Translated by Vesna Stevkovska
Macedonian people - regardless of which part of Macedonia they
came from and established a home in the countries across the
oceans and in other European countries, as well as other distant
parts of the world - represent an inseparably significant part
of the entire mosaic of Macedonian truth. The bond that the
Macedonians in the Diaspora maintain with their native land,
Macedonia, is constant, sincere, humane, nostalgic, and
Macedonian. The bridges they build between the Republic of
Macedonia and their second homeland are two-way, fruitful, open,
and very important in the overall life and work between the
people and the countries.
By all means, the Macedonian churches and church communities in
the Diaspora are among the most significant, long lasting and
many sided nurturers and maintainers of the Macedonian spiritual
wealth of Macedonian tradition, of the cultural and historical
heritage, and of all that is Macedonian.
The church - as the most significant, and in many ways
characteristic institution of the Macedonians in the Diaspora -
fulfills a very noble spiritual and national mission. This is
especially emphasized in the countries across the ocean and the
European countries, where the church has a special role and
significance in the Macedonian communities. The national and
religious is maintained with great passion, and the life of the
Macedonian language, tradition, customs, and folklore is
nurtured at these all-Macedonian centres. However, recently we
have been witness to misunderstandings within the Macedonian
orthodox churches in the Diaspora. A proverb says: “You need
two, for both love and argument.” Poor relations between the
priests and the peaceful escalated the most in Australia. As if
the mutual accusations of the church people and emigrants were
not enough, and of the most recent “guests” from Macedonia who -
after coming back - spread lies, slander, and accusations
against the Macedonians, who neglected their families in order
to invest time and means into the construction of the Macedonian
orthodox churches.
This bad state of
things, the misunderstandings, stubbornness, disrespect of the
accomplished, led to disputes and division among the clergy and
the believers. They forgot that the Macedonians on the Fifth
Continent are Australians of Macedonian descent and that they
live by different regulations than those which apply in
Macedonia. Their sense of the national is stronger than that of
the religious. They forgot that the churches are not simply
places where God’s word is heard, where unfortunately there is
no church literature in the churches, but that in order to be
sustainable they need to have church halls and other buildings
which would provide for expenses. Therefore, they are not just
religious structures, but centres of communication among the
Macedonians, centres for gathering and expressing all that is
Macedonian. Unfortunately, the gap between the two groups
continues getting deeper. On the one hand, the bishop and his
priests strongly supported the canons of the Middle Ages,
forgetting that the third millennium needs progress. On the
other hand, the Macedonians - a large group of builders and
guards of the church and national work on the Fifth Continent -
accepted the new living conditions and opposed the ridiculous
attempts for usurpation of church properties. Unfortunately,
instead of everyone - they, and all who contributed to the
overall Macedonian accomplishment - being rewarded, all that
happened was anathema, courts, police interventions, hatred
among people, and finally, destruction of all that had taken
decades to build. Of course, we need to emphasize that the
believers are not inviolable either, and they need to respect
the constitution of the MOC. Unfortunately, this did not happen.
Instead, the St. George and Holy Virgin Mary church in Melbourne
was burnt down. The spiritual successor of the first and oldest
Macedonian orthodox church in the Diaspora, which represented a
foundation stone and motivation for construction of other
Macedonian churches in the Diaspora, was destroyed in the
fire.
Burning of Macedonian orthodox churches and spiritual shrines in
the Diaspora did not start on the 21 October this year, with the
destruction of the St. George and Holy Virgin Mary church in
Epping. This kind of vandal, anti-church, non-humane act, first
happened in Windsor, Canada, when the St. Nicholas church was
set on fire in 1980. A similar fate was later shared by the
churches of St. Cyril and Methodius in Passaic, New Jersey; St.
Naum of Ohrid in Malme, Sweden; St. Nicholas, in the Melbourne
suburb of Preston; and the St. Elia church in Mississauga,
Canada. This is why the Macedonians are rightfully asking
themselves - who is burning the Macedonian churches in the
Diaspora?
A certain number of burnt down churches remained mute witnesses
of the bad relations of the Macedonians among each other and
with the emigrants of the neighbouring countries. Hence, the
Balkan syndrome has been transferred to the Diaspora. Lacking
arguments and evidence, many people are being accused. However,
we will let the authorities and those responsible, solve this.
The Macedonian churches in the Diaspora, which were destroyed in
fires, were soon restored and new buildings were built. The same
will happen with the St. George and Holy Virgin Mary church, and
soon it will shine like a true Macedonian architectural
achievement. This shows that the Macedonian in the Diaspora
knows how to be happy, how to be sad, how to lose, and he knows
how to win.
It shows that the Macedonian has always had to fight battles -
in his native land and in the Diaspora - to survive and to
retain his national identity. His love, faith, and hope for
Macedonia and the church, is much stronger, more emphasized and
sublime particularly among the Macedonians in the countries
across the ocean and in other countries of Europe. In the
Diaspora, the spiritual link between the Macedonian migrants -
as foreigners, removed from their birthplace, or in most recent
times, linked through their intellectual connections - is
especially emphasized. There, far away from Macedonia, the love
for the native land is tremendous, and it is expressed through
the national features, tradition, church customs and rituals,
through nurturing of the mother tongue and its holy images,
through sport, through song and dance. With all of these
characteristics, the Macedonian has survived, and will survive,
for as long as the world keeps turning, and the Sun keeps
shining.