Дневники св. Николая Японского. Том Ι - Святитель Японский (Касаткин) Николай (Иван) Дмитриевич - Страница 20

Fortunately he met there a man of great missionary experience, Archbishop Innokentii (Popov–Veniaminov) of Kamchatka, who was also wintering there. [5] Innokentii gave Nikolai much valuable advice and instruction. He advised Nikolai to translate the Bible and prayer books into the language of the people who were to be converted to Christianity, and to make the belief rooted in their native culture. This was, as it were, valuable personal guidance for missionary activities.

In April, 1861, Nikolai departed Nikolaevsk on the warship Amur and arrived in Hakodate on July 2. [6] Hakodate at the end of Edo period was a small but lively port city with residents from various parts of Japan and even from foreign countries. However, it was a difficult time for a Christian missionary, because the preaching of Christian doctrine was still strictly prohibited.

At first the young Nikolai was deeply disappointed in his expectations. He later said to Father Sergii (Stragorodskii) that «When I was on my journey, I dreamed much about Japan. It appeared in my imagination as a bride awaiting my arrival with a bouquet. I expected that soon the good news of Christ would spread into its darkness and everything would be renewed. Having arrived here, I saw that my bride was enjoying the most prosaic sleep and was thinking nothing of me». (Archimandrite Sergii. In the Far East (Na Dal’nem Vostoke, 1897).

Young Nikolai immediately began to prepare himself to awake the ’sleeping bride’. While attending to his duties as the consular chaplain, Nikolai studied the Japanese language with untiring enthusiasm, learned the history of Japan, and tried to establish first–hand contacts with Japanese people. He wrote in the above–mentioned «Letter of a Russian in Hakodate» how he learned Japanese:

«When I arrived in Japan, I summoned up my strength and began to study the local language. Much time and effort were lost while I was getting acquainted with this barbaric language, no doubt the most difficult language in the world… And people such as the notorious Frenchman Rosny, half knowing the language, dare to write Japanese grammars. You have to throw such grammars into the corner like useless junk after a week in Japan. For a long time to come students of Japanese will have to learn by instinct through the reading of books and the mechanical memorization of various phrases of the spoken and written language. In this way I have somehow finally learned to speak and to be able to use the simplest written forms for translations and original compositions. Having so much knowledge, I immediately began to translate the New Testament into Japanese». (Trans. by Fr. John Bartholomew.)[7]

Nikolai also wrote in «the Letter» that he had secretly begun to preach Christianity among the Japanese.

«By the way, I tried to do all that is possible directly for missionary purposes. Firstly, of course, it was necessary to find men who, having accepted Christianity, would be able in their turn to devote themselves to the propagation of Christianity.

Four years after my arrival in Japan, God sent me one man. A year later he found himself a friend and in the course of that year they found a third colleague». (Trans. by Fr. John Bartholomew.)

«From all that has been stated above», Nikolai concluded, «it seems we can expect that there will be an abundant harvest in Japan, at least in the immediate future… Catholicism and Protestantism have occupied the whole world… But here is still a country, the last one in a number of newly discovered countries. If only we could stand here coping with other Christian confessions… God will provide that I will not be deserted and will not remain here alone, doomed to fruitless solitary work. I came here with that hope and have been living here with it for seven years. Realization of the hope has been my earnest prayer…

So I submitted an application to grant me leave. When I obtain permission, I will go to St. Petersburg to petition the Holy Synod for establishing a mission here».

Nikolai returned to Russia at the beginning of 1869 and stayed there for nearly two years. In St. Petersburg he petitioned the Holy Synod and influential persons of the Church for the establishment of a Russian Orthodox mission in Japan.

The Diaries of St. Nikolai of Japan open with an entry for March 1, 1870, written at the Alexander Nevsky Monastery in St. Petersburg.

His efforts were crowned with success. On April 6, 1870, foundation of the mission was approved by the Holy Synod and Nikolai was appointed its head and promoted from Hieromonk to Archimandrite.

The mission had a small staff which consisted of three priests besides Nicholas and one subdeacon. It was provided with an annual budget of 6,000 rubles. Nikolai visited all four theological academies in Russia and attempted to persuade some of the students to join him in missionary work in Japan, but to his disappointment none of them responded to his call.

In February, 1871, Nikolai returned to Hakodate with a colleague, Father Grigorii (Volontsov). However, Father Grigorii turned out to be (according Nikolai’s diary entry for January 1, 1872) too idle to be a missionary, and Nikolai had to send him back to Russia in June, 1871.

In December of that year, Hieromonk Anatolii (Alexander Dmitrievich Tikhai), a graduate of the Kiev Theological Academy, arrived in Hakodate to assist Nikolai.

In January, 1872, Nikolai left Hieromonk Anatolii in charge at Hakodate and set out for Yokohama by sea, eventually arriving in Tokyo on February 4. He immediately began preaching Orthodox Christianity in the new capital of Japan. Since then, for more than 40 years, with untiring zeal, Nikolai continued to promulgate Orthodoxy in Japan.

In August, 1879, Nicholal returned to Russia for the second and final time, staying there until November, 1880 to collect contributions for construction of the Cathedral of the Holy Resurrection in Tokyo. During his stay in St. Petersburg, on March 30 (O. S), 1880, Nikolai was consecrated as a Bishop.

The greatest misfortune to befall Nikolai and the Japanese Orthodox Church of the Meiji era was the Russo–Japanese War of 1904–1905.

Although the entire staff of the Russian Legation returned to Russia, Nikolai himself remained in Tokyo to defend his flock against the attacks of non–Christian and Protestant Japanese. He also worked for the welfare of the Russian captives in Japan (who numbered more than 70000) and sent Japanese Orthodox priests and Russian–speaking catechists to the prisoners’ camps to provide the Russians with some religious consolation.

Throughout the war, Nikolai wrote his diary; indeed this period marks the climax of his diary writing. The war ended in September, 1905. In April, 1906, Bishop Nikolai was elevated to the dignity of Archbishop. Six years later, on February 16 (3 O. S.), Nikolai — the Apostle to Japan — passed away.

In 1911, just before his death, the Japanese Orthodox Church numbered (in addition to Archbishop Nikolai) 1 bishop, 40 priests and deacons, 15 precentors (regents), 121 catechists, 31984 Orthodox Christians, and 265 churches and houses of prayer.

The enlightenment of Japan during the Meiji era encompassed the westernization of Japanese politics, social relations, industry and so forth. The westernization of Japan in the field of religion meant the implantation of Christianity, which has since then obtained a considerably wide acceptance in the Japanese people and has had a great influence upon their spiritual life.