Глава 2. Жительство иеромонаха Леонида в Валаамском скиту. – Его переход в Александро-Свирский монастырь, затем в Площанскую пустынь и, наконец, в Оптину Пустынь Калужской епархии

“Glory to our merciful God,” Father Theodore wrote soon after his arrival in Valaam to the ascetic of the Ploshchanskaya hermitage, Father Athanasius, “glory to our merciful God, who has granted me, unworthy and vile, to cohabit with my fathers in the monastery of Valaam. 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 God’s mercy, which was 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 give you the beginning to love Him, and to live according to His holy will, and to keep His Divine commandments.” Three valiant companions, Fathers Theodore, Cleopas and Leonidas, stayed for about six years in the Valaam monastery as a reliable refuge of salvation and, as the holy fool Anton Ivanovich, who lived in that area at that time, euphemistically put it, “they traded well here,” which he hinted, on the one hand, at their origin from the merchant rank, and on the other, at their spiritual purchase - the acquisition of souls to Christ through the most honest gold and silver, their wise advice and instructions. For here, too, the great elders, with their spiritual wisdom and humility, attracted many brethren to themselves, who began to come to them, wanting to benefit from their spiritual guidance. Their disciple, who had previously moved from the Beloberezh desert to the Valaam monastery, Hieromonk Gabriel, although he had spiritual communication with them, did not live with them in the monastery. Among those who benefited from the spiritual instructions of Fr. Theodora and Fr. Leonidas was the cellar of the Valaam Monastery, Fr. Evdokim, confessor of Valaam. Previously, he lived a monastic life without a spiritual leader, hoping to achieve spiritual success through external exploits and perfect obedience to his father. abbot, Abbot Innocent, whom he was considered a close disciple. But neither obedience, expressed by the readiness to die in fulfillment of the abbot’s commandment, nor his external exploits brought significant fruits of monastic life. Father Evdokim did not notice in himself any meekness, no humility, no tears, no love. On the contrary, dryness, cruelty of the soul, jealousy of everyone and other, albeit hidden, passions tormented the ascetic. He did not find peace for himself, although he did everything that, in his opinion, was due both from books and from experience. Father Evdokim reached despair, and evil thoughts inclined him to suicide, advising him to throw himself from a cliff into the bay. But the Lord inspired him, abandoning hope in his righteousness, to resort to Fr. Theodore and Fr. Leonid. Experienced elders very soon helped him, opening on the basis of St. Fathers that one external work and bodily exploits do not lead a monk to success, especially if they, manifested to people, attract him to vanity and pride and to all the consequences of these passions - to bitterness, condemnation and despair, and that without the internal, humble, invisible practice of prayer and without complete insanity 8 it is impossible to soften, humble yourself and cheer up a child gospel joy. The elders showed him the true key to opening his heart, and Fr. Evdokim, an external monk, but sincere and ready to die for salvation, understood the humble science of the Fathers, began to be reborn, humble himself and gradually calmed down. Subsequently, he was revered by everyone on Valaam. The famous Valaam rector, Fr. Hegumen Damascene, as was heard at one time, used his advice and told some that the names of Fr. Theodora and Fr. Leonida was constantly on the lips of Fr. Evdokim and that he always remembered them with gratitude and deepest respect. The fame of the elders spread more and more. Together with Fr. Evdokim and following his example, even more brethren began to come to them. Visitors to the monastery of all classes also flocked to the elders’ cells to take advantage of their prudent advice. But woe, this leadership of the ascetic elders in the Valaam monastery itself was still news and not everyone could understand, as they should, their teaching, especially their hidden high life. Therefore, while some, who received great spiritual benefit from their advice and instructions, treated them with respect and reverence, others, even among the well-meaning ascetics of Valaam, looked at the residence of the elders with bewilderment. At the same time as the elders-mentors, Hieromonk Varlaam (who later became the abbot of Valaam) lived in the same Valaam monastery. A great lover of silence, he was perplexed how these elders spent whole days in crowds, talking with those who came to them for spiritual advice, and remained undisturbed. One day he turned to Elder Theodore with these words: “Father! I’m angry at you, how is it that you spend whole days in rumors and conversations with outsiders (with worldly visitors); what is this matter?” - “What a weirdo you are, brother! “- answered the Elder, “yes, out of love for my neighbor, I will talk with him for two days for the benefit of my soul and will remain unembarrassed.” From this answer of the Elder, already known for his exploits and grace-filled gifts, Fr. Varlaam came to the understanding to forever know the difference between the paths of the “guardian and the common,” that is, the special paths along which God’s Providence leads His chosen ones, from the common paths along which all Orthodox Christians walk, thirsting for spiritual salvation 9 . Finally, there were also people in whose hearts displeasure was aroused against the elders-mentors, which partly came from the weakness of the human heart, and partly from the slander of the evil enemy of the devil. For, according to the teachings of St. Abba Dorotheus, “not only does the evil one hate the very instruction, but he cannot even hear the very voice pronouncing it; He even hates the very voice of instruction, that is, the very thing when they say something that serves for instruction” 10. Mentioned about Fr. Evdokim that he was considered a close student of the then rector of Valaam, Fr. Innocent. When did Fr. Evdokim, and after him the other brethren, turned to the elders for instructions, Fr. The abbot saw himself as if abandoned by the man most devoted to him and considered himself as if despised by the brethren, probably believing that the abbot should be the only spiritual leader in the monastery. In ancient simple times this was mostly true. But in our time, bound by formality, it is inconvenient for the abbot himself, without the help of experienced confessors and elders, to take upon himself the spiritual care of the brethren. This was also recognized in ancient times by one of the greatest mentors of monasticism, the venerable and spirit-bearing Father Theodore of Studium 11 . But Fr. did not look with such thoughts and feelings. Innocent on the island Theodora and Fr. Leonida. Their fatherly love for everyone, sociability and freedom of circulation seemed to him disobedience to the abbot and interference in his management. Their teaching seemed like some strange innovation. His displeasure against the elders intensified even more when the Minister of Spiritual Affairs, Prince A.N. Golitsyn, having arrived at Valaam, spent the entire time of his stay there in the elders’ cell; He even ordered them to make tea for themselves and invite the abbot from the monastery there. Finally Fr. The abbot decided to complain to Metropolitan Ambrose of Novgorod and St. Petersburg about the alien elders who, in his opinion, had disturbed the peace of the monastery. The Metropolitan knew the Valaam rector well, as an honest and hardworking ascetic, but he was prejudiced against the elders and was ready to condemn them. They began to say that Fr. They want to expel Theodore, as not a Russian, but a Moldavian tonsure, and in Russia simply a Karachev tradesman, from the monastery and return him to a primitive state; what about. Leonid cannot escape trouble. However, the Metropolitan ordered the dean of the monasteries, Konevsky builder, Fr. Hilarion (later Tikhvin Archimandrite). In February 1817, Fr. Hilarion arrived at the Valaam Monastery and interrogated Fr. Theodora and his companions, offering them up to thirty written questions. I was surprised to read Fr. Hilarion always said in their answers that he never had to read anywhere what the simple elders expressed to him in their answers. Their holy violence turned out to be higher than human wisdom. Father Hilarion tried in every possible way to reconcile Fr. abbot with the elders. He acted this way partly out of a consciousness of truth and a sense of justice, and partly, perhaps, because along with him, a trusted person, a certain A. N. Nikolsky, was sent to Valaam by the Minister of Spiritual Affairs, Prince A. N. Golitsyn, to inquire about the matter that had arisen and to protect the elders. Meanwhile, persons devoted to them brought their difficult situation to the attention of two St. Petersburg archimandrites, later great saints, Philaret, Metropolitan of Moscow, and Innocent, Bishop of Penza. These Christian philosophers, who knew several Fr. Leonidas, took part in the elders, stood up for them, and their words had an effect on Metropolitan Ambrose. By this time, a report had also arrived from Fr. Hilarion about the innocence of the elders. The Metropolitan saw with grief that he had almost committed a great injustice. Hegumen Innocent was summoned to the Vladyka and met with a menacing and unceremonious question: “What did you, old... do to me? By your mercy, I almost condemned people better than you and me.” The abbot was ordered to rest the elders in his monastery in every possible way with the threat that if they complained, he would be replaced. It was conveyed to the elders that they should be confident in the protection of the higher authorities. But this did not agree with the concept of humble ascetics about monasticism. They could not and did not want to agree in any way to take precedence over the abbot, whose will every true monk considers to be an expression of the will of God and therefore would rather agree to endure sorrow from him than to rise above him. And besides, knowing the human heart well, the elders did not hope that the abbot would be completely pacified towards them. As a result, they decided it was best to leave Valaam. However, one should not assume that Fr. Abbot Innocent was an unkind man, for he left behind a good memory. If the described temptation happened to him, then, as anyone can see, it was the result of his misunderstanding. Shortly before leaving the Valaam monastery, Fr. Leonid was in St. Petersburg and appeared to Metropolitan Ambrose, probably for a personal explanation about what had befallen him with Fr. Theodore was tempted, and at the same time with a request for permission to change their place of residence. At this time, he had the opportunity to meet a certain colonel, Akilina Ivanovna Cherkasova), who, being a widow, lived alone with her sick daughter, Lyubov Nikolaevna. This Akilina Ivanovna Fr. Leonid provided great help. Let us take into account that one of the students of Fr. lived in the Alexander Nevsky Lavra. Leonidas, monk Ioannikios, who passed the obedience of a candle-maker. The widow colonel, having buried her husband in the Lavra, turned to this Fr. Joannikia with a request where he would advise her to rent an apartment closer to the monastery, so that it would be more convenient to go to the church of God and to the grave of her husband. According to his instructions, the apartment was soon found. In the garden of one parish deacon there was a special outbuilding, where she, after the usual preliminary conditions with the owner, moved. Meanwhile, she greatly missed her roommate, so that she would like to see at least a shadow of him. To the surprise of the grieving wife, her wish was not in vain. She could not only see her late husband, but even talk to him. Just at this time Fr. arrived in St. Petersburg. Leonid. Having learned from Fr. Ioannikiy about the lovely state of Cherkasova, he was able, with the help of God, to reveal her delusion and restore in her the right faith regarding the souls of people who have departed from this world; and the dream immediately disappeared. The following incident with the same Cherkasova shows how bright Fr.’s gaze was. Leonid and his deep understanding of life circumstances. Living with her husband, Cherkasova did not do housework, so she had no idea about it. As a result of this, remaining a widow, she soon lived through the entire fortune acquired by her husband. Then she started pawning her jewelry in the bank. There was quite a stack of mortgage tickets, which she herself repeatedly told about, as did Fr. Ioannikis confirmed this as an eyewitness. “When Father Fr. Leonid with Fr. Ioannikiem,” Cherkasova used to say, “visited us, I unconsciously took these tickets out of the chest of drawers and put them in front of him without saying a word, and he silently moved them closer to him and began to sort them out. Then he lowered his head 12. We got scared, wondering if something had happened to the priest, but after a few minutes he moaned: “Oh, poor thing! You must perish alive.” - “What does all this mean?” – I objected. - “Otherwise,” answered the priest, “that you have to pay interest on these notes, but if you don’t pay, then interest will increase on interest; then all your things will have to go on sale, and what is missing, you will have to pay extra. The bank will not give up yours. And for a little something you will sit in the debt department or simply in prison.” - “Oh, father, what should I do?” - “Here’s what.” Then he took one ticket and said: “We need to buy this thing back and sell it, and with the proceeds, buy another one and also sell it, etc. "" For this matter, one of K. Saltykova’s freedmen, Diomid Kondratiev, who had his heart set on Father Leonid, came in handy. He did all this carefully, so that Cherkasova was soon freed from interest, and then she soon had to receive pensions for herself and for her sick daughter, as a pupil Smolny Institute. And thus the colonel, who was in extremis, was spared from the great misfortune that awaited her. And the incident with the same lady already points to the grace-filled gift of insight in Fr. Leonida. The mentioned deacon had an apartment available in the courtyard. He began to suggest to Cherkasova that she should move from the outbuilding located in the garden to his yard. But she refused, saying that she was happy here too. Not even a quarter of an hour has passed since Fr. Leonid, accompanied by Fr. Ioannicia. The owner of the apartment conveyed to them the proposal of Fr. deacon. To this o. Leonid says: “And that’s why I came to you. Now move to a new apartment. Call Fr. deacon! Cherkasova asked to postpone this matter until tomorrow, but Fr. Leonid insistently said: “No, move now or never.” With invited Fr. The deacon immediately agreed. They hired workers who moved things from the garden apartment to a new one in the yard; and the owner locked the shutters and doors in the outbuilding. But then in the morning Fr. comes. the deacon to the Cherkasovs and says: “Where did God send you a Guardian Angel?” - “What is it?” - they object to him. “Yes, if you had stayed overnight in the old apartment,” the deacon continued, “you would not be alive. It turned out that the door and shutters in the bedroom window were broken, and therefore you would certainly have been killed.” It soon became known that the leader of the attackers was the former good servant of the Cherkasovs; for they were all caught in another place in a similar case and during interrogation they themselves admitted their evil intent. And their leader, when captured, lost his life from a heavy blow inflicted on him. But this was not yet known. During Cherkasova’s meeting and conversation with Fr. Leonidas was touched by the speech of their once good and faithful servant. O. Leonid said; “Eh! remember what their name was.” - “But he’s still alive? “- asked Akilina Ivanovna. - “No, the blood has already taken judgment; All that remains is to pray for him.” – A few days later, the wife of the deceased, during a personal meeting with the Cherkasovs, told in detail everything described 13. Having completed all the necessary matters in St. Petersburg, Fr. Leonid, soon after returning from the capital together with Fr. Theodore moved to the Alexander-Svirsky Monastery, considering themselves the scum of the world and unworthy of a peaceful and permanent stay on earth. This was in June 1817. Their cohabitant and associate, Fr. Cleopas died a little earlier, on May 19, 1816. There is no information about how the elders labored in their new place of residence. It is only known that in the last year of the elder’s life, Fr. Theodore, who died five years after moving to this monastery, Fr. Leonid, according to the testimony of the Elder himself, succeeded in monastic life more than in all the previous years of his monasticism. And it’s wonderful that Fr. Theodore, who was the elder mentor Fr. Leonidas, at the same time had him as his confessor and spiritual friend. Fearing, as it were, Fr. Leonid, as a student, did not act condescendingly towards his elder, Fr. Theodore, starting confession, would sometimes say: “Well, Leonidas, be careful not to spare.” And if Fr. Leonid made any remark to his Elder, it was always accepted by him with love and gratitude. During the stay of the elders in the Alexander-Svirsky monastery, there is a very interesting story about a visit to this monastery by Emperor Alexander I. A story from which it is clear that the glory of their ascetic, godly life followed them everywhere, even if they did not want it. In 1820, the Emperor toured his northern possessions. His path ran near the Alexander-Svirsky Monastery. The elders who lived there, Fr. Theodore and Fr. Leonid, respectfully offered to their rector, Fr. archimandrite, to prepare to meet the Emperor, although this monastery was not indicated on the route. Father Superior accepted this offer, and at the hours appointed for the Emperor’s passage, he was waiting for him at the gate. Meanwhile, on the way, the Emperor, as was his custom, asked the coachmen about the area and its inhabitants, sometimes himself, and sometimes through the coachman Ilya, his constant driver. Approaching the road, where a cross was placed as a sign of the proximity of the monastery and to indicate the path to it, the Emperor asked: “What kind of cross is this?” Having learned that the Svirsky Monastery was nearby, he ordered to go there. At the same time, he began to ask what it was like in the monastery and what the brethren were like. The coachman, who often went there, replied that now it was better than before. “From what?” - asked the Emperor. “The elders recently settled there, Fr. Theodore and Fr. Leonid; now even in the choir they sing better 14, and everything seems to be in more order.” The sovereign, who heard from the prince. Golitsyn these names, wished to meet the elders. Meanwhile, the grief-stricken elders who were waiting for the Tsar-Visitor held a brief consultation among themselves on what to do if the Tsar wanted to pay attention to them. “If because of Prince Golitsyn we were tempted,” said Fr. Theodore, what will happen because of the Emperor? Because, oh. Leonid, don’t be grandiloquent, but keep silent in every possible way and don’t show off.” Approaching the monastery gates, the tall Visitor was surprised by the unexpected meeting of the abbot and immediately asked: “Were they waiting for me?” Father Archimandrite did not attribute such readiness to himself alone, but said that, on the advice of the elders, he went out to meet his beloved Monarch. Having entered the church and venerated the relics of St. Alexander, with one of the elders serving as pallbearer, the Emperor, in his humility, wished to accept the blessing from the hieromonks with the order not to take his hands away when he kissed them. At the same time, he asked: “Where is Fr. Theodore and Fr. Leonid? The elders were somewhat distinguished, but they answered all the Emperor’s questions as restrainedly and abruptly as possible. The Emperor, apparently, noticed this himself and stopped asking questions, considering it perhaps inappropriate to offer them in the church of God. Finally, approaching Fr. Theodora, he asked for his blessing. “I’m an uninitiated monk,” said the humble elder, “I’m just a man.” The Emperor politely took his leave and set off on his further journey. April 7, 1822, on the evening of Bright Friday, Fr. Theodore ended the difficult career of his earthly life, breathing his last in the arms of his beloved disciple, and at the same time his spiritual father, Fr. Leonida. Here is the touching detail in which his biography describes the blessed death of the Elder: “Even six months before his death, Fr. Theodora has a serious illness. ““Glory to God, glory to God!” he repeated in the moments of his cruel torment, “and I finally see the shore of the sea of life, along which hitherto, like a fragile boat, my soul rushed through the storm of misfortunes.” - The evening of the Bright Friday came. The Elder’s face lit up; a joyful smile enlivened his lips. The sad disciples, silently surrounding his deathbed, forgot their tears and lamentations; with reverent awe and amazement they looked at the blessed death of the servant of the Lord. Archimandrite Macarius admonished him with the Blessing of the Holy Mysteries and his pure, bright soul flew off to the furnace of the monastery of blessed eternity.” After the death of the elder Fr. Theodora O. Leonid did not want to stay in the Alexander-Svirsky Monastery, both for the sake of his disciples, who could not yet bear the rumors from the large crowd of people in the monastery, and for some other reasons, but had the intention of moving with his disciples and like-minded brethren to a more secluded place. This is how he wrote about this to Hieromonk P.: “You deign to write that in these difficult times, it seems that we all need to get together and beg some monastic-loving archimandrite for a little bit of food. This is your opinion and we approve... And our father, oh. Theodore repeatedly confirmed about the connection, so that we would not be separated, but cohabit together. Especially when he received the gift of clairvoyance before his death, he persuaded him in a fatherly manner: “My fathers!” For the sake of the Lord, do not be separated from each other, because in these times of trouble you can hardly find anyone with whom you can say a word in good conscience. - Yes, now you see this in experience, as if in a mirror. But, unfortunately, for my many sins, in our union there is now no such courageous and worthy builder who could maintain the Abode and care for us according to the tradition of the saints. Father and edify with prudence... But coming together seems to be beneficial for strengthening one another.” When the desire of Fr. Leonid left the Svirsky Monastery, then he and his disciples began to be invited to different places. The then famous Kazan Archbishop Ambrose Podobedov, who heard about Elder Leonid from his confessor, Hieromonk Job (later living in the Optina Skete), expressed his readiness to accept him into his diocese. In addition, he was offered to move to the Ploshchanskaya hermitage of the Oryol diocese, and to the newly built monastery at Optina Hermitage. The Elder refused to move to the Kazan diocese, but rather had an inclination to move to Optina Pustyn, where he was invited by the Kaluga archpastor, His Eminence Filaret, the Optina abbot Daniel and the founder of the Skete, Fr. Moses with the skete elders. “Our hearts,” he wrote, “have an inclination there, since I believed in the beginning there and lost my health. And our former lover and benefactor, His Grace Philaret, like a monastic-loving soul, desires this.” With the wishes of the elder Fr. Leonid's close disciples also agreed. One of them, the aforementioned Gabriel, who remained in the Valaam Monastery, was the first to move to the Optina Skete in 1823. In the same year, on August 17, the Bishop of Kaluga, Bishop Filaret, visited Optina Pustyn and affirmatively told the Optina elders that he felt that Fr. Leonid will certainly be in Optina Pustyn or in general in his diocese. And the Lord’s prediction really came true, but not soon. Fr. was detained for five years. Leonid in the Alexander-Svirsky Monastery, despite his strenuous requests to be released; They didn’t even let me go to Kyiv on pilgrimage. But in this disagreement of the authorities with the wishes of the petitioner, the latter saw that there was not yet the will of God for him to move to another place. And many of the visitors to the Svir monastery were very glad that the Elder remained there, because they longed to hear a word of edification from him. However, this affection of the people for him could not keep him there. “Hey, it’s such a pity for us to leave nothing here,” he wrote, “as soon as the remains of our most kindly benefactor, the venerable priest Fr. Theodora. However, let the will of our Creator and Redeemer be done about this too! We think and judge like men, and we are still men of the flesh. And the most merciful Lord knows all the news, even what we have not done”... “Where the will of God follows,” he wrote in another place, “there no overwhelming obstacles will be overcome.” This faith of Elder Leonid was justified by the deed itself. For five years, as it is said, he was forcibly kept in the Alexander-Svirsky Monastery, and at the beginning of the sixth year the Lord arranged it in such a way that he was dismissed from there without any difficulty. Upon leaving the Alexander-Svirsky Monastery, Fr. Leonid first directed his way to Kyiv to venerate the holy relics of the saints of God. There, during his stay, an unpleasant incident happened. In the distant caves, where the Elder listened to the early Divine Liturgy several times, one schismatic, taking advantage of the opportunity, stole a hand from the relics of St. Benjamin. The search began. And since the cavemen noticed Fr. Leonid, they approached him directly with the question of whether he had suspicions of anyone. The elder described the signs of one, in his opinion, suspicious person and when he went to the caves. The thief and the shrine were thus found, and Fr. Leonid received a big thank you from everyone. Returning from Kyiv, the elder Fr. Leonid, despite the fact that at one time he expressed a desire to be located in the Kozelskaya Vvedenskaya Optina Hermitage, however, did not go there directly, but first arrived at the Bogoroditskaya Ploshchanskaya Hermitage of the Oryol diocese. It was October 6, 1828. The arrival of this Elder Leonid in the Ploshchansk Hermitage, as can be seen from the biography of the Optina Elder Fr. Macarius, was not a mere accident, but was arranged according to the special Providence of God. In this monastery, the now mentioned hieromonk Macarius (Ivanov) labored for a long time in a good deed, who shortly before lost his elder and spiritual mentor, Schemamonk Athanasius. Grieving over his spiritual orphanhood, Fr. Macarius began to pray intensely that the Lord would send him a mentor with the gift of spiritual reasoning. Arrival of Fr. Leonidas in the Ploshchanskaya hermitage was the answer to this prayer. And oh. Macarius was incredibly happy with the Elder. However, Elder Leonid was no less glad to meet in Fr. Macarius, such a gifted monk, so well prepared for the high feats of monastic life. Without a doubt, this is a spiritual rapprochement, and at the same time an extreme need for Fr. Macarius, who still demanded a spiritual leader for himself, were the reason that Fr. Leonid decided, although perhaps temporarily, to stay in the Ploshchanskaya Hermitage. Fiercely loving his holy monastery, Fr. Macarius, as usual, praised her and advised many who wanted to enter the monastery to stay here. But oh. Leonid, to whom by the grace of God the future of the Ploshchanskaya Hermitage was revealed, always said to Fr. Macarius: “Wait a minute, wait a minute! Here you will have Ploshchanskaya, it will be, you won’t scratch your head.” These words of Elder Leonid soon began to be fulfilled in practice. Due to the unknown fates of God's Providence, some disorder and discord in monastic life were allowed into the monastery, so that Elder Leonid could live in the Ploshchanskaya Hermitage for only six months and, after the winter, in April 1829, he finally moved to Optina Hermitage. Insanity, according to the teachings of Rev. Barsanuphius the Great means: consider yourself as nothing, consider yourself earth and ashes, do not compare yourself with anyone and do not say about your good deed: “And I did it” (Answers 269 and 610). St. John Climacus says: “It is truly a great thing to strive complacently and courageously in silence... But without comparison, a greater thing is not to be afraid of external rumors, but in the midst of their noise they will maintain a motionless and unafraid heart and, while dealing with people outwardly, inwardly abide with God” (Word to the Shepherd... Ch. 9). However, few people reach this measure of spiritual age and it is not easy, but they receive it as a reward for many works, especially for humility. And then, being providentially called to the feat of serving others, they can bring them great spiritual benefit, without themselves being harmed in the least by their association with others. Such were the ever-memorable elders Fr. Theodore and Fr. Leonid, - let's add to this - and the successors of Fr. Leonida, Optina elders, Fr. Macarius and Fr. Ambrose. Rev. our father Abba Dorotheus, soulful teachings and messages. Publication of Optina Pustyn. Lesson 5. About not relying on your mind. Testimony of this Rev. Theodore the Studite can be read in the next III chapter of this biography, where he separates the hermit elder from the abbot. It seems that Fr. Leonid delved into mental prayer. These mother and daughter, the Cherkasovs, after the elder Fr. Leonid in Optina Pustyn, came to him from St. Petersburg and, with his assistance, were assigned to the Kaluga Convent, where they lived for some time and died. Father Theodore was an excellent singer and an expert in church choir rites.