop of Raska-Prizren, “Life of Saint Vladika Nikolaj the Serbian”

Additional information :

The complete works of Saint Nikolaj Velimirovič have been published in 23 volumes by the publishing house Glas Crkve in Valjevo (Serbia).

Bear, Jan V, & Gray, George A, eds., “Portraits of American Saints” (Los Angeles : Diocese of the West, OCA , 1994). ASIN : B000JC5QDK.

Biling, M., ‘The Emergence of antisemitic Conspiracy Theories in Yugoslavia during the War with NATO’, in “Sociology”, vol. XLVII, no. 4 (2005), no. 4, pp. 307 ff.

Bogdanovic, M., “Knjizevene Kritike I” (Beograd, 1931), p. 78. [“Book Review I”, (Belgrade, 1931].

Byford, J T, ‘Canonisation of Bishop Nikolaj Velimirović and the Legitimisation of religious Anti-Semitism in contemporary Serbian Society’, in “East European Perspectives”, vol. 6, no. 3 (2004).

Byford, J T, “Canonizing the ‘Prophet’ of Antisemitism: the Apotheosis of Bishop Nikolaj Velimirović and the Legitimation of religious Anti-semitism in contemporary Serbian Society” in “RFE/RL Report”, vol. 6, no. 4 (2004).

Byford, J, “Denial and Repression of Antisemitism: Post-communist Remembrance of the Serbian Bishop Nikolaj Velimirović” (Central European University Press, 2008), p. 47.

Byford, J, ‘Distinguishing ”Anti-Judaism” from “Antisemitism” : Recent Championing of Serbian Bishop Nikolaj Velimirović’, in “Religion, State and Society”, vol. 34, no. 1 (2006), pp. 7–31.

Byford, J, ‘From “Traitor” to “Saint” in Public Memory : the Case of Serbian Bishop Nikolaj Velimirovic’ in “Analysis of Trends in Antisemitism series (ACTA)”, no. 22, p. 6 (Jerusalem : The Hebrew University of Jerusalem, 2006).

Byford, J, “Potiskivanje i poricanje antisemtizma”, [“Denial and Repression of Anti-Semitism” Helsinski odbor za ljudska prava [Helsinki Committee for Human Rights] (Beograd, Ogledi), Br. 6, p.31. [Belgrade : Views), no. 6, pp. 31 & 33.]

Byford, J, ‘Ratne godine u zatočeništvu’ [‘Captivity during the War’] in “Teorija Zevere : Srbija protiv ‘novog svetskog poretka’” [“Conspiracy Theory: Serbia vs. the New World Order] (Belgrade : BG Centre, 2006), p. 78.

Cohen, Philip, & Riesman, D, “Serbia's Secret War: Propaganda and the Deceit of History” (College Station, TX : Texas A&M University Press, 1997), pp. 21, 58-60, 105-107. ISBN : 978-0-89096-760-7.

David, F, “Puzeci i otvoreni antisemitizam” [“Hidden and open Anti-semitism”] (24 March, 2005) B 92.

Djordjevic, M, ‘Povratak propovednika’ [‘The Return of the Preacher’], in “Republika”, nos. 143-144, (July 1996).

Dožić, Gavrilo, “Memoari patrijarha srpskog Gavrila” [“Memoirs of the Serbian Patriarch Gavrilo”] (Beograd : Sfairos, 1990).

Hainsworth, Kaleeg, “An Altar in the Wilderness” (Victoria, BC : Rocky Mountain Books, 2014). ISBN : 978-77160-036-1.

Hieromonk Makarios, “The Synaxarion” (Mount Athos, Greece : Holy Monastery of Simonos Petra, 2008), vol. 7, pp. 139-143 for Saint Nikolaj Velimirović. ISBN : 978-960-518-306-6.

Janković, M, “Vladika Nikolaj: život, misao i delo”, [“Bishop Nikolaj : his Life, Thought and Work”], 3 vols. (Valjevo : Eparhija Šabačko–Valjevska, 2002).

Jevtić, A, ‘Kosovska misao i opredeljenje Episkopa Nikolaja’ [‘Bishop Nikolaj’s Definition of Kosovo Thought’] in “Glas crkve” [“The Voice of the Church”], no. 3 (1988), p. 24.

Jevtic, A, ed., “Свети Владика Николај Охридски и Жички” [Holy Bishop Nikolaj of Ohrid and Žiča] (Kraljevo : Holy Žiča Monastery, 2003).

Kesich, Dr Veselin, ‘Introduction : St Sava and Bishop Nicholas’ to N Velimirovich’s “Life of St Sava” (Crestwood, NY : SVS Press, 2013). ISBN 10 : 0881410659. ISBN 13 : 978-0881410655.

Kesich, Dr Veselin, ‘Bishop Nicholai Velimirovich’ in “St Vladimir’s Theological Quarterly”, vol. 1, no. 1 (1957), pp. 31-32.

Kostić, B, “Za Istoriju Naših Dana : Odlomci iz zapisa za vreme okupacije” [“For the History of our Days : Extracts from a Diary at the Time of the Occupation”] (Beograd : Nova Iskra, 1991).

Kostic, B, ‘Sporno slovo u crkvenom kalendaru’ [‘Questionable Name on the Church Calendar’], in “Vreme” [“Time”], no. 647 (29 May, 2003).

Larchet, Dr. Jean-Claude, "La vie et l’œuvre de Saint Nicolas de Zitcha" ["The Life and Work of Saint Nikolaj of Zhitcha"]. [Conférence donnée à l’Institut de théologie orthodoxe Saint-Serge, Paris, le 5 mars 2005, dans le cadre de la présentation du livre de Mgr Nicolas Vélimirovitch (Saint Nicolas de Zitcha), “Prières sur le lac” (Editions L’Age d’Homme, 2004)].

Lazovic, K, “Antisemitism as a Contest of the Other”.

Lebl, A, “Antisemitizam u Srbiji” [“Anti-Semitism in Serbia”] on the web-site Hereticus, (2007). [wrong link]

Leisner, Karl, “Priesterweihe und Primiz im KZ Dachau” (“Priesthood and Priests in Dachau Concentration Camp”) (Münster, Germany : LIT Verlag, 2004), p.183. ISBN 10 : 3825872777, ISBN 13 : 9783825872779.

Maksimović, Vladimir, ‘Nationalism of Saint Sava’, in “Collected Works of Nikolaj Velimirović” (Belgrade, 1996), page 36.

Martić, M, ‘Dimitrije Ljotić and the Yugoslav National Movement Zbor, 1935-1945’ in “East European Quarterly”, vol. 16, no. 2 (Summer 1980), pp. 219-239.

Milanovich, Bujadin, "Vladika Nikolaj O Shekspiru" [“Vladike Nikolaj about Shakespeare”] (Beograd : Srpska Evrioa, 1995), pp. 90-103. [(Belgrade : Serbian Evrioa {Europe}, 1995)].

Pavlovich, Paul, “The History of the Serbian Orthodox Church” (Serbian Heritage Books, 1989). ISBN-10: 096913312X, ISBN-13: 978-0969133124.

Popov, N, ‘Srpski populizam od marginalne do dominantne pojave’ [‘Serbian Populism from a marginal to a dominant Phenomenon’], in “Vreme” [“Time”], no. 133 (1993), pp. 1-35.

Radić, R., “Država i verske zajednice 1945-1970” [“State and Religious Communities 1945-1970”] (Beograd : Institut za noviju istoriju Srbije, 1970) [Belgrade : Institute for the New History of Serbia, 1970], p. 80.

(Radosavljević), Bishop Artemije, “The New Chrysostom, Bishop Nikolaj (Velimirović)” (South Canaan, PA : Saint Tikhon’s Seminary Press, 2011).

Radvovic, A, ‘Bogocovjecanski etos Valdike Nikolaja’ [‘The God-given Spirit of Vladika Nikolaj’] in “Sveti Valdika Nikolaj Ohridski i Zicki” [Saint Vladika Nikolaj of Ohrid and Žiča] by A Jevtic, (Kraljevo, Žiča, 2003).

Rogich, Priest Daniel, “Serbian Patericon : Saints of the Serbian Orthodox Church”, reprinted in “The Orthodox Word” no. 171 (1993), pp. 161-183. ISBN 10 : 0938635751, ISBN 13 : 978-0938635758.

(Sakharov), Archimandrite Sophrony, "Saint Silouan the Athonite" (Essex, UK : Stavropegic Monastery of St John the Baptist, 1991).

Samardzic, P, “Episkop Nikolaj i Novi zavet o Jevrejima” [Bishop Nikolaj and the New Testament on the Jews”] (Belgrade : Hriscanska misao, 2004). [Belgrade : Christian Thought, 2004].

Sejdinovic, Nedim, “Antisemitizam u Srbiji: od Vozda, preko Nikolaja, do Grafita” (26 March 2005). (“Anti-Semitism in Serbia from Vozd through Nikolaj to graffiti”).

Sekelj, Laslo, ‘Antisemitism and Jewish Identity in Serbia after the 1991 Collapse of the Yugoslav State’ in “Analysis of Current Trends in Antisemitism (ACTA), no. 12 (Jerusalem : Centre for the Study of Anti-Semitism at the Hebrew University, 1997).

Subotic, D, “Episkop Nikolaj i Pravoslavni Bogomoljacki Pokret” [“Bishop Nikolaj and the Orthodox Epiphany Movement” (Beograd : Nova Iskra, 1996) [(Belgrade : New Iscra, 1996)] p. 195 ff.

Subotic, D, ‘Pravoslavlje izmedju Istoka i Zapada u bogoslovnoj misli Nikolaja Velimirovica i Justina Popovica’ [‘Orthodoxy between East and West in the Religious Thought of Nikolaj Velimirovic and Justin Popovic’] in G Zivkovic. ed., "Covek i Crkva u Vrtlogu Krize : Sta nam nudi pravoslavlje danas ?" [Man and Church in the Vortex of Crisis : What can Orthodoxy offer us Today ?’] (Valjevo: Glas Crkve, 1993).

Tomanic, Milorad, “Srpska crkva u ratu i ratovi u njoj” [“The Serbian Church in War and the Wars in It”] (Belgrade : Media Bookstore Krug, 2001), p. 44. ISBN 10 : 8683523012, ISBN 13 : 978-8683523016.

West, Rebecca, introduction by Geoff Dyer, "Black Lamb and Grey Falcon: A Journey Through Yugoslavia" (Edinburgh, 2006. First published 1941). ISBN 978-1-84195-787-6.

(Zacharou), Archimandrite Zacharias, "The Enlargement of the Heart" (Dalton, PA : Mount Thabor Publishing, 2012).

All American Saints Icon

“Antisemitizam, posledica velikodrzavnog projekta”. Helsinski odbor za ljudska prava. [“Anti-Semitism : a State Project” (Helsinki Committee for Human Rights in Serbia, 2005)

‘Bishop Nikolai Velimirovich Serbia’s New Chrysostom’, article in the online journal “Orthodox America”.

Wikipedia article about the 1935 Concordat in "Catholic Church in Serbia"

Chinese translation project of “The Prologue”

Dictatorship of 6 January, 1929, of King Alexander I of Yugoslavia

“Documentary about Saint Nikolaj Velimirovic” [in Serbian, with Romanian subtitles]

Ela Trifunović Youtube interview

Ela Trifunović Youtube interview about Vladika Nikolaj

“Glasnik Pravoslavne Crkve” [“Orthodox Church Messenger”] (July 1946), pp. 66, 67.

“Life of St. Nikolai Velimirovich : The New Chrysostom, Bishop of Ochrid and Zhicha”.

List of American Saints at Orthodoxwiki web-site

Orthodox Research Institute : "The Serbian Orthodox Church in the USA and Canada History" (Bishop Dionisije)

OCA article about All Saints of North America

Orthodoxwiki article about the Orthodox Church of Serbia

Orthodoxwiki article about the Serbian Orthodox Church in North and South America

Patriarch German : accusations of communist collaboration ; schisms ; revitalisation

“Report on Antisemitism” (Belgrade : Helsinki Committee for Human Rights in Serbia, 2001).

'Response to Slanders against St. Nikolaj Velimirovich and St. Justin Popovich' in "Mystagogy"

‘Sveštenici u koncentracionom logoru Dahau’ [‘The Priests at the Dachau Concentration Camp’] in “Glasnik Srpske pravoslavne crkve” [“Serbian Orthodox Church Official Gazette”], vol. 37 (July 1946), p. 66-67.

'Lives of the Saints : Our father among the saints St Nikolai (Velimirovic) of Ochrid and Zhicha March 5/18' in "Canadian Orthodox Messenger" (Autumn, 2003), pp. 12-13.