Journal of European Baptist Studies, 2007

eater freedom until his death. But even before the fall of communism in Yugoslavia, the UDBA file on Grozdanov was closed on the 4 th April 1990, with the final remarks of the inspectors that throughout more than forty years of monitoring, the suspect 77 Ibid., (17.6.1965; 10.11.1965). 78 Ibid., (19.10.83). The life and legacy of Strahil Grozdanov 35 was not proven to be a danger to society. 79 The secret police of the communist government admitted it had committed a useless witch-hunt. The conclusion that ‘not only did these religious minorities have nothing to do with nationalism, ethnic conflict, genocide, and ethnic cleansing, but they, by and large, supported the six-republic as a common house for all’, came too late for this generation of protestant Christians. 80 Strahil died in 1997 and left behind his wife, Marika, two sons and three daughters. In 2000 the secret police file on his life was made public to his family. He was spared the confirmation that many of his neighbours, friends and co-workers had been secretly monitoring his every move. Even his closest friend, Kosta Karamazov, the Methodist preacher in Skopje in the 1960s, and the current leader of the Methodist Church in Macedonia, Mile Cekov, were working with the government to aid their harassment of Strahil. 81 In one of his last articles Strahil wrote about the realisation that many of the people close to him had worked against him, together with the UDBA: ‘God was protecting me in a miraculous way and gave me the courage to hold on, and stay faithful to God until today’. 82 He wrote that there were many ‘sheep in wolf’s clothing’ even among the Christian flock, but that still for him, there was nothing as beautiful as being with OT Christians. In a letter to a friend, he said: ‘there is nothing more beautiful than when a person is among believers, and in this circle enjoys spiritual songs, prayers, rituals and sermons’. 84 It is here where Strahil felt at home and at peace. Strahil’s legacy was one of self-sacrificing dedication to ministry in spite of external circumstances which were extremely difficult. His theological legacy is not one of academic sophistication, but practical devotion. His times in Yugoslavia were marked by limited ability to pursue advanced theological contemplation, and the persecution of society was seen as testing one’s faith. Grozdanov was not against academic learning, which he tried to pursue himself, but the circumstances and needs led him more towards pastoral care for the needy believers in those times. The centre of his ministry was always people, and his pastoral character left a lasting mark on many believers under his care. He was successful in securing the survival of the Baptist community in Macedonia when it was faced with real existential questions. Finally, by his respect for the authorities and informants, he showed a Christ-like example of forgiveness 79 Ibid., (4.4.1990).