II. Оптина Пустынь и «старчество». – Прозорливость затворника о. Илариона. – Поступление Гренкова в Оптину Пустынь. – Жизнь около «старцев». – Пострижение, болезнь и призвание к «старчествованию»

Optina Pustyn was known for its “eldership”, which was introduced there by the successor of the great founder of eldership in Russia - Paisius Velichkovsky - Elder Leonid, in the schema Leo, who moved from Ploshchanskaya Hermitage, at the invitation of Archimandrite Moses, to Optina Pustyn. “Starship” is a patristic institution, and the history of monasticism gives us many examples and high examples of this type of service. In ancient times, in the monasteries founded by the great desert dwellers, “eldership,” i.e., spiritual leadership was a general, mandatory rule. Subsequently, with the decline of monasticism in general, eldership weakened everywhere, and to this day it has survived, as an exception, only in some monasteries. St. says a lot about this subject. fathers, such as: Abba Dorotheus, John Climacus, Theodore the Studite, Simeon the New Theologian, Peter Damascene, Barsanuphius and John, etc. Its essence lies in the mutual responsibilities of the elder and the student: the elder takes the student into spiritual leadership, undertakes to present him pure and blameless before God, for which purpose he, with fatherly care, monitors the external and internal life of his spiritual child; he must know the character, inclinations and entire spiritual structure of the student, and in accordance with this, he with authority uses various methods to heal his mental ulcers, to correct his heart, to improve his spirituality. For his part, the student is obliged to completely devote himself to the elder, to have unquestioning obedience to him, unconditional faith and complete all-round frankness. These conditions serve as the main basis for their spiritual cohabitation; as long as the student maintains faith and obedience to the mentor, and the elder takes responsibility for his soul. But if the student is not frank enough before his mentor, if he does not obey him in everything and judges his actions and words, then the elder, through this, is already freed, so to speak, from responsibility for him before God. “Fulfill my words,” says St. Barsanuphius the Great to his disciple, and my covenant with you will remain inviolable.” And in another place he says: “It depends on God to bring man (into the kingdom of heaven) through the prayers of the saints; and it depends on the will of a person to establish himself there, or to be torn out.” St. John the Climacus directly tells the mentors that they must forgive everything, except for disobeying their commands, since for a novice there is no greater crime than violating the commandments of his Abba. Many, many people learned the necessity and benefits of such guidance from experience and therefore strove for it with all their souls, betraying their souls to the elders like iron to a smith. A whole host of such ascetics of obedience will appear at the future judgment, as evidence of those guided by their own reason and blinded by pride. It is not surprising, of course, that not everyone can withstand this feat of complete renunciation not only of their will and desires, but most importantly of their beliefs, views and reasoning. It is easier to subjugate your will than to subdue your mind, and not everyone achieves this; but what is especially sad is that many, not understanding the height of this feat, decide to deny it altogether and even find it harmful, supposedly contrary to the spirit of Christian freedom. Let us assume that such judgments do not in the least darken this bright beacon on the sea of ​​monastic life, and it still shines and shows the way to all who sincerely seek it, and if one can feel sorry for anyone, then only those who themselves do not go and forbid others. This is how the recluse Troekurovsky understood the great benefits of spiritual guidance, and therefore sent the young teacher Grenkov to Optina Pustyn, knowing that “elderhood” was thriving there. “You are needed there,” he told him, seeing in him the future bearer of this ideal, for which, first of all, it was necessary to become a “true student and novice.” In order to assimilate true freedom of spirit, it was necessary to voluntarily sell oneself into slavery, and this great step of self-denial was taken immediately, with the help of the Lord who called him, A. M. Grenkov, the future elder Ambrose. Having entered Optina Pustyn, where at that time the elders Leonid and Macarius were already shining, the rector Archim. Moses and his brother Abbot Anthony, Alexander Mikhailovich, following the calling from above and feeling in their hearts the importance of a sincere attitude towards the elders, without any hesitation entrusted themselves to Elder Leonid (in the schema Leo). Elder Leo lovingly received the young novice and began his spiritual education. The wise mentor, seeing in him a sincere zealot of monasticism, did not miss an opportunity to bring him spiritual benefit; subjected him to various tests, humbling him and teaching him to endure deserved and undeserved reprimands with meekness. The young novice clearly understood that he came to the monastery with the goal of cleansing his heart of passions, conquering pride and self-love, and through this learning the virtues of humility. Therefore, he was not at all offended by his teacher, but on the contrary, with love and gratitude, he accepted from his fatherly hand everything difficult and sorrowful, and unquestioningly obeyed him, knowing that he was leading him along a saving path. For this reason, Elder Leo especially loved the novice Alexander, and often in his absence said about him: “He will be a great man.” Before his death, Elder Leo handed Alexander over to his companion, Elder Macarius. Death of Fr. Leo’s heart resonated painfully in the heart of the devoted student, but, accustomed to relying on the will of God in everything, he fell with the same sincere humility at the feet of his new mentor, Elder Macarius. The same unquestioning obedience, the same humility and the same love united him with Elder Macarius, who soon begged the abbot to translate Fr. Alexandra from the monastery kitchen to her cellmates. Life around the elder, various assignments, frequent conversations and instructions, and most importantly an example of Fr. Macarius had a great influence on the development of his inner life, and quietly prepared him for senile service. Despite the strict internal development, Fr. Alexander nevertheless retained, to some extent, his habit of talking, and Elder Macarius often found him engaged in idle conversation in his free time. “Will you remember this little time,” Fr. would say reproachfully. Macarius, “it would be better if I read a book.” Three years later Fr. Alexander was tonsured a monk with the name Ambrose; the following year he was ordained a hierodeacon, and two years later received the rank of hieromonk. But it was not destined for Fr. Ambrose to offer a bloodless sacrifice to the Lord. Almost from the very first days after his initiation, he was beset by a painful illness, which forever deprived him of the opportunity and consolation to perform the Divine Liturgy among other hieromonks. Then he was ordered by the highest spiritual authorities to help Fr. Macarius in clergy.