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Serbia under the swastika: a World War II occupation

role in formulating those laws. This book is thus amost valuable corrective to standard depictions of Russians, Japanese, and Muslims alike. There are a few infelicities. The author has chosen to write most, though not all, of this book in the present tense. The shifts back and forth are disconcerting, especially when they happen in the same sentence: “The winter and spring of 1905 bring more losses to the Russians, and the number of conversations about Russia’s divinely ordained expansion diminished as the likelihood of victory decreased” (151). The author correctly notes that most English-language discourse on political theology tends to focus on English-language sources. However, she uses Japanese sources only in translation and the transcriptions from Russian contain so many mistakes that one sometimes wonders about her grasp of Russian as well. There are simple factual mistakes: in 1812, Platon (Levshin), not Filaret (Drozdov), was Metropolitan of Moscow, not its Patriarch (Russia had no Patriarchs between 1700 and 1917; Filaret became Metropolitan of Moscow only in 1821). If Bishop Stefan was speaking in Kharkiv, he was from Sumy, not “Sumsk.” Timothy Ware is not an American convert to Orthodoxy. And so on. Nevertheless, in less than two hundred pages this book sheds light on a mostly unknown war from a mostly unknown perspective. It would be a most useful addition to courses on military history, Russian history, and Christian ethics.