In Honor of their Forthcoming Glorification Russian monasticism, planted with the first shoots of Christianity and rooted in the spiritually fertile soil of the Eastern desert tradition, was particularly fruitful in the 14th and 15th centuries, then gradually faded as the emphasis shifted from inner content-spiritual warfare and unceasing prayer--to external form and conduct. Its strength was further sapped by the reforms of Peter I who confiscated monastery lands and made the Church governing body a department of the State. Uninspired by such religious formalism, Russia's educated classes followed Peter's intellectual lead to the West, while Russia's theological schools, stifled by the scholastic methods they adopted in trying to combat the influence of Protestantism and the Catholic unia, were unable to provide a satisfying alternative.
Among the lower classes,
however, piety remained
strong
and God raised up
a true son of Orthodoxy,
Paisius Velichkovsky, whose
committed search for the
Patristic Orthodox
tradition revived in
Russia the spirit of
genuine monasticism and
with it the ancient
ministry of eldership.
While the Paisian
influence was carried by
his disciples from Mount
Athos and Moldavia to
various monastic
centers---Sarov, Solovki,
Valaam, Glinsk--its
effect was most
concentrated in the
Optina Hermitage and its
adjacent skete of the
Forerunner, whose golden
chain of spirit-filled
elders attracted
countless thousands of
pilgrims from all walks
of life, thereby
strengthening
Orthodoxy's witness and
enabling it to withstand
the trial by fire which
soon engulfed the
Russian land.
In 19th-century Russia, the legacy of Saint. Paisius Velichkovsky produced a host of outstanding God-bearing Fathers. Among the brightest of these luminaries were the Elders of Optina Monastery, who for a hundred years formed an unbroken line of eldership, speaking as one continuous voice of prophecy and God-illumined spiritual counsel.
“In these present cruel times, which are worthy of much weeping and lamentation, so few have such instructors; therefore if any zealots … should desire to please God, their teacher and guide must be God Himself (through the Holy Scriptures) and the divine writings of these Holy Fathers which have been preserved by God’s Providence even up to now. And if these zealots pay careful heed to these writings as it were to those Fathers themselves, by reading them with the fear of God and understanding, and with God’s help, they may be in part imitators of their God-pleasing life.…”
—St. Paisius Velichkovsky, 18th century
In the span of a century, Optina became one of the foremost centers of the Orthodox patristic revival. Under the loving guidance of the Elders, it contributed significantly to the spiritual blossoming of the nation, publishing a vast body of patristic literature and ascetical writings. These grace-filled men had a tremendous impact upon Russian society, attracting countless thousands of spiritual seekers, including the renowned authors Gogol, Dostoyevsky and Tolstoy.
“As a ship which has a good helmsman comes safely into harbor with God’s help, so the soul which has a good shepherd, even though it has done much evil, easily ascends to heaven. Without a guide it is easy to wander from the road, however prudent you may be….”
—St. John Climacus, 7th century
These holy elders, to be glorified by the Church Abroad on May 13, serve even now as guides to true Christianity, both through their example in life and by their prayers as they stand with boldness before the Throne of the Most High.
Archimandrite
Moses
(1772-June 16, 1862)
As a youth, Elder Moses
received St. Seraphim's
blessing to enter the
monastic life. He was 16
when he joined the
Roslavl forest ascetics,
among whom were
disciples of Elder
Paisius Velichkovsky,
and for 14 years he
exercised himself in
spiritual warfare and
inner concentration
under their tutelage.
Forced to move by the
War of 1812, he lived
for a time with ascetics
in the Briansk forest
where he forged ties
with Elder Leonid. In
1821 he visited Optina,
which had been revived
by Paisian disciples not
long before, and he was
persuaded to stay and
establish nearby a
skete. With his younger
brother Anthony and two
other monks he began
building, and a year
later the skete church
was consecrated.
In 1825 Moses was appointed superior of the Hermitage, while his brother succeeded him as head of the skete. Elder Moses greatly expanded the physical plant of the Hermitage: he built the Saint Mary of Egypt refectory church, additional cells for the brethren; he added stables, a kiln, a large library and an apiary. More importantly, he strengthened its spiritual foundation by inviting Elder Leonid to Optina and himself setting an example of utmost obedience and meekness. After Elder Leonid arrived, he did nothing without his blessing. His love and gentleness attracted many pilgrims, with their financial support, but his true spiritual stature remained largely hidden, just as his life was hidden in God.
Hegumen Anthony
(1795 - August 7, 1865)
Elder Anthony was
discipled by his brother
in the Roslavl forest
before following him to
Optina. He was only 30
when he was appointed
superior of the skete,
and even in this
position of authority he
did nothing without his
brother's blessing.
Visitors to the Skete
were impressed by the
order and cleanliness,
which were mirrored in
the inner tranquility of
the brethren under the
care of this
spirit-bearing elder.
The diocesan bishop,
however, saw the revival
of eldership as an
innovation and made
things difficult for the
elders. In 1839 he
transferred Elder
Anthony to the derelict
Maloyaroslavl monastery.
Leaving Optina was a
great trial for the
Elder, but nevertheless,
he applied himself to
revitalizing the
monastery and endured 14
years before returning
to his beloved Optina
for retirement.
For 30 years the Elder suffered from sores on his legs which, in time, penetrated to the bone. Even in this condition he did not spare himself for the sake of his brother. One monk often gave in to a weakness to oversleep and missed Matins, which was served at 1 or 2 in the morning; finally he gave up altogether, in spite of repeated entreaties by his superiors. One morning after service in church Elder Anthony came to the brother's cell. "I must give an account for you. Have pity on me and on your ' own'soul," th.e Elder implored. He pr0str_ated himself before the brother, whereupon blood poured out from the elder's boots, forming a pool beneath his mantia. The brother was cured of his weakness.
Hieroschemamonk Leonid
(1768 - October 11, 1841)
Eldership
at Optina properly
begins with Elder Leonid
(Leo in schema) who
arrived when was already
matured in this
ministry. Outwardly his
monastic path was
unsettled. It began in
Optina at the dawn of
its revival, initiated
in 1795 Metropolitan
Platen, then led to
White Banks Monastery
where he was tonsured,
to Cholnsk, the Roslavi
forest, Valaam, St.
Alexander of Svir
monastery, Ploshchansk
and the Briansk forest,
before "returned" to
Optina in 1829 at the
invitation Elder Moses.
This transience was the
result not of
instability but of
circumstance. The
tradition eldership and
hesychasm had become so
removed from the Russian
monastic experience of
the 18th century that it
was suspected of being
an innovation and not
infrequently aroused
misunderstandings
leading to slander,
jealousy and outright
persecution--something
which Elder Leonid
experienced at varying
degrees throughout his
monastic career, and
particularly in his last
years at Optina.
Leonid's involuntary
mobility did not,
however, prevent him fro
developing a solid
spiritual foundation. In
his travels he was
in constant cent with
Paisian disciples, and
spent some twenty years
in the company of Elder
Cleopas and Elder
Theodore of Svir who
had lived with Elder
Paisius. From them
Leonid learned the art
of unceasing prayer.
At Optina the brethren came daily to Elder Leonid to reveal their thoughts practice which nurtured spiritual vigilance and control. With his gift of clairvoyance, the Elder expertly wielded the spiritual scalpel, going directly to the heart of the person's problem and inspiring healing tears of repentance. He worked countless miracles also among laymen. In the world he had been engaged in commerce and this, experience helped him to establish a rapport with pilgrims from diverse backgrounds. At first acquaintance many were misled by the rather jovial exterior which often hid his ascetic temperament.
Trials were bound to follow this soul-saving activity. The same authority which sent Elder Anthony from Optina forbade Elder Leonid from receiving visitors. But people continued to flock to him with their troubles and, possessing great love and compassion, he could not refuse them. Fortunately, he received moral supp from Elder Moses and also Metropolitans Philaret of Moscow and of Kiev. But the tension was wearying. Elder Leonid died after a serious illness of five weeks.
Hieroschemamonk Macarius
1788 - September 7, 1860
Elder
Makary's face was
scarred by smallpox, he
stuttered and was always
poorly dressed, but he
was distinguished by a
very refined
personality. He was born
to a landed gentry
family, loved music and
was a talented
violinist. After some
years' experience in the
world as a bookkeeper,
in 1818 he entered upon
the monastic path at the
Ploshchansk Hermitage.
There he formed ties
with Elder Leonid and
followed him to Optina.
With Elder Leonid's repose, the burden of the spiritual guidance of the skete fell to Elder Makary. He was soft-spoken and emanated a quiet joy in the Lord. Like Elder Leonid, he used his gift of spiritual discernment to work numerous healings, especially of the demon-possessed. also carried on a tremendous correspondence: his letters of counsel fill two volumes, each numbering a thousand pages.
Elder Makary did not tolerate idleness among the brethren. He introduced various handcrafts: bookbinding and woodworking. He also adorned the skete with mass planting of flowers. His greatest contribution to Optina, however, to initiate its work of publishing patristic texts. This was historically significant since Peter's reforms had greatly curtailed such activity which subsequent laws restricted to ecclesiastical print shops. The result was that many works of Holy Fathers existed only in manuscript form or in very limited editions. Meanwhile, the secular press was churning out translations of mystical-philosophical works from the West, some of them plainly hostile to Orthodoxy. With the blessing and earnest support of Metropolitan Philaret of Moscow, and the active collaboration of the Orthodox writer and philosopher Ivan Kireyevsky, Elder Makary began meticulously editing manuscripts translated from the Greek by Paisius Velichkovsky, which he had acquired in Ploshchansk, and other patristic manuscripts donated by various individuals, thus launching an undertaking which, in 50 years, produced more than 125 books in 225,090 copies. These were sent to libraries and seminaries all over Russia, putting into circulation the works of St. Isaac the Syrian, St. Symeon the New Theologian, St. Nil of Sera, Elder Paisius and others, and inspiring a growing circle of religiously inclined intelligentsia.
Hieroschemamonk Hilarion
1805 - September 18,
1873
Elder
Hilarion was born on
Pascha night and
baptized Rodion. In the
world he was a tailor
and ran a clothing
store, devoting his
spare time to missionary
work among the
schismatic Skoptsy. He
spent a year visiting
various monasteries
before settling in
Optina in 1839, drawn by
the presence of Elders
Leonid and Makary. When
the latter was appointed
skete superior, he chose
Rodion as his cell
attendant, an obedience
he fulfilled for 20
years, until Elder
Makary's repose. In
addition he worked in
the gardens, made kvass,
baked bread and looked
after the apiary He was
characterized by
simplicity, goodwill and
a readiness to help.
With his missionary
background he showed
special concern for
those outside the
Church. Although he
remained for posterity
in the shadow of his
more famous fellow
elders, his spiritual
greatness may be judged
by the fact that Elder
Makary entrusted to him,
as well as to Elder
Ambrose, his spiritual
children.
Appointed skete superior and father confessor in 1863, Elder Hilarion tried to plant love and oneness of mind in the hearts of the brethren, and continued the order established by Elder Makary, following the pattern of his abba's wise instructions as if he were still his obedient cell-attendant. During a painful illness in the last two years of his life, he asked not for healing but for patience and fulfilled his cell rule to the end.
Hieroschemamonk Ambrose
1812 - October 10, 1891
The
sixth of eight children,
the future Elder had a
lively humor and
sociable personality
which conflicted with
his spiritual yearnings.
A serious illness helped
him to resolve his inner
struggle.
He arrived at Optina in 1839 when the monastery was spiritually in full bloom. Guided at first by Elder Leonid and then by Elder Makary who chose him as his cell-attendant, he made rapid spiritual progress. After only three years he was tonsured and in another three years he was ordained hieromonk. Illness forced him into semi-reclusion for several years, enabling him with great profit to concentrate on the Jesus Prayer and to experience the meaning of hesychia, the silence of the soul before God. Plagued by a weak constitution for the rest of his life, he continued nevertheless to expend every effort--at first in assisting Elder Makary with the translation of the Holy Fathers, with his correspondence and in conveying his counsel to pilgrims, and later as an elder in his own right--for the sake of that love which beareth all.
For 30 years alter Elder Makary's death, Elder Ambrose was in the position of being Optina's principal starets. Countless pilgrims streamed to his cell, and even when he was thoroughly exhausted and had to receive them lying in bed, he never turned away anyone in need of soul-profiting counsel. Men's souls held no secrets from him; abundant testimony exists of his clairvoyance. He always adapted his advice to the individual and no one's problem was considered too insignificant.
Dostoevsky found
in Elder Ambrose a
living example of the
Christian ideal, while
Elder Nektary callcd him
"an earthly angel and a
heavenly man." Indeed,
he was seen more than
once surrounded by
uncreated light, a sign
of transfiguration and
citizenship in
paradise.
Hieroschemamonk Anatole
(Zertsalov)
Hieroschemamonk Nektary
Elder
Nektary came from a poor
working class family. A
schema-nun counselled
him to go to Optina
where he arrived in
1876. For 20 years he
was discipled by Elder
Anatole and also
received counsel from
Elder Ambrose. Both were
strict with him, and
later, as a spiritual
father, the medicine he
gave was often bitter,
although he was kindly
affectionate towards
those undergoing
difficulties. He became
something of a
fool-for-Christ and
spent several years as a
semi-recluse, reading
not only spiritual texts
but also the world's
literary greats: Milton,
Dante, Shakespeare; he
studied science,
mathematics and
painting, and in
conversation with
intellectuals was able
to relate all human
knowledge to the
spiritual world and the
wonder of God's gift of
creativity.
In 1913 he
reluctantly agreed to be
spiritual father of the
brotherhood. Comparing
himself to his
predecessors, he said,
"They had whole loaves
of wisdom, while I have
but a slice." In fact,
it was said of Elder Nektary that he was "a
sword of light piercing
the soul."
When in 1923
Optina was closed by the
communists, Elder Nektary was imprisoned
briefly, then released,
and spent the rest of
his life in trying
circumstances in the
village of Kholmishcha.
Nevertheless, he managed
to preserve a radiant
peace and maintained
ties with some of his
spiritual children. Two
months before he died he
foretold to them his
repose. He also said
that his body would not
remain in the
Kholmishcha cemetery.
His prophecy was
recently fulfilled when,
in July, monks from the
newly reopened Optina
Hermitage transferred
the Elder's
relics-wondrously
fragrant--to the
monastery where they now
repose in the main
church, in a side chapel
dedicated to Elder
Nektary's beloved abba,
Elder Ambrose.
Other elders to be glorified at the same time are Isaachius (+1894), Barsanuphius who became the spiritual son of Elder Nektary (see "A Spiritual Giant" OA #79), Anatole "the Younger" who died on the very day the communists came to oust him from the monastery (see The Orthodox Word, JulyAug. 1971), Nikon (+1931) who became a confessor after three years of concentration camp on SolovIci (see Orthodox Life, Sept-Oct. 1989), Isaachlus II (+193?), and Paisius Velichkovsky who was locally glorified at St. Elias Skete on Mount Athos in 1982.
