Preface

This is to be the last issue of The Royal Path [the printed version, not the electronic version]. The intention is to conclude this publication with articles that reflect the goals and interests that inspired the previous issues.

The Church calendar has been the guiding force of the publication since it is one of the most basic foundations for the whole of the Christian life. The Life of the Church is like a river and the calendar is its shores and banks. The Church runs through it and between those banks is contained all that is needed for salvation. Within its flow is found the yearly feasts and the daily commemorations of the saints, who have gone before us, lived the Christian life and attained the Kingdom of God, guiding us with the example of their lives.

The lives of the pious laypeople presented in the past issues were selected because the people in question resemble us in that they lived in a time similar to our own. They searched out the saints of their own days and attached themselves to them desiring to learn how to live the Christian life. They struggled and attained this life each in their own measure. In this way they are lights in our dark times.

This last issue contains short accounts of the lives of each of the fourteen Elders of Optina, who through the past century up to our own day, have guided the lives of countless people. Their influence has been so far reaching as to change the lives of modern Americans. One such American being Fr. Seraphim Rose who throughout his life devoted himself to leading people to the Kingdom of God by his writings, his teachings and his conversations. Through these he pointed people toward cotemporary and past saints and encouraged them to make a connection with those who were sources of the living tradition.

“Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith…”

Introduction

Who are the Saints?

The saints are those who have been baptized into Christ and through the measure of their faith in Christ, have crucified their old man (Rom. 6:6) and put on Christ (Gal. 3:27). “This same likeness to Christ… is found in all the saints, despite the infinite variety of their personal characteristics and of the circumstances in which they have shown forth the work of Christ in particular places and at different times.”[1] In their life they have overcome their passions (i.e. sinful habits) through the practice of the spiritual disciplines and the keeping of the commandments and have become perfect through grace even as our Father in heaven is perfect (Matt. 5:48, cf. Ps. 82:6). They are “the blessed” in that they are the poor in spirit, those who mourn, the meek, those who hunger and thirst for righteousness, the merciful, the pure in heart, the peacemakers and the ones who are persecuted for righteousness’ sake. Therefore they have attained the kingdom of heaven and they are comforted, inherit the earth, are filled, have obtained mercy, see God and are the sons of God (Matt. 5:3-10). “[The] Lives of the Saints are nothing else but the life of the Lord Christ, repeated in every saint to a greater or lesser degree in this or that form. More precisely it is the life of the Lord Christ continued through the Saints…”[2] They have become gods (John 10:34) by the grace of the Holy Spirit as they cry out with St. Paul saying, it is no longer I who live, but Christ who lives in me (Gal. 2:20).

The Qualities of the Saints

Because Christ dwells in them, the saints do His work (John 14:12, 20, 23; cf. 18-26). “It is Christ Himself, dwelling in [the saints] by the Holy Spirit, who works miracles, converts idolaters, reveals the hidden wisdom of spiritual knowledge, reconciles enemies and fortifies the bodies of His saints to meet the most dreadful torments with joy; so that the Gospel continues to be written, even to this day, through the evangelic labors of the saints.”[3] Therefore, we are not surprised when we see the miraculous wonders wrought by saints throughout the whole history of the Church, because Christ told us that even greater miracles than His would be accomplished (John 14:12), and the lives of the saints witness to this. In reading and learning of the history of the Church from its beginning, we learn of the faith once delivered to the saints (Jude 3) which has been lived out through the saints from the very beginning and in whom the truth of the Gospel is seen and demonstrated.

The Psalmist declares, “God is glorious in His saints” (Ps. 68:35). Whereas He gives all His people strength and power as He shows no partiality to anyone (cf. Acts 10:34) but causes His sun to rise on the evil and the good, and rain to fall on the just and the unjust (Matt. 5:45) yet “the sun pours down its rays abundantly upon all alike, but they are visible only to those with open eyes. Those with clear-sighted, pure eyes benefit from the pure light of the sun, not those whose vision is dimmed because illness, mist or something similar has afflicted their eyes. In the same way, God richly bestows His help on all, for He is the ever-flowing, enlightening and saving fount of mercy and goodness. But not everyone takes advantage of His grace and power to practice and perfect virtue or show forth miracles, only those with a good intent, who demonstrate their love and faith towards God by good works (cf. Jas. 2:20-26), who turn away completely from everything base, hold fast to God’s commandments and lift up the eyes of their understanding to Christ the Sun of Righteousness (Mal. 4:2).”[4]

The Value of the Writings of Lives of the Saints

As St. Paul instructs the Corinthians to imitate him as he imitates Christ (1 Cor. 11:1), so also are we to imitate those who live Christ better than us, and who are better in imitating than those who have already attained the Kingdom of God. In these Lives we can see the beginning, the middle and end of the spiritual road that concludes in Christ.

“The purpose of the Lives is it legal to buy viagra online of the Saints is not to give abstract knowledge but… to edify spiritually and to inspire imitation.”[5] This is why St. Justin [Popovich] says:

If you wish, the Lives of the Saints are a sort of Orthodox Encyclopedia. In them can be found everything which is necessary for the soul which hungers and thirsts for eternal righteousness and eternal truth in this life, and which hungers and thirsts for Divine immortality and eternal life. If faith is what you need, there you will find it in abundance: and you will feed your soul with food which will never make it hungry. If you need love, truth, righteousness, hope, meekness, humility, repentance, prayer, or whatever virtue or podvig [spiritual struggle], in them, the Lives of the Saints, you will find a countless number of holy teachers for every podvig and will obtain grace-filled help for every virtue.[6]

Furthermore, the Saints are not only those we read about in ancient books. Fr. Seraphim (Rose) takes it a step further to draw our attention to the fact that not only should we read the Lives of the Saints, but we should be able to recognize those who are Saints living in our own times. He expresses the need to be “linked” to these Saints and quotes St. Symeon the New Theologian, who wrote:

A man who does not express desire to link himself to the latest of the saints (in time) in all love and humility owing to a certain distrust of him, will never be linked with the preceding saints and will not be admitted to their succession, even though he thinks he possesses all possible faith and love for God and for all His saints. He will be cast out of their midst, as one who refused to take humbly the place allotted to him by God before all time, and to link himself to the latest saint (in time) as God had disposed.[7]

Optina Monastery

The Influence of Optina Monastery

In 1990, an announcement was made regarding the upcoming glorification of the “Venerable Elders of Optina” by Metropolitan Vitaly and all of the Members of the Council of Bishops of the Russian Orthodox Church Outside of Russia. An epistle was written, which included the following:

The elders of Optina were glorified by the rare gift of prophecy, when, penetrating to the state of the soul of each person who approached them and perceiving their spiritual weaknesses and needs, they healed them. The startling power of their words was centered in the great love which they had for all without exception, and which, with the disclosure of the mysteries of the soul, shook the soul, drew it toward repentance and correction, accomplished spiritual regeneration, and inspired it to a new life of grace. The Optina elders’ gifts of grace drew to them a multitude of people from all ends of Russia, and no one departed from them without receiving spiritual benefit at their hands.

They obtained from God exceptional gifts of miracles and the power of the influence of grace on the soul through many struggles, but especially by the path used by the Apostle, who said: “When I am weak, then I am strong” (1 Cor. 12:10), i.e. when I am conscious of my weakness and inadequacy and cry out to God, then, receiving this help, I become strong. The great humility, the profound consciousness of their own unworthiness and the constant prayer arising from them made the elders of Optina bearers of the grace and power of God.[8]

These words were a public and official acknowledgement of what was known and felt by the rest of the Russian Orthodox world, and beyond, regarding these Elders for some time already. Many people wrote about their experiences at Optina Monastery, about the Elders’ influence on their lives and about the Monastery’s effect on the whole Russian land and to many beyond.

Concerning his visit to Optina Monastery, Nikolai Gogol wrote to Count A.P. Tolstoy in June, 1850, saying:

While travelling I stopped off in Optina [Monastery] and carried away a remembrance that I shall never forget. I think that on Mt. Athos itself there is nothing better. Grace is visibly present there. One can even sense it clearly in the external serving (in church)… I have never seen such monks anywhere… every one of them, it appeared to me, conversed with everything heavenly. I did not ask them how they live, because their faces speak for themselves. The simplest brothers struck me with their bright angelic kindness, their simplicity of manners, their radiance. Even the workers in the monastery, the peasants and the inhabitants of the neighborhood, struck me in the same way. Several miles prior to reaching the monastery, one senses this spiritual fragrance: everything becomes friendlier, the boughs of the trees are lower, and the attention to a human being much deeper.[9]

Ivan Kontzevitch, in attempting to describe his time at Optina, notes that “to transmit this impression to one who has not experienced it is impossible!” Yet, offering a “glimpse” he writes:

It is an early summer morning. You are walking to church. There is a fresh breeze. Around you is a murmur of the deep forest, whose fragrance hovers all over and in front of you, against the forest, is the grandeur of the white citadel. There is Optina. At the same time, you are experiencing a genuine sense of God’s presence, and from this comes fear for each thought, each action, each feeling, together with an intangible peace in your soul, and joy, which so wondrously harmonizes with the external surroundings.[10]

Just as all paths leading to a mountain top converge on it, so too in Optina – the spiritual summit – there converged both the higher spiritual podvig of inward activity, which is crowned with an abundance of the gifts of grace through the acquisition of the Holy Spirit, the service to the world, satisfying both its spiritual and everyday needs. Many came to see the Elders of Optina in search of consolation, healing, advice, guidance or instructions. The Optina Elders were visited by those who became entangled in the circumstances of their lives or philosophical quests. Like “deer searching for springs of water,” men in their thirst for truth yearned to go to Optina. They all quenched their thirst at this source of “living water.” The outstanding thinkers of the time, philosophers and writers visited Optina: Gogol, the Kireyevsky brothers, Leo and Aleksei Tolstoy, Dostoyevsky, Solviev, Leontiev… and countless others.[11]

Archimandrite Cyprian noted, “Optina was one of the most wonderful flowers of the monastic garden, one of the brightest lights of the Orthodox world and of its angel-like choirs of monastics. Confession, guidance and counsel of even the seemingly most prosaic nature drew the monks ever closer to their objective – to be the guardian angels of the world.”[12]

Others have said: “He who has learned this life in Optina, all in comparison with it, seems ugly” (a laywoman, 1918); “The world was ill, and in your wilderness are treated” (St. Ignatius Brianchaninov); “When one stays in Optina, the grace of God is so great that you want to earn a life corresponding to the great grace of the ancients” (Elder Barsanuphius, April 1/14, 1913).[13]

In conclusion, perhaps St. Nektary of Optina said it best when he asked S.A. Nilus the question: “Do you know how many true coenobia there have been from the creation of the world to the present day?… Don’t bother yourself thinking; I’ll give you the answer myself – three!… The first one was in Eden, the second one was in the community of Christians during apostolic times, and the third…” He paused… “And the third is in Optina under our great Elders.”[14]

A Description of the Monastery

Optina Monastery is located two miles from the town of Kozelsk in the Kaluga Region about one hundred and forty miles south of Moscow. It is situated on the banks of the Zhizdra River, a deep tributary of the Oka River, and surrounded on three sides by deep forests. The monastery grounds are enclosed by a large stone wall. On the four corners of these walls are mounted metal angels holding trumpets. Within the confines of the monastery wall are three large churches, the main church being dedicated to the Entry of the Theotokos into the Temple. 320 meters away from the monastery is the Skete of St. John the Baptist. The Skete is surrounded by a thick forest. Upon approaching the gates to the enclosure one sees icons on the gates. Going through the gates and entering the grounds, there is a small house to the right of the gates and another on the left. Throughout the skete was the fragrant odor of masses of flowers spread along the many paths.

Optina’s History

The date of the founding of the Optina Monastery is unknown. The first historical information found about the monastery dates from 1598 when Tsar Michael Theodovitch donated a mill on the river below Kozelsk for “incense and candle.”[15] From the 17^th century onward there were kept records which describe all of the Optina Abbots and also denotes an active monastic life.[16] In 1724, during the times of the persecution of monasteries under Peter I, the monastery was considered to be an “under populated monastery” and therefore closed per the orders of the Holy Synod in conjunction with the new rulings. By 1770 there were only three monks living at the monastery, one of them was blind, and there was no abbot. It wasn’t until 1795 that the restoration work was begun by Metropolitan Platon (Levshin) of Moscow. He instructed Archimandrite Macarius (Bryushkovu), Abbot of the Pesnosha Monastery who then appointed Father Abraham of Pesnosha to restore all of the buildings in the monastery and to restore the coenobitic life according to the tradition of St. Paisius Velichkovsky. It is said that at this time there wasn’t even a towel to wipe your hands on.[17] Later, twelve monks were brought to the monastery and soon after the monastery began to thrive. In 1821, Bishop Philaret of Kaluga, also a firm supporter of the “Paisian ideal,” undertook the building of the Skete of Saint John the Baptist for those monks who wanted to devote themselves completely to prayer.[18] “[The Skete] was not so much a branch of the monastery as its spiritual heart.”[19] The history of the Elders of Optina begins here.

Elders and Eldership

“To understand Optina is to understand the elders.”[20]

Many describe Optina Monastery as a “golden chain” where specific spiritual gifts (charisms) and a very high level of Christian life (podvig, ascesis) was lived out but it was also combined with a succession of the same spiritual life being passed from generation to generation for almost one hundred years.

The term used to describe this spiritual gift in the life of the Church is “eldership” which is one of the highest manifestations of spiritual life in the church.[21] Ivan Kontzevitch defines eldership as the direct continuation of the prophets noting:

The Apostle Paul enumerates three ministries in the Church, independent of the church hierarchy: apostles, prophets, teachers.

Immediately after the apostles stand prophets (Eph. 4:11, 1 Cor. 12:28). Their ministry consists primarily of “edification, exhortation and comfort” (1 Cor. 14:3). With this aim, and also for pointing out or warning, prophets also predict future events.

Through the prophet, the will of God is immediately revealed… The prophet possesses a special spiritual vision – clairvoyance. For him the boundaries of space and time are, as it were, set aside; with his spiritual gaze he sees not only events that are occurring now, but also future events. He sees their spiritual meaning; he sees the soul of man, his past and future.

Such a calling [is] bound up with a high moral level, with purity of heart, with personal sanctity. Sanctity of life, indeed, was required of the prophet from the first period of Christianity: “He must have the manner of the Lord. From his manner may be distinguished the false prophet and the (true) prophet,” says one of the oldest works of Christian literature, the Didache (The Teaching of the Twelve Apostles).[22]

Professor S.I. Smirnov further elaborates on the spiritual gift of eldership saying that the spiritual gifts possessed by the first Christian were repeated in the ancient monasteries and from there we see it throughout the whole history of the Christian Church. These Christians received this spiritual gift from God according to their own personal worthiness.[23] The Elder is “ideally a God-bearing and Spirit-bearing being… As such he receives spiritual gifts, an outpouring of which distinguished the first era of Christianity. The gifts of prophecy, casting out demons, healing sicknesses and resurrecting the dead are not exceptional. They only disclose a normal step in the spiritual growth of a monk.”[24]

Abiding in unceasing prayer, embracing both the good and the wicked with love, O holy elders of Optina, ye did serve both God and neighbour. Through vigils, tears, and fasting ye did receive the gift of all manner of miracles. glory to him Who hath given us such mediators. Glory to Him Who hath glorified you. Glory to god Who is wondrous in His saints.

Troparion, First Tone, at Great Vespers

– Subdeacon Matthew Long

 

 

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The Elders of Optina Monastery

 

 

Elder Anthony

(March 9, 1795 – August 7, 1865)

Commemorated on August 7

 

Responding to a letter from his older brother who was then at Sarov Monastery, the future Elder Anthony wrote: “One of the books you sent me greatly impressed me, and I want to follow a rule from it, which is: To hold the world in contempt and to seek the heavenly Kingdom is the highest wisdom. By stillness and silence the pious soul is greatly strengthened and understands the mysteries of the Scripture. Thus, if anyone abandons the world, God and His holy angels will visit him. I wish and desire to be as you are…”

Born Alexander Ivanovich Putilov, brother to Elder Moses, the future Elder Anthony, from his childhood was inclined towards monasticism. He was sick for most of his life. As a youth he almost drowned, once he cracked his skull and his life was in danger ten times. Later in life he would develop sores on his legs which were constantly painful and drained frequently; they would open up to the point of exposing the bone even.

Desiring to be like his brother, Alexander left to live with the Roslavl forest ascetics, and placed himself under obedience to Moses. It was here that he learned the monastic life. When Elder Moses left to establish the Skete at Optina Elder Anthony went with him. In 1825, at the age of thirty, the elder became the Abbot of the Optina Skete. It is said that there was no one more humble than Elder Anthony. He would not give any orders without the blessing of his older brother. Under his guidance the skete became a magnet drawing men of spiritual inclination.

Life at Optina was difficult for him. He did not have a cell attendant and therefore had to complete many tasks such as the cooking, gardening and baking himself. The flourishing of eldership in the Skete was due to these brother Elders, Moses and Anthony. They planted it there but also nourished it by bringing Elders Leonid and Macarius to live with them and supporting them in every way possible. Elder Macarius would say of Elder Anthony that “both in rank and in spirit [he is] wiser than myself.” Elder Anthony was known to be very tender and full of compassion.

With the growth of the Skete came many trials and temptations. Due to the sores on his legs, there were times when he wasn’t even able to leave his cell; he therefore committed himself to more reading and prayer until he had the strength for work. The work of eldership in the skete was opposed by Bishop Nicholas of Kaluga and so he appointed Elder Anthony to the Abbacy of the St. Nicholas of Maloyaroslavets monastery in 1835. The monks there lacked fervor and unity, and this was a great trial for Elder Anthony. He was the Abbot here for fourteen years and became so sick that many times he would give orders while lying down. In 1859 he came back to Optina.

Elder Moses reposed in 1862 and Elder Anthony remained in seclusion for a year afterwards. If anyone mentioned his brother’s repose he would begin to cry. His increasing infirmities left him bound to his cell where he devoted himself entirely to prayer.

In 1864, foreseeing his repose, he informed his spiritual children of the same in discrete ways. He began to struggle – to labor in prayer despite increasing pain and to attend the church services. He had a sign hung up over his bed that read “Don’t waste time!” and would tell those that came to visit him, “Here I am at the beginning.”

On the last day of his life on earth he received the blessing of Abbot Isaac and then reposed.

Sayings of Elder Anthony of Optina

On Thoughts

Do not be confused because dark thoughts often trouble you, for dark thoughts, like autumn clouds, come one after another and darken everything. But then they pass and the sky remains clear and pleasant. And so our thoughts wander, they wander around the wide world, but the mind remains planted in its place, and then it is quiet, and the soul becomes joyful. But our mind, from wandering here and there, becomes accustomed to the brief but often repeated Prayer of Jesus, which may God grant you the habit of saying, and then your days will be bright.

On Prayer

According to your wish I am sending you a prayer rope for use in your cell. Pray fervently to the Lord God and your cold heart will be warmed by His sweetest name, for our God is fire. This cry destroys impure dreams and warms the heart for all His commandments. For this reason the prayerful calling upon His sweetest name must be the breath of our soul, must be more frequent than the beating of our heart.

Learning and the Ascetic Life

Purify your heart and you will learn everything.

Regarding the book, A Day of Holy Life by Bishop Gregory of Kazan

This book, if you don’t have it, may be requested from any book store; it is not expensive, is cheaper than medication form a pharmacy and more beneficial.

– Subdeacon Matthew Long

Bibliography

Kontzevitch, I.M. “The life of Hegumen Anthony, Founder of the Skete at Optina (+1821)” in Orthodox Life (March-April, 1990):3-7.

Makarios, Hieromonk of Simonos Petra, The Synaxarion: The Lives of the Saints of the Orthodox Church, trans. Christopher Hookway, vol. 1 (Chalkidike: Holy Convent of the Annunciation of Our Lady Ormylia, 1998).

Schaefer, Archimandrite George (trans.) Living Without Hypocrisy: Spiritual Counsels of the Holy Elders of Optina (Jordanville: Printshop of St. Job of Pochaev, 2009).

Sederholm, Fr. Clement. Elder Anthony of Optina (St. Herman of Alaska Brotherhood: Platina, 1994)

Smolych, I.K., The Era of the Optina Elders on the official site of Optina Monastery at http://www.optina.ru/041113/, accessed on Dec. 17, 2013 (in Russian).

St. Anthony of Optina: Short Life at http://www.optina.ru/starets/antoniy_life_short/, accessed on Dec. 17, 2013 (in Russian).

Optina’s Elders: “Instructor of Monks and Conversers with Angels” at http://www.roca.org/OA/97/97k.htm accessed on Dec. 17, 2013.

 

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The Elders of Optina Monastery

 

 

Elder Leonid

(1768 – October 11, 1841)

Commemorated on October 11

     Southwest of Moscow, in the city of Karachev was born Leo, Danilevich Nagolkin, the future Elder Leonid. Little is known of his early life except for an incident during which he was carting flax to a neighboring city and was attacked by a wolf. He managed to fight off the wolf with his bare hands but was left lame for the rest of his life after the wolf tore a large portion of flesh from his leg.

     Leo began his monastic life in Optina but then moved to the White Bluff Hermitage where he was tonsured and given the name Leonid. He then went on to stay at the Chelnsky monastery where he met Fr. Theodore of Svir who had learned the monastic life under St. Paisius Velichkovsky. From Fr. Theodore, Fr. Leonid learned the “science of science and art of arts”, the labour of unceasing prayer. These holy men were together for nearly twenty years. After Fr. Theodore’s repose, Fr. Leonid went to the St. Alexander of Svir Monastery and the Ploschansk monastery, where the future Elder Macarius also liked. In 1829, after thirty years of ascetic experience, he came to Optina at the invitation of Bishop Philaret of Kaluga and Abbot Moses after thirty years of ascetic experience. Here, he began the line of the great Elders of Optina.

     At sixty-one years old he is described as a “tall, majestic man, who had in his youth acquired strength of mythic proportions and had, even in his old age, graceful movements despite his portliness” (which was due to hypothyroidism). He is noted as being full of pity and love for mankind but at other times he would act abruptly.

     Wherever he was placed he was flocked with visitors looking for healing or comfort for their ailing souls. From morning to late at night his cell was filled with people looking for spiritual care. His life contains many examples of how this rigorous ascetic would, with gentleness and profound spiritual jokes help people who came to him from outside the monastery. He was clairvoyant and healed people. He had a “different” kind of simplicity and so was able to attract people from all walks of life. The people appreciated his jokes and proverbs which made more sense to them than most academic instructions.

      During Elder Leonid’s time at Optina, suspicions arose accusing him of holding views that were unorthodox and bordering on heresy. (To place this persecution in perspective, we should recall that during this time the monasteries were just beginning to be repopulated after the general monastic persecutions of Peter I through Catherine II. As a result most knew very little about eldership and the “source material” on this until it was disseminated by St. Paisius and his disciples). Because of this, Elder Leonid was forbidden to receive any further visitors. Soon his spiritual children began acheter cialis to be persecuted also as were the nuns who were under his care. Much grief was caused to the Elder in his God-pleasing work. Despite the persecution, the care of the brethren of the Optina Monastery was given into the hands of Elder Leonid by its Abbot, Fr. Moses. Fr. Moses only took care of the administrative aspect of the monastery and placed the spiritual responsibility totally on the shoulders of Elder Leonid. Due to increased persecutions of the Elder, he was relocated from the Skete to a cell in the main monastery and was frequently moved to different cells. He took all of this in good humor, carrying the icon of the Vladimir Mother of God given to him by St. Paisius’ around to each new cell.

     In early September, 1841, after being at Optina for twelve years the Elder fell ill. He reposed after much suffering, with his cell attendant at his side.

Sayings of Elder Leonid of Optina

 On Prayer

Whoever the Lord visits with a difficult ordeal, sorrow, the bereavement of a dearly beloved one, such a person involuntarily prays with all his heart, all his understanding, all of his mind. Consequently, there is a wellspring of prayer in everyone, but it is revealed either by gradually going deeper and deeper into yourself, according to the teaching of the fathers, or by a sudden Divine drilling into one’s soul.

 Humility

For us who seek salvation, what is most needed in fulfilling the Divine commandments is humility, which attracts to us Divine Grace and illumines all our actions. But without it no ascetical struggles and labors can bring us much desired peace.

 Hope in God

Be brave and firm in spirit in your faith and hope in the mercies of the gracious Lord, that in the situations that seem to be opposing us He is working out our salvation. Acknowledge your weakness and your failure to submit to the will of God and to fulfill His commandments. From this acknowledgement you will obtain humility for yourself and you will see the help of God.

– Subdeacon Matthew Long

Bibliography

Kontzevitch, I.M. “The Great Elder Leonid of Optina (Leo in Schema)” in The Orthodox Word (March-April, 1985): 56-70.

Kontzevitch, I.M. “Optina Monastery and Its Elders” in The Orthodox Word (July-August, 1984): 156-162.

Makarios, Hieromonk of Simonos Petra, The Synaxarion: The Lives of the Saints of the Orthodox Church, trans. Christopher Hookway, vol. 1 (Chalkidike: Holy Convent of the Annunciation of Our Lady Ormylia, 1998).

Optina’s Elders: “Instructor of Monks and Conversers with Angels” at http://www.roca.org/OA/97/97k.htm accessed on Dec. 17, 2013.

Schaefer, Archimandrite George (trans.) Living Without Hypocrisy: Spiritual Counsels of the Holy Elders of Optina (Jordanville: Printshop of St. Job of Pochaev, 2009).

Sederholm, Fr. Clement. Elder Leonid of Optina (St. Herman of Alaska Brotherhood, 2002).

Smolych, I.K., The Era of the Optina Elders on the official site of Optina Monastery at http://www.optina.ru/041113/, accessed on Dec. 17, 2013 (in Russian).

 

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The Elders of Optina Monastery

 

Elder Ambrose

(November 23, 1812 – October 10, 1891)

Commemorated on October 10

     Raised in Tambov province, Alexander Michailovich Grenkov was the sixth of eight children, born in 1812, the year that Napoleon retreated from Russia. He was raised in a very religious family and became a very lively, humorous and sociable young man. He enjoyed society and was captivated by songs and music. A year before finishing his seminary studies, Alexander fell ill and he and all around him thought that he was going to die. At this time he promised God that if he became well he would become a monk. He got better and in time, he went to ask advice from a local hermit, St. Hilarion of Tsroekurvo. The monk said, “Go to Optina… You are needed in Optina.”

     On October 8, 1839, Alexander arrived at Optina Monastery. He immediately came under the care of Elder Leonid. Later he was given over to Elder Macarius.  When Elder Ambrose was later asked how this happened, he said: “It was like this: the Elder (Fr. Leonid) called Batiushka (Fr. Macarius) and said: ‘Here comes a man to take shelter with us, but I’m already weak, so I’m giving him to you, from one field to another’ – like they transferred horses.”

     He became Elder Macarius’ cell attendant. Under him Alexander was educated through his cell prayers, daily reading of the Scriptures, Lives of the Saints and the works of the Fathers. He found in Elder Macarius an experienced interpreter for every unclear word and expression. Later, he would be helping the Elder in publishing translations. In 1843 he was tonsured a does viagra make you last longer monk and given the name Ambrose after St. Ambrose of Milan. Two months later he was ordained a hierodeacon and two years later a hieromonk.

     In 1846, Fr. Ambrose became so sick that it was thought he would going to die. At this time he was given Unction and Communion of the Holy Mysteries of Christ and tonsured into the schema while retaining the name Ambrose. This serious illness lasted for more than a year. At this time he was thirty-six years old. He was so sick that he was incapable of any monastery obedience and therefore excluded from the register of the brothers of Optina, leaving him to be fed and cared for by the monastery. He lay in bed for two years and wasn’t able to go outside until 1848. After this illness he did not fully recover even up to his death in 1891. Elder Macarius also started to send monks and lay people to him, and soon, the nuns from the Borisov Convent. Elder Macarius, in preparing Fr. Ambrose to succeed him, said, “You will live in the cell on that side of the gate, and see to it – this is my commandment to you – do not let anyone who comes here leave without consolation.” In time, more and more people came to Elder Ambrose as the other Elders reposed, all four of them! Soon, monastics and laypeople came from all over Russia to seek counsel from him. At times, he was so sick that he offered counsel while lying in bed.

     Due to the reforms of Catherine II, women could not become monastics without a dowry. Therefore many women were unable to do so. In 1891, Elder Ambrose founded Shamordino Convent, nine miles from Optina to remedy this situation. He filled it with poor and destitute women – widows, orphans, the blind, lame and sick – which numbered almost a thousand before his repose. In addition, the Elder also had built a psychiatric hospital, a school, a hospital and a hospice for aged women so that Shamordino truly became a city of Christian love where crowds of destitute and unfortunate people dwelt.

     The needs of the Convent obliged the elder to be there often and even to live there as he continued to become sicker. Not approving of the amount of time that Elder Ambrose was spending at Shamordino, the Bishop of Kaluga sent him a letter saying that he was going to come to Shamordino to force him back to Optina. The Bishop arrived but only in time to serve his funeral.  Elder Ambrose was buried beside the grave of Elder Macarius.

Sayings of Elder Ambrose of Optina

Doing good for One’s Neighbor

The desire to labor for the good of mankind is very honorable if it is placed in the right perspective. The prophet-king David says that we should depart from evil and then do good (Ps. 33). Contemporary man does just the opposite. In theory, everybody wants to work for the good of their neighbor; however, they give very little concern for the fact that they should first cleanse themselves from evil and then care for their neighbor. The vast majority of the younger generation is very concerned that there should be great activity for the improvement of humanity. Unfortunately, this resembles someone who, although he never finished high school, allows himself to dream of becoming a professor and great instructor in a university. On the other hand, it is another extreme to conclude that striving for the betterment of man is pointless since it is impossible to push humanity forward. Every Christian is obliged to labor for the good of his neighbor according to his strength and social position. At the same time, this should be done properly and at the right time, as we mentioned above, so that our labors will be successful in God’s eyes and according to His will.

– Subdeacon Matthew Long

Bibliography

Chetverikov, Fr. Sergius. Elder Ambrose of Optina (Platina: St. Herman of Alaska Brotherhood, 1997). [The author of this work personally knew Elder Ambrose]

“Concerning Progress” in Orthodox Life (November-December, 1992): 38-41.

Dunlop, John B. Staretz Amvrosy (London: Mowbrays, 1972).

Kontzevitch, I.M. “Optina Monastery and Its Era: Its Significance in the Spiritual and Cultural Life of Russia” in The Orthodox Word (July-August, 1984): 156-162.

Makarios, Hieromonk of Simonos Petra, The Synaxarion: The Lives of the Saints of the Orthodox Church, trans. Christopher Hookway, vol. 1 (Chalkidike: Holy Convent of the Annunciation of Our Lady Ormylia, 1998).

Optina’s Elders: “Instructor of Monks and Conversers with Angels” at http://www.roca.org/OA/97/97k.htm accessed on Dec. 17, 2013.

Schaefer, Archimandrite George (trans.) Living Without Hypocrisy: Spiritual Counsels of the Holy Elders of Optina (Jordanville: Printshop of St. Job of Pochaev, 2009).

 

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The Elders of Optina Monastery

 

 

Elder Anatole (Zertsalov, the “Older”)

(March 6, 1824 – January 25, 1894)

Commemorated on January 25

 

Piety and meekness characterized the family into which Alexis Moiseyevitch Zertsalov the future Elder Anatole was born. Alexis was the son of a deacon and he desired monasticism from a young age. He was generally of poor health, suffered from insomnia and headaches. He graduated from school and went on to work in government service. While there, he and two other workers were diagnosed with tuberculosis. The other two died and Alexis promised God that if he got better he would become a monk. He became well, resigned from his job, received his parents blessing and set off for Optina Monastery.

On his arrival, he was taken under the care of Elder Macarius, who also blessed him to seek counsel from the Elders Ambrose and Anthony. His life in the monastery was full of sorrows. In the beginning he worked in the kitchen where he got very little rest, sleeping only on a wood pile at that. Once he finally received a cell, he would continually be moved from one cell to another. He became accustomed to little sleep and suffered from terrible headaches.

When Elder Macarius reposed, Fr. Anatole became close to Elder Ambrose who saw his spiritual maturity and slowly began to send people to him for guidance. Elder Ambrose would often call him a great Elder and doer of the Jesus Prayer.

In 1870, Fr. Anatole was ordained a priest and later Fr. Ambrose had him appointed as Director of the Skete. His cell was to the left of the entrance gate and Elder Ambrose’s to the right. All who visited Elder Ambrose felt it their duty to also visit Elder Anatole. While Elder Ambrose was founding the Shamordino Convent, Elder Anatoly was his right hand due to the former’s sickness which bound him to bed frequently. Elder Ambrose would say to the nuns, “I rarely call you in to speak with you because I have no worries about you, knowing that you are with Fr. Anatole.” For twenty-one years Elder Anatole served the Shamordino Convent. Elder Ambrose would say of Elder Anatole that he had been given a special gift for comforting the young. The Shamordino nuns would turn to Elder Ambrose as to an Elder and to Elder Anatole as to a father who always looked out for all their needs. He taught the sisters the order of the divine services, the Optina “Rule of Five Hundred” prayer rule and brought them a copy of the typicon. He exhorted them to ceaselessly say the Jesus Prayer, preserve purity of heart and to patiently bear bodily afflictions that come with any honest task. Once when the sisters were breaking up manure and crying, exhausted by the unaccustomed labor, the elder came, picked up a pitchfork and began to shovel it, and it was as though they hadn’t been despondent. Sometimes he would console the workers by bringing them cialis 20mg soft mint cookies or bagels from Optina.

Near the end of his life, Elder Anatole had the same gifts of spiritual counsel, spiritual discernment and clairvoyance as his teachers, Elder Macarius and Ambrose. The memoirs of his spiritual children are rich in such incidents.

In 1891, following the repose of his beloved Elder Ambrose, Elder Anatole’s health began to decline. In 1892, he travelled to St. Petersburg and Kronstadt to see doctors as well as to visit with Fr. John of Kronstadt. Together they served a memorial for elder Ambrose’s repose and he was comforted by conversations with Fr. John. In 1893, his legs began to swell so that his shoes did not fit and he was unable to walk. For three months he had to sit, day and night, in a chair. In the Fall he was able to regain enough strength to make one last trip to Shamordino in order to bless everyone and comfort them. During his last days he did not cease to console and exhort his spiritual children among whom were lay people and monks from other monasteries. Having blessed everyone and bid them farewell, he quietly reposed during the reading of the Canon for the Departure of the Soul, on January 25, 1894 at 4:25a.m.

Sayings of Elder Anatole (the “Older”) of Optina

Laziness

In the course of prayer, there sometimes occur dreams, laziness, melancholy, and coldness towards everything, lasting for a few days and even a week. It probably happened that before this we were secretly plundered by the enemy through vainglory, pride, judging others, anger, or something else. The spiritual enemy does violence to our nature so that we pass our days in idleness and laziness, rather than preparing for eternity. But if we are overcome due to our infirmity, let us not be despondent because of this, but instead let us humble ourselves and struggle with the help of God. The power of God is made perfect in infirmity.

Patience

All our temptations will pass only one must endure patiently, and then you will receive consolation – if not here, then certainly in the future life.

– Subdeacon Matthew Long

Bibliography

Makarios, Hieromonk of Simonos Petra, The Synaxarion: The Lives of the Saints of the Orthodox Church, trans. Christopher Hookway, vol. 1 (Chalkidike: Holy Convent of the Annunciation of Our Lady Ormylia, 1998).

Schaefer, Archimandrite George (trans.) Living Without Hypocrisy: Spiritual Counsels of the Holy Elders of Optina (Jordanville: Printshop of St. Job of Pochaev, 2009).

Holy Trinity Convent (trans.), A Collection of Letters to Nuns by the Optina Elder and Director of the Skete, Hieroschemamonk Anatoly (Jordanville: Printshop of St. Job of Pochaev, 1993)

Optina’s Elders: “Instructor of Monks and Conversers with Angels” at http://www.roca.org/OA/97/97k.htm accessed on Dec. 17, 2013.

“The Life of Hieroschemamonk Anatoly (Zertsalov) of Optina” trans. from Optina and Its Era by I.M. Kontzevitch in Orthodox Life (September-October, 1989):7-12.

 

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The Elders of Optina Monastery

 

 

Elder Joseph

(November 2, 1837 – May 9, 1911)

Commemorated on May 9

Having been born into a pious family, the future Elder Joseph grew up in the fear of God. John Efimovich Litovkin enjoyed reading and being by himself. In his youth he had a vision of the Queen of Heaven and he began to withdraw even more for prayer and privacy. He grew to have a gentle and sensitive soul and felt the grief of others. Both of his parents died early and the young John was left to work odd jobs to make ends meet. His sister had become a nun and wrote to him of Optina at which time he decided to go.

When he arrived in Optina in 1861, he met Elder Ambrose, talked with him and decided that he never wanted to go anywhere else, and so it happened. Shortly thereafter he became Elder Ambrose’s cell attendant and did not leave his side until the elder’s death thirty years later. For years, Fr. Joseph did not even have a cell of his own. Instead, he waited until all the pilgrims left who were visiting Elder Ambrose and then slept in the waiting room only to have to rise for Matins at 1:00a.m.

After three years he was tonsured a novice, with the name John, and after ten years he was tonsured a monk with the name Joseph after St. Joseph the Hymnographer. When the Shamordino Convent was consecrated in 1884, Fr. Joseph was ordained a priest.

He was noted to be very quiet and serious. When speaking with pilgrims, he spoke few but profound words with instruction and comfort. He was of exemplary obedience and humility. It is said of him that his humility was tangibly apparent and readily transmitted; his very presence brought to the Elder’s always-crowded reception room a perceptible tranquility. Elder Ambrose said of him, “Father Joseph will surpass me,” just as he also used to tell his spiritual children, “I give you to drink wine diluted with water, but Fr. Joseph will give you unmingled wine.” As for Fr. Joseph, he never ascribed to himself any gifts or spiritual achievements: “What do I know,” he would say, “without Batiushka? Zero, and nothing more.” When pilgrims had messages they wanted him to relay to the Elder he would bring back a response without adding anything of his own. Soon, Elder Ambrose would send people to him for counsel. Many were amazed of how he would give the same advice as Elder Ambrose.

Therefore, after Elder Ambrose’s repose, his disciples felt comfortable to go to Elder Joseph.

In 1888, Fr. Joseph became very sick, near the point of dying but recovered through the prayers of Elder Ambrose and a vision of the Mother of God in which she said to him: “Endure, my beloved one, little time is left.” At this time he was tonsured with the great schema.

In 1890, Elder Ambrose was preparing to go to Shamordino, Elder Joseph, who normally accompanied him for several weeks every summer, began to likewise prepare but this time the Elder told him, “You need to stay here, you’re needed here.” While at Shamordino, elder Ambrose became very sick. The nuns called for Elder Joseph who then communed Elder Ambrose for the last time before he died. Elder Joseph was left to become the confessor of the skete, of the monastery, and of the nuns at the Shamordino Convent.

In April, 1911, Elder Joseph became ill with malaria. He was lucid and conscious to the very end inviting the Shamordino nuns and the Optina monks for one last visit to say farewell and offer to one last piece of counsel to any questions and to ask their forgiveness. He became weaker and weaker until his repose on May 9.

Sayings of Elder Joseph of Optina

Patience

Without patience even a temporary home is not built, let alone the eternal one … But we keep looking for the easy way. What is easy for the body is not useful for the soul, and what is useful for the soul is difficult for the body – so we should proceed through labor to the Kingdom of Heaven.

Prayer

It is impossible for us, sinful people, to be entirely free of distractions during prayer. Nevertheless, one should strive as much as possible to gather one’s thoughts and lock one’s mind into the words of prayer, into each word. One should not be troubled by coldness and hard-heartedness but persist in forcing oneself towards prayer, recognizing oneself as unworthy of consolation and compunction. If prayer is cold, one mustn’t conclude that it is displeasing to God; sometimes even such prayer is counted as an ascetic feat if only the person humbles himself in everything before God.

Discernment

As a ray of the sun cannot penetrate fog, so the speech of a person who, although educated, has not mastered his passions cannot affect the soul. But he who has vanquished the passions and acquired spiritual understanding finds access to every heart, even without formal education.

– Subdeacon Matthew Long

Bibliography

“Elder Joseph of Optina: The Shorter Biography” at http://www.optina.ru/starets/iosif_life_short/ , accessed on December 29, 2013 (in Russian).

Makarios, Hieromonk
of Simonos Petra, The Synaxarion: The Lives of the Saints of the Orthodox Church, trans. Christopher Hookway, vol. 1 (Chalkidike: Holy Convent of the Annunciation of Our Lady Ormylia, 1998).

“On the Heights of Humility – Elder Joseph of Optina” at http://www.roca.org/OA/97/97f.htm accessed on December 29, 2013

“Venerable Joseph of Optina” at http://oca.org/saints/lives/2013/05/09/148995-venerable-joseph-of-optina , accessed on December 29, 2013.

 

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The Elders of Optina Monastery

 

 

Elder Isaac I

(May 31, 1810 – August 22, 1894)

Commemorated on August 22

Ivan Ivanovitch Antimonoff, the future Elder Isaac, was born to a very distinguished and well-to-do merchant family in Kursk. He was raised in a strict, pious and humble family. When his father went on a pilgrimage to Kiev to visit Elder Parthenius he was greeted with the words; “Blessed is the womb which bore a monk,” referring to the new birth of Ivan.

Ivan enjoyed solitude and avoided the regular childhood games and was found to be quite cheerful and witty as a youth. For his own prayer rule he would do a thousand prostrations a day which he concealed from everyone. After he finished school he worked with his father.

In pursuing his desire for monasticism he went to Optina and, when talking with Elder Leonid, he was told that in time he would be a monk at Optina. This was also told to him by Elder Moses and Elder Macarius. In 1847, he decided to go to the monastery and moved to Optina Skete. He was under the obedience of Elder Macarius and was tonsured a novice with the name John. As he grew in monasticism he became stricter with himself. He even abandoned harmless jokes which he had quite a talent for due to his wittiness.

In 1854 he was tonsured a monk and given the name Isaac. In 1855 he was ordained a deacon, then a priest in 1858. In 1860, Elder Macarius, in foreseeing the imminent repose of Elder Moses suggested to metropolitan Philaret of Moscow that Fr. Isaac become the Abbot of Optina. He agreed and it was to be so. Fr. Isaac went to Elder Macarius for advice and was told, “Well why not, why not? If God’s will is in it and they elect you then don’t refuse. Only don’t be proud; that’s all!” Even Elder Moses thought that Fr. Isaac was an obvious replacement. Near the end of 1860 Elder Macarius reposed. Two years later, Elder Moses reposed and Fr. Isaac who loved silence and who spent most of his time reading the ascetic Fathers took on the burden of the direction of the monastery and the constant cares and conversations accompanied by it. All of his decisions as the Abbot were guided by the counsel of Elder Ambrose in order to cut off his own will and desires.

The monastery was impoverished when Elder Isaac became its abbot. Elder Moses brought the monastery out of a twelve thousand ruble debt when he started. From this discouraging start, God’s providence was seen in the donations of its many benefactors through whom the much needed renovations were completed. These included a church building, floors replaced, icons repainted, new buildings built, more chapels and a new guest house. Abbot Isaac also concerned himself with the brethren’s attendance in church and the fulfillment of obediences. Outside of official relations, he felt himself equal with all the brethren and he was not shy to sit and have tea beside them and converse with them. Each Saturday, before he had to serve in the church, he went to Elder Ambrose for confession. He would sit in the reception room with all of the other pilgrims until it was his turn.

Four years before his repose, life became more difficult. His long-time trusted treasurer reposed and a new one was appointed without his approval. Later Elder Ambrose was more permanently at Shamordino which caused much distress. The monastery then started to decline financially and became approximately ten thousand rubles in debt. Abbot Isaac said, “I was an Abbot for twenty-nine years while the elder (Ambrose) was here and experienced no sorrows, but now it is probably according to God’s will that he has visited me, a sinner, with sorrows.” That same year he suffered his first attack of paralysis, though quickly recovered. From this time his health began to deteriorate. He was tonsured into the Great Schema by Elder Anatoly. Talk also arose about the capability of the Abbot to handle the affairs of the monastery which caused even greater distress. After an investigation it was found that the Abbot was still more than capable to carry out his duties.

In June 1894, Abbot Isaac caught dysentery. Inside his cell it became too hot and therefore he was moved out to the grass under the shade of the trees in front of the Abbot’s house. Here he gave his final blessing and counsels to all who came, monastics and pilgrims alike. On August 20, he suffered one more stroke, after which he was unable to speak. Two days later he peacefully reposed.

Sayings of Elder Isaac of Optina

Humility

To defeat [pride], one needs to struggle and to force oneself to be humble; it doesn’t happen at once but only after some time. This is the same as shedding one’s blood. Ask God for it and gradually you will become familiar with humility, and only after that will it turn into a habit.

– Subdeacon Matthew Long

Bibliography

Makarios, Hieromonk of Simonos
Petra, The Synaxarion: The Lives of the Saints of the Orthodox Church, trans. Christopher Hookway, vol. 1 (Chalkidike: Holy Convent of the Annunciation of Our Lady Ormylia, 1998).

Schaefer, Archimandrite George (trans.) Living Without Hypocrisy: Spiritual Counsels of the Holy Elders of Optina (Jordanville: Printshop of St. Job of Pochaev, 2009).

Isaaky (Monk), “St. Isaaky of Optina” in Orthodox Life (September-October, 1990): 2-23.

Archimandrite Isaac (Antimonov) – A Short Biography at http://www.optina.ru/starets/isaakiy1_life_short/ accessed on December 30, 2013.

 

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The Elders of Optina Monastery

 

Elder Anatole (the “Younger”)

(February 15, 1855 – July 30, 1922)

Commemorated on July 30

Raised in Moscow, the future Elder Anatole, stayed there until his teenage years. Born Alexander Potapov, he had a desire to go become a monk from an early age but when he approached his mother this she asked that he wait until she died and to honor her, he agreed. After graduating from high school, he became a clerk in Kaluga. In 1885, after the repose of his mother, he went to Optina, at the age of thirty. He was made a novice in 1888 and became the cell attendant of Elder Ambrose. While a cell attendant, Elder Ambrose would occasionally send people to him because he showed the gifts of clairvoyance and love.

After the death of Elder Ambrose, Alexander became the cell attendant of his successor, Elder Joseph. In 1895 he was tonsured a monk and given the name Anatoly in honor of St. Anatole, Patriarch of Constantinople. In 1899, he was ordained a deacon and people began to come to him as an elder. Later, he had the gift of healing but hid it instructing people to go pray for healing at Elder Paphnutius grave or attributing it to Elder Ambrose among other things. Many witnessed to his gifts of clairvoyance and prophecy, especially regarding the future of the church. In 1906 he was ordained a priest and then appointed as the spiritual father of the neighboring Shamordino Convent which position he held until his death. In 1908, the confessor of the skete reposed, and Fr. Anatole was asked to take over the post. He responded saying, “How blessed,” and moved from the monastery to the skete.

He took his time with each pilgrim despite a painful hernia that he developed as well as painful and bleeding legs. Despite his infirmities it is noted how he was attentive and loved listening to their complaints and sorrows. Often he would give out the book, “On True Christianity” by St. Tikhon of Zadonsk. He was “uncommonly simple and kind.” Old women especially loved him. His treatment of people was said to be reminiscent of St. Seraphim or Sarov and he was affectionately called, Anatole the Comforter.

Elder Nektary said of Elder Anatole when a pilgrim had gone to him for advice, “Well now, that’s good that you wound up going to Fr. Anatole for guidance. Some people seek me out as an elder; but I – what can I tell you – I’m just a pie without a filling. But Fr. Anatole – well, he’s just like a pie with filling.” Elder Nektary always preferred to remain in the background, therefore, in his humility, when he saw visitors approaching his own cell he would go up to them and say, “Whom are you going to?” and would lead the away to Elder Anatoly without them suspecting anything.

Elder Anatole fulfilled this ministry up until that fateful year of 1917. In this year the prophecies of previous Elders were fulfilled – monasteries were closed down and monks imprisoned. Shortly thereafter the Elder was arrested and his beard and hair were cut. He was released and went back to the monastery being exhausted and looking “barely alive”, he crossed the threshold of his cell crossing himself and saying, “Glory to Thee, O God; glory to Thee, O God; glory to Thee, O God!”

In 1921, when the elder was quite infirm, Abbot Isaac suggested that the elder accept the Great Schema. He did and during the service he was so weak that he could barely hold a candle. He slowly became better and was even able to get out of bed. There were more accusations against the monastery as the new government wanted to close it down for being a “hotbed of counter-revolutionary activity.” In 1922, they again came to arrest the elder. He asked to be given twenty-four hours in which to prepare and this they allowed. They came back the next day and found him reposed lying in his coffin in the middle of his cell.

Sayings of Elder Anatole (the “Younger”) of Optina

On Pride and Humility

Pride comes in various forms. There is worldly pride: this is knowledge; and there is spiritual pride: this is self-love. This is exactly so: people will truly go insane if they expect their intellect to cope with everything they hope to receive from it. But how can our mind get down to its own business, since it is insignificant and infected? Take from it that which it is able to give, and make no further demand upon it. Our teacher is humility. God resists the proud, but gives grace to the humble: and the grace of God is everything… That’s your greatest wisdom. Humble yourself and say to yourself: ‘Although I’m a speck of earthly dust, still God cares for me, and may the will of God be done in me.’ If you say this not only with your mind, but also with your heart, and really boldly, as becomes a true Christian, rely on the Lord with a firm intention to submit to the will of God, whatever it may be, without murmuring, then the clouds will disperse before you and the sun will look out, and will enlighten and warm you, and you will know true joy from the Lord and everything will seem clear and transparent to you, and you will cease tormenting yourself, and it will become light in your soul.

– Subdeacon Matthew Long

Bibliography

Andreyev, Ivan, Russia’s Catacomb Saints (Platina: St. Herman of Alaska Press, 1982).

“The Prophet’s Mantle” at http://www.roca.org/OA/44/44d.htm accessed on December 31, 2013.

“Anatolius and Seraphim of Optina, Hieroconfessors” at http://www.orthodox.net/russiannm/anatolius-and-seraphim-of-optina-hieroconfessors.html accessed on December 31, 2013.

“The Full Life of St. Anatole (Potapov), Elder of Optina” at http://www.optina.ru/starets/anatoliy2_life_full/ accessed on December 31, 2013(in Russian).

“Reverend Anatole of Optina: A Short Life” at http://www.optina.ru/starets/anatoliy2_life_short/ accessed on December 31, 2013(in Russian).

 

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