Miodrag 1933 - 2004, Vladislava 1936 - , Nebojsa 1965 -
СОЛУНАЦ
МИОДРАГ 24 МАЈ 1933 - 15 ФЕБРУАР 2004
ВЛАДИСЛАВА 6 ЈУНИ 1936 -
НЕБОЈША 21 АВГУСТ 1965
ВОЛИ СВОЈЕ ПОШТУЈ ТУЂЕ
УПОКОЈЕНИ У ГОСПОДА
СОЛУНАЦ
Solunac, Miodrag, Vladislava, Nebojsa
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A great man is one who collects knowledge the way a bee collects honey and uses it to help people overcome the difficulties they endure - hunger, ignorance and disease!
- Nikola Tesla
Remember, remember always, that all of us, and you and I especially, are descended from immigrants and revolutionists.
- Franklin Roosevelt
While their territory has been devastated and their homes despoiled, the spirit of the Serbian people has not been broken.
- Woodrow Wilson
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Bishop Jovan (Mladenović)
The Divine provision brought the spiritual father of the Monastery Studenica, Bishop Jovan, to continue the work left by the equally most esteemed and humblest spiritual father of the Monastery Hilandar, Bishop Chrysostom.
As an accomplished monastic with the spiritual wealth he attained in the Studenica Monastery, he enriched his flock and clergy. Very soon he gained respect and confidence of his clergy and the faithful.
Bishop Jovan was born in 1950 of father Radojko and mother Stana Mladenović in the village of Dobrace, near Arilje, Serbia. He finished elementary school in his village. At the age of twelve, he went to the Klisura Monasteiy where he remained for one year and then went to the Studenica Monastery. He attended the monastic school in the Ostrog Monastery from 1967 until 1969. He was ordained a hierodeacon in the Studenica Monastery on April 25, 1971. He retained his baptized name of Jovan. Rt. Rev. Vasilije, Bishop of Žiča ordained him as hieromonk in 1973. He graduated from St. Sava Seminary in Belgrade in 1974 and from Theologcial College in Belgrade in 1980.
Publishing
The One and the Many
Studies of God, Man, the Church, and the World today
by Metropolitan John D. Zizioulas
This volume offers a collection of Zizioulas articles which have appeared mostly in English, and which present his trinianatarian doctrine of God, as well as his theological account of the Church as the place in which freedom and communion are actualized. The title, The One and the Many, suggests the idea of a profound relationship that exists between the Persons in the Holy Trinity, between Christ and the Church, between one Catholic Church and many catholic Churches. On each of these levels of communion, each one is called to receive from one another and indeed to receive one another. And while this is understandable at the Triadological and Christological levels, it raises all sorts of fundamental ecclesiological questions, since the highest point of unity in this context is both the mutual ecclesial-eucharistic recognition and agreement on doctrine and canonical-eccelesiological organization.