• Synaxis of the Holy Optina Elders
• Optina Hermitage

On the shores of the fast-running Zhizdra River, surrounded by a virgin forest, stood the Optina Hermitage, just several miles from the city of Kozelsk in the Kaluga province. It consisted of a majestic white Kremlin with 4 churches, fortress walls, and turrets. Optina’s lofty spiritual life was in complete harmony with its external beauty. After visiting Optina, the Russian writer Gogol described it as possessing exclusive spirituality and having a beneficial influence on all its surroundings.

The exact time of Optina’s appearance is unknown. According to tradition, it was founded in ancient times by the penitent brigand Optin. The city of Kozelsk is mentioned in the chronicles for the year 1146. In 1238, after a heroic defense, the city was captured by the Tatars, and all the inhabitants were killed. In the early 15th century Kozelsk came under the rule of Lithuania, then changed hands for half-a-century before ending up firmly with Moscow.

It is known that in 1625 the abbot of Optina was a certain Sergius. In 1630 the hermitage comprised a wooden church, six monastic cells, and 12 monks, and was administered by hieromonk Theodore. Thus Optina is one of Russia’s most ancient monasteries.

Growth, decline, and revival

Tsar Mikhail Feodorovich and the local boyars donated lands to Optina and it began to flourish, but during the reforms of Peter the Great its lands were taken away, the monastery became impoverished, and finally was completely closed down in 1724; however, already by 1726 it was reopened upon the petition of the courtier Andrey Shepelev. After having been completely destroyed, the monastery slowly began to revive.

Optina’s full revival was accomplished only in 1795, when it came to the attention of Metropolitan Plato of Moscow. A certain Father Avraamius was appointed abbot of the hermitage, and 12 monks were transferred there. Father Avraamius, though of a sickly constitution, did a great deal for the monastery: he put its economy in order, built a wall around the hermitage, settled court affairs in favor of the monastery, built a bell tower, a hospital church, and monastic cells for the brothers, and planted spacious gardens.

But it is to its next abbot, the Archimadrite Moses, that the Optina Hermitage owes its flourishing and its glory. Major construction jobs were undertaken in his time, extensive fruit orchards and vegetable gardens were planted, land estates increased twofold… The flow of funds came from pilgrims who were attracted to the Optina Hermitage with its unique spirit reminiscent of ancient asceticism. Father Moses’ two brothers were also abbots of monasteries, and all of them were great ascetics and spiritually supported each other. Father Moses himself came to a realization of the essence and depth of spiritual life in his early youth. Afterwards he visited the clairvoyant eldress Dosithea in Moscow, who directed him towards the Sarov monastery, where he was instructed by St. Seraphim himself. Subsequently Father Moses spiritually labored among the hermits of the Roslavl forests in a manner similar to the ancient Egyptian desert-dwellers, spending 6 days in solitude, reading the entire daily cycle of services and engaging in the Jesus prayer, and on Sundays joining the other elders in communal prayer. The French invasion of 1812 interrupted Father Moses’ hermetic life, and he moved to the Beloberezhskaya Hermitage, where he met three prominent ascetics: Fathers Theodore and Cleopas (disciples of St. Paisius Velichkovskiy) and their brother in fasting, Father Leonid, the future famous Optina elder.

In 1821 Bishop Philaret of Kaluga talked Father Moses into moving to Optina and taking on the construction of a skete near the monastery. Together with Father Moses, his younger brother, Father Anatoly, and two other monks, Hilarion and Sabbatius, also came to Optina.

Thus was founded the Optina skete, in which flourished the Optina eldership and which spread the glory of the Optina Hermitage not only throughout its environs, but throughout all of Russia.

Eldership in general

Grace-filled eldership is one of the highest achievements of the spiritual life of the Church, it is its cream, its crown of spiritual labors, the fruit of solitude and divine contemplation. It is organically related to inner monastic asceticism, which has as its purpose the achievement of a dispassionate state, and so it appeared together with monasticism at the dawn of Christianity. It also emerged in Russia with the arrival of Christianity there and became widespread, but in time it faded away and by the end of the 17th century disappeared and was forgotten, so that when it was revived in the early 18th century by Paisius Velichkovsky, it seemed to be something new and extraordinary. For this reason the church hierarchy often felt at a loss before this manifestation, which led to the frequent persecutions to which elders such as St. Seraphim of Sarov, several of the Optina elders, and others were subjected. However, not all hierarchs persecuted eldership of course; on the contrary, many sponsored it and even venerated it.

The Optina eldership

But the eldership of which we will speak, to wit, the Optina eldership, has its unique characteristics that distinguish it from the general concept of eldership. Although throughout the entire history of Christianity allelders were considered to be experienced monks who were not only entrusted with the spiritual care of young novices, but were also assigned to take care of the spiritual life of laymen, – the Optina elders were distinguished by an exclusive profundity of spiritual life, personal holiness, and the gift of clairvoyance, and although they were primarily concerned with the spiritual purification and salvation of all those who came to them, nevertheless they also consistently aided people in their worldly affairs and troubles, and by virtue of clairvoyance were able to help people find a way out of their most hopeless situations; moreover, the elders also possessed the gifts of healing and miracle-working.

A strict keeper of the fast and ascetic himself, Father Moses was full of the most tender love for people and commiserated with their frailties and sins. His art of talking with each person in the latter’s own manner was incomparable: with educated people he spoke on an intellectual level, while with simple folk he spoke in accordance with their understanding of things and their manner of speech. He understood full well the needs of each person, and he had infinite compassion for the poor.

He was also distinguished by extraordinary humility. “I am worse than all others,” – Father Moses would often say. “Other perhaps only think they are the worst, but I know for sure that I am worse than others.” Thus the elder spoke humbly of himself, but it was obvious to those who were close to him and knew his life that he possessed many spiritual gifts, including the gift of contemplative prayer. In 1825 Father Moses was appointed abbot of the Optina monastery, while his brother, Father Anatoly, became the abbot of the skete. Having gone through the same school of asceticism in the Roslavl forests as his brother, he, too, was distinguished by extreme humility and obedience. He did not make any decisions without the blessing of his elder and brother, Father Moses. Due to the heavy physical work he personally had to do in helping his brother build the skete, already at the age of 40 he had open wounds on his legs, which did not heal to the end of his life and caused him great suffering. At the same time he had to do many things himself, because many of the monks, especially those who served, were quite elderly. But under his administration there was amazing order and beauty in the skete, which greatly impressed all visitors.

However, neither Father Anatoly, nor Father Moses took upon themselves the direct responsibility of spiritual leadership of the monastery brotherhood. Yet, being great elders themselves, they understood the importance of eldership and provided the great elders whom they attracted to the Optina skete with a wide scope of activity. Thus the planting and flourishing of eldership in the Optina Hermitage was due to the efforts of these two elders. Unfortunately, Bishop Nikolay of Kaluga did not understand eldership, and he brought great woe to the elders and would have harmed their efforts even more, had it not been for the intercession of Metropolitan Philaret of Moscow, who profoundly understood and appreciated the significance of eldership.

The Optina eldership

From the time of Peter the Great a process of denationalization was taking place among Russian intelligentsia: they admired all things coming from the West and disdained their own native ones; the finding of something positive in one’s homeland was considered to be a divergence from the norm and was mocked. Similarly the field of religion was being infiltrated by the spirit of Western Protestantism, and genuine ancient Orthodoxy was being extinguished. National, patriotic, as well as religious feelings continued to be preserved only among the common people.

The war of 1812 somewhat revived the spirit of patriotism, but even such great writers as Pushkin, Lermontov, and others had to pay for any deep expression of patriotic feelings. It was at this point in time that the Optina Hermitage became a certain counterfoil to all that was happening around it; it became a guiding light for many writers and philosophers, not to mention common people who were seeking the meaning of life in true Orthodoxy. For them Optina represented a union of the supreme spiritual endeavor of constant prayer that was crowned by an abundance of grace coming from acquiring the gifts of the Holy Spirit, and service to the world in all its fullness, covering both its spiritual and earthly needs. Moreover, up until that time, due to the religious regulation of Peter the Great and the decrees of 1787 and 1808, the publication of books of spiritual content was left to the sole discretion of the Holy Synod, and such books could be printed only by its printing press. As a result, only one ascetic book – the Philokalia – was published in 1793, and readers were deprived of spiritual literature, while at the same time civil publications spewed out a multitude of translations of Western pseudo-mystical works, many of which, published with the permission of civil censors, were openly hostile to Orthodoxy. In these circumstances the publication of the works of the Holy Fathers was of great and historical significance. Due to the presence of highly-educated elders, the great and multi-faceted help of various writers, men of letters, and philosophers, as well as full understanding, support, and blessing on the part of Metropolitan Philaret of Moscow, the works and lives of prominent Church Fathers, both ancient and contemporaries such as Paisius Velichkovsky, were translated from Greek and Slavonic into Russian and were published. This publication began in mid-19th century, and by the end of that century the library founded by Father Moses contained 5,000 books.

The published books were sent out to academies, seminaries, libraries, ruling bishops, and inspectors, and this formerly inaccessible ascetic literature became accessible to monastics and all religiously-oriented Russian people. True Orthodoxy shone forth and became fortified against Western falsely-oriented books. Thus the appearance of these Orthodox books was an event impossible to evaluate in simple words.

Special merit in the undertaking of this great deed, on a par with elder Macarius, of whom we will speak separately, belonged to the prominent Russian philosopher Ivan Vasilyevich Kireyevsky and his wife (the first editions, besides the couple’s work on them, were published at their personal expense).

Elder Leo

The first elder co-opted by Fathers Moses and Anatoly for eldership at Optina was Father Leo. He was born in 1768 in Korachevo, served in the world as a bailiff, and circulated among the merchant class. During his long journeys on business affairs he encountered members of all classes of society and became well-versed in the manners and way of life of each class. This experience stood him in good stead during the years of his eldership, when the most diverse people, both well-known and unknown, came to see him and to open their souls to him.

Father Leo began his monastic life in Optina Hermitage, but later transferred to the Beloberezhsky Hermitage, where he underwent training in monastic virtues – obedience, patience, and various external endeavors – under the tutelage of the prominent Athonite ascetic Father Vasiliy. Here Father Leo went through his spiritual labors under the name of Leonid. Later he spent some time in the Choln monastery, where he met Father Theodore, a disciple of Paisius Velichkovsky, and became his loyal follower. Elder Theodore began to train Father Leonid in the supreme monastic endeavor, that “science of sciences and art of arts,” as the labor of constant prayer is called, and by means of which the heart is cleansed of all passions. Here Father Leonid also met Abbot Philaret, the future Metropolitan of Kiev. This meeting subsequently had great importance for him.

Afterwards Father Leonid was appointed abbot of the Beloberezhsky Hermitage, and Father Theodore, under whose guidance Father Leonid spent almost 20 years, moved together with him. Here they were joined by yet another prominent ascetic and disciple of St. Paisius, Father Cleopas. In 1808 Father Leonid resigned from abbotship of the monastery and went off to live in the deep forest, settling down in a communal cell with Fathers Theodore and Cleopas. Here, in ascetic solitude and silence, he became a schema-monk with the name of Leo.

However, a while later the three monks were expelled from their dwelling by the new abbot of the monastery, because a great multitude of people flocked to see them. There followed many years of wandering from monastery to monastery, and after Father Theodore’s death Father Leo spent some time in the Ploshchansk Hermitage, where he met Father Macarius – his future assistant in eldership at the Optina Hermitage and subsequent successor.

Finally, in 1829, this founder of the spiritual school from which issued the entire constellation of successive elders came to Optina Hermitage. However, Father Leo’s merit does not only lie in the foundation of eldership: he was the stimulus which inspired succeeding generations of elders for an entire century until the very end of the existence and flourishing of the famous Optina Hermitage.

Father Leo arrived at Optina towards the end of his life. He was large in stature, majestic, possessing fabulous strength in his youth, and despite his corpulence retaining even in his old age a certain grace and fluidity of movement. At the same time his extraordinary intelligence, coupled with clairvoyance, allowed him to see through people. The elder’s soul was filled with great love and pity for mankind. His actions, however, were sometimes severe and impulsive. Father Leo cannot be judged as an ordinary person, because he attained that spiritual height at which the ascetic acts in compliance with the voice of God. Instead of lengthy persuasions, he sometimes disconcerted people right away and allowed them to realize and feel the error of their ways, and in this manner he used his spiritual scalpel to open up the festering abscesses that had formed in people’s coarsened hearts. As a result there flowed streams of penitent tears. As a spiritual psychologist the elder knew how to achieve his purpose. Here is an example: not far from Optina there lived a certain landowner, who boasted that as soon as he looked at Father Leo, he would see right through him. One time this man came to the elder when there were a lot of people present, and as soon as the man entered, Father Leo said: “What a dolt has arrived! He has come to see through the sinful Leo, while he himself, the scoundrel, has not been to confession or communion for 17 years.” The landowner started shaking like a leaf and afterwards repented and cried that he was truly a sinner and had not been to confession or partaken of the Holy Mysteries for 17 years.

Then there is the case of an Athonite monk who visited Father Leo. The monk was dressed as a layman, but Father Leo recognized him as an Athonite monk. Afterwards there came three women in tears and brought with them another one who had lost her mind, and they asked the elder to pray for their sick friend. The elder put on his epitrahelion, placed the end of the epitrahelion and his hands on the sick woman’s head, and after reading a prayer, thrice made the sign of the cross over her and ordered her to be taken to the pilgrims’ inn. When the monk came to visit the elder on the following day, yesterday’s sick woman also came there, absolutely restored to health. The monk became terrified that the elder performed such healing without any thought of possible harm to himself, but the elder replied: “I have not done this through any power of my own, but it came to pass because of their faith and by the action of the grace of the Holy Spirit that was given to me in ordination; as for myself, I am a sinful man.”

Countless were the miracles performed by the elder. A crowd of destitute people thronged to him, surrounded him. A certain hieromonk describes how, when traveling from Kozelsk to the Smolensk province, in all the isolated villages along the way the villagers, learning that he was coming from Kozelsk, eagerly tried to learn something of Father Leo. In response to his question – how do you know him? – they said: “Mercy, kind sir, how can we not know Father Leo? He is like a dear father to us poor people, and without him we are veritable orphans.”

Unfortunately, certain ecclesiastical officials had an entirely different attitude towards Father Leo, including the Kaluga diocesan bishop Nicholas, who created a great deal of unpleasantness for the Optina Hermitage. This bishop had the firm intent to banish Elder Leo to the Solovetsk monastery. Luckily, many hierarchs looked upon the elder differently. Both Metropolitans Philaret – of Kiev and of Moscow – forcefully interceded on his behalf, otherwise the elder would have been in a difficult situation.

Father Leo died in 1841, having been an Optina elder for 12 years, but all that time he was subjected to persecution, either due to the bishop’s misunderstanding of him, or to the envy and denunciations of others; he even stood a court trial (but was cleared of all charges), was transferred from skete to monastery, and the bishop even forbad him to have visitors, but despite all these impediments, out of great charity for suffering people he never turned away those who came to him for help.

On the other hand, Abbot Moses and the abbot of the skete Father Anatoly treated him with the greatest respect and never did anything without his blessing.

In the early days of September 1841 Father Leo began to weaken. At the end of his life he prophesized that Russia would suffer great trials and tribulations. After suffering great pain he reposed in the Lord on October 11. 1841. The universal grief over his passing was indescribable, and multitudinous masses of people flocked to the bier of the great elder.

COUNSELS OF THE OPTINA ELDERS

Counsels of the venerable Elder Leo

Try to be more attentive to yourself instead of judging the actions, behavior and attitude of others towards you; if you do not see love in them, it is because you yourself have no love within you.

Wherever there is humility, there you will find simplicity, and this God-given manifestation does not test His providence.

God does not disdain prayers, but sometimes does not grant the desires expressed therein, specifically in order to have things come out better, in accordance with His Divine intent. What would happen if the All-knowing God completely fulfilled our wishes? I believe all human beings would eventually perish.

Those who live without being attentive to themselves will never be the recipients of grace.

If you do not have tranquility within yourself – know that you are lacking humility. This the Lord showed to us in the following words, which at the same time demonstrate where one should look for tranquility. He said: Learn from Me, for I am meek and humble in heart, and ye shall find rest for your souls (Matt. 11:29).

Counsels of the venerable Elder Moses

If you show mercy towards others – mercy will be shown to you.

If you co-suffer with the suffering (this does not seem to be difficult) – you will be listed among the martyrs.

If you forgive your offenders, not only will all your sins be forgiven, but you shall be the children of the Heavenly Father.

If you pray for salvation from the bottom of your heart, even a little bit, – you shall be saved.

If you berate yourself, accuse and judge yourself before God for your sins, of which you become aware through your conscience, – you shall be justified.

If you confess your sins before God, for that you shall earn forgiveness and recompense.

If you sorrow over your sins and feel remorse, or give way to tears, or even just sigh, your sighing will not be concealed from Him: “Not a single teardrop, nor any part of a teardrop,” – says St. Simeon, – “is hidden from Him.” And St. John Chrysostome says: “Even if you just lament over your sins, He will accept it as part of your salvation.”

Examine yourself daily: what did you sow for the next life – wheat or chaff? Having tested yourself, set yourself towards improvement on the following day and spend your entire life in this manner. If the day was spent poorly, so that you did not offer even a decent prayer to God, nor felt any remorse of heart, nor humbled yourself in thought, nor showed mercy to anyone, nor gave any charity, nor forgave your offenders, nor bore any insult, but on the contrary, you did not restrain yourself from anger, did not restrain yourself in word, food, and drink, or immersed your mind in unclean thoughts, – having examined all this in good conscience, condemn yourself and prepare on the following day to be more attentive towards good and more cautious towards evil.

Elder Macarius

Optina elder hieromonk Macarius was born Mikhail Nikolayevich Ivanov on November 20, 1788 in a noble family distinguished by its piety. The family lived in the environs of Kaluga, in a very beautiful place near the Lavrentyev monastery, from which the ringing of bells was heard daily, summoning the monks to prayer. At the age of five Elder Macarius lost his mother, who had loved him ardently, sensing that he would be an unusual person. Due to his mother’s illness the family had to move frequently. He graduated from school in the city of Karachevo, and in 1814 took on the job of accountant, which he did well, gaining favorable notice. However, he continued to live in his own inner world. He read a lot, searching for answers to the most important questions in his mind and heart. He loved music and was an excellent violinist. At the age of 24, after the death of his father, he retired and settled down to live on his village estate. He was a poor estate manager. One time the peasants stole a large amount of buckwheat. Mikhail counseled them at great length, citing the Holy Scriptures. As a result the peasants fell to their knees in repentance, to the shame of Mikhail’s relatives, who had laughed at his spiritual efforts. An attempt was made to marry him off, but since he was unattractive in face and stuttered, besides having no inclination in that direction,– the matter was abandoned. He buried himself in religious books and from time to time went to a woodworker’s shop, where he worked to the point of exhaustion, thus subordinating his young flesh to the spirit.

In 1810 he went on a pilgrimage to the Ploshchansk Hermitage, where he remained, sending his brothers a document renouncing his rights to the estate. Here, under the guidance of Arseny – a disciple of Paisius Velichkovsky, he received proper initial instruction and also studied church canons and singing. He helped with letter writing and other secretarial work. In 1815 he was tonsured with the name of Macarius. 1824 was the year of his first visit to Optina. The following year his elder died, and Macarius was appointed father confessor to the Sevskiy convent. Thus began his work as confessor. He had a hard time without an elder, but in response to his prayers the Lord sent him Father Leo, who visited the convent with his disciples. In this manner Father Macarius once again acquired an instructor. Soon Father Leo was sent to Optina. The two of them corresponded, and after a while Father Macarius also moved to Optina.

Father Macarius remained with Father Leo until the latter’s death. From Father Leo he learned to treat with great love all the poor people who came to him in physical and spiritual distress, to heal their illnesses, and not to disdain anything except sin. The elder often saw clairvoyantly where evil lay, denounced it, but afterwards treated the person with such loving warmth that the latter remembered for the rest of his life the joy of reacquiring a clear conscience.

Father Macarius was of a gentler disposition than Father Leo and was exclusively modest. He and Father Leo together “nurtured” the great elder Ambrose. After Father Leo’s death the entire burden of spiritual guidance fell upon Father Macarius, who was always full of tranquility and joy in the Lord.

The elder was a huge man, with an unattractive pockmarked face, but with shining eyes full of quiet modesty. He had an extremely lively and energetic nature and an excellent memory: after a first confession he remembered the person for the rest of his life. However, his stuttering and shortness of breath in speaking was an embarrassment to him throughout his entire life. He was also always dressed poorly. But he had the gift of clairvoyance: seeing a person for the first time, he often called him by name before the latter introduced himself. Sometimes he replied to letters even before receiving them, so that the sender received a reply to a letter sent only an hour before. The elder’s life was full of pastoral concerns. In church he established the singing of the Kievan chant and instituted good reading and the singing of special melodies. Father Macarius himself, though a hieromonk, did not officiate at services, primarily due to his modesty, but he often sang with fervor and tears of tenderness. The elder spent 20 years in his humble monastic cell, which consisted of a waiting room and a very small bedroom, the furniture of which comprised a narrow cot, a writing desk covered in an orderly manner with piles of letters waiting to be answered, spiritual magazines and the writings of the Holy Fathers, and an armchair with a pillow. The icon corner contained a specially-venerated icon of the Vladimir Mother of God, with an ever-burning lampada before it and a wooden triangular shelf with the Gospel and other books for reading the monastic prayer rule. The walls were covered with views of monasteries and portraits of ascetics. Everything attested to his secret aspirations and to a spirit which had renounced the worldly lot. Here the elder often spent sleepless nights and got up, as a rule, at the ringing of the skete bell at 2:00 A.M.; often he himself woke up his cell attendants. The morning prayers were read. At 6 A.M. the hours were read for him, and he drank one or two cups of tea. Afterwards he received visitors. Here he listened to human sorrows. He clearly possessed the gift of spiritual discernment, as well as the strength of humility and love, which made his words especially powerful and effective. After speaking with him, people felt themselves renewed. By anointing people with oil from his ever-burning lampada, he brought great benefit to the sick. There were numerous healings, particularly of those possessed by demons.

At 11 A.M. the bell rang for lunch and the elder went over to the refractory, after which he rested and then once again received visitors. At 2:00, with a crutch in one hand and a prayer rope in the other, the elder went to the pilgrim’s inn, where hundreds of people awaited him, each with his own need, both spiritual and worldly. The elder lovingly heard each person out, instructing some and pulling others out of the rut of despair. Exhausted, barely able to breathe, he went back after his daily labor. The time came to hear the evening rule. The bell rang for the evening meal, which was sometimes brought to him. But he made use even of this time to receive the monks of both the monastery and the skete. Often he visited their monastic cells personally, and always in time, leaving behind him tranquility and joy. He also gave out an obedience: to read the writings of the Holy Fathers according to each monk’s level of spirituality. He did not tolerate idleness and for this reason established craftwork in the skete: bookbinding, lathery, etc. Each of the brothers knew and felt that his burden of labors and sorrows was shared by his loving and wise spiritual father, and this made monastic life easier.

At the end of the day they listened to the evening prayers and the remainder of the evening rule, after which the elder blessed everyone and dismissed them. It was already very late. The elder went into his monastic cell. His body ached from exhaustion and his heart from the impressions of all the human suffering that had been revealed. His eyes filled with tears… and yet on the table lay a pile of letters awaiting a reply. He sat down and began to write. When the candle burned down, the elder got up and stood to pray. Prayer never ceased within him, whether he was among a throng of people, at a meal, engaged in conversation, or in the quiet of the night.

Besides all that, to Father Macarius belongs the inestimable merit and labor of publishing the writings of the Holy Fathers. For this work he sacrificed his brief time of rest. This work united all spiritually aspiring intellectual forces, but all those individuals, besides their literary relations with the elder, also made use of his spiritual guidance.

The elder foretold the time of his death. A week prior to his repose he made his farewells, gave away his modest belongings, and gave out final instructions. People thronged to his cell to have a last look at him at least through the window. At around midnight he called for his confessor and asked him to read the prayers for the departing soul. At 6:00 in the morning he took Holy Communion, and an hour later, fully conscious and with tenderness of spirit, the great elder Macarius peacefully and painlessly departed for the Heavenly Kingdom. This was on September 7, 1860.

COUNSELS OF THE OPTINA ELDERS

Counsels of the venerable Elder Macarius

…To your question as to what constitutes happiness in life – whether it is grandeur, glory and wealth, or a quiet, peaceful family life, – I will tell you that I agree with the latter, and I will also add that a life spent with a pure conscience and with humility brings peace, tranquility, and true happiness, while wealth, honors, glory, and high position are often the cause of many sins and do not bring happiness.

People for the most part desire and seek well-being in this life, and tend to avoid sorrows. This seems to be good and pleasant, but constant well-being and happiness are harmful to a person. He falls into various passions and sins and offends the Lord, while those who lead a life of sorrow attain salvation, and for this reason the Lord has called a merry life the broad path: “the wide gate and the broad path lead to destruction, and many there are which follow it” (Matt. 7:13), while the life of sorrow He called “the strait gate and the narrow way which lead unto eternal life, and few there are that find it” (Matt. 7:14). Thus, out of His love for us and seeing its possible benefit for those who are worthy of it, the Lord leads many people away from the broad path and places them on the narrow and sorrowful path, in order to arrange their salvation through their endurance of illnesses and sorrows, and to grant them eternal life.

…You not only wish to be good and not do anything bad, but you also wish to see yourself as such. The desire is laudable, but the wish to see one’s own good qualities provides food for vanity. Even if we acted sincerely and correctly in all things, we still would have to regard ourselves as unworthy servants. However, being faulty in all things, we must not consider ourselves to be good even in our thoughts. For this reason we are embarrassed instead of being humble. In consequence, God does not give us strength for the execution of things, in order for us not to have pride in ourselves, but to attain humility. And when we do attain it, then our virtues will be strong and will not allow us to be vain.

… We, weak-minded people, thinking to arrange our possessions, bustle around, despair, deprive ourselves of rest, only in order to leave our children a good estate. But do we know whether it will be of benefit to them? A foolish son is not helped by wealth – it only serves to lead him into immorality. We must concern ourselves with leaving our children the good example of our lives and rearing them in the fear of God and His commandments – that is their primary treasure. When we seek the Kingdom of God and His truth, all that is needful here will also be added (Matt. 6:33). You will say: but we cannot do this, the modern world requires different things now! All right, but have you borne your children for this world only, and not for the hereafter? Comfort yourself with the word of God: if the world hates you, know that it hated Me before it hated you (John 15:18), while the carnal mind is enmity against God: it is not subject to the law of God, neither indeed can be (Rom. 8:7). Do not desire earthly glory for your children, but that they may be good people and obedient children, and when God grants it – kind spouses and tender parents, concerned for those serving them, loving to all, and tolerant of their enemies.

… You wish to get nearer to God and attain salvation. That is the responsibility of all Christians, but it is done only through the keeping of God’s commandments, which consist entirely of love for God and neighbors, and even stretch to love for one’s enemies. Read the Gospel and there you will find the way, the truth, and the life; preserve the Orthodox faith and the canons of the Holy Church; study the instructions contained in the writings of church pastors and teachers, and arrange your life according to these teachings. However, rules of prayer alone will not help us do good… I advise you to pay as much attention as possible to works of love for your neighbors, to your relations with parents, spouses, and children, and try to bring up your children in the Orthodox faith and good morality. The holy Apostle Paul, enumerating the different type of virtues and labors of self-sacrifice, says: “Even if I do such-and-such, but have no love, there is no benefit to me.”

Counsels of the venerable Elder Anthony

Christians are animate images of Christ, and whoever is meek, humble of heart, and obedient, – resembles Christ most of all.

One must refrain from grumbling against God and have mortal fear of it, for by His great mercy the Lord tolerates all our sins, but His charity cannot put up with our grumbling.

Do not take upon yourself any vows or rules without the approval of your spiritual father, on whose advice a single prostration will bring you greater benefit than a thousand self-willed prostrations.

The Pharisee prayed and fasted more than we do, yet without humility his labor was all in vain, and for this reason you should rather follow the example of the publican’s humility, which is usually born from obedience, and that will suffice for you.

In all sorrows: in illness, in poverty, in need, in bewilderment, in all misfortunes, – it is much better to do less thinking and talking on one’s own, but appeal more frequently with a prayer, no matter how brief, to the Lord God and to His Most-holy Mother, as a result of which your spirit of bitter dejection will vanish, while the heart will be filled with hope in God and with joy.

Meekness and humility of heart are virtues without which not only are we unable to attain the Heavenly Kingdom, but we are unable to be happy on earth or experience inner tranquility.

Whatever disappointment may overtake you, whatever misfortune may befall you, – you should only say: “I will bear this for the sake of Jesus Christ!” Just say those words, and you will immediately feel lighter at heart, for the name of Jesus Christ is powerful. With it all misfortunes melt away, all demons disappear. Your frustration will also melt away, and so will your faintheartedness, whenever you repeat His sweetest name. Lord, grant me to see my sins; Lord, grant me patience, magnanimity, and meekness.

Counsels of the venerable Elder Hilarion

Do not be ashamed to bare the sores of your soul to your spiritual father, and be ready to receive an injunction from him for your sins, in order to have him help you avoid eternal shame.

The Church is an earthly heaven for us, where God Himself is invisibly present and looks upon those who are attending; therefore, one must stand in church in an orderly manner and with great piety. Let us love the Church and treat it earnestly: it is our solace and comfort in sorrows and joys.

In order to comfort the sorrowing, the elder often said: If the Lord is for us, who is against us? (Rom. 8:31).

You must begin every deed by calling upon the name of God for help.

The elder often spoke of keeping a clear conscience, of attentively monitoring one’s thoughts, actions, and words, and repenting of them. He taught that one must good-naturedly endure the frailties and shortcomings of subordinates. “You may offer criticism, – advised the elder, – without feeding your own egoism, pondering on whether you yourself could endure that which you are demanding from others.”

If you feel yourself in a rage, keep quiet and do not say anything, until by means of constant prayer and self-reproach your heart calms down.

It is better for the soul to feel itself totally to blame, rather than engage in self-justification, since the latter arises from pride, while God opposes the proud and gives grace to the humble.

The elder often quoted the Apostle (Paul): “True love is not easily provoked, thinks no evil, never fails.”

Elder Ambrose

The period of eldership of Elder Ambrose was different from the time in which his predecessors labored. First of all, initially there was no regular postal, telegraph, or railway communication as in Father Ambrose’s time; moreover, in his time the situation of the Church in general and of monasteries in particular had improved dramatically. Secondly, the tradition of eldership had already become established in this monastery, and the fame of the Optina Hermitage had spread throughout Russia.

After his arrival at Optina, Elder Ambrose found such pillars of monasticism there as Abbot Moses and the elders Leo and Macarius. Furthermore, there were quite a number of prominent ascetics among the brothers there.

In general, monasticism under the leadership of the elders carried a special imprint of spiritual virtue. Simplicity, meekness, and humility were the distinguishing characteristics of Optina monasticism. The younger monks did their best to humble themselves, not only before their elders, but also before their equals, fearing to offend others even with a single glance, and at the least provocation they immediately asked forgiveness of each other.

Elder Ambrose was born Alexander Mikhaylovich Grenkov in the Bolshaya Lipovitsa village in the Tambov province on November 23, 1812. His father was a sacristan, while his grandfather was a priest. There were 8 children in the family. In his childhood Alexander was a very lively, merry, and bright boy, but for his pranks and extreme mischievousness he was not too well-liked in the family. He simply was unable to fit into the mold of a strict, patriarchal family. At first he read in church together with his father. Afterwards he was sent to a religious academy and then on to a seminary. He had extraordinary ability. In July of 1836 he graduated with top marks and a commendation for excellent behavior.

Initially he worked as a house tutor, then became a teacher at the Lipetsk religious academy. He was loved in society for his quick wit and cheerful character. Soon, however, he fell seriously ill. There was almost no hope of recovery, and so he made a vow to enter a monastery if he recovered. He got well, but could not part with the world for another 4 years. He began praying at night, but this made his comrades laugh at him. In the summer of 1839, while on his way to the Trinity-Sergius Lavra, he stopped to visit the hermit Father Hilarion. The holy ascetic issued a definite command to Alexander: go to Optina, you are needed there. Alexander still wavered, but finally, after recognizing his own indecision and shakiness of intent, he suddenly decided to escape to Optina, without permission and without farewells. Afterwards all his traits – liveliness, sharpness of wit, sociability, cheerfulness – were most useful to him in dealing with people and instructing them.

From the very beginning the life of Elder Ambrose, spent under the tutelage of the wise elders, progressed smoothly, without any special impediments, guided towards further and further spiritual improvement. However, Father Macarius, who had taken upon himself the guidance of the young monk, subjected Father Ambrose to sharp blows at his ego, nurturing in him a strict ascetic who embodied the monastic virtues of poverty, humility, endurance, and others. During the elder’s lifetime and with his blessing some of the brothers already started coming to Father Ambrose to confess their thoughts. Father Macarius also acquainted him more closely with his spiritual children in the world, thus preparing a worthy successor for himself, which Father Ambrose subsequently became. After the death of Father Moses the brothers elected Father Isaac as their abbot, and the latter treated Father Ambrose as his own elder. Thus there was no contention in Optina among its leading individuals. During his illness Elder Ambrose was secretly tonsured into the schema. He had two cell attendants: Father Michael and Father Joseph (the future elder).

Father Ambrose arose at 4:00 A.M. to hear the morning prayers, and after that his day was similar to that of Father Macarius. After the evening prayers the elder asked everyone for forgiveness and let his cell attendants go, which was often at midnight. Two years later he succumbed to a new illness, and his health became quite frail. He could no longer go to church and had to take communion in his cell. In 1868 he became quite ill. Such turns for the worse took place many times. It is difficult to imagine how, confined to his bed and utterly depleted of strength, he could receive crowds of people and respond to hundreds of letters. The life-giving grace of God was quite obviously in assistance here.

People often saw an extraordinary light above the elder’s head. At the end of his life Father Ambrose established a convent in Shamordino, with an orphanage for homeless children. The convent grew rapidly and soon contained up to 500 nuns. After the demise of the Abbess Sophia, the Elder was forced to take upon himself all the convent’s concerns and to visit it in person. He went there for the last time in the summer of 1890, was forced to spend winter there because of illness, his health worsened, and he could not return to Optina. He reposed on October 10, 1891. The funeral procession was accompanied by a crowd of more than one thousand people. It was raining, but the candles were not extinguished. On the way from Shamordino to Optina the procession stopped at every village, and panikhidas were served. The elder’s death was a universal loss for Russia.

COUNSELS OF THE OPTINA ELDERS

Counsels of the venerable Elder Ambrose

If we desist from our wishes and ideas and try to fulfill God’s wishes and ideas, we will attain salvation in every place and in every situation. On the contrary, if we persist in our own wishes and ideas, then no place and no situation will help us. Eve transgressed God’s commandment even while living in paradise, while for the miserable Judas even life at the Saviour’s side did not bring any benefit. As we read in the Gospel, we require patience and encouragement towards pious life wherever we may be.

In vain we blame those who live with us and surround us for hindering and impeding our salvation or spiritual improvement. The unsatisfactory state of our soul and spirit comes from within ourselves, from our lack of spiritual finesse and our erroneous frame of mind, with which we absolutely refuse to part. And it is precisely that which leads us into embarrassment and doubt and bewilderment; and all of this agonizes and burdens us, and leads us into a joyless state. It would be well for us to comprehend the simple words of the Holy Fathers: if we humble ourselves, we will find tranquility everywhere, without letting our minds roam over other places where we may meet with worse things.

The main means to salvation is the endurance of a multitude of sorrows, whatever is fitting for each person, as it is said in the Acts of the Apostles: “We must through much tribulation enter into the Kingdom of God.”

Those who wish to attain salvation should also remember the apostolic commandment: “Bear ye one another’s burdens, and so fulfill the law of Christ.” There are many other commandments, but none of them have such an addendum, i.e. “and so fulfill the law of Christ.” This commandment has great significance, and we must take care of it before all others.

Many wish for a good spiritual life in the simplest form, but only few people and in rare cases execute their good wish; it is precisely those who firmly keep to the words of the Holy Scriptures that “we must through much tribulation enter into the Kingdom of God,” and, appealing to God for help, they try to endure sorrows and illnesses and various discomforts without complaint, always remembering the words of the Saviour Himself: “If you wish to enter into life, keep the commandments,” and one of the Lord’s commandments is: “Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.”

Our salvation requires unfailing fulfillment of God’s commandments and submission to the will of God wherever a person may live. Only in this manner and none other can we acquire inner peace, as it is said in the psalms: “Great peace have they which love Thy law, and nothing shall offend them.” But you continue to seek inner peace and tranquility of the soul in external circumstances. It seems to you that you are not living in the right place, nor communicating with the right people, that you did not do the right thing, nor did others act properly. The Holy Scriptures say: “His (i.e. God’s) dominion is everywhere,” and that the salvation of a single Christian soul is more precious to God than all the things in the world.

The Lord is ready to help a person acquire humility, as in all other good things, but the person must show some concern for himself as well. The Holy Fathers say: “Give blood and receive the spirit.” This means that you should labor to the point of figuratively bleeding, and you will receive spiritual boons. But you are looking for and asking for spiritual boons, yet you hesitate to offer your blood, because all you wish for is not to be bothered. But can one really acquire humility in a calm life? Humility is when a person sees himself as being worse than all other people. Thus when people bother you, you see that you are unable to bear it, and you become angry at other people, and then you automatically believe yourself to be deplorable. If at the same time you regret your shortcomings and berate yourself for them, and sincerely repent of them before God and your spiritual father, – then you are already on the way to humility. But if no one bothered you, and you continued to live in tranquility, how would you be able to recognize your shortcomings? How would you recognize your vices? If others try to humiliate you – this means you are being humbled; yet you yourself ask God for humility. Why then should you be offended at other people?