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Рубрика: Политика, Актуелно, Религија    Аутор: obrisano    644 пута прочитано    Датум: 12.09.2007    Одштампај
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Biseri jednog Mitropolita koji odlazi, u zaborav!Za ovako nešto iz naslova, jedan prosečan anglosaksonac bi rekao: “Ovo može samo da kaže Džo Blo”. U prevodu Jozef Vetropir. Jozef Vetropir je neko, kome je intelektualni nivo ispod svake prosečnosti.

piše: Janko Bojić

Da je ovo, što je u ovom naslovu napisano rekao upravo taj Jozef Vetropir, mene to ne bi ni čudilo niti bi me pak zbunilo. Ali kada ovako nešto odvali jedan đak od škole (?) ave Justina, koji je u isto vreme, pretedent na torn novog srpskog Patrijarha, niko drugi do glavom i bradom Amfilohije Radović, onda se neko drugi koji čuje ovu apsurdnost mora počuditi i zapitati. “Izvinite a o čemu se ovde radi?” Mnogi se Srbi u Kanadi već pitaju i pitaće se: “Zaista, a o čemu se radi?”

Ja boljeg odgovora nemam nego da se radi o učenosti i veličini baš upravo jednog Jozefa Vetropira. Jer samo onaj kome je učenost, obrazovanje i kultura na takvom nivou, može da kaže da Sveti Sava nije imao korporacije.

Prošle me noći pozva jedan prijatelj i saopšti da je sa nekim ko je nedavno posetio Amfilohija i sa njim imao raspravu oko imovinsko-pravnih odnosa SPC u Kanadi i USA pa je u stvari od njega, mitropolita dobio ovakav odgovor. U stvari kaže moj sagovornik da je Amfilohije tom svom prijatelju rekao u jednom momentu, sledeće. Pa vi tamo, (pazimo sada smo mi ovamo, a oni su tamo) samo razmišljate kako da kontrolišete imovinu.’ Kada je suprotna strana rekla Amfilohiju da to što je rekao nije tačno, već ona postavlja pitanje zašto se oni baš upravo episkopi bore za imovinu, ta druga strana dobila je odgovor od Amfilohija da eto kako on to reče ni sveti Sava nije imao korporacije.

Neosporno da i zaista sveti Sava nije imao korporacije ali je svakako on imao administratore koji su vodili računa o raspodeli crkvenih sredstava. Zaboravio sam kako su se oni tada zvali. I danas u ustavu SPC stoji da o svim detaljima oko imovine eparhije, nadležni episkop se konsultuje sa eparhijskim upravnim odborima, a oko imovina CŠO se brinu nadležni Crkveno Školski Odbori, ili tamo gde su samo crkvene opštine odbori tih opština u saradnji sa nadležnim sveštenstvom.

Mnogo puta sam pisao o zabludama u vezi korporacije, jer oni koji ne razumeju sistem funktionisanja, to pokušavaju da objasne na jedan kvazi i pseudo način. Što definitivno vodi u katastrofu. Ali i u šalu, smeh i na karju u ismejavanje. Jedna CŠO u Kanadi ili USA i cela jedna verska zajednica, u našem slučaju eparhije SPC sa područja USA i Knade, moraju, da bi funkcionisali pravilno biti registrovane kod državnih vlasti. Jedna verska zajednica, opet ponavljam u našem slučaju Eparhije i njene područne ćelije CŠO-e pravno se moraju registrovati onako kako propisi ovih zemalja nalažu, da bi dobili dozvolu da rade u zakonskim okvirima. Isto kao što i jedna ličnost, pa bio to advokat ili stolar, mora da dobije dozvolu da se tom delatnošću bavi. Tako isto, bez daljnjega i jedna organizacija koja se bavi svojom misijom ili delatnošću obavezno mora da dobije dozvolu od državnih vlasti. Čudna analogija ali u suštini jedinstvena i istinita. Niko i nigde u svetu ne može raditi ništa što pravno i legalno nije definisano, i legitimno odobreno. To važi za sve i svaku ćeliju jednog pravnog i civilizovanog sistema.

Da bolje pojasnim situaciju ponoviću još jednom mada sam toliko puta na ovu temu već ukazivao i ranije, da neko udruženje, organizacija, ili ustanova, da bi funkcionisali moraju biti pravno priznati, i dobiti status legalnog entiteta.
(Sta je legalni entitet? Treba konsultovati presudu onatrijskog sudije Holanda, Doder v. Radojković)
Dakle jedna eparhija u Kanadi ili u USA da bi bila Eparhija i mogla da postoji kao legalni entitet ona se mora registrovati kod nadležnih džavnih vlasti. Isto tako da bi jedna CŠO bila CŠO mora da se registruje kod nadležnih državnih vlasti. Kako se jedna CŠO ili eparhija može registrovati? Prema zakonima ovih zemalja ili kao Trust, ili Korporacija, a treće ne postoji. Pa zato ako ćemo prema Amfilohiju onda moramo da znamo da Sveti Sava nije imao ni jedno ni drugo, niti Trust, niti Korporaciju, jer u to vreme i državni pravni sistem nije bio kapitalistički zsnovan na slobodnom tržištu, nego feudalni. (sic)

Zakonodavac je ponudio dve opcije i dao je dva različita uslova prema kojima se jedno versko udruženje može pravno upravljati. Za Trust to je Zakon o Imovinskim Propisima Religioznih Organizacija (Ontario Religious Organizations lands Act. važi samo za provinciju Ontario u Kanadi, dok svaka druga provincija ili država USA ima svoj zakon. Manje više svi su oni slični). Prema ovom zakonu (videti u prilogu Bulaten #3 i copiju pomenutog zakona), zakonodavac kaže da se o ovako registrovanoj imovini brine colegium Poverenika (Trustees). Ako je u pitanju imovina CŠO koja je registrovana kao korporacija, o njoj se brine colegioum sastavljen od Direktora Korporacije. Razlika između Poverenika i Direktora korporacije je neznatna, kao što se i iz priloženog materijala da videti, ali je lajabilitet različit. Nemam nameru da i o lajabilitetu idem u detalje. Koga interesuje neka se raspita. Samo još jednom da podvučem da uvek treba praviti razliku između profitabilne korporacije i dobrotvorne neprofitabilne korporacije. Crkvene i verske organizacije spadaju u ovu drugu kategoriju.

Dakle, naš Amfolohije je prosuo biser kome će se cela Kanada smejati, još dugo, dugo ogdina. Moram reći da sam i ja kada sam ovu glupost čuo umalo da se srušim sa stolice od smeha. Ma kako sve ovo bilo smešno, i glupostima se, i zaista, treba smejati, i čak ismevati, ali to sve s druge strane ima jednu tužnu sliku. A to je da zbog jednog elementarnog neznanja cela naša srpska zajednica, trpi i pati. Nema napredka pored ovakvih razmišljanja, i ovakvih konstatacija. Sveti Sava naravno da nije mogao registrovati nišata od ovoga jer to zakoni onoga vremena nisu tražili. No i on je znao da crkvena imovina ne pripada njemu. A i zašto bi mu ona pak pa trebala. Ona je crkvena a pošto je sama crkva kao institucija Hristova i Božija u krajnjoj liniji, onda kako je narod koji čini tu crkvu Božiji, on s te strane ima legitimno pravo da učestvuje u raspravama, i odlučivanu, raspodeli, i raspolaganju tom imovinom, a ne pojedinci, ili jedna manja grupica ljudi. Tako je i Sveti Sava radio, pa i svi njegovi naslednici, do skora. No ovi koji danas pričaju najodvratnije gluposti, da sveti Sava nije imao korporacije, meni se čini da ni oni sami ne znaju šta hoće. Nije ni čudo, jer blaženopočivši episkop Braničevski Hrizostom kaže da se u bogoslovije posle Drugog Svetskog Rata proguraše mahom dvojkaši i trojkaši. Došlo njihovo vreme, pa pričaju da sveti Sava nije imao korporacije.

Dakle ne čudi što je tako i što ava Justin pored celokupnog truda nije uspeo da na svoje potonje “učenike” prenese svoje znanje i umeće. Bez dobrog se materijala ne može dobro odelo iskrojiti. Onaj kome je intelektualni nivo na visini Jozefa Vetropira, nije mogao biti i postati dobar vladika. Tužna i bolna istina.

Sveti Sava nije imao korporacije. Napisah i izanalizirah mnogo, ali još ne mogu da znam šta je onaj koji ovako reče mislio kada je ovo izgovorio. Ili bolje budi rečeno on nikada nije umeo ni da misli. Njegove su misli u nečemu da je sada SPC pod njihovom apsolutnom kontrolom i da je ona van svake pravne instance negde postavljena, kao u onoj priči o ”čardaku ni na nebu ni na zemlji”. Takav čardak će morati jednog dana ili da odleti u nepregledne nebeske visine, i da nestane ili da se lagano spusti na zemlju, kako se ne bih razbio u komade.

Ostaje da se čovek nada i čeka, da se čardak ipak lagano spusti a ne da tresne o ledinu.

Janko Bojić

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Dodatna Objasnjenja

Juče navratih kod mojih prijatelja, izuzetno uspešnih poslodavaca u Bataviji, NY. U razgovoru se dotakosmo bisera koji je prosuo Amfilohije. Ljudi nisu mogli da veruju da to govori neko kao što je Amfilohije. Pitaju me, da li sam siguran da Amfilohije uopšte veruje u Boga? Ja im onda rekoh: “U Boga ne znam da li veruje, ali u dolar sigurno”. Jer ga vidi, i nije potrebno mnogo znanja da se u njega uveri, šuška onako lepršavo. A Gospoda još niko video nije, i zato je potrebno znanje i razumevanje da bi se on čulima osetio i razumeo. Ovom izjavom, sam Amfilohije je pokazao da znanja, i elementarnog obrazovanja, i kulture nema.

- Pa Janko on laže. – Isčuđavaju se moji prijatelji

- Naravno! Kažem ja. Svaki onaj kome obrazovanje manjka služi se lažima. Zašto bi Amfilohije bio izuzetak?

Donji bilten #3 na engleskom jeziku je kopiran odavde Ono što je dole podebljano se odnosi na Direktore i Poverenke u svim neprofitabilnim udruženjima i organizacijama. Narvano u ovu grupu spadaju i religiozne organizacije. Kod nas u Kanadi a tako je i u USA sva imovina CŠO kao i eparhijska, su registrovane ili kao korporacije, ili kao Trust. (povereništvo). Žutom sam bojom naznači dužnosti Direktora i Poverenika u neprofitabilnim organizacijama. Direktori korporacija i Poverenici Trustova imaju iste dužnosti i odgovornosti, samo je lični lajabilitet u korporaciama umanjen. To je sve. Ako nekoga interesuje šta je ono što je u Srbiji ravno ovim telima, to je u stvari Eparhijski Upravni odbor. Istu bi funkciju trebao da zastupa taj odbor kao i direktori korporacija. S tim što ovde i direktori i poverenici moraju da ispunjavaju obaveze jednako kako prema crkvenim pravilima tako i prema državnim zakonima.

Zato sam ispod ovoga biltena stavio kopiju zakona o religioznim organizacijama a koji se može pronaći na ovoj adresi. Zakon upravo govori da su i postupci sveštenih lica donekle limitirani ovim zakonima.

Za čoveka poštena i pametna, onoga koji je dobre volje, savim dovoljno informacija da razume zašto sveti Sava nije imao korporacije. Ne samo Korporacije nego i Trustove. Jedino to ne mogu da shvate oni kojima je savest iskvarena. I naravno Jozef Vetropir.
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CHARITIES BULLETIN #3

Information from the Public Guardian and Trustee’s Charitable Property Program
The government has streamlined the incorporation process for charities, and created improved methods for dealing with complaints against charities. These changes support the charitable sector, protect the public, and reduce red tape.
Duties, Responsibilities and Powers of Directors and Trustees of Charities

“DIRECTORS”, “TRUSTEES”, AND “CHARITABLE FIDUCIARIES”
Directors manage charitable corporations. Trustees manage unincorporated charities and trusts. Directors and trustees have full responsibility for the administration and management of charities and must always ensure compliance with all laws.
Directors and trustees are expected to be actively involved in the charity’s decision-making process. They should be selected on the basis of their experience, skills and knowledge. They will be ensuring that the charity operates effectively and within the law.
Directors and trustees are sometimes referred to as charitable fiduciaries.

NUMBER OF DIRECTORS REQUIRED
The number of directors or trustees should always be the number of people required for efficient management of the charity. The Corporations Act requires that an incorporated charity have a minimum of three directors and in some cases it may be appropriate to have more.

DUTIES OF A DIRECTOR OR TRUSTEE

1. Duties on Appointment as a Director or Trustee
A new director or trustee should know the purposes of the charity. These will be found in the Letters Patent if the charity is a corporation or in the document which creates the trust (the constitution for an unincorporated association or the trust deed for a trust). New directors or trustees should be familiar with the general requirements of charities law and if the charity is a corporation, of the Corporations Act.
The director or trustee should review the past administration of the charity. They have a duty to investigate any suspicious circumstances which suggest the charity’s property has not been properly used. Action should be taken to correct any problems.
2. Duty to be Reasonable, Prudent and Judicious
Directors and trustees must handle the charity’s property with the care, skill and diligence that a prudent person would use. They must treat the charity’s property the way a careful person would treat their own property. They must always protect the charity’s property from undue risk of loss and must ensure that no excessive administrative expenses are incurred.
3. Duty to Carry Out the Charitable Purposes
The charity’s property can only be used for purposes of the charity. It cannot be used for any other purpose.
Charities by have more than one purpose. If a charity is incorporated the purposes are found in the corporation’s Letters Patent. If the charity is not incorporated, they will be found in the document which creates the trust. If property is improperly used, directors or trustees may be required by a court to repay the money.
Some charities have funds or property that are supposed to be used for one specific purpose. The directors or trustees must make sure that the property is used for that purpose.
4. Duty to Avoid Conflict-of-Interest Situations
Directors and trustees should avoid conflicts of interest. A conflict of interest arises when a director or trustee has a personal interest in the result of a decision made by the charity.
Directors and trustees must always consider the interests of the charity and not allow their personal interests or preferences to affect their conduct and decisions.
Directors and trustees must also avoid the appearance of conflict of interest. Certain investments, such as loans to donors, directors or trustees of the charity, or to companies in which they have shares can be a breach of the duty of a director or trustee. Even if these investments are made at market rates, there may be an appearance of conflict of interest.
If the directors or trustees have any discretion in choosing the people who benefit from the charity, they must use this power with complete fairness. The choices must be fair and must also appear to be fair.
To avoid the appearance of conflict of interest, in general, a director or trustee should not transact business with the charity or accept any personal benefit from the charity. Authority to transact business with, or to be a client of, the charity can be given by Court Order. It may also be given in any regulations made under section 5.1 of the Charities Accounting Act.
5. Duty to Act Gratuitously
Generally a charity cannot pay a director to act in the capacity of a director. Also, a director cannot be paid for services provided in any other capacity unless permitted by a court order. In appropriate circumstances, payment for services other than as a director may be allowed by Court Order or by an Order made under section 13 of the Charities Accounting Act where it is in the charity’s best interest to do so.
A trustee also cannot be paid for services in any capacity unless approved in advance either by the court or by an order made under section 13 of the Charities Accounting Act. A trustee may also be paid when authorized by the document which creates the trust. The document that creates the trust can also prohibit or restrict payment to trustees. A charity can reimburse a director or trustee for reasonable expenses.
6. Duty to Account
Directors and trustees are responsible for the charity’s property. They must make sure that proper accounts are maintained and that invoices supporting the accounts are kept.
The Public Guardian and Trustee may ask a charity to file its financial statements with the Office of the Public Guardian and Trustee. A charity incorporated under the Ontario Corporations Act is required to prepare annual audited financial statements. These financial statements should detail the capital, assets, income, expenditures or disbursements and investments. Explanatory notes should show any conflicts-of-interest, non-arm’s-length transactions or payments to directors in any capacity whatsoever. If any property is given to a charity for a special purpose, that should also be recorded in the financial statements. In certain cases, it may be necessary to include explanatory notes showing how the charitable activities were carried out.
The Public Guardian and Trustee may also request information about the management of a charity. Any charity can be compelled by the Public Guardian and Trustee to pass its accounts. This is a court process where the accounts are reviewed by a judge of the Superior Court of Justice. A charity will be asked to pass its accounts where there are serious concerns about the administration of the charity. Charitable trusts often pass their accounts voluntarily on a periodic basis.
7. Duty to Manage the Charity’s Assets
The directors and trustees are responsible for the management of the charity’s funds and assets. They should not delegate this responsibility to employees or financial consultants, although they may rely on the advice and assistance of such people if it is prudent to do so. Directors or trustees may use the management services of accountants, stockbrokers, and other financial consultants if the capital is substantial. They may pay for these services as part of the administrative expenses of the charity. Whatever form the financial service arrangements take the directors must, at all times, retain general control over the funds.
Directors and trustees must act in person and make all major decisions concerning the charity. They can delegate the day-to-day management of the charity to employees but they remain responsible and must maintain proper supervision and control over the work of the employees.
8. Duties in Connection with Specific Powers

a) Power to Invest
For trusts and other unincorporated charities the power to invest may be set out in the documents which create the charity. If no power to invest is stated, the trustees must follow the requirements set out in the Trustee Act.
The power of a charitable corporation to invest is usually set out in the Letters Patent of the corporation. If no power to invest is specified in the Letters Patent the charity must invest as set out in the Trustee Act. Directors of a charity have a duty to invest funds not immediately needed to carry out the charity’s purposes.
Factors to Consider when Investing
The Trustee Act provides a useful guide as to the factors a director or trustee should consider when investing in a charity’s property. There are seven criteria that directors and trustees should consider in addition to any others that are relevant to the circumstances. The seven criteria are:
1. General economic conditions.
2. The possible effects of inflation or deflation.
3. The tax consequences of the investment decisions or strategies.
4. The role each investment or course of action plays within the charity’s overall portfolio.
5. The expected total return from income and growth of capital.
6. Needs of the charity for liquidity, regularity of income and preservation or appreciation of capital.
7. An assets special relationship or special value, if any, to the purposes of the charity.
Investment in Shares and the Charitable Gifts Act
Directors and trustees should be aware that the Charitable Gifts Act prevents a charity from holding more than ten per cent of any business. If a charity obtains more than ten percent interest in a business it must reduce its interest to no more than ten percent within seven years. A court can extend this seven-year period.
Power to Hold Realty
Under the Charities Accounting Act, a charity can hold land only for its own use. A charity cannot hold land for purposes of leasing or investment. The Public Guardian and Trustee may sell the land and use the proceeds of the sale for the charitable purpose in the following circumstances.
1. When the land has not been actually used or occupied for the charitable purpose for a period of three years;
2. If the land is not required for use or occupation for the charitable purpose; and
3. If the land will not be required for actual use or occupation for the charitable purpose in the immediate future.
On application, a judge of the Superior Court of Justice may return the land to the charity if satisfied that any of the three conditions has not been met.
There is an exception to this rule for unincorporated religious organizations. The Religious Organizations Land Act permits those organizations to lease land out for up to forty years.
Office of the Public Guardian and Trustee
Charitable Property Program
595 Bay Street, Suite 800
Toronto, ON M5G 2M6
Tel: (416) 326-1963 or in Ontario
toll free at 1-800-366-0335
Religious Organizations’ Lands Act
R.S.O. 1990, CHAPTER R.23
Consolidation Period: From June 22, 2006 to the e-Laws currency date.
Last amendment: 2006, c.19, Sched.C, s.1(1).
Definitions
1. (1) In this Act,
“meeting” means a meeting of the members of a religious organization that has been called by notice in accordance with section 18; (“assemblée”)
“religious organization” means an association of persons,
(a) that is charitable according to the law of Ontario,
(b) that is organized for the advancement of religion and for the conduct of religious worship, services or rites, and
(c) that is permanently established both as to the continuity of its existence and as to its religious beliefs, rituals and practices,
and includes an association of persons that is charitable according to the law of Ontario and that is organized for the advancement of and for the conduct of worship, services or rites of the Buddhist, Christian, Hindu, Islamic, Jewish, Baha’i, Longhouse Indian, Sikh, Unitarian or Zoroastrian faith, or a subdivision or denomination thereof; (“organisation religieuse”)
“trustees” means the trustees appointed by a religious organization to acquire, hold and possess land for its benefit, and includes their successors. (“fiduciaires”)
Idem
(2) In interpreting clause (a) of the definition of “religious organization” in subsection (1), an organization does not cease to be charitable for the reason only that activities that are not charitable but are merely ancillary to a charitable purpose are carried on in conjunction with a charitable purpose.
Derivative organizations
(3) Where a separate religious organization is formed out of an existing religious organization, whether voluntarily or otherwise, and the new organization meets the requirements of clauses (a) and (b) of the definition of “religious organization” in subsection (1), it shall nevertheless be considered to be a religious organization for the purposes of this Act. R.S.O. 1990, c. R.23, s. 1.
Acquisition and holding of land
2. A religious organization may acquire and hold land for the purpose of,
(a) a place of worship;
(b) a residence for its religious leader;
(c) a burial or cremation ground;
(d) a bookstore or a printing or publishing office;
(e) a theological seminary or similar institution of religious instruction;
(f) a religious camp, retreat or training centre; or
(g) any other religious purpose,
in the name of trustees, individually or by collective designation, and their successors in perpetual succession for the benefit of the religious organization. R.S.O. 1990, c. R.23, s. 2.
Appointment and tenure of trustees
3. (1) A religious organization may by resolution adopted at a meeting of the organization,
(a) appoint trustees and fill any vacancy in the office of trustee;
(b) provide for the retirement or removal of trustees and for the appointment of their successors;
(c) remove any trustee from office;
(d) decrease or increase the number of trustees;
(e) confer upon trustees the power to acquire, hold and possess land for one or more of the purposes set out in section 2.
Termination of office
(2) Unless the constitution or a resolution of the religious organization otherwise provides, a trustee holds office until he or she dies, resigns or ceases to be a member of the organization.
Powers of trustees where vacancy
(3) Where a vacancy occurs in the number of the trustees of a religious organization, until the vacancy is filled, the remaining trustees then in office have all the estate in and title to the land of the organization and have all the powers conferred by this Act with respect thereto as were originally vested in the whole number.
Powers of successor trustees
(4) A trustee appointed to fill a vacancy together with the trustees originally appointed or subsequently appointed and who remain in office have all the estate, title and powers vested in the original trustees.
Vesting of land in successor trustees
(5) Where no trustees of a religious organization remain in office, the land to which the organization is entitled vests automatically in trustees subsequently appointed by the organization and their successors without the necessity of any conveyance.
Where successor trustees not provided for
(6) Where a religious organization is entitled to land and the manner of appointing trustees or their successors is not set out in the instrument granting or devising the land, it vests automatically in the trustees appointed under subsection (1) and their successors to be held in trust for the organization without the necessity of any conveyance. R.S.O. 1990, c. R.23, s. 3.
Property vested in one person
4. Where, under the constitution, customs or practices of a religious organization, its property is vested in one person, the person shall be deemed to be a trustee and has the powers and duties of trustees under this Act. R.S.O. 1990, c. R.23, s. 4.
Joint trustees
5. (1) Each of two or more religious organizations may by resolution appoint joint trustees and provide for the appointment of their successors and may enter into agreements respecting the holding of land for their joint benefit by such joint trustees for any of the purposes enumerated in section 2 and all the provisions of this Act apply with necessary modifications to such joint trustees.
Conveyance to joint trustees
(2)Where land referred to in subsection (1) was, before the agreement, held by different bodies of trustees, the religious organizations may direct them in the agreement or otherwise to convey or transfer the land to the joint trustees appointed in accordance with subsection (1) and their successors. R.S.O. 1990, c. R.23, s. 5.
Authorization required to exercise of powers
6. (1) The trustees of a religious organization shall not exercise any of the powers conferred upon them by this Act until they are authorized to do so by resolution of the organization, and the organization may attach such terms or conditions to any such authorization as it considers expedient.
Authorization in case of joint trustees
(2) In the case of joint trustees for two or more religious organizations, the authorization shall be obtained by resolutions adopted by each religious organization for whose benefit land is or is to be held. R.S.O. 1990, c. R.23, s. 6.
Power to enter into agreements to purchase land
7. The trustees of a religious organization may enter into agreements to purchase land for the benefit of the organization for any of the purposes of this Act. R.S.O. 1990, c. R.23, s. 7.
Power to conduct actions
8. The trustees of a religious organization may, individually or by collective designation, maintain and defend actions for the protection of the land and of the interest of the religious organization therein. R.S.O. 1990, c. R.23, s. 8.
Power to mortgage land
9. (1) The trustees of a religious organization may secure any debt contracted for the acquisition or improvement of land under this Act, or for the building, repairing, extending or improving of any buildings thereon, by a mortgage or charge on all or any part of the land of the organization.
Power to release equity of redemption
(2) If a mortgage or charge on land held by the trustees of a religious organization for the benefit of the organization is in arrears as to principal or interest, or both, the trustees may release, transfer or convey to the mortgagee or chargee or the assigns of the mortagee or chargee the equity of redemption in the land, or any part thereof, in satisfaction of the whole or any part of the debt. R.S.O. 1990, c. R.23, s. 9.
Power to lease
10. (1) The trustees of a religious organization may lease, for one term of forty years or for more than one term of not more than forty years in all, any land held by them for the benefit of the organization which is no longer required by it for any of the purposes enumerated in section 2, at such rent and upon such terms and conditions as they consider expedient.
Power to agree to renewal terms
(2) In any such lease, the trustees,
(a) may, subject to the forty year maximum period specified in subsection (1), agree for the renewal thereof at the expiration of any or every term of years for a further term or terms at such rent and on such terms and conditions as may be agreed; or
(b) may agree to pay to the lessee, the lessee’s heirs, executors, administrators, successors or assigns a sum equal to the value of any buildings or other improvements that may at the expiration of any term be on the demised land.
Method of ascertaining rent
(3) The method of ascertaining the amount of the rent during any renewal term or the value of the buildings or other improvements to be paid at the end of any term may be specified in the original or in any subsequent lease.
Recovery of rent and the land
(4) The trustees may take all proceedings for the recovery of rent or arrears of rent and of the demised land that landlords are entitled by law to take.
Power to enter into short term leases
(5) A religious organization may by resolution give its trustees a general authorization to lease any land held by them for terms not exceeding three years per term and when so authorized the trustees may, without further authorization, lease the land from time to time for a term or terms not exceeding three years per term. R.S.O. 1990, c. R.23, s. 10.
Easements and covenants
11. The trustees of a religious organization may, upon such terms and conditions as the organization may by resolution approve, grant easements or enter into covenants in respect of land held by them. R.S.O. 1990, c. R.23, s. 11.
Power to sell
12. (1) The trustees of a religious organization may, upon such terms and conditions as the organization may by resolution approve, sell or exchange at any time land held by them if the organization has by resolution determined that the land is no longer necessary for its purposes.
Surplus land subject to Charities Accounting Act
(2) When land of a religious organization is not required for its actual occupation for a purpose set out in section 2 and is not leased under section 10, the Charities Accounting Act applies in the same manner as if the land were then assured to the religious organization for charitable purposes.
Special powers not affected
(3) Subsection (1) does not affect any special powers or trusts for sale contained in any instrument inconsistent therewith. R.S.O. 1990, c. R.23, s. 12.
Conveyance to trustees of new religious organization
13. The trustees of a religious organization out of which a separate religious organization is formed may convey or transfer to the trustees of the separate organization such part of the land held by them as is appropriate. R.S.O. 1990, c. R.23, s. 13.
Conveyance where religious organizations unite
14. Where a religious organization desires to unite with another religious organization, the trustees of either organization may convey or transfer any land held by them to the trustees of the other religious organization or to the trustees of the united religious organization. R.S.O. 1990, c. R.23, s. 14.
Conveyance to denominational board or trustees
15. The trustees of a religious organization may convey or transfer any land held by them for the benefit of the organization to an incorporated board or to trustees of the denomination or subdivision thereof of which the organization forms a part. R.S.O. 1990, c. R.23, s. 15.
Duty to account
16. The trustees of a religious organization selling or leasing land under the authority of this Act shall on the first Monday in June in each year have ready and open for the inspection of the members of the organization a detailed statement showing the rents that accrued during the preceding year and all sums in their hands for the use and benefit of the organization that were in any manner derived from land under their control or subject to their management, and also showing the application of any portion of the money that has been expended on behalf of the organization. R.S.O. 1990, c. R.23, s. 16.
Resolutions
17. A resolution respecting any of the purposes of this Act is adopted if the majority of those present at the meeting called for that purpose and entitled to vote thereat vote in favour of the resolution. R.S.O. 1990, c. R.23, s. 17.
Notice of meeting
18. (1) A notice calling a meeting of a religious organization for any of the purposes of this Act,
(a) shall specify the purpose of the meeting; and
(b) shall be given in accordance with the constitution, practice or custom of the religious organization.
Idem
(2) Where the constitution, practice or custom of a religious organization has no provision for the giving of notice calling a meeting, at least two weeks notice shall be given personally or by mail, or notice may be given by announcement at an open service at least once in each of the two weeks immediately preceding the week in which the meeting is proposed to be held. R.S.O. 1990, c. R.23, s. 18.
Keeping of records
19. (1) A copy of a resolution adopted under this Act shall be signed by the chair and the secretary of the meeting at which it was adopted and shall be entered in the minute book or other record kept for that purpose.
Evidence
(2) A copy of a resolution adopted under this Act, certified as being a true copy by an officer of the organization, is proof, in the absence of evidence to the contrary, of the matters therein stated.
Omissions
(3) Failure to comply with subsection (1) does not invalidate the resolution or anything done under it. R.S.O. 1990, c. R.23, s. 19.
Instruments made pursuant to Act
20. Any instrument affecting land made by or to trustees under this Act shall be expressed to be made under this Act, but failure to do so does not render the instrument void. R.S.O. 1990, c. R.23, s. 20.
Former conveyance
21. (1) Where letters patent from the Crown or a grant, conveyance or devise made before the 14th day of June, 1979 is made to persons described as trustees for a religious organization and to their successors, this Act applies to them and to the religious organization in the same manner as if the persons were duly appointed as trustees under this Act.
Use of several names
(2) Where more than one letters patent from the Crown, grant, conveyance or devise have been made for the benefit of a religious organization under different names, the organization may at a meeting by resolution adopt one of the names or another name as the name in which its trustees shall hold the land thereafter. R.S.O. 1990, c. R.23, s. 21.
Change of name
22. A change in the name of a religious organization or manner in which the trustees are described does not affect the title to land held by the organization or its trustees in the former name. R.S.O. 1990, c. R.23, s. 22.
Application to court for directions where religious organization has ceased to exist
23. (1) Where a religious organization has ceased to exist, or where the authorization required under section 6 cannot be obtained for any reason other than a dispute among the members of the organization concerning the organization’s property, the persons in whom the land of the organization is vested as trustees or, upon their failure to do so or where no trustees remain in office, any interested person or the Public Trustee may apply to the Superior Court of Justice for directions, and the court may authorize the trustees or may appoint and authorize any other person to exercise any of the powers conferred by this Act. R.S.O. 1990, c. R.23, s. 23 (1); 2006, c. 19, Sched. C, s. 1 (1).
Power of court to direct sale
(2) Upon such an application, the court may direct that the land or any part thereof be disposed of or that it or the proceeds of sale thereof be distributed in such manner as it considers proper, and the court may make such vesting orders as are expedient in the circumstances.. R.S.O. 1990, c. R.23, s. 23 (2).
Applications to court as to applicability of Act
24. (1) Any organization or other body that wishes to have determined whether or not it is entitled to acquire, hold and possess land under this Act may at any time apply to the Superior Court of Justice, and the court may determine the matter. R.S.O. 1990, c. R.23, s. 24 (1); 2006, c. 19, Sched. C, s. 1 (1).
Applications to court by Public Trustee
(2) In like manner, the Public Trustee may apply to have determined whether any organization or other body that purports to hold and possess or that intends to acquire, hold and possess land under this Act is entitled to do so.. R.S.O. 1990, c. R.23, s. 24 (2).
Notice to Public Trustee
25. (1) Notice of an application under subsection 23(1) or subsection 24(1) shall be given by the applicant to the Public Trustee.
Idem
(2) In any other proceeding in which the application of this Act is in issue, the court may direct that notice be given to the Public Trustee.. R.S.O. 1990, c. R.23, s. 25.
Subject to special Acts
26. (1) This Act is subject to any special Act applying to a religious organization.
Subject to trust instruments
(2) This Act is subject to any trusts or powers of trustees in any deed, conveyance or other instrument.. R.S.O. 1990, c. R.23, s. 26.
____________________




11 коментара у вези “Mitropolitov biser: “Sveti Sava nije imao Korporacije””
  1. Tapije,samo oko tapija da otmu a onda im je lako.!

  2. GOSN BOJICU: OPET VI SA VASIM STUDIOZNIM DETALJNIM CLANKOM.
    DA LI STE MISLILI DA CE TO PROCITATI ;MITROPOLIT ZETSKI , SKENDERISKI ,PRIMORSKI I CRNOGORSKI ,POVREMENI EGZARH PECKOG TRONA I BUDUCI PATRIJARH CRNOGORSKE PRAVOSLAVNO -EKUMENSKE CRKVE .IMA RISTRO RADOVIC PRECEG POSLA TREBA . RADITI VELIKI PROJEKT PRINOSENJA PRAVOSLAVLJA POD PAPUCU RIMSKOG PAPE .NARAVNO ,BOZE MOJ SVE BI SE TO RADILO IZ ZELJE SA JEDINSTVOM HRISCANA I NEKAKVE SLINAVE LJUBAVI .

    VJERUJEM DA JE AMFILOHIJE DRZECI NEKI GOVOR IZNIO OVAKO NESTO PRED VELIKOM MASOM NARODA .
    - ” JELI SVETI SAVA IMAO TELEFON NARODE ?
    -   NAROD U JEDAN GLAS : “NIJE ,NIJE ”
    - ” PA STA CEKAJTE BACAJTE VASE TELEFONE ” -GRMI RISTO. STOTINE TELEFONA BACENIH NA GOMILU SE PALE .
    - “…… JELI SVETI SAVA IMAO AUTO,KOMPJUTER ,TELEVIZOR ……” NA DUGACKU LISTU MITRPOLITOVU, NAROD SAMO VICE “NIJE ,NIJE NIJE … ”
    A OGROMNA VATRA GORI OD ODBACENIH TELEVIZORA ,AUTA KOMPJUTERA ….TAMAN RISTO DA ZAVRSI BESJEDU, KAD MU PRIDJE JEDAN CICA SUMADINAC ,SA BRKOVIMA KO U MARKA KRALJEVICA .PRIDJE ON SMJERNO I POJLUBI MITRPOLITA “U SKUT I U RUKU “.                                   – VELI CICA ; ” AMA MOGU LI JA VAS NESTO DA UPITAM VISOKO-PREOSVECENI “?
    - ” JASTA, PITAJ COCE STA TI NA UM PADNE “.

    CICA SE NAPOLA OKRENU PREMA NARODU, NAPOLU PREMA RISTI, PA JASNIM,´ZVONKIM GLASOM UPITA :

    ” KAZITE NAM MOLIM VAS PREOSVECENI DA LI JE SVETI SAVA IMAO ZLATNI PRSTEN KOJI MU JE POKLONIO PAPA RIMSKI, HVALECI GA DA GA VOLI KAO NJEGOVE BISKUPE”

    AMFILOHIJE SE OSTRO OKRENU I NAREDI GORILAMA DA UKLONE OVOGA AKAKIJEVSKOG PROVOKATORA .
    NARAVOUCENIJE: AKO JE I ARHIEPISKOP (?) I MITRPOLIT, NIJE IMUN NA GLUPOSTI !

  3. Neko bi reka sta se to nekije uplicu u poruke neprosovecenog Amfilohija. On ima doktorat? A sto vi imate? No za Amfilohija opet vazi jedna druga istina. Ni sveti Sava nije imao doktorat, a stvorio je vise nego svi Radovici, sto ih danas ima u celome svetu. I u istinu Sveti Sava nije gubio vreme na glupostima kao Amfilohije, i nije govorio gluposti, kao Amfilohije. Da li je Amfilohije procitao i jednu besedu svetoga Save? Ako jeste pa onda i dalje prica glposti, onda, trebalo bi ga podvrgnuti testu inteligencije.

    Ja nisam u situaciji da odgovaram ovde u ime Amfilohijevo. Jedino bih molio Amfilohija, posto znam da je procitao sve sto je gor unapred napisano, i posto znam da se nasao strasno uvredjenim, zasto on bilo gde ne napise svoj kontra komentar, i ne dematuje tvrdnje i odbrani sebe, ako smatra da je i jednim potezom ovde oklevetan. Pazimo. Novinar.de se cita danas na sve strane. Meni je paznja na ovu prezentaciju skrenuta bas od jednog prijatelja iz Crne Gore.

    O cemu se ovde govori je da u stvari ljudi poput Amfilohija govoreci gluposti, pokusavaju da zaglupe druge. Da li je sveti Sava i to radio bilo bi moje pitanje Amfilohiju? Da li je sveti Sava pisao akte po kojima je zabranjivao svete liturgije po Crkvama? Da li je sveti Sava uklanjao carske dveri sa ikonostosa u Crkvi? Da ne bi danas slucajno sveti Sava trebao da doje medju nas i da ovakve glupe izjave podvrgne reviziji, i neobrazovane i nekulturne klirike koji ne znaju sta govore, a znaju da u stvari ne znaju sta su rekli, sve pokaznjava i najuri ih iz crkve? Jer sam siguran da bi sveti sava sazvao najotmenije ljude, pa cak i njegove kriticare i zamolio ih da mu objasne, ono sto on ne zna, pa bi i on sam isao i poducavao svoj narod pravoj istini i znanju. Ona osoba koja svestno govori ono sto ne zna, pokusavajuci pri tome da druge zaglupi, takva osoba je takodje svesna da laze. Utoliko znaci gore po takve.

    Gosopdine Miroslave, prekinite da opominjete druge kako ce nesto sto je veoma osetljivo objasniti i pojasniti. U stvari ovaj komentar predstavlja po meni jedno remek delo. Vama se cini da je predugacak, medjutim da bi se postigao pravi cilj ja ne znam nikoga ko bi na kraci nacin mogao da jednostavnije objasni jednu ovako komplikovanu materiju. U ostalom ako umete bolje, a vi bolje i napisite.

    U zakljucku samo da istaknem, jedno solidno zapazanje. Do sada smo se smeskali glupostima koje je Janko pisao o Georgiju. Ali sada prskamo od smeha na gluposti koje prosipa okolo Amfilohije. Na zalost on sedi na tronu svetlih i svetih Petrovica danas. Da li je on toga zasluzan?

  4. PETRE PRERADOVICU :
    IMATE SLAVNO IME POKATOLICENOG SRBINA AUSTROUGARSKOG GENERALA I HRVATSKOG PJESNIKA .

    JEDNU STVAR :STA VAM TO ZNACI POJASNITI ?
    U CEMU JE RAZLIKA IZMEDJU POJASNITI I OBJASNITI,ILI MOZDA RAZJASNITI . ???

    POJASNITI JE NOVA KOVANICA U SRBSKOM JEZIKU .
    IZGLEDA DA SU NAM JE SKOVALI I OSTAVILI NA

    “UPORABU ” KOMUNISTICKI APARATCIKI .
    ODVRATNA MI JE TA RIJEC “POJASNITI ”
    MOLIM VAS UPOTREBLJAVAJTE DRUGE RIJECI MJESTO NJE .
    IMA IH DOSTA ,HVALA BOGU .
    BOGAT JE SRPSKI JEZIK .

    NADAM SE DA SE NECETE LJUTITI NA MOJE “POJASNJENJE” .

  5. Imao bih razumevanje za izjave Vladike Amfilohija, ako je on rekao da “Sveti Sva nije imao korporacije”, da je u isto vreme naveo kako je Sveti Sava kao Episkop ziveo i vreme provodio i to dao za primer danasnjim Vladikama, kojima korporacije toliko smetaju.
    Slazem se da Sveti Sava nije imao korporacije u svojoj Eparhiji.
    ALI, Svet Sava nije vozio limuzinu, nije leteo avionima, nije se koristio “Cell” telefonima, nije svadjao bracu Srbe, nije pretio, nije zatvarao crkve, nije osnivao zdravstvena Osiguranja za popove i popadije, a popadije ne zele da im Vladika zna od cega boluju, Sveti Sava nije vodio parnice sa Srbima i gubio iste pa objavljivao kako je sudjenje dobio, nije terao svestenike u mirovinu posle 65 godina zivota, nije placao “income tax” na zaradu, nije zarezivao koliko mu treba dati ako dodje na Crkveno Opstinsko slavlje, nije razresivao legalno izabrane Crkvene uprave, nije DOLARE prenosio preko granice, nije sakupljao porez od 11% celokupnog prihoda Crkava u svojoj Eparhiji, Nisu darodavci dobivali od Drzave procenat od onog sto daju crkvi (incometax return), itd.
    Ne slazem se s argumentima koji se oslanjaju na vreme Svetog Save ako ne obuhvataju celokupan spektar iz zivota danasnjih Crkveno Skolskih Opstina, Vladika i Vernika. Vreme i sredine u kojima zivimo uticu na pojedince, Vladike i na celokupan zivot u Srpskim Crkvenim Zajednicama.

  6. U Australiji se to zove -administrativno jedinstvo,toliko dugo cekano-vidi zvanicni sajt nase Eparhije,sa bratskoga sastanka.Radi se da zgrabe tapije
    bivse slobodne crkve.Ali dugo cekano,ispade da su vernici nestpljivi.

  7. SAMO JEDNA KORPORACIJA JE PRIZNATA I DOZVOLJENA NA SVETU, A I NAJVECA JE – NJIHOVA BRATSKA KATOLICKA CRKVA!
    SVETI SAVA NIJE TRAZIO NI KRUNU A BIO JE CARSKOGA POREKLA. SVETI SAVA NIJE SEBI PRAVIO GRB NEGO CRKVI I NARODU. SVETI SAVA NIJE DRZAO TAPIJE A GRADIO JE CRKVE I SKOLE OD SVOGA IMANJA. SVETI SAVA JE GOVORIO VISE JEZIKA I OPOMINJAO NA ZAPADNJACKE JERESI! ALI STA CETE KADA NIJE BIO U AMERICI (I DA JE POSTOJALA) NI POHADJAO NJIHOVE SKOLE, KAO AMERICKI VLADIKA IRINEJ AUSTRALIJANSKI, KOJI IMA PRETENZIJE U SVEMU TOME. KOJI U SVOME PRIVATNIM PROPOVEDANJIMA ZAVEDENIM SIMPATIZERIMA I OTPADNICIMA OD SRPSTVA TVRDI DA NAS NIKO U HISTORIJI NIJE ZAVEO I UNAZADIO KAO SVETI SAVA!
    PA NAS JE DOVEO DA NAS NJEGOVA AMERICKA BRACA UCE O DEMOKRATIJI BOMBARDOVANJEM SVEGA ZIVOGA U SRBIJI! PA DA NAS JE JOS OKRENUO PROTIV NASE BRACE KATOLIKA I OSTALIH I ZADRZAO ZAOSTALI KALENDAR DA BI SE PONASALI MIMO CEO SVET. PA JOS I DA NE PRIZNAMO PREJEMSTVO JEDINOGA ZASTUPNIKA BOGOVA NA ZEMLJI – CRNOG PAPU! STA LI CE DA PROPOVEDAJU SVI TI NEGOVI BOLESNI POLTRONI, KADA PRODA CRKVE I VERU SVETOSAVSKU A UNUCI I UNUKE IM BUDU GOVORILI NA ENGLESKOM DA NE ZNAJU NISTA O SVOME POREKLU
    OSIM DA SU ENGLEZI-EKUMENISTI! FIRMA NA PRAZNOM DUCANU!

  8. PLEME MOJE MRTVIJEM SNOM SPAVA…

    Sveti Petar Cetinjski
    POUČENjE U STIHOVIMA

    Nu poslušaj, dragi pobratime,
    Ili brate, preljubazno ime!
    Ere ću ti istinu kazati,
    No zapazi, nećeš se kajati
    Što su davno rekli i kazali
    Mudri ljudi, koji su poznali:
    Da u Turske i u ljute zmije
    Hrišćanskoga prijatelja nije,
    Ni razuma bistra u pjanice,
    Ni u laži tvrde uzdanice;
    Ni vjernoga druga u strašivca,
    Ni poštena čojka u svadljivca;
    Ne uzdaj se, brate, u lakomca,
    Odstupiće i od Boga tvorca,
    Od zakona i od svoje vjere,
    Neće pazit oca ni matere,
    Otačastva, roda, ni plemena,
    Jer ne ljubi časti ni poštenja;
    Nako blago, da se obogati,
    I zato će svakoga prodati!
    Ovo velim samo za lakomca,
    Za lakomca, ljuckoga trgovca,
    Koji ljubi blago preko mjere,
    A prodaje vjeru u nevjere,
    Vjeru dragu otačastva svoga,
    Najposlije i sebe istoga!
    Pak ostaje taka izdajica
    Kako tužna, lakoma lisica,
    Kad na mamu bude prevarena
    I u lomna gvožđa uhvaćena;
    Da se trže, sama sebe glođe,
    Dokle lovac iznenada dođe,
    Pa je drvljem i kamenjem tuče,
    Najposlije i kožu joj svuče.
    Svakome se tako dogodilo,
    Kome opšte dobro nije milo,
    I koji će biti izdajica,
    Da ga božja sakruši desnica!
    A ti, brate, zdrav i vesel budi,
    Za potrebu nemoj žalit trudi!
    Slušaj mudre, a malo besjedi
    I hrišćanskim putem sebe vodi.
    Koji mlogo zbori bez razloga,
    Kajaće se od govora svoga;
    Kad što rečeš i kad riječ daješ,
    Pazi dobro, da se ne pokaješ:
    Sramota je sada riječ reći,
    Obećati, pa se pokajati;
    Konop veže konje i volove,
    A poštena riječ vitezove.
    Drži slogu, a moli se Bogu,
    Ljubi dobro i dragu slobodu;
    Dobro, rekoh, a ne samovoljstvo,
    Ni laživo kleto licemjerstvo;
    Pazi ovo moje govorenje,
    Biće tebi radost i poštenje,
    A u tuđe poštenje ne tiči,
    No se raduj, veseli i diči,
    I kad vidiš poštena glavara,
    Vojevodu, suđu, al’ serdara,
    Dobra čjka, al’ razumna kneza,
    U narodu junaka viteza,
    Ili častna, mudra sveštenika,
    Što je dobro, to je opšta dika.
    U narodu što je od potrebe:
    Poštovati starije od sebe,
    Mudre ljude, prave savjetnike
    I vojnike, hrabre načelnike.
    Ako hoćeš biti mnogoljetan,
    A na ovaj svijet puno-srećan:
    A ti poštuj drage roditelje
    I duhovne oce, učitelje,
    Da blagoslov od Boga polučiš.
    A i vječno blaženstvo dobiješ;
    Da nam Bog da svijem pravoslavnim,
    Ja iz svega moga srca želim.
    U hilebna i lukava druga
    Stoji nemir, svako zlo i tuga.
    A špijuna i vjerolomnika,
    Hrišćanskoga roda izdajnika,
    Koji svađa braću iz podmukla.
    Njega hrđa i nesreća tukla
    I božja ga porazila ruka,
    Ka’no kleta Brankovića Vuka!
    Bježi od tih, ka’ od zmije ljute,
    Na zlo kakvo da te ne napute.
    Ni to, brate, dobar junak nije,
    Koji braću i zemljake bije
    I zameće kavgu u družinu
    I u rodnu svoju pokrajinu;
    No se onaj junak može zvati,
    Koji j’ kadar hrabrost pokazati
    Put zlotvora, kad zove svakoga,
    Slava diže vojnika hrabroga.
    Koje dobar junak od iskona
    Za obranu vjere i zakona
    I slobode mile nam i drage
    Otačastva, đe žno nam se grade,
    I taki se junak neka fali,
    Faliće ga svako i ostali;
    Od junaštva ima ime pravo,
    Dobi sabljom na polje krvavo,
    Ka žno Miloš koji ubi cara
    I u bojujoš mloge pohara:
    Š njim Kosančić Ivan i Toplica,
    Ti s Milošem bjehu obojica.
    Te Murata ubi i pogazi
    Na Kosovu đe se i sad pazi,
    Sagrađen je stupac kameniti
    Za vječiti spomen vjekoviti.
    Al’ je ono glasovita dika
    Slavenskoga roda i jezika
    Zmaj Skender-beg turski pobjeditelj
    I svojega roda sadržitelj,
    Koji dobi prebijelu Kroju
    I ostalu banovinu svoju;
    Kome Turci zlatom okivaše,
    I pri sebi na prsi nosiše,
    Da bi stekli Đurove krjeposti;
    I od bojne slave to je bio,
    Čim se bješe Đuro oglasio;
    Glasiće se vjerno bez prestanka,
    Jer ne bješe takvoga junaka,
    Niti gaje porodila majka,
    Nit će mislim, do suđena danka.
    Sad evo ti Janko vojevoda,
    Koji bješe brana i sloboda
    Ungarskoga kraljevstva i krune,
    Što mu i sad daju fale pune;
    I što bjehu vitezi ostali,
    Koje narod vas hrišćanski fali:
    Ka’no Relju i Kraljića Marka,
    Za njim vazda i danas Bugarka
    U crno se vidi obučena,
    A u srce preljuto mučena.
    Al’je tužno svijeh prebrojiti
    I u jednu pjesmu sadružiti,
    Je bi pjesma mlogo duga bila,
    Pjevačima te bi dosadila;
    No sve, pobre, što sam besjedio:
    Nit’ sam plaka – nit’ se veselio;
    Tek ću kazat zlo i jade moje
    Sve koje su nama od nesloge,
    Od lakomstva, zlobe i zavisti;
    O, plačite, kako ija isti!
    Meni ne bi munje ni strijele
    Tako moje srce raznijele,
    Ka no kad mi dođe na pameti,
    Što učini Branković prokleti!
    A da bi se to ime, ne bilo,
    Iz našega roda istražilo,
    To je isto moja želja živa:
    Da se niko Vukom ne naziva;
    Vuk izdade Srbe na Kosovu,
    Zaboravi milost Isusovu;
    Tako slavu i vječno blaženstvo –
    Tasta svoga slavnoga Lazara
    I slavnoga srpskog gospodara,
    Niti koga žali, niti pazi,
    Svaku ljubav on pod noge zgazi:
    Su dvanaest hiljada konjika
    Sve po izbor silna oklopnika,
    U Turakah dvoriti pobježe,
    Stoga Srbin u ropstvo ulježe;
    Pa Lazara Turci posjekoše,
    A potoci suzah protekoše,
    Po sva mjesta đe su gođ hrišćani,
    Crnom krvcom svuđe smiješani;
    Jadnoj srpskoj majci niz obraze,
    Koju i sad nevjernici gaze!
    Tu serdari, bani i vojvode,
    Što izbranih bjehu iz slobode,
    I što bjehu ostali vojnici,
    Pogiboše u boj svikolici;
    I što bjehu crkve i oltari,
    Sad mečitijesu i munari;
    Što li bojne kule i dvorovi,
    Slavni Prizren i drugi gradovi,
    To su sada tamnice studene
    Za nesrećne Srbe napravljene!
    I od toga nesrećnoga dana
    I do danas evo bez prestana
    Turci Srbe bičem udaraju,
    Ispod nogu plešu i haraju;
    I evo ti, brate, rane gore,
    Kad ih more, ovako ih kore:
    “Ovo su vam od nesloge plate,
    Što dobiste, neka i sad znate”!
    Je li, brate, rane žestočije,
    No strijela srce kad probije?
    A ni ona nije tako jaka,
    Da razbije srca u junaka,
    Ni ostala nikakva rabota,
    Kao taki ukor i sramota:
    Evo kako Brankoviću Vuče
    Teški jaram na Srbe navuče;
    Srbe Turci gaze pod kopita,
    Rad njegovog prokletoga lita,
    Te ga svako i kune i psuje,
    Bože! vječna muka neka mu je!!

    OJ KUKAVNO SRPSTVO UGASENO…

  9. Zar je moguće da je Sveti i Prepodobni Ava Justin Ćelijski toliko pogrešio, pa zaveden slatkorečivošću velikih ehumenista, zapisao: “srpska će se crkva održati na četiri ugaona stuba: Amfilohiju, Atanasiju, Irineju i Artemiju”?

    Redakacijski komentar

    Gde je to Sveti ava Justun (Ćelijski) zapisao i kada. Mislite da je Sveti Ava Justin Ćeliski znao šta  SVE “ugaoni stubovi”: Amfilohije, Atanasije, Irinej (Bulović) u Rimu, Zagrebu i ostalim belosvetskim centrima tada, bez interneta i bez brzih komunikacija rade.

    Šta li bi Sveti ava Justin rekao da sada vidi ovu trojicu šta rade, šta propovedaju i šta pišu.  Evo šta je Irinej (Bulović) 1972 godine pisao Vladici Lavrentiju. Vi znate šta on sada radi i i kome se carstvu priklonio, zar ne! Ako ne znate evo pogledajte ovde.

    Urednik

  10. Marko,zaboravio si dodati,ovo nisi smeo propustiti
    da je licno Sv.Nikolja Zicki po besedi novohirotonisanoga Irineja,dok je bio u stomaku,prisao
    njegov majci i blagosiljao ga,da bude veliki covek
    tj vladika.A mi mu svi “poverovali.Molim te taj podatak vrlo vazan ne propustaj ubuduce,jer je vrlo vazan,posto za njega ne moze se dokazati da je i poznavao Sv.Justina
    ,ali ovo zar nisam fantasticna sto ti pomazem.Znam da po obicaju ljudi su nezahvalni ali ti ces mi biti.

  11. efimija,
    To bi moglo i da se poveruje, uzimajuci u obzir da je mali Irinej tada bio natraske okrenut, glavom na dole, tako da se i blagoslov natraske okrenuo!
    Aki sam ipak zbunjen, da ne misli da nam kaze da je on stvoren a ne rodjen?! Da nas Bog sacuva!


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