Life of St. Leo of Optina

Contents In the rank of merchant The beginning of monastic life Abbot in the Beloberezh desert. Elder Theodore In search of solitude and prayer First Optina Elder Prayer Book and Intercessor Last Days The Monk Leonid became the founder of the Optina eldership. He brought this ancient tradition to the monastery, renewed by the great ascetic Paisius (Velichkovsky) and spread in Russia through his students. Father Leonid personally knew some of them and so - from hand to hand - he accepted the teachings of the gracious elder. In search of the possibility of true prayer and ascetic life, he changed more than one monastery - at first he moved away from vanity and crowds, and then he had to flee from fame and rumor, which began to accompany the elder as his spiritual gifts were revealed. The ascetic’s last refuge was Optina Pustyn, where once, in his youth, he began his monastic life. Here he will become a wise mentor for monastics and many visitors seeking spiritual edification, and will also train his successors - the future famous Optina elders. Lev Danilovich Nagolkin, the future elder, was born in 1768 in the city of Karachev, Oryol province, into a family belonging to the bourgeois class. Nothing is known about his parents. Judging by the fact that from a young age he had to work as a clerk, the family was not rich. During his service, he had to travel often and communicate a lot with people. By nature, Leo had a sharp mind, excellent memory, curiosity, and thanks to his sociability, he quickly learned how to deal with representatives of different classes. Without receiving an education, he went through a rich school of life. Lev served in the city of Bolkhov, Oryol province, as a clerk for a merchant named Sokolnikov, who sold hemp and hemp oil. His house stood on Oder Square, where the large city bazaar was located. Leo was a prompt, honest and faithful worker. Rarely did any of the Bolkhov merchants travel outside the district to sell hemp, but he established connections with St. Petersburg merchants, to whom he sold the goods, for which he often had to travel to the city of Sukhinichi, Kaluga province. The elder, remembering this road, said: “The Plokhinskaya road from Bolkhov to Sukhinichi was as familiar to me as from the stove to the bench.” It was on this road, which ran among deep forests, that an incident occurred that testified to the remarkable strength of Leo. When he was returning from another business trip to Sukhinichi, a wolf attacked him - jumping into the sleigh, he furiously attacked the young clerk and tore a piece of meat from his leg. But he managed to put his hand into the beast’s mouth and squeeze its throat so hard that the wolf, exhausted, fell off the sleigh. The wound healed over time, but a deep scar from the bite remained; the old man walked with a slight limp on his injured leg all his life. Apparently, the owner valued the resourceful clerk and trusted him with important transactions. Over time, he decided to give him his daughter as his wife. But Lev Danilovich had already chosen a different path in life for himself. He was not seduced by the opportunities that opened up thanks to his extraordinary abilities, and preferred to devote himself completely to serving the Lord. In 1797, at the age of 29, he left worldly life and entered the monastery - Vvedenskaya Optina Pustyn. Lev Danilovich came to Optina under Abbot Abraham, through whose efforts the monastery was just beginning to recover after years of decline. The young novice zealously began to work at the monastery, setting an example of obedience to the brethren. Here his truly heroic strength was fully demonstrated. One day, together with another novice, they dug a huge ditch in half a day, which was urgently needed for construction and for which they were going to look for more than a dozen workers. But then the elder himself said that during difficult obediences in these first years he undermined his health. No less zealously did he master the wisdom of monastic life - prayer, struggle with passions, acquisition of virtues. The desire for improvement in spiritual work prompted him in 1799 to move to the Beloberezh monastery, located in the Bryansk district and more distant from crowded places. The well-known ascetic, Elder Vasily (Kishkin), who labored for a long time on Holy Mount Athos, was in charge there. In 1801, novice Lev was tonsured a monk and named Leonid. On December 22 of the same year he was ordained to the rank of hierodeacon, and on December 24 - to the rank of hieromonk. Several cases are known from the life of the monk in the Beloberezh desert. One day, on the eve of a church holiday, the brethren who were performing obedience in the choir, dissatisfied with something, refused to perform the service, hoping by this to force the abbot to fulfill some of their demands. But the abbot did not want to give in and, in order to humble them, called Father Leonid and another brother to sing a festive service. The monk carried hay from the farm all day. Tired, covered in dust, he was just about to rest when the will of the abbot was conveyed to him. Without any grumbling, he went to church and, together with a friend, sang the entire all-night vigil. Another incident shows the great philanthropy of Father Leonid. There was a brother in the desert who fell into delusion. One day he climbed the bell tower and shouted: “Look! Look! I will return to the bottom and not break - the angels of God will take me into their arms!” Father Leonid at this time worked on obedience. Hearing the voice, he quit work and ran to the bell tower. He barely had time to grab the hem of his seduced brother’s robe. Father Leonid not only saved him from death, but also took care of the soul of his nearly dead brother - he explained his error and over time he came to his senses. Abbotship in the Beloberezh Desert. Elder Theodore In 1804, Abbot Father Vasily left his leadership position; it was necessary to elect someone in his place. When the brethren began to discuss this issue, Father Leonid decided to himself: “They will choose someone without me,” and went to fulfill his obedience, to brew kvass. Meanwhile, everyone unanimously agreed to elect him as rector, went together to the kvass factory, where they announced their decision, after which they took him to the archpastor for confirmation in the position. Then an important event occurred in the life of Father Leonid - he met Hieromonk Theodore, whom he met at the Cholna Monastery, where he visited before his appointment as abbot. Father Leonid immediately felt in him a true ascetic of a high spiritual life; he had long felt the need for such a leader. Elder Theodore arrived at the Cholny Monastery from Moldavia, where he labored in the monastery under the guidance of the famous Elder Paisius (Velichkovsky). He was a practitioner of mental prayer, knew well the ancient writings of ascetic ascetics, and had manuscripts of translations of patristic works made by Elder Paisius. The meeting with the spirit-bearing ascetic became a significant event in the life of Father Leonid. He immediately realized that this was a mentor to whom he could entrust his life. External exploits - fasting, obedience and prayer rules, as he already understood then, are not sufficient for spiritual growth. And finally, God’s Providence sent him someone who could become a real leader in spiritual life. Soon, Father Leonid was confirmed as the rector of the Beloberezh Hermitage, and Elder Theodore moved there to live, accepting the invitation of the abbot. He was delighted by the opportunity to live a solitary life in the desert, and Father Leonid found a spiritual father, with whom he did not part until his death. With the acceptance of the abbotship, the life of Father Leonid did not change much, with the exception of new works and responsibilities. Even then, his distinctive qualities were simplicity and artlessness in dealing with everyone; he did not tolerate flattery and people-pleasing. In his youth, having had experience communicating with people of different classes, he knew the futility of human ranks and titles; spiritual exploits sharpened in him the ability to see a person through all external differences. His directness and sometimes harshness in his approach were not the result of an inability to restrain irritation or anger, but a desire to appeal directly to a person’s soul, and if necessary, to shake him up. But the most important thing for him during this period was the leadership of Elder Theodore, to whom he devoted himself in complete obedience. With his help, he studied the science of monastic work - the Jesus prayer or mental prayer, which, according to the teachings of the holy fathers, can only be mastered with an experienced mentor; self-indulgence in this matter can lead a monk to delusion and fall. The ascetics were bound by deep spiritual friendship; the elder and his disciple labored in complete unanimity, setting an example of Christian love. The presence of the elder soon attracted many pilgrims to the desert who wanted to hear advice from him and resort to prayerful help. The formerly secluded monastery became famous. Father Leonid became increasingly burdened by his position of authority, striving for a contemplative life. And so, after four years of leading the desert, in 1808, he relieved himself of his abbotship and, together with Elder Theodore, settled in a cell built for them at a distance from the monastery. Elder Cleopas also joined them. Here Father Leonid was tonsured into the schema with the name Leo. Elder Theodore sometimes jokingly called his brother “the humble lion.” In search of solitude and prayer But over time, this remote cell also became a place of pilgrimage for many pilgrims. And again the ascetics decided to hide from fame and crowds and find a secluded place for salvation, exploits and concentrated prayer. This time they went north - to the Valaam Monastery, where they arrived in 1811 and settled in the All Saints Skete. When they arrived at the monastery, Elder Theodore wrote: “Even now we cannot offer any apology or justification before our merciful Creator and Redeemer. He fulfilled all our desires... We can truly boast of the mercy of God shown to us unworthy. He brought us to a silent, calm place, remote from people, free from rumors. Father Leonid has been appointed caretaker of our monastery. Just pray to the merciful God, that from now on he will begin to love Him, and to live according to His holy will, and to preserve His Divine commandments.” These lines fully convey the mood of the ascetics. And here the elders over time gained fame with their wise advice and instructions. The Valaam brethren, who also did not yet have their own experienced mentors, soon realized what a treasure God's Providence had sent them in the person of the elders. Their stay on Valaam served as the basis for the emergence of eldership in this ancient monastery, which later flourished with a whole host of its ascetics. The elders saved the monk Evdokim from a detrimental spiritual state, who after that was grateful to them all his life and never tired of telling everyone about their wisdom and love for people. Pilgrims also turned to them, and extensive correspondence between Fathers Leonid and Theodore and their spiritual children has been preserved. As the holy fool Anton Ivanovich, who lived on Valaam at that time, said about the elders, “they traded well here,” as he put it, meaning the acquisition of souls to Christ. On Valaam the elders were faced with temptation. Their free, unsophisticated treatment of the brethren, their willingness to help with spiritual needs gave rise to suspicion in the abbot, Abbot Innocent, of an encroachment on the leadership of the brethren. This incident shows how much the true understanding of the meaning of elder leadership was lost at that time. The matter even reached the Metropolitan of St. Petersburg Ambrose. After the trial that had to be carried out, and the elders were subjected to written interrogation, the true reason for the persecution against them became obvious. The Metropolitan, captivated by the simplicity and wisdom of the elders, made a remark to the abbot. Although the truth triumphed and after these events the elders were held in even greater esteem, knowing human nature, they decided not to stay on Valaam. Father Cleopas died on Valaam in 1816, and Father Leonid and Elder Theodore went in 1817 to the Alexander-Svirsky Monastery. Few details are known about the life of elders Leonid and Theodore in the Alexander-Svir monastery. There is evidence of how they predicted the day and hour of Alexander I’s arrival at the monastery. In 1820, the emperor made a long trip around the northern borders of Russia, visiting monasteries located along the way. The Alexander-Svirsky Monastery was not on his itinerary, but seeing a cross on the road indicating the way to the monastery, the tsar expressed a desire to visit the monastery, especially since he was told about the spirit-bearing elders living there. Imagine the emperor’s surprise when, at the entrance to the monastery, he was solemnly greeted by the abbot and brethren. It turned out that Fathers Leonid and Theodore warned the abbot in advance about the arrival of the emperor, although there were no official reports about this. When the king learned that the elders had predicted his arrival, he wanted to see them and take their blessing. To avoid temptation and glory, Father Leonid and Theodore answered all the emperor’s questions with restraint, but when he wanted to take a blessing from Elder Theodore, he refused, explaining that he was a simple man, not ordained a priest. The emperor did not insist, took his leave and left. In the Alexander-Svirsky Monastery, Father Leonid will have to part forever with his spiritual leader and friend, Elder Theodore. He rested on April 7/20, 1822, on Friday of Bright Week, surrounded by disciples who recalled that just before his death the elder’s face lit up, his whole appearance brightened and they could not even continue to mourn the loss of their mentor, his face was so joyful. After the death of Elder Theodore, Father Leonid and his disciples wanted to immediately leave the Svirsky Monastery to a more secluded place - as the Elder commanded them. But for several years he was kept in the monastery, not even allowed to go on pilgrimage to Kyiv. Only in 1828 did he move to the Ploshchanskaya hermitage, where he met with the future Optina elder Macarius (Ivanov), his faithful disciple and prayer leader. And soon, in 1829, with six disciples, among whom was the future famous ascetic, Saint Ignatius (Brianchaninov), Elder Leonid moved to the Baptist Skete of Optina Pustyn. Both Bishop Filaret (Amphitheaters), on whose initiative the monastery was built, and the abbot, Abbot Moses, who wanted to have an experienced elder in the monastery, had called him here for a long time. After some time, Father Macarius also arrived at the monastery, who would be Elder Leonid’s faithful assistant in caring for the brethren and pilgrims. The rector, Father Moses, immediately handed over the spiritual leadership of the brethren to Father Leonid. The elder settled in the monastery's apiary, where he was given a house at some distance from the monastery so that all visitors, including women, could come here (women were prohibited from entering the monastery). The way of life in the monastery was strict, this is how Ignatius (Brianchaninov), at that time a novice and disciple of the elder, describes it: “All the hermits then formed one spiritual family. Peace and love reigned in her. Everyone was distinguished by deep humility. Each tried to surpass the other in this regard. They were afraid to offend each other even with a glance, asking for forgiveness at the slightest insult to their brother. Everyone remained silent. They didn’t go to each other’s cells. Some only sometimes went out for solitary walks in the monastery at night. The novices were instructed not so much by words as by the example of their lives. The good example of their elder brothers had a beneficial effect on them, disposing them to imitate. Everyone was required to attend general obediences (except for some venerable elders). The firewood for fueling the cells was collected in the forest ourselves. They drank tea only on Saturdays, Sundays and holidays, gathering for this with the elder Father Leonid in the apiary. The brothers did not keep samovars in their cells. Cooking food in cells and generally keeping food supplies in cells was prohibited. There was no mention of vodka and tobacco. To reveal their thoughts, all the brethren went daily to the Elder’s apiary after the evening meal, and in his cell they listened to prayers for the coming sleep. Most of all, the Elder taught humility.” The elder’s life was filled with prayer and care for his brethren and visitors. At two o'clock after midnight the morning rule began, then early mass was celebrated. The evening rule consisted of the ninth hour and twelve selected psalms, with three canons - to the Savior, the Mother of God and the Guardian Angel - and an akathist laid down on this day. The elder listened to this rule in his cell. After the evening meal at the monastery, Compline, evening prayers, two chapters from the Apostle and one from the Gospel were read. The elder always listened carefully to the reading, making comments and correcting mistakes; excellent readers were brought up under his leadership. At this time, before going to bed, the monastery brethren gathered in the elder’s cell to receive edification, revelation of thoughts, clarification of questions and perplexities that had arisen. After reading the Holy Scripture - and the elder often read the Gospel himself - he explained the meaning of what he read. The priest’s cell was always crowded; some of the brethren, who had come from difficult obediences, sat on the floor, everyone reverently listened to the elder’s words. Father Leonid especially revered the Monk Alexander of Svirsky, in whose monastery he lived for 12 years; in the cell there was a large icon of this saint, where he was depicted on canvas in full size, as well as a large image of a guardian angel and the Vladimir Icon of the Mother of God - the blessing of Schemamonk Theodore, which the elder treasured very much. All the time free from prayer and worship, Father Leonid devoted to serving his neighbors. He ate food twice a day, the simplest. Sleep, including a short afternoon rest, took no more than three hours a day. In extremely rare moments, when there were no people nearby, he, according to his recollections, said the Jesus Prayer or quietly sang church hymns. No matter how crowds of people he was surrounded by, the mind and heart of the elder never separated from God. They also remember that while receiving visitors, he used to do simple needlework: he wove belts, which he later distributed as a blessing. Eyewitnesses recall how wonderful the elder’s tea parties were, where all the brethren gathered. The monks loved these moments very much and took advantage of the opportunity to communicate with the priest in a relaxed atmosphere. Reverence and concentration were combined with the simplicity and freedom that were the hallmark of the elder in communication. His speech was simple, yet bright and figurative, filled with folk sayings and proverbs, and therefore very lively and accessible. He could not stand, as he himself put it in one of his letters, “the learned calm of politics and the spiritual humanity of artistic ideas.” He told the students: “Guys! What you bought for, sell for that,” calling to always adhere to simple, open circulation, in which there would be nothing artificial. “If you were, like an apostle, simple-hearted,” he once said to a close disciple, “if you did not hide your human shortcomings, did not pretend to be especially reverent, would not walk in hypocrisy, then this path is closest to salvation and attracts the grace of God. Unpretentiousness, insidiousness, frankness of the soul—this is what pleases the humble-hearted Lord: “Unless you awaken like children, you will not enter into the Kingdom of God.” Therefore, the disciples of Elder Leonidas could not be wicked people or hypocrites. He did not like it if someone strongly expressed outward humility, zeal, and reverence in words and actions and called it a “chimera” - this is what the people call the barren flower on cucumbers. “You want to grab my words on the fly,” he said to one spiritual son, “you want to be saved in passing, to quickly learn. That’s why you are delighted, kissing your father’s shoulder or hand. And under Father Theodore I was towards him without fanaticism (Father Leonid often used this word); mentally I was ready to bow at his feet with filial respect.” The elder could be harsh and was not afraid, if necessary, to touch the pride of his spiritual children. On the contrary, his entire treatment of them was aimed at eradicating this hidden but destructive vice. But there was never any rudeness or irritation in this and was done solely for spiritual benefit. “It used to be,” said one of the elder’s disciples, “that my father would give me such a severe and threatening reprimand that I could barely stand on my feet; but immediately he himself will humble himself, like a child, and so pacify and console him that his soul will become light and joyful; and you will leave him peaceful and cheerful, as if the priest was praising me and not reproaching me.” He often diluted his edifications and suggestions with a joke, possessing an excellent sense of humor. Father Anthony (Medvedev), future abbot of the Trinity-Sergius Lavra, recalled how, when he was a novice in Optina, he always turned to the elder. And so, it happened, you quarreled with your brother and began to justify yourself and blame your brother: “... but your conscience still prompts you to explain yourself to your father. You go and explain yourself. Father listens and sometimes agrees. Then you can justify yourself more freely without embarrassment. “Well, okay,” the elder will finally say, “that means you’re right, and he’s wrong; that means you and I are even; you are now righteous, and now you have nothing to do with me; go with God; you are now saved. But leave me, for my business is to use labor and time for sinners. Go ahead, go with your righteousness, and don’t bother us sinners.” In order to correct the matter and regain the elder’s favor, you will begin to say something else to justify yourself: “No, father, this is how it happened.” “That means you’re even more right,” the elder will note, “go, go, because sinners are waiting outside the doors, and you’re disturbing them.” You leave the elder, as if bound hand and foot. You go to your cell to calm yourself down. But no, one hour spent in a cell seems like a year. You go again to the Elder to explain this apparently innocent suffering, and this will confuse yourself even more. And the elder, for his part, confirms this innocence, which leads along the same road - out of the cell. This is repeated until a sincere consciousness of one’s guilt is established in the soul.” According to many testimonies, Father Leonid was never satisfied with the external reconciliation of the brothers, seeking sincere, unhypocritical forgiveness of grievances on both sides. He constantly urged his disciples to maintain mutual love, peace and unanimity among themselves. Often he repeated the words of Christ: “All understand this, just as you are my disciples, if you have love for one another.” In one of the letters he says: “Moreover, we have God’s commandment to love our neighbors sincerely, but to seek love from them is not said anywhere.” The elder tried to direct his children to fight passions rooted deep in the soul, understanding that overcoming selfishness, conceit, and other vices is much more difficult work than performing external feats, which are necessary, but only as a means. One brother stubbornly asked Father Leonid to allow him to wear chains. The elder did not agree for a long time, explaining that salvation does not lie in chains. Finally, wanting to teach his brother a lesson, he called the monastery blacksmith and told him: “When such and such a brother comes to you and asks you to make chains for him, give him a good slap in the face.” After some time, in response to his brother’s next request, the elder said: “Well, go to the blacksmith, ask him to make you chains.” The brother joyfully runs into the forge and says: “Father blessed you to make chains for me.” The blacksmith, busy at this time, said quickly: “What kind of chains do you need?” - how to slap him in the face. He, unable to bear it, answered him with a slap in the face, and immediately both went to the elder for trial. Of course, the blacksmith had nothing to do with it. And the brother who wanted to wear chains received a good reprimand from the elder: “Where are you going to wear chains when you couldn’t stand even one slap in the face!” Father Leonid considered tolerance of insults and insults necessary for salvation; he wrote to his spiritual child: “On the contrary, we must honor the one who insults us as our benefactor: he is nothing more than an instrument with which God arranges our salvation. In this way, we will honor those who wrong us as benefactors. And when we begin to accustom ourselves to self-accusation... then our heart, with the help of the Most High, can become soft and meek in the spiritual sense. Man will become a receptacle of grace and spiritual peace. Then the soul will feel a world that we, in a state of pride, feel or, better said, cannot taste. This world will enlighten the mind of the ascetic... Then he can more easily repel evil, conquer and devote his heart to everything that is only saving. Displeasures will already seem joyful and pleasant.” The elder himself had already achieved spiritual peace, which no sorrows or troubles could disturb. No one has ever seen the saint indignant, in passionate anger or irritated. In the most difficult days of his life, it was impossible to hear a word of impatience or murmur from him; no one saw him in despondency. About how difficult it is to achieve spiritual salvation, the elder often repeated his saying: “To save a soul is not to weave a bast shoe.” One of the disciples asked the elder: “Father, how did you acquire such spiritual gifts as we see in you?” The monk answered: “Live more simply, God will not leave you and will show His mercy.” But while it was obvious to the majority of the brethren and a huge number of pilgrims that Elder Leonid was a holy man, nevertheless, persecution was constantly brought against him both among the monastics and by the church authorities, so that sorrows and temptations haunted the elder until the end of his days. His Eminence Nicholas, Bishop of Kaluga, especially annoyed him. He supported the monks who were dissatisfied with the activities of Father Leonid, who did not understand the true meaning of eldership and wrote denunciations against him. The situation became especially aggravated in 1835. Bishop Nicholas repeatedly forbade Father Leonid to receive visitors, and in 1836 he transferred him from the monastery to the monastery, thereby depriving the monastery brethren of their spiritual leader. The skits still came to the elder’s monastery, but this disrupted the established way of life, causing great inconvenience to everyone. And those who were eager to find consolation from the elder and now found it - no prohibitions could force Father Leonid to abandon his duty - to heal the souls of people, to guide them on the path of truth. Always seeking only the glory of God and the benefit of his neighbors, the monk said: “Even if you send me to Siberia, even if you light a fire, even if you put me on fire, I will still be the same Leonid! I don’t invite anyone to come to me, and whoever comes to me, I can’t drive them away. Especially among the common people, many perish from unreason and need spiritual help. How can I despise their crying spiritual needs?” Indeed, Vladyka Nicholas, once again forbidding the elder to receive people, threatened to exile him to Siberia if he did not listen. But the elder, who from the first days of his monastic life was a model of obedience, was adamant on this issue - following the will of God was above all else for him. Bishop Nicholas treated the elder rudely, completely disregarding his years. He forbade him to wear the schematic robe, since his tonsure into the schema was performed privately. But Father Leonid endured all the oppression that affected him personally with humility and complacency, even, one might say, cheerfully. When he was suddenly transferred from the monastery and a suitable cell was not immediately found in the monastery, the sick and infirm elder had to climb a steep staircase. In response to the novice’s complaints about this inconvenience, he said with a laugh: “What an eccentric you are, Sasha-Alexasha! Look, how warm it is! Just roll from side to side. And you say it’s inconvenient. Yes, for me, they could at least put it in the bell tower, if only it would be warm.” At the insistence of His Grace Nicholas, the sick elder had to go to church services every day. But this demand turned into a real “triumph” for Father Leonid - his exit from his cell was accompanied by a stormy manifestation of people’s love. This is how an eyewitness wrote about it: “... it was a wonderful sight at that time. His procession to the church of God resembled a triumphal procession. The people were looking forward to his appearance. When he left his cell, many threw themselves on the ground before him, everyone tried to accept his blessing and kiss his hand, some kissed the hems of his clothes, and others loudly expressed their compassion for him. The elder walked the small space from his cell to the church between two walls of people for at least half an hour, jokingly driving away with a stick those who were too crowded towards him. Huge crowds of people gathered at the right choir, where the elder stood.” Only at the end of the elder’s life, thanks to the intercession of Metropolitan Philaret (Amphiteatrov), who sincerely loved Father Leonid, did the Kaluga Bishop somewhat weaken his persecution. At his last meeting with the elder, the Vladyka nevertheless reproached him, saying: “Well, old man, are you still itching? No matter how much I forbid you, you still mess around with this stupid crowd. It's time you left it. It's time to die." To which the elder, without any embarrassment or hypocrisy, replied: “Holy Lord! There is no longer any reason for me to leave what I am called to. I sing to my God until I am. I drive them away from me with a stick, as you told me, but they don’t listen. Would you like to ask them why they are contacting me? I don’t invite them to me.” But at this proposal of the elder, the Vladyka only laughed and said: “Here’s another thing he came up with!” After that, he still left Father Leonid alone, giving him the opportunity to live and act as he pleased. And for the elder, the main thing was to serve his neighbors, fulfilling the will of God. There was great love among the people for the elder. Ordinary people treated him with complete confidence and addressed all their needs. “It happened to me once,” recalled L. A. Kavelin (future archimandrite, vicar of the Trinity-Sergius Lavra), “to pass from Kozelsk to the Smolensk province. Along the way, in secluded villages, the villagers, having learned that I was coming from Kozelsk, vied with each other in a hurry to find out something about Father Leonid. To the question: “Why do you know him?” - they answered: “Have mercy, breadwinner, how can we not know Father Leonid? Yes, for us, poor, unreasonable ones, he is more than our own father. Without him, we were literally orphans.” Here is a monument that is more timeless than many marbles and granites!” One day, the dean from Belev, Archpriest John Glagolev, came to Optina Pustyn, who loved and respected Father Leonid and mutually enjoyed the respect of the elder. Arriving at him, Father John saw him, as usual, surrounded by peasant women. “You want to mess with women, father,” he said with his characteristic simplicity. “Well, Father John, it’s true: that would be your business,” the elder answered, “but tell me, how do you confess them? Ask two or three words, that’s the whole confession. But you would put yourself in their position, delve into their circumstances, figure out what’s in their souls, give them useful advice, and comfort them in their grief. Are you doing this? Of course, you don’t have time to deal with them for a long time. Well, if we don’t accept them, where will they, poor people, go with their grief?” The ashamed archpriest confessed to the thoughtlessness of his words. Father Leonid was given many gifts from the Lord. The man had not yet crossed the threshold of his cell, but the elder already knew what he was coming to him with - in what condition, with what questions and perplexities, how he could help and console him. Once the rector of the seminary came to Optina Pustyn. When he was asked to turn to Elder Leonid, he said: “What am I going to talk to him, a man?” When he finally went to the elder, Father Leonid repeated his words: “What do you want to talk to me, man?” Despite such an unceremonious meeting, the rector was not offended by the elder, talked with him for two hours, and then expressed his impression: “What is our scholarship? His scholarship is laborious and grace-filled.” It often happened that people who were skeptical and distrustful of him came to the elder. But their opinion quickly changed as soon as they met Father Leonid in person. Not far from Optina Pustyn there lived one gentleman who boasted that as soon as he looked at the old man, he would see right through him. One day this gentleman came to the elder and entered his cell. He looked at him and said: “The idiot is coming! I came to see through the sinful Leonid. And he himself, a scoundrel, has not been to confession or Holy Communion for seventeen years.” The master, according to his memoirs, “shaked like a leaf,” and then cried and repented that he, an unbelieving sinner, had indeed not confessed or received the Holy Mysteries of Christ for seventeen years. The elder resolved all problems, delved into everyday, everyday circumstances. When it turned out that marriages made with his blessing were always successful, they often began to turn to him with questions about the arrangement of family life. Father Leonid usually advised those who asked for a blessing for marriage to consider the situation in detail, to pay attention to ensuring that both the bride and groom were healthy, wealthy, and preferably equal in status and age. He did not advise poor families to take a rich bride, so as not to become dependent. At the same time, the elder repeated a simple old proverb: “Know the boot of a boot, and the bast shoe of a bast shoe.” To those who asked about choosing a groom, he told them to pay attention to the qualities of his father, and about the bride, to look at the character of their mother. Finally, he recommended that the bride, groom and their parents, after fervent prayer, listen to their hearts. If you feel peace of mind when thinking about marriage, then you can decide to take this step. Otherwise, if there is doubt, unaccountable fear, anxiety and embarrassment, then you should still wait and look. Thanks to the gift of foresight, the elder saved many from various troubles and misfortunes, warning them in time about the impending danger. Once he detained merchants who had come to him for three days, and then it turned out that all this time they had been lying in wait to kill them and steal the money they had with them. There were countless healings through the elder’s prayers. And not only those who came to the priest received help, but often he himself, the first, showed concern. Such a case is known. The nun of the Sevsk monastery suffered from an incurable disease - breast cancer. The doctors could do nothing to help the patient and claimed that she had no more than three days to live. During the all-night vigil on the eve of the Feast of the Entry into the Church of the Mother of God, when her suffering became unbearable, she sees in reality two elders coming to her. One of them says: “Come to me in Optina, pray to God and you will receive healing.” Gathering her last strength, the sufferer hurried to hit the road. When she reached Optina Pustyn, two elders immediately came to her hotel and she recognized them as those who had appeared to her on the holiday. The eldest was the Monk Leonid, and the youngest was the Monk Macarius. The elders talked with her a lot, and the next morning Father Leonid came, anointed her chest with oil from a lamp and sprinkled her with holy water. Her pain immediately subsided, and in the evening she was completely healthy. Instead of the three days promised by the doctors, through the prayers of the monk, she lived for more than two decades. The elder healed the mentally ill and those possessed by demons, reviving people to a new life. One day, three women brought a sick woman who had lost her mind to the monk. They cried and asked the elder to pray for her. He placed the sore end of the stole and his hands on her head and, after reading the prayer, crossed her head three times. The next day the patient was completely healthy. The spiritual activity of Father Leonid was not limited only to Optina Pustyn. He often visited the Kaluga Tikhon Hermitage, where his spiritual son, Father Gerontius, was in charge. When Father Anthony (Putilov) was appointed abbot of the Maloyaroslavets St. Nicholas Monastery, many of his disciples moved to this monastery with him, all of them invariably resorted to Elder Leonid for advice. Many nuns of women's monasteries were under the spiritual guidance of the elder; the Sevsky Trinity Monastery, the Borisov Tikhvin Hermitage and the Belevsky Holy Cross Monastery enjoyed special care from him. Hegumen Anthony (Bochkov) left us a portrait of the elder: “His face was round, darkish, pale and handsome from his exploits, with an expression of severity and courage, framed by a small beard. The hair on the head is thick and long. In old age, they became a real lion's mane, yellow-gray, wavy, and went down much below the shoulders. The eyes were small, grayish, and looked straight, not observing the newcomer and not guessing what was hidden in his soul. At one glance, the Elder knew what attracted another wanderer to him, who had traveled thousands of miles. His arms were very slender and beautiful... His height was above average. The gait is beautiful; his courageous and at the same time light, measured gait showed that he easily carried his rather heavy body. No stooping or senile bending was visible in this warrior of Christ, established in spiritual battles.” Many recalled that despite the simplicity of his address, the old man’s appearance was truly majestic and at first glance inspired respect and awe. Even in his old age, Father Leonid was distinguished by good spirits and never complained about his health. But the years and the enormous workload took their toll. In 1841, the elder’s severe illness began. From the first days of September it began to weaken noticeably. But he did not accept any help from doctors, placing all his trust in the Lord. In his last days the elder did not eat food at all; only the communion of the Body and Blood of Christ strengthened him. On September 15, he was unctioned and from that day began to prepare for his death. He said goodbye to the brothers who came to him, blessed them, leaving no one without consolation. On September 28, having received the Holy Mysteries, he wished that the canon for the exodus of the soul would be sung. The brothers around him, sensing his near orphanhood, began to ask him not to leave them in grief. He said, tearing up: “Children! If I obtain boldness from the Lord, I will accept you all to myself. I commend you to the Lord. He will help you end this current, just resort to Him, He will save you from temptations.” On Saturday, October 11/24, the elder blessed everyone around him and said: “Today the mercy of God will be with me.” After these words, he rejoiced in spirit and, although he experienced severe bodily suffering, he could not hide his joy, his face brightened. With prayer on his lips, the elder gave up his spirit to God. On the third day, in front of a huge crowd of people, the funeral service for Elder Leonid took place, and the monk was buried near the cathedral Church of the Presentation, behind the chapel of St. Nicholas the Wonderworker. The consolation for those who mourned was the confidence that the elder abides with the Lord in glory; in one of his letters, he himself described the life that awaits the righteous after death: “Holy Scripture shows us what we lose through death in this life and what we gain in the future: we gain eternal, painless life - a life in which there is no embarrassing passion, no withering envy, no offending troubles, in which there is no decrepit old age and infantile weakness, but an ever-blooming state, not subject to any changes, a blissful stay, not having any limits, an immaculate life, removed from all temptations of everyday life.” Hieromonk Macarius, a faithful disciple of Father Leonid and his successor in eldership, expressed the general feelings of the spiritual children of the elder: “Our dear father Father Leonid is no longer with us, his body was hidden from us by the damp mother earth, and his soul passed away faithfully in the hand of God... You will surely grieve for our orphanhood, but at the same time you will be comforted in spirit by his peace, which he will undoubtedly find through mercy There is no doubt that he will not be worthy to receive mercy from the Lord, and will surely intercede for us sinners wandering in this deplorable vale and struggling with spiritual and physical passions.”