Русский

Introduction to the Russian Edition.

The Time Has come to especially invoke the prayerful aid of Archbishop John, that these days dedicated to his memory might be spent in a worthy manner.

This book is being published on the occasion of the silver, i.e., the twenty-fifth anniversary of the repose of out ever-memorable Vladika John. The Lord granted the compiler of this book the joy of gathering revealing materials, which have been arranged into four sections. The book does not pretend to exhaust its subject. An effort was made to avoid duplicating what was printed soon after Vladika's repose, although the section of reminiscences concludes with Metropolitan Philarets well-known eulogy which he gave at Vladika's funeral. This section tells about Vladika's faith as witnessed by his deeds, about his ready accessibility, his lack of self-interest, his unremitting spiritual struggles.

The section of testimonies concerning his prayerful intercession vividly explains why it is that people's hearts are so drawn to Vladika John, and why he and his power of prayer have become so widely known — everywhere help is needed?

The third section contains some of his sermons. Although not long, it wonderfully conveys the inspiration of an Orthodox hierarch, especially in the sermon about the repentant thief, who, as Vladika explains, manifested such a depth of repentance and humility, the likes of which not one of Christ's disciples was then yet capable of, and because of which he was first to experience the power of Christ's co-suffering love. Not without reason did Metropolitan Anthony write concerning Vladika John that he was "a piece of his own heart."

The fourth section is comprised primarily of a number of brief decrees issued by Vladika John, reflecting his strictness, particularly regarding the clergy. With such laborers in Christ's vineyard as Vladika John, being strict and exacting in no wise contradicts their pastoral love. He who is always strict with himself is justified in being strict at times with others.

My first encounters with Archbishop John date back to the time when he was still a hieromonk, at Milkovo Monastery [in Serbia], where, in 1926, he was tonsured by Blessed Metropolitan Anthony [Khrapovitsky]; he was the first Russian to become a monk in Milkovo.

While continuing to be in obedience to Metropolitan Anthony, Father John gave classes on the Law of God in a Serbian high school. Before long (probably still before he became a teacher at the Bitol seminary) his inspired apologetical brochure, The Orthodox Veneration of the Mother of God, was printed in Vladimirovo in Carpatho-Russia. The work first appeared in the St. Vladimir Calendar, where it was signed, "Hieromonk John Maximovitch, monk of Milkovo Monastery, Feast of the Entry of the Most Holy Theotokos into the Temple, Yugoslavia, 1928."

I read this work in Milkovo Monastery, which I entered in 1930. Father John would come there on short visits. Abbot Ambrose loved him very much, and later spoke admiringly of his humility and readiness to fulfill any obedience.

I remember how, in 1930, our Bishop Tikhon of San Francisco, after his consecration, was at Milkovo Monastery together with Metropolitan Anthony. In those days Hieromonk John served Liturgy there, assisted by Deacon Savva Struve (later Archimandrite). It was during this same period of time that Metropolitan Anthony tonsured the present Archbishop Antony of Los Angeles, Monk Theophan (who reposed in Mahopac, NY, in the rank of archimandrite), and another monk. That year Father John was making the trip to Milkovo from the Bitol seminary, whose students had come to love their Russian instructor, moved by his asceticism and that fatherly concern which he showed in covering them with blankets and blessing them as they slept.

At that time, Vladika John served in the diocese of the renowned Serbian hierarch, Nikolai of Ochrid, the "Serbian Chrysostom." This archpastor, known to the whole Orthodox world, had the greatest regard for Vladika. He wrote that even then Father John, in visiting the sick with an icon of Saint Naum of Ochrid, healed many…

The relationship between Bishop Nikolai and Father John was very close, sincere, and simple. Later, Bishop Nikolai published a small booklet in the series., Little Missionary, under the title, "Vender of Belgrade Newspapers — a Chinese Bishop." To a Serbian girl who asked in a letter: Why are there no saints nowadays? Bishop Nikolai replied in the press: "There are, my dear!" and he pointed out the example of Vladika John's ascetic struggle.

And just now, as we are preparing for the twenty-fifth anniversary of Vladika's repose, the coffin with the remains of Bishop Nikolai has been recently translated from America to Serbia, where it was solemnly met by the Serbian hierarchy, clergy and people.

After the death of Schema-archimandrite Ambrose of Milkovo, at the request of the monastery's new superior, Vladika John began collecting material for a Life of this Elder. When I, too, came to him to relate what I knew and remembered about the deceased, Vladika was worn out and sat bent over with his head to the table. "Vladika, you are tired. Bless me to come later," I said. "No! You were saying,…" Vladika raised his head and repeated precisely what I had told him. He was like that also at meetings of the Synod of Bishops; he would be very tired and appeared to doze off. But no! He heard and was fully aware of what went on. Vladika had not yet finished gathering these materials when he had to leave for Shanghai.

Where did Vladika John find strength, such that he never slept in a bed, such that he was ready at any time of day or night to visit the sick, to always console, to instruct, and — not always, but often — to make the impossible possible? There are many with personal memories of the wonder-working power of his intercession, and of how he would respond to unspoken thoughts.

Like Saint John of Kronstadt, whose example Vladika John followed, his grace-filled power came first of all from his daily partaking of the Holy Mysteries. Later, he would unhurriedly consume the Holy Gifts, remaining a long time in the altar, particularly on weekdays when he himself served the Divine Liturgy. His prayer and what he experienced at these times are a great mystery about which we dare not, and cannot speak.

Besides this, he was always almost simultaneously with people — listening to them, helping them — and in spiritual communion with the saints. Saint John of Kronstadt wrote of himself that he always tried to read the canons to the saints whose service was appointed for the day. So, too, Vladika John, when he traveled, took with him a full set of service books. From the Greek he often translated hymns to those saints for whom, in the Slavonic menaia, there existed only general troparia. Those Greek menaia, which were Vladika John's constant reading, are now in the library of Holy Trinity Monastery in Jordanville, NY.

Vladika John avidly and persistently tried to ascertain the dates of commemoration of those Orthodox saints of the West, whom the Orthodox East had either completely or all but forgotten. We have a list he compiled with the names of nineteen God-pleasers, chiefly French and Irish.

He never refused anyone his prayers, as is evident from numerous testimonies. I know a bishop who was very anxious that Vladika John take part in his consecration, but Vladika was clear across the continent and could not be present. On the day of the consecration, however, he wrote that at the moment when the Mystery of Consecration was to have taken place, he, too, had offered up the appointed prayers for the new bishop.

Another bishop confided to us that he knew of only two hierarchs who could be said to possess a truly "oecumenical spirit" i.e., who participated in the life of all Orthodox peoples and their local Churches: these were Metropolitan Anthony (Khrapovitsky) and our Archbishop John!

And this is obviously so. The heads of all the Orthodox Churches had the highest regard for Metropolitan Anthony. French and Dutch people thoroughly relied upon Archbishop John as one who would lead them onto the path of salvation. Slavic peoples recall the heartfelt concern which these two arch-pastors had for them in particular. And American converts, as also French converts, especially love Vladika John.

As the reader can see, for me, recollections of Vladika John are tied to the memory of Metropolitan Anthony and to Milkovo Monastery and its soul — Elder Ambrose. And not only for me!

I have before me the 1935 volume of the magazine, The Holy Land. In issues Nos. 6,7, and 8 there is serialized an article by the well-known church laborer, P.S. Lopukhin, who was close to Metropolitan Anthony and who left us a summary of his sermons. The article is titled: "A Christian Ascetic of Modern Times." In it the author writes that he received almost simultaneously three letters, which he proceeds to quote:

"From Jerusalem I received a photo of Elder Ambrose [of Milkovo], with a heartfelt request to write something about him."

From Poland came a letter: "… we were in Pochaev. There we found the same spirit of compelling love as in Milkovo. Everyone there cherished the memory of our Vladika Metropolitan Anthony. And we noticed that people spoke not so much about his erudition and his mind as they did about his sincerity and simplicity."

From Harbin: "Bishop John of Shanghai came to see us. He was here five days, and I followed him everywhere. He bears the same spirit that so impressed me in Yugoslavia; it is the spirit of Metropolitan Anthony and Milkovo Monastery. The same sincerity and simplicity/'

In the same article the author relates his last conversation with Elder Ambrose, which took place in the infirmary where Father Ambrose was taken not long before he died. The conversation began on some other topic, but further on I quote:

"He [Father Ambrose] bowed his head in exhaustion. After a moment's rest he smiled and asked:

'"Did you see Grandpa?' [This is how Metropolitan Anthony was affectionately called sometimes — A.A.]

"'Yes, I did!

'"What did you talk about?'

"1 asked who was closest of all to him in spirit.'

'"Welt now,, that's interesting.'

'"He said you and Father John/

"Father Ambrose raised his head, opened his eyes wide, crossed himself, wanted to say something, and suddenly fell back into his pillow and sobbed. My God, how he wept!

"The next day he was taken to Milkovo to die. I never saw Father Ambrose again, and I treasure the image of this man lying on his death bed and weeping with happiness at this spiritual oneness in God."

With this Lopukhin concludes his article.

The joy of spiritual oneness! May God grant us all to experience the same feeling when we pray at the tomb of our dearly-beloved Vladika John! God grant that, as we pray for him, he would warm us with his prayers before the throne of God and entreat for us strength that we might be renewed. It is for such renewal that God grants us the joy of learning about new saints and in this way to feel their power.

All is possible for God (Mark 10:27)! And the fervent prayer of a righteous man can accomplish much (James 5:16). Amen.

+Archbishop Anthony

Sunday of All Saints Who Shone Forth in the Russian Land

1991