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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The Elders of Optina Monastery

 

 

Elder Nektary

(January 15, 1853 – April 29, 1928)

Commemorated on April 29

Optina Elder Nektary was raised in a poor family. His father died when he was seven and he buried his mother later in his youth. Born Nicholas Vasiliovich Tikhonov, his mother taught him to pray and encouraged him to read, which he grew to love. She found him a job when he was eleven years old which he kept until he was seventeen. When he was seventeen he went to see a spiritual daughter of St. Tikhon of Zadonsk, Schema-nun Theoktista to ask questions regarding marriage and what he should do with his life. She said to him, “Young man, go to Optina to Fr. Hilarion and he will tell you what to do.” The year was 1876 and he set off for Optina and searched out Fr. Hilarion, who then instructed him to go talk with Elder Ambrose. While waiting in the Elder’s reception room, Nicholas noted that some people had been waiting for two weeks to speak with the elder, but when the Elder came out he spotted Nicholas, immediately took him and spoke with him for two hours. From that day on he remained in the Skete.

He became the spiritual son of Elder Anatoly (Zertsalov) and also received occasional direction from Elder Ambrose. While still young he often came to the church late with red, swollen, sleepy eyes. The brethren complained to Elder Ambrose about this to which he replied, “Just wait for Nick will wake – and all your burdens take!”

In 1887 he was tonsured a monk and given the name Nektary. In 1894 he was ordained a hierodeacon and then in 1898 he was ordained a hieromonk. After being tonsured, he almost never left his cell. Sometimes he would even cover his windows with blue paper. He often said, “For a monk there are only two exits out of one’s cell – either to church or to the grave.”

During this time he would read not only the Holy Fathers and spiritual works but also works of science, mathematics, history, geography and classical literature, both Russian and foreign. In his only hour of rest, after dinner, he asked to be read aloud some Pushkin or some fairy-tales – either Russian or the Brothers Grimm. He studied various languages also – Latin and French – and always had an interest in art. During this time he exhibited the spiritual gifts of healing and clairvoyance which he hid by jokes and foolishness.

In 1912, Elder Nektary was elected to be elder of the skete to which he replied, “No, fathers and brothers! I’m feeble-minded and can’t carry such a burden.” But in obedience, he accepted. He moved into the small house (“hut”) to the right of the main gates of the Skete where Elders Ambrose and Joseph had lived previously. From morning until late in the evening there was a steady stream of

people coming from all over Russia. Grand Duchess Elizabeth came to see him in 1914.

In 1920, the skete superior reposed and Elder Nektary was elevated to this position. In 1923, six years after the Russian Revolution had begun, there were more than two thousand bishops, priest and monks imprisoned at Solovki. The number of people coming to see the elder increased even more during these times. Shamordino Convent was closed and many of the nuns came to live near Optina. The situation only became worse throughout the country and on Palm Sunday in 1923, Optina was closed. The Elder was taken to the local prison, interrogated and was to be executed. A pious spiritual daughter wrote to the authorities asking for his release and it was granted. With his blessing, this elderly lady brought him to the farm-house of another spiritual child and then a short while later he settled in Kholmishche. After having spent fifty years at the skete, Optina was now closed with a sign hung on the front gates to say so.

The transition to life in Kholmishche was very difficult and left the Elder in a terribly depressed state. In time people found out where he lived and came for counsel or wrote to him.

In April, 1928, after a year of increasing health issues, surrounded by those who had assisted him while at Optina, Elder Nektary reposed under the epitrachalion of Fr. Adrian Rymarenko. Later, his body was found to be incorrupt.

Sayings of Elder Nektary of Optina

Learning

If you will live and study in such a way that your intelligence will not spoil your morality, but rather that your morals affect your intelligence, then you will be successful in life.

The Jesus Prayer

Drive away the enemy and those who bring temptations of evil thoughts with prayer; “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” This prayer can be said during all activities.

– Subdeacon Matthew Long

Bibliography

Alexandrova (Pavlovich), Nadezhda, “Optina Elders: Elder Nektary of Optina” in The Orthodox Word (July-August, 1986):169-214.

Kontzevitch, I.M., Elder Nektary of Optina (Platina: St. Herman of Alaska Brotherhood, 1998).

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).

Rimarenko, Matushka Eugenia, Reminiscences: Recollections about Elder Nektary of Optina (Jordanville: Printshop of St. Job of Pochaev, 1993).

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 Isaac II

(1865 – December 26, 1937)

Commemorated on December 26

Elder Isaac was born Ivan Nikolayevich Bobrikov into a pious peasant family in Ostrov in Orel province. Latter in life, his father became a schemamonk in Optina. Ivan came to Optina in 1884 and became a novice under Elder Ambrose until the Elder’s repose and then under the guidance of Elder Joseph. He fulfilled his obediences with zeal and in silence. He was distinguished by his great calm, simplicity and the abundance of tears he shed at the Divine Liturgy. He had an amazing talent for singing, was placed in the kliros and learned and studied the typicon. In his humility he always tried to make himself invisible. He performed this so well they he was forgotten about for being made a monk and therefore was not tonsured until the late date of 1898 and given the name Isaac, having been a novice for fourteen years. Later in that same year he was ordained to the deaconate and in 1902 he was ordained to the priesthood.

In 1908, his biological father, Schemamonk Nicholas, reposed at Optina. He was buried near the St. Mary of Egypt Church and Fr. Isaac often visited his grave.

In 1914 he was elevated to the rank of Archimandrite as others saw much piety and spiritual discernment in him. Elder Nektary, speaking to one of his spiritual daughters concerning the new Archimandrite said that he would be the last Abbot of Optina. On November 7, 1914 he was raised to the rank of Abbot and was “quite worthy of such a high position.” As the Abbot, he devised new plans which were unable to be achieved due to the current wartime conditions of World War I.

He wanted to build a chapel over the graves of the previous elders. He had also wanted to compile a biography of Elder Leonid which was mostly in manuscript form and had been worked on by Elder Ambrose. The difficulty of the times, however, made the completion of such honorable projects impossible

Due to World War I there were many displaced persons who found a refuge at Optina. Elder Isaac offered up one of Optina’s guesthouses for them, and for those who were sick there was the hospital.

Nearing the end of the war, another guest house was used for orphaned children.

In February, 1917 the beginnings of the Russian Revolution started. During Holy Week of that year, there was the burial of an officer who did not die on the front lines but was killed during the revolutionary riots. A few more people were buried there under similar circumstances that same week.

In 1918, Optina closed as a monastery and many monks were removed – some even forcibly. For the next five years, Optina existed as an “agricultural cooperative” which allowed people to still find assistance and consolation within its walls. Those monks left were under constant threat of arrests, eviction and government harassment. The government had placed paid employees there who often stole from the monastery.

In 1923, the monastery was turned into a museum and Elder Isaac, leading some other monks, stayed in the neighboring town of Kozelsk to serve at the only open parish – St. George’s. In 1928 Optina was completely closed and in 1929 all of the heiromonks were arrested and imprisoned in the Kozelsk prison except for a few who were too infirm. In 1930, at the end of the “investigations”, Elder Isaac was released and he moved to Tula in Belev province. While there, many people came to him and became his spiritual children. In 1931, he received news about the death of his co-struggler, Elder Nikon. In December, 1937, he was arrested for “counter-revolutionary activities” and sentenced to be executed which was then carried out on December 26, 1937 after first being tortured. His body was secretly buried near Simferopol.

Sayings of Elder Isaac II of Optina

(There are no sayings of Elder Isaac II found possibly due to the revolutionary time and the difficulty of keeping notes. Despite this, perhaps the following saying would be appropriate:)

The same Abba Theophilus, the archbishop, came to Scetis one day. The brethren who were assembled said to Abba Pambo, “Say something to the Archbishop, so that he may be edified.” The old man said to them, “If he is not edified by my silence, he will not be edified by my speech.”

–Abba Pambo

– Subdeacon Matthew Long

Bibliography

“Martyr Isaac II (Bobrakov): The Full Biography” at http://www.optina.ru/starets/isaakiy2_life_full/, accessed on January 1, 2014(in Russian).

“Martyr Isaac Optina: The Short Biography” at http://www.optina.ru/starets/isaakiy2_life_short/, accessed on January 31, 2013(in Russian).

“Isaac, Hieromartyr of Optina and Those with Him” at http://www.orthodox.net/russiannm/isaac-hieromartyr-of-optina-and-those-with-him.html accessed on January 1, 2013.

 

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Fr. Seraphim (Rose)

 

 

Fr. Seraphim Rose

(July 31, 1934 – August 20, 1982)

These brief, hagiographical accounts of the Elders of Optina are concluded with the life of Hieromonk Seraphim Rose. He did not consider himself a hesychast or an Elder and said that he did not have any experience of such things. Nonetheless, he desired to learn the life of the Church – life that has been in existence since the beginning of Christianity and in our modern times can be seen through the lineage of St. Paisius (Velichkovsky). This was carried to Optina and eventually passed on to Fr. Seraphim through spiritual children of the Optina Elders that he knew. In his journal entitled “Chronicles,” he writes, in 1970, that one of the aims of the St. Herman of Alaska monastic brotherhood was “to live a monastic life as much as possible in the tradition and spirit of the Orthodox desert-dwellers of all centuries, and in particular of those nearest to us in time: the desert-dwellers of the Russian Thebaid of the north, the Blessed Elder Paisius Velichkovsky and his disciples, the Elders of Optina and Valaam Monasteries, the dwellers of the sketes and wildernesses of Sarov, Sanaxar, Briansk, and others of the same spirit…” Fr. Seraphim desired this to such an extent that the first publication by St. Herman Press was the Life of St. Paisius Velichkovsky, which was also the first publication of Optina works under the guidance of Elder Macarius.

So if Fr. Seraphim is not an Elder, what is the relevance of placing him at the end of the lives of these Elders of Optina? Because he communicate and transmits the same truths about the Christian life that has been handed down to us from St. Paisius Velichkovsky and truly from the entire ascetic tradition. In these truths, the entire life and Tradition of the Church is contained. Fr. Seraphim has sought to embody these truths within his own life in his monastery in the wilds of Platina, and to transmit these to the contemporary, largely non-Orthodox, population. This is the relevance of placing him at the end of this work.

+ + + + + + +

Fr. Seraphim Rose was born Eugene Dennis Rose on August 13, 1934 (according to the new calendar dating). He was one of three children. His father did not go to church and his mother brought the children to various Protestant churches – Lutheran, Baptist, Methodist and Presbyterian. As a young Boy, Eugene attended a Presbyterian church and developed a good knowledge of the Scriptures from which he used to quote many things to his parents. His mother described him as having strong religious inclinations.

Following high school, and possessing a brilliant mind, Eugene went on to university. Here he struggled to understand reality in its highest form. He studied the Western philosophical tradition, but also, after attending a lecture by Dr. Alan W. Watts, turned his attention to the study of Zen Buddhism. He went on to attend the American Academy of Asian Studies, all the while perfecting his knowledge of German, French and now Cantonese (later he would learn Russian). Feeling dissatisfied with his studies, Eugene continued pursuing the truth until one day he ventured into an Orthodox church. Writing about this experience he said, “…when I entered an Orthodox church for the first time (a Russian church in San Francisco) something happened to me that I had not experienced in any Buddhist or other Eastern temple; something in my heart said that this was ‘home,’ that all my search was over. I didn’t really know what this meant, because this service was quite strange to me, and in a foreign language. I began to attend Orthodox services more frequently, gradually learning its language and customs…”

In 1962, Eugene was received into the Orthodox Church and shortly thereafter became a disciple of the Blessed Archbishop John Maximovitch, a hierarch known the world over as a miracle-worker and ascetic. From this time Eugene dedicated his whole life to bringing Orthodoxy to his contemporaries. He began with a small bookstore next to the cathedral in San Francisco and started to publish a magazine called The Orthodox Word. After his spiritual father, Archbishop John, died in 1966, Eugene along with a close friend of similar spiritual desires began to look for land in the wilderness where they could continue their publishing, but also live the ascetic, “desert-dwelling” life. In 1969, they found a plot of land in northern California and they moved there. After a year, they were both tonsured monks and Eugene took the name Seraphim, after St. Seraphim of Sarov. From here, Fr. Seraphim continued his publishing endeavors and also other writings and translations that were soon sent all over the world. The point of this publishing, as he said, was, “To bring basic Orthodox Christianity to as many Americans as will listen.”

Fr. Seraphim is described as a man of few words who had no interest in idle chatter and seldom expressed any personal preferences. He was sick often but people never knew how much because he never complained.

In 1976, he was ordained a deacon at the San Francisco Cathedral and in 1977 he was ordained a priest at the monastery chapel by Bishop Nektary (Kontzevitch) of Seattle. From this time, he slowly increased his pastoral responsibilities as people made the trek up the mountain to ask questions and seek consolation.

In his last homily out on “Noble Ridge,” Fr. Seraphim said, “Our home is in heaven. Never forget that for which we are created.” The next morning he served Liturgy for the last time. Soon afterwards, he was taken to the hospital due to pains in his stomach. On September 2, 1982, after a brief illness, Fr. Seraphim reposed at the age of forty-eight. Before his death several of his spiritual children had dreams concerning this as well as dreams of consolation for their imminent loss.

While Fr. Seraphim’s body was being washed and prepared by two Abbots they noted that “his face naturally fell into a quiet smile of unmistakable heavenly joy. His body never stiffened, nor did decay of any kind set in.” Even when lying in his coffin, his unembalmed body remained soft without smell in the California sun during his funeral. It is a Russian tradition to cover the face for the funeral, but Fr. Seraphim’s face was so comforting that they left it uncovered and even children stayed close to his coffin.

Sayings of Fr. Seraphim

The Development of the Soul

In our own day, the chief ingredient missing from this ideal harmony of human life is something one might call the emotional development of the soul. It is something that is not directly spiritual, but that very often hinders spiritual development. It is the state of someone who, while he may think he thirsts for spiritual struggles and an elevated life of prayer, is poorly able to respond to normal human love and friendship; for “If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God Whom he hath not seen.” (1 John 4:20)

Christian Education

Our most important task, perhaps, is the Christian enlightenment of ourselves and others. We must go deeper into our faith-not by studying the canons of Ecumenical Councils or the typicon (although they also have their place), but by knowing how God acts in our lives; by reading the lives of God pleasers in the Old and New Testaments (we read the Old Testament far too little–it is very instructive); Lives of Saints; writings of the Holy Fathers on practical spiritual life; the sufferings of Christians today and in recent years. In all of this learning our eyes must be on heaven above, the goal we strive for, not the problems and disasters of earth below…

– Subdeacon Matthew Long

Bibliography

Damascene, Hieromonk, Father Seraphim Rose: His Life and Works (Platina: St. Herman of Alaska Brotherhood, 2003).

Rose, Fr. Seraphim, The Soul After Death (Platina: St. Herman of Alaska Brotherhood, 1993).

Young, Fr. Alexey, “For His Soul Pleased the Lord” in Orthodox America at http://www.roca.org/OA/22/22a.htm accessed on January 1, 2014.

Rassophore-monk Reader Laurence, “A Man Not of this World” in Orthodox America at http://www.roca.org/OA/22/22b.htm accessed on January 1, 2014.

“With the Saints Give Rest, O Christ, To the Soul of Thy Servant” in Orthodox America at http://www.roca.org/OA/22/22f.htm accessed on January 1, 2014.

“It’s Later Than You Think!” in Orthodox America at http://www.roca.org/OA/22/22d.htm accessed on January 1, 2014.

 

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The Elders of Optina Monastery

 

 

Elder Nikon, the Confessor

(September 26, 1888 – June 25, 1931)

Commemorated on June 25

September 26, 1888, Nicholas Balaev, the future Elder Nikon was born. It was in this first year that the family was visited by Fr. John of Kronstadt who gave his picture to Nicholas’ mother. Nicholas was raised in a pious and God-fearing family and was one of eight children. After the death of his grandfather, Nicholas committed himself further to the Christian life and decided to become a monk. With the blessing of his mother. he set out for Optina. He arrived on February 24, 1907 and later that year Elder Barsanuphius accepted him as a novice.

Nicholas was given general obediences at first and then assigned the task of answering letters for Elder Barsanuphius. In his obediences he was zealous and worked with cheerfulness, not complaining or getting upset. He completed every task joyfully. In 1908 he was assigned to be Elder Barsanuphius’ secretary and was freed from all other obediences except those in the church. The elder, in taking great interest in him, would keep him behind after giving general talks, elaborating for him at length. Elder Barsanuphius shared with him all his experience and knowledge trusting him also with his memories, joys, sorrows; he taught the future Elder Nikon, guided him and protected him. “Use the time you have now,” Elder Barsanuphius said, “the time will come when you will not have the possibility to read. Within five or six years… then you will have to read life’s book.” This the Elder said prophesying his own future removal from the monastery.

In 1912, Elder Barsanuphius was slandered and removed from Optina and sent to be the Abbot of the St. Nicholas Golutvin Monastery. The Elder said to Nicholas, in one of his last talks, “O Lord, save Thy servant Nicholas. Be his helper, protect him when he will be without shelter or lodging.”

Nicholas grew firm and wise and was exemplary in humility to the young and elderly alike.

In 1915 he was tonsured a monk and given the name Nikon in honor of the Holy Martyr Nikon. He was ordained hierodeacon in 1916 and to the priesthood in 1917, the year of the Russian Revolution. In 1918, the monastery was closed and turned into a museum. All of the monks except for twenty workers were left. He was allowed to stay on at the monastery and continue to receive pilgrims. In advising them he only gave the advice of former elders. In 1919 he was arrested and taken to the local prison but freed shortly thereafter. In 1924 the last Optina church was closed down. Elder Nikon served vigil in his cell. On the last vigil he served, many in attendance wept and he turned to them and said, “You are silly. I am a monk and gave a vow to bear all kinds of evils, reproach, persecution and banishment. If these things befall me then I should rejoice, since in this way the service of tonsure will take place in reality.”

He moved into Kozelsk and then was invited to the Dormition Cathedral. While there the number of his spiritual children grew. Elder Nektary and Elder Isaac, both now displaced from Optina, also sent people to Elder Nikon. Daily, there were people seeking him out. This lasted for three years before he was arrested and imprisoned. He was held in a local jail for six months where his distressed spiritual children were still able to write to him and send him packages, and possibly receive a blessing from him outside his jail room window. After six months he was condemned to three years at the prison camp of Solovki. He stayed there for two years, was transferred to the Popov Islands and then sentenced to exile in Archangel. Before he left, upon medical examination it was discovered that he was suffering from advanced tuberculosis. He did not request a transfer to an easier placed but instead abandoned himself to the will of God. He finally was settled in Vonga where he met up with Fr. Peter from Optina and moved into an apartment with him. He was often sick now and at times could not even get out of bed. He frequently suffered from fevers and had pain in his left leg due to varicose veins. Throughout his imprisonment, he still managed to keep in touch by writing with many of his spiritual children by writing

Near the middle of May, 1931, his illness became torturous as he suffered with fever, chills, shortness of breath, weakness and bed sores. For the last two months of his life he received the Holy Mysteries daily. On Wednesday, June 25 he was so weak that he could not speak and that evening, after having the Canon for the Departure of the Soul read to him, after tracing the sign of the cross in the air to bless all of his spiritual children he died peacefully.

Sayings of Elder Nikon, the Confessor, of Optina

Humility

Without humility it is impossible to be a disciple of Christ. Without humility the human heart cannot accept and make its own the teachings of Christ. Humility of heart allows a person to submit to the will of God, to submissively accept everything that the Lord may see fit to send a man on his earthly path, to subjugate his mind, disposition, and desires in obedience to Christ.

– 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).

Author Unknown, “Holy Hiero-Confessor Nikon of Optina” in Orthodox Life (September-October, 1989): 31-42.

“Elder Nikon, the Confessor, of Optina: A Short Biography” at http://www.optina.ru/starets/nikon_life_short/ accessed on December 31, 2013(in Russian).

“From the Diary of Hieromartyr Nikon of Optina” in Orthodox Life (March-April, 1997): 45-48.

“Venerable Nikon of Optina at http://oca.org/saints/lives/2013/06/25/149002-venerable-nikon-of-optina accessed on December 31, 2013.

 

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