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Kalendarz w macedońskiej tradycji cerkiewnej i ludowej

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Stamatoski Z.
Latopisy Akademii Supraskiej
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2013
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vol. Kalendarz w życiu Cerkwi i wspólnoty
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issue 4
163-174
EN
In the process of celebrating holidays and cultivation of religious ceremonies Orthodox Macedonians mainly were using the Julian calendar, even though, at the time when the territory of Macedonia was ruled by other countries, also the Gregorian calendar were in use. At the moment, the Macedonian Orthodox Church and the faithful use the Julian calendar, i.e. an old, unreformable style, but numerous members of the diaspora are convinced they should use, for pragmatic reasons, the calendar of the “Western tradition” in calculation holidays, because they want to have the opportunity to spend holidays – especially Christmas – in the family circle and in their own country, like the other Christians. An important aspect is the issue of differential treatment of many rites (ceremonies) and rituals. As an example we can give the ritual of Christmas, consists in inserting a coin into the so-called “pita” (layer pastry) and breads in Macedonia: central, southern and eastern parts of the country celebrate it on the day of Christmas Eve by the old calendar style (i.e. 6 January), while in the northern, western and south-western regions it is celebrated on the eve of Vasilica (St. Basil, January 13). Cultural and religious diversity and tradition that prevailed in Macedonia over the centuries, has imposed some form of celebrating holidays that have a little in common with Christianity, such as the celebration of the Virgin Mary on August 28th or the time of “unclean days “, which are celebrated between Christmas and the revelation of the Lord. Therefore it is important to examine what is the view of the majority of the faithful, ordinary citizens or the Synod about this issue.
2
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Nowe strategie i dyskusje dotyczące współczesnych macedońskich przekładów Biblii oraz tekstow liturgicznych

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Stamatoski Z.
Latopisy Akademii Supraskiej
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2012
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vol. Język naszej modlitwy- dawniej i dziś
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issue 3
159-169
EN
Macedonians are completely satisfied with the present form of their liturgical texts as far as their language is concerned, though at the same time they feel a constant need to prove their national and spiritual identity. For a long time Church Slavonic in its Russian version was used as the liturgical language, but in 1920s the contemporary language started taking gradually its place, the process growing stronger after the state acquired independence in 1991. First translations of biblical and liturgical texts into the contemporary language appeared after 1945, for example the four Gospels were translated from Church Slavonic by the archbishop of Ochrid and Macedonia, Gabriel II and printed in 1952. The first complete translation of the Bible into the contemporary Macedonian was edited in 1990, though it is strongly felt, especially in the circle of academic lecturers and translators of the liturgical texts, that the Bible should be translated from its original languages, which the lack of specialists in the domain makes difficult. The need to work out the Macedonian language, especially its liturgical version – free of Turkish and somewhat Greek influence - and the Macedonian liturgical music and singing rises many discussions, also among the Church hierarchy, professors of theology and musicologists both in the country as well as in the diaspora all over the world.
3
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Kult świętego Klimenta w hagiografiach i podaniach ludowych (wizja macedońska)

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Stamatoski Z.
Wschód Europy. Studia humanistyczno-społeczne
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2015
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vol. 1
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issue 2
EN
Saint Clemence from Ohrid is the most known pupil and follower of Saint Brothers from Thesalonic, Cyril and Methodius. His incredibly literary output by this days gives us a lot of very usefully information about the organization of orthodox people life, moralizing Christian education and wide comprehend literature on the area South Slavs. About his person by this days you can hear a lot of legends and stories, cult of this important saint is such strong, that it permit to the folklores, what is manifest in still strong tradition and maintain Saint Clemence’s cult. Saint Clemence is very interesting personage. His work has contributed a cyrylic alphabet to the range of more prestige, although the first alphabet which was in use on the area of Saint Clement’s activity (Ohrid and the western Macedonia) was the glagolic alphabet.His achievements are various and universal. Apart from the values mentioned above, we should underline the creation and organization of first "Slavic university" in Ohrid, where a group of monks and secular pupils afford the knowledge in various sphere of Christianity life (writing, prayers, proper celebration of church holidays, liturgical chant). In Macedonia his cult is treated timeless and he enjoy the unimpaired respect. He is also patron of all orthodox people and Macedonian Orthodox Church and a lot of public institutions like libraries, schools or streets are named by Saint Clemence.
PL
Św. Kliment Ochrydzki to najbardziej znany uczeń wielkich Braci z Salonik – Cyryla i Metodego. Jego niezwykle bogata twórczość do dziś pozostawia nam dużo cennych informacji na temat organizacji życia wiernych, moralizatorskiej edukacji chrześcijańskiej oraz  piśmiennictwa szeroko pojętego na terenie zamieszkałym przez Słowian Południowych. Wokół jego postaci do dziś krążą liczne legendy, podania i opowiadania, kult tego wielkiego świętego jest na tyle silny, że przenika do tradycji ludowej, o czym świadczą wciąż żywe zwyczaje w zakresie pielęgnowania jego kultu. Św. Kliment to niezwykle barwna postać, zasłużona również w sprawie podniesienia cyrylicy do rangi bardziej prestiżowego alfabetu, mimo iż pierwszy alfabet używany na terenie, gdzie jego działalność się odbywała (Ochryd i okolice w zachodniej Macedonii), to głagolica. Jego zasługi są wielostronne i uniwersalne. Prócz wspomnianych walorów przede wszystkim należy wyróżnić powołanie i zorganizowanie pierwszej tzw. „słowiańskiej uczelni” w Ochrydzie, na której liczna grupa mnichów i świeckich uczniów zdobywała bogatą wiedzę w różnych zakresach życia chrześcijańskiego (nauka pisania, modlitwy, właściwy stosunek do obchodzenia świąt, śpiewy liturgiczne itp.).W Macedonii jego kult traktuje się ponadczasowo, cieszy się on nienaruszalnym autorytetem i jest odbierany również m.in. jako patron wszystkich prawosławnych oraz Macedońskiej Cerkwi Prawosławnej, a liczne publiczne instytucje, jak biblioteka czy szkoły i ulice, noszą jego nazwę.
4
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Macedońscy wierni w diasporze a polityka cerkiewno-narodowa w Republice Macedonii

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Stamatoski Z.
Latopisy Akademii Supraskiej
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2015
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vol. Cerkiew w drodze
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issue 6
115-125
MK
Македонската емиграција е една од најспецифичните на Балканот и првите поорганизирани миграциски процеси датираат од втората половина на XIX и првата декада од XX век. Тие се резултат на неколку по Македонците неповолни политички одлуки и воени конфликти што се одвивале на просторот во кој тие биле населени (Вардарска, Пиринска и Егејска Македонија). Првите земји во кои што се населиле биле прекуокеанските, како што се Соединетите Американски Држави, Канада и Австралија. Веднаш по пристигнувањето тие се организираат и духовно, речиси секаде каде што се населила поголема група Македонци задолжително биле формирани црковни општини или се граделе цркви. Овие факти во голема мерка го помагале процесот на културна адаптација на Македонците во новите средини, факт кој во средината на XX век го потпомогнала и Македонската Православна Црква (МПЦ) со седиште во Скопје, Македонија. Со тек на време релациите помеѓу многубројната македонска дијаспора и МПЦ се поларизираат до толку што во денешниов актуелен миг сведоци сме на крајна нетрпеливост во австралиската заедница. Македонските духовни старешини, раководејќи се од принципот за мешан секуларен-религиски државен политички систем кој се практикува во Македонија, сакаат да ја стават под своја контрола целата македонска иселеничка заедница, на која таа одговара со негодување и неприфаќање на нивните постулати. Доаѓа до спор кој се заканува да ја одвои македонската емиграција во Австралија од својата Црква-Мајка, уникатна ситуација што претставува дополнителен проблем и за двете заедници.
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