Brief life of St. Archbishop Ioasaph, founder of St. Vladimirs church, Edmonton
(Date of commemoration is Nov. 12 old style / Nov. 25 new style.)
From the talk delivered at the glorification of Saint Ioasaph of Edmonton and Buenos Aries.
Introduction from the original compilation of the life of ArchBishop Ioasaph published in Buenos Aires 1977:
The recollections about Archbishop Ioasaph by his contemporaries are just that – only recollections – and they don’t claim to be called a biography of Vladika, as they don’t have the necessary details and sufficient information about the inner and external life of our reposed Archpastor.
The purpose of these recollections, first of all, is to leave, if only even a slight thread or a trace, about a great servant of the church and a true Russian monk – ascetic, which could in time disappear from the thankless memory of people, especially with the departing of an ever greater number of his contemporaries; second, to bring forth the thought (idea) of the necessity to write a biography of Vladika – and put a foundation to it and give a guiding thread to the future endeavor of the biographer of the real life of Vladika Ioasaph, which, we hope, will appear in the not so far future.
For such a biography it will be necessary to gather material not only from our press and write down the stories and memories of some people, who knew Vladika well, what we did, but it is very necessary to visit those places, where our never to be forgotten Archpastor lived and laboured, in order to see with their own eyes the results of these labours and personally talk with his co-workers, the clergy, parishioners and people, who were in one way or another witnesses to his life and are still about. If God permits this to happen, we will feel, that our modest mission is accomplished. And this will be our greatest reward.
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In these recollections, which reached us and the collected and saved material was used almost without changes, as were the speeches and notes by various persons preserved in their spirit. Occasionally some repetitions were permitted which underline the same opinions about Vladika Ioasaph of people who knew him, which from our point of view is very important, as it supports the folk-sayin “the eye of the people – is the eye of God.”
Naturally, many interesting facts from the life of Vladika may be missing, as they are unknown to us, and therefore we would like to issue and earnest request to all, who know of some interesting matter about the inner life of Archbishop Ioasaph and wishing to share them with us, so that we could issue a supplement issue to these recollections, if enough material will be collected.
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We did not include in these recollections the witnessing of miracles by some people, which took place many times by the prayers of Archbishop Ioasaph, mentioning them only casually in the excerpts from the letters of the artist M. M. Chrisagonoff. Vladika forbade to talk about these miracles during his life because of his modesty, but maybe because of other, unknown to us, considerations. And it seems, that because of his will, the obvious tracks of these miracles disappeared, although there were many people to witness them. The same thing happened without doubt also with some of the occurrences of obvious miraculous origin also after his death.
We, laymen, don’t dare make deductions and conclusions from such happenings.
But if our Church outside of Russia will find it necessary to pay attention to them, then we believe, that the proof of miracles which came about through the prayers of Archbishop Ioasaph, who clearly led a righteous life, can be uncovered, or they will make their own appearance into God’s world.
One cannot forget the words of Vladika Ioasaph, which the flock heard from his lips in Argentina, while he read to them the writings of saint Isaac of Syria, words, which ended thus: – “By the blessing (mercy) given to me, I should have been a wonderworker, but here — beside my own sins, I see nothing.”
Devotees. (1977)
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It was Novgorod the Great that nourished and formed the future hierarch-enlightener of Canada. Vanya (diminutive form of loann – John) Skorodumoff was born on January 14, 1888, the son of a village priest. His mother died when he was six. At the age of ten his father brought him to Tikhvin,’ a town famous for its miraculous Icon of the Mother of God, and there he completed the seminary preparatory school, after which he entered Novgorod Seminary.
From his early years, asceticism entered the boy’s life. The Church-centered life of Imperial Russia, with its abundance of monasteries, convents, hermitages and sketes in towns, on lakes and in forests, the wonderworking icons, the hermits unknown to the world, the wanderers and pilgrims, the religious processions with many choruses singing and bells ringing – all this left a deep impression on the young ascetic.
For the summer, during vacation, they went together into the woods to gather mushrooms and berries, they went fishing, often disappearing for days on the lake.
“It happened that we caught a full bag full of fish,” – reminisced Vladika – “and so we started home, happy with our plentiful catch. On the way, one of us suddenly got the idea to carry the bag, full of fish, on one shoulder only, without changing to the other. But home is 3-4 kilometers (verst) away. In the beginning all is fine. But then, the further we walk, the more the thin strap of this bag, thrown over the shoulder, started to dig into the body, causing a lot of pain. Then it becomes almost unbearable, but we endure, because we won’t give in for anything. And when we finally get home, we are unable to lift our burden off by ourselves. Our sister has to help. Our shoulders show deep, almost bleeding, deep purple bruises from the strap. Then here comes our Father, and, finding out about this idea of ours, only smiles and shakes his head reproachfully: ‘you fools, fools’.
“Then there was that other time – In the winter, during Christmas vacation – after being outside all day ice skating or sleigh riding, late in the evening while laying in our warm beds, not being able to sleep for a long time, whispering to each other about this and that. One of us again, suddenly gets the idea: “How about, if we run out into the snow as we are – barefooted and in our nightgowns – 100 feet out and back… and of course we did it, so that neither our sister nor our father noticed ” – (laughs Vladika) – “Otherwise we would have gotten quite a punishment for such an ordeal.” Still the brothers would be elated for having through these “podvigs” endured suffering…
In 1908, having brilliantly completed the Seminary course, he entered the St. Petersburg Theological Academy, where he became the devoted disciple of its saintly Rector, Theophan, later Bishop of Poltava.
Vladika Theophan (Bystroff) was an intensely Learned Theologian and a great expert in the Jesus Prayer; to him even the fate of the dead was somewhat revealed. He also for a time was the confessor to the Royal Family. Under his influence the young Skorodumoff was properly introduced to the art of arts, which he apparently practiced well, since for the rest of his life he was constantly in a joyful state, as if experiencing joy like that of Pascha. His graduating thesis was on “Monasticism according to St. John Chrysostom,” and the Saint’s influence shaped the spiritual personality of the future archpastor for life. On this Saint’s day he was tonsured a monk, and 43 years later on the same day he died.
Not long before his graduation his Abba Theophan was transferred to Astrakhan, a large seaport at the mouth of the Volga River, and the faithful disciple, upon successfully graduating from the Academy, gathered all his meager means and undertook the trip down the Volga to his bishop. On the way his fears were quieted by a vision in a dream, which came true just as he had seen it. In monasticism he was given the name of the recently canonized St. Ioasaph of Belgorod.
At first he was sent to teach in a seminary in northern Russia, but soon he was transferred back to his Abba, now in Poltava, where he remained until the evacuation of the White Army, when he served as an army chaplain. After the end of the war he taught in Constantinople and at various seminaries in Yugoslavia. There he was known to serve Vespers and Matins daily, which he unfailingly continued to do for the rest of his long life.
How he came to Canada
A friend of his, a former strannik (wandering pilgrim) who roamed many holy places of Old Russia, was now in Canada; he wrote from there that the schism of Metropolitan Platon in 1926 from the Church Abroad (present day O.C.A.) left no legitimate Orthodox clergy in Canada, yet the land was so reminiscent of Russia and was fertile for the seed of the Word of God. “Do you want to come?” — concluded the letter. “I do!” — was the immediate response, even though he was quite aware of the hardships that this involved. It was only in 1930, however, that Archimandrite Ioasaph arrived in Montreal. In half a year he was made bishop for Canada. Metropolitan Anthony Khrapovitsky tonsured him in Belgrade on October 12, 1930. Upon handing him the archpastoral staff he warned him of the nature of the Christianity he would meet in North America: “You are going to people who have long lived in an understanding of things that have nothing whatsoever to do with Christianity. Bring them the teaching of humility; accept this staff as a staff of benevolence and, while blessing the people who now stand before you, think of the flock there, who already loves you.”
And it was precisely the wisdom of humility (smirennomudrie in Slavonic) that taught him to be an exemplary missionary in the post Christian era and preserved him pure in heart.
“In my life,” said he in his sermon upon being consecrated bishop, “Two questions have especially occupied my attention. First: the exploration of the ways of God’s mercy.
I observed God’s unutterable mercy first of all in richly-endowed nature, and explained it to myself that nature subordinates itself to inevitable natural laws. Then I began to observe human life; and even where free will was leaning towards evil, I always found God’s mercy. Then I decided to turn to that which is most sinful, most evil, and I turned to my inward life. It seemed that here there was no place for God’s mercy because there was nothing good in it; but even I discovered God’s mercy, and I remembered the words of the Psalmist:
Whither shall I go from Thy Spirit? Or whither shall I flee from Thy presence?
If I ascend up into heaven, Thou art here; If I make my bed in hell, behold, Thou art there (Ps. 138:7-8). Then I finally became convinced that the mercy of God towards man is limitless and boundless. The second question which I sought to solve was: will the last Judgment be soon? Judging by signs in nature, by the moral state of humanity, and finally, by myself, I felt that the time was close, that one had to hasten to do the work of God and bring into reality the preaching of His Kingdom,”
His missionary significance to Orthodox Canada lies in the fact that he was the Spirit-bearing father of monastically-oriented enlightenment, and he cannot remain forgotten by posterity.
Vladika was an unmercenary.
He came to Canada almost penniless, lived and travelled entirely on the donations of his poor countrymen: at times when visiting his diocese he would hardly have enough to pay the fare to the next village parish. For the first ten years he endured not only poverty and cold, but also much sorrow thanks to the rivalry of various church jurisdictions which separated themselves from the One Holy Apostolic Orthodox Church. But at the end of the first ten years this penniless yet cheerful bishop had: a cathedral church in Edmonton with living quarters for several clergymen, forty parishes, a monastery at Whitefish Lake, and the Holy Protection Skete’, where his friend, V. Konovaloff, who had called him to Canada and had given up his house and all he had, to pay for the trip, became the abbot – Archimandrite Amvrossy.
For his personal qualities Vladika loasaph was dearly loved by all. Behind his adorable child-like simplicity of heart, he was a miracle-worker. A few of his evident miracles may be cited here. Anna, the small daughter of church warden Semenchuk, suffered from epilepsy, but she was healed after a moleben served by Vladika.
Vladika, like an infant, was without malice and pure of heart and the Lord heard his prayers.
So, during his stay in Canada, when a church struggle between those, who seperated, and started the so-called Metropolia (the future OCA) , Vladika Ioasaph had many battles (feuds) with them, while standing up for his flock and the lawfulness (righteousness) and Authority of the Church Outside Russia. One summer there was a drought, threatening the harvest. The clergy of the American Metropolia conducted numerous special services, processions, molebens to bless the water but in vain, there was no rain.
After that by request of his parishioners, in the same region, faithful to the Synod of Bishops Outside of Russia, Vladika Ioasaph also conducted a moleben on a field, asking the Lord to send rain unto the earth. And O the wonder! Those praying, barely made it to the house of the farmer, on whose fields the moleben was conducted, when a heavy rain came pouring down. And later, during the Trapeza, Vladika exclaimed enraptured and joyfully: “See, Orthodox people!, we won! Now you see, on which side is justice and the truth!” In his humility Vladika associated this miracle to the faith and prayer of his flock.
In Vladika Ioasaph there was not a shadow of ambition. Vladika was always of the opinion, that a monk should never seek not even entertain the thought of being distinguished, rewarded, or promoted. Therefore, when on October 16 (29) 1945 Vladika, on the insistence of the Synod of Bishops of the Russian Church Outside of Russia, was promoted to the rank of Archbishop, he said half-jokingly, half serious: – “What for do I need this? Even without it I am not leaving for a different jurisdiction…”
Sent to Argentina:
So Vladika was raised to the rank of archbishop and sent to Argentina. Here he at once restored peace and soon became deeply loved by all. During his first visitation of his diocese, which included Paraguay as well, he visited a sick woman who had lain paralyzed in a hospital for a long time. She asked his prayers, to which he at once agreed, but he asked her whether she had faith in God and His ability to heal her. She said “yes”
Whereupon he prayed and gave his Panagia to her to kiss, after doing which she was healed. The mother of Fr. V. Drobot had a severe toothache when Vladika visited them. As he was about to leave, he hit her with his fist right on the place of the aching teeth, saying, “That’s nothing, it will go away.” And at once the pain stopped.
Vladika’s frail health and the hot climate of Argentina, especially after Canadian winters, drained his last strength, and he died a righteous death in 1955. He appeared in white vestments to many people in their dreams. There were cases also of Vladika’s rendering help from the other world. But one of the most striking testimonies of his holiness comes from the lips of the gardener-gatekeeper, D. Carlos, of the English cemetery in Buenos Aires where Vladika loasaph is buried: “Once when it was already dusk I noticed that in the chapel they had forgotten to turn off the electric light, and I went there. Before I had reached it, my attention was attracted by a powerful light at the left side of the chapel.
But when I came closer, I saw that on the grave of your archbishop there was such an enormous light. At first I was frightened, but then I thought, what can the dead one do to me, and I decided to come closer. There was no chance that it could be a reflection from the vigil light on the grave, since the light was blue like the moonlight. It was something enormous. (Fue algo enorme.) I became terrified, although I am an atheist.”
Such was the earthly life of a true Orthodox enlightener of America.
A few instances from his life:
In this theological school of an already higher level, in the city Great Novgorod, the youth showed excellent success and from which he graduated in 1908 at the top of the class as a full fledged student of the seminary, and as one of the best pupils, he set out to the Theological Academy in St. Petersburg on a full scholarship.
Already with the first semester we see Ivan Skorodumoff conduct the student academic choir. One has to consider, that every year only the best from all the seminaries of Russia’s empire came to the theological academy in the capital city.
One can presume, he had in some ways influence on his comrades. This can be seen if only, by on one occasion, as told by Vladika Archbishop himself, already in Argentina, when, during a dinner where he was, one of the young people had a fit of laughter. Vladika himself started laughing, and shaking his head, started to tell:
– “This also happened to us… sometimes one just gets tempted! … Well… as I remember, we, as students of the academy, were getting ready to receive Holy Communion; and we are reading the prayer rule; All of a sudden the reader starts to hesitate, and ‘stumbles’ over some word… It came out so funny…. we could not restrain ourselves from laughing. The reader was changed, for a few seconds there was quiet, then the laughter started again. Then someone else started to read, – the same thing happened. But we were preparing to start fasting in preparation! So now came my turn. I read. At first everything is quiet. Then I hear it – it is starting… and I am then turning towards them – and how I yelled: – ‘stop it!’… and everything passed. So that’s how we found out by experience what means – temptation.”
St. John of kronstadt:
“So cunning and evil is satan! To ruin Russia, he has fanned out the faithlessness and iniquity through wicked writers, through the schools and universities, through the so-called intelligentsia. Faith, Morals, honor, courage have faded away in people’s souls and the nation is falling apart. It cannot be restored and kept without the revival of faith and the fear of God. “
A remarkable occurrence happened at the academy with the student Skorodumoff. The revolutionary stirring in the years 1905-1908 took hold in some of the theological seminaries and even penetrated the academy.
– “Once, at the occasion of some kind of ‘revolutionary date’ ” – remembered Vladika at one time, – “the students decided to strike and not attend classes. I, as usual, departed to attend classes. A few students blocked my way. – ‘Where are you going to?” They asked “Today is ‘the day of labor’. Don’t you dare go to classes.’
I answered “‘You are saying it is “the day of labor?”. So that’s where I am going – to labor’, and moved towards the exit. They tried to hold me back by force. But here is where I had enough, I pushed back my sleeves and challenged them: – ‘Who will be the first? Just come!’
“Seeing, that I am not joking, and knowing my physical strength, my adversaries retreated.
So, I was the only one in class… Soon enters the professor and asks: – ‘You are the only one here? But where are those muttonheads?’
“- ‘I am not the shepherd of those muttons’ – I answered.
“- ‘well then, Read the prayer,’ – said the professor. I did so. The professor then looked at me, thought for a while – ‘Why conduct the class with only one student?’ He shook his head: – ‘say your prayer for after studying.’ – I did, – ‘and now you go to your room.’ – and so it ended.”
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The student Skorodumoff studied with great interest all subjects at the academy, but in particular he enjoyed reading the works of the Holy Fathers, absorbing with his keen and impressionable mind their teachings, advice and instructions, especially he was enraptured with the works of the Hierarch John Chrysostom, his spirit, his style were in harmony with the soul of the student. In connection with this, an amusing event occurred. A member of the examination committee, reading the written exam papers of this student, was so upset that he showed the paper to the rector, Bishop Theophan saying, that this student just copied from John Chrysostom. – “Who, Skorodumoff? Impossible! He would never do such a thing!’ – answered the rector, knowing well his gifted and favorite student and understanding, that Skorodumoff was so familiar with the works of the Saint that he unintentionally started to copy his style.
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Blessed Humility
The religiousness of his childhood grew into a deep, strong faith, founded on the teachings of the church. Seldom does one find these days a man who forms his whole life, all his thoughts, his works, in the faith of God, in fulfilling His commandments, from where also comes his complete devotion to the will of God, joined by incontestable monastic obedience.
The roots to this obedience and being accustomed to inner and external discipline go way back to his childhood.
We truly wondered, how Vladika, still ill after a serious operation, decided to leave Canada, which became like a homeland to him, where also the climate was favorable for him.
He once answered this question with a slight hint of sadness: “But what could I do? I am a monk, and obedience comes in the first place: I was told to go, so I went, and there – well, whatever God gives! His holy will is all!” he added with an already cheerful smile.
Yes, it seems, it was God’s will, that the flock of Argentina would themselves experience the beneficent, all overcoming and appeasing love of the never to be forgotten Vladika, the strength of his help through prayer, his concerned partaking in distress, in sensitive matters, in misunderstandings and doubts. We must thank God, that He gave us the pleasure to have for a few years as our Archbishop Vladika Ioasaph.
Archbishop Theodosy recalls, that soon after the death of Archbishop Ioasaph, Archimandrite Ambrosy had seen the apparition of Archbishop Ioasaph a few times. Also Father Makary told Father Ambrosy, that Vladika Ioasaph appeared to him clearly: the first time during a private moment in his cell, and the second time during the Divine Service in the altar, as being alive, but in a transparent attire, and thanking him for mentioning the names of his parents in his reading.
Father Ambrosy determined Vladika Ioasaph to be “a preserver (keeper), and especially firm in keeping canonical purity and in keeping the church from being corrupted (damaged).
As a human being he was filled with love toward everything, and was very simple and unassuming. And simplicity must be the distinct characteristic of every priest, according to the determination of the Holy Righteous John of Kronstadt. May the Lord grant his soul rest with the righteous; for he led a righteous and pious life.
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Two stories told by Vladika
In the article ‘In Memory of Vladika Ioasaph’ S.M. recollects two stories by our Archpastor, which are of great interest as supplementary characteristic of the spiritual conception of Vladika and those close to him.
“In connection with his delight in nature, one remembers a story Vladika told about a dream – a vision, which he saw after the death of his spiritual teacher, Archbishop Theophan of Poltava:
‘Once there were gathered a few people at Vladika’s dwelling. They asked Vladika Ioasaph to tell them about this vision. Vladika did not agree at once, it seemed, that it was not that easy for him to share with outsiders this experience, which at that time so shook him, but seeing everyone’s interest, he gave in to the pressing request.
– “After the death of my beloved teacher-instructor,” told Vladika, “I grieved intensely: As I was used through all my life to turn to him for advice, for guidance, and suddenly he was no more. My heart was heavy and I prayed a lot for him…
“And so, on the night of the 40th day after his death, I dreamt — I am standing in front of a majestic church, from where a multitude of bishops exited after the service. I recognized great prelates – Basil the Great, Gregory the Theologian, John Chrysostom and many others; suddenly I see among them – my Vladika Theophan! I run toward him ‘Dear Vladika!, where do you come from?’ ‘Well, we just all together served the liturgy. Come with us.’ I went.
We all sat down into something big – either a car, or a boat, and it seemed that it was floating in the air. Past us went hills, forests, valleys of incredible beauty, wonderful churches and monasteries. My Abbot pointed to those monasteries and told about their destiny: ‘This will be saved, but that one, down in the valley, shall be lost’ – it was horrible to look at!
“And then all around us wonderful gardens, with a wonderful fragrance. I watch captivated, and cannot get enough, I even asked my Vladika, whether this beauty could be photographed, and he smiled and said indulgently, ‘well, try it!’
“For a long time we traveled like this in the air through all this magnificence. Finally I could not take it anymore and asked: ‘But where are we?’ Vladika Theophan answered me: ‘Don’t you understand? – in Heaven!’
“From that time on I was at peace, for I understood, that my dear teacher was granted eternal blessedness…”
All the listeners were amazed by the pure simplicity and depth of the story, and one of the listeners exclaimed: “It means, dear (holy) Vladika, that also you visited heaven!’ He only waved his hand: “Well, where else?!” and a sad melancholy came upon him as he became quiet. In order to interrupt this awkward silence, somebody asked jokingly: “But did you get to take a photograph?” Vladika did not get angry at this untimely question, and, smiling, answered half jokingly – half serious: “No, that was not the time for it!”
Another story told by Vladika Ioasaph comes to mind, in which he very emotionally related about his niece Natasha, the daughter of his older brother, a 12-year-old girl.
“Natasha, who lived with her parents in the Soviet Union, was for a long time seriously ill, but endured her suffering with amazing patience, never complaining. At one time, being already very weak, she expressed the wish to partake of Holy Communion, knowing that she should very soon die. The parents tried to talk her out of it, but she insisted, saying, that the Mother of God and the holy Seraphim of Sarov prepared her for it. They left in the search of a priest, but it was not that easy to find a tikhonite priest and not an official (state appointed) “Living Church” priest however, they were able to let the girl partake in the Holy Communion in time, when the girl requested to be washed and dressed in clean clothes. After the Communion she got up, asked for food (even so she had not been able to do that for a long time); she even stood up. The parents were encouraged, but she kept checking the time and half an hour before the time given to her in her vision, she laid down and began to say her goodbyes to the family. They tried to convince her again, that she was mistaken, that after the Holy Communion she felt better, but kept repeating and answered, that any minute they would come for her. Suddenly she called out with joy: “Here they come!” – “Who is coming?” they asked. “The Mother of God and Holy Seraphim!” And with these words her pure soul departed.
“I wrote to my brother then,” said Vladika, “that now they have someone to pray on their account before God!”
Vladika told this story during his last illness and one of the batiushkas (priests) said to him as encouragement: “You see, Vladika, your niece patiently endured her illness, and the Holy Mother of God and Holy Seraphim came for her!” – “Yes,” said Vladika with a sigh, “but no one will come for me, I am not worthy!”
But we believe, that he was worthy. Not as obvious, but for him came a holy man, whose writings he loved and studied mostly, namely Holy John Chrysostom; not by accident Vladika Ioasaph was Consecrated bishop on the day, commemorating this saint and not by accident did he repose 43 years later on the same day (13 / 26 November, 1955).
During his lifetime Vladika constantly reminded us about the teachings of the Holy Fathers who taught us, that in passing over into another life, beyond the grave, we will there be met by those, to whom and for whom we prayed especially here on earth.
Let us not forget our departed Archpastor in our prayers in the hope that he, who was so full of love, will also meet us on our end and will ask the Lord for mercy on our account.
His blessed repose and funeral:
His last, clearly spoken words were: “May Christ save you all.” One wants to believe, that he spoke not only about those present, but all of us, his spiritual flock in Canada and Argentina. After that Vladika was not conscious anymore, his breathing became quieter and quieter, until it pleased the Lord to accept his shining soul. His repose occurred on Saturday, November 13/26, 1955 at 6 o’clock, 40 minutes, on the day, commemorative of Holy John Chrysostom, especially honored by Vladika, on the day, when 43 years ago he, being tonsured a monk began the path of his lifelong devotion. The burial-service was triumphal, almost festal.
All local clergy where gathered, and because it was on a Sunday, also an enormous number of people were there, like on Pascha. The evening service and Sunday Liturgy were performed in the Episcopal manner. It was all very sad, for it underlined the physical absence of the dear Archpastor, but at the same time one found solace in the awareness, that he was here with us with his shining and loving soul…. Many of the worshippers felt strongly his presence in the church and even afterwards until the 40th day. After the Liturgy immediately began the monastic burial service, wonderful in its contents. Listening to it, it felt, strange as it may seem, momentarily even joyous in the heart. Especially astounding were the words, as if the departed himself was saying them: – ‘Save yourself, brothers!’ – that was precisely what Vladika had repeated so often on every possible occasion: “The main thing – save yourself.”
Before the last kiss the Main celebrant said a warm and heartfelt funeral speech in which he recounted all the beatitudes from the Gospel, and it appeared that the deceased fulfilled all of them: he pointed out, that the eyes are the mirror of one’s soul. The pure, glowing soul was reflected in the childlike light eyes of Vladika; he underlined Vladika’s humility, which always distinguished him, and especially his infinite goodness and graciousness. Here, turning toward the reposed the priest exclaimed: “We often took advantage of your goodness and caused you distress, forgive us!” and he bowed deeply before his Archpastor in the coffin, and after him the whole church came down on their knees, crying.
Many recalled afterwards, on the last ‘Forgiveness Sunday’ Vladika, as usual, asked all for forgiveness, and then, with special emphasis said, that he forgives all, who somehow wronged or distressed him – forgives all. “I forgive all” he repeated with emotion.
A great many people from all over Buenos Aires came to say goodbye to the departed archbishop. Almost everybody cried, men and women, not to mention priests and subdeacons. Everybody kissed Vladika’s miter and his right hand holding the wooden cross that was left from when he took his monastic vows. In his left hand, there was an old, well-read New Testament with two silk bookmarks. Vladika was dressed in a white garment, and a white scarf covered his face; on his head there was his golden miter, and on his chest a wooden cross and the Panagia (the gift for his anniversary), and a new robe covered his legs.
The Canadian ambassador came to pay his last respects to the archbishop of the Russian Orthodox Church in his country. When all the last goodbyes were said, the coffin was closed, but there was a glass window in the lid where Vladika’s head, chest and hands could be seen.
The service was over five hours long in unprecedented (at the time) heat (38 degrees Celsius). The church basement, always stuffy, now was full of people. It seemed that you wouldn’t last 10 minutes in there. But everybody stayed, and afterwards noticed with surprise how easy it was to stay through the whole service. One lady who was feeling ill came to church, and thought that she would say goodbye and leave, but suddenly she felt well and stayed much longer, and even was able to kneel several times (she had been ill for some time and couldn’t stay in church more than half an hour and couldn’t even bend her head without getting a terrible headache).
Between the funeral service and the evening service a pannihida was served. Many people came for the evening service, but it was very peaceful. Strangers came out of curiosity, and local Catholics with children came and, to everybody’s surprise, stayed for a long time in the church praying and crossing themselves. One girl about eight years old was noticed, as she came by herself. Quietly, she was standing and crossing herself, but for such a long time that somebody came to her and asked if her relatives were looking for her. It turned out that she had come for a visit from the other side of the city. They tried to persuade her to leave, thinking her relatives must be very worried, but she stayed longer yet because didn’t want to leave; her child’s soul must have felt the presence of grace. Nobody wanted to leave; it was hard to depart as t was so peaceful beside the coffin; the coffin miraculously radiated peace. It was almost joyful, in spite of the sorrow of parting. This atmosphere wasn’t noticed by just a few people, but it turned out that most people present felt the same way.
Monday morning a pannihida was sung by children from the children’s society, which Vladika had often visited. Children loved him very much and would always greet him with joy, eagerly listened to his stories and sang children’s songs with him. Together they would pray and sing at the church, and now they came to say goodbye to him.
There were many people for the funeral Liturgy on Monday morning. The pannihida was performed by all the clergy again, then the coffin was taken to the funeral vehicle, and followed by everyone in the funeral procession it went to the British graveyard. (in the local city cemetery is an impossible ruling to have the dead buried only for 4 years, whereas in the English cematary the dead are buried for 99 years).The coffin, covered by a robe, was carried to the grave by clergy and parishioners. When the coffin was brought to the burial site, it proved not to correspond to the size of the coffin, and the delay was that of 1/2 hour until the gravediggers enlarged the site. When the site was ready, the earth accepted the coffin, as a sacramental holy seed, which by God’s decree must dissolve into its primordial elements in order to appear under the sound of trumpets of Archangels in magnificent and imperishable glory as the transfigured body, but as of now his soul rushed on into a world, where there is no sorrow nor sighing, where reigns an endless wonderful life, and a holy peace embraced the hearts of the flock in bright memory of the deceased. As the coffin was lowered into the grave, several drops of rain fell from the sky, as if heaven’s blessing.
Every day memorial services were held in the church of the Resurrection of Christ by alternating priests. On the ninth day three panichidas were performed: In the cathedral church, in the Church of St. Sergius, and at the gravesite of Vladika Ioasaph.
On this day several people saw Vladika in their dreams in light-colored glowing vestments, with a lucid face. One of the devoted singers, returning home tired after these three pannichidas, saw in her dream, that she was standing with some other unknown to her, worshippers in the side section of an ancient church in front of an old image, quite large in size. It was hard to recognize the image as it was darkened by age. In front of the worshippers, facing the icon, sat Archbishop Ioasaph in a vestment exuding light. It seemed, that a service had just ended. She heard the voice of Vladika Ioasaph. As it often happened during his lifetime, he thanked the singers for their moving singing and expressed his great joy, that he was able to spend this entire day with those loving him and to listen to their warm voices. All expected Vladika to turn around and bless them and they would be able to see his face. But Vladika at this time seemed to float in the air toward the icon and became invisible, as if dissolving in it. Only then the lady noticed that this was an ancient icon of ‘the Lord of Sabaoth”familiar to her when she lived in Beirut. And on this she awoke.
Not quite five years was the deceased Vladika Archbishop of the Archdiocese on the Cathedra of Argentina, leaving after himself such memory, that his name is mentioned with veneration.
The name of Vladika Archbishop Ioasaph, translated into Russian means ‘The Lord Judge’. And in the course of time Vladika showed the greatest virtue of not passing judgement, often using these words, when people pointed out the sinful actions of people to him, or wrongfulness concerning Vladika himself.
“The Lord is Judge, and no concern of mine” used to say Vladika, and later quietly put his Archpastor’s zealousness toward the conversion of these people to repentance and amendment. There are not enough words in the human language to describe the image of this marvelous Archpastor. And there is no human vigor to truly characterize the one who with a list of his extremely difficult tasks as Archpastor came before the most righteous Lord-Judge. But sealed with words of the God-inspired church hymnographer Cyrus, shines the never to be forgotten image of God’s prelate Ioasaph: “…as is your name, so is your life; your gray hair speaks of understanding, the brightness of your face is testimony to a soul without malice, your well-known gentleness are silent words. Your life is renowned, as is your departure – with the saints; pray for our souls!”
Blessed Humility
Archbishop Theodosy recalls, that soon after the death of Archbishop Ioasaph, Archimandrite Ambrosy had seen the apparition of Archbishop Ioasaph a few times. Also father Makary told Father Ambrosy, that Vladika Ioasaph appeared to him clearly: the first time during a private moment in his cell, and the second time during the Divine Service in the altar, as being alive, but in a transparent attire, and thanking him for mentioning the names of his parents in his reading.
Father Ambrosy determined Vladika Ioasaph to be “a preserver (keeper), and especially firm in keeping canonical purity and in keeping the church from being corrupted (damaged).
As a human being he was filled with love toward everything, and was very simple and unassuming. And simplicity must be the distinct characteristic of every priest, according to the determination of the Holy Righteous John of Kronstadt. May the Lord grant his soul rest with the righteous; for he led a righteous and pious life.
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Archimandrite Konstantin remembers Vladika Ioasaph in his short, informative and interesting article ‘In Memory of Archbishop Ioasaph’ in the journal: ‘Orthodox Russia’ No. 23, in 1955, which we bring here in full:
In Memory of Archbishop Ioasaph
‘Blessed humility is invisible, as we don’t see the deliverer (giver) God. It is concealed by silence, simplicity, honesty, unconstraint, freedom.’
~Bishop Ignatij Brianschaninoff
One of my first acquaintances in the USA among the archpastors was Vladika Ioasaph in the city of San Francisco, where is visited from Canada, during my short stay there.
I was somehow immediately drawn to his heavy-set, full of goodheartedness, inner joy which filled his humility, figure. It somehow reached out to you with his smile, bringing with it comfort and peace and it seemed, that we knew each other for ages, even so we had not yet exchanged two words with Vladika. There was no ostentatiousness and splendor of an archbishop in him – even as he performed services. Of course, he was not used to it in Canada. One could feel that he would conduct a service just as free and easy, if there would not have been subdeacons, carriers of the staff, nor other priests nor even deacons, he was used to anything. But greatness was indeed preserved in this simplicity – the greatness of priesthood and that of an Archpastor. Maybe life in Canada taught him that, when he conducted religious ceremonies, as he, instead of a priest, traveled from parish to farms, he not only drove, but sometimes walked, if the thickheaded farmer, who expected a priest, and seeing a bishop instead, in his ‘gratitude’ did not even cover the expenses of the distant travel.
Some of these details, which stayed in my memory only in a general way, I found out from general discussions and from personal talks with Vladika, when we at one time traveled together in a car to Seattle.
That was an exceptional journey. Our driver was Nadiya Daniltschik, daughter of a priest, a skinny girl, looking almost like a boy, teenager – but an experienced and serious driver. With Vladika were three traveling companions, priests, among them also I. We traveled for three days, stopping at motels for the night. We drove through deserts and forests and mountains. I spent a few days in Seattle with the family of the hospitable father Michael together with Vladika, who was always the same: quietly joyous, brightly unassuming, comfortably good-natured. It seemed, that nobody was as comfortable just to be silent, as he. Occasionally he would say something, and always to the point. When he would speak – he would be detailed, unhurriedly – to the point, – and be quiet again. Hard to imagine a person more easy to be with in a home. And at the same time, being in close communication – he was unchangeably the priest and Archpastor.
No one would say anything superfluous in his presence, and life in his presence was free and unconstrained; and everyone was happy, that he was here, even so he was quiet. And he was there for everyone: no matter how late – he did not yet sleep, no matter how early – he was already up…
His tenderness, friendliness, compliancy, unpretentiousness – were at the utmost. It seemed, that he would never refuse anyone in anything – and Vladika would never insist on anything. And only slowly, during conversations with Vladika would emerge the awareness of unshakeable, unflexible strength, which did not stand in the way of his personal softness, but was able to emerge in church and social matters.
Slowly it revealed itself what burden this quiet warrior at times had to carry in this respect on his strong shoulders, also in his Canadian times – Yes, one could really live peacefully behind his broad shoulders. You saw not only his physical strength before you.
– And what strength this was, I remember, as Vladika told the story, when he hurried to catch the train in France, carrying two huge suitcases, and the attendant, running, grabbing one of the suitcases, sat down on the ground from surprise – the suitcase was full of books. This was also spiritual strength (moral strength). Seldom did I meet a man, so calmly, undisturbingly, physically devoted to our Church Outside of Russia – without any signs of weakening, without any limitations, without any hesitation. He was like a rock, against which would shatter any opposition, and which could not be undermined not by any, no even the most tempting cajolery.
And something else became evident: the deep theological, civilized nature of Vladika. He was plain in his speech – not only in everyday conversations, but also from the sanctuary and in there he did not like to speak. Also he did not care to write. Reserve and silence were part of his nature. Behind the lack of talkativeness lay not poverty, but his own original wealth, in which he himself lived and gladly shared with others – if the need arose, if the need was actual. He came from the school of Archbishop Theophan of Poltava, whom he deeply respected. Sadly he mentioned how unsuccessful he was in acquiring the rich literary inheritance of his deceased teacher – he was not able to find the comparatively modest sum in order to acquire it from the people, where Vladika lived and where this inheritance stayed.
One could feel the spiritual pedagogue in Vladika Ioasaph. He had great knowledge and one could learn a lot from him and enrich his life, in being around him, one could firmly believe in salvation. Later I found out, that his students of the Corps in Yugoslavia, where he was teaching, adored him from the depth of their soul and held the memory of him literally reverent.
After this meeting I saw him only once more – in passing – at the Synod. There – Vladika received a new designation; there were a few warm letters from him on different occasions. And so now – after many tribulations, connected to his health, which was damaged already for a while – the news of his departure…
Any death in our times is a breach, an irrecompensible loss – a warrior leaves, but where is the replacement? Vladika, who left us, was a true warrior, and the memory of him is deeply sealed within us, his fellow soldiers, like with a leader, who never would spare himself, but lead all in the matter of defending our Truth. A fighter left, and the memory in prayers of him, must undividedly unite with the testament of irreconcilability against evil and the firm standing for the Truth.”
Testimony of the artist M. M. Hrisagonoff about Archimandrite Ioasaph and the miracles which took effect (came about) by his prayers.
“Only when he was already a bishop and I was painting the portrait of Metropolitan Anthony,in Sremski Karlovtsi, I recounted to the metropolitan a few occasions, where the prayers of Vladika Ioasaph healed the sick.
“It was touching to see, how Vladika Anthony, his feelings overflowing, burst into tears, uttering: ‘There are still people in this world who have faith (believe)…’ I also shed tears together with Vladika, from strong emotions and the faith of Vladika Anthony.”
Sermons:
The Power of a Sermon
Of the power of Vladika Ioasaph’s sermon, which was based on deep faith and reinforced by the example of his personal life speaks protodeacon Father Vasilij Karktins in his article: ‘To the memory of Vladika Archbishop Ioasaph’, in which he also includes excerpts from several of Vladika’s sermons.
“His sermons, simple and straightforward, let the listeners not only ponder upon one’s sinfulness, but also think about moral improvement and, thus reach that goal to which a servant of the church of Christ must aspire by an enlightened spark toward God. And not only one soul, with Vladika’s help, found true belief and grew strong on the path to salvation! To the question, how he achieved this? – One person, who did not believe much before, and was now sincerely devoted to God and the church, answered: – ‘With everything! With his penetrating service, where one could feel such sincere fervent prayer; with his whole appearance, reflecting the bright, pure soul; and mainly – by his sermons and instructions, in which he so ardently, so convincingly and sincere was teaching the truth of faith, that they fell deeply into the soul and lit the fire of belief (faith) and thus incited to reconstruct one’s whole life according to Christian terms, according to the rules of the church!’
This is the power of a sermon, founded on deep faith and reinforced by the personal example of life.”
Here we present one sermon just translated into English for the first time:
Often, I am greatly pained by the question of whether my sins are forgiven [ the thought that my sins may not be forgiven]. The thought that your sins may not be forgiven makes it feel like the path of struggle is not worth following. If sins are not forgiven, everything is hopeless, because there is no salvation.
That is wrong. You don’t need to worry whether your sins are forgiven or not; you need to pray that the Lord grant you tears of repentance, which will wash away the sins of your soul like water washes away dirt. Even the holy fathers didn’t know whether sins were forgiven. It is necessary for us to trust in God’s mercy. Some saints became worthy of the revelation of forgiveness of sins (the venerable Emillian, Jacob). We must have faith that confessed sin is forgiven and not imputable. Due to the power of thinking that the sin is not forgiven [Due to the power of guilt / shame] a wish to confess again may arise. But is this right? St. Gregory the Recluse says that there is no need to confess a forgiven sin. St. Dmitriy of Rostov claims that confessed sin is even forgotten by God. Doesn’t this desire to confess again show doubt or unbelief? Isn’t it the evil one trying, with the memory and sorrow of the past, to excite lack of love for God and bring discouragement, trying to take attention away from the real condition of the soul so that a person cannot judge what is going on in real life [cannot judge what is really going on]. God is present in front of the priest during confession in the power of the words “whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven (Matt: 16:19), which promise that confessed sin will not be made public before angels and saints. Not wishing to deter people from confession, the priest, who is God’s representative, does not make confessed sin public. And now by wishing to confess again you show disbelief in the extent of God’s silence? I think not [or: And now do you wish to confess again? I think not. This would show disbelief in God’s mercy].
Confession is like a second baptism. God’s kindness and goodness are immediately bestowed upon someone seeking God’s help, shown in the immediate forgetting of all confessed sins. After confession, the blame is washed away, just like in baptism. However, there are consequences when we have a tendency to sin, as we become addicted to sin. We need to repent, not because we will be punished by God for all our wrongdoings, but because our souls are frozen — frozen and full of former sins. Our souls are ugly and disgusting, and we respond to the call of sin. Our souls are alive to sin, but we must be dead to sin and alive for God’s mercy. Mankind has grace-filled power to resist sin both in heart and soul [ or: God has given us grace-filled power to resist sin both in our hearts and souls]. Filth in our hearts and souls is cleansed through repentance, fasting, and the Mystery of Holy Communion.
What blocks God from entering our heart and soul? It is sin that creates a wall, a shroud, a blockage. When a person confesses, the blockage is removed, the shroud falls away from his heart, the wall is destroyed, and the Lord enters and stays with us. And our Lord would always be with us if only we did not chase him away with our sins.
Children, let us try to keep our hearts so clean that not even a speck may be seen in the house of our heart. Then the Lord will live in us, and we will always feel His presence and will be able to talk to Him. But if we sin, the Lord will leave our house.
We became worthy of great happiness to receive our Lord, the Son of God, into the house of our heart [or: Great joy was bestowed upon us when our Lord, the Son of God, came down to dwell among us]. It is inconceivable for us sinners, but it is true. We received the Son of God, with Whom the apostles spoke and Whom they preached until their death. Let us remember how the apostles cherished their unity with their Lord and Teacher, and that they testified to their love for Christ with their deaths. The Apostle Peter was crucified for love of Christ head downward; the Apostle Paul was beheaded. They went through all this suffering in the Name of Christ, but nothing could cut them off from Christ — neither the abyss, nor powers, nor sword nor fire. If only we, dear brothers and sisters, could fill our hearts with this feeling [with this zeal / with this love]. Like the Apostle Peter said: “To whom shall we go? Thou hast the words of eternal life” (John 6:68).
But where are we going? Are we going to follow those who promise earthly wealth and possessions but betray Christ? Are we going to follow those who destroys churches and holy shrines? Are we going to follow those who mock holy Christianity?
No, we will not fall away from Christ our Lord. We will be closer, brothers and sisters, forced by sorrows and persecution. If only our heart could be filled with a fiery love like the Apostle Paul’s, so that nothing could make us to renounce Christ — neither threat, nor sword, nor devastation. Let our hearts be filled, like Peter’s and Paul’s, with the love of Christ; let us fearlessly preach and always protect the name of Christ. Know that you will have great reward: “Rejoice and be exceeding glad, for great is your reward in Heaven” (Matt. 5:12).
Amen.
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There are two versions of the service to St. Ioasaph of Edmonton. The first is “internal version” used during the Glorification and in use by the parish of Saint Vladimirs and Holy Protection Convent as numerous edits and changes where made to the original presented service. The second version is the official version that has different stichera for Vespers and was “metered for Byzantine chanting.”
You can download them here:
Russian (internal use) version
Service to St. Ioasaph (Russian style)
Official (metered for Byzantine Chant) version
Service to St. Ioasaph (metered for Byzantine Chant)
There is also an Akathist composed by the nuns of Holy Protection Convent which will be made public soon.
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