Originally published in: “The Orthodox Word”, №11 (November-December, 1966) pp. 167-174, 179-190. – Ed.
Barely six months ago  there reposed in the Lord a hierarch of the Church of Christ whose life so extraordinarily radiated the Christian virtues and the grace of the Holy Spirit as to make him a pillar of true Orthodoxy and an example of Christian life that is of universal significance. In Archbishop John there are united three kinds of highest Christian activity that are rarely found together: that of a bold and esteemed Prince of the Church; an ascetic in the tradition of the pillar saints, taking upon himself the severest self mortification; and a fool for Christ’s sake, instructing men by a ‘foolishness’ that was beyond the wisdom of this world.
The following account cannot begin to be called a complete life of Archbishop John; it is only a selection of the material that is already available, presented in the form of a preliminary sketch of the life of this holy man. It was compiled by the St Herman Brotherhood, which was organized with the blessing of Archbishop John (who wished to see Father Herman canonized after Father John of Krohnstadt) for the mission of the printed word. Now, in fulfillment of this mission, it is our duty to speak the truth about this man, who was, in our dark times when genuine Christianity has almost vanished, an embodiment of the life of Christ.
The account is based primarily upon personal acquaintance and upon the testimony of witnesses known to the compilers. Archbishop John throughout is referred to by the term Russians use to speak of and address bishops: Vladika. In English this is rendered ‘Master’, but the Russian word, when used by itself, implies a familiarity and endearment that are wanting in the nearest English equivalent. For those who knew him, Archbishop John will always be simply Vladika.
Icon of chinese orthodox Martyrs. Murdered during Boxer Rebellion (1900). Canonized before 1917.
The Boxer Rebellion is one of the little known historical pages of Russian Spiritual Mission in China. The year 1900 is known as the time of the most active activity of the Yihetuan – mostly a religious movement called the Boxer Rebellion following the incorrect British translation. Directed against foreigners, its ideology lay in anti-Christianity. When the uprising enveloped the entire capital, Director of the Russian Spiritual Mission, Archimandrite Innocent (Figurovskii, future Metropolitan of Beijing and China) left Beiguan with his collaborators and moved to the Russian embassy. Along with the church accessories they brought with them an ancient icon of St. Nicholas of Mozhaisk, brought from Albazin by Fr. Maxim Leontiev back in 1685. Chinese government allotted 10 pikemen to guard the Mission, but on June 11 it was burned to the ground, destroying its library, archive and sacristy. Yihetuans have tortured to death 222 Orthodox Chinese, which are considered the first Chinese martyrs. Among them – hieromartyr Metrophanes, first Chinese priest consecrated in Japan by its enlightener, St. Nicholas. By the intercessions of the Mission’s Director, the Holy Synod has appointed a liturgical celebration to the holy Chinese New-Martyrs (Decree №2874 from April 22, 1902). Their holy relics, many of which turned out to be incorrupt, were buried in the crypt of the new church dedicated to All Martyrs. The “Praise” following their lives is written by Archimandrite Avraamii (Chasovnikov), who, together with Archimandrite Innocent, was a witness of the horrors of the Boxer Rebellion. The “Praise to the slain” was first published in “Izvestiia Bratstva Pravoslavnoi Tserkvi v Kitae”, №8 (July 1, 1905). – Ed.
Priest MITROPHAN. Priest Mitrophan, his Chinese name being Chang Yangji, was born in 1855, on the 10th day of the 12th month. Before reaching twenty years of age, he was appointed to the post of catechist. At 25 he was ordained to the priesthood by Nikolai, bishop of Japan. He lost his father in early childhood and was raised under the care of his grandmother Ekaterina and his mother Marina; his mother was a teacher at a school for females. At the time he experienced many troubles. When Archimandrite Pallady became head of the Mission for the second time, he charged his teacher Jǔrén, Lóng Yuán (举人隆源) to take great care in educating Mitrophan, in order to prepare him for eventual ordination. Mitrophan was a humble person, very cautious and quiet, peaceful and not impassioned; even when faced with great insults, he did not try to justify himself. Archimandrite Pallady's successor was Archimandrite Flavian, who later became Metropolitan of Kiev. From the time of his arrival in Běijīng (北京, Peking), Archimandrite Pallady charged him, as well as the teacher Long Yuan, to try to have Mitrophan attain what had been predestined (that is the priestly rank). Mitrophan did not want to accept ordination and constantly refused, saying "how can a person with insufficient abilities and charity dare to accept this great rank?" But under the forceful urging of Archimandrite Flavian and the persuasion of the teacher, Mitrophan obeyed, even though he knew that by accepting priesthood, his end would be inauspicious. Under Archimandrite Flavian, Priest Mitrophan assisted him in translating and checking books. For fifteen years, he tirelessly served God, while suffering many hurts and insults both from his own people and outsiders, he finally had a mild breakdown. Sometime after this spent three years living outside the mission, receiving half of his previous salary. All his life the Priest Mitrophan was not avaricious and many took advantage of this.
A Lecture given by Fr. Seraphim at the Youth Conference of the Russian Orthodox Church Outside of Russia, San Francisco, August 3, 1981.
Every Orthodox Christian is placed between two worlds: this fallen world where we try to work out our salvation, and the other world, heaven, the homeland towards which we are striving and which, if we are leading a true Christian life, gives us the inspiration to live from day to day in Christian virtue and love.
But the world is too much with us. We often, and in fact nowadays we usually forget the heavenly world. The pressure of worldliness is so strong today that we often lose track of what our life as a Christian is all about. Even if we may be attending church services frequently and consider ourselves “active” church members, how often our churchliness is only something external, bound up with beautiful services and the whole richness of our Orthodox tradition of worship, but lacking in real inner conviction that Orthodoxy is the faith that can save our soul for eternity, lacking in real love for and commitment to Christ, the incarnate God and Founder of our faith. How often our church life is just a matter of habit, something we go through outwardly but which does not change us inwardly, does not make us grow spiritually and lead us to eternal life in God.