Monsignor Dr. Ladislav Nemet, Archbishop and Metropolitan of Belgrade: Catholics ought to renounce the Filioque clause

Laslo Nemet, PHOTO: Aleksa Šestović 

The education system should care about raising honest and upright people from an early age. Catholic priests should receive a minimum wage. In the army, I taught Albanians from Kosovo to read and write. Artificial intelligence is a great danger.

The current Catholic Archbishop and Metropolitan of Belgrade, Monsignor Dr. Ladislav Nemet (László Német), was appointed to this position by Pope Francis at the end of 2022. He is the first Archbishop of Belgrade to have been born in Serbia. In addition, he currently serves as President of the International Bishops’ Conference of Saints Cyril and Methodius, and since 2021 has held the position of Vice President of the Council of European Bishops’ Conferences (CCEE).

After completing his primary and secondary education in Serbia, he continued his studies in Pieniężno, Poland, where in 1982 he took his perpetual religious vows. He earned a master’s degree from the Catholic University of Lublin in 1983 and was ordained a priest in Odžaci on May 1, 1983. He later earned a doctorate in dogmatic theology in Rome.

He has held various professional and pastoral positions abroad: in Austria, as a professor of dogmatic theology at the Verbit Philosophical-Theological College in Vienna and in the service of the Holy See’s Permanent Observer Mission; in Hungary, as General Secretary of the Hungarian Catholic Bishops’ Conference; and for a period of time as a university chaplain in the Philippines. In 2008, he was appointed Bishop of the Diocese of Zrenjanin. He speaks Hungarian, Serbian, English, German, Polish, Italian, and Croatian.

This interview was conducted in the days following the tragedy at Belgrade’s Vladislav Ribnikar Elementary School, located across the street from the Archbishopric building. Monsignor Nemet said it was horrifying to hear the sirens of ambulances and police that morning, as the incident occurred only about 150 meters from the Archbishopric, and at first, no one knew what was happening.

-I would like to express my condolences to the parents of the students who lost their lives, as well as to the parents of the young K.K., because this is a terrible tragedy for them too, and of course to the school staff and teachers. We published our condolences immediately on our website, later also through the media, and we celebrated a Holy Liturgy and offered prayers for the deceased, for the victims of this attack.

This attack has shown that something in our system is not quite right. I am a member of the National Education Council, and I know how many difficulties we face in schools and how serious the problems with discipline are. I believe a more serious and systematic approach is needed to address these issues. Respect for teachers must be strengthened, as well as respect for the education system itself and the importance of education. Parents should also devote more time to their children. It is not enough for children to have everything materially if they lack love. I believe this tragedy has also shown that the boy who committed the act suffered from a lack of love. As newspapers have written, he was not accepted - and to accept someone means to love them. Through love, many things can be overcome. The education system should not only provide information but should also care for children so that from these small people grow great, honest individuals - responsible members of society. I believe this tragedy must lead to more serious reflection on what is not functioning properly.

These problems do not exist only in Serbia; they are present everywhere. I have seen that in Hungary there are demonstrations almost every day, and in France as well, due to issues within the school system. Teachers must be respected and financially rewarded for the work they do. At the same time, they should be expected not only to transmit knowledge, but to truly work with children and take a genuine interest in them. Of course, certain additional measures may need to be introduced - perhaps metal detectors, or granting school security staff the right to check what is in students’ backpacks. When you travel through airports, everything is inspected, yet children are considered off-limits for such checks. It is time to seriously reflect on what we truly want, and what kind of future we want for our children and for our society.

There has been considerable debate in Serbia regarding religious education in schools. To what extent can religious education help-or not help-in raising children? We hear many conflicting views, as well as many opponents of the presence of religious education in schools.

-There will always be opponents; that is normal in any democracy. For every initiative, there are people who support it and people who oppose it. I know more people who support religious education in schools, and I believe the majority of parents in Serbia are in favor of it. Some members of the middle class, or those closer to decision-making circles, were against it. After 50 - 60 years of socialism and communism, it somehow became ingrained in our society that religious education - or faith and religion in general - do not belong to the public system, but only to the private lives of individuals. Yet we know this is not entirely true. If faith were only a private matter, we would not have magnificent churches such as the Church of Saint Sava, or the cathedral that we have. People wish and strive to show clearly and openly that they belong to a particular religious community.

As for religious education itself, when it was first introduced, there were clear norms and regulations. Over the years, however, these standards have gradually weakened. Various alternative solutions were introduced, and in the last three to four years religious education has become an elective subject, often scheduled as a zero period, a “minus” period, or the final class of the day. After six hours in the classroom, who will remain interested for a seventh period? Or who will come at half past six in the morning for a zero-hour class? This approach clearly shows how the system treats the subject and sends the message that it is less important. At one point, religious education was graded only descriptively, unlike other subjects. There is also the question of why it is not possible to complete a final graduation project or take a matriculation exam in religious education.

In addition, there are systemic problems. For the past four to five years, the Religious Education Commission has not been functioning. This is a commission directly under the Government, formed in cooperation with traditional churches and religious communities. Each of us has the right to propose one candidate - a delegate - to this commission. Yet for five years it has not functioned. It has neither been abolished nor renewed. This commission is responsible for approving curricula, introducing changes to programs, and approving textbooks for religious education, which are still formally in an experimental phase dating back to when we started from scratch in 2001 - 2002.

Religious education existed in schools between the two world wars, and even before the First World War, but circumstances were completely different then, and we cannot simply copy textbooks from that period. Nor is it wise to adopt materials from elsewhere, when we have capable people who can produce our own. The problem arises when a textbook is completed and requires official approval - at which point, there is no commission.

Last week, the heads of religious communities met with the Director of the Administration for Cooperation with Churches and Religious Communities. We then sent a letter to the Minister of Education, Mr. Ružić, requesting that the commission be revitalized - either by appointing new members or by allowing the previous members to continue their work so that the commission can function again. Children’s interest in religious education is good. I believe that religious education, as an introduction to religious life, culture, and faith, can contribute to a better and more peaceful coexistence. Religious education in our schools should emphasize what unites us, not what divides us.

When you were appointed to the position you currently hold, there were many public comments saying that the decision was a surprise, as well as noting that you are the first Archbishop born in Serbia. Was your appointment a surprise, and what was unusual about it?

-I always smiled warmly at those comments. For me, it was a surprise; I don’t know whether it was for journalists. The position of Archbishop of Belgrade is extremely important, especially in terms of public presence and engagement in society. I previously served as bishop in Zrenjanin for 14 years. Banat is Banat, but it is not the capital. Here are the ministries, the Government, His Holiness Patriarch Porfirije, and the leaders of all major religious communities - so it very much matters who comes here. What may be considered unusual is this: I am the seventh Archbishop of Belgrade. Until now, there were three Croats born in Croatia and three Slovenes born in Slovenia. The Croatian archbishops served here during the former Yugoslavia - first in the Kingdom, then in the SFRY, in all its different forms -because it was one country, and where someone came from did not play such an important role. After the 1980s, when tensions between Croats and Serbs began to rise, the practice shifted toward appointing Slovenes, and three successive archbishops were Slovenes. Last year, when Archbishop Hočevar retired, the Holy See decided on me. They have their reasons. I am 67 years old, and I thought I would end my service peacefully in Zrenjanin. I had settled in nicely and even bought a dog. Now I brought the dog with me here as well, and he lives in a corner of the courtyard. He’s a retriever, and his name is Sisi.

In addition to what you mentioned, I also heard comments such as: “He is Hungarian.” I truly do not care about such remarks. I was born in the former Yugoslavia, in Serbia, in Bačka - in Odžaci, in Vojvodina. I lived abroad for 35 years. It does not matter to me where I live. Where my work is, where I am appointed, where my vocation is - that is where I live. I believe it is an advantage for this position to have grown up here and to know the culture. One sees things differently than someone who arrives as an adult at the age of 50 or later and tries to enter a new society. In my case, I have relatives here, friends, former schoolmates - there is a network that keeps me grounded, a network that can also correct me, so to speak. If I were to lose perspective, friends would say: “We’ve known you for a long time - this isn’t you.” There is always room for correction. When you are a foreigner, it is completely different. I have been a foreigner in many countries where I worked, and the higher you stand on a kind of virtual hierarchy, the less people tell you the truth or what is really happening - they are afraid to speak openly. Many times, I am the last to learn about things happening here in the Archbishopric, and the same was true in Zrenjanin. I am familiar with the political situation as well. After all - did Tito really know everything that was happening throughout Yugoslavia?

Some say yes, some no.

- He had his own view of events, and that was fine. Even today, I hear the same thing when politicians say we are the best in the world in recent history, while reality is completely different. Best at what? We are at the bottom of the rankings, almost the poorest in all of Europe. People are leaving, Serbia is dying out, and we have the latest data to prove it. I say that Hungarians are disappearing, but Serbia as a state is disappearing even faster. The figure from the latest census showing that 500,000 people are gone is only the tip of the iceberg. Not everyone working abroad is included in those records, and not everyone has officially deregistered from here. I travel through villages as well, not only Belgrade, but also Banat -many villages are half-empty, entire streets are deserted, many houses stand alone, empty. That is a tragedy. From that perspective, I know this reality well; of course, I have my own lenses through which I see and interpret it. I have my ideology and my faith - I am part of the administration of the Catholic Church, and I accept everyone. I extend my hand to everyone, and at my installation as archbishop I said: I want to cooperate with everyone, with all people of good will. If someone does not want that - what can I do? I will not force anyone to be good toward me.

I have good relations with everyone: Laslo Nemet PHOTO: Aleksa Šestović

What is your relationship with Serbian Patriarch Porfirije, considering that you both come from the same region? Did you know each other earlier, perhaps as neighbors?

-Now I have to say, as far as I’m concerned - Bačka is taking over Serbia (hahaha). He’s from Bečej, I’m from Odžak…

What level of communication and cooperation do you have with other religious communities in Serbia?

-As for the Muslim community, since there are two groups and significant tension between them, I try and intend to maintain contact with both. It is not my role to judge or criticize how they manage their affairs; that is their concern. What matters to me are people who share a commitment to their faith: they have the Quran, I have the Bible, they are devoted to their vocation, and I am devoted to mine. I believe we can always find common ground. We have good relations, and I am glad that both groups participate in various meetings in Belgrade. In Vojvodina, I have had more cooperation and contacts with the Western Christian tradition: there are Protestants together, namely the Evangelical Church and a Calvinist Church. The Calvinist Church is entirely Hungarian, while the Evangelical Church exists among both Hungarians and Slovaks. Both churches have their own bishops.

And cooperation with representatives of political authorities?

-In the few months I’ve been here, I have had the opportunity to meet with Mrs. Ana Brnabić, the Prime Minister; Mrs. Maja Popović, the Minister of Justice; and Mr. Goran Vesić. Gradually, I am meeting other people of significance. Everyone has been very respectful. I met Mr. Vučić before, but not yet in my capacity as Archbishop. I have certain shared topics to discuss, so that meeting will take place.

With the ministers you mentioned, were the meetings ceremonial or were concrete agreements resolved?

-The meetings were mostly ceremonial, as an introduction at first, but some practical matters were also discussed. With Mrs. Maja Popović, I spoke about the situation of the Catholic Church and Catholics in Serbia, and I had a similar discussion with the Prime Minister. One issue that concerns me and that I hope to address during my years in Belgrade is the situation of Catholic priests in Serbia. They currently have no fixed salary or economic security and rely solely on what people provide. This affects around 150 clergy serving the Catholic Church across Serbia.

Do you mean that your priests have no income, insurance, or pension?

-We do have insurance, which we secured a few years ago. Let me explain: when someone works in a parish, they live off what people give them and have no other sources of income. Until 1945, the Catholic Church owned land everywhere; in Vojvodina, every parish had its own land. At that time, the Church existed almost exclusively in Vojvodina. The land was either cultivated or leased, and that’s how people made a living. However, the land was confiscated, and now the restitution process is enormous. There is a lot of talk, but little action. There is always some excuse why it cannot move forward. It is also partly political—there is no real political will in the Restitution Agency to resolve the issues affecting non-Orthodox churches.

Does this mean that nothing has been returned to you?

-Some has been resolved. For example, in Zrenjanin, only about 30% of the land was returned. Each diocese has received something; the Subotica Diocese got around 50%, but the process is too slow. If it were resolved more quickly, Catholic priests would receive funds through their parishes from the land. In one parish in Vojvodina, a priest earns about 15,000 dinars per month, has an apartment, and utilities are covered, but even so, making ends meet is difficult.

When I spoke with Mrs. Popović and the Prime Minister, my proposal was to introduce a minimum salary, since the state already covers insurance and pension contributions for each priest at the minimum wage level.

Let me remind you: between the two world wars, the Kingdom of Yugoslavia paid all priests, regardless of their religious affiliation. All citizens pay taxes to the state, and everyone served in the army. I, too, served in the army.

Where did you serve?

-In Rijeka, 15 months.

And how was it?

-You know, everyone says after serving in the army, after some time, that it was great. The first five months were quite interesting; that was the training. I served in the mountain infantry, at the military post in Rijeka. I had a hand grenade launcher, which suited me. I was used to working at home while growing up - there were five of us, and the work was shared. My father worked, and my mother mostly cooked and did the laundry for us, which back then wasn’t considered “work.” So all of us learned to work early, and the army felt fine. Later, when I attended high school in Subotica, I lived in a dormitory and was used to a certain discipline. The army helped me even more - it was wonderful in the mountains near Ilinska Bistrica, above Opatija. Honestly, I really enjoyed it. Then I had another five months of duties, and the last five months were boring, just waiting to leave. Those last months felt like wasted time. An old soldier does nothing; the youngsters come. Looking back, the army was a good life lesson. Among soldiers, two topics were always important: women and sex. Everyone bragged about how many girls they had, and especially those who no woman would ever want presented themselves as the greatest Casanovas. We laughed at them. Those were the main army stories, along with feats - who drank more, who ate more. It was good to see different personalities, identities, behavior, friendship, and values.

Right after high school, I served in the army. Apart from training and regular duties, I was responsible for teaching our Albanians from Kosovo who couldn’t read or write. They had never attended school, didn’t even know the alphabet. So we taught them Cyrillic.

Did you manage to teach them?

-I wouldn’t exactly boast. No one ever checked, and there were no exams.

How many Catholic believers are there in Serbia, and how many in Kosovo and Metohija, and what are the main challenges?

-The latest census data from 2022 hasn’t been released yet. According to the 2011 census, the majority of Catholics in Serbia are Hungarians, Croats, Bunjevci, Slovaks, and Czechs, and if we include Kosovo, there are also Albanians. There are about 45,000 Albanian Catholics in Kosovo. Kosovo hasn’t had a census in over 20 years, so these figures are approximate. In 2011, there were around 350,000 Catholics in Serbia. Based on my estimate, after the 2022 data is published, that number will be around 260 - 270,000. The decrease is due to emigration over the past 11 years, which includes many Catholics. As Serbia’s overall population declines, so does the number of Catholics. This isn’t about religion or nationality -Serbia is losing its best people. By “best,” I mean young, educated people with children, capable and strong. In the next 10 - 15 years, we will face a shortage of doctors in villages and smaller towns, as well as teachers…

Do you have any connection with Albanian Catholics in Kosovo?

-Of course. There is the Pristina-Prizren Diocese. We are all members of the same bishops’ conference because, according to the Second Vatican Council in 1965, bishops within a single cultural or national region form their own conference. In our case, North Macedonia, Serbia with Kosovo, and Montenegro are part of the Bishops’ Conference of Saints Cyril and Methodius. This is recognized by the Vatican. In total, there are nine bishops in this area: two in Montenegro, one in North Macedonia, one in Kosovo, and five in Serbia.

Our annual plenary session will take place this year on May 29 - 31 in Pristina. If you wish, you are welcome to attend; we will invite you on the last day for a meeting with journalists.

What can you say about communication with the bishop in Kosovo, what troubles them?

-They are troubled because the situation is not regulated, similar to the Orthodox Church. Everything is very Balkan - if I like you, you’re a friend; if not, you’re not. Whatever we call Kosovo, there is a lack of a Law on Religious Freedom. Serbia adopted such a modern law in 2006. Kosovo also needs a law that clearly defines which churches are automatically recognized and which do not have to register from scratch, as was the case in Montenegro. For years in Montenegro, there was debate over whether the Serbian Orthodox Church (SPC) should register or is, by its nature, part of the system. When the fundamental agreement was signed last year, it became clear that the SPC has the right to exist in Montenegro without registration - it is simply accepted as a normal institution. A similar approach should be implemented in Kosovo for the religious communities there. Progress has been delayed because this is part of the Brussels Agreement process, which aims to grant these churches recognition as part of Kosovo’s culture and system, whatever we call it - province, state, or otherwise.

One of the long-standing topics in Serbia is the Pope’s visit. There has been much debate -some in favor, some against. There were times when it seemed very close, but it still didn’t happen… where do we stand now?

-It was really close in 2015/16. Recently, the Pope was in Hungary, and I was there as well. It was remarkable to witness how his presence can influence people spiritually, even calming opposition parties and those in power, making them more careful with their words. A papal visit is a major event for believers, but also for the host country - it brings international attention and respect to a state that welcomes him. Regarding Serbia, there are several elements to consider. The Pope visits a country only when the local church invites him - in other words, the bishops. We first invited him in 2009 and continue to extend the invitation regularly. The second element is that the state authorities - politicians - must also invite him. We know that Mr. Tadić, Mr. Nikolić, Mr. Dačić, and Mr. Vučić have all issued invitations. The third factor is that when he comes, he wants to be accepted beforehand, without objections from other traditional religious communities. In Serbia, this mainly concerns the Orthodox Church, which has influence over any potential papal visit.

I believe the situation is improving. The further we move away from the wars in the former Yugoslavia, the closer we come to a tolerant atmosphere of coexistence among different peoples and nationalities. I would describe it this way: the Catholic Church in Serbia is independent; it is not a branch of Zagreb or Budapest. Most Catholic believers in Serbia are Hungarians, followed by Croats. According to the latest data, there are about 185,000 Hungarians and 39,000 Croats (not counting Bunjevci). The Pope’s visit would not be aimed at Croats or Hungarians specifically, but at all Catholic believers and, of course, all citizens of Serbia. This is often mistakenly linked to issues like Jasenovac and Stepinac. Catholics in Serbia were not the main actors in Jasenovac, nor was Stepinac the head of the Catholic Church in Serbia.

Can I conclude from your answers that the SPC is not willing to accept this visit?

-I don’t know. No one told me that directly. You journalists should check that.

You said politicians invited him, and it seems that something in the SPC’s stance might have stalled it?

-I was responsible for organizing the Pope’s visit to Serbia in 2015/16. At the time, Mr. Dačić was the Foreign Minister, and I handled matters on the Catholic side. We had the date and program agreed - Subotica, Belgrade, Šid - including meetings with refugees. Then, three weeks before the visit, the Serbian government informed us that “the moment hadn’t yet arrived.” Why they communicated it that way - I don’t know.

How does that ‘moment’ come? What needs to happen?

-Only goodwill. Nothing else is needed.

Or is it interpreted differently what the message of such a visit would be?

-The Pope was in Congo in January this year, then in South Sudan. He goes where people seek peace. The main topic of his recent visit to Hungary, even though there is no war there, was peace - specifically peace in Ukraine. Hungary borders Ukraine, so it was the closest place to a war zone he could visit. In Budapest, he met Metropolitan Hilarion, who had previously been the second-ranking figure in Moscow for 16 years. On Wednesday (3 May), he met Archbishop Metropolitan Anthony of Volokolamsk, now responsible for foreign affairs in Moscow. Hilarion is the most influential figure in the Russian Orthodox Church. They discussed peace throughout. It is not about converting everyone to Catholicism when the Pope visits a country.

And what about communication between the Vatican and SPC representatives? Were there meetings in the Vatican?

-Yes, yes… That’s not a problem. Anyone who wants can go to the Vatican. Patriarch Porfirije met Pope Francis in Assisi before he became patriarch, during a prayer for peace. There are channels for arranging meetings, and time can be found with whoever you want to meet. Everything is possible.

So what stopped the idea of the Pope visiting Serbia?

-I can only repeat what appears in newspapers; I don’t know if journalists write it themselves or get it from behind the scenes - it’s always said: “the time has not yet come.” If one problem is resolved, such as the mixed commission investigating Stepinac’s role during WWII, which worked for two years, they ultimately agreed that they hadn’t agreed on anything. That was one reason to “clear the picture,” and it has been somewhat clarified.

Are there other reasons and obstacles?

-Yes, filioque, for example. (This is a dogmatic question about the origin of the Holy Spirit in the Trinity, editor’s note.) Then there are events from 1204, when the Crusaders attacked Constantinople and looted the Eastern churches. And many more…

The question of filioque is one of the main reasons for the split among Christians and is considered a dogma or part of the faith. What is the controversy regarding the Pope’s visit?

-Regarding filioque - you simply need to agree and remove it; what do we need it for? Filioque is a question for the Catholic Church, and I think we Catholics have made some mistakes that can be corrected.

You mentioned Jasenovac and Stepinac - this is a constant point of debate between Serbia and Croatia, particularly among politicians. The key issue has always been Stepinac’s canonization. The latest information is that this idea has been abandoned for now.

-The Pope abandoned it several years ago, about five or six years ago, so it is not currently a problem.

Does that mean the issue is definitively closed, or just temporarily?

-You know, patriarchs change, popes change, so who knows what will happen later. In any case, it is currently set aside, and Pope Francis has said several times that he does not want to pursue it for now. We will see what happens in the future.

Was there disagreement within the Catholic Church or the Vatican regarding this - different viewpoints?

-When someone is declared Blessed or a Saint, these are two levels of the same reality. The difference is that when someone is Blessed, it is for one nation or cultural circle; when someone is a Saint, it is for the entire global Catholic Church. When John Paul II declared Stepinac Blessed, the SPC did not respond, and there was an opportunity to react or protest. No one did at that time. The issue with Stepinac and the Ustaše appeared later.

Now the decision of Pope Francis is to set it aside. This was followed by forming a mixed commission as a gesture of goodwill toward the Serbian Orthodox Church, to examine the historical facts and resolve them if possible. The commission met but ultimately agreed that they did not agree on anything. That’s where it remained. Each side interprets sources in its own way. I think a few more years need to pass so that the actors who now shape the Catholic Church’s policy in Croatia and the Orthodox Church in Serbia adjust their mindset somewhat. Politicians play a very significant role in this.

Religion should fight against poverty: Laslo Nemet PHOTO: Aleksa Šestović

I have to ask you about Ukraine as well. We mentioned the Pope’s visit to Hungary and the prayers for peace. Are there elements of a religious war in Ukraine, given the conflicts and issues involving churches and differing perspectives - between the Russian and Byzantine traditions?

-Those are the two main traditions there: Russian and Byzantine. Tension between Ukraine and Russia has existed for years; it did not start recently. Stalin, it seems, deeply hated Ukrainians and killed them wherever he could, so the current war is small compared to what Stalin did. The question of being religiously Eastern Byzantine or Eastern Moscow didn’t exist at that time; it emerged later when Ukraine became an independent state. Over the centuries, the Byzantine Church was stronger, but recently Moscow has gained influence, and these are their internal matters. Originally, the issue was not religion - it was the relationship between two states: Russia, which is old, and Ukraine, which appeared on paper after World War I and effectively only after the collapse of the Soviet Union. Ukraine did not exist earlier. It is a young nation, even though it has its own language.

Still, we have seen churches and temples suffer, believers organizing to defend them, debates on how to pray?

-Faith and religion should help build a more peaceful and tolerant society. Unfortunately, faith, as a partially irrational drive within us that guides our lives, can become a source of irrational hatred - especially toward those who think or believe differently. In Ukraine, there is a struggle between two sister Orthodox churches; I won’t go into which is canonically recognized. Ukrainians say, “We have our independent church,” while Moscow claims, “It is all under us.” Many times, churches and monasteries suffer, such as the Lavra in Kyiv, from which the Ukrainian government now wants to remove all clergy still connected with Moscow. What we see there represents the worst expression of religious officials and religious sentiment.

The world is developing more and more, yet at the same time, human suffering increases. What is the perspective of Christianity?

-Christianity, as one of the leading religions - or even the largest in the world - has a profound calling to reduce suffering. Suffering comes from illness, lack of education, natural disasters, and other challenges. When I worked in Asia, I saw situations where schools were treated as private matters, whereas Europe is a social continent where schooling is mandatory up to a certain age. Christianity plays a huge role in providing people not only with the Gospel and the truth about God and Jesus Christ but also better living conditions - social development. That is why Christianity has thousands of schools, universities, and hospitals across all continents, often funded by wealthy believers. This solidarity is very important, and similar forms exist among Muslims and Hindus as well.

Religion should fight poverty, work to protect nature, and address some of the negative effects of globalization. One particular danger is artificial intelligence, which is developing extremely rapidly without limits. The new virtual world will be challenging, raising questions about elections, political opinion formation, and even which robot might “attack” us at the end of the street if we move differently than it expects. These are new realities being tested on battlefields worldwide, and it is frightening. Religion, and Christianity in particular, has the task of creating a better world - to help build a better society.

I had the opportunity to interview your predecessors, Mr. Hočevar and earlier Mr. Perko. At that time, there was a garden maintained by Mr. Perko with 100 kinds of medicinal plants, from which he made Perkovača brandy. Has that work been preserved?

-Unfortunately, no. Now the garden is just grass. There is no more Perkovača; I only serve quince brandy. Mr. Hočevar reorganized the garden, removing the fruit trees and plants, and now it is maintained as a decorative yard.

Will you try to restore the 100 plants?

-No. I now have a pet, Sisi (a golden retriever), who plays in the yard and loves the grass.