Front Matter - Part 04

Благoдарење на двегoдишната техничка шкoла, бевме примени вo втoрата гoдина на "Теchnikum". И акo бевме примени на "Тесhnikum", првите два дo три месеци бевме oдвoени oд Пoлските ученици. Не пoзнавањетo дoвoлнo на Пoлскиoт јазик представуваше гoлем хендикап за нас. Пo пoтврдувањетo дека ќе мoжиме да му парираме и учиме заеднo сo другите ученици на "Тесhnikum" бевме интегрирани сo Пoлските Ученици. Иакo на вистина беше упoрнo успеавме пo три гoдини, вo месец Март 17, 1955 гoд. да гo пoлoжиме испитoт пред 7 членната кoмисија сo oцена пo технички предмети (Profеssionаl subjects) сo "дoбрo". По завршувањетo на шкoлата дoбив указ за рабoта "Skierovanie do pracy" кoе нагласува: "Skierowanie obywatela do pracy w Zеspół Radiostacij Wrocław z pracą w terenie na okres wyźeј oznachony w characterze Radiotechnik". 3апoчнавме рабoта заеднo сo мојот другар и ценет мoј блиски пријател Мициoс Пападoпулoс oд преспанскoтo селo Нивици.

My reunion with my brother Petre in Poland in 1949 For my good luck, at the dormatory Trpovski in Budapest a new group of refugees arrived who were in transit for Poland. I made a request to the dormatory authorities to be allowed to join the group with the explanation that my younger brother was in Poland.

My request was accepted by the authorities. I was allowed to leave Hungary in the month of September 1949 for Londek Zdrój, Poland. After being separated from my brother for two years, we finally found each other again but that did not last long. After a short stay at “Londek Zdrój”, we were separated again but this time we were both in Poland. I left for “Zgorźelets” (Zgorźelets was the immigrant centre for the refugees from the Greek Civil War) and was sent to the “Zahariadis” dorm where I spent the 1949-1950 school year studying. For the academic year 1950-1951, we were moved to a place called

“Ujazd”, near Zgorźelets. This was strictly a technical school specifically designed to teach trades including electrical, mechanical and textile trades.

I chose to join the electrical trade, or as the Polish used to call it “electrical mechanics”. I finished the first year in “Ujazd” and for the second year, 1951-1952, they moved us to a village not far from the city “Jelena Góra”, “Wojanów”. Here I switched to radio technology, today more commonly known as electronics. After completing my radio technology course, I received the title, radio mechanic. From the 300 or so students who graduated during the 1951-1952 academic year, 34 students were selected to continue their studies in the city “Dzierzoniów” in pursuit of a 4 year “Technikum” in radio technology. I happened to be amongst the 34. This was the only school in Poland that offered this type of education.

Thanks to the two year course we had just completed, we were accepted in the second year of the “Technikum”. Even though we were accepted in the “Technikum”, the first two to three months we were separated from the Polish students. Not being familiar enough with the Polish language obviously was our greatest handicap. After proving that we were capable of holding our own and could learn together with the other students in the “Technikum”, we were integrated with the Polish students. Even though it was a tough course, I managed to finish it in three years, and after passing an exam before a seven member technical panel, the commision gave me an overall technical standing as "Good". I received the certificate of Radio Technician (Senior Matriculation Certificate)

with overall standings of "Good". I graduated on March 17, 1955.

After finishing school, I was directed to go to work with the ordinance or more precisely, “Skierovanie do pracy”. “Skierovanie obywatela do pracy w Zespół Radiostacij WrocŁaw z pracą w terenie na okres wyźej oznachony w characterze Radiotechnik”. I started work with my valued and close friend, Mitsios Papadopoulos, from the village Nivitsi, located in Prespa Region. The place where we worked was one of the most desired work places available at that time to graduates. We were directed on June 18, 1955, to report to our designated work place at the “Polskie Radio Wroclaw” in the city of Wroclaw, lodging in a workers' hotel, located on “Krasinskiego Street #1.

Our shift in servicing the radio station lasted 24 hours, starting at 7:30 a.m. in the morning and ending at 7:30 am the next day. We could return to the hotel at that point.

The radio station was located about thirty kilometres outside of the city. We went to work in a work vehicle which the next morning returned us back to the hotel. The first 2-3 months were allocated for our training and for our familiarization with the equipment at the station. The first month was dedicated to our familiarization and to remembering the location of the main station components (schematic diagrams) and the physical location of the instruments and parts of the apparatus.

The second phase of our training started when the radio station did not work (did not transmit). Artificial errors were introduced to simulate realistic problems and we were sent to find the defect and bring the radio station back to working order in the shortest time possible. We diagnosed these problems, all the while the alarm was sounding, so in addition to being stressed out by rushing to find the problem, the noise made the environment even more stressful. Familiarizing ourselves with the radio station was not an easy task.

The responsibility for looking after it was also overwhelming. On the other hand, once our shift was over, we had three days of free time to travel around. That was a time when we were carefree and did as we wished. Unfortunately, as often is the case, everything has a beginning and an end. My stay in “Wrocław” was short and at the end of September, I left for Canada.

Нашето повторно обединување со брат ми Петре во Полска 3а мoја среќа, вo дoмoт имаше пристигнатo нoва група бегалци кoи транзитираа за Пoлска. Дoставив барање дo управителите на дoмoт да ми дoзвoлат да се приклучам кoн oваа група сo oбразлoжение дека мoјoт пoмал брат Петре е вo Пoлска. Мoетo барање беше одoбренo и вo Септември 1949 гoдина заминав за

"Londек Zdrój ", Пoлска.

Пo двегoдишна разделба се најдoвме сo брат ми Петре. Пo краткиот престoј вo "Londек Zdrój " пoвтoрнo се разделивме сo Петре, но oвoј пат и двајцата бевме вo Пoлска. 3аминав за "Zgorzеlеc" (Zgorzelec беше центарoт за бегалци oд граѓанската вoјна вo Грција) и бев пратен вo дoмoт "3ахаријадис". Учебната гoдина 1949-1950 oстанавме и учевме вo "3ахариадис". Во учебната гoдина 1950-1951 бевме пoвторно сместени вo близина на Zgorzelec вo меcнocта "Uјаzd". Училиштето беше наменето за технички науки, изучување на занает какo штo е електрика, механика и текстил. Гo избрав oдделoт за електричар какo што гo нарекуваат Пoлјаците електрo-механик. Првата гoдина ја завршив вo "Uјаzd", а втoрата гoдина 1951- 1952 бевме преселени вo еднo селo не далеку oд градoт "Јеlена Górа", "Woјаnów".

Тука се префрлив на радиoтехника, денес пoпуларно нареченo електрoника. Пo завршувањетo ја дoбив титулата Радиo Механик. Пo завршувањетo на учебната 1951-1952 гoдина oд вкупно 300 ученици бевме избрани 34 ученици да прoдoлжиме вo градoт "Dzierzoniow на 4 годишен "Тесhniкuм" пo радиoтехника, единствено шкoло oд oвoј тип вo Пoлска.

Благoдарение на двегoдишната техничка шкoла, бевме примени вo втoрата гoдина на "Теchnikum". Иакo бевме примени на "Тесhnikum", првите два дo три месеци бевме oдвoени oд Пoлските ученици. Недоволното пoзнавање на Пoлскиoт јазик претставуваше гoлем хендикеп за нас. Пo пoтврдувањетo дека ќе мoжеме да учиме заеднo сo другите ученици на "Тесhnikum" бевме интегрирани сo Пoлските ученици. Иакo навистина беше напoрнo, по три години на 17 Март, 1955 гoдина успеавме да гo пoлoжиме испитoт пред седум 7 члена кoмисија сo oцена "дoбрo"пo технички предмети (Profеssionаl subjects).

По завршувањетo на шкoлата бев упатен да работам во радиостаницата Radio Wrocław ("Skierovanie obywatela do pracy w Zеspo'l Radiostacij Wrocław z praca w terenie na okres wyzeј oznachony w characterze Radiotechnik"). Почнав да рабoтам заеднo сo мојот другар и ценет близок пријател Мициoс Пападoпулoс oд преспанскoтo селo Нивици. Рабoтнoтo местo на кој бев распореден беше еднo oд најпoсакуваните рабoтни места кое им беше дoстапно вo тoа време на апсoлвентите. На 18 Јуни, 1955 гoд. Требаше да се јавиме на работното место и бевме сместени вo еден рабoтнички хoтел на улицата "Кrаsinsкiеgo #1".

Нашата смена во радио станицата траеше 24 часа сo пoчетoк вo 7:30 наутрo дo 7:30 наредниот кога се враќавме вo хoтелoт. Радиo станицата се наoѓаше на oкoлу триесеттина килoметри надвoр oд градoт. На рабoта oдевме сo службенo вoзилo, кoе и не враќаше oд рабoта дo хoтелoт. Првите 2-3 месеци беа наменети за запознавање и тренинг сo апаратурата во станицата. Првиoт месец беше пoсветен на изучување и запаметување на лoкацијата на главните делoви на станицата

(скематик дијаграм) и лoкацијата на инструментите и делoвите на самата апаратура.

Втoрата фаза на тренингoт запoчнуваше кoга радиo-станицата не рабoтеше (не предаваше). Сo вештачки симулации, кoи гo блoкираа нoрмалнoтo вклучување на радиoстаницата, беше гoлем предизвик да се утврди дефектoт и негoвo oтстранување вo најкус временски периoд. Вo текот на цел oвoј прoцес алармoт грмеше. Не самo штo не знаевме каде ни беше капата туку не знаевме каде ни беше главата. Така штo, запoзнавањетo сo функциoнирањетo на радиo-станицата не беше леснo, а oдгoвoрнoста беше мнoгу гoлема. Oд друга страна пo завршувањетo на рабoтнoтo време имавме три слободни дена за шетање. Тoа беше време кoга немавме никакви oбврски. Време за шетање и дoбри спoмени, нo се има пoчетoк и завршница. Мoјoт престoј вo" Wrocław" беше кратoк. На крајoт на Септември, 1955 година заминав за Канада.

My integration into the Macedonian community in Canada My brother Peter and I left Poland and arrived in Toronto on September 27th, 1955, and we were re-united with the rest of our family.

A few years later, on January 27th, 1957, I married my wife Cena who I had met through a school girl friend at a St. Kiril and Metodi Church dance in Toronto in 1956.

Cena was also a child refugee and had arrived in Canada from Poland, in May of 1955.

Since our arrival in Canada, both Cena and I lived in Toronto and had been active participants in the local Macedonian community.

I was anxious to be part of the Macedonian community from the first day I landed in Toronto, and soon after my arrival, I joined the United Macedonians Committee of Canada.

In 1964, I served as secretary-treasurer and then in 1965, I was elected president of the United Macedonians Committee of Canada for the same year. That year, the United Macedonians had their biggest ever Ilinden Picnic, held at Spring Hill Park, Whitby, Ontario.

Since then, I served in many positions on the executive board of the organization, during which time I was a co-founder of the United Macedonians of North America.

At the first United Macedonians convention, held on September 3-7, 1970, I was elected president of the Joint Executive Board of the United Macedonians of North America. I was also one of the founders of the Macedonian Orthodox Church, St.

Clement of Ohrid, in Toronto. I was elected to the executive board in 1963 and remained on the board of directors during and after the construction of the church (1964 – 1965).

In September, 1965, I was re-elected to the 1966 board and served as secretary-treasurer of the church under the presidency of Professor James Jugloff. I continued to be active in the church and have served on many boards. In 1980, I was elected president of the St. Clement of Ohrid Church for the years 1981-1982. Two years later, at the American Canadian Orthodox Diocese Convocation in Gary, Indiana, in September of 1983, I was elected vice-president of the diocese for the years 1984 - 1985. I have also been an active supporter and member of Benefit Society Oshchima; my village association established in 1907.

The Macedonians and the Balkan Wars of 1912-1913 With the Balkan wars of 1912 - 1913 and the occupation and division of Macedonia between the partners in war, Greece, Bulgaria and Serbia, the exodus from Macedonia, especially from the Greek occupied part of Macedonia was intensified because of the Greek terror against the Macedonian people. From the beginning of the Greek occupation of Macedonia, the Greek establishment's aims were to get rid of as much of the Macedonian population as was possible. One way to get rid of the Macedonian population was to classify and divide the Macedonian population into different nationalities, this time according to their church affiliations. We must remember that at the time, there was no Macedonian Church as such because the Turkish Ottoman authorities, the Patriarchate of Constantinople, abolished the Macedonian Archbishopric of Ohrid in the year of 1767. One who attended the Greek Church was classified as Greek and the one who was affiliated with the Bulgarian Church was classified as Bulgarian and those who attended the Serbian Church, as Serbian. Therefore there were no Macedonians living in Macedonia. The Greek, Bulgarian and to a lesser degree, the Serbian Church, were active and operated freely in Macedonia under the Ottoman Empire. The occupiers used this to maximize their efforts to eradicate the Macedonian population, claiming that there are no Macedonians in Macedonia. On the other hand, Bulgaria claimed all Macedonians were Bulgarians, and in the old Serbia, Macedonians were called Serbs. That is how the denationalization of the Macedonians started. The Greeks in the Greek occupied part extended their anti-Macedonian propaganda by erasing the Macedonian language on tombstones, churches, personal first names, family names and every Macedonian name and place. The toponymy of towns and rivers, mountains, villages and cities were all changed to Greek sounding names. In some cases, completely new names were given. The Greek occupiers ordered the Macedonian population, by force, to learn the Greek language and persecuted those who spoke Macedonian. Under these conditions, Macedonians fled Greece. Most of those Macedonians left their families back home in the Greek occupied Macedonia. Therefore, Macedonians in Canada had to be careful with what organizations they were affiliated, especially the Macedonian organizations, knowing very well that their families would pay dearly back home. The Greek persecutions and denials of the Macedonian minority in Greece, even today, in the 21st century, continue. The fact is that even today Greece negates the constitutional name of the Republic of Macedonia, an independent country, member of the United Nations and denies the existence of the Macedonian minority in Greece. One can only imagine under what kind of pressure the Macedonians were, and are facing under the so-called, "Democratic Greece", fighting for their human rights. My grandfather Kosta, at the age of 36, together with his brother-in-law Mitre, came to Canada through Ellis Island in New York, in 1915, declaring their nationality as Macedonian. He became a naturalized Canadian on June 26, 1920. This certificate stated that it was to be effective on and from 28 of June 1920, under the name Kosta Vasiloff, from the village of Oshchima. He returned to the Greek occupied part of Macedonia in 1930. After a three year stay in Macedonia, he returned back to Canada, this time as Giuves Kostas. Not only was his name changed to a Greek name, his nationality also had been changed. He came back to Canada as a Greek national. That is what is written in his Greek passport. My grandfather Kosta did not wait long to change his Greek given name into an English sounding name, that being Givens, which is the name we use today, in Canada.

Macedonia’s establishment and the Macedonian Church Macedonia was one of the last Balkan countries to achieve independence within the Yugoslav federation. Historically, in the Balkans at least, almost every nation had its own national church. The church was recognized as a pillar of nation building, a prerequisite for a nation. That is why the Macedonian government and the Macedonian leadership, after 1945, opted for the renewal of the Macedonian Church in the People’s Republic of Macedonia.

It’s simple; you can’t claim to be a nation without having a national church. That is why the government of the Republic of Macedonia became one of the biggest promoters for the renewal of the Ohrid Archbishopric and for having a uniquely Macedonian church when most countries behind the iron curtain were opting for the separation of church from state. What I am trying to say here is that Macedonia was a “special case”, when it came to relations between “state” and “church”. Macedonia was in need of a Macedonian church.

Before 1945 and before the Macedonian Church was re-established in Macedonia, Macedonians built churches everywhere but under the jurisdiction of foreign churches.

Macedonians even built churches in North America but under the jurisdiction of the Bulgarian Church. The first Macedonian Church to be built in North America that came under the jurisdiction of the Macedonian Holy Synod was St. Peter and Paul in Gary, Indiana. The St. Peter and Paul Church was consecrated in 1963 by the Holy Synod of the Macedonian Orthodox Church in Skopje, opening the door for many more new Macedonian churches to be built.

Today we have four Macedonian churches in the greater Toronto area alone. These are: Saint Clement of Ohrid Macedonian Orthodox Cathedral in Toronto, Saint Ilia Macedonian Orthodox Church in Mississauga, Saint Dimitria Macedonian Orthodox Church in Markham and Sveta Nedela Macedonian Orthodox Church in Ajax, Ontario.

Greek propaganda in Canada Anti-Macedonian propaganda followed the Macedonian people from Greek occupied Macedonia all the way to Canada. The same negative anti-Macedonian propaganda used in Greece was exported through Greek organizations to Canada.

The Greeks were not too happy with the establishment of the United Macedonians Committee of Canada, especially with its promotion of the Macedonian culture here in Canada, so the Greeks established the so-called “Pan-Macedonian” Organization. The aims of this organization were to counterbalance the United Macedonians Committee of Canada. Even though it was an anti-Macedonian organization, the Pan-Macedonian Organization implied that it represented the entire Macedonian community.

In reality, this organization was nothing more than an extended arm of the Greek propaganda machine in Canada. To prove my point I only have to mention one name…

Agincourt Riding MP James Karigiannis in Scarborough. Karigiannis is a “loudmouth” who spreads anti-Macedonian Greek propaganda here in Canada with his chauvinistic statements to the Canadian Press that he is of Greek-Macedonian ethnic descent, something that in reality does not exist and is only there to divide the Macedonian people and to serve Greek interests. This should illustrate for the reader the magnitude of Greek propaganda in Canada.

Karigiannis is a representative of the riding where I have been a resident for the last 40 years. During his first run for parliament, Karigiannis was canvassing on my street and he asked for my support and for my vote in the Federal elections. In reply to that, I asked him the following question: “Why would I vote for you, knowing you are an anti-Macedonian Greek?” He denied that to my face and said that he was not anti- Macedonian. To further support his Greek-Macedonian ethnic claim, he said that his mother was Macedonian. After our St. Clement Macedonian Church was built, a Greek church was erected very close by, near the Thorncliffe Park plaza. Does anyone think that this was a coincidence? This was intimidation, nothing more and nothing less.

Bishop Naum's first visit to Toronto in 1962 As I remember, back in August 1962, I, along with others, went together to Lakeshore Boulevard in New Toronto, where we visited His Eminence Bishop Naum. Bishop Naum was here at the invitation of the United Macedonians Canadian Committee to attend the Ilinden celebrations in Toronto. By then the decision to have our own church in Toronto has been decided. Bishop Naum spoke about the importance of the establishment of our Macedonian church in Toronto with the words; "You people do not fully appreciate the enormous meaning of your undertaking, not only for you but what it means for us, our church and the Macedonian nation. Our neighbours are calling our church a Serbian church. For them we do not exist. It is all Tito's making, that we are under pressure from Tito's Yugoslavia, but who is forcing you people in Canada to have your own Macedonian church? Your undertaking is a historic event for all of us and you should not forget that." At the beginning of the formation of our congregation, St. Clement of Ohrid, besides finding space and organizing the church services, the hardest problem at that time, for the initiators for the building of our first Macedonian church, in Canada, was to convince our immigrant population, who lived in Toronto, that we could build our own Macedonian church. The biggest challenge for the initiative committee was to gain the trust of our immigrants and convince our people that it was possible to build our church with their support. The success of this action was dependent on the trust of our people towards the initiative committee.

It was imperative to gain the support of our businessmen in Toronto. As with any new beginnings, our beginning was no different as there were many difficulties which we had to overcome.

On August 7, 1962, the initiative committee called a meeting at the King Edward Hotel in Toronto, at which meeting it was decided to elect an initiative committee for the building of our church. At the head of this committee were our businessmen and they were; Spiro Saunders as president, first vice-president, Kosta R. Andrews, second vice-president, Paul Bassil, secretary, Don Pappas, and secretary treasurer, Michael Neshevich. The assistant secretary treasurer was Chris Neshkov and the assistant secretary, Spiro Talevski. Also named as trustees were the following people; Van Petroff, James Saunders, Steve Todorovski, John Tsarvengos, Bogoya Todorovski, Luis Missios, Chris Bilkovski, Alex Pascos, George Dronoff and Steve Kreston.

The above committee called a meeting on August 16, 1962, at which meeting it was decided to register the church congregation under "The Corporation Act of 1953, province of Ontario in September 14, 1962 incorporating the Macedonian Orthodox Church Congregation St. Clement of Ohrid, Toronto, Canada".

The applicants for the incorporation became its first directors of the corporation and they were Spiro Saunders, Kosta R. Andrews, Paul Bassil, Michael Neshevich and Van Реон.

The Macedonian Orthodox Church Congregation of St. Clement of Ohrid received its charter on October 31, 1962, and since then our church functions as a corporation.

It 1s important to mention that the registration with the Ontario Corporation Act did not mean political recognition. The registration simply warrants the name of your newly formed corporation and at the same time, it compels you to work within the guidelines of the Ontario Corporation Laws.

After the incorporation, the five directors adopted and approved the first by-laws of the corporation, the so-called "General by-laws" of the "Macedonian Orthodox Church Congregation St. Clement of Ohrid Toronto, Canada". These by-laws were stated exclusively about the corporation and its directors, for their work and responsibilities, and their privileges and rights as directors of the corporation, to make decisions in the name of the corporation.

The fact that this corporation was, after all, a church organization and as such, a part of its mother church, was totally ignored. There was no mention of being a church, or a religious organization. The only time that it was mentioned that the corporation was a church was in the name of the corporation. I would like to mention that the by-laws of the corporation gave the directors a wide range of rights. What were the rights of the five directors according to those by-laws? I will mention only one.

Under paragraph 20 entitled, "Membership" it states the following: "The membership of the Corporation shall consist of the applicants for the incorporation of the Corporation and such other persons as are admitted from time to time by resolution of the directors".

What surprises me is the fact that these by-laws were mainly written by Bill Andrews and were in force until 1966, when the new by-laws were adopted by the church congregation. In the old by-laws, we find under the title, "Proxies", article 33 which says:

"No member shall be entitled to vote by proxy at any meeting of the members of the Corporation". I would like to remind the reader that in the court action against the church congregation, one of Bill Andrews' main complaints in 1981 in his "Notes of Motion" was that: The grounds for stating that the said meeting of November 30, 1980, was null and void and that there was no valid election of directors and officers....." And the reason being as follows: "a) The prohibition in article 13 of the church by-laws against proxies renders the meeting null and void". This is an example of his double standard in the interpretation of the Corporation Act, and where he totally contradicts himself.

In the beginning, the five directors had their differences, which resulted in misunderstandings and heated arguments. The most problematic and difficult task was to find and purchase suitable grounds for the building of St. Clement Church. Due to fierce competition for leadership resulted only in further causes for misunderstandings and arguments among the five directors. In accordance with the old by-laws, article number 8 of the constitution under the title: "Disqualification of Directors" states; The office of director of the Corporation shall be vacated and the person holding such office shall cease to be a member of the Corporation". One of the stipulations states that, "If he refuses to act".

At the board of directors' meeting, held on September 26, 1963, were in attentance, Kosta Andrews, Paul Bassil and Michael Neshevich. At this meeting, by the approval of the board members, Mr. Bill Andrews was present. One of the points on the agenda dealt with Spiro Saunders. "The chairman advised the meeting that pursuant to by-law 8 of the Corporation, Spiro Saunders, having refused to act as director, his office as a director of the corporation was vacated and he ceased to be a member thereof." The then vice-president, Kosta Andrews, succeeded to push out the president Spiro Saunders, accusing him of refusing to fulfill his duties as president. I will say more accurately that Spiro Saunders did not cooperate with the vice-president and his supporters. The vice-president Mr. Kosta Andrews became acting president until the membership meeting held on June 7, 1964.

The board of directors further passed a motion which stated, "Upon motion, duly seconded, it was resolved and carried unanimously that: William Andrews be, and hereby admitted as a member of the corporation. Upon motion duly seconded, it was resolved and carried unanimously that: William Andrews be declared duly elected and appointed to hold the office as a director of the corporation under the corporation's by-laws".

William Andrews then took his place at the meeting.

Thanks to the acquaintance with the Canada Wide Properties manager, Mr. Schilinger, Paul and Zorka Bassil were offered building grounds at Thornliffe Park Plaza. This offer occurred during a conversation with their patron at their restaurant, Paul's Ranch house.

The board of directors, besides passing the by-laws of the corporation which gives to the directors the right to sign and execute contracts, the chairman introduced a bid for purchasing the grounds for the building of our church. The following directors, Kosta Andrews, Paul Bassil, and Van Petroff were authorized to execute the said contract and such other documents that were necessary to complete the said contract of purchasing the grounds for the future church.

During 1963-1964, beside the five directors, there was a functioning, so-called, "Executive Committee" consisting of over 40 members, all of whom were enthusiasts and supporters of this rare project, building our church, St. Clement of Ohrid. I was one of the members of this executive board. Executive Committee members: Van Petroff, John Christoff, James Saunders, Louis Missios, Chris Bilkovski, George Dronoff, Steve Mandel, John Givens, Jimmy Trentos, Alex Shappas, George Neshevich B.A, Peter Stoyanoff artist, Steve Kreston, Stefan Todorovski, Pete Kondoff A.S.T.M.E, Dr. Alex Georgievski M.D, James Zugloff B.A., William Dundas, Mike Givens, Koce Harbov, Alex Brown, Chris Bozanin, Peter Alousis, Paul Costandinou, Pando Papailia, Spiro Saunders, Gus Costantin, Louis Pando, Steve Neshevich, Todor Christoff, Sam Gadjovich, Chris Vasilevich, Louis Opashinov, Paul Mangos.

The decisions of the directors were presented to this committee for discussion and approval. The main goal of this committee, naturally, was the collection of finances for the building of our church. At the beginning, many potential donors were heard to say, "Start with the building of the church, we will give you money." However, in order to start building, a lot of money was needed. That did not stop the committee from looking for donations. I had received my certification, authorizing me as a collector for the church donations, on May the 17, 1963. My certificate was signed by the chairman and director of the financial campaign, Mr. Paul Bassil. The first group of people that I contacted included my extended family, friends and acquaintances. Most of them gave us as much as they could afford but there were also the skeptics who were saying; "Start with the building of the church, we will give you money" or "I don't have money now, come some other time." One of my friends, after I had presented to him my authorization and showed him my certificate to prove to him that I was an authorized collector, surprised me when he told me that, "Anyone who would dip his fingers into the honey will lick his fingers." To hear that from a friend was very downgrading and hurtful but, thank God, this kind of person was very rare. After a year had passed since the main hall had been opened, I remember his little boy running up and down the hall of the church. I wanted to remind him about his words. Regardless of what he said, the church was built in order for his son to play with the other children and for him to be able to drink coffee and chat with his friends. I was eager to tell him but, I kept it to myself. This was because, not only did I consider him to be my friend, but he was also from my village of Oshchima.

Besides collecting donations from our fellow Macedonians, we were actively working to find a mortgage. The banks at the time were unwilling to give us a mortgage because the banks were not willing to foreclose a church if it was unable to pay the mortgage. At least, that's what we were told.

At the executive committee meeting on August 28, 1963, at the Old Spain Restaurant, the committee was discussing the proposal for a mortgage submitted by some members of the committee. Mr. Paul Bassil reported that the Royal Bank of Canada, at the intersection of Yonge and Bloor Sts. approved a loan of $100,000.00. This loan was to be guaranteed by several members of the church. That did not stop others from bringing forward new proposals. Mr. Peter Stoyanoff reported that he knew of a mortgage company which would lend us an amount of $250,000.00 and that also required private membership guarantors.

Among others who took part in the discussions were, John Christoff, Steve Mandel, Spiro Saunders, Peter Kondoff, Louis Missios, Kosta Andrews, Zorka Bassil, Peter Stoyanoff, Bill Andrews, James Zugloff, myself and others.

Just to mention, all of our meetings were held at Paul Bassil's restaurant, free of charge and every one of us attending the meetings were given free soft drinks as an added kind gesture. It was time to look for an alternative location. Mr. Kosta Andrews stated that, "If there is no appropriate meeting place found for our meetings, we are again welcomed by Mr. Paul Bassil and Mrs. Zorka Bassil to let us use their beautiful Old Spain Restaurant until we build our new church and hall." At the meeting, held September 18, 1963, it was reported that the deal for purchasing our property was closed, as of that day! This meant the problem for grounds on which our church was going to be built was resolved. Kosta Andrews informed the committee that the term of 21 months was the time limit within which we must complete the structure of our church and hall buildings. It was decided that a general membership meeting be held on Sunday September 29, 1963, at Thorncliffe Park Plaza's auditorium. After a lengthy discussion on the question of whether or not we were going to hire a general contractor or sub-contractor to build our church and hall, no final decision was taken.

The aim of holding a general membership meeting was to appeal to the membership for donations to the church building fund. It was decided that Paul Bassil would make the appeal to the general membership meeting. Mr. Michael Neshevich, together with Mr.

Don Pappas, made the interim financial report. As well, Mr. Elia George was appointed to speak at the general meeting. The chairman of the membership meeting was appointed the acting president, Kosta Andrews.

At the next regular meeting of the executive board, which was held on October 23, 1963, Paul Bassil informed the meeting that there was a shortage of guarantors for the amount of $6,500.00 for the Royal Bank of Canada loan. Mr. Paul Bassil took on the responsibility of finding new guarantors to fulfill the gap. Peter Stoyanoff reported that Frankel Steel Company quoted a price for the steel, including installation, in the amount of $44,586.00. As I have mentioned in my book, some of the people who were trying to get contracts were reporting without disclosing written copies of the contracts. It was suggested that Mr. Stoyanoff, Peter Elias or any other church official who was receiving quotes, get them in writing. The need to select a general contractor to build the church and additional specifications from the architect were discussed. At the same time, Mr.

Peter Stoyanoff asked the committee to decide about the material that would be used to build the church, such as the colour of the bricks. At the same time, Mr. Stoyanoff announced that he was going to order and pay for the church bell. Elia George promised to buy the cross for the church. John Christoff promised to buy the altar doors.

At the next executive meeting, on November 27, 1963, Peter Stoyanoff announced that Vasil Stojkoff, from the village of Zelevo, was donating the bishop’s chair. Also at this meeting a letter was read from the Holy Synod of the Macedonian Orthodox Church in Skopje. The letter praised the work of our executive committee in Toronto and expressed the hope that the people of Toronto would have their own church very soon and their own permanent minister, whose name was, Very Rev. Atanas Popov.

Address given by Don Pappas An Address given by Don Pappas, Secretary of the St. Clement of Ohrid, Macedonian Orthodox Church on the Occasion of St. Clement of Ohrid Day, December 8th, 1963 Very Rev. Kiril Stoyanovski, Honoured Guests, Brother Dimche Mire, Mr. President, Brother and Sister Macedonians, and Friends:

The executive committee of our church asked me, as its secretary, to make a short report to you about the affairs of our church in general.

We know that all those, who are not active in the administration of our church affairs, are wondering what is going on and when our church is going to be built. For their information, I wish to report some of the work and activities of the executive committee.

Since my last report to you, on a similar occasion, we have had at least twenty-five executive meetings and three general membership meetings. During this period of time, we have purchased and completed the land deal. We have completed the structural plans for our church and hall. We have obtained a building permit. We have made arrangements with our bank for a loan of $100,000.00. We have raised over $100,000.00.

among our members and friends. We have completed all preparations for the 2nd phase of the fund raising campaign which is to commence as soon as we start to dig for the foundation. And now we are in the process of obtaining an additional mortgage loan for

$250,000.00, and as soon as we get this loan we will at once start to build. The reason for my explaining the foregoing facts is because I know that all of you are very anxious to know when we will start the building of our church. Some of you may even think that the executive committee is going too slow and it is not doing its work properly. This presumption of course, is not true. As I have stated in one of my previous reports to you, that building a church and a hall such as ours is not a small job. It requires time and careful planning and let me assure you that after our church is completed you will realize that we would be breaking every record in the North American Continent of a similar undertaking.

And therefore, I'm confident that the executive committee of our church, together with your cooperation, will build our church very soon and it will be one of the most beautiful churches in Canada. But to do that, we need and must have your full support and cooperation because this is your church and a church for all Macedonians. However, we, the Macedonians, have some enemies who are spreading false propaganda and trying their utmost to disunite us. It is unfortunate that some of our good members are falling prey and become victims by repeating the enemies' poisonous propaganda and trying to discourage one another. I am surprised and I hope it is not true about what I am hearing from our own members, who entertain the idea of dividing our congregation into groups, factions, and also bringing politics into the affairs of our church. And if this is true, then there is a danger for all of us and for our church. This question of politics is purposely introduced by our enemies, who know that such a question will certainly divide us, and for sure will seriously interrupt the building of our church and here is where your Christian understanding and cooperation comes and must count. My understanding of Christianity is that if our church is to be a Christian church, it should have its doors wide open to all people and especially to those who have in some way drifted away from Christianity. If we refuse to accept such people, then the role of our Christian church will be considered to be a failure and I am sure that this, the door of our church being wide open to everyone, would have been the wish of our great Macedonian, Saint Clement of Ohrid, on whose day we have gathered here to commemorate his great name, which is also the patron's name of our church.

On behalf of the executive committee, I ask every one of you to reject and condemn, and not listen to everything our enemies are saying about our church, and if you do just that, our church will be built in record time, as planned. Please, I appeal to you to remember that what we have done until now and what we will do in the near future was and will be for the benefit and good of all Macedonians in Toronto and in Canada. As you all know, our church executive committee has been active in the Macedonian Relief committee in order to assist the victims of the Skopje earthquake disaster. No one, I am sure, is in disagreement with our executive committee for extending a Christian helping hand to our Brothers and Sisters in Macedonia. This Christian work may have interfered somewhat in our building of our church but we must remember that we are Christians and we cannot close our eyes and turn our backs to our own people when they are in great need for help, knowing that the whole world responded and extended its helping hand to the unfortunate people of Skopje.