The revival of hesychasm and the practice of smart doing in Russia during the period: the end of the 18th-19th centuries. in the exploits of St. Paisiy Velichkovsky and his students.

Contents Introduction Chapter 1. Hesychasm in Rus', etc. Paisiy Velichkovsky 1.1 The origin of the hesychast tradition in Rus' 1.2 Brief biography of St. Paisius Velichkovsky 1.3 Teachings of St. Paisius Velichkovsky on mental prayer 1.4 Disciples of St. Paisiy Velichkovsky Chapter 2. Russian students of St. Paisiy Velichkovsky 2.1 Archimandrite Theodosius (Maslov) 2.2 Hieromonk Cleopas (Pokrovsky) 2.3 Schemamonk Theodore (Polzikov) 2.4 Hieromonk Cleopas (Antonov) 2.5 Schemamonk Afanasy (Zakharov) 2.6 Schemamonk Afanasy (Okhlopov) 2.7 Schemamonk Pavel 2.8 Monk Theophanes (Optina Pustyn) 2.9 Hieromonk Theophanes (Solovetsky Monastery) 2.10 Monks Gerasim, Ambrose, Arseny 2.11 Hieromonk Vasily (Kishkin) Chapter 3. Spiritual heirs of St. Paisiya Velichkovsky 3.1 Archimandrite Theophan of Novoezersky 3.2 Schema-Archimandrite Macarius (Bryushkov) 3.3 Archimandrite Ignatius 3.4 Devotees of the Simonov Monastery 3.5 Devotees of the Novospassky Monastery Hieromonks Filaret and Alexander 3.6 Disciples of Elder Vasily (Kishkin) 3.7 Hegumen Filaret Glinsky 3.8 Optina elders: Leonid, Macarius, Moses, Anthony 3.9 Valaam ascetics 3.10 Roslavl desert dwellers, elders: Adrian, Basilisk, Zosima 3.11 Metropolitan Gabriel (Petrov) 3.12 Monk Gerasim Conclusion Sources and literature Appendices The issue of prayerful communication with God is always relevant for a Christian, because... it is grace-filled communion with the Lord. The Jesus Prayer occupies a significant place in this matter, because... it is the best way for a praying person to connect with the Lord in his heart. At the same time, the Jesus Prayer is obligatory not only for a monk, which is a spiritual sword for him, but also for every Christian, because The Lord commanded everyone: “Pray without ceasing” (1 Thess. 5:17). This work is devoted to the revival of hesychasm and the practice of smart doing in Russia during the period of the late XVIII-XIX centuries. This revival was facilitated by St. Paisiy Velichkovsky, who renewed the eldership and the teaching of mental-heart prayer in Moldovlachia, from where the elder’s disciples brought this practice to Russia, spreading it to numerous Russian monasteries. There is a large number of patristic works and theological literature on the topic of hesychasm and the practice of mental doing. Many books and articles have been written about St. Paisiya Velichkovsky, who was canonized by the Russian Orthodox Church in 1988. On the topic of interest to us: the revival of hesychasm and the practice of smart doing in Russia during the period of the late XVIII-XIX centuries. the following primary sources exist: the life of Elder Paisius (Velichkovsky), his writings and correspondence with his students, the lives of his immediate students and followers, their letters and spiritual instructions, other sources about the ascetics of this period. In addition, there are a large number of research and scientific works about St. Paisiya Velichkovsky. But most of them are aimed at the immediate life and pastoral service of St. Paisius, on his literary and translation activities. From well-known works about the activities of St. Paisius and his students should highlight the following two works. One entitled “Slavic and Russian manuscripts of Romanian libraries” 1 belongs to A.I. Yatsimirsky, a famous Slavicist who studied the library of the Nyametsky Monastery and published in 1905 a description of 276 Slavic manuscripts of the translation school of St. Paisius (Velichkovsky). This work also provides brief information about nine Slavic disciples of St. Paisiya, who left Moldova to continue their activities in Russia. Another work entitled “The Moldavian Elder Paisius (Velichkovsky): his life, teaching and influence on Orthodox monasticism” 2 belongs to Archpriest. Sergius Chetverikov, which is a monograph on the life activity of Elder Paisius. The chapter of this book, “Disciples of Elder Paisius on Athos, in Moldova and in Russia,” contains brief information about the direct disciples of St. Paisius, including about the disciples who went to Russia, as well as about some further followers of the elder’s teachings. The list of literature on this topic needs to be supplemented with the works of two more famous authors who wrote in exile: “Russian Monasticism” 3 and “The Life and Teaching of the Elders” 4 Smolich I.K. , “Acquiring the Holy Spirit in the ways of Ancient Rus'” 5 and “Optina Pustyn and its time” 6 Kontsevich I.M. Smolich I.K. writes about Russian monasticism and the phenomenon of eldership, pointing out the connection between eldership and the doctrine of deification, and places eldership among other ascetic practices of Orthodoxy - mental prayer and external monastic feats. Smolich I.K. provides in his writings a short biography of St. Paisiy Velichkovsky and brief information about his Russian students. Kontsevich I.M. in the first work he reveals the essence of smart work, emphasizing its ascetic role, and provides information about the spread of the Jesus Prayer in Rus'; the second work is devoted, to a greater extent, to the Optina Hermitage and its elders. In it Kontsevich I.M. provides very brief information about the disciples of St. Paisiya, mainly referring to the data of Archpriest. Sergius Chetverikov. Based on the foregoing, we see the originality of this work in the development of the theme of the revival of hesychasm and the practice of smart doing in Russia in the period of the late XVIII-XIX centuries. by attracting wider material about the ascetics of this period, and, to a greater extent, by using the sources of the pre-revolutionary publication located in the collections of the Russian State Library. In this work, our goal is to show how and due to what the revival of hesychasm and the practice of mental work occurred in the designated period - the end of the 18th-19th centuries, and how this revival influenced the spiritual renewal of monasticism of that time. Tasks of the upcoming work: 1) Briefly describe the essence of hesychasm, the periods of its emergence, decline and revival in the East and in Russia, indicating the reasons; 2) Briefly describe the life and asceticism of St. Paisiy Velichkovsky, his teaching on mental prayer, personal contribution to the revival of eldership and mental work in Moldova and in Russia in the period of the late XVIII-XIX centuries; 3) Bring direct students of the teacher. Paisiy Velichkovsky, who moved from Athos and from the Moldovan monastic brotherhood to Russian monasteries, as well as to establish his spiritual followers who made the greatest contribution to the revival of hesychasm in Russia in the period of the late 18th-19th centuries. 4) Collect from multiple scattered sources, in most cases, pre-revolutionary publications located in the collections of the Russian State Library, more detailed information about these ascetics (direct students and followers); 5) Briefly outline the lives of these ascetics; 6) Identify spiritual connections between St. Paisiy Velichkovsky, his students and spiritual followers; 7) Cite existing sources (works, letters) that set out the spiritual instructions of Russian ascetics of this period on the topic of smart doing. 8) Give a theological assessment of the phenomenon of the revival of hesychasm and the practice of smart doing in Russia during the period of the late XVIII-XIX centuries. This work has the following structure: • Introduction with a brief summary of the historical origin and spread of hesychasm in the East; • A brief description of the hesychast tradition in Russia, indicating the periods of emergence, decline and revival; • Providing information about the ascetic life of St. Paisiy Velichkovsky, his literary and pastoral activities; • Biography of the direct disciples of St. Paisiy Velichkovsky, indicating their contribution to the revival of hesychasm and the practice of smart doing; • Biography of the spiritual followers of St. Paisiy Velichkovsky (students of his students and adherents of his spiritual heritage); • Conclusion and theological assessment of the revival of hesychasm and the practice of smart doing in Russia during the period of the late XVIII-XIX centuries. Before starting in this work to present the topic of the revival of hesychasm in the period of the late 18th-19th centuries, it is necessary to say a few words about the phenomenon of hesychasm itself and its origin. Hesychasm is the ascetic teaching of the Orthodox Church about the acquisition of the Holy Spirit through unceasing prayer of the mind and heart. The term hesychasm comes from the Greek word ήσυχία meaning tranquility, peace, silence. Protopresbyter John Meyendorff, among modern researchers, identifies several meanings of the concept of hesychasm: 1) “Christian monastic life, predominantly hermitic, with its goal being contemplation and prayer; 2) the practice of the Jesus Prayer and special psychophysical techniques associated with it; 3) theology of saints. Gregory Palamas, which aimed, in particular, to defend and justify the practice of the Jesus Prayer; 4) “political hesychasm” - a complex of socio-cultural and political ideas that originated in Byzantium and spread in the Slavic countries” 7. In this work we will consider hesychasm in the first two of the above meanings in relation to our topic. Initially, a hesychast was a hermit who differed from the inhabitants of cenobitic monasteries in his solitude from the world in order to gain external and internal peace for the sake of contemplation and the acquisition of unceasing mental prayer 8 . The hermit lifestyle was characteristic of Christian monasticism, which arose at the end of the 3rd century. in Egypt, Palestine and Asia Minor. But on the other hand, it would be wrong to associate hesychasm only with the hermit life of monks, because from V-VI centuries cenobitic monasticism appears, where ascetic monks underwent initial training, even if they subsequently chose a hermit life in the desert. And therefore, hesychasm is more than external silence - hesychasm is inner silence, sacred silence, saving abiding in unceasing mental prayer. The essence of silence, according to the teachings of St. Silouan of Athos, consists “not in seclusion and not in physical removal into the desert, but in constantly abiding in God” 9. A desert or seclusion can only at a certain stage contribute to the acquisition of pure prayer; it can be a means for the ascetic, but not a goal. On the inner side, the first goal of hesychasm was the acquisition of inner perfection and assimilation to the life of angels, which was achieved by carelessness about everyday worries and serenity of the heart, achieved by victory over the passions and the acquisition of dispassion 10 . As emphasized by Rev. Neil of Sinai: “Blessed is the mind that remains completely silent during prayer. Blessed is the mind that, praying without distraction, accepts more and more desire for God. Blessed is the mind that during prayer is immaterial and non-covetous. Blessed is the mind that, during prayer, maintains complete insensitivity to everything” 11. The next goal of hesychasm is sobriety, which helps the ascetic to protect the heart from thoughts and demonic excuses, not to let them into the cell of the heart and to maintain attention to his inner state. And therefore, heartfelt prayer is mental prayer, since it is the mind that guards thoughts 12. Hence the characteristic feature of hesychasm is the unification of the heart and mind into a single whole in the mind-heart Jesus Prayer, through which the state of hesycham is achieved as mental silence, and which leads to purification of the heart and cardiac sobriety. And through cleansing the heart from sinful passions and achieving a state of dispassion, the grace of contemplative prayer is acquired. Hesychasm began to emerge as an ascetic teaching in the 4th century. in Egyptian monasticism under the influence of the writings of Evagrius of Pontus and the Macarius Corpus 13. Protopresbyter John Meyendorff points out that Evagrius, being a disciple of the great Cappadocian Fathers, became the first intellectual who decided to live in the desert in the Egyptian desert and systematize the teaching of monks on prayer 14. Saint Macarius of Egypt was the teacher of Evagrius in the Egyptian desert, and he is considered the teacher of the one-word prayer “Lord, have mercy!” The successors of Evagrius and Macarius - Diadochos of Photiki and John Climacus - created a synthesis of their teachings. According to Protopresbyter John Meyendorff, “mental prayer” of Evagrius became in the East “prayer of the heart,” personal prayer directly addressed to the incarnate Word, “Jesus prayer,” in which “invoking the Name” occupies the most essential place.” 15 Undoubtedly, one of the great Sinai teachers is St. John Climacus, - the central place in the system of monastic spiritual life developed by him, and set out in his own essay “The Ladder”, is occupied by the invocation of the Name of Jesus. Thus, the Jesus Prayer becomes the center of hesychast spirituality. The successors of the hesychast tradition include St. Simeon the New Theologian (11th century), whose theology served as the basis for the development of the teaching of hesychasm. Being one of the few saints whom the Church called the Theologian, St. Simeon raised the question of the nature of man’s union with Christ” 16. In the 10th century there is a decline in hermit life, but in the XIII-XIV centuries. there is a revival and a new spiritual upsurge of the entire East, incl. and on Athos, which becomes one of the most important spiritual centers 17. A significant role in the spread of hesychasm, says Protopresbyter John Meyendorff, was played by Nicephorus the Ascetic (13th century), who came to Byzantium from Italy, converted to Orthodoxy and became a monk on Mount Athos 18. A special place in the revival of hesychasm in the 14th century. occupies prp. Gregory of Sinaite, who prepared the success of Palamism in Byzantium and Slavic countries. Protopresbyter John Meyendorff notes that: “the future figures of the Slavic spiritual and intellectual revival were direct or indirect students of Sinaite: Theodosius of Tarnovsky, the Bulgarian Patriarch Euthymius, Cyprian, Metropolitan of Kiev. They brought hesychasm to Russia, where in the 15th century. he inspired the famous Trans-Volga elders” 19. The great hesychast teacher is St. Gregory Palamas, who opposed the messages of the monk Barlaam of Calabria in defense of hesychast practice, and who affirmed the uncreated nature of the Tabor light, which the hesychast ascetics, when doing intelligent work, saw not only with spiritual, but also with bodily eyes. After the tragic fall of Constantinople, the hesychast tradition did not die in the East, which remained under the Muslim yoke for 400 years. Athos remained the main center of religious life all this time. There Maxim Trivolis, known in Russia as Maxim the Greek, and Nikodim Svyatorets, whose works had a profound influence on the development of the hesychast tradition not only in Greece, but throughout the Orthodox world, learned “pure prayer”. His contemporary Paisiy (Velichkovsky) (1722–1794) made these works widely known in Slavic countries 20 . Chapter 1. Hesychasm in Rus', etc. Paisiy Velichkovsky 1.1 The origin of the hesychast tradition in Russia Protopresbyter John Meyendorff in his work affirms the idea that hesychasm was known in Russian monasticism long before Paisius Velichkovsky, clarifying that until the 14th century. There is no exact information about this: “the Mongol conquest left us few documents testifying to the first centuries of Christianity in Rus', although it cannot be denied that the tradition of St. John Climacus could already bear fruit in the great northern country” 21. But there are separate sources, for example, the Epistle of Simon, Bishop of Vladimir and Suzdal, to Polycarp, Monk of Pechersk, which tells us that “already at the beginning of the 13th century. they told about the venerable prince of Chernigov Nikola the Svyatosh, who came to the Kiev-Pechersk monastery in 1106, that he “always kept in his mouth the prayer of Jesus without ceasing: “Lord Jesus Christ, Son of God, have mercy on me” 22. Professor Kontsevich I.M. in his work “Acquiring the Holy Spirit in the Ways of Ancient Rus'” he writes about the spiritual connections of Eastern and Russian monasticism, indicating that “first of all, the conductors of Christian culture were the Greek metropolitans and bishops arriving at the Russian see” 23. But the author notes that Byzantine culture also penetrated into Rus' through Slavic countries that had previously been baptized. From Bulgaria, for example, patristic works came to Rus', translated by the enlighteners Cyril and Methodius and their disciples into Church Slavonic, along with the Holy Scriptures and liturgical books. In addition to the arrival of the Greeks in Russia, there was also a reverse movement - the Russians traveled to the East: to Palestine, to Constantinople and Thessaloniki, to Athos. It should be noted that Russian monasticism of the Kyiv period (from the 10th to the 12th centuries) was associated with the cenobitic tradition of the Studite Monastery. St. Anthony of Pechersk, the founder of Russian monasticism, was twice on Athos. Kiev-Pechersk Archimandrite Dosifei was also on Athos in the first half of the 13th century, where he personally observed how the monastery brethren, in addition to the daily reading of the Psalter, performed 600 prayers “Lord Jesus Christ, Son of God, have mercy on me,” and those who did not know how to read and write performed seven thousand Jesus prayers. Professor Kontsevich I.M. notes that in Rus' they vigilantly followed the spiritual life of Athos and “carefully imitated this spiritual pearl of piety” 24. With the onset of the Mongol yoke, cultural life in Rus' froze until the middle of the 14th century. But in the monasteries of Constantinople and Athos at this time Russian monastic colonies appeared, which, in contact with South Slavic monks, translated patristic books, made copies of them, and sent them to their native fatherland in Russia. Spiritual revival of Byzantium in the 14th century. Rus' was not spared either; on the waves of this revival, the hesychast movement also reached the shores of our fatherland. At this time, Muscovite Rus' was not isolated from the outside world - Russian writing and art were influenced by the culture of the Slavic peoples (Bulgarian and Serbian), Russians communicated closely with the Greeks, many metropolitans of that era shared Palamite views on hesychasm. Protopresbyter John Meyendorff emphasizes that “the most famous of them is Cyprian, Metropolitan of Kiev (1376–1406), who adopted the tradition of hesychasm from the disciples of St. Gregory Sinaite in Bulgaria" 25. Metropolitan Cyprian criticized the traditions of the Russian Church and monasteries to own huge estates and enjoy special privileges, recalling that monks must renounce the world and worldly property. The teachings of Metropolitan Cyprian attracted Russian ascetics who were familiar with hesychasm. Protopresbyter John Meyendorff notes this fact: “for in the middle of the 14th century, St. Sergius, the great founder of Russian monasticism, and many of his disciples indulged in the Jesus Prayer. The rich library of the Lavra of the Holy Trinity, founded by Sergius, included translations of Gregory the Sinaite, made in the 14th century. In addition, many monks made pilgrimages to Athos and there they learned silence from its very source” 26. Hesychasm in Rus' was manifested, among other things, in icon painting, especially by such great masters as: Theophanes the Greek, Daniil Cherny, Andrei Rublev, Dionysius. About the spirituality of St. Andrei Rublev and his teacher Daniil Cherny wrote to St. Joseph Volotsky: “They are wonderful and notorious icon painters, Daniel and his disciple Ondrei, always raising their minds and thoughts to the immaterial and Divine light” 27. It is also necessary to mention Cyprian’s predecessor, Saint Alexis, who enjoyed the support of Patriarch Philotheus of Constantinople and shared Palamite views with him. Alexy was elevated to the rank of metropolitan. It is also necessary to point out the spiritual unity between Metropolitan Alexy and St. Sergius of Radonezh - being in close relations with Patriarch Philotheus, Metropolitan Alexy pointed out the Patriarch to St. Sergius as his friend and like-minded person. “These two great hesychasts,” writes Kontsevich, “Metropolitan Alexy and Rev. Sergius, with whom none of his contemporaries could equal, were the founders of a new era of spiritual revival and restoration of inner work that had weakened, and perhaps forgotten, due to the invasion of the Tatars; and the flourishing of monastic life in northeastern Rus' is the fruit of the cooperation of these two lamps of our Church: its head, St. Alexis, and the great elder of the Russian land, St. Sergius” 28. From among the disciples of St. Sergius of Radonezh can be identified as bright representatives of contemplative asceticism - Sylvester and Pavel Obnorsky, St. Savva Storozhevsky. But to St. Sergius also comes to Sergius for words of edification from contemplative ascetics who are already wise with many years of experience, such as Sergius of Nuromsky, who arrived from Athos, Evfimy of Suzdal, Dmitry Prilutsky, Stefan Makhrishchevsky and others - they are called “Sergius’s interlocutors” 29 . It is necessary to note Rev. Kirill Belozersky († 1427), the creator of the famous Kirillov Monastery on the shores of White Lake, is “a bright star in this constellation of the founders of monasteries,” as Smolich I.K. calls him. St. Kirill Belozersky became the spiritual father of particularly strict ascetics, from whom, at the end of the 15th - beginning of the 16th centuries, a special movement of monasticism of that era was formed - the Trans-Volga eldership, connected through St. Nile of Sorsky with Svyatogorsk and hesychast mysticism 30. As noted above, many Russian monks went to Mount Athos to learn smart work from experienced mentors. One of these pilgrims was Nil Maykov (1433–1508), a tonsure monk at the Kirillov Belozersky Monastery. Neil lived for a long time on Athos, observing the local monastic life, which made Neil a follower of hesychia 31. And in the rest of his life, St. Nile sought solitude and silence, so that, as Smolich I.K. writes: “to experience experientially what he learned on Athos - the beauty of mystical immersion in mental prayer, “keeping the heart” and “sobriety of the soul”, so that by climbing this “ladder to heaven”, he could achieve the goal of Christian life and hesychia - to be worthy of “deification” 32. In a dense forest, on the banks of the Sora River, not far from the Cyril Monastery, St. Neil founded a monastery, where he and his disciples spent the rest of his life engaged in intelligent work. Elder Nile was called the “chief of hermitage” in Rus' for introducing a new type of asceticism. St. Neil believed that monastic life gives the ascetic the best opportunity to spend his life in sobriety of spirit, abstinence, prayer and silence 33 . For his students, Rev. Nil Sorsky wrote a book about smart doing, which is called “The Tradition of His Disciple about Living in the Hermitage.” As Kontsevich I.M. points out. in his work “Acquiring the Holy Spirit in the Ways of Ancient Rus'”, in the 16th-17th centuries. the number of saints decreases, and the nature of holiness changes. If earlier, under the leadership of the elder, the fruit of the school of hesychasts was numerous spiritual offspring, now the time of individual achievement comes, when it becomes extremely difficult for the ascetic to find a worthy spiritual mentor. The reasons for this are the fall of Byzantium and the influence of Western theology, which was felt already from the middle of the 16th century. As a result, I.M. Kontsevich points out: “Russian asceticism, cut off from Byzantium and left to itself, undergoes a process of decomposition and splits into two currents. The spiritual soon perishes, and the school of spiritual work is so forgotten that when Paisiy Velichkovsky at the beginning of the 19th century. restores the school and establishes an eldership, the latter will be met with distrust and fear, as an unheard-of innovation” 34 . In the subsequent history of Russia, the 17th century was a time of unrest and split. The beginning of the next, 18th century, turns into persecution for monasticism. The era of cooperation between Church and state under the sign of the symphony has ended. State power is strengthened, the goal of which, under the influence of Western humanism, becomes the common good. Peter I introduces church governance according to the Protestant model, as a result of which the clergy becomes “a service class, performing one of the functions of the state” for the benefit and benefit of the general public” 35 . At the same time, Peter I had a negative attitude towards Christian asceticism. Peter calls monasteries “gangrene of the state,” considers monks to be parasites and rogues, and forbids them to have paper and pens in their cells 36 . Many monasteries were closed, including Optina Pustyn in 1724. The work of Peter I, aimed at secularizing the monastery lands, is continued by the decrees of Empress Anna Ioannovna and Catherine II. As a result of these actions, the monasteries were depopulated, the monastics became vagrants, and drunkenness became a common scourge 37 . Professor I.M. Kontsevich characterizes this period: “To a superficial glance, it might seem that monasticism had already completely died. In fact, from the centuries-long period of persecution, monasticism emerged purified and renewed in its former spiritual beauty. In this era, when the spiritual principle was persecuted, when the monasteries were empty, spiritually gifted natures had to withdraw within themselves, withdraw into an inner life hidden from the world. Thus, somewhere in the depths the true concept of spiritual feat had to be preserved, and in unnoticed corners the chosen ones of God matured in the spirit, in secret feat forging the strength of the spirit, thanks to which, with the end of persecution, true monastic life could be reborn" 38 . After a period of persecution at the end of the 18th century. the time of spiritual rebirth is coming. The impetus for this revival was given by two strong personalities: Archimandrite Paisy Velichkovsky, who resumed the teaching of spiritual prayer outside Russia, and His Eminence Gabriel, Metropolitan of St. Petersburg, who fully helped spread this teaching in Russia. Philokalia, translated from Greek into Slavic by St. Paisiy Velichkovsky, was published in 1793 thanks to the personal efforts of Metropolitan Gabriel. 1.2 Brief biography of St. Paisiy Velichkovsky Schema-Archimandrite Paisius, in the world Peter Velichkovsky, was born in 1722 in the Little Russian city of Poltava from pious parents, Archpriest John and Irina Velichkovsky. The Velichkovsky family included priests and nuns, and the family itself was particularly religious 39 . The youth Peter in early childhood freely read the Holy Scriptures of the Old and New Testaments, as well as the lives of saints and the teachings of the venerable fathers. Even then, zeal for the holy monastic life began to appear in his soul. Petra studied for four years at the Kiev Theological School, and already at the age of less than seventeen he went to a monastery near the city of Lyubich above the Dnieper River. The abbot of this monastery received Peter with love, and Peter himself found great consolation in his soul, being among the brethren who lived in peace and in love for each other. But after a few months, the young novice was forced to leave this monastery due to the cruelty of the new abbot. In search of a pious place, Peter ends up in the Medvedovsky Monastery of St. Nicholas, whose abbot, Abbot Nikifor, received him with love and tonsured him as a ryassophore, renaming him from Peter to Plato at the age of 19. Due to persecution by the Uniates, Plato was forced to leave the monastery and went to the Kiev Pechersk Lavra, where he remained for some time at the printing house. But Plato’s soul longed for a deserted and silent life with a spiritual father, knowledgeable in spiritual work and monastic warfare with demons and passions, with whom it was possible to remain in the desert in poverty and scarcity 40. Plato fervently prayed to the Lord, and by God's mercy he met two monks preparing to go to Wallachia, and begged them to take him with them. Having passed through Ukraine and Moldavia, they safely reached Wallachia and arrived at the Treistena skete in the name of St. Nicholas the Wonderworker, where Plato met Elder Basil from the Merlopolyansk monastery. After some time, Plato, having met the desert dweller Onufriy, moved to the monastery of Kyrkul, the head of which was Hieromonk Theodosius, where he continued his training in true monastic silence. Plato spent three years in Wallachia, he was 24 years old at that time, and the time came when he wanted to see the Holy Mount Athos. Together with his companion, Hieromonk Tryphon, Plato went through many trials before, by God’s will, he reached the Holy Mountain. After some time, they arrived at the Pantokrator monastery, where their Slavic brothers lived. But on the way they unexpectedly fell ill with a fever, and while Plato was cured by the monastic brethren, Tryphon died from the illness that befell him. Upon his recovery, Plato settled in one of the cells not far from the monastery - the Kaparis kaliva. Walking around hermits and desert dwellers, Plato looked for a spiritual father, successful in monasticism and remaining in silence, to whom he could devote himself in obedience. But apparently by God’s will he did not find such a mentor, and then, relying on God’s Providence, he began to be alone 41 . Hidden from us are the exploits performed by Plato in solitude before the Lord, “but clinging by faith and love to Christ God, the young old man conquered all this through the Lord who strengthened him” 42. Plato lived in his cell for three and a half years, alone, in poverty and acquisitions, but with thanksgiving to God, inflamed even more by Divine zeal for great deeds. By God's Providence, the elder of the Merlopolyansky monastery, Schemamonk Vasily, arrived on the Holy Mountain from Wallachia, where he found Plato remaining in silence. The elder stayed with him for several days, teaching and talking about the three orders of monastic life. Plato with tears begged the elder to clothe him in a mantle, which Elder Vasily did, renaming Plato Paisius. At that time, Paisius was 28 years old. Paisius became a student of the wise elder Vasily, but after some time the elder departed back to Wallachia. Later, disciples began to arrive to Paisius, first the young monk Vissarion, with whom they lived in prayer and solitude for four years, and then other monks. At first, Paisius refused many, but by the Providence of God twelve disciples gathered around him, who later asked him to accept the priesthood and become their confessor. At that time he was 36 years old. During his stay on Mount Athos, Paisius learned the Greek language and was engaged in translating patristic writings from Greek into Slavic. Over time, Elder Paisius acquired more than fifty disciples, and he could not avoid increasing their number, no matter how much he refused. The need for housing pushed Paisius to look for an appropriate monastery; he was unable to find one on Mount Athos due to Turkish rule, and the elder decided to move with his brethren to Wallachia, taking the blessing of the Patriarch for this. After a certain journey, Elder Paisios, together with his brethren of sixty-four people, reaches Wallachia and settles in the monastery of the Descent of the Holy Spirit, called Dragomirna, provided to him by the governor Gregory and the local metropolitan Gabriel. Here Paisiy settled with all the brethren, thanking the Lord for his great help, and here he was tonsured into the schema by Hieromonk Alexy, a disciple of Elder Vasily. The monastery established a charter brought from the Holy Mount Athos; at services they sang in two languages ​​- Moldavian and Slavic. None of the brethren were supposed to have personal belongings, there was a common meal for everyone, obedience was established for everyone. Paisius himself took part in them, thereby showing his students an example of humility and love. The brethren are alone in their cells, as we see from the life of the elder: “they must practice reading the writings of the God-bearing Fathers and prayer, artistically performed with the mind in the heart, according to the success of each, relying on frequent bows with tears” 43. And in the evening of every day, the monks had to reveal their thoughts to their spiritual fathers. Elder Paisios continued to work with his literate students in translating theological and patristic books from Greek into Moldavian and Slavic languages. Due to the war between Russia and Turkey, the Dragomirna monastery fell under Catholic rule, and Paisius received an invitation to move with the brethren, at that time numbering about 350 people, to the Sekul monastery, where in 1775 monastic life and service according to the order established in Dragomirna was continued. But the brethren were crowded in the small Sekul monastery, and soon this issue was resolved - Elder Paisius was offered to move to the Neamets monastery, which was only two hours away. The elder grieved over this decision, because the brethren had to be divided between monasteries, and the Neamets monastery was available for lay visits, which violated the spirit of asceticism. But Paisiy humbled himself, seeing the will of God in this, and set off, “arriving at the Neamets monastery, on the very evening of the feast of the Dormition of the Blessed Virgin Mary in 1779. There, entering the church while singing: “It is worthy to eat,” the Elder bowed to the holy icons. He also approached the miraculous icon of the Most Holy Theotokos, wept a lot before Her, and entrusted himself and the brethren to Her intercession, preservation, protection and nourishment, kissed it with tears, placing all his hope in the Lady of God in everything.”44 And the elder began to rule both monasteries with love and meekness. In total there were about five hundred brethren - up to four hundred in Neamtse with the monasteries, and another hundred people in Sekule. Elder Paisios consoled everyone with fatherly love, instructing them to have perfect obedience and humility, so that in everyone there would be unfeigned love, and their minds would be kept in the unceasing Jesus Prayer: “and most of all, he tried to sow and deepen in everyone the divine seed, the work of the heart, the mental and unceasing prayer of Jesus” 45. After the next war of the Russian Empire against the Turks, Prince Potemkin visited the Nyametsky monastery together with Archbishop Ambrose, and during this visit the latter promoted Elder Paisius to the rank of archimandrite. But the elder was not carried away by the glory of the world, continuing to serve his brethren, and until his death, with great diligence, he translated patristic books for the benefit of those desiring monastic feats. A.I. Yatsimirsky provides information that the handwritten library of Elder Paisius consisted of 276 books of the ascetic holy fathers 46. A special place in the manuscript heritage of the school of St. Paisius Velichkovsky occupies the translation of the Greek “Philokalia” into the Slavic language, which was later published in Moscow in 1793 under the title “Philokalia”. But inevitably the time for the release of the soul from the body approached for Elder Paisius. Close disciples claimed that he had notice from the Lord about his death long ago. Elder Paisios fell into a serious illness, was ill for several days, received Holy Communion, and called two spiritual fathers to his cell, through whom he imparted peace and blessing to all the brethren, without saying anything about the election of an abbot. After which he gave his soul into the hands of God on November 15, 1794, having lived 72 years from birth. 1.3 Teaching of St. Paisiy Velichkovsky on mental prayer The teaching of St. Paisiy Velichkovsky’s teaching on the Jesus Prayer is closely connected with the teachings of his mentor and friend, Schemamonk Vasily, the elder of the Merlopolyansky monastery. Both elders write on this topic with a certain clarity and accuracy, because both received the patristic teaching on the Jesus Prayer and both acquired direct personal experience of doing smart things. Elder Vasily wrote several prefaces to books about smart work by St. Gregory of Sinaita, St. Hesychius of Jerusalem, etc. Nil Sorsky. St. Paisiy Velichkovsky wrote his essay to warn his brethren against attacks on the mental prayer of a certain philosopher-monk who lived in the Moshensky mountains of Moldavia. These attacks were carried out due to the fact that until the middle of the 18th century. in Moldavia and Wallachia the “virtue of mental prayer” was little known. And, introducing the Jesus Prayer, Elder Paisios sometimes encountered resistance from the monks 47 . Therefore, when mental doing was attacked, he was forced to write an essay in defense of the Jesus Prayer. “Scroll”, as the Venerable himself called his work. Paisius, begins with the following words: “a rumor reached me last that some of the monastic ranks dare to blaspheme the Divine, ever-memorable and god-created Jesus prayer, sacredly performed with the mind in the heart” 48. "Scroll" St. Paisiya, in addition to the introduction, has six chapters. In the first chapter of Rev. Paisius states that mental prayer has always been the unceasing work of the ancient holy fathers, but the devil began to blaspheme the monastic rite of mental prayer in order to completely destroy this soul-saving work from the face of the earth 49 . Elder Paisius instructs that mental prayer cleanses a person from all passions and motivates him to diligently keep the commandments of God, and also protects him from enemy attacks and charms. It is impossible to perform this prayer on your own, as this will lead to falling into enemy networks. In the second chapter of St. Paisiy points out that there are two mental prayers: one for beginners - active, and the other for perfect ones - contemplative, the first is the beginning, the second is the end. The elder writes: “When someone, with God’s help and the above-mentioned feat, and most of all, with the deepest humility, cleanses his soul and heart from all filthiness of mental and physical passions, then the grace of God, the common mother of all, taking the mind, purified by it, like a little child by the hand, raises, as if by steps, to the above-mentioned spiritual visions, revealing to him, as he is purified, ineffable and Divine mysteries incomprehensible to the mind. And this is truly called true spiritual vision, which is visual, or, according to Saint Isaac, pure prayer, from which comes horror and vision” 50. In the third chapter of his work, Elder Paisios says that mental prayer is spiritual art “because just as a person cannot learn art on his own without a skilled artist, so it is impossible to learn this mental practice of prayer without a skilled mentor” 51 . In the fourth chapter of the letter, Elder Paisios talks about what kind of preparation one who is zealous for smart work should undergo. Anyone who wants to learn the Jesus Prayer must submit himself to obedience to an experienced mentor who can show the unforgettable path to salvation - the path of mentally doing prayer, secretly performed with the mind in the heart 52. And if in the father to whom the student devoted himself, he did not find a skillful mentor, but at the present time experienced mentors of smart work have become scarce, then one should not despair, but it is necessary to follow the teaching of the reverend fathers, who expounded this teaching about divine work to the subtleties. And the grace of God through the prayers of the holy fathers will help you learn this divine work. In the fifth chapter of St. Paisius explains what this sacred prayer is in terms of its quality and action, citing the words of the holy ascetic fathers, who “in their writings about this sacred prayer testify with their teachings filled with God’s wisdom about its action, about the ineffable benefits that come from it and about the success through it in the divine gifts of the Holy Spirit” 53 . In the sixth chapter of the letter, Elder Paisios writes about some external techniques for teaching mental prayer for beginners. It is necessary that during prayer the mind guards the heart and remains constantly inside it, and from the depths of the heart sends prayers to God. This concludes the message of Elder Paisius about the mental Jesus Prayer. 1.4 Students of St. Paisiy Velichkovsky To St. Paisius Velichkovsky, whose fame spread far beyond the borders of Wallachia, was flocked by zealots of monastic life, wanting to be in obedience to this elder, who had a special gift of spiritual nourishment. Novices came not only from Moldova and Wallachia, a large number of monks were from Ukraine and Russia. In addition, people from Greece, Serbia, Bulgaria, and Poland were sent to the elder. At the end of the 18th – beginning of the 19th centuries. many of the Russian students of St. Paisiy Velichkovsky returned to Russia. Several factors contributed to this. Firstly, the attitude towards Russian monks on the part of the Turkish government became tougher after the Russian-Turkish War, while at the same time the policy towards monastics on the part of the Russian government was softened - in 1801, Alexander I issued a manifesto that allowed all those who left without permission to return to Russia. Secondly, two years after the death of Elder Paisius, the Nyametsky monastery began to change the cenobitic rules and rules established by the elder, which began to cause confusion in the monastery among the brethren, and about seventy Russian monks left for Russia 54. As noted above, Russian monasticism at the end of the 18th century. was in decline - many monasteries were empty, asceticism was dying out. But St. Paisiy Velichkovsky created a school of spiritual life that was extremely important for that time and for the future of Orthodoxy; he awakened the spiritual movement of fading Orthodox monasticism, and in many monks he aroused the desire for inner monastic feat. Under the influence of St. Paisius raised many wonderful monastic ascetics who learned the elder’s behests in order to later put them into practice. Students of St. Paisiya, who deeply embraced the spirit of eldership, dispersed throughout Russia, settling in monasteries, hermitages and forests, and reviving the ancient traditions of monasticism. But often in many monasteries they met misunderstanding, and even persecution, because... local monks did not accept the spiritual heritage of St. Paisius and the holy fathers, relying more on external exploits. But, despite all the difficulties, the disciples of St. Paisiy Velichkovsky brought a fiery spirit of asceticism into monastic life, revealed the doctrine of internal work - the purification of the mind and heart through the constant invocation of the saving name of Christ. More than a hundred monasteries, including such important “spiritual centers” as: Optina Hermitage, Valaam Monastery, Glinskaya Hermitage, Beloberezh Monastery, Ploshchanskaya Hermitage and many others, received from St. Paisius, his students and followers are the spiritual heritage of the great elder, from where it spread further - to the whole of Russia. Thus, the spiritual traditions of St. Paisius Velichkovsky, who absorbed the ascetic experience of the Orthodox East: Athos, Greece, Moldova, Russia, determined the further spiritual life of the Russian Orthodox Church and Russia. Chapter 2. Russian disciples of St. Paisiy Velichkovsky In this chapter we present information collected from various sources from the lives of the St.’s direct disciples. Paisiy Velichkovsky. Along with this information, we will try to show their spiritual experience - how they came to monasticism, how they became disciples of St. Paisius and what they gained from monastic life under the guidance of the great elder. Very important for this work is information about how the disciples of St. Paisius, upon leaving Mount Athos and from Moldavia to Russia, revived the eldership in Russian monasteries, how they brought and spread the teaching of smart work, how they found their disciples, who then continued to carry on the spiritual traditions of St. Paisiy Velichkovsky. Of the Russian students, St. Paisius, who used the personal example and teaching of the elder, the following are especially famous: Archimandrite Theodosius (Maslov), Hieromonk Cleopas (Pokrovsky), Hieroschemamonk Cleopas (Antonov), Schemamonk Theodore (Polzikov), Schemamonk Afanasy (Zakharov), Schemamonk Afanasy (Okhlopov), monk Pavel (Simonov Monastery), monk Feofan (Optina Pustyn), monk Theophan of Solovetsky, monks Gerasim, Ambrose and Arseny. 2.1 Archimandrite Theodosius (Maslov) Archimandrite Theodosius is one of the disciples of St. Paisius of the first generation, who were the first to come to Russia and bring the spiritual heritage of the elder to Russian monasteries. Archimandrite Theodosius, in the world Theodore Maslov was born in 1720 in the family of a peasant engaged in the merchant trade. Twenty-year-old Theodore, to whom his father entrusted his farm and trade, upset him with risky and unsuccessful trade and incurred a lot of debts. Fearing his parents' anger and punishment, Theodore fled to Moldova. There, in the Merlopolyany monastery in 1750, he was tonsured a monk by the elder Schemamonk Vasily, under whose leadership he received monastic education. After the death of Elder Vasily in 1767, Fr. Theodosius becomes a student of Elder Paisius Velichkovsky. The Moldovan elders were strict guardians of monastic rules and great zealots of spiritual true monastic life. Father Theodosius was also a worthy student and brother of theirs. In 1755 he was elevated to the rank of abbot, and in 1772 he was elected rector of the Tisman monastery by the unanimous opinion of the brethren, who respected the elder due to his spiritual experience. In his life, Fr. Theodosius was a strict abbot, but his severity was always based on spiritual reasoning, while he was always lenient towards human weaknesses. During the Russian-Turkish war, Fr. Theodosius provided important services to our troops, for which he was subjected to oppression by the Turks. This prompted him to turn to the Russian government for the provision of a monastery where he could move with the brethren of the Tisman monastery. His request was fulfilled at the request of Prince Potemkin. By the highest decree, Abbot Theodosius in 1779 was appointed rector of the Sophronium Monastery with the transfer of the brethren of the Tisman monastery there. The same decree stated that hegumen Theodosius should not be transferred to any other monastery, and that he should not be burdened with any other positions other than abbot. For the Sophronium Hermitage, the transition to Fr. Theodosius and most of the Tisman brotherhood had the most beneficial consequences; one can say that the spirit of the Tisman monastery moved into it. The first concern about. Theodosius was the introduction of the strict cenobitic rules of Mount Athos in the Sophronium Hermitage, which was observed in the Tisman monastery 56. Later Fr. Theodosius turned to the Holy Synod with a request to approve this charter for permanent use in the Sophronium Hermitage. In a new place in Russia, Fr. Theodosius did not interrupt relations with the Moldovan elders, especially with Elder Paisius, with whom he was in correspondence. From Paisius for himself personally and for the edification of the brethren, Fr. Theodosius received translations of the fatherly writings, especially about the monastic contemplative life, to which Elder Paisius devoted most of his time 57 . For 22 years of managing the Sophronie Hermitage, Fr. Theodosius rendered great services to the monastery through the moral education of the brethren in the spirit of ancient monasticism, which was facilitated by the introduction of strict communal rules, over the exact implementation of which he had constant and vigilant supervision 58 . Due to its improvement under Elder Theodosius, the monastery of Sophronius occupied one of the most prominent places among the cenobitic monasteries, and also served as a model and breeding ground for monasticism for other monasteries. Elder Theodosius reposed in peace after numerous labors on December 9, 1802 at the age of 82 years. 2.2 Hieromonk Cleopas (Pokrovsky) One of the first students of St. Paisius was hieromonk Cleopas (Pokrovsky), who transferred the foundations of eldership from Athos to the Vvedensk Hermitage. Elder Cleopas was born around 1714 in Kiev and it is assumed that he could have received a school theological education at the Kiev Theological School, like his contemporary Paisiy Velichkovsky 59. Cleopas' youthful moral purity attracted him to a monastic lifestyle. Compiler of the Life of Hieromonk Cleopa Dobronravov V.G. believes that Cleopas could have first entered some monastery in southwestern Russia, after which he went to Holy Mount Athos to improve his monastic exploits. There is no exact data when Cleopas came to Athos, and when he met Paisius Velichkovsky - he could have arrived with Paisius at the same time, or he could have arrived earlier. Elder Paisios spent 17 years on Mount Athos - from 1746 to 1763 in solitude and in the monastery of the Holy Prophet Elijah. Whether Cleopas lived with Paisius at this time, practicing rigorous feats, remains unknown. It is possible that before leaving Athos, Cleopas lived in another monastery, because in the register of decrees of the Vvedenskaya hermitage, information was given that Cleopas was “a hieromonk who came from Mount Athos from the Zugraf monastery” 60. This Zografsky monastery could have been a good place for Cleopas’ upbringing in the strict rules of monastic life, both in a communal monastic life and solitary in hermitages or cells. These Athonite rules were brought by Elder Cleopas to the Vvedensk Hermitage. Subbotin N. writes that Cleopas “received a monastic upbringing on Athos, where he spent most of his life, practicing mental prayer and spiritual work together with Elder Paisius Velichkovsky, who was then on Athos. When difficult life circumstances forced them to leave Athos, Paisius retired to Moldavia, and Fr. Cleopas returned to Russia" 61. Dobronravov V.G. believes that Cleopas left Athos together with Paisius Velichkovsky, but did not stay with him in Moldova, but went to Russia. Before he entered the Vvedenskaya hermitage in 1758, Cleopas could have stayed in one of the monasteries or had a cell in the forests, but Dobronravov V.G. believes that if Cleopas, upon returning from Athos, lived in some monasteries, he did not live for a long time in any of them, and was not assigned to any of them 62. According to V.G. Dobronravov, Cleopas chose the Vvedenskaya hermitage because of its seclusion on an island of Lake Vyatsky 63, among forests and swamps - it could thus resemble Athonite secluded monasteries. In addition, the Vvedenskaya hermitage did not have land, which turned the monasteries into economic economies, which distracted from the true monastic life. Cleopas arrived in the Vvedensk Hermitage at the age of about 45 as a hieromonk, and with his moral authority and purity of monastic life earned favor among the small brethren. Two years later, in 1760, when the rector of the Vvedensk Hermitage, Hieromonk Alimpiy 64, was transferred to the Resurrection New Jerusalem Monastery, the brethren unanimously elected Hieromonk Cleopa as their rector. By the time Hieromonk Cleopas took over the administration of the Vvedenskaya hermitage, it had already been landscaped through the efforts of his predecessors - there were two stone churches and good-quality cells for the brethren. But on o. Cleopas had further concerns about maintaining the created improvement of the desert, as well as concerns about finding funds for the maintenance of the brethren due to the lack, as noted above, of land. Only worldly donations were the source of income for the desert, and as Dobronravov V.G. writes: “the greater or lesser abundance of these alms or their scarcity depended entirely on the personality of the abbot, on his character and ability to attract generous donors and benefactors to himself and his monastery” 65 . The abbot, Hieromonk Cleopas, possesses such high moral virtues, causing reverence and respect from those who came into contact with him. Since the Vvedenskaya Hermitage was located among swamps and forests, benefactors could only be found in Moscow, and Cleopas often visited the capital in search of generous donors and maintaining good relations with them. But no less important was the responsibility of the abbot to provide moral guidance to the brethren entrusted to him. Elder Cleopas considered this his duty, zealously fulfilling his duties as abbot, but, as the author notes: “his heart grieved that the image of serving Christ the Savior that he had adopted was not so easily instilled in the brethren of his monastery, that among these brethren there were persons imbued with completely different moods” 66 . The responsibilities of the abbot weighed heavily on Cleopas’ soul; worldly concerns distracted him from the real monastic life to which he was accustomed on Mount Athos. And therefore he decided to secretly leave the Vvedensk Hermitage in search of a secluded place, which he did in February 1765, leaving a letter to the brethren with farewells and instructions. From this letter it is clear that Cleopas began to fear the moral responsibility for the work entrusted to him at the Judgment of God, and decided to devote himself only to concerns about his salvation. It began to seem to him that he was unworthy of being an abbot, and, being one, he was committing a grave sin. Cleopas writes in her letter on this matter: “for this reason the judges are called a runner or a rogue from man, for even if the whole world reproaches me, then the best mercy for me from God and forgiveness of my sins will be sought” 67 . The diocesan authorities reported the flight of Hieromonk Cleopas to the Holy Synod and the Moscow Synodal Office, sending out orders to detain the fugitive. But Cleopas himself unexpectedly confessed to the Pereslavl Consistory, where he was arrested, put in chains and subjected to interrogation. During interrogation, Cleopas frankly admitted that he left the hermitage, burdened by the abbotship, went to live in the hermitage, but repented and intended to return to the Pereslavl Diocese. This testimony of Cleopas, points out Dobronravov V.G., reveals his motives, in which there is nothing criminally moral, and only good intentions lie at the basis of his action 68. But sincere confession and repentance did not soften the judicial decision of the Pereslavl Ecclesiastical Consistory - Hieromonk Cleopas was subjected to severe punishment by Bishop Sylvester and sent to the Nikitsky Monastery. But after some time, the brethren of the Vvedensk Hermitage sent the Vladyka a request to return Hieromonk Cleopas to the abbot of their monastery. Bishop Sylvester requested a certificate of Cleopas’ behavior in the Nikitsky monastery, to which he received the following response: “modest, meek, obedient, patient and silent, he did not leave the monastery, did not enter into any enterprises on his own and did not accept strangers into his cell and was correct in all the virtues belonging to the monastic rank and did not perform any actions prohibited for monasticism” 69. This review shows that Cleopas humbly submitted to severe punishment, remaining on the moral high ground. After the petition of the brethren and feedback on the behavior of Cleopas, Bishop Sylvester softened his harsh decision, returning the elder back to the Vvedenskaya hermitage to the place of abbot, limiting his travel outside the monastery. Subsequently, Vladyka managed to get to know Cleopas better and fairly evaluate his action, which helped to establish subsequent close cordial relationships between them. But spiritual burden tormented Cleopas, and four years later, at the end of 1769, he again secretly left the Vvedensky Hermitage, sending Bishop Gennady a letter with the following words: “Be aware, Holy Master, that I am your servant, the many-sinful Elder Cleopas, the former builder of the Vvedensky Island Hermitage, left the abbot of this hermitage and rested where the Lord will give me a comfortable place in solitude to cry over my sins, which I have sinned in the abbot’s hands. For I am a sinful man, I cannot verbally shepherd the sheep of existence, although I was already in need, but I saw that there was no benefit for me except sin, according to the Lord’s words: the blind man led the blind, both fell into a pit” 70. These words and the further text of the letter characterize the state of Elder Cleopas - it shows his contrition about the moral burden of the duties of the abbot and his unworthiness of this title. He felt old age and imminent death, and he wanted to devote the rest of his days to the cause of personal salvation through monastic deeds. Cleopas was put on the wanted list, but soon he confessed himself, writing a petition to the Bishop, in which, with complete repentance, he asked to be placed in the Vvedensk Hermitage as a simple monk. Bishop Gennady did not impose severe punishment on Cleopas and mercifully fulfilled his request. So Elder Cleopas entered “under the leadership” of the monastery, of which he was abbot for many years. But even humiliated by this position, he enjoyed the same respect from the brethren, who again asked the Bishop to return Cleopas to the abbotship. But Bishop Gennady refused this request. Subsequently, Elder Cleopas wrote a petition for his transfer to the Krutitsa Diocese, the Lord of which was Bishop Sylvester, who was close to him. He, in turn, asked Bishop Gennady about this. And in 1771, Elder Cleopas moved to the Krutitsa Diocese, being close to his close friend Vladyka Sylvester. But the brethren of the Vvedenskaya hermitage did not give up hope for the return of their beloved elder Cleopas to the abbot, and they write a letter addressed to Vladika Gennady, who in turn asks Vladika Sylvester to release Cleopas, then in the Resurrection New Jerusalem Monastery, to the Vvedenskaya monastery. Cleopas may have initially refused the position of abbot, which he was burdened by and which he abandoned twice. And, perhaps, with reluctance, Bishop Sylvester let his friend go from him. But through the efforts of the brethren and God’s Providence, Elder Cleopas became the rector of the Vvedensk hermitage for the third time. After his return, Elder Cleopas, due to his advanced years and poor health, no longer thought about leaving the Vvedenskaya hermitage, and devoted himself entirely to the improvement of the monastery and the care of the moral education of the brethren entrusted to him. Dobronravov V.G. characterizes the elder: “raised in the strict rules of monastic life on Athos, completely imbued with the spirit of monasticism, he always walked ahead in fulfilling all the requirements of monastic life, setting a living example to follow” 71. Cleopas was always in a prayerful mood, constantly reading the works of the great teachers of monasticism, St. Ephraim the Syrian and St. John Climacus, drawing spiritual food from them. For intense solitary prayer and for complete concentration in God, Elder Cleopas retired to the surrounding forests with his closest disciples. In the strict Rules of Divine Services, brought by Cleopas to the Vvedenskaya monastery from the Athonite monastery, we see the fulfillment of the monastic rule with the Jesus Prayer 72. Cleopas saw the essence of monastic life in the following, the author emphasizes: “not external harsh feats should be the ideal of a monk, but the education of one’s mind and heart in the spirit of Christ’s teaching, the cultivation of the spirit of meekness, humility, renunciation of the world and devotion to Christ. External exploits will be valuable only when they are a natural expression of the inner mood, without this they are empty” 73. In 1774, the best monks of the Sanaksar Hermitage moved to the Vvedenskaya Hermitage: Ignatius, who was the rector of the Vvedenskaya Hermitage after Cleopas, Macarius, novice Theodore, and later Archimandrite Theophan of Novoezersk. At this time, the number of monastic brethren also increased. At this time, constant relations were established with the Moldavian monasteries, where monastic life flourished under the leadership of Elder Paisius Velichkovsky. The stories of visiting monks from Moldova and the stories of Cleopas himself about Athos captivated the monks of the Vvedenskaya hermitage, many thought about going to Moldova and further to Athos. Cleopas blessed the monks who wished to make a pilgrimage, and up to 15 monks, including Hieromonk Ignatius and novice Theodore (future Archimandrite Theophan), went on a trip to Moldavia. Cleopas himself gradually weakened in strength and health, feeling the approach of his death. He designated Hieromonk Ignatius as his successor in managing the Vvedenskaya hermitage, symbolically placing his archimandrite cross on him. Elder Cleopas reposed on March 9, 1778, and was buried in the Vvedenskaya Church on the south side of the altar. For 16 years, Elder Cleopas ruled the Vvedensk Hermitage; under his leadership, monastic life rose to unprecedented heights. From the Holy Mount Athos and from the monasteries of Moldavia, Elder Cleopas brought into the life of the Vvedenskaya hermitage that which constitutes the essence of monastic achievement, that without which the acquisition of grace-filled dispassion is unattainable - the mental Jesus prayer. The next students of St. Paisiy Velichkovsky were Schemamonk Theodore (Polzikov) and Hieroschemamonk Cleopas (Antonov), who together left Moldova from Elder Paisius to Russia in 1801. 2.3 Schemamonk Theodore (Polzikov) Schemamonk Theodore was born in 1756 in the city of Karachev, Oryol province. Having lost his father early, he was sent by his pious mother to the house of an archpriest to learn to read and write and sing. As the author of his life writes: “the happy abilities of the mind were soon revealed in young Theodore, and his soul was illuminated by that light of true wisdom with which the Source of light enlightens every person coming into the world (John 1:9)” 74. Attention to sacred chants, prayers and the teachings of the Church, instructions and lessons from a spiritual mentor prepared Theodore in his youth for the difficult feats of Christian life. After finishing his studies, Theodore was engaged in trading in a small shop in Karachev, but his heart was not in worldly goods. He decides to leave the world and his mother in order to retire to a deserted monastery to serve God. Having left his home, Theodore came to the Ploshchanskaya hermitage, which was located 80 versts from Karachev. The abbot of the desert at that time was the experienced and kind old man Serapion. Having settled there, young Theodore rose in spirit at the sight of the exemplary life and pious deeds of the brethren. But later Theodore was forced to leave the monastery due to the bitter tears of his mother, who found him in the desert. Theodore returned to worldly affairs, which led him into sinful temptation - he was seduced by the beauty of a woman and fell into debauchery. “Great was the fall of Theodore; but his rebellion was even greater” 75, we read in his life, “in the midst of the worries and cares of everyday life - in the abode of vanity and temptations, Theodore, with sorrow of spirit, remembered that blissful state of his soul, which he enjoyed in the days of a peaceful monastic life - and streams of tears flowed from his eyes” 76. Theodore, under the guise of a pilgrimage, left his father's house and went to the Kiev-Pechersk monastery, but, after staying there for some time, he rushed beyond the borders of Russia to the monastery of Moldova. He arrived at the Nyametsky monastery, where there were about seven hundred people of humble brethren under the leadership of the wise leader of the ascetics - the great elder Archimandrite Paisius. At first, Theodore was refused to accept the brethren because of their large number, but Theodore begged a meeting with Elder Paisius, who was in a sick condition and almost never left his cell. Elder Paisios with humility and joy received the stranger Theodore, who with embarrassment and fear fell at the feet of the great elder, consoled him with words of love and ordered him to be accepted into the ranks of the brethren 77 . There was no limit to Theodore’s joy and his gratitude to the elder. Theodore was assigned for edification to his spiritual father, Elder Sophrony, to whom he heartily confessed all his sins. Theodore underwent monastic obedience, was engaged in hard work, but he was always accompanied by unceasing heartfelt prayer, which enlightened his mind with the power of the Spirit of God, cleansed his heart from passions and sinful inclinations, and filled his soul with sweet sensations of grace 78. After 2 years, Theodore was assigned to obedience to the prosphora of the Sekul monastery, but after some time he entered the field of complete desert life. Having received the blessing of the elders Sophrony and Paisius, he moved to the hermits Onuphry and Nikolai in order to serve the elderly old man Onuphry, and at the same time “to perfect his soul in the strictest desert life” 79. In meekness and patience of spirit, he served the elders, but misfortune befell them - robbers attacked their cells and wounded the elders when Theodore was in the monastery. After a short time, Elder Onuphry departed to the Lord, and, having lost his wise mentor, Theodore could not enter his cell without tears and lamentations, where he served Elder Onuphry for five years. Six months after the death of the elder, Theodore decided to return to the Nyametsky monastery, and the abbot of the monastery, elder Paisius, warmly rejoiced at this return. But soon the time came for the death of Elder Paisius, and also Theodore’s associate, Elder Nikolai, passed away to the Lord. At this time, Emperor Alexander the Blessed ascended the Russian throne, who, with his merciful manifesto in 1801, allowed the free return of monastics who had left without permission to their native fatherland. Elder Sophronius, appointed abbot, advised Theodore to take advantage of the Emperor’s mercy, and Theodore, following his will and advice, left the borders of Moldova. Until the moment of his removal from the Nyametsky monastery, Elder Sophrony clothed Theodore in the great Angelic image - the schema. Schemamonk Theodore, having reached Russian borders, first settled in the Cholsky monastery, but soon moved to the deserted Beloberezh monastery, the builder of which was Hieromonk Leonid. After some time, he retires into the wilderness of the forest for a silent life together with the hieroschemamonk Cleopas. Soon Leonid joins them, voluntarily relinquishing his dignity as abbot. As it is written in the life: “Soon Providence revealed to people the great exploits of the desert-loving Theodore. The fame of his kindness, wisdom and immaculate life spread everywhere, and thousands of visitors began to flock to the doors of his cell” 80. The violation of their silence encourages the hermits to move to the remote northern reaches of Russia. The humble Theodore was the first to leave the White Shores, heading to the Novoezersky monastery in the Novgorod province. The rector of the Novoyezersk monastery, Theophan, received Theodore with great joy, and advised him to resume the hermitage of St. Nile of Sora for desert exploits, but Metropolitan Ambrose sends Theodore to the Paleostrovsk hermitage. But here the humble Theodore was prepared for a test - for two years, due to envy and slander, the elderly Theodore could not leave the monastery, could not go to the cells of other monks, could not receive them into his cell; Theodore could only console himself with solitude and silence. After these trials, Elder Theodore in 1812 was forced to seek refuge in the skete of the Valaam Monastery, where his employees, Cleopas and Leonidas, had moved a year earlier. Schemamonk Theodore lived here for six years, earning the respect of the brethren for his wisdom, but even here the envy of some monks did not pass him by. “The persecuted elder, in illness of body and sorrow of spirit,” we read in his life, “was forced to seek refuge in the Alexander-Svirsky Monastery. Considering himself the scum of the world, unworthy of a peaceful home on earth, he moved to this monastery with his former colleagues, and there he soon completed the difficult career of his earthly life” 81. The blessed death of Elder Theodore occurred on April 7, 1822, on the day when the Holy Church celebrates the memory of St. Nile of Sorsky, the great father of the Russian Church in his ascetic life, the doer of the Jesus Prayer and the founder of hermitage life in Russian monasteries. Before his death in the Alexander-Svirsky Monastery, Schemamonk Theodore gave instructions to his disciples, including commanding them to constantly say the Jesus Prayer, which is a saving and powerful weapon against spiritual enemies. 2.4 Hieroschemamonk Cleopas (Antonov) Hieroschemamonk Cleopas, in the world Kirill Antonov, came from the burghers of the Kursk province, lived for many years in the monastery of Archimandrite Paisius Velichkovsky. Having received monastic vows from Elder Paisius in 1791, he was thoroughly instructed and confirmed by him in spiritual life. In 1801, Cleopas, together with Schemamonk Theodore, with the blessing of Elder Sophrony, returned to Russia, settled first in the Cholna Monastery, and later moved to the Beloberezh Hermitage, where the rector was Hieromonk Leonid, originally from Karachev, like Fr. Theodore. Here in 1804 Cleopas was ordained hierodeacon and hieromonk. In 1811, Leonidas and Cleopas moved to Valaam, where Theodore joined them a year later. The ascetics lived in the Valaam monastery for more than five years, undergoing mental work under the guidance of Elder Paisius 82. Here the great elders, with their humility and spiritual wisdom, attracted many of the local brethren who wanted to benefit from their spiritual guidance 83 . A lover of silence, Father Cleopas constantly practiced the mental Jesus Prayer, while fulfilling all the skete obediences. But at the same time, Elder Cleopas went through a long-suffering path here, suffering from zealots of external feats who were unfamiliar with the feat of mental prayer. Hieromonk Cleopas died in the Valaam Monastery on May 19, 1816 at the age of 66 years 84. 2.5 Schemamonk Afanasy (Zakharov) An outstanding student, Rev. Paisius was schemamonk Afanasy (Zakharov). He came from a noble family, in his youth he served in a hussar regiment as a captain, but at the age of 30 he retired and entered the Nyametsky monastery, where he was tonsured a monk by Elder Paisius. He lived in the Nyametsky monastery for more than seven years, where “he was most engaged, with the blessing of Elder Paisius, in copying out instructions from the fatherly books on prayer, humility, patience, obedience, love and other virtues, the acquisition of which he was always concerned about” 85 . Due to personal need and request, he was released to Russia in 1777 with the monks Ambrose and Feofan, but was unable to return back, for which he grieved very much. He was assigned to the Florishchevo hermitage in the Vladimir province, performing the duties of treasurer for some time; later he lived in the Gorokhovsky monastery, but in both monasteries he had many sorrowful temptations. In 1806 he traveled on a pilgrimage to Kyiv, but due to illness on the way back he remained in the Beloberezh desert. In 1815, with the blessing of His Grace Dosifei, he moved to the Ploshchanskaya hermitage, where he remained permanently, living in the monastery for 10 years. His stay in the Ploshchanskaya hermitage for ten years served as an example for all the brethren; in his life we ​​read that: “many took advantage of his life, instruction and love; for this old man was meek, forbearing, humble, merciful, compassionate and loving towards everyone” 86. Elder Afanasy was hospitable, received everyone, consoled and provided what was needed, fed everyone, even sacrificing his own meal. The old man was also merciful to the dumb creatures - he always took care of what to feed the birds. Even being weak, he always fulfilled the rule commanded by Elder Paisius - he did it morning and evening, while making two hundred bows. He never sat down at a church service, always staying until dismissal. When a reading from the Prologue or the Explanatory Gospel was being performed, Elder Athanasius intensified his attention, approached the reader himself, thoughtfully listened to the reading, lowering his head and leaning his chest on his crutch, and often with tears in his eyes noted the great benefit of the Divine word, and, returning to his cell, he hurried to write down what was read at the service, as if he had heard it for the first time 87. Many came to him for spiritual advice, and he invited everyone with great love, always speaking with extreme humility as if he did not know, and for the most part he spoke about the good monastic rules and virtuous elders. He especially loved to tell his students about his teacher, Elder Paisius, Archimandrite of the Nyamets Monastery. Elder Afanasy repeatedly came to Moscow, where he had spiritual conversations about smart work with the hieromonks of the Novospassky Monastery - Alexander (Podgorchenkov), the future archimandrite of Arzamas, and Philaret (Pulyashkin), who, although they did not know Paisius Velichkovsky personally, used the spiritual teachings of the holy fathers, translated by Elder Paisius 88. Elder Athanasius died blissfully on October 17, 1825 in the Ploshchanskaya hermitage in the arms of his closest disciple, Hieromonk Macarius 89. 2.6 Schemamonk Afanasy (Okhlopov) One of the most prolific students of St. Paisius is schemamonk Athanasius, who sometimes called himself Athanasius of Svyatogorsk in correspondence. Schemamonk Afanasy, in the world Andrei Nikolaevich Okhlopov, served as Senate secretary before his monastic tonsure. Leaving the world, he comes to Moldavia to Elder Paisius, from whom he was entrusted for the edification of Elder Sophrony. On instructions from Elder Paisius, Athanasius went to Holy Mount Athos. After the death of Elder Paisius, schemamonk Afanasy spent five years on Athos, returning to the Nyametsky monastery to his spiritual father, Archimandrite Sophrony. Under Elder Paisius, Schemamonk Athanasius was among the experienced scribes, copying patristic works. On orders from Elder Paisius, Schemamonk Athanasius more than once went to Russia to visit high-ranking clergy, and it was he who was entrusted in 1791 with handing over the manuscript of the Philokalia, translated by Elder Paisius from Greek into Slavic, to Gabriel, Metropolitan of St. Petersburg and Novgorod. During the publication of the manuscript, Elder Athanasius was in St. Petersburg, helping scientists in difficult cases to correct something, together with the abbot of the Valaam Monastery Nazarius, Hieromonk Feofan (Sokolov), and Hierodeacon Philaret (Pulyashkin). “They,” the wise archpastor said to the learned translators, “although they do not know the Greek language like you do, they know better from experience spiritual truths that are incomprehensible only by book teaching and therefore they can more correctly understand the meaning of the instructions contained in this book” 90. After the publication of the Philokalia in 1793, schemamonk Afanasy settled for some time in the Roslavl forests, but soon left for Athos. Just before the death of Elder Paisius, he arrived at the Nyametsky monastery, and after his death he spent another five years on Athos, returning to the Nyametsky monastery to his spiritual mentor, Archimandrite Sophrony. It is believed that Schemamonk Afanasy left Moldova for Russia in 1803. In 1805, already in the Svensky Monastery, he had a fruitful spiritual influence on Timofey Putilov, the future abbot of Optina Pustyn. Elder Afanasy had communication at the Svensk monastery with its rector Philaret, the future Metropolitan of Kiev, patron of monasticism and eldership 91. While in Russia, Elder Afanasy did not lose his spiritual connection with the Nyametsky monastery. He corresponded with the abbot, Elder Sophrony, grieved over the rules and traditions of the Nyametsky monastery, and had questions for his spiritual mentor. Schemamonk Afanasy received from Elder Sophrony “The Life of Elder Paisius Velichkovsky” and some of his writings, which later ended up in Optina Hermitage and were published in Moscow in 1847 92 . Elder Afanasy died in 1811 in the arms of his friend Schemamonk Afanasy (Zakharov) in the Svensky Monastery, and was buried there. Not much information has been preserved about Schemamonk Paul. It is known that he was a student and tonsure of Elder Paisius Velichkovsky. He left for Russia from the Nyametsky monastery at the beginning of the reign of Alexander I, settled in the Simonov monastery, where he spent his ascetic life 93 . Elder Paul was the mentor of Hieromonk Joseph in the feat of smart work. Nine years before his death, the elder fell into a state of relaxation, in which he remained motionless until his death in 1825. Elder Paul endured a serious illness with great patience, which made him edifying and useful to all visitors who came to him. And for his uncomplaining patience, God glorified him after his death - thousands of Moscow residents, having learned about his death, came for three days to pay their last debt to the much-ill old man. His Eminence Filaret, Metropolitan of Moscow, deigned to personally honor the 96-year-old elder with a solemn funeral service. And by the will of Bishop Philaret, Schemamonk Pavel was buried in the lower floor under the altar of the Sergius Church 94. 2.8 Monk Feofan (Optina Pustyn) Student of St. Paisius, monk Theophanes, was one of the first, back in 1800, to bring the teachings of the great elder Paisius to Optina Pustyn. Feofan, before his tonsure, Theodore Talunin, a native of the Vladimir province, was in the service of the Black Sea Cossack army, but due to illness he retired in 1791. For some time he was in the Sophronium Hermitage with Archimandrite Theodosius, from there he left for Moldavia, where he studied monasticism with Elder Paisius, undergoing obedience with a strict rejection of the will 95 . After the death of the elder, Paisiya returned to Russia, and in 1800 he entered Optina Pustyn. Monk Theophan was distinguished by great meekness and extreme non-covetousness, he was a strict faster and a great man of prayer. Zeal for the feat of fasting prompted him in 1819 to spend the Holy Fourth Day completely without food. During Lent, he settled in the Roslavl forests, where Fr. Moses (Putilov). Schema-Archimandrite Moses describes the feat of the monk Theophan and testifies that the elder did not taste anything during the entire fast, drinking once a week only water mixed with vinegar for dry mouth. Theophan sat in the hallway of their cell, performing a prayer rule in front of the image of the Crucifixion of the Lord written on the canvas, which he always carried with him. In addition to the usual daily service, he corrected the large cell rule, performing up to 800 bows, and at night he did not go to bed, standing in prayer all night, tying himself with cords so as not to fall from exhaustion. In addition to these feats, he helped the hermits light the stove, sing at services, and at the same time looked cheerful. Having endured this difficult feat with God's help, Theophan partook of the Holy Mysteries of Christ. Subsequently, he was jealous of spending Lent like this again, but he caught a cold, fell ill with a severe cough, and, having become impoverished in his bodily strength, he departed to the Lord on June 15, 1819. A few minutes before the death of Fr. Moses asked the elder if his soul was afraid of death. To which he replied: “I joyfully wish to be released from this life.” And immediately he began to come to an end, raised his hand to make the sign of the cross and gave up his spirit into the hands of God. He was buried in the desert 96. 2.9 Hieroschemamonk Theophanes (Solovetsky Monastery) Hieroschemamonk Theophan was the propagator of the traditions of St. Paisiya in the far north of Russia, in the Solovetsky Monastery. Feofan came from Little Russian farmers, lost his parents early and therefore was forced to engage in farming at the age of 16 in order to feed himself and his brother and sister. From his life we ​​learn that one day, when he was working in the field, “divine light illuminated his soul; a special tenderness filled his heart: at that very hour he unharnessed his oxen, left the land, the plow, and, without even saying goodbye to his brother and sister, carried away by love for Christ, he left his native land” 97 . Theophan arrived at the Kiev-Pechersk Monastery, where he was accepted as a novice, and where he served for seventeen years. Theophan served the ascetic Dosifei, who lived in seclusion in his cell for thirty years. Dosifei had insight and a special gift of speech, exposing the secret sins of people and calling them to repentance, and also warned against future troubles and temptations. While staying with Dosifei, Theophanes studied with the ascetic of monastic life. At one time, Theophan wanted to visit the holy places of Christ’s earthly life, for which he asked for the blessing of Dositheus, but received the answer: “You have no way either to Jerusalem or to the Holy Mountain; another path will be presented to you in due time; and now, if you wish, go to Moldavia; it will be to your advantage." 98 And Theophanes set off on the journey together with the Moldavian monks, one of whom was Sophronius, the friend and companion of Elder Paisius. When Theophanes and his companions approached the Nyametsky monastery, they were met by Elder Paisius himself and greeted Theophanes with the following words: “Child, Theophanes, your path to us, the poor, was not in vain; God has numbered all your steps; He will prepare His reward for you.”99 Upon arrival, Theophanes lived in the Nyametsky monastery, but also visited other monasteries, studying local rites and monastic regulations, as well as the customs of monastic life. And the example of the life of the local monks was very instructive for him - he was amazed at their complete lack of possessions; in their cells there was nothing except icons, books and tools for needlework. The local monks were distinguished by humility, pride and vanity were eliminated, they did not know hatred and mutual insults. If someone happened to insult another through carelessness or vehemence, he immediately hurried to reconcile with the insulted person. And if anyone did not want to forgive his brother who had sinned, he was expelled from the monastery 100. At that time, up to seven hundred brethren lived in the monastery with Elder Paisius, and everyone was on obedience: some were copying books, others were spinning wool or sewing kamilavkas and hoods, others were making crosses and spoons, or doing other handicrafts. Theophan really liked life in the monastery under the leadership of Paisius, and he asked the elder to leave him here. But the elder had a different idea for Theophanes: “go now to Russia,” said Paisius, and serve the elder for a little while, who is about to die, and, with his blessing, go to save yourself where he will show you” 101. Theophan listened to Elder Paisius, set off, and safely arrived in Kyiv to the recluse Dosifei, who blessed him just before his death: “My beloved child, you have served me a lot; now I am going on the path of my fathers; when you bury me, do not stay here, but go north: there in the Solovetsky monastery you will find salvation” 102. Thus, Theophanes received the dying instructions of Elder Dosifei, who died after a thirty-year retreat at the age of 53 103. At first, Theophan tried to disobey the instructions of his elder, remaining in Kiev, but after some time, realizing God’s displeasure in this, he went to the remote Solovetsky monastery, the rector of which at that time was Archimandrite Jerome. Theophan was accepted into the monastery and assigned to obedience to the prosphora, where he met the monk Clement, who longed for desert life and silence, for which he received the blessing of his elder to settle in remote places on the island. After the departure of his friend, Theophanes grieved for him, looked for him, and, not finding him, built himself a dugout ten miles from the monastery. Here the hermit Theophan sang the Psalter at night, bowed, ate only roots and moss during the day, and did handicrafts. Now his long-standing desire to live in the desert was satisfied, and his soul felt in the desert as in a completely native element. But the devil frightened Theophan with various visions, as it is written in his life: “sometimes, it seemed to him, wild animals appeared, or birds of prey flew in in numbers and raised a cry; sometimes it seemed like an army of enemies on horseback, sometimes he even suffered beatings. Then he prostrated himself before God, asking for help and intercession, and the Lord saved him.” 104 Theophan almost died spiritually when he was forced to return to the Solovetsky monastery, and was assigned to live on the monastery courtyard in the middle of the world, and then made a housekeeper and sent to Arkhangelsk for purchases. Theophanes was saved by his friend, the desert dweller Clement, who, through a lost monk, told his friend to give up worldly pursuits, for they would destroy him. Theophan, having heard this story and the words of Clement, abandoned this occupation and decided to leave the Solovetsky Monastery, setting off by sea in a boat for a secluded life in the seaside. Theophan could have died when a storm arose - his boat was carried on the sea for ten days, but the monk prayed to Christ with a request to leave him alive for repentance. The boat was thrown ashore, here Feofan met a local farmer who showed him a hut in a dense forest. Feofan had many good impulses, there were many pious desires, but there was no complete rejection of his will and submission to the will of God; there was no unyielding determination to asceticism. And therefore the Lord admonished him with sorrows and temptations in order to strengthen his good desire 105. Feofan suffered many sorrows from local residents. Some brought him to Kem, where they took him into custody, and then sent him to the Solovetsky Monastery. He fled and took refuge in the deep forests, but even there he was discovered by trappers, who recognized him as the buyer of the Solovetsky Monastery, and thought that he had fled with money that they wanted to appropriate for themselves. They tortured him for a long time and cruelly, but without achieving their goal, they left him almost dead, burned his hut, grain supplies and production tools. Having woken up, Theophanes prayed to God with tears: “You see, Lord, my suffering, you see my misfortune: I have nothing to eat and cover my nakedness; I pray for Your mercy, help me. I will die here if it is the will of God; but the Lord is able to strengthen my weakness” 106. Miraculously, Feofan survived, having lost all his supplies; he ate moss and rotten wood until spring came. Then he began to stock up on roots, berries, moss, then he began to sow rye and barley. Neighboring villagers helped him, loving him as their spiritual father. Theophan lived in this place for 24 years in asceticism, his prayer rule was 2,400 bows per day. But the local authorities, who looked at Theophanes with suspicion, reported him to the Solovetsky Monastery, from where Hieromonk Joseph arrived and took him to the monastery. This happened in 1817 under Archimandrite Paisius. Soon, Theophan was released from the Solovetsky monastery to the Golgotha ​​monastery on Anzersky Island, where he continued his feat of prayer. When he began the prayer rule, the attacks of demons increased, but the ascetic stood steadfast in prayer. Elder Theophan was already 73 years old at that time, he was already old and weak, having suffered many illnesses and enemy temptations. Many of the brethren came to Elder Theophan for spiritual advice and instructions, and he did not refuse anyone. Elder Theophan instructed the monks on prayer and sobriety, so that they should be attentive in prayer, performing it with the fear of God, and looking with their minds to God. They also performed the Jesus Prayer with their minds in order to instill Christ in the heart and acquire the Comforter Spirit. Not long after Theophanes' death, evil people attacked him, looking for money from him, beat him, tore out the hair on his head and beard, singed his body with a burning brand, and left him barely alive. The old man lay half dead for three days, exhausted from cold and hunger, and after that he was no longer able to recover. We read in his life: “but the end of his life was near. One day a light shone on his cell and the hieroschemamonk Jesus of Golgotha ​​appeared to him: “Rejoice, brother,” he said, “your end will soon come.” He also had a certain vision that announced his death, but said with confidence that he would live until the summer. The elder was not afraid of the thought of imminent death: he desired it; but at times he was confused by the idea of ​​the severity of God’s judgment and the height of monastic vows” 107. Feofan spent the winter in a serious, painful condition, and in the spring he was taken to the Solovetsky Monastery. Elder Theophan gave up his spirit to God on July 26, 1819 at the age of 75 years. 2.10 Monks Gerasim, Ambrose, Arseny Among the disciples of Elder Paisius, one should also name the great ascetics - Gerasim and Ambrose. It is known about the monk Gerasim that he was tonsured by Elder Paisius, went to Russia, died in the Sophronius Hermitage 108, the rector of which was a student of St. Paisia ​​Archimandrite Theodosius. Elder Ambrose was tonsured a monk by the Monk Paisius, and after returning to Russia he asceticised in the Gorokhovsky Nikolaevsky Monastery. Ambrose was honored to receive from the Lord the gift of mental prayer. The time of the elder’s death is known from a manuscript from the beginning of the 19th century: “this book was written by the own hand of the most kind elder, Father Afanasy, a faster and companion of the late elder of blessed memory, Father Ambrose, a former student of the great elder Paisius Nyametsky. Elder Ambrose died on the 7th day of February 1790 and was buried in the Gorokhovsky Monastery. This letter was written on November 15, 1812, the day of memory of the great elder Paisius” 109. It is also necessary to mention the Athonite disciple of Elder Paisius Arseny, who, upon returning to Russia, labored in the Roslavl forests. Later, Arseny moved to the Pskov Nikandrov Monastery together with his disciple Gerasim, where he died. 2.11 Hieromonk Vasily (Kishkin) The famous hieromonk Vasily (Kishkin) had great influence in the south of Russia. Smolich I.K. writes that Elder Vasily Kishkin was a friend of Elder Paisius 110. Archpriest Sergius Chetverikov provides information that Hieromonk Vasily (Kishkin) lived in Moldova with Elder Paisius 111. In this work we rely on information in his life that he came to the Nyametsky monastery from Mount Athos in 1797, three years after the death of Elder Paisius. The same information is given in the Orthodox Encyclopedia 112. Based on this, we believe that it would be more correct to classify Hieromonk Vasily (Kishkin) not as a direct disciple of St. Paisiy Velichkovsky, and to the spiritual successors and followers of his life and teachings, who lived for some time in the Nyametsky monastery, joining the traditions of the great elder. Hieromonk Vasily, in the secular rank of Vladimir Timofeevich Kishkin, was born in 1745 in Fatezhsky district from faithful and Christ-loving parents who diligently taught him virtue from infancy. His father, answering the questions of the intelligent youth, explained the Holy Scripture to him: “if you, he said, avoid childish amusements and pranks, but stick to silence and prayer, then you will be innocent in your hands and pure in heart, then with the help of God you will ascend to the Mount of the Lord and stand in His Holy Place” 113 . The young child deeply imprinted these words on his heart. At the age of seven, the youth Vladimir was sent by his father to the Sarov Hermitage, which was famous for its asceticism. At the same time, a 17-year-old young man, Nazarius, arrived with him, who later became the abbot of the Valaam Monastery. The abbot received both youths with love and gave them to Elder Ephraim to teach. After four years of staying in the Sarov monastery, young Vladimir, taking the blessing of the elder, went to the Holy City of Kyiv. Having reached Kyiv, he saw the Holy Pechersk Lavra, visited the Holy Caves, where, in front of the relics of the Pechersk Saints, he prayed with tears for guidance on the path of salvation. From there, on the instructions of one elder, he went to the Myropol monastery in the Kharkov province, where he lived for three years and was tonsured under the name Vasily. He was only 15 years old at that time. In 1764, many monasteries were abolished by decree of Empress Catherine, including the Miropol monastery. In connection with this, Vasily moved to the Korensk Hermitage, where he lived for a very long time, undergoing ascetic science and doing smart work. Vasily brought benefit to the brethren and pilgrims, giving spiritual advice and instructions. Vasily often visited the Zadonsk monastery, where he became an interlocutor with Saint Tikhon of Zadonsk and became his student. In the life of Elder Basil we read that “the saint instructed him in confronting passions and taught him the enlightenment of the spiritual mind. Teaching him the attentive Jesus Prayer, he said: “When you pray with all your strength and zeal, laziness will go away and your heart will be filled with Divine love.” 114 Such intelligent and sweet prayer by Fr. Vasily studied all his life. But the humble ascetic could not find peace of mind here, in the Korensk Hermitage, and he was burdened by the numerous visitors. He decided to leave this place, thinking about Mount Athos. In 1795, taking with him two disciples, Arseny and Israel, he set off on a journey, and having reached the Holy Mount Athos, they set up a cell with a church in the name of St. Elijah the Prophet in the Elias Skete. Soon to Fr. Elders and simple monks of Mount Athos began to flock to Vasily, who came for a spiritual conversation with him, or asked for his holy prayers and blessings. “He,” writes the author of his life, “opened his God-inspired lips and watered thirsty souls with a sweet source, not only in words, but also in deeds, showing love, humility, patience, meekness and mercy to everyone” 115. Fr. traveled a lot. Basil on the Holy Mountain, visiting hermits, hermits, elders, talking with them about mental prayer and internal warfare. But after a few years Fr. Vasily, together with his students, had to leave the Holy Mountain due to the fire and fear of punishment from the Turks, although his desire was to stay here forever. In 1797, the ascetics went to Moldova and arrived at the Nyametsky monastery, but they no longer found Elder Paisius alive; he died in 1794. In 1978, they returned to Russia, to the Korensk Hermitage. And here about. Vasily was a worthy example for the brethren, demonstrating high qualities and virtues. For his merits, he was entrusted with spiritual leadership over the brethren by the abbot of the monastery, Abbot Macarius. Father Vasily introduced Athonite rules into the monastery. But even here the trials did not stop - there were persecutions and attempts on his life, and there were serious illnesses. But the merciful God preserved the life of His ascetic. Some time later, in 1800, at the invitation of Bishop Dosifei, Hierodeacon Vasily moved to the Beloberezh Hermitage, which by that time was desolate, and there were only 7 brethren under the direction of a lay priest. The Bishop admonished the elder with the following words: “Please, Elder of God, the Beloberezh hermitage has long been waiting for you to live here” 116. At the request of the brethren, he was made rector of the monastery, having previously been ordained a hieromonk by Vladyka Dosifei. The monks joyfully received their leader, we read in the life, and “their blessed Mentor with tears offered up a conciliar prayer, begging the Lord not to abandon His servants who live in the Holy Place and trust in Him alone” 117 . Elder Vasily and the Queen of Heaven prayed when he was visited by longing and thoughts of leaving the monastery and abbotship. And the Mother of God had mercy on him, curing him of his spiritual illness, and with Her help the monastery was restored, attracting more and more brethren. His disciples, Hieromonk Seraphim and Fr., arrived at the monastery to visit Elder Vasily. Leonid, who was tonsured by him in 1801, as well as respected and revered elders - Hieromonk Cleopas and Schemamonk Theodore, disciples of Elder Paisius, who lived with him in the Nyametsky monastery. They brought to the Beloberezh monastery the Charter of the Nyametsky Monastery concerning the hostel and service, which was introduced by Fr. Vasily and Fr. Leonid. “Thus,” writes the author of the life, “the council of the brethren at Fr. Vasily from day to day was multiplied and adorned with God-loving souls, whom he strengthened in every possible way in self-sacrifice and cutting off their own will. Zealously observing the good behavior of everyone, he little by little accustomed everyone to the rules that he himself studied in the Holy Athos Mountains and in Russian monasteries” 118. There were many benefactors at the monastery, and economic life was also prosperous - Fr. Vasily built a mill, a sawmill, a hotel, many cells and other buildings necessary for a hostel. The personal spiritual exploits of Elder Vasily are also known: “he was an intelligent worker, he underwent mental prayer, for which, after the evening rule, he went to the forest where he had a cell, and there he talked alone in silence with the One God; and when night fell he returned to the Abode” 119. The Beloberezh monastery was famous for its holy life and church deanery throughout the Russian land, and Elder Vasily himself became known to many noble persons in the capital, so the Empress summoned him to her royal chambers, but out of his humility he avoided such a meeting. It is not for nothing that the Beloberezh Hermitage is called a hotbed of monasticism - the spiritual children and disciples of Elder Vasily from the Beloberezh Hermitage were appointed abbots: the builder Seraphim - to the Ploshchanskaya Monastery, Archimandrite Melchizedek - to the Moscow Simonov Monastery, Father Leonid (Optinsky) - to the Beloberezh Hermitage, Hegumen Filaret - to the Glinskaya Hermitage 120 . Elder Vasily, in addition to the external improvement of the Beloberezh monastery, was engaged in the most important thing - he was zealous for the salvation of the souls of the verbal flock entrusted to him by God: “with what prudence and wisdom this spiritual worker of Christ cultivated the heart field of everyone who came to him at the Monastery, under the good will of obedience” 121. Elder Vasily advised monks most of all to try to remain in their cells with the fear of God, to read the God-bearing Fathers and say the Jesus Prayer with their minds, writing the words of the prayer on their hearts, and also to bow down as best they could, often and with tenderness 122. Elder Vasily, avoiding human praise, began to ask for peace from Vladyka Dosifei. With his blessing, he transferred the leadership of the monastery to Hieromonk Pitirim, who, although he was a student of Fr. Vasily, became his persecutor. Having been persecuted, Elder Vasily and his disciple, schema-monk Athanasius of Athos, moved to the Svensk monastery, but later returned back at the request of the brethren. When the monastery under the leadership of Pitirim began to decline, Hieromonk Leonid (Optinsky) became the rector of the Beloberezh monastery in 1804. And Elder Vasily was freed from control, and consoled both his brethren and the brethren of the Svensky Monastery, the abbot of which at that time was his disciple Hieromonk Seraphim. Elder Vasily was going to visit Athos, but by God's Providence he was stopped in Odessa due to the closure of the border due to the war between Turkey and Russia. And oh. Vasily returned back for new exploits. Bishop Dosifei asked Elder Vasily to live in the Sevsky Convent for the spiritual care of the sisters. He gave useful advice and spiritual instructions to the sisters, and also received citizens asking him for advice. The elder willingly received everyone, gave blessings and instructions, after which the visitors left him with spiritual consolation. In particular, he advised visitors to remember God and say the Jesus Prayer 123. By the Providence of God, Elder Vasily lived for a time in the Korensk Hermitage, but after some time he moved to the Glinsk Hermitage, where he was drawn by an inexplicable feeling. Upon arrival, he found the monastery in great desolation; there were only 10 brethren there. And Elder Vasily and his disciple Anastasius labored to equip the Glinsk monastery. But the great evil in the monastery was drunkenness, and while eradicating it among the monks, the elder was subjected to blasphemy of his teaching from the abbot and brethren. There was a lot of envy and slander, but the elder humbly endured everything, forgiving all his offenders and praying for them. Elder Vasily prayed to the Queen of Heaven for a message from the monastery of a worthy abbot, and the Lady, having heard these prayers, sent them the elder from the Sophronium Hermitage, Fr. Philareta. Elder Vasily himself petitioned the Bishop for the appointment of Fr. Philaret as rector of the Glinsk hermitage, with whom, after his election, he began organizing the monastery - rector Philaret took care of the external well-being of the monastery, and Elder Vasily about the organization of internal order: “he edified the brethren, consoled the faint-hearted, humbled the proud, reconciled those at war with his kindness and tried most to eradicate drunkenness and instill in the brethren to move away from anger and remain in mutual love, so as not to serve as a temptation to the world" 124. Elder Vasily spent ten years in the Glinsk hermitage, after which he was persecuted due to envy and slander. The elder humbly endured his expulsion from the monastery and moved to the Ploshchanskaya Hermitage, where he no longer found his disciple Fr. Seraphim. The rector of the Glinsk Hermitage after the expulsion of Fr. Vasily, in his letter to the elder, asked him for forgiveness for listening to the slanderers, and convincingly inviting him to return, and thereby reassure himself and him. The elder wrote the following words in response to him: “With joyful tears I thank and glorify God, who through His incomprehensible destinies brought me to a quiet and silent refuge. For God's sake, forgive me, a sinner! I embrace you all with love, kiss you and forgive you” 125. God gave a revelation to Elder Vasily about the time of his death; he informed the brethren of his death a year and a half in advance, and he himself began to prepare for death in advance. With the blessing of his abbot, he built a cramped cell in the silent desert and went into seclusion. The author of the life writes that “his prayerful works in seclusion were as follows: he performed daily services, except for the Liturgy. Moreover, he constantly devoted himself to the feat of mental prayer, reading in his heart alternately the Jesus Prayer and the Theotokos Prayer. Sometimes St. Ioannikis said the prayer: “my hope is the Father, my refuge is the Son, my protection is the Holy Spirit” 126. After the retreat, Elder Vasily devoted himself to feats of faith, soul-saving edification and guidance of his neighbors, accepting everyone to himself without hindrance. After some time, sensing his imminent death, Elder Vasily began to prepare for the transition to eternal life, leaving his cell less often and receiving fewer visitors. But while he was recently in his cell, he did not abandon his cell rule, even when exhausted, he performed the rule while sitting, and the incessant Jesus Prayer was on his lips. When the hour of his death came, the elder called Abbot Markelin and the brethren to his cell, asking them to offer earnest prayers for him so that he could overcome the ordeal of the air unharmed. After which he gave up his pure soul to the Lord. Elder Vasily died on April 27, 1831, at the age of 86 years from birth. All of the above in this chapter allows us to conclude that in the second half of the 18th century. and at the beginning of the 19th century. Thanks to pious ascetics, fading monasticism was supported and spiritually renewed. For the most part, these were the disciples of the great elder Archimandrite Paisius Velichkovsky, brought up by him in the strict rules of monasticism, who restored many Russian monasteries that were close to desolation, brought them into a flourishing state, and embodied in them the spiritual covenants of the saint. Paisia: they introduced communal regulations, renewed the traditions of eldership and smart work. Students of St. Paisiy Velichkovsky, continuing his work, raised a whole host of their students - followers and continuers of the spiritual traditions of Elder Paisiy. Chapter 3. Spiritual heirs of St. Paisiy Velichkovsky In addition to the closest students of St. Paisius Velichkovsky, many of his followers were in spiritual communion with Elder Paisius, while others embodied his spiritual traditions, which they received from the elder’s direct disciples who came from Athos and Moldova. In this chapter we will try to trace these connections and continuity. The outstanding students of Elder Cleopas (Pokrovsky) are: Archimandrite Theophan of Novoezersky (Sokolov), Schema-Archimandrite Macarius (Bryushkov) and Archimandrite Ignatius, who will be discussed below. 3.1 Archimandrite Feofan Novoezersky Schema-Archimandrite Theophan is one of the elders of high spiritual life who provided invaluable services in a difficult time for monasticism in Orthodox Russia. He was in spiritual communication with many monks and abbots, helping them in every possible way in their beneficial activities. His own activity was marked by the organization of the external and internal well-being of several monasteries, and in particular the monastery of St. Kirill of Novoezersk, to which he devoted thirty-six years of tireless activity, and in which he found eternal peace after an eighty-year difficult life 127. Archimandrite Feofan was born on May 12, 1752 in the city of Troitsk into the family of the noble Sokolov family, and was named Theodore at baptism. The youth Theodore loved to read, and with his natural talent and great curiosity he made up for his lack of education. For the sake of reading, he even sacrificed children's games and amusements. The Holy Scriptures he read, the patristic teachings, and the lives of holy ascetics awakened in the young man’s soul a deep religious mood of spirit 128 . This was the reason for his early desire to leave the world, and at the age of fourteen he announced his intention to retire to a monastery with his peer, who had entered the Sarov Monastery. But Theodore was not destined to go to the monastery so early because of another desire of his parents, whom he could not disobey. Theodore goes to Moscow and enters the service of the patrimonial collegium. But the desire for an ascetic life did not fade away in his soul, and soon Theodore quits his service and decides to go to a monastery. Given his desire to have “a mentor who would be distinguished not so much by condescension towards the infirmities of those entering the monastic field, but by severity towards all their thoughts and actions, towards all manifestations of life that do not agree with the spirit of true monasticism” 129, the choice falls on the Sanaksar monastery under the control at that time of Elder Theodore (Ushakov). The Sanaksar monastery was reminiscent of the ancient times of monasticism due to the strict views of Elder Theodore, who took over the management of the monastery in 1764. He considered the poor appearance of the monastery, which had a wooden fence and a church, and in which the service was performed due to the lack of candles with a torch, useful for the brethren. In cell life, the monks were required to be completely non-covetous - none of the brethren had property, everyone wore bast shoes and robes. The charter was strict due to long services and obediences for the brethren. The abbot, Father Theodore, was an educated man and an experienced leader in spiritual life, he was strict with himself and demanded from his subordinates the strict fulfillment of all the rules of monastic life. Those who could not bear his strict punishments, he did not forcibly keep them in the monastery, but “but those who remained in the monastery, undergoing under his leadership the difficult science of unquestioning obedience and self-denial, formed a society reminiscent of the best times of Orthodox monasticism” 130. It was precisely such a mentor that the young novice Theodore desired; from him he received the first lessons of monasticism, which taught him patience, severity towards himself and unconditional obedience, and which became the basis of his character. Later, the abbot of Sanaksar made an exception for the young Theodore, allowing him to settle in solitude, in which he remained for a whole year. It should also be noted that Theodore had close relations with Ignatius and Macarius, 131 with whom he was later in inextricable spiritual communion. But a difficult ordeal befell Father Theodore (Ushakov) - due to the governor’s slander, he was removed from his abbotship and sent to the Solovetsky Monastery. Elder Theodore, saying goodbye to the brethren, gave them complete freedom of choice - to remain in the Sanaksar monastery or disperse to other monasteries. Many monks dispersed; two close comrades of the novice Theodore, Ignatius and Macarius, settled in the Vvedenskaya hermitage, the rector of which was the famous elder Cleopas. Soon Theodore left the Sanaksar hermitage, where he spent three years of asceticism, and moved to the same Vvedensky monastery. The life of Theodore in the Vvedenskaya hermitage under the leadership of Elder Cleopas was no less important than in Sanaksar - for him it was a new step in monastic education, here he received new, more advanced lessons in monastic life, which greatly influenced the further formation of his character 132. Cleopas himself received a monastic upbringing on the Holy Mount Athos, practicing mental prayer and spiritual work together with Elder Paisius Velichkovsky. After three years spent in the Sanaksar monastery under the guidance of a strict elder, Theodore acquired the necessary qualities of monastic life - patience, hard work, unquestioning obedience and strict adherence to monastic rules. Here, under the guidance of a new mentor, Elder Cleopas, he had to learn that these qualities are not enough to achieve the perfection of monastic life, it is necessary to purify his thoughts, cultivate the spirit of love and humility, which give external deeds true meaning and saving power 133. The influence of Elder Cleopas on Theodore was great - under his leadership he cultivated in himself the spirit of love, meekness and condescension, which accompanied him in his leadership of other monks. The stories of Elder Cleopas about life on Athos awakened in the young novice Theodora the desire to see Athos life for himself, to learn from the wise elders, and especially from Elder Paisius Velichkovsky. Theodore's desire was strengthened by the arrival of two monks from the Moldavian monastery of Tisman, whose abbot was Elder Theodosius (Maslov), who was the interlocutor of the elders Paisius and Cleopas, and Theodore, who lived under the leadership of Fr. Cleopas for three years, I decided to take the latter’s blessing to travel with the Moldavian monks. This was in 1777. Theodore had a desire to visit Athos and Palestine, after which he would go to live with Elder Paisius. Together with other fifteen monks, incl. and with his friend Ignatius, Feodor headed to Moldovlachia, to the Tisman monastery. But in Tisman, by God's Providence, he was kept from further travel by Abbot Theodosius, who responded to Theodore's desire to follow further with the following words: “You must stay here, because you are called here, and not there” 134. Theodore reconciled himself and obediently surrendered to the will of the new mentor, who three years later tonsured him into monasticism with the name Theophan. Fr liked the Tisman Monastery. Feofan, a secluded location and silence, in which about 80 brethren of different nationalities lived, and all of them, in his words, lived “like the Angels of God.” Hegumen Theodosius was a disciple of the great elder schemamonk Vasily, and with his other disciple, elder Paisius, he was his closest interlocutor for a long time, being in close spiritual communication. Thus, Elder Theodosius could replace Fr. Theophan of the elder Paisius himself, to whom he so yearned. Subbotin N. in his biography notes: “the leadership under which he was in the Tisman monastery, the rules and way of life of the brethren surrounding him could complete his monastic education, begun in Sanaksar and the Vvedenskaya hermitage, and precisely in the spirit, the best representative of which was Elder Paisius, who placed the perfection of monastic life in strict attention to thoughts, in continuous spiritual activity and mental prayer.” 135. But Fr. did not have to stay long. Theophan in the Tisman Monastery - when oppression began from the Turks, Abbot Theodosius decided to ask the Russian government to provide some kind of monastery where he could move with his brethren. He sent monk Anastasy, who was considered a relative of Prince Potemkin, to work on this matter, and Fr. Feofan for his mental and moral qualities. The petition was delivered to St. Petersburg, and by the highest decree it was determined to appoint the abbot of the Tisman monastery, Father Theodosius, as abbot of the Molchanskaya Sophronieva hermitage. Having fulfilled the order of Abbot Theodosius, Fr. Theophanes never returned to Wallachia, but at the invitation of his old friend Fr. Ignatius moved to the Florishcheva Hermitage, where he was ordained a hierodeacon. But soon Fr. Theophanes moved to his former mentor, Elder Theodosius, in the Sophronian hermitage, where the elder transferred the charter of Mount Athos and the internal structure of the Tisman monastery, where he lived for another year and a half. After this time, Fr. Theophan, together with other monks, more experienced than others in spiritual life, was summoned to the Alexander Nevsky Lavra to occupy various positions. O. Theophanes resisted this challenge, but was forced, perceiving this as God’s Providence, to appear in St. Petersburg. While undergoing various obediences in the monastery, for his zeal, conscientiousness, meekness and calm prudence, he was taken to his cell by Metropolitan Gabriel. In this position Fr. Theophan lived under Metropolitan Gabriel for ten years, observing the life of the wise and pious shepherd, who was a constant edifying example for him. Subbotin writes: “on the other hand, the moral qualities of Fr. Theophan earned him the complete trust of the saint, who turned to him for advice in many important matters, and thus gave him the opportunity to be useful both for him personally and through him for the Church itself, the good of which was the saint’s constant and first concern.” 136 As he became acquainted with the character and spiritual structure of his cell attendant, Metropolitan Gabriel brought him closer to himself, completely trusted him and turned to him for various advice, so that subsequently all the secret papers were written by Fr. Feofan 137. But the most important thing was that Fr. Theophan was an adviser and assistant to Metropolitan Gabriel in his work on establishing monasteries. After all, at that time monasticism was in decline, many monasteries were close to desolation, once rich, but now deprived of the means of subsistence. Father Feofan also points out another reason for the desolation - the archimandrites and abbots of the monasteries were predominantly Little Russians - learned monks who were more involved in academic positions than in the organization of monasteries. Metropolitan Gabriel was greatly upset by the situation of the ancient Russian monastic monasteries, and therefore the advice and assistance in this matter from the cell attendant, who received monastic education under the guidance of several elders of high spiritual life, were very important to him 138 . When Metropolitan Gabriel received a translation of the Philokalia from Moldavia from Elder Paisius Velichkovsky, and gave it to the scholars of Alexander Nevsky Seminary for correction, he instructed him to turn to Fr. Feofan and other experienced ascetics. For the correct translation of the Christian teachings of the God-wise fathers and ascetics about spiritual contemplative life and mental prayer, knowledge of the Greek language was not enough; it was necessary to experience the stated rules and truths. Therefore, Metropolitan Gabriel recommended the advice of Fr. Theophan and other elders, reasoning: “although they do not know the Greek language as you do, they know better from experience spiritual truths that are incomprehensible only by book teaching, and therefore they can more correctly understand the meaning of the instructions contained in this book” 139. Except Fr. Feofan, in the matter of correction, the participation of Abbot of Valaam Elder Nazarius, who preached the sweetness of mental prayer and had from the Lord the gift of clairvoyance 140, Hieromonk Philaret, Fr. Ignatius and schemamonk Athanasius, who delivered the translation of the Philokalia from Moldova to St. Petersburg. Metropolitan Gabriel was especially concerned about finding monks capable of establishing monasteries, for their decline was caused by a lack of such people. And on the issue of finding and appointing abbots of monasteries, the Metropolitan turned to his cell attendant for advice. Father Theophan himself spoke about this: “The Reverend asked me about the spiritual elders, whether there were any known to me who were capable of establishing monasteries. And I dragged all my acquaintances, with whom I lived together in obedience to the elders, to St. Petersburg: here is Fr. Nazariya, Fr. Ignatius, Fr. Jonah and others" 141. Metropolitan Gabriel was very concerned about the structure of the ancient monasteries of his diocese - Valaam, Tikhvin, Klop, Modena, Novoezersky and others, which were on the verge of complete desolation. As indicated above, learned monks were appointed as archimandrites of monasteries, and therefore, when Metropolitan Gabriel appointed Fr. Ignatius, at first the Holy Synod refused due to the candidate’s lack of spiritual education, but six months later the issue was resolved. This is an important event, which Fr. himself noted. Feofan: “So, he said, Fr. Ignatius was the first of the unlearned to be promoted to archimandrite, and from that time the production of unlearned began.” 142 Great merit to Fr. Feofan and in the organization of the abolished Moscow Simonov Monastery - with his input, Metropolitan Gabriel petitioned for the restoration of this ancient monastery. Metropolitan Gabriel appointed the Tikhvin Archimandrite Ignatius to the Simonov Monastery, who brought its external and internal structure into a worthy state. Thus, writes N. Subbotin: “in the humble rank of cell attendant under Metropolitan Gabriel, Fr. Theophan has already managed to provide significant services to the monastic community, promoting the restoration and internal improvement of desolate monasteries, by identifying people capable of this and experienced in spiritual life” 143. But the time has come for direct service to the Church and for Fr. Feofan - in 1785, Metropolitan Gabriel ordained Fr. Theophan was a vieromonk, and in 1791 appointed him abbot of the Modena monastery, which he ruled until 1793. In this monastery, hegumen Theophan directed his efforts to external and internal improvement, which attracted new monks who wanted to undergo obedience under the leadership of the new abbot. In 1793, Metropolitan Gabriel appointed Abbot Theophan as rector of the ancient monastery of St. Kirill of Novoezersk due to its extreme decline, so that Fr. Feofan, as an experienced builder, brought it to proper condition. The Novoezersky monastery was located on an island in Lake Novoe, and had a secluded location from the world - it was an excellent refuge for those who devoted themselves to monastic life. Here there was a decorous performance of divine services, strict observance of communal rules, and “the harmonious order of monastic life, which has such a calming effect on the soul, tired of worldly worries and vanities” 144. But at the time of admission Fr. Feofan Novozersky Monastery was in a state of extreme decline - the monastery buildings were neglected, the brethren numbered no more than ten people, the food for the inhabitants was extremely meager. And oh. Theophan began to restore the monastery of St. Cyril, prayerfully calling for his help. Fr. spent thirty-six years in this monastery. Feofan, all this time zealously caring for external and internal improvement. During his abbotship, he put in order and rebuilt old churches and buildings, built new monastic cells and a stone fence. Over the course of just over twenty years that have passed since he assumed the position of abbot of the Novoyezersky monastery, Father Theophan gave this monastery, which was tending to desolation, a well-appointed and elegant appearance 145. But in addition to the external improvement of Fr. Theophan applied great care to the internal structure of the monastery, to the establishment and strict observance of the church charter and monastic rules, applying all the spiritual experience acquired under the guidance of the wise elders. Father Theophan tried at every opportunity to instill in the brethren the true concept of monastic life, teaching them privately or all together at the end of the meal. His teachings, based on the word of God, were distinguished by their special cordiality and touching simplicity of words, which made a deep impression on the listening monks 146. O. Theophan was also a living example for the brethren of the exact fulfillment of the monastic rule - his life served as an example for each of the brethren. He did not miss church services in the monastery, worked together with the brethren in obediences, went to meals with the brethren, did not have anything extra in his cell and lived in strict abstinence. In 1799 Fr. Feofan was appointed dean of several monasteries, including the Goritsky women's monastery, whose nuns loved Fr. Feofan and compiled notes with his moral instructions. Also, many pilgrims came to the Novozersky monastery for advice and help from the wise elder Feofan; he received everyone with love, regardless of rank, and taught them the necessary instructions. Velo. Feofan and extensive correspondence with those in need of advice and admonition, always ready to help his neighbor in various difficult and sorrowful life circumstances. Subbotin N. notes: “with such zeal and selflessness and with such love, having devoted himself to concerns about the spiritual benefit of the monasteries entrusted to his supervision and of all those who wanted salvation in the Lord under his leadership, the pious elder considered himself only fulfilling his duty and did not think about any temporary reward, expecting only mercy from the heavenly Rewarder” 147. After 36 years of ruling the monastery, the strength of Elder Theophan began to weaken from constant labor and intense monastic feats. In 1829 Fr. Theophan asks to be dismissed from his position as abbot, and Metropolitan Seraphim fulfills his request, leaving him to live in the Kirillo-Novoezersky Monastery. Archimandrite Theophan served a prayer service for St. Cyril, and for the last time, delivering a teaching to the brethren, asked to obey his successor, because he was appointed by God. Archimandrite Feofan died on December 3, 1832 at the age of 80. Father Feofan had a great moral influence on all those who turned to him with requests for spiritual help. “In the history of Orthodox Russian monasticism,” writes N. Subbotin, “his name will take an honorable place among those zealots of monastic life who were brought up under the leadership of Elder Paisius and contributed so much to the maintenance and renewal of monasticism, which was declining” 148. After himself, Archimandrite Theophan left a valuable legacy in the form of spiritual instructions. Of special importance are his instructions regarding the unceasing Jesus Prayer, which is saving for a Christian. He advised to always have it in your mind and on your lips, regardless of your activities. 3.2 Schema-Archimandrite Macarius (Bryushkov) Schema-Archimandrite Macarius, in the world Matthew Bryushkov, was born in the city of Ruza in 1750 into a poor merchant family. As a child, Matthew was sent to Moscow for training in trade, where he actually experienced the vanity of the world. But at a time when his comrades dreamed of accumulating earthly treasures and amusements, the young youth Matthew was thinking about monastic life 149. In 1767, Matthew went to the Sanaksar Hermitage, the rector of which was Hieromonk Theodore (Ushakov), famous for the severity of his life. The Sanaksar monastery was very poor: the monastery was surrounded by a wooden fence, had one wooden church, in which, due to the lack of candles, they used a torch. The maintenance of the brethren was miserable - they walked around in bast shoes and robes, no one had their own property. Father Theodore was an experienced leader in spiritual life, and very vigilantly monitored the life and spirit of the brethren. Hierodeacon Ignatius, the future abbot of the Peshnosh monastery, already lived in the Sanaksar desert at that time, and in 1771 the 19-year-old young man Theodore, later the famous Archimandrite Feofan of Novoezersky, arrived here. He lived with Matthew due to a lack of cells, and from that time they began a sincere friendship that lasted until his death. They worked together in monastic obediences, prayed together, and love for God and for each other made their labors easier. But it was not without temptations - Fr. Theophan wrote in his notes: “I lived in the same cell with Macarius; He had the most temptations: Fr. Theodore will give him a poorly sewn robe, with a long back or with patches, he will be embarrassed and come to Fr. Theodore, shows how the robe fits on him, how his back is out of proportion. Father Theodore will begin to exhort: why did you come to the monastery? Is there any reason!.. what are you doing?.. with rags!.. You need to do something to cleanse your soul, so as not to become addicted to anything temporary!” 150. But the elder’s instructions were always accepted with love. The friends did not have to live long in the Sanaksar desert - due to the slanderous denunciation of Fr. Theodore was sent to the Solovetsky Monastery, and after that the brethren dispersed to different monasteries. The novices Matthew and Theodore went to the Vvedenskaya Ostrovsk hermitage, to the famous elder Cleopas. Following them, Sanaksar left and Fr. Ignatius, who moved to Florishcheva Monastery in 1776 Under the leadership of Elder Cleopas, the young friends lived for no more than two years - Theodore, who wanted to venerate the holy places of Palestine, went with two monks from Moldavia to Wallachia, where he was retained by the abbot of the Tisman monastery, Archimandrite Theodosius, who tonsured him into monasticism with the name Theophanes. At the same time, Matthew was accepted into the brethren of the Vvedensk Hermitage. There, writes Rudnev V.F.: “surrounded by wonderful examples, inspired by the instructions of Fr. Cleopas, Matthew labored zealously on his chosen path. He never compromised in the exact preservation of the rules, and was the first in all monastic works, in vigils and prayer” 151. Matthew lived under the guidance of Fr. Cleopas for no more than three years; after his death, Fr. Ignatius. He sometimes came from the Florishcheva Hermitage to Vvedenskaya to visit Elder Cleopas. Once, when Ignatius visited Cleopas, “the elder, as if by inspiration from above, said to Ignatius: “You will be abbot here after me,” and put a cross on him. “Yes, father, this is the archimandrite’s cross,” answered Ignatius. “Yes, you will,” confirmed Cleopas” 152. And the next time, when Ignatius stopped by the Vvedenskaya hermitage, he no longer found Fr. Cleopas. After this, at the request of the brethren, Fr. Ignatius agreed to become rector, and in 1778 he was confirmed in this position. In 1779 Fr. Ignatius tonsured the novice Matthew, known to him from Sanaksar, into monasticism with the name Macarius in honor of St. Macarius of Egypt. Within two years, Macarius was ordained as a hierodeacon and hieromonk, which serves as proof of the love and respect he earned from his superiors. Due to the pitiful situation of the ancient and previously flourishing Peshnosh monastery, Bishop Theophylact of Pereyaslavl in 1781 appointed Fr. Ignatius, and treasurer Fr. Macaria. Together with them, about 12 monks with the best talents and behavior arrived from the Vvedenskaya hermitage, with whom the builder Ignatius began to introduce the order of St. Mount Athos, brought from there by Elder Cleopas. Macarius was his active assistant in everything 153. Seeing the dilapidation of the Peshnosh monastery, and remembering the comfortable amenities of the Vvedenskaya Hermitage, Macarius fell into despondency with the idea of ​​moving to some other monastery. But in a dream the monks Sergius of Radonezh and Methodius of Peshnosha appeared to him with the words: “don’t leave here; and here there will be abundance in everything” 154. After this vision, Fr. Macarius felt an inexplicable consolation, perked up and decided to live and work only on Peshnosha and only for Peshnosha. And after this the Lord was pleased to make him the abbot of this monastery. Metropolitan Gabriel in 1788, on the advice of his cell attendant Fr. Theophan (friend and associate of Fr. Macarius) translates Fr. Ignatius as archimandrite of the Tikhvin Monastery. A large number of monks go with him, and the remaining monks ask Plato, Metropolitan of Moscow, to appoint Fr. Macarius, and in 1788 Macarius assumed the position of rector. When Fr. Macarius Peshnosha monastery rose from the ruins, became exalted and became famous for its external and internal structure. Tireless and knowledgeable in economic works, Fr. Macarius was even more tireless in the exploits of his inner life. The fame of his strict ascetic life spread throughout Russia, and adherents of desert living began to come to him from everywhere. At the same time, the number of pilgrims in the monastery increased every year, and with them, funds appeared for its renewal 155. The monastery buildings were rebuilt, a new wooden hotel for pilgrims was built, and cells for lovers of silent desert living were built in the wilderness of the monastery forest. The Peshnosh monastery became a model of that time for other monasteries, and it was called “a school of piety, an example of monastic life” 156. K o. Macarius, as a person experienced in spiritual life, was asked for advice in difficult cases by the abbots of other monasteries, and Metropolitan Platon himself set Macarius as an example to other abbots, saying: “The second Lavra in my diocese is a pawn” 157. Friend o. Macarius Theophanes, who by that time had already become the abbot of the Novoezersky monastery, came to Peshsha around 1793 and borrowed the cenobitic charter, and also asked Fr. Macarius of some of the brethren to establish his own monastery. Name o. Macarius then became famous outside of Russia. He was in spiritual communion and corresponded with the archimandrite of the Nyametsky monastery, elder Paisius Velichkovsky, and received a staff from him as a gift 158. Metropolitan Platon's trust in Fr. Macarius - he entrusted him with many monasteries, in which it was necessary to establish communal regulations on the model of Peshnoshskaya, and appoint abbots from his brethren to them. At the disposal of Fr. Macarius was given full control of the following monasteries: Sretensky in Moscow, Golutvinsky in Kolomna, Borisoglebsky in Dmitrov; deserts: Kozelskaya Optina, Davidova, Berlyukovskaya, Ekaterininskaya. Macarius diligently took care of the external and internal improvement of the Peshnosha monastery, which truly became a school of piety, a breeding ground for monastic life. 24 students Fr. Macarius became abbots of various monasteries 159. For his works Fr. Macarius received the blessing from Metropolitan Plato to walk with the staff of St. Methodius of Peshnoshsky. When Fr. Macarius increased the permissible number of full-time monks from six to thirty, so that the rites of the Holy Mount Athos were performed in full - two liturgies were served, the indefatigable Psalter was read, and the evening rule was performed with mental prayers and bows. The Peshnosha monastery received the special patronage of the Most Holy Theotokos, the Abbess of Mount Athos, whose charter was carried out by the monks of Peshnosha, led by Elder Macarius. A copy of the Tikhvin Icon of the Mother of God, which was richly decorated and revered with special reverence, was received as a gift from Archimandrite Ignatius of Tikhvin. The holy church was expanded. Nicholas, and in 1806, for his services in managing the monastery, Macarius was elevated to the rank of Archimandrite of the Dmitrov Boris and Gleb Monastery, remaining the abbot of Peshnosha. But even in the high rank of Archimandrite, Macarius remained committed to his former strict ascetic life - he did not differ from the brethren either in food or clothing, in his free time he went with them to obediences, and did not miss a single divine service. Archimandrite Macarius was distinguished by high virtue. And although his face seemed stern, his heart was always filled with Christian love. Everyone found in him a wise mentor and a friendly interlocutor. The wisdom of his instructions attracted not only the monastics, but also the laity and high-ranking people 160. Macarius loved a solitary and silent life, and, if possible, retired into deep forests for several weeks, remaining there in ascetic labors. And always the elder, when left alone, said the mental Jesus Prayer. Fr.’s whole life was spent in works, exploits and worries. Macaria. Feeling the approach of his death, he tried to remember more about his hour of death, ordered the monk Theophan to make him a pine coffin, but forbade the brethren to talk about it until his death. Being already near death, Macarius called the brethren to his cell, blessed them with love, and asked them to pray for him. Rudnev V.F. writes about this moment: “then he suddenly started talking about the wrath of God coming on Russia - he asked and ordered to pray earnestly, to pray with tears for the aversion of God’s wrath, for the salvation of the fatherland. This was almost two years before the French invasion in 1812” 161. Before his death, Macarius was tonsured into the great schema without renaming. Schema-Archimandrite Macarius died on May 31, 1811, at the age of 61. Archimandrite Ignatius was a native of Great Russia and served at the court of the Imperial Majesty. In 1763 he was dismissed from government service, and in 1764 he was tonsured a monk by the abbot of the Sanaksar Monastery, Theodore Ushakov. In this monastery, Ignatius was promoted to hierodeacon and hieromonk. As stated above, in 1776 he moved to the Florishchevskaya Hermitage, where he served as treasurer. From 1778, after Elder Cleopas, he was the builder of the Ostrovskaya Vvedenskaya Hermitage, and in 1781 he was transferred as abbot to the Nikolaev Peshnoshsky Monastery, where he transferred the cenobitic charter of Mount Athos from the Ostrovskaya Hermitage. O. Ignatius, on the recommendation of Fr. Feofan, the cell attendant of Metropolitan Gabriel, was appointed in 1788 as rector of the Tikhvin Monastery, which was in great desolation, and Metropolitan Gabriel was extremely upset by this desolation of the ancient monastery 162 . Metropolitan Gabriel made a proposal to appoint Ignatius to the archimandrite of the Tikhvin Monastery, but the Holy Synod found difficulty in this implementation, because Only learned monks were promoted to the rank of archimandrite. But after six months this idea was settled. This circumstance was given great importance by Fr. Feofan: “So,” he said, Fr. Ignatius was the first of the non-learned to be promoted to archimandrite, and from that time the production of non-learned began” 163. The newly appointed Archimandrite Ignatius introduced a cenobitic charter in the Tikhvin Monastery and restored strict order in it. No less important role was played by Fr. Feofan and in the appointment of Fr. Ignatius, the builder of the Moscow Simonov Monastery, which had previously been abolished. In this one of the most ancient monasteries in Moscow there was a cavalry regiment, and the government also intended to establish a hospital in the vast buildings of the monastery. Father Theophan brought to the attention of Metropolitan Gabriel the jealousy of Moscow benefactors for the restoration of the Simonov Monastery, and Metropolitan Gabriel interceded in this matter with the Empress through the Chief Prosecutor of the Holy Synod Musin-Pushkin, which was followed by a decree in 1795. To facilitate the rapid restoration of the Simonov Monastery, Metropolitan Gabriel appointed Archimandrite Ignatius as rector, as an experienced organizer of monastic life. And oh. Ignatius brought the Simonov Monastery into a flourishing state, not only externally, but also in terms of its internal structure. Archimandrite Ignatius died in 1796 in the Simonov Monastery at the age of 65. Elder Ignatius spent more than 33 years as a monk. For the brethren he was an example of virtuous living, poverty and non-covetousness; he did not wear silk robes from the moment he entered monasticism. He was merciful to the poor, compassionate to the poor, beneficent to the brethren. His meal was inseparable from the brethren, where he often repeated the following words: whatever is good or good, but the life of the brethren together” 164. One of the places where the Paisievsky movement actively developed was Moscow, which had two main centers - the Simonov Monastery and the Novospassky Monastery. 3.4 Ascetics of the Simonov Monastery In the Simonov Monastery, the disciple of Elder Paisius, monk Pavel, labored (about whom we wrote in the 2nd chapter), the abbot of the Simonov Monastery, Hieromonk Joseph, was a student of Paul; Elder Adrian was tonsured in the Simonov Monastery, and there he spent the rest of his life, taking the schema with the name Alexy. In the Simonov Monastery, Archimandrite Ignatius, (who was mentioned above), was appointed to establish a hostel. Schemamonk Paul's disciple, Hieromonk Joseph, abbot of the Simonov Monastery, was remarkable for his high spiritual life and courage. He led an ascetic monastic life hidden in Christ, constantly praying to the Savior, and secretly made a thousand bows every day 165. Napoleon's hordes, having occupied Moscow, plundered monasteries. The former abbot of the Simonov Monastery retired from the monastery, handing it over to Fr. Joseph. The French tortured Fr. They placed Joseph in front of the pulpit of the cathedral church, raised naked swords over him, threatening to kill him, asked about the treasures, but the elder did not reveal anything 166. Their torture later had a serious impact on the elder’s health. He suffered constantly and lived in a hospital situation. He was a strict faster and man of prayer and labored in the feat of the noetic Jesus Prayer. Fr. passed away. Joseph in 1829, buried in the Simon Monastery. 3.5 Devotees of the Novospassky Monastery In the Novospassky Monastery, remarkable elders were Hieromonk Filaret (Pulyashkin) and Hieromonk Alexander (Podgorchenkov), who were students of Schemamonk Afanasy (Zakharov), a tonsure monk and disciple of Elder Paisius. Hieromonk Filaret (in schema Theodore), in the world Feodor Nikolaevich Pulyashkin, one of the famous Moscow ascetics of piety of the 19th century. Feodor was born in 1758 in the city of Vyazma into a merchant family. After the death of her husband, his mother moved to St. Petersburg, and in 1786 she entered the Moscow Novodevichy Convent, where she became a nun with the name Metropolitan 167. The youth Theodore, while staying in his parents' house, learned to read and write, calligraphy, and the Law of God. His favorite pastime was reading spiritual books, of which there were plenty in his father’s house. Upon arrival in St. Petersburg, he was assigned to help in his uncle’s shop, but soon felt disgusted by the bustle of the world. Whenever possible, he ran away to the Alexander Nevsky Monastery, and after the service he spent time in conversations with the elder monk. The thirteen-year-old boy Theodore begged his mother to let him go to live permanently in the Alexander Nevsky Monastery with an old man he knew. Six months later, the elder advised Theodore to move to the Sarov hermitage, which was famous for the severity of monastic life. Here he spent several years in various obediences, and later entered the Moscow Simonov Monastery, where his brother Archippus was a novice. In 1786, Theodore was tonsured with the name Philaret, and a year later he was ordained a hierodeacon. In 1788, the Simonov Monastery was abolished and turned into a hospital, and Filaret, by the will of Metropolitan Gabriel, was summoned to St. Petersburg, and as a monk of strict life was placed among the brotherhood of the Alexander Monastery 168. In 1789, Filaret was ordained hieromonk by Metropolitan Gabriel. Hieromonk Philaret was among the spiritual elders whom Metropolitan Gabriel recommended to the scientists of the Alexander Nevsky Seminary to help correct the translation from Greek of the Philokalia made by Elder Paisius Velichkovsky. “They,” the wise archpastor said to the learned correctors, although they do not know the Greek language as you do, they know better from experience spiritual truths that are incomprehensible only by book teaching, and therefore they can understand the meaning of the instructions contained in this book more correctly than you.” 169 In 1791, Hieromonk Filaret was transferred for priestly service to the Novgorod metochion in Moscow, but already in 1794 he was dismissed at his own request for health reasons, and assigned to the hospital of the Novospassky Monastery as a hospital hieromonk. But there he continued to serve in the St. Nicholas Hospital Church, and also took part in the management of the monastery. In 1798, Filaret was elected to the position of fraternal confessor as an experienced monk in spiritual life. But the very next year, due to weakness, he was dismissed from all positions and left on hospital pay. From that time on, Filaret exclusively practiced mental prayer, reading sacred books and the writings of the holy fathers and ascetics of the translation of Elder Paisius, for whom he had great love and reverence, although he did not know the elder personally 170. He rarely went outside the monastery fence, only sometimes he walked on quiet summer evenings with his friend Hieromonk Alexander, the future archimandrite of the Arzamas monastery. At other times, Filaret had spiritual communication with Schemamonk Afanasy (Zakharov), a tonsure monk and disciple of Elder Paisius Velichkovsky. Elder Afanasy came from the Florishcheva Monastery to Moscow and visited the Novospassky Monastery (no later than 1806), where he talked with hieromonks Philaret and Alexander about smart work and monastic life 171 . Filaret spent several years in the feat of strict silence, which prepared him for high senile service. Elder Philaret devoted the rest of his life (from approximately 1809–1810) to serving his neighbors, edifying and comforting everyone, regardless of person or condition. His activities were interrupted by the French invasion of Moscow in 1812, during which time Filaret left for the Vologda province, where the monastic property was sent. Snegirev I.M. writes about these events in detail. in his essay on the history of the Novospassky Monastery, pointing out that the French who came mocked the governor Nicodemus with the remaining ten monks: “There, putting them on their knees in the middle of the church and, placing guns on their chests, they ordered them to confess to each other, as if before death, then, threatening to shoot them, they asked where the monastery treasures were hidden; at the same time, they inflicted several wounds on the old man with sabers and, without forcing a confession from him either by threats or wounds, they released him barely alive” 172 . After the expulsion of the French, Elder Philaret returned to Moscow, and almost until his death he continued to instruct and help his neighbors. His cell was filled every day with many different people - from high dignitaries to commoners. From all sides people flocked to Philaret to pour out their souls and their sorrows, finding in him true fatherly participation 173. Philaret was greatly tormented by a constant illness, which brought him unbearable suffering, but the weak old man was strengthened by God’s grace, which was transmitted to those who came to him with faith in his soul and a thirst for consolation. As Archimandrite Gregory (Voinov) writes: “in his conversation, the amazing meekness of his soul, great humility, ardent love for his neighbor, compassion, patience and the power of deep spiritual knowledge were especially clearly expressed” 174. The elder’s insight was also striking; he directly responded to the visitor’s inner thoughts. Like the devotees of piety of his era - Paisius Velichkovsky, Feofan Novoezersky, Philaret Glinsky, Macarius of Optina and others - Elder Philaret gave written answers to those who asked for his advice in absentia. Hieromonk Macarius, the future Elder of Optina, also had consolation from Elder Philaret, returning in 1832 from St. Petersburg to the Ploshchansk Hermitage, where he labored. In the heartfelt memory of Fr. Macarius was imprinted with the deep intelligence and love of the elder. Partly on the advice of Elder Philaret, Macarius moved from Ploshchanskaya to Optina Hermitage. There in his cell there was a picturesque portrait of Filaret 175. The recluse Dosithea, who lived in the Moscow Ivanovo nunnery, spoke about Elder Philaret to one of his spiritual daughters: “lucky girl, you know such a great elder and wanted to see me, a sinner, insignificant! Hold on to this old man - he is a great saint of God, observe and fulfill his word, open your conscience to him, and God will save you" 176. Despite his advanced years and painful condition, Elder Philaret prayed every day at the early liturgy in the hospital church, received communion every six weeks after careful preparation and confession, and never sat down in church or during his cell prayer rule. He loved to read his father's books, and rewrote others or made copies of instructions. Sometimes the elder spent whole nights in vigil and contemplation of God. The elder also abstained from food, which he took once a day, and sometimes he ate only prosphora from the church. The perspicacious elder Filaret also foresaw his own death, which he himself announced two weeks in advance: “I am already 84 years old” 177, “it’s time for my bones to rest” 178. Before his death, Elder Philaret confessed and received Holy Communion, and also revealed to the abbot that 16 years ago he was tonsured in his cell under the name Theodore. Elder Philaret died on August 28, 1842 at the age of 83. On the day of the burial, the funeral liturgy and funeral service for the body according to the monastic rite were performed by His Eminence Metropolitan Philaret in the Transfiguration Cathedral 179. At the monastery cemetery there was added the venerable grave of the 85-year-old elder Philaret, in the schema of Theodore, who remained in the monastery for about half a century and brought spiritual benefit to many with his edifying advice and example of a pious life 180. Hieromonk Alexander, in the world Adrian Ivanovich Podgorchenkov, was born in 1758 in Little Russia into a family of immigrants from Poland of the Orthodox confession 181. Adrian received his education at the Kyiv Theological Academy, and in 1779 he entered the public service. But already in 1787 he was dismissed due to illness at his own request. In December 1789, Adrian expressed a sincere desire to join the brotherhood of the Moscow Novospassky Monastery in the hope of becoming a monk. And the novice Adrian was tonsured in St. Petersburg by Metropolitan Gabriel in 1793 with the name Alexander. And in the same year, at the age of 35, Alexander was ordained as hierodeacon and hieromonk. Alexander zealously practiced prayer, reading the Holy Books and the writings of the holy ascetic fathers translated by Elder Paisius Velichkovsky. His strict monastic life was known to Metropolitan Gabriel, and he wanted to install him as an archimandrite; Alexander refused in every possible way, having the intention of visiting the Holy Places. But Metropolitan Gabriel answered Alexander: “I do not bless your intention. For where do you want to look for Christ? Where are the Turks? You have it inside you: here, look for Him painfully, and you will find him” 182. No matter how much Alexander refused, his superiors entrusted him with a position - in 1798 he became the governor of the Novo-Spassky Monastery. But a year later, Alexander asked for his dismissal from the post of rector and was ranked among the hospital hieromonks. From that time on, Hieromonk Alexander began to lead a solitary life. The constant invocation of the name of Jesus in the prayer “Lord Jesus Christ, have mercy on me” was the main subject of his mind and heart. On quiet summer evenings, he walked with his friend Hieromonk Philaret around the monastery walls, feeding his heart with lofty conversation. They were close in spirit, and for some time they endured the same grief - “I myself suffered with the Novospassky hieromonk, Saint Philaret, for many years,” Alexander wrote in one of his letters 184. Alexander, although he loved solitude and prayer, did not shy away from visitors and spiritual interlocutors. Schemamonk Afanasy Zakharov, tonsure of Elder Paisius Velichkovsky, visited Alexander in Moscow, talking with him about mental prayer. Alexander also received other elders, disciples of the great Paisius, who had moved from Athos and Moldavia, who in Moscow enjoyed the hospitality of the Novospassky ascetic. Hospitable Alexander assimilated the teachings of the elders and the experiences of their spiritual life. He also corresponded with Elder Paisius himself 185. The Roslavl hermit-dweller monk Arseny (Kirillov) revered Fr. Alexandra and enjoyed his favor. 22-year-old Timofey Putilov, later Archimandrite Moses, rector of Optina Hermitage, came to Hieromonk Alexander for advice. He was sent to Alexander by the pious old lady Dosithea, who lived in the Moscow Ivanovo Monastery. On the advice of Alexander, Timofey entered the Sarov Hermitage in 1805 with his brother Jonah, and in 1808, after his blessing, he went to the Svensky Monastery. Being in the damp hospital building of the Novospassky Monastery had a detrimental effect on Fr.’s poor health. Alexander and this weighed on him. Here is what he wrote about this: “I, a great sinner, once lived for 13 years in a perfect cellar in Novospasskoye, next to the hospital. The hair on my head and beard began to grow, and my teeth began to loosen... And I became so accustomed to this spontaneous conclusion that I still grieve for it to this day” 186 . But changes followed in his life - in 1810, Hieromonk Alexander was ordained archimandrite of the Arzamas Spassky Monastery. The next 35 years of Alexander’s life and work were spent in the rank of archimandrite. In 1820, he was appointed dean of five monasteries (male and female). He opened the Arzamas parish school in 1822, and, being its caretaker, this gave him consolation. Archimandrite Alexander took care of the improvement of the monastery, as well as the satisfaction of the poor brethren, whom he helped with his own money. He treated his subordinates condescendingly, like a loving father. He spoke the following edifying words to the monks: “The monastic cell is the cave of Babylon. For those who are attentive, it is cleansing and cooling, but for those who are not attentive to themselves, it is painful and damaging” 187. Fr. was very compassionate. Alexander to the unfortunate and poor, he himself helped them and convinced others. Fr. endured. Alexander suffered from voluntary poverty and destitution, although he received several salaries and had benefactors - he spent a small part on his own needs, and distributed the rest to the poor and needy. The elder wore the simplest clothes, ate simple and moderate food, such as was prepared for the brethren, and mortified his flesh by fasting. Despite his painful condition, Elder Alexander lived for a very long time, and all because in his weak body lived a healthy soul that received divine grace from the Source of life. This grace strengthened the weak old man in his activities despite the obvious weakness of his bodily strength 188 . Until the last minute of his life. Alexander was in good memory and had a calm, joyful appearance. He died peacefully and blissfully on April 29, 1845, at the 87th year of his high Christian life, and was buried in the Spassky Monastery in Arzamas. 3.6 Disciples of Elder Vasily (Kishkin) It is necessary to tell in detail about the students of the outstanding elder Vasily Kishkin. Among his students are known: schemamonk Leonid Optinsky, monk Arseny (Kirillov), schemamonk Afanasy (Okhlopov), schema-hierodeacon Melchizedek, hierodeacon Anastasy, archimandrite Melchizedek, Israel, schemamonk Macarius, rector of the Beloberezh Hermitage hieromonk Seraphim (Vedenisov), abbot Filaret Glinsky. We have already mentioned two disciples of Elder Vasily Kishkin, monks Arseny and Israel, who went with him to the Holy Mount Athos and lived in the Ilyinsky monastery. There is much more information about the first. Arseny the Younger, in the world Alexy Nikitich Kirillov, was born in 1764 in Orel. He began his monastic path in the Korensk Hermitage under the guidance of Elder Vasily Kishkin, where he entered in 1795. In 1797, Alexy, together with Elder Vasily, arrived on Athos, where in the monastery of St. The prophet Elijah was tonsured by Hieromonk Macarius with the name Arseny, and Elder Vasily was his successor 189. In 1798, Arseny and Elder Vasily moved to Moldova to the Nyametsky Monastery, and in 1800 they returned to Russia and stayed in the Korensk Hermitage. From there they moved to the Beloberezh hermitage. Around 1804, Arseny retired to the Roslavl forests, where he lived in a deserted cell. Arseny had as his friend the Most Reverend Philaret, Metropolitan of Kyiv, and he was very sorry that this lamp - Arseny - was hiding under a bushel. The Bishop sent him to one of the monasteries under his jurisdiction, promising to entrust him with leadership and make him abbot. To this proposal from Bishop Fr. Arseny bowed respectfully and said: “Holy Lord, there are a lot of stones there on which you can trip and fall,” 190 and, thanking Metropolitan Philaret for the honorable offer, he added: “The great Arseny did not exchange his wild desert for the royal palaces; and I, little Arseny, am like-minded” 191. After this conversation with Bishop Philaret, Fr. Arseny returned to the deserted forests of Roslavl, where he again lived in exploits. In 1840 Fr. Arseny moved to the Beloberezh Hermitage, where he remained silent in his cell, indulging in the highest pursuits of his mind and heart, immersing himself in mental prayer. He also read the Word of God, went to church services, and, if impossible, performed them in his cell. Elder Arseny willingly edified the brethren who came to him for their spiritual benefit. Elder Arseny had a notification from God about his death, but he only told the brethren that he would die on Monday. Arseny reposed in the Lord on February 7, 1844, at the age of 80. There is one instructive story from the life of Arseny. From his life we ​​learn that one day Elder Vasily walked with his disciple Arseny through the desert, teaching him the Jesus Prayer, remaining in such a soul-helping conversation for quite a long time. The enemy was jealous of the elder’s teaching and whispered in Arseny’s ear: “It is not your elder, but a hostile spirit that is coming with you; your old man is hairless; hit him well and you will see the truth.” Arseny listened to the evil advice and wanted to hit him, but the elder foresaw his evil thoughts, took off his hat and, as evidence of the truth, showed his bald head. Arseny realized his self-delusion, bowed to the elder and asked him for forgiveness” 192. Hierodeacon Anastasius was one of the first disciples of Elder Vasily and a remarkable ascetic. He lived first in the Svensky Monastery, then with Elder Vasily he moved to the Glinsk hermitage, where he helped him in setting up the monastery 193. Afterwards he moved to the Roslavl forests, where he lived in the desert, and died there 194. Father Seraphim, in the world Sergius Petrovich Vedenisov, at the age of 16 met Hieromonk Vasily Kishkin in Moscow, whose words melted a fiery love for God in his heart. He asked Fr. Vasily took him with him to the Korensky monastery, and he agreed. In this monastery, Sergius was under the leadership of Elder Vasily for 11 years and imitated him in everything - he was humble, silent, obedient, he did everything only with blessing, and for this the brethren loved him 195. At the Korenskaya monastery, Sergius went through all the degrees of monastic obedience and prepared himself to take monastic vows. Elder Vasily tonsured the novice Sergius with the name Seraphim. After some time, Seraphim was ordained as a hieromonk. In 1800, Hieromonk Seraphim and Elder Vasily moved to the Beloberezh Hermitage, and from there Fr. Seraphim was transferred to the Svensky Monastery, where he was appointed treasurer. In 1810 Fr. Seraphim was appointed rector of the Beloberezh Hermitage, and in 1818 Vladyka Gabriel asked Fr. Seraphim to the Ploshchanskaya Hermitage, which was in disarray. In the Ploshchansky monastery, Fr. Seraphim was in charge for 8 years and died there in 1826, buried on the left side of the cathedral church 196. Archimandrite Melchizedek, in the world Maxim Sokolnikov, from a young age devoted his life to monastic life, was a student of Elder Vasily Kishkin, and in 1807 became rector of the Beloberezh Hermitage 197. In 1812 Fr. Melchizedek was assigned as a builder to the Peter and Paul Hermitage, later promoted to archimandrite of the Ryazan Trinity Monastery, and also made dean of eight male and female monasteries. In 1815 he was appointed rector of the Pustynno-Rykhlovsky monastery of the Chernigov diocese. In 1821 he was appointed abbot of the Moscow Simonov stauropegial first-class monastery. In 1826 he was awarded the highest favor of Empress Maria Feodorovna for the establishment of the monastery. In 1830, due to cholera being widespread in the capital, Archimandrite Melchizedek was spiritually in charge of a temporary hospital in the Taganskaya part, donated property and consoled those suffering from illness, visiting all cholera hospitals. After the hospitals were closed, he spoke consoling speeches for the relatives of those who died from cholera, free of charge recording the names of the dead in the monastery synodik for eternal commemoration. In 1831, the Sovereign Emperor and his heir visited the Simonov Monastery and Archimandrite Melchizedek. In 1832, for his zealous care for the excellent improvement of the ancient Simon's monastery, on the recommendation of the Holy Synod, he was awarded the Order of Equal-to-the-Apostles Prince Vladimir, 3rd degree. During the 20-year management of the Simonov Monastery, Archimandrite Melchizedek brought all the monastery buildings into better shape and built new extensive buildings. In 1840, the construction of a huge five-story bell tower 198 was completed. Schema-hierodeacon Melchizedek, in holy baptism Maxim, was tonsured into the mantle in the Beloberezh desert and given the name Melchizedek. In 1800, Hieromonk Vasily Kishkin, an elder of spiritual life who at one time asceticized on Mount Athos, became the rector of the Beloberezh Hermitage. Elder Vasily became close to Fr. Melchizedek, and they formed a close spiritual friendship 199. In 1810, Fr. marks the 50th anniversary of his stay. Melchizedek in the Beloberezh desert, he himself was already 95 years old. At this time, he is persecuted and goes into the deserted forests of the Smolensk province. There about. Melchizedek sets up a cell for himself, and spends his life in work, reading, fasting and prayer, in extreme poverty and need. Later it moves to the forests of the Kaluga province, and in 1837 to the Bryansk forests. Three years before his death, Fr. Melchizedek prepared a coffin for himself from solid oak, and hid it in a secret place where he prayed. Elder Melchizedek reposed in 1840, having lived 125 years of earthly life. 3.7 Hegumen Filaret Glinsky A disciple of Elder Vasily Kishkin, and at the same time a disciple of Archimandrite Theodosius, was the famous ascetic of the Glinsk Hermitage, Hegumen Filaret, from whom the Glinsk line of Russian asceticism originates. Hegumen Philaret is a kind of living link connecting the Glinsk Hermitage with the Sophronium Hermitage and the Kiev-Pechersk Lavra, and through them with the monasticism of Athos and Moldova, with the covenants of the famous elder Paisius Velichkovsky 200. Hegumen Filaret, in the world Thomas Danilevsky, who came from a family of ordinary Little Russians, was born in 1777 in Ukraine. From early childhood, Thomas was favorably influenced by his pious mother, who developed in him religious abilities and aroused a love for the church of God 201. From the age of eight, the young boy was sent to learn to read and write to a pious old woman, and in church he studied the church charter and helped with reading and singing. After some time, Thomas visited the Kiev Pechersk Lavra, where he accepted the offer of Elder Triffiliy to become his cell attendant. Staying in the caves of the Lavra brought him great benefit - the grandeur of the churches, the reverent worship in them, the holiness of these places, along with the saints of God resting here, had a beneficial effect on the prayerful mood of the young novice 202. Elder Triffilius spent a year tempting Thomas in honesty, obedience, modesty and precision in service. He kept the young man Thomas in all the hardships of monastic obedience, but was attentive to him as a mentor. And the elder, foreseeing the fate of his cell attendant, told him in the spirit of prophecy: “Know this, you will be a monk and a leader over the monks” 203 . But then these words of the elder seemed unrealistic to Thomas. After three years of staying in the caves of the Kiev Pechersk Lavra, Thomas went to serve his military service, but his service took place in the military church. His military service did not last long - after illness, he headed back to the Kiev Pechersk Lavra to serve in the Great Church. There, Hieromonk Anthony advised him to live in some desert monastery, and after meeting the monks of the Sophronie Hermitage, the rector of which was Elder Theodosius, a disciple of the great Paisius Velichkovsky, and after a miraculous vision in a dream, he went to the Sophronie Hermitage with the desire to devote himself to monastic service under the guidance of the wise Archimandrite Theodosius. In 1802, the humble Thomas Danilevsky came to Elder Theodosius, fell at his feet and asked to be accepted under his spiritual guidance. The elder joyfully accepted Thomas, seeing in him the chosen one of God. In the same year, Thomas was tonsured and named Philaret, and Archimandrite Theodosius took the newly tonsured monk under his spiritual leadership. Father Theodosius warned the young monk against various temptations, taught him to resist all evil thoughts, and discovered ways to continually create the Jesus Prayer with his mind in his heart. The elder also introduced Philaret to the Philokalia, where the science of sobriety and prayer 204 is explained in detail. In 1802, Archimandrite Theodosius departed to the Lord, having previously entrusted his disciple to the leadership of one strict ascetic, who for six years led Philaret by completely cutting off his will. In 1803, Filaret was ordained a hierodeacon, and in 1806 a hieromonk, after which Fr. Philaret was entrusted with the obedience of the dean of the monastery. But these works did not distract Hieromonk Philaret from his prayerful feat. Father Filaret sought his beloved silence on occasion, and in his secluded cell he studied teachers of intelligent-heart prayer, sobriety from thoughts and contemplative living in God. And Filaret, by God’s grace, was granted the gift of the unceasing mental-heartfelt Jesus Prayer. The enemy, seeing the success of the ascetic Philaret, attacked him in every possible way with great fury - he tempted him with carnal lusts, tried to frighten him with various visions, brought despondency and despair, but thanks to the grace of Fr. Filaret emerged victorious from this cruel battle 205. And for this struggle the Lord crowned Fr. Philaret was rewarded with dispassion with various gifts, including the gift of spiritual consolation. Despite his youth compared to other elders, Fr. Filaret was a completely spiritual elder - even older ascetics came to Elder Filaret with their doubts and questions, and he helped everyone who came with advice, warned, admonished and encouraged. In 1815 Fr. Filaret was offered to head the Sophronie Hermitage, but he rejected this offer, because. he had to go to the Glinsk hermitage, which needed his spiritual experience. For fifty years, the Glinsk hermitage was in an extremely neglected state due to the lack of an experienced abbot and monks living of their own free will. The abbots changed frequently, without staying long in this monastery. But at that time, two virtuous lamps lived in the Glinsk Hermitage - the great ascetic and man of prayer, the elderly elder Theodotus, and hieromonk Vasily Kishkin, an impartial zealot of ancient patristic piety 206 . Hieromonk Vasily Kishkin rebelled against the anarchy in the desert, and, possessing from the Lord the gift of unceasing mental-heartfelt prayer, he intensified his prayers to the Lady Most Holy Theotokos, so that She would send them a pious abbot. The prayer was heard, and he appointed Hieromonk Filaret from the Sophronium Hermitage as rector. A petition was submitted to His Eminence Theoktistus, and the Bishop, by his decree in 1817, appointed Father Philaret as rector of the Glinsk Hermitage. Accepted by Fr. Philaret's farm was in a deplorable state - the dilapidated monastery buildings required immediate repair. And the new abbot zealously set about putting the Glinsk Hermitage in order. In addition to the external structure of the monastery, Fr. Filaret also cared about the elevation of the moral ascetic life - he gradually introduced the strict Athonite Rule, removed from the monastery women who worked in the monastery, prohibited the other sex from entering the cells of monks, even if these were their mothers. These changes and the very life of the good shepherd attract new monks to the Glinsk Hermitage - the disciples of Fr. Philareta. And of the former inhabitants of the Glinsk Hermitage, those who could not come to terms with the reforms of the new abbot left it. Fr. Philaret introduces eldership with the daily confession of thoughts by monks to their elder. And in these matters of spiritual leadership, Elder Vasily Kishkin helps the Glinsky rector; he also replaces Fr. Philaret when he was on trips. For ten years, Elder Vasily had a beneficial influence on his disciples with his virtues and gifts of grace, but the enemy brought persecution and slander against him through some monks, who began to slander him to the abbot. Elder Vasily was forced to move to the Ploshchansk Hermitage, where he blissfully died in 1831. He took care of him in every possible way. Filaret about the external improvement of the Glinsk hermitage, built and repaired monastery buildings, attracted philanthropists for these needs, and traveled to St. Petersburg to resolve the affairs of the monastery. Father Filaret, through the petition of Prince Golitsyn, was honored to talk with Sovereign Alexander Pavlovich, who considered the abbot’s request to grant forest land to the monastery and pay off the debts of the Glinsk Hermitage. The Emperor, being deeply religious in the last years of his life, promised to arrange all the petitions of Fr. Philaret, which was done, and in 1825 he donated a generous alms of 1000 rubles to the monastery. When visiting St. Petersburg, Fr. Filaret spoke out against heretical mystics, defending the patristic teachings about the highest degrees of communion with God and the mind-heart Jesus Prayer, and was also a defender of monasticism in the highest secular circles. Fr. Philaret wrote “Instructions to a newly tonsured monk,” which was published in 1824, and this is the instruction of Fr. Philaret was read by the monks of the Glinsk hermitage in their cells, or on the day of tonsure of one of the brethren at a meal. In addition to writing spiritual and moral books of his own composition, Fr. Philaret also had to conduct numerous business correspondence with the benefactors of the monastery and personal admirers - per year from the pen of Fr. Filaret published up to 750 letters 207. About Fr. Philaret and his monastery were spoken highly of by his contemporaries; St. Seraphim of Sarov knew Fr. Philaret in spirit and had deep love for him in Christ. For his exploits Fr. Filaret was also awarded a vision of the Most Holy Theotokos during the akathist to the Queen of Heaven. For his services in 1835, Fr. Filaret was awarded the right to bear the abbot's staff, and in 1839 he was elevated to the rank of abbot for his diligent 22-year service as abbot. Such a slow reward of a worthy husband depended on his personal humility, who was aware of his wretchedness in his soul. And in his letters he always signed himself as a wretched old man 208. Shortly before his death, Abbot Filaret fell seriously ill with consumption, but he did not give up his numerous works. Elder Philaret died on March 31, 1841, on the morning of the second day of Easter 209. A disciple of Elder Vasily Kishkin, and at the same time a student of Elders Theodore and Cleopas (Antonov), is the outstanding ascetic Elder Leonid of Optina. Schemamonk Leonid Optinsky (in schema Leo), was born in 1768 in the city of Karachev, Oryol province, into a family of simple parents named Nagolkins. At baptism he was named Leo. In his youth he was engaged in merchant affairs, but in 1797 he left the world and entered Optina Pustyn under the command of Abbot Abraham. Two years later, Lev moved to the Beloberezh Hermitage, whose rector was Hieromonk Vasily Kishkin. In 1801, Elder Vasily tonsured him as a monk with the name Leonid, and in the same year he was ordained a hierodeacon and hieromonk. In 1804 Fr. Leonid, in the fifth year of his stay in the Beloberezh Hermitage, was appointed its abbot when Elder Vasily left the leadership of the monastic brethren 210. Before taking up the position of rector, Fr. Leonid temporarily stayed in the Cholna Monastery, where at that time schemamonk Theodore, a disciple of the great elder Paisius, who had arrived from Moldova, settled. Under the guidance of this experienced mentor, Fr. Leonid learned to fight the passions, and later he and the elder were united by inextricable bonds of love in Christ. In 1805, Elder Theodore moved to the deserted Beloberezh monastery, but after some time he settled in a secluded cell in the depths of the forest not far from the monastery with another ascetic, Hieroschemamonk Cleopas. In 1808 Fr. Leonid resigned as abbot, moved to live in the wilderness with his teacher, Elder Theodore, and was tonsured by him in his cell into the schema with the name Leo. In 1809, Elder Theodore moved to the Novoezersky Monastery. Father Leonid and Elder Cleopa moved to live in the Valaam monastery in 1811, and a year later Elder Theodore joined them, where they lived together for about six years. At the same time, Hieromonk Varlaam, later abbot of Valaam, lived with three ascetics in the Valaam monastery. Living together and talking with the elders brought considerable benefit to Fr. Varlaam 211. The spiritual instructions of Elder Theodore and Fr. Leonidas was also used by the celliarch of the Valaam Monastery, Fr. Evdokim, later the schema-monk Evfimy 212. The fame of the ascetics spread more and more, and together with Fr. Other monks from among the brethren of the Valaam Monastery began to come to them as Evdokim. Visitors of different classes also flocked to them for the godly advice of the elders. But, despite the spiritual benefits brought to some, others aroused displeasure against the elders associated with their teaching, which seemed like a strange innovation. Having buried Elder Cleopas in 1816, Elder Theodore and Fr. Leonid in 1817 moved to the Alexander-Svirsky Monastery, and in 1822 Elder Theodore departed to the Lord in the arms of his beloved disciple Fr. Leonida. After the death of his teacher, Father Leonid had a desire to leave the Svirsky Monastery and move to Optina Pustyn, but he was forcibly kept in the Alexander-Svirsky Monastery for five years, and only in the sixth year was he dismissed without any difficulties. First about. Leonid in 1828 moved to the Ploshchanskaya Hermitage, and six months later with five students he moved to the monastery of the Optina Hermitage 213. Among the students was Dmitry Brianchaninov, the future Ignatius Bishop of the Caucasus and Black Sea 214. Arrival of Fr. Leonid in Optina Pustyn is remarkable in that he introduced eldership into the monastery, which consists in the sincere spiritual relationship of spiritual children to their spiritual father or elder. This was facilitated by Fr. Moses, abbot of the Optina Hermitage, who with his brother the hermitage leader Fr. Anthony had previously undergone the feat of desert living in the Roslavl forests. O. Moses, knowing the experience of spiritual life of Fr. Leonidas, entrusted him with spiritual leadership over the brethren. And from that time on, the entire internal structure of monastic life in Optina Hermitage changed. No important work was done in the monastery without the advice and blessing of the elder. The brethren flocked to his cell in the evening hours with their spiritual needs - to repent to the elder of the sins committed during the day, to ask for advice, to receive consolation in grief and help in internal battle with passions and spiritual enemies. The skillful healing, wisdom of the elder, love and respect for him by the abbot and the brethren made Fr. Leonida is also famous outside of Optina Pustyn. After 30 years of ascetic life, Elder Leonid was called by God's Providence to the great feat of serving humanity 215. People of different classes began to come to him from various cities and villages for spiritual advice, and the elder received them all with fatherly disposition and love, no one left his cell without being consoled. Before the arrival of Fr. Leonidas, the brethren of the Optina Hermitage lived according to their own concepts, paying attention mainly to external works. When Elder Leonid settled in the monastery, and when they started talking about eldership and spiritual nourishment, about cleansing the conscience and revelation of thoughts, about cutting off one’s will, about internal work, then to many this seemed like some kind of new incomprehensible teaching, which was even called a new heresy. Some of the monks rebelled against the innovations and looked with distrust at Fr. Leonidas, some of the dissatisfied part of the monks left the monastery. But soon everything calmed down, and Fr. Leonid new students were added. But Elder Leonid suffered many sorrows due to various denunciations - fulfilling the will of the highest spiritual authorities, he was forbidden to receive visitors in his cell, he himself was transferred from the monastery to the monastery. But even there, despite the prohibitions, he continued to receive visitors, thereby saving human souls. Elder Leonid came to rest on October 11, 1841, and was buried near the cathedral Church of the Presentation 216. Another famous Optina elder, Hieroschemamonk Macarius, is a disciple of schemamonk Athanasius (Zakharov), a tonsure monk and disciple of Elder Paisius. Hieroschemamonk Macarius of Optina, in the world Mikhail Nikolaevich Ivanov, was born on November 20, 1788 in the Oryol province into a family of noble origin. In his youth, Mikhail served as an accountant for the district treasury; his relatives wanted to marry him, but he was destined to become a monk. In 1810, Mikhail went on a pilgrimage to the Ploshchanskaya Hermitage and never returned. In the desert, under the guidance of his confessor, he quickly succeeded in the exploits of monastic life. In the same year, Mikhail was tonsured into a robe with the name Melchizedek, and in 1815 he was tonsured into a mantle with the name Macarius. In the same year he was ordained as hierodeacon and hieromonk. In the Ploshchanskaya hermitage, Macarius was under the spiritual guidance of the disciple of Elder Paisius Velichkovsky, schemamonk Athanasius (Zakharov), from whom he received many translations of the ascetic works of the holy fathers and ascetics, translated by Fr. Paisia ​​217. In 1818, Hieromonk Seraphim, a disciple of Elder Vasily Kishkin, the builder of the Beloberezh Hermitage, became the rector of the Ploshchanskaya Hermitage. O. Seraphim introduces good changes in the church order at the monastery, which were humbly accepted by the brethren for the common spiritual benefit. Father Macarius received permission to go on a pilgrimage to the Kiev Pechersk Lavra, where he was consoled by Archimandrite Anthony. On the way back, he went to the Glinsk Hermitage, where he met a student of Hegumen Philaret, Hierodeacon Samuil, a practitioner of mental prayer, the teaching of which he studied under the guidance of his elder, a student of Archimandrite Theodosius, rector of the Sophronium Hermitage. In 1824 Fr. Macarius traveled to Rostov to venerate the relics of St. Demetrius; on this trip, for the first time, he visited Optina Pustyn and the newly built monastery, which would later shelter him within its walls 218. In 1825, the teacher Fr. Macarius, Elder Athanasius, who was for him a living example of Christian virtues. In 1826 Fr. Macarius was appointed dean of the monastery, and in 1827 he was appointed confessor of the Sevsky convent, and this appointment determined the beginning of a new period of spiritual activity of Fr. Macaria. In 1828, Hieroschemamonk Leonid, in the schema of Leo, arrived from the Alexander-Svirsky Monastery to the Ploshchanskaya Hermitage with his disciples, who, having lived here for six months, moved to permanent residence in the newly built monastery of the Optina Hermitage. The rapprochement with Elder Leonid as an experienced mentor in spiritual life was of great importance for the future life of Fr. Macaria. After the departure of Elder Leonid, Fr. Macarius continued spiritual communication with him through correspondence 219. On a trip from Orel to St. Petersburg, Fr. Macarius had a spiritual conversation in Moscow with the Novospassky elder Philaret, which left an indelible impression on the soul of Fr. Macaria. On the same trip, he also saw Elder Leonid, from whom he asked for blessings to accept him into the monastery of Optina Monastery, for which he submitted a petition to the abbot, Fr. Moses. Returning to Ploshchanskaya hermitage, Fr. Macarius humbly awaited the decision, and in 1834 he received a decree on his transfer to Optina Hermitage from the Ploshchanskaya Monastery, where he lived for more than 23 years. In the same 1834, Fr. Macarius arrives to his teacher at the monastery of Optina Hermitage, where he lived for about 27 years. Until the death of Elder Leonid, he was his extremely obedient and devoted student and collaborator. In 1836 Fr. Macarius was appointed confessor of the Optina Monastery, and in 1839 he was entrusted with the management of the monastery. For 20 years of management about. Macarius ensured the prosperity of the monastery, its self-sufficiency, and at the same time assistance in maintaining the monastery. In addition to the external dispensation of Fr. Macarius did not forget about the internal things - through his efforts the order of church services was changed, monks came to their confessor for frequent confession of actions and thoughts, to receive spiritual advice and consolation. The gifts given to Elder Macarius were: the gift of spiritual reasoning, great humility, long-suffering, meekness and love. Filled with true love, Fr. Macarius poured it out abundantly on his spiritual children; he did not turn away from anyone who came to him for help, and did not let anyone go without providing help in need. The elder’s face was bright, his gaze was quiet, his words were humble. His mind, as a doer of mental prayer, was always united with God, and from this work “his face bloomed with spiritual joy and shone with love for his neighbor” 220. His prayer was unceasing. It is necessary to point out the great importance of o. Makaria in the organization of publishing activities in Optina Pustyn. At the end of the 18th century. in Russia, along with the decline of monasticism, there was also a scarcity of religious, moral and ascetic literature due to the restrictive decrees of the Holy Synod. Only the ascetic book “Philokalia” was printed for the first time in the Slavic language by order of the Holy Synod in 1793, and then due to the special disposition of Metropolitan Gabriel to this issue. Patristic ascetic writings at that time were distributed among lovers of spiritual enlightenment in handwritten copies. These were mainly the works of monastics, which were valued very dearly 221. The finished translations of Elder Paisius Velichkovsky lay hidden for more than 50 years. And the credit for publishing these translations undoubtedly belongs to Fr. Macarius. When the favorable time came, Fr. Macarius had learned assistants, collaborators and patrons 222. First, in 1847, the book “The Life and Writings of the Moldavian Elder Paisius Velichkovsky” was published; later patristic ascetic publications were published, which were, for the most part, those translations of Elder Paisius that were not included in the “Philokalia”. A number of beautiful editions of Russian ascetic literature were also published, among which were editions of the ascetic experiences of the Optina elders themselves, and the writings of the elder Paisius himself were also published 223. But from his numerous labors, the health of Elder Macarius weakened, he was haunted by multiplying illnesses, and seizures became more frequent. Elder Macarius reposed in peace on September 7, 1860, the day of the forefeast of the Most Holy Theotokos, in whom the elder had deep heartfelt faith. Among the remarkable ascetics and elders of Optina Pustyn, it is necessary to name its famous abbot Schema-Archimandrite Moses and his brother Abbot Anthony, who, at the invitation of Bishop Filaret (Amphiteatrov) of Kaluga, moved from the Roslavl forests to Optina Pustyn, and took a direct part in its restoration and spiritual revival. The Putilov brothers were students of Hieroschemamonk Afanasy (Stepanov), the famous ascetic of the Roslavl forests. Schema-Archimandrite Moses, in the world Timofey Ivanovich Putilov, was born in 1782 in the Yaroslavl province. Young Timothy's parents raised him in the fear of God, instructing him in faith and piety. At the age of 18, Timofey and his brother Jonah were sent to Moscow, where they served with a tax farmer. In their free time, the Putilov brothers read spiritual books and communicated with spiritual people. Here they met the elder Dosithea of ​​the Ioannovsky Monastery, who sent them to the Moscow Novospassky Monastery for spiritual nourishment by hieromonks Alexander and Philaret, who were in spiritual communion with the great elder Paisius Velichkovsky. On the advice of Fr. Alexander's brothers in 1805 entered the Sarov hermitage, where they carried out various obediences and grew spiritually. Jonah Putilov, monk Isaiah, remained in the Sarov Hermitage, and in 1842 became its abbot. In 1808, Timofey met Fr. Seraphim, a student of Elder Vasily Kishkin, who invites him to the Svensky Monastery. Around about. Seraphim in the Svensk monastery, many remarkable ascetics gathered: students and tonsures of Archimandrite Paisius Velichkovsky, schema monks Afanasy (Okhlopov) and Afanasy (Zakharov), former confessor of the Optina Monastery, Hieromonk Afanasy (Stepanov), disciple of Elder Vasily Kishkin, Hierodeacon Anastasy, monk Bartholomew from the Moldavian Nyametsky Monastery, Fr. Arseny the Hermit. The company of these elders probably attracted Timothy to the Svensk monastery 224. In 1809, Timofey Putilov was identified as one of the novices of the Svensky monastery, but after some time he was forced to leave for Moscow for dismissal, and never returned to the Svensky monastery. In 1811, on the advice of Hieromonk Adrian (in the schema of Alexy), he went to the Roslavl forests under the spiritual guidance of Hieroschemamonk Afanasy (Stepanov), who had spiritual sobriety and the gift of mental prayer. There Timofey was tonsured by Fr. Athanasius in a mantle with the name Moses, and spent 10 years living in the desert under his leadership. From the experienced elder Fr. Moses acquired the gift of prayer and attention to himself. In 1816 to Fr. Moses was joined by his younger brother Alexander, who was tonsured a monk in his cell with the name Anthony. Fr. Moses recalls that when he came to the Roslavl forests, the hermits - Hieroschemamonk Athanasius, Fr. Dosifei and Fr. Dorofei lived in three cells. Father Moses settled with Elder Athanasius, building a new cell for him and himself 225. The desert dwellers led a very meager life, having nothing in their cells. They ate only garden vegetables and rarely ate bread when the landowners sent it. In the summer they collected mushrooms and berries. The elders looked at tea as a luxury and used it as medicine to maintain strength. The clothing of the hermits was no less scanty; they wore bast shoes on their feet. Almost the entire day, the hermits stood in prayer - church or cell, leaving it only in case of performing various works and obediences. Fr.'s favorite pastime. Moses and his brother Anthony were rewriting books that they brought to the desert and acquired during trips to Moscow and Kyiv. Elder Athanasius had many handwritten translations of patristic books made by Paisiy Velichkovsky. The brothers made extracts from them, compiling various handwritten collections that set out the rules of Christian, and especially monastic life 226. The asceticism of the elders consisted of the following - Fr. Moses and Anthony spent 18 hours standing in prayer, made up to 800 bows, and kept strict fasting and abstinence. But the most important thing is that most hermits went through the school of Elder Paisius personally or through his students, and strived for spiritual self-improvement, which was accomplished through the struggle with bodily and mental passions, through following the Gospel commandments, through complete renunciation from the charms of the world, and through turning the mind inward. It was necessary to completely renounce one's will and complete obedience to the elder 227. All this developed in the hermits spiritual purity, clarity of thought, willpower and endurance of character - thereby they were not afraid of any trials. And thanks to this, from the silent solitude of the Roslavl forests such seasoned personalities as Fr. Moses and Fr. Anthony. In 1821, at the invitation of Bishop Philaret of Kaluga, the Putilov brothers arrived in Optina Pustyn to establish the St. John the Baptist monastery there. In 1822, Saint Philaret ordained Fr. Moses became a hierodeacon, and then a hieromonk, after which he appointed him confessor of the Optina Hermitage. In 1826, Hieromonk Moses, 43 years old, was appointed rector of the Optina Hermitage, and for 37 years he “stood steadfastly on the divine guard of the flock entrusted to him” 228. In 1837, Hieromonk Moses was elevated to the rank of abbot, and in 1853 to the rank of archimandrite. When Fr. Moses took Optina Pustyn under his control, there were 40 brethren, the monastery was desolate, there were no food supplies for the brethren, the mood of the brethren was painful. O. Moses equipped and embellished the monastery, provided the brotherhood with clothing and food. But the main attention is about. Moses was aimed at the spiritual and moral education of the monks. He laid the foundation for the famous Optina eldership; all the external and internal orders of the Optina Monastery, the entire spiritual structure of the monastery were established and established during the abbotship of Fr. Moses. In 1829, Fr. was placed in Optina Pustyn. Leonid, and in 1834, with the consent of Fr. Moses - Hieromonk Macarius. The monastery begins to fill with newcomers of different classes who want to devote themselves to monastic life. And all the rector of the monastery, Fr. Moses accepts with love, entrusting the edification of the spiritual elders. The eldership in Optina Hermitage was planted by Fr. Moses, but for this innovation he suffered many sorrows. The distinctive features of Fr. Moses was kind to others and strict towards himself. He ate monastic food little by little, wore simple and modest clothes, and after prayer he loved reading books of spiritual content. With the help of spiritual labors and humble prayer, he successfully resisted bodily and mental passions, achieving dispassion and spiritual purity. In a conversation, always fingering the rosary with the Jesus Prayer and with a barely noticeable movement of the lips 229. O. Moses always and in everything relied with faith and trust in the Lord. In 1860, Archimandrite Moses turned 80 years old, and this year he fell ill. Before his death, he was tonsured into the schema. Fr. has come to rest. Moses June 16, 1862 Hegumen Anthony, in the world Alexander Ivanovich Putilov, was born in 1795. Corresponding with his monastic brothers, Alexander desired monasticism. In 1816 he leaves the world and goes to his brother Fr. Moses in the Roslavl forests. Together with him, he moved to Optina Monastery, and took part in the organization of the Optina monastery, where he was its first chief. In 1839 Anthony was appointed abbot of the Maloyaroslavets monastery of the Kaluga diocese and ruled it for 14 years. After his dismissal from the post of rector, Abbot Anthony lived for 12 years in retirement in Optina Hermitage. Hegumen Anthony was distinguished by his high spiritual life, was perspicacious and had a special gift of consolation. Great was the power of the elder’s prayerful intercession. Fr. has come to rest. Anthony August 7, 1865 Optina Pustyn is one of the “spiritual centers” of the teachings of St. Paisius Velichkovsky, and in connection with this it is necessary to mention Abbot Abraham, a student of Archimandrite Ignatius (Peshnoshsky), whom Moscow Metropolitan Platon (Levshin) appointed as the builder of the Optina Hermitage in 1796 for its restoration from desolation. Father Abraham was a zealous admirer of Elder Paisius and the custodian of his tradition, which he transferred to Optina Pustyn, where he introduced a cenobitic rule and elevated spiritual life. Thus, as Rev. writes. Sergius Chetverikov: “In Optina Hermitage, as if in a knot, numerous threads of the spiritual influence of Elder Paisius were united through his various disciples, namely: the monk Theophanes brought directly from Elder Paisius himself the spiritual leaven he received in the Nyametsky monastery; Abraham brought the traditions of Elder Paisius, received from Cleopas of Ostrovsky; Moses and Anthony brought the legends of two Athanasievs, Seraphim of Svensky and the Roslavl desert dwellers, and Leonidas brought the legends of Theodore and Cleopas of the Little Russian. This combination of diverse spiritual influences resulted in the remarkable flourishing of the Optina elders” 230. 3.9 Valaam ascetics It is necessary to dwell on the ascetics of the Valaam Monastery, continuers of the work of the great elder Paisius Velichkovsky. We mentioned above that in the Valaam All Saints Skete, together with the elders Theodore (Polzikov), Cleopas (Antonov) and Leonid of Optina, lived: Hieromonk Varlaam, later abbot of the Valaam Monastery, and Hieroschemamonk Euthymius. As a modern researcher of the eldership of the Valaam ascetics shows, 231 the eldership of schemamonk Theodore on Valaam significantly complemented the tradition of monastic work on Valaam. The tradition of hesychasm begins to strengthen on Valaam after Elder Theodore taught the brethren smart work, and Varlaam, who became abbot, supported this tradition along with the eldership 232. Here the researcher argues that Hieroschemamonk Euthymius should be considered as a successor to the “Moldavian” elders, and not as a pupil and continuer of the senile experience of Abbot Nazarius. It was the disciples of Elder Paisius who came to Valaam who were able to raise the great ascetic, who marked the revival of spiritual life on Valaam. The personality of Hieroschemamonk Euthymius is key in the revival of the eldership on Valaam. It is in the mentoring of Elder Euthymius that one must look for the origins of the spiritual experience of the outstanding abbot of Damascus, the teacher of numerous Valaam ascetics 233 . The famous Valaam abbot Damascene had as his disciples: Archimandrite Agafangel of the Alexander-Svirsky Monastery, the blind elder of the Valaam Monastery Schemamonk Agapius, Schemamonk John, the silent monk of the Valaam Monastery. A student of Archimandrite Agafangel was Mauritius, abbot of the Valaam Monastery 234. 3.10 Roslavl desert dwellers It is necessary to mention the Roslavl hermit-dwellers, this unique group of hermits, who were in close communication with the elder Paisius Velichkovsky. This group included the direct disciples of Elder Paisius: Arseny, who later moved from the Roslavl forests to the Pskov Nikandrov Monastery, schemamonk Afanasy Afonsky (Okhlopov), who lived in the Roslavl forests (during the period 1793-1805), monk Feofan (Optina Pustyn), who came to stay with the hermits, and other ascetics, not who knew the elder personally, but kept his traditions: Hieromonk Adrian (in schema Alexy), his students Basilisk, Zosima and Jonah, Hieroschemamonk Afanasy (Stepanov), who lived in the Roslavl forests for more than 20 years and had the gift of mental prayer 235, his students Moses and Anthony (Putilovs), Hierodeacon Anastasy, Archimandrite Gennady his disciple Elder Abraham, Nikita, Dositheus and others. The history of hermitage in the Bryansk and Roslavl forests is associated with opposition to the mass abolition and closure of monasteries in the mid-18th century. Many monks, due to the decline of morality in the remaining monasteries, went abroad - to Athos and Moldavia, and the most zealous monks fled to deserted silent forests, rejecting material well-being, church positions and power. There, away from the world and bustle, they revived the fading monastic spirit, so that when the time came, they could manifest it in the monastic monasteries and revive monastic life in them. Hermit life began in the Bryansk forests in the first half of the 18th century, but over time the peace in these forests began to be disturbed, and hermits began to move to the more remote Roslavl forests. But a small group still lived in the Bryansk forests, mainly around the Beloberezh desert - Elder Vasily (Kishkin), Leonid Optinsky, schemamonk Theodore (Polzikov), and hieroschemamonk Cleopas (Antonov) lived here. The hermits who came out of the Bryansk forests settled in the Roslavl forests, and here at the beginning of the 19th century. desert dwelling reached its prosperity. Hermits of the contemplative trend were attracted here by the remoteness from the noisy centers of public life and the abundance of dense forests with their silence 236 . Their ascetic life became famous not only in the immediate area, but also far beyond the borders of the Smolensk province. Church hierarchs and monastery abbots turned to the Roslavl forests for the people they needed to set up monasteries and monasteries, and to improve monastic life. The Roslavl hermitages became breeding grounds for the true monastic spirit in Russia - as Orlovsky I.I. writes: “from here monks went to the north, to the monasteries of Lake Ladoga, and to the east, too, to the Siberian monasteries, and to the south, to the Oryol, Chernigov and Kursk provinces” 237. At the same time, the outflow of the best forces was constantly replenished with new ones. One of the ascetics who lived in the deserted Roslavl forests is Hieromonk Adrian, who raised many disciples and helped young monks with spiritual advice. Hieromonk Adrian (in schema Alexy), in the world Vasily Blinsky, was born in 1722 in the village of Orel, Perm province. As a child, Vasily had to endure a lot of hardships, because... his father died early, his mother remarried, and he and his two sisters were given to the care of their uncle. At the age of seven, the boy Vasily learned to read, and preferred reading Divine books to children's pastimes. He especially loved reading the Four Menaions of St. Demetrius of Rostov, imprinting the bright images of the saints in his soul. While visiting a local monastery, the youth looked closely at monastic life, and the local monks fell in love with him. One day he prayed in the chapel in front of the icon of the crucified Savior about the possibility of frequent visits to the monastery, which his relatives prevented. “He also asked with the tears of the Lord to grant him a contrite and humble heart and to arrange his life for salvation” 238. The boy grew up meek and silent, submissive and obedient, and was always happy with everything. Vasily studied well, and the local monks supplied him with patristic books, from reading which he became moved and cried. As Kovalevsky A.F. writes. in his biography: “thus, under the cover of God’s grace, Vasily grew and succeeded in piety” 239. But by God's Providence, Vasily was destined to enter military service before becoming a monk, in which he served his fatherland for twenty years. Carefully fulfilling his official duties, Vasily, here too, devoted his nights to prayer, diligently read spiritual books, strictly kept fasts, sought the opportunity to frequently visit the churches of God, “with constant sobriety of mind he eradicated unclean thoughts and, like the apple of his eye, preserved his virginity in soul and body” 240. His depraved colleagues mocked his piety, tried to lure him into drinking and seductive spectacles, and sometimes he was even beaten for refusing such events. Having a lot of free time, Vasily visited various monasteries, visited elders experienced in asceticism, and imprinted their instructions in his heart. Vasily did not give up the thought of devoting his life to God in monasticism, but he was not released from service until Innocent, Archbishop of Pskov, interceded for him. And then Vasily’s cherished wish came true - he entered the Ploshchanskaya hermitage of the Oryol diocese, where he was lovingly received by the rector of the hermitage, Fr. Joel. At the same time, another novice named John entered the Ploshchanskaya Hermitage, later the monk Jonah, Vasily’s associate and secret keeper until his death. Due to the lack of monastic vacancies, novice Vasily moved for a time to the Moscow Simonov Monastery, where in 1772 he was tonsured into the mantle with the name Adrian, there he was ordained as hierodeacon and hieromonk, after which in 1775 he returned to Ploshchanskaya hermitage. But the soul of the monk Adrian longed for desert silence, and with the blessing of the abbot, he settled in a secluded cell in the forest, and after some time, with Jonah and two other novices, he retired into the dense Bryansk forests. They settled on the land of a pious landowner, who allowed them to settle in his forests and helped them in every possible way in the arrangement. In a hut built in a forest thicket, the ascetics, led by Elder Adrian, lived a strict and harsh life in constant dry eating, long night prayer vigils, in extreme poverty and deprivation 241. In addition to the statutory church services and psalmody, numerous bows with the Jesus Prayer were required. Elder Adrian loved to pray with his disciples in the open air, among the deserted silence of the forest thicket, which represented for them a God-created church, and where the sky served as a vault for them. Here they raised their quiet voices in psalmody to the glory of the Creator, and the feathered inhabitants of the forest echoed them. Kovalevsky A.F. notes that “the society of these ascetics in the wild and deserted Bryansk desert resembled ancient Libya and Thebaid, with their equal-angelic monastic inhabitants” 242. Severe physical feats were performed by the desert dwellers, but the elder himself set an example for his disciples in hardships - not having warm clothes and shoes, he always walked in old cloth clothes, while traveling twenty to thirty miles to his benefactors. Elder Adrian and his disciples stayed in this forest for eight years, until the locals began to cut it down, and due to the crowds they were forced to move to another place. Not far from their new settlement lived Elder Barnabas, who remained in silence. Elder Adrian loved him, but after some time they were attacked by robbers, after which Elder Barnabas, weak in body, without surviving the beatings, betrayed his soul into the hands of God in the arms of Adrian. After spending the winter in these forests, Elder Adrian and his disciples went to the Smolensk Roslavl forests. There they received permission from the local residents to settle, and in a remote, inaccessible thicket they built two huts, one of which was used for prayer. But their peace did not last long—they began to be denounced as wandering monks and schismatics. Elder Adrian was also summoned to Bishop Parthenius of Smolensk, who invited him to move to his diocese. After consulting with his disciples, Elder Adrian was afraid that after the transition, Bishop Parthenius would send them to different monasteries due to their need for monks. The problem was solved as follows - Jonah suggested writing a letter to his friend monk Theophan, who was the cell attendant of Gabriel, Metropolitan of St. Petersburg and Novgorod. After some time, as Kovalevsky A.F. points out: “Metropolitan Gabriel very mercifully received the elder and seeing in him a man experienced in spiritual exploits, more than once had conversations with him about the salvation of the soul” 243. Elder Adrian asked Metropolitan Gabriel to settle them in a secluded monastery at the Valaam monastery, but due to seasonal bad weather, Metropolitan Gabriel invited them to settle in the Konevsk monastery on the island of Konevets. By the will of God, after some time, Elder Adrian was appointed rector of this monastery by decree of Metropolitan Gabriel. Elder Adrian had to endure a lot in his position as rector because of the flourishing drunkenness of the monks, which was condoned by the former abbot. Having gathered the brethren, he addressed them with love, calling their addiction to wine drinking the reason for the disorganization of the monastery, and called on them to correct this discrepancy with their rank. The elder excluded all wine from the monastery, except for what was needed for the celebration of the Liturgy, and told the monks: “Whoever finds this charter beyond their strength, let him look for another place favorable to his inclinations” 244 . Many monks were embarrassed by the words of the new abbot, some grumbled, and some left the monastery. But Elder Adrian himself was adamant on this issue, although he suffered many insults. And gratitude did not take long to arrive - the monks clung to him with unfeigned love, and obeyed the new strict order. Elder Adrian ruled the Konevskaya monastery for ten years, and many pious monks and even desert dwellers came to his monastery and lived under his leadership. The loving old man received everyone with love, but he himself was perspicacious, recognizing the infirmities and sins of the coming person at first sight. But he did not judge those who sinned, but covered them with love and tried to correct them. And if he noticed in the monks a desire for silent solitude, then he rejoiced at such ascetics, and helped them to succeed in this feat, “for he himself was a great silent person at heart, completely detached from everything worldly and everyday” 245 . The elder himself did not have anything extra in his cell; he wore rough and shabby clothes, saying that the patches on the clothes were an adornment for the monk. Elder Adrian had the gift of spiritual reasoning, he decorated the conversation with the sayings of the holy fathers, and he loved to write down such sayings. Realizing his advancing years, Elder Adrian decided to ask Metropolitan Gabriel to retire from his position as rector to retire to the Moscow Simonov Monastery, where he took monastic vows when he was tonsured. And, having received the permission of the Bishop, in 1800 he moved with his disciple Hieromonk Jonah from the Konevsky Monastery to Simonov. In the Simonov Monastery, Elder Adrian was tonsured into the schema with the name Alexy, and then spent another ten years in fasting and prayer in cell solitude. Having the gift of foresight, the elder predicted a disastrous invasion of Moscow in 1812, but he himself did not live to see these events, as A.F. Kovalevsky reports. in the elder’s biography: “On March 28, 1812, with a heavenly smile of unearthly bliss, he gave up his soul into the hands of God, ninety years from birth” 246 . The disciples of Elder Adrian are the famous ascetics, elders and hesychasts - Basilisk and Zosima (Verkhovsky), who lived for many years in the Siberian forests. Elder Basilisk, in the world Vasily, originally from the Tver province, was the third child in the family; in early childhood he experienced poverty, begging for alms to buy bread for himself 247. When Vasily grew up, his father married him, and Vasily lived in his father-in-law's house. But after some time, he agreed with his wife to live chastely in abstinence, and, going to work, lived in various monasteries. And after some time, his father-in-law and wife released Vasily in peace, freeing him from family duties. After living for some time with his brother, who was a great man of prayer, Vasily moved to the Vvedensky Monastery. The abbot of the monastery, Elder Cleopas, having tested Vasily, blessed him to go to a silent residence among the hermits not far from the monastery. But Vasily went further, to other forests, where he settled with the hermits Paul and John, and learned a lot from their life. Vasily lived alone for some time, but when he heard that Hieromonk Adrian and his disciples lived in the Bryansk forests, he went to him. Vasily, seeing in Fr. Adriana's simplicity of character, he fell in love with him very much, and asked to be accepted as his student. Father Adrian agreed, and after some time, seeing that Vasily lived a God-pleasing life and was more successful than his disciples in fasting labors, for his obedience and meek disposition, for his humble reasoning, he tonsured Vasily into a mantle with the name Basilisk, but bequeathed to him to spend his whole life in the desert 248. After some time Fr. Adrian, due to the dissatisfaction of the local priests, is removed from these places, and Basilisk is left to live alone, sometimes tempted by demonic obsessions. The hermit ate simple and meager food and had little sleep. Landowners and peasants came to Basilisk, as well as monks who loved him for his gentle disposition. He himself sometimes visited other hermits, and together on holidays they performed all-night prayer. By that time, Elder Adrian lived in the Konevsky Monastery and called Basilisk to him. Basilisk did not agree to leave his dear desert dwelling, but Fr. Adrian punished his disciple: “If you do not listen to me, then from now on you are not my spiritual son, and I will not accept you into the spirit, and may you be bound from me, as if you disobeyed your spiritual father!” 249. The basilisk obeyed and went over to Fr. Adrian, and he blessed him to retire with his disciple Zosima not far from the monastery, where they lived for 10 years as a hermit 250. When Elder Adrian retired to the Simonov Monastery, where he received the schema with the name Alexy, he advised Basilisk and Zosima to go to the Siberian borders. But they set out on the journey to Athos three times, and three times they failed. They lived in Kyiv in the Lavra, then looked for a secluded shelter in the Crimea, and only after that they decided to go to Siberia. Basilisk and Zosima, with God's help, reached Tobolsk, where the Right Reverend Varlaam received them with love and settled them in the Ivanovo Monastery. In the spring they were allowed to move freely throughout the Tobolsk diocese, and the hermits sought solitude. In a deep forest, 40 miles from the village, they made themselves a dugout, where they spent the winter in the feat of mental prayer, having meager supplies of food. After this, they lived for some time in the city of Kuznetsk, after which they moved to the lakes, where they set up separate cells close to each other for solitary prayer. At this place the elders lived for 24 years in silence and prayer. It was destined for Fr. Zosima to build a convent from the desolate Turin monastery due to the lack of one here, and for this he went to ask permission to St. Petersburg. With the assistance of the Minister of Spiritual Affairs, Prince Golitsyn, permission was obtained from the Holy Synod, and Fr. Zosima, having returned, moved to equip the women's monastery, grieving over the silent life. O. Basilisk helped Fr. in every possible way. Zosima in matters of exhortation to the sisters, and upon departure Fr. Zosima's sisters took Elder Basilisk to the monastery. Until his death, he remained in the mind-heart Jesus Prayer - even when he was already weak, he did not feel tired, and “his heart warmed up with love for God, and then, without fail, turning into spiritual prayer and feeling the effect of it inside his heart, he sat down on a chair beside himself and delved into inner prayer” 251. Elder Basilisk reposed on December 29, 1824 in the Turin St. Nicholas Nunnery, and was buried there near the cathedral altar. His disciple Zosima Verkhovsky told about the effects of the heartfelt prayer of his elder Basilisk in his stories <See. Appendix 1>. Schemamonk Zosima, in the world Zakharia Vasilyevich Verkhovsky, was born in 1767 in the family of an eminent governor of the Smolensk province. As a child, he was not given secular sciences, but the boy loved the Law of God. At the age of 15, he was sent with his brothers to study in St. Petersburg; after studying, all the brothers were assigned to military service in the guard. After the death of his parents, burdened by the estate and worldly life, in 1786 Zachariah, at the age of 19, sold his estate, left the world and retired to the Bryansk forests to the ascetics who lived there, led by Elder Andrian, who met him with great joy 252. Zechariah liked the desert dwellers - they were meek, silent and obedient, simple-hearted and reverent in their behavior. Their food was the most lean, and their prayer efforts were great. Living at Fr. Adrian among the Bryansk hermits, Zechariah most of all fell in love with one of the disciples of Elder Adrian - Basilisk for his quiet and meek disposition, for his simple and affectionate manner, for his prudent judgments. And Zachariah secretly in his soul wished not to part with him, for which he went to St. Petersburg to receive a complete release from service. Having resolved all the issues, he returns to the Bryansk forests, but no longer finds Elder Adrian there, who has left for St. Petersburg. Then Zechariah comes to Basilisk and begs him to take him as a disciple, to which the hermit could not resist the young man’s fervent request 253. But first, Basilisk advises Zacharias to begin living a monastic life in a communal monastery, test himself in monastic obedience, and learn patience and humility among the brethren. After this, the Basilisk promised the young man to accept him to live with him. Zechariah goes in 1786 to Elder Adrian, who, at the request of Metropolitan Gabriel, took over the leadership of the Konevsky monastery, and he receives the young man with great fatherly love. Zacharias performed his monastic obediences with great zeal, humbled himself before everyone, and all the brethren and the abbot loved him very much. Soon Fr. Adrian, seeing a great ascetic in Zacharias, tonsured him into the monastic rank with the name Zosima. Hieromonk Sylvester was living in the Konevsky monastery at that time, and Zosima began to go to him for spiritual conversation. From him Zosima became acquainted with the clever practice of the Jesus Prayer, and with the blessing of Fr. Adriana Zosima began doing sacred prayer and reading fatherly books about mental prayer - the Philokalia, the writings of St. Nilus of Sora, Isaac the Syrian and other desert fathers 254. After some time, Elder Adrian followed to the Smolensk province, taking Zosima with him. They also visited the Bryansk forests, where they had a heated meeting with Basilisk and other hermits. Zosima was very happy about this meeting, and Fr. Adrian asked Basilisk to join him in the Konevsky Monastery, where he promised to settle him in silence in a deserted forest. Basilisk moves with Zosima to the cells built for them, and soon Fr. Sylvester. Here Basilisk becomes acquainted with doing the Jesus Prayer, and soon succeeds in this feat, and thereby enjoys the deep respect of other ascetics. Basilisk and Zosima asked Elder Adrian to let them go to Athos or Moldavia, but he did not give them his blessing. After some time, he left the abbot of the Konevsky monastery and moved to Moscow to the Simonov Monastery, finally inviting them to retire to Siberia, where there are many wild uninhabited deserts. After the departure of Elder Adrian to Moscow, the brethren surrounded Zosima and asked him to accept the priesthood and authority over them. It took Basilisk and Zosima many tears and petitions for the brethren to free them from this election, respecting their silence. Having lived for 10 years in the Konevsky Monastery, the hermits, after futile attempts to get to Athos, retire to the Siberian lands, as described above, where they remained in silent desert life and incessant prayer. Having organized the Turin nunnery, Fr. Zosima suffered many persecutions and humiliations. Subsequently, he was removed from the Turin monastery and, with several devoted sisters, left Siberia forever, before burying the elder Basilisk 255. Arriving in Moscow, Fr. Zosima appears to his patron, His Eminence Archbishop Philaret, who gives them refuge in the Chudov Monastery. And in 1826 Fr. Zosima and 20 sisters move to the rich widow Bakhmetyeva, who, like a mother, calmed them down in her home. After spending the winter with her, Fr. Zosima and his sisters move 60 miles from Moscow to the lands of the widow Bakhmetyeva, where Elder Zosima founded a convent. When through his numerous labors, with God’s help and the help of the Most Holy Theotokos, the monastery was built externally and internally, Elder Zosima retired to quiet silence, staying in a solitary cell five days a week. Here the elder privately accepted the great image of the schema 256. Elder Zosima reposed in peace on October 24, 1833, at the age of 67. 3.11 Metropolitan Gabriel (Petrov) The Most Reverend Gabriel, Metropolitan of St. Petersburg and Novgorod, played a significant role in the organization of monastic life, the introduction of the cenobitic charter of Mount Athos in the monastic monasteries, the revival of eldership and intelligent work. Metropolitan Gabriel was in spiritual communion with the great elder Paisius Velichkovsky through correspondence, and also communicated with other ascetics of various monasteries of his time. Based on the recommendations of his favorite cell attendant, Fr. Feofan (Sokolov) he called the best monks to set up a hostel in his monasteries 257. At the same time, in the matter of organizing monastic life, Metropolitan Gabriel preferred simple, not bookish, but experienced abbots in spiritual life to learned monks. At the request of Metropolitan Gabriel, Archimandrite Paisiy Velichkovsky of the Nyametsky Monastery translated the Philokalia, which contains instructions on spiritual life and mental prayer, from Greek into Slavic. Metropolitan Gabriel was born in Moscow in 1730, and at holy baptism he was named Peter in the family of the clergyman Petrov. Peter received his higher education at the Moscow Slavic-Greek-Latin Academy, upon graduation he worked at the Synodal Printing House, and later was a teacher at the Trinity Lavra Seminary. There, in 1758, he was tonsured a monk with the name Gabriel, and after some time he was ordained a hieromonk. Father Gabriel, patronized by the Archimandrite of the Trinity Lavra Gideon Krinovsky, quickly rose through the ranks to the episcopate. In 1758, he was appointed rector of the Lavra Seminary, and a little later the vicar of the Trinity Lavra. In 1761 he was appointed rector of the Moscow Academy and archimandrite of the Zaikonospassky Monastery. And for his merits in scientific activity and strict ascetic life, Archimandrite Gabriel was consecrated bishop in 1763 with an appointment to the Tver See. Empress Catherine II, based on favorable reviews, noticed Bishop Gabriel and attracted him, together with Innocent, Bishop of Pskov and Archimandrite Platon Levshin, to draw up a project for the transformation of theological schools. In 1766, the Empress personally talked with Bishop Gabriel, spoke flatteringly about him, and her highest review was announced to the Holy Synod. Bishop Gabriel was appointed as a deputy from the Holy Synod to the commission for drawing up a new spiritual code, and for his successful work in 1769 he was appointed by the Empress a member of the Holy Synod. In 1770, the Empress, who wanted to leave Bishop Gabriel in St. Petersburg, appointed him Archbishop of St. Petersburg, and in 1775 he was entrusted with the administration of the Novgorod diocese. In 1783, the Empress granted the rank of Metropolitan of Novgorod, St. Petersburg and Olonets to the Right Reverend Gabriel 258. Metropolitan Gabriel, realizing the importance of educating the pastors of the Church, opened new theological schools and took care of improving the Alexander Nevsky Seminary in the Nevsky Monastery, adding to it the Novgorod Seminary. Metropolitan Gabriel himself was a strict ascetic and an ascetic hidden from the world; he loved and honored monasticism and spiritual asceticism as the highest light of Christian life. Therefore, he contributed in every possible way to the renovation of many impoverished monastic monasteries, appointing the best monks as abbots and promoting the establishment of hostels in them according to the charter of the Holy Mount Athos 259. In the actions of Metropolitan Gabriel to renew and establish monasteries, Fr., known for his piety, was a faithful and precise executor. Feofan (Sokolov), who had extensive experience of monastic life in the Sanaksar, Florishcheva and Sofronieva hermitages. For ten years Fr. Theophan was the cell attendant and closest assistant to Metropolitan Gabriel, helping him choose worthy monks to become abbots of monasteries in need of restoration and establishment of pious monastic life. To establish communal monasteries, Metropolitan Gabriel wishes to publish the book The Philokalia, translated from Greek by the elder Paisius Velichkovsky, whom he respects. He repeatedly asked the elder about this, but Fr. Paisius did not dare to do this for a long time due to his humility and fear of misinterpretation of the instructions contained in it about spiritual life and mental prayer. But still, in 1791, the elder’s disciple, Schemamonk Afanasy (Okhlopov), delivered to Metropolitan Gabriel the Greek original and the translation of Elder Paisius in manuscript with a dedicatory inscription by the hand of the archimandrite of the Nyametsky monastery 260. The first copies of the Philokalia were printed at the Moscow Synodal Printing House in 1793. Metropolitan Gabriel found time to engage in scientific works - the Russian Academy honored his literary works by accepting him as a member. The Empress highly valued the wise opinions of Metropolitan Gabriel and consulted with him in church and civil matters. Metropolitan Gabriel, tired of numerous works and the management of two dioceses, asked Emperor Paul in 1798 to dismiss him from the management of the St. Petersburg diocese, and in 1800 he asked for retirement. Metropolitan Gabriel's requests were fulfilled, and he settled in Novgorod in a cell near the Church of St. Nikita, Bishop of Novgorod, where he devoted himself to spiritual exploits. He often spent whole nights in tearful prayer on his knees before the icon 261. And on Saturdays he distributed alms to many beggars. His Grace Metropolitan Gabriel died quietly on January 26, 1801, at the age of 71, and was buried in the Baptist chapel of the Novgorod St. Sophia Cathedral 262. In conclusion, it is necessary to mention Gerasim, a student of Arseny. Monk Gerasim, baptized George, was born in the city of Karachev, Oryol province, where he lived with his wife and children. After the death of his wife, he retired to the Bryansk forests to Elder Arseny, who came from Athos, where he was a student of Elder Paisius. Together with Arseny, Georgy moves to the Nikandrov Hermitage in the Pskov district, where he takes monastic vows with the name Gerasim. Here he buried his mentor. And he labored in fasting and prayer. The author of his life writes: “as a reward for his complete devotion to God, he was honored to see the wondrous experiences of Divine Providence, providing the necessities of those who seek only the Kingdom of God” 263. Gerasim's bread became scarce, and he spent 12 days without food. Gathering to the nearest village to buy bread, Gerasim finds large warm barley bread near his cell, which lasted him for a long time. In the same miraculous way, the ascetic found the linen he needed for clothing when such a need arose. Gerasim also suffered many misfortunes from demons, who tried to shake his patience with various ghosts, but he drove away the demonic power with the Jesus Prayer and reading psalms, and with the tender reading of the akathist to the Most Holy Theotokos, he removed despondency and despair from himself 264. Gerasim went to different monasteries, but again returned to his hermitage. In 1823, he arrived at the Solovetsky Monastery, where he received a blessing from Archimandrite Macarius to live in the desert. 10 miles from the monastery, Gerasim built himself an earthen cave, in which he lived for 5 years, eating only crackers and spending time in prayer. Due to his old age, he was transferred to another cell closer to the monastery, and in 1845, due to exhaustion, he was transferred to the monastery hospital. He was more than 100 years old, but his memory did not leave him - his conversations about asceticism were very edifying. And his prayerful mood never left him - as it is written in his life: “it happened that in a conversation with the brethren, in the middle of a story, he suddenly stopped and began to say the Jesus Prayer” 265. Gerasim rested in the Lord on October 28, 1848, being 108 years old from birth. This is where it is necessary to finish the list of great ascetics - followers of St. Paisiy Velichkovsky, because it is impossible to count all those who have used and continue to use in Russian monasteries the spiritual enlightenment from the works and teachings of Elder Paisius, transmitted and passed on to each other 266. In conclusion of this chapter, we can note that the spiritual traditions of St. Paisius Velichkovsky, brought by his disciples to Russia, lay on the fertile soil of Russian monasticism, the best representatives of which longed for a blessed spiritual unity with the Lord. Students of St. Paisius, who revived the traditions of eldership and smart work in Russia, infused new spiritual forces into the fading Russian monasticism, which gave rise to a whole host of further followers of the teachings of Elder Paisius, who continued to carry this “spiritual banner” of Christianity to numerous Russian monastic monasteries. Summarizing the results of this work as a whole, we can draw the following conclusions. In the second half of the 16th–17th centuries. the number of ascetics begins to deplete. If earlier, under the leadership of the elder, the fruit of the hesychast school was numerous spiritual offspring, then during this period the time of individual achievement comes, when it becomes extremely difficult for the ascetic to find a worthy spiritual mentor. Internal purification of the mind and heart, along with sobriety, is replaced by external feats of mortification of the flesh. The revival of monasticism and ascetic life occurs in the period we are considering - the end of the 18th–19th centuries, and much of the credit for this belongs to St. Paisiy Velichkovsky thanks to his life’s exploits and works, as well as his students. St. Paisiy restored the school of eldership and brought it to his Moldovan community, which became the center of the spiritual revival of the Slavic countries. It is from this spiritual center that the disciples of St. Paisius brought to Russia an acquired spiritual treasure - a tradition that was in oblivion and was initially greeted by monks and abbots of Russian monasteries with great distrust and fear. As Smolich I.K. wrote on this occasion: “the tree of eldership, transplanted by Nil Sorsky on the soil of Russian piety, but over time somewhat withered, thanks to Paisius Velichkovsky, it came to life again and became green. This tree grew for more than a century, one might say until the revolution of 1917; and even later, finding itself in the shadows, half-opened, it continued to spread its branches and bear ever new and better fruits of Christian life” 267 . This was a revival of ancient asceticism, which focused on internal spiritual achievements, and not just external ones. Eldership has always been the basis of monastic life and the most important element of the correct monastic dispensation. The Holy Fathers understood eldership as experienced leadership over weak new monks, who entrusted the elder with leadership over themselves, bearing complete obedience, revealing to him all their thoughts and desires, taking all the most important steps only with his blessing. The elder helped the spiritual child to eradicate passions and sinful inclinations, to cultivate virtues, and thereby the experienced mentor became the leader of the entire spiritual life of his student. Elder Paisius brought the strict Athonite Rule to Moldovala, which provided for the complete cutting off of the will and unquestioning obedience on the part of the monks. Every evening the monks had to confess their thoughts to the elders, and in this St. Paisius saw the foundation of spiritual life and hope for the salvation of a soul that sincerely repents of its sins. Monks were required to read Holy Scripture and patristic writings. Successful monks in their cells had to prefer, more than any other feat, the Jesus Prayer, performed with the mind in the heart, which, like the love of God, is the source of all virtue. Students of St. Paisiyas complied with the requirements of the monastic charter, strictly paid attention to the inner side of life, striving for purification of the heart and spiritual perfection, and could not imagine their life without the guidance of elders. Witnessing the personal ascetic feat of Elder Paisius and his highly moral life, under his clear guidance they went through a vital school of obedience and prayer. Having gone to Russia, many students of St. Paisius became the head of the monastic monasteries, they had their own disciples, and thus the spiritual heritage of Elder Paisius spread throughout the Russian Orthodox Church. In the 19th century The eldership not only established itself in Russian monasteries, but also came out to serve the broad masses of believers of various classes, which compensated for the crisis of parish life in the synodal era of the Russian Orthodox Church. The great gift was brought by the disciples of St. Paisius's teaching on mental prayer, which they passed on to the monks of Russian monasteries. Elder Paisios zealously opposed those who rejected the Jesus Prayer, and bequeathed to the monks to always remain in intelligent work, so that by this inner spiritual feat they would surpass those living in the cares of life. Mental prayer, as a spiritual instrument of hesychasm, along with obedience, becomes the central point of the teaching of Russian elders. The gracious elder, who through personal experience has gone through the school of intelligent-hearted prayer and sobriety, and who has personally achieved dispassion through the purification of the mind and heart, can now guide the spiritual life of the novice monk. An experienced confessor sees the structure of the student’s soul, sees the origin of sinful evil along with the very reasons for this origin, can establish a diagnosis of this disease, and like a skilled doctor can indicate the exact method of treatment. In our work, we presented basic information from the life of the disciples of St. Paisius Velichkovsky, who, under the guidance of the elder, underwent a serious theological school, brought the precepts of Elder Paisius and the teaching about mental-heart prayer to Russia, spreading it to numerous Russian monasteries. Many of the disciples of St. Paisiyas were appointed abbots of monasteries, others remained simple ascetic monks, but all of them, with their high spiritual life and virtues, gained numerous students who wanted to join this teaching. As a result, the number of followers of the theological school of St. Paisius, the “spiritual centers” of this movement flourished, such as: Optina Monastery, Valaam Monastery, Beloberezhskaya, Glinskaya and Ploshchanskaya Hermitages and other monasteries, from which a general revival of monasticism spread. This revival was also facilitated by the Philokalia, a collection of patristic writings on the topic of the Jesus Prayer, translated by St. Paisiy Velichkovsky, and published with the support of Metropolitan Gabriel of St. Petersburg. Thanks to this publication, the teaching about mental prayer spread to numerous monasteries. After a certain time, this initiative was supplemented by the publishing activity of Optina Hermitage, which was started by Elder Macarius of Optina, thereby continuing the work of St. Paisius Velichkovsky in the region spread the ascetic works of the holy fathers of the Church. All this together contributed to the spiritual revival and renewal of Russian monasticism, as well as a new flourishing of the hesychast movement, right up to the tragic events of 1917. But in this difficult period for Russian history, the Russian Church reveals thousands of martyrs who, with faith in Christ and invoking his glorious name in mental-heart prayer, went to physical death. This page in the history of the Russian Orthodox Church awaits its new researchers, who have yet to become acquainted with the outstanding ascetics of the 20th century. - continuers of the traditions of St. Paisiy Velichkovsky. This work could be developed in the study of the further dissemination of the teachings of St. Paisiy Velichkovsky through his students and followers in many Russian monasteries in the 19th–20th centuries. Prot. Sergius Chetverikov provides a list of more than 100 monasteries, laurels, hermitages, hermitages and communities located in 35 dioceses of the Russian Orthodox Church. In some monasteries, research has been carried out, patericons and biographies of individual ascetics have been compiled and published, while others require a thorough study of archival materials and available sources. Archimandrite Alexander, rector of the Arzamas Spassky Monastery. M., 1867 Valaam Patericon: Spaso-Preobrazhensky Valaam Monastery. Publishing house Pilgrim, 2001 Philokalia, trans. from Greek holy. Theophan the Recluse: in 5 volumes. M.: Sretensky Monastery Publishing House, 2004 Biography of Abbot Philaret, rector of the Glinskaya Bogoroditskaya Hermitage Hermitage. St. Petersburg: printing house of the main headquarters of His Imperial Majesty for military educational institutions, 1856 The life of Elder Vasily Kishkin and his disciple monk Arseny of the Beloberezh monastery. Second edition of the Bryansk Beloberezh Desert. Odessa, 1904 The life and exploits of schemamonk Theodore. 3rd edition of Kozelskaya Optina Hermitage. Sergiev Posad: printing house of the Holy Trinity Sergius Lavra, 1907 The life of the monk and desert dweller Basilisk, Edition of the Kozelskaya Vvedenskaya Hermitage. M., 1849 The life and writings of the Moldavian elder Paisius Velichkovsky. Second edition (with the addition) of the Kozelskaya Optina Hermitage. M.: University Printing House, 1847 The life of the Moldavian elder Paisius Velichkovsky. Edition of Kozelskaya Optina Pustyn. Sergiev Posad: printing house of the Holy Trinity Sergius Lavra, 1906 Lives of the Optina Elders: Venerable Leo. Kozelsk: publishing house of the Holy Vvedenskaya Optina Hermitage, 2006 Lives of the Optina Elders: Venerable Moses. Kozelsk: publishing house of the Holy Vvedenskaya Optina Hermitage, 2004 Sayings of Elder Schemamonk Zosima and extracts from his writings. M.: printing house of A. Fedotov, 1860 A brief story about the life of Father Theophan of blessed memory, the Kirillo-Novoezersk Hermitage of the sacred archimandrite, with the addition of his moral and spiritual teachings, M.: A. Semyon’s printing house, 1853. Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries: in 14 volumes. M.: Publishing house. Athos Russian Panteleimon Monastery, 1906–1912. The first great elder of Optina, hieromonk Leonid (in schema Leo), second edition of the Kozelskaya Vvedenskaya Optina Hermitage, corrected and significantly expanded. Shamordino, Kaluga region, 1917 Peshnoshsky Patericon. Reprint reproduction edition of 1898 (Moscow): Flower garden of Peshnoshsky, devotees of piety of the St. Nicholas Peshnoshsky Monastery. M., 1998 Venerable Nil of Sorsky and Innocent of Komel: works. Third edition, revised. St. Petersburg: O. Abyshko publishing house, 2011 Venerable Elder Zosima Verkhovsky. Creations. Publication of the Holy Trinity Sergius Lavra. Sergiev Posad, 2006 There are different words about commandments, commands, prohibitions and promises, also about thoughts, passions, and virtues, and also about silence and prayer. Manuscript department of the RSL, fund 214, file 487. Solovetsky Patericon. M.: Synodal Printing House, 1895 Elderly councils of some domestic ascetics of piety of the 18th-19th centuries. Reprint reproduction of the 1913 edition. M.: Publishing department of the Moscow Patriarchate, 1994, part I Smart doing. About the Jesus Prayer: a collection of teachings of the holy fathers and experienced practitioners of it. Publication of the Valaam Monastery. 1936 Borovkova-Maikova M. Nil Sorsky and Paisiy Velichkovsky // Collection of articles dedicated to S. F. Platonov. St. Petersburg, 1911. Valaam Monastery and its devotees. Second edition and expanded. St. Petersburg: printing house of N. A. Lebedev, 1889 Grigory (Voinov), archimandrite. Essay on the life of Elder Philaret (in the schema of Theodore), hieromonk of the Moscow Stavropegial Novospassky Monastery. M., 1866 Dobronravov V.G. Hieromonk Cleopas, builder of the Vvedenskaya hermitage of the Vladimir diocese. Publication by the rector of the Vvedenskaya hermitage, Abbot Joseph. Vladimir, 1908 John (Maslov), schema-archimandrite. Glinsky Patericon. M.: Samshit publishing house, 1997 Historical description of the Vvedenskaya Ostrovskaya desert, Vladimir province, located on an island in Lake Vyatskaya. M.: University Printing House, 1830 Kartashov A.V. Essays on the history of the Russian Church: in 2 volumes. M.: Sretensky Monastery Publishing House, 2009 Kovalevsky A.F. Hieroschemamonk Alexy, ascetic of the Simonov Moscow Monastery. Third edition. M.: printing house of the widow N.L. Orlova, 1895 Kontsevich I.M. Optina Pustyn and its time. Vvedensky stauropegial monastery Optina Pustyn, 2008 Kontsevich I.M. Acquisition of the Holy Spirit in the ways of Ancient Rus'. M.: Nikeya, 2009 Macarius (Mirolyubov), archimander. A legend about the life and works of His Eminence Gabriel, Metropolitan of Novgorod and St. Petersburg. St. Petersburg: printing house of E. Weimar, 1857. Meyendorff I., protopr. About Byzantine hesychasm and its role in the cultural and historical development of Eastern Europe in the 14th century // History of the Church and Eastern Christian mysticism / Comp. and general ed. I.V. Mamaladze. M.: Institute DI-DIK, Orthodox St. Tikhon's Theological Institute, 2000 Meyendorff I., protopr. Saint Gregory Palamas and Orthodox mysticism//History of the Church and Eastern Christian mysticism/ Comp. and general ed. I.V. Mamaladze. M.: Institute DI-DIK, Orthodox St. Tikhon's Theological Institute, 2000 Nogachevsky N.F. The life of Father Theodosius, the first archimandrite and founder of the Grigorievsky Bizyukov Monastery. Odessa: printing house E.I. Fesenko, 1895 Description of the Mother of God Ploshchanskaya Hermitage, compiled from notes kept in the monastery sacristy. St. Petersburg, 1885 Orlov A.S. Jesus Prayer in Rus' in the 16th century/Monuments of ancient writing and art. St. Petersburg, 1914 Orlovsky I.I. Desert living in the Roslavl forests. Reprint reproduction edition of 1907 (Smolensk) - Smolensk, 2004 Passek V.V. Historical description of the Moscow Simonov Monastery. M.: printing house of S. Selivanovsky, 1843. Poselyanin E. Russian ascetics of the 19th century. Edition by I.L. Tuzova. St. Petersburg, 1901 Orthodox Encyclopedia / ed. Patriarch of Moscow and All Russia Kirill: in 29 volumes. M.: Church and Scientific Center Orthodox Encyclopedia, 2011 Call on My Name: conversations between an elder monk and a lay priest about the Jesus Prayer. M.: Sibirskaya bevozvonnitsa, 2009 Rudnev V.F. deacon Archimandrite Macarius, abbot of the St. Nicholas Peshnosh Monastery. M., 1866 Smolich I.K. Life and teaching of the elders//Russian monasticism/ translation from German by Metropolitan. John (Wendland). M.: Church and Scientific Center Orthodox Encyclopedia, 1997 Smolich I.K. Russian monasticism / translation from German by Archpriest. Vladislav Tsypin. M.: Church and Scientific Center Orthodox Encyclopedia, 1997 Snegirev I.M. Novospassky Monastery in Moscow. M., 1883 Sophrony (Sakharov), archimander. Elder Silouan. M.: Sretensky Monastery Publishing House, 1999 Elders of the Ploshchanskaya Hermitage. M.: Publishing Council of the Russian Orthodox Church, 2002 Subbotin N. Archimandrite Feofan, abbot of the Kirillov-Novoezersk monastery. St. Petersburg: printing house of the spiritual magazine Wanderer, 1862 Titlinov B.V. Gabriel Petrov, Metropolitan of Novgorod and St. Petersburg. Petrograd: printing house of M. Merkushev, 1916 Chetverikov S., prot. Moldavian elder Paisius Velichkovsky: his life, teaching and influence on Orthodox monasticism. Second edition. Paris: YMCA-PRESS, 1988 Shatov D. The eldership of the Valaam ascetics in the 18th–19th centuries: Dissertation for the academic degree of candidate of theology/supervisor Abbot Vsevolod (Varyushchenko). Sergiev Posad, 2008 Yatsimirsky A.I. Slavic and Russian manuscripts of Romanian libraries // Collection of ORYAS. St. Petersburg: Publication of the Imperial Academy of Sciences, 1905, v. 79 Appendix 1. Spiritual instructions to the disciples and followers of St. Paisiy Velichkovsky In this Appendix, we have tried to present the spiritual instructions known to us about the Jesus Prayer and mental work, which came to us in the letters or literary works of the disciples of St. Paisius Velichkovsky and his spiritual followers. Spiritual instructions of Schemamonk Theodore (Polzikov): “We must always have the memory of God, that is, the Jesus Prayer, in our mouths and in our minds, and with this soul-saving name, like a weapon, we must drive away all the nasty attacks that are inflicted on us from the common enemy. St. Callistus and Ignatius write about this in the Philokalia, chapter 24; “The great Chrysostom also says: I beseech you, brethren, to never give up the rule of this prayer, either to do it, or to despise it, and little by little: a monk must eat, whether he eats, whether he drinks, whether he sits, whether he serves, whether he travels, whether he does anything else, to cry out unceasingly: Lord Jesus Christ, Son of God, have mercy on us” 268. “And St. John Climacus writes, in chapter 21, this: In the name of Jesus beat the warriors, i.e. demons: you will not find the strongest weapons in heaven or on earth. The same from the 15th word: having reclined on the bed, then we are sober: the mind then, without the body, fights with demons, and if it turns out to be voluptuous, the traitor becomes a lust. Let mortal memory always sleep and rise with you, and the one-verbal Jesus Prayer: it’s nothing like finding a helper in a dream” 269. Instructions of Elder Theophan (Solovetsky): “I ask you, my children, when you pray, be careful so that the prayer offered to propitiate the Lord does not turn into sin for you. Take care that at the time when you consider yourself performing prayer, you are not far from prayer, and do not work without gain, singing psalms with your lips, and wandering around with your mind in different places. Perform prayer with the fear of God; for prayer is a conversation with God; “Therefore, when you say the words of prayer, look to God with all your mind.” 270 Elder Theophan also instructed regarding the Jesus Prayer: “You, my children, practice prayer in your cell and be sober in mind, following the psalmist: I have seen the Lord before me, as if he is at my right hand (Psalm 15:8); and: I will lift up my eyes to the Lord, for he will pluck out my nose from the snare (Psalm 24:15). Glory to my Creator, I say the Jesus Prayer with my mind without compulsion. Strive in your youth, instill the sweetest Jesus in your hearts, so that, having now acquired the Comforter of the Spirit, you will be able to rejoice in your old age. If you listen to me, then you will see the Divine light, which will guide you in every good deed” 271. Spiritual instructions of Archimandrite Theophan of Novoezersk: “The Apostle says: pray unceasingly (1 Thess. 5:17) - not just standing and bowing, but constantly having the Lord within us: “Lord have mercy, Lord Jesus Christ, Son of God, have mercy on me, a sinner,” read with the mind or lips; and then we stand, and in the scattering of our thoughts we contemplate something earthly - this is work without benefit, like a tree without fruit; We must ask the Lord God to strengthen us with His grace, and we cannot wish for anything better than to give us humility. When praying, you need to imagine that I am only earth and ashes. One must stand before God with fear and trembling, so that both head and thought are bowed. God will correct everything little by little when we ask Him; Well, we see that there were such people who pleased the Lord; It is enough that you have given up all worldly attachments” 272. “The Jesus Prayer, after the Lord’s Prayer, seems to be higher than all prayers; with it you speak directly and simply to the Lord; but when we read a prayer with our lips, but our mind wanders, then obviously we are not standing before God. The mind or spirit in us flies so quickly that in an instant it can imagine what we have seen or heard; but why should we bother with empty things? Let us say prayers and say: “Lord, enlighten the blinded eyes of my soul, and best of all: Lord Jesus Christ, Son of God, have mercy on me, a sinner.”273 “Read the Jesus Prayer and the Mother of God Prayer more often. Talk more often about death, about the second coming of Christ, about the Last Judgment; and don’t accept any more thoughts. During prayer and spiritual reasoning, beware; say to your thoughts with a prohibition: in the name of God I forbid you! and thought will certainly listen. With the Jesus Prayer and the sign of the cross, all the power of the enemy will be conveniently driven away” 274. “We must always keep the Jesus Prayer in our minds: Lord Jesus Christ, Son of God, have mercy on me, a sinner! You can even pray while lying down and say: Lord have mercy!” 275. “Whether you are doing handicrafts or walking, have the Jesus Prayer on your lips: Lord Jesus Christ, have mercy on me, a sinner. Everything is sanctified by prayer. The matter is in the hands, the prayer is on the lips" 276. From the teachings to the monks of Glinsky by Abbot Philaret “Before and after tonsure.” Chapter on the unceasing Jesus Prayer and sobriety of mind: “On prayer, some holy fathers said that one must say the full prayer: “Lord Jesus Christ, Son of God, have mercy on me.” Due to inexperience and weakness of mind, the latter, they say (the holy fathers), is more convenient, for no one in himself can secretly, purely and completely, speak of the Lord Jesus, precisely by the Holy Spirit (1 Cor. 12:3). At the present time, many, having abandoned this Divine saying, want to get closer to God through external labors and exploits alone, without mental attention and prayer. Such people, I think, do not know (or forget) that during tonsure, when a spiritual sword (rope or rosary) is given into their hands, they are commanded to constantly say in their mind, heart and lips: “Lord Jesus Christ, Son of God, have mercy on me a sinner.” St. teaches this, especially to monks. John Chrysostom and many great saints who shone from this clever work. They say: “Whether you eat or drink, travel or do anything else, do not forget your prayers, without prayer there is no weapon for battle.” “You,” writes St. Gregory of Sinaite, - when thoughts come, call on the Lord Jesus often and patiently and they will run away, for, without losing the warmth of the heart given by prayer, they run away as if burned by fire.” “In the name of Jesus,” says Climacus, “scourge the adversaries.” Why does a person succeed most of all from doing smart things? From the advice of the fathers, from true obedience and patience with faith, but if anyone says that this practice causes some to fall into delusion, then let him listen to St. Gregory of Sinaita: “If,” he says, “some have gone astray, have become corrupted in their minds, then know that they suffered from self-indulgence and pride.” They achieve little and harm themselves a lot because they want to engage in internal work without instruction, relying on themselves and their mind and on external exploits, neglecting to keep the mind from thoughts and about cleansing the heart from anger and passions. With a correct experimental beginning, everything will be useful (decent), but with an incorrect (unskillful) beginning, everything will be scattered, unsteady, and useless. This is what the God-bearing fathers teach. St. Theodoret of Edessa writes: “Our first feat is to diminish passions and therefore defeat them. The second feat is to acquire virtues and not leave your soul empty and inactive. The third feat is to soberly guard the fruits of our virtues and labors, for we are commanded not only to work diligently, but also to guard it cheerfully.” “The beginning of fruitfulness is color,” says St. Hesychius, presbyter of Jerusalem, - and the beginning of sobriety of mind is abstinence in food and drink, rejection and cutting off of all thoughts and heartfelt silence, which is achieved with a peaceful spirit with everyone, and for the latter, as for the first, what is most necessary is humility with obedience” 277. Elder Zosima about the prayerful actions of his teacher, Elder Basilisk: “Sometimes, talking about the sweetness and consolation that comes to him, and Nepshcheva, as if he only consoles himself, and does not pray to God, his mind is in his heart, and not in heaven before God. And he wanted to lift his mind to God, and he saw his mind like a cloud, and flew into the sky to God. And then there are no more prayers in the heart, until the mind returns to the heart. But just one comforting sweetness was felt in the heart” 278. “Sometimes, sitting for a long time in a single point of prayer, more deeply, like four hours and long, and suddenly he feels an incomparable sweetness, delighting, such that he no longer prays painfully, but only burns with excessive love for Christ” 279. Sometimes, because of the great inner spiritual joy in God and the many sweetness and immeasurable love felt in the heart for Christ, one wonders what words to use to call our Lord Jesus Christ. For it seems to him that it is not enough to call this prayer, spoken by Jesus, and regretting it and being sick, as if he knows what to call it, he happens to be without prayer, that is, the verbs of prayer are hidden and are not seen; but only one sweetness boils greener, and overwhelms him inside his heart, and from excessive lying overflows from the heart, like a river” 280. Appendix 2. Ascetics of the Valaam Monastery In this Appendix we have tried to provide information about the Valaam ascetics, who originate from the elders Theodore and Cleopas, students of St. Paisiy Velichkovsky, as well as their student Elder Leonid (Optinsky), who brought the traditions of eldership and smart work to Valaam. Hegumen Nazariy, in the world Nikolai Kondratyev, was born in 1735 in the Tambov province. From a young age, Nikolai was distinguished by his piety, and in the seventeenth year of his life he went to the Sarov hermitage to devote himself to monastic life. In 1760, Nicholas was tonsured a monk with the name Nazarius 281. His whole life was a feat before the Lord, the fulfillment of His commandments. He himself was seemingly strict and inaccessible, but his words were always filled with love. Nazarius lived a fasting and non-covetous life, was an example of humility and himself taught others humility. In 1781 Fr. Nazariy was summoned by Metropolitan Gabriel to St. Petersburg and appointed to the post of builder of the Valaam Monastery to establish a communal order in it following the example of the Sarov monastery. During his twenty-year reign, Father Nazarius perfectly organized the Valaam monastery. Elder Nazarius enjoyed great respect, and His Grace Gabriel especially loved him. Having established the Valaam monastery, Abbot Nazarius desired peace, and in 1801, at the age of 66, he received dismissal from the abbot 282. The elder retired to a hermit’s cell, in which he had previously retired for whole weeks. Now his occupation was only prayer and handicrafts. But circumstances forced Elder Nazarius to leave his cell and Valaam - in 1804 he retired to the Sarov Hermitage for his permanent stay. There, in the forest near the Sarovka River, Fr. Nazarius set up a deserted cell for himself for a silent stay. And many hermits came to the elder to trust their thoughts and their lives. Elder Nazarius often practiced silent mental prayer. “Let us pray in spirit, let us also pray in mind,” he wrote to one nun. Take a look at the words of the Apostle Paul: I would rather speak five words with the mind than a thousand words with the tongue (1 Cor. XIV, 15, 19). I can’t describe how happy we are that we were honored to speak these five words; what a joy! Lord Jesus Christ, have mercy on me, a sinner. Imagine, Lord, who am I calling? Creator. The Creator of everything, Whom all the heavenly powers tremble. Jesus Christ, Son of God! You poured out Your blood for me, saved me, came down to earth... Collect your mind and heart into one, close your eyes, raise your mental eyes to the Lord. O sweetest and dearest Lord, Jesus Christ the Son of God!” 283. Heart o. Nazariya was burning with love for God; at no time did he stop doing mental prayer, always fingering his rosary in his hands. Elder Nazarius was gifted from God with abundant spiritual reasoning; he taught everyone who came to humility, meekness and obedience. He showed love and condescension to those who sinned, trying in every possible way to eradicate passions in them. Fr. spent five years. Nazarius in the Sarov Desert and died on February 23, 1809 at the age of 74 years from birth. From the instructions of Abbot Nazarius: “With reverence, secretly say the prayer to the name of Jesus, as follows: “Lord Jesus Christ, Son of God, have mercy on me a sinner!” Try to deepen this prayer into your soul and heart; do it with your mind and thought, do not allow it to move away from your lips even for a short time; connect it, as much as possible, with your breathing and as much as you have strength, try to force yourself to heartfelt contrition, and not without tears repent of your sins. If there are no tears, then there must at least be contrition and groaning of the heart” 284. Hegumen Varlaam, in the world Vasily Davydov, was born in 1767 into a family of Moscow merchants. Even in his youth, he left his parents' home, feeling an attraction to monastic life, and in 1795 he retired to Valaam. There, under the guidance of the experienced elder Nazarius, the desert-loving Fr. matured and became stronger in the exploits of monastic life. Varlaam 285. In 1798 he was tonsured a monk, in 1801 he was ordained a hierodeacon, and in 1805 a hieromonk 286. Father Varlaam performed divine services in the Valaam monastery at a time when the famous elders Theodore, Cleopas and Leonidas were there. Cohabitation and conversation with them brought considerable benefit to Varlaam, according to his personal testimony. In 1830 Fr. Varlaam was elected by the brethren to the abbot of the Valaam monastery, but he remained in this position for only three years - having suffered various temptations, Fr. Varlaam in 1833 asked for dismissal from his superiors, and settled in a secluded forest cell for silent prayer. In 1839 Fr. Varlaam is transferred to the Optina Monastery monastery to the elder hieromonk Leonid, with whom he became close in the Valaam monastery. There about. Varlaam continues his ascetic life, whenever possible secluded in the forest for prayer. Although I got used to the new place Fr. Varlaam, but his soul yearned for his beloved Valaam - this Russian Athos, convenient for a silent stay alone in the desert 287. Hegumen Varlaam reposed in the Lord on December 26, 1849 at the age of 82. He was buried in the monastery cemetery of Optina Hermitage. From the instructions of Abbot Varlaam: “The apostle writes: “Our praise is a clear conscience.” Simeon the New Theologian says: “for this, mental and heartfelt prayer is given, but without this a person does not have time for any spiritual exploits” 288. Hieroschemamonk Evfimy, in the world Evsevy Ushtovsky, was born in the city of Tikhvin in 1769 into a noble family. Eusebius arrived in Valaam in 1792, and was tonsured into monasticism by Abbot Nazarius in 1800 with the name Evdokim. In 1802 he was ordained to the rank of hierodeacon, and in 1805 to the rank of hieromonk. In the monastery Fr. Euthymy acted as a fraternal confessor and elder, and was the abbot's cell attendant and book guardian. When the elders Theodore, Cleopas and Leonid arrived at the Valaam monastery, they sent Fr. Euphemia on the true path of spiritual life, showing the difference between external and internal monasticism. Therefore, the personality of Hieroschemamonk Euthymius must be considered as a direct follower of the “Moldavian” elders and their spiritual disciple. It is they, represented by Fr. Euthymius were able to raise a great ascetic and a worthy successor, who marked the revival of spiritual life on Valaam 289. Distinguished by great humility, Fr. Euthymius always received communion as a simple monk with all the brethren, and not as a clergyman at the altar of the church. Ten years before his death, Elder Euthymius became seriously ill, in 1827 he accepted the schema, and in 1829 he died at the age of 60 years from birth. His disciple Damascene, later abbot of the Valaam Monastery, recalled: “our Father warned us against the artistic prayer work described in the Philokalia and for a long time ... did not let us read this book, fearing that we would get carried away with this work. I once asked him: “Why, Father, don’t you teach us artistic prayer? - that's about. Does Anthony teach it to his students? I remember the elder shook his head and said with a sigh: “And does he himself understand what he teaches others!” 290. Hegumen Damascene was born in 1795 and was named Damian at baptism. At the age of 20, Damian went to the Kiev Pechersk Lavra on a pilgrimage, where he firmly decided to steadily follow the paths of the Lord. After some time, he visits the Solovetsky Monastery, and on the way back he stops in the Andrusov Desert. There, a zealous pilgrim, having heard a lot about the Valaam Monastery, is inflamed with a desire to visit this holy monastery. On the road to Valaam, Damian meets the Belaberezh elders - hieromonk Leonid, schemamonk Theodore, hieromonks Gabriel and Ioannikiy, who were on their way from Valaam to the Alexander-Svirsky monastery. Seeing Damian, the elders, seeing him as a difficult wanderer, bowed to him, and this humility of the elders remained in his memory for the rest of his life 291 . After spending some time in Valaam, Damian went to the monasteries, but in 1819 he arrived in Valaam for a longer period. On the way to the monastery, he met the monk Theodoret, who gave him his rosary and showed him how to say the Jesus Prayer. From that moment on, Damian decided to stay on Valaam forever. Hegumen Innocent accepted the wanderer into the ranks of the brotherhood and entrusted him to Elder Euthymius for advice in spiritual life; under his leadership, young Damian matured and became stronger in the exploits of monastic life 292 . Damian bore difficult obediences, abstained from food, and every night he got up for midnight prayer, to which the experienced elder Euthymius woke him up. In 1823, novice Damian was tonsured into the ryassophore, and in 1825, at the age of 31, he was tonsured a monk with the name Damascus. A year later, Damascene retired to the Valaam monastery, and in 1827 he settled in a remote desert, where he served God alone with vigil, fasting and prayer. In a small cell he performed the prayer rule and made bows, and here on a low chair he practiced mental prayer. In his free time, Damascene copied his father’s books and did handicrafts, turning wooden spoons. The monk Amphilochius lived with Damascus at one time, in the schema of Fr. Anthony, who practiced mental prayer for six hours or more. Another companion at another time was another desert elder, Athanasius. For six years, from 1827 to 1833, Fr. lived in the desert. Damascene 293. In 1833, he was forced to leave the desert and take control of the All Saints monastery. In 1837, on the recommendation of Archimandrite Ignatius Brianchaninov, Fr. Damascene was ordained in St. Petersburg as a hierodeacon and hieromonk, and a month later received the rank of abbot. In the spring of 1839, Abbot Damascene returned to Valaam and took charge of the Valaam monastery. And immediately the new abbot sets about the external and internal improvement of the monastery. During the 42 years of his leadership, Abbot Damascene took care of the monastery with a monastery, built about 20 chapels on the nearby islands and erected many crosses. The distinctive character traits of Abbot Damascus were: deepest humility, high spiritual wisdom, purest and ardent love for God, for the monastery and neighbor. Together with the brethren, he went to a common meal and followed the common prayer rule, dressed the same as everyone else 294. With high qualities of soul and mental abilities, Abbot Damascene had from the Lord the gift of mental prayer and insight. After numerous ascetic labors, Abbot Damascene rested on January 23, 1881 295. Archimandrite Agafangel, in the world Alexey Ivanovich Amosov, was born in 1841. In 1882, novice Alexey was tonsured into the mantle on Valaam with the name Agafangel, in 1882 he was ordained a hierodeacon, and in 1885 a hieromonk. His spiritual leader was Abbot Damaskin himself, a disciple of Elder Euthymius 296. Father Agafangel, who succeeded in intelligently doing the Jesus Prayer, has recently himself been elected an elder to lead the spiritual life of the brethren. In 1891 Fr. Agafangel was appointed rector of the Alexander-Svirsky monastery, which he ruled for 18 years, and in 1892 he was elevated to the rank of archimandrite. Archimandrite Agafangel died on December 27, 1909. Schemamonk Agapius, in the world Alexander Andreevich Molodyashin, was born in 1838. Since childhood, Alexander suffered from an eye disease, which later led him to blindness. At the age of 22, due to poverty, he went to the Valaam Monastery, known for its strict ascetic rules. But Alexander’s poor health and eye disease made it impossible for him to bear general obedience. The abbot of the Valaam monastery, Abbot Damaskin, made a deviation from the rules for the weak young man, accepting him for residence in 1860. In 1864, Alexander was accepted into the ranks of the brethren, and in 1870 he was tonsured by Abbot Damaskin into monasticism with the name Agapius 297. Agapius was appointed a student to the elder Hieroschemamonk Antipas, who possessed the gift of clairvoyance. A very close spiritual connection was established between the elder and the disciple. Under the guidance of Elder Antipas, Agapius gained spiritual experience and grew morally. Under the guidance of the elder, Agapius learned inner heartfelt prayer and constant remembrance of God - the Jesus Prayer did not leave his lips 298. At a relatively young age for a monk, just over 40 years old, Agapius was tonsured in his cell into the schema, leaving the Agapius estate to his elder Fr. Antipoos. When Schemamonk Agapius became blind, Abbot Damascene gave him a cell in a quiet corner of the monastery, where no one disturbed him to indulge in contemplation of God and mental prayer. His bodily weakness—blindness, Fr. Agapius endured it with great patience and meekness for 20 years, thanking God for the difficult and saving test. For his pious and ascetic life, Fr. Agapius was awarded the honor of bearing the obedience of the elders, although he did not immediately agree to this. Father Agapius corresponded with Bishop Theophan, the recluse of Vyshensky, especially on the topic of mental prayer. Taught by Fr. Antipas, even in his youth, did the Jesus Prayer, Fr. Agapius devoted himself wholeheartedly to this godly exercise, prayed himself and instructed others to pray the Jesus Prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” About the Jesus Prayer Fr. Agapius said that “the inner work of the heart is the science of the sciences and the art of their arts, and those experienced in this work always remain in fear and trembling, due to the narrow and very dark path, which is achieved only with the help of experienced mentors” 299. Internal doing of the Jesus Prayer Fr. Agapius advised leading in secret, consulting with experienced people. Fr. has come to rest. Agapius April 7, 1905, 67 years old, buried in the brotherly cemetery of the Valaam Monastery. From the instructions of schemamonk Agapius: “When praying mentally, it is necessary to keep attention in the heart before the Lord. To the extent of our zeal and humble diligence in prayer, God grants the first gift to our mind - composure and concentration in prayer. When attention to the Lord becomes persistent, then it is grace-filled attention; and our own attention is always forced. From such mental prayer there is a transition to heartfelt inner prayer, if only there is an experienced teacher, very convenient and free. When the heart is with God through feelings, and the heart fills with love for God, then such prayer is called heartfelt prayer.”300 “Whoever wants to legitimately strive in the feat of prayer must first renounce his own will and his own understandings, and then bear the cross, that is, the mental and physical labor that is inevitable during this feat. Having devoted ourselves entirely to the vigilant care of God, we must humbly and complacently endure this work for the sake of the true good, which is given to the diligent man of prayer from God in his own time, when God, by His grace, sets limits to our mind and sets it motionless with the memory of God in the heart. When such a state of mind becomes something natural and permanent, it is called by the fathers the union of the mind with the heart; with such a structure, the mind no longer has a desire to be outside the heart; on the contrary, if due to some circumstances or a lot of conversation it is kept out of the heart’s attention, then it has an uncontrollable desire to return inside itself again with some kind of spiritual thirst, and with new zeal to begin again to create its inner home” 301. Appendix 3. Devotees of the Glinsk Hermitage Prot. Sergius Chetverikov, in his work on Elder Paisius Velichkovsky, provides a list of the most famous ascetics of the Glinsk line of Russian asceticism, which originates from Abbot Philaret Glinsky: “the monk-elder Theodotus, a seer; Macarius, hieroschemamonk, a perspicacious elder who achieved high spiritual perfection; Martyrius, a great faster, who did not eat food for a week and loved solitude and silence; Schemamonk Evfimy, cell attendant of Father Philaret; Panteleimon, the hermit hieroschemamonk, buried in the monastery, which through his care was built on the site of the appearance of the miraculous icon of the Nativity of the Virgin Mary; Hieromonk Anthony, assistant to the fraternal confessor, silent; Hierodeacon Serapion, who saw his Guardian Angel and, after death, fingered his rosary for three hours; the monk Dositheus, who had the gift of insight and healing, was honored to hear angelic singing at the death of Elder Theodotus; Schema-Archimandrite Iliodor, who was abbot of the Rykhlovsky Monastery for eight years and rector of the Peter and Paul Monastery of the Chernigov diocese; Schemamonk Lavrenty, disciple of Archimandrite Iliodor and his successor in eldership; Archimandrite Innocent, a student of many elders and, mainly, Elder Macarius, who had a loving heart and the gift of healing; Hieroschemamonk Iliodor, prayer book, for the year who predicted his death; schemamonk Arkhipp, who had the gift of insight and prayer, the leader of the spiritual life of the schemamonks; the ascetic-seer Luke and many others" 302. We provide brief information from the lives of some of the listed ascetics, taken from the Glinsky Patericon, compiled by Archimandrite John (Maslov). Monk Theodotus (in the world Theodosius Levchenko), who labored in the Glinsk Hermitage for about 70 years, under Abbot Philaret was a living spiritual link connecting the ancient asceticism of the Glinskaya Hermitage with its present 303. Elder Theodotus, being a great zealot of faith and piety, acquired high virtues and rich grace-filled gifts. Prayer to the Lord Jesus Christ and the Most Holy Theotokos never departed from his lips, mind and heart, and the fiery prayer of Elder Theodotus ascended to the throne of God following the example of the ancient ascetics 304. Hegumen Philaret treated Elder Theodotus with deep respect and reverence, and attributed great power to his prayerful intercessions before God for his monastery, noting that the elder’s prayer attracted God’s favor. Some of the brethren of the Glinsk Hermitage were honored to see the miraculous states of Elder Theodotus during prayer - some saw him raised from the ground, others saw him illuminated by an unearthly light 305. The brethren of the Glinsk Hermitage treated Elder Theodotus with great trust and sincere respect and love, taking advantage of his spiritual consolations. Elder Theodotus predicted the future for many of the brethren. Elder Theodotus reposed in peace on July 16, 1859. At the hour of Elder Theodotus’s death, sexton monk Dosifei was honored to hear wonderful unearthly sweet singing, which filled his heart with feelings of surprise and joy 306 . Hieroschemamonk Macarius (in the world Matvey Terentyevich Sharov), at the age of 26, in 1882, entered the Glinsk Hermitage under the spiritual guidance of Abbot Philaret. In 1833 Fr. Filaret tonsured Matvey a monk with the name Macarius; for his pious life, Macarius was elevated to the rank of hierodeacon in 1837, and in 1939 to the rank of hieromonk 307. Father Macarius, having adopted humility as the mother of talents, placed it at the head of other virtues. And with the weapon of smart doing, Fr. Macarius constantly blocked the entry into his heart of passions. With his virtuous life and spiritual gifts, Fr. Macarius attracted lay visitors, whom he corrected and gave life advice and instructions. Many of the brethren of the Glinsk monastery also came to him. In 1863 Fr. Macarius wished to take upon himself the great angelic image and was awarded the holy schema, aggravating his already great feats, remaining in unceasing prayer in his solitary cell. Elder Macarius reposed in the Lord on February 21, 1864, in the 63rd year of his birth 308 . Monk Martyriy (in the world Matthew Kirichenko) entered the brethren of the Glinsk hermitage under the spiritual guidance of Abbot Philaret in the 31st year of his birth in 1831, in 1840 he was tonsured into monasticism by the abbot with the name Martyry 309. Monk Martyrius treated himself very harshly, renouncing everything earthly and sensual, depriving himself of the most necessary things for life. Elder Martyrius indulged in the strictest abstinence in food, giving his body food only to maintain life. A day or two of non-eating was the usual rule of Elder Martyrius, and during fasting he spent up to 15 days without food 310. Elder Martyrius loved hermitic solitude and silence, spending all his time in prayer, numerous bows, reading the Holy Scriptures and the Psalter. The life of Elder Martyrius was full of the most cruel selflessness and hardship, struggle and suffering, but through this the elder reached the heights of blissful dispassion, uniting with the Lord in earthly life, and after his death, which occurred on April 5, 1865, he moved to the heavenly abodes to glorify the Lord with the ethereal forces and with all the saints 311. Schemamonk Evfimy (in the world Evstafy Lyubimchenko) labored hopelessly in the Glinsk Hermitage for 48 years, and as a true disciple of Abbot Philaret, he served as a model for the inhabitants of the monastery, being in constant inner prayer to the Lord Jesus Christ. The exact time of Eustathius’s arrival in the Glinsk hermitage is unknown, but already in 1818 he was listed among the novices. In 1832, Eustathius was tonsured by Abbot Philaret into a mantle with the name Evfimy. Monk Euthymius led a strict ascetic life, evading all honors, including taking holy orders. Most of all, Elder Euthymius loved to retire into the forest thicket, indulging in prayerful contemplation there. In the fifties, Elder Euthymius was secretly tonsured into the schema, and for this reason his name did not change. Schemamonk Evfimy graduated from his arduous earthly ascetic career on February 7, 1866, at the age of 71. Hieroschemamonk Panteleimon became a monk at the age of 19 in Moldova in the Nyametsky monastery, after which he labored for 18 years on Mount Athos, where he accepted the schema. Hieroschemamonk Panteleimon was attracted to the Glinsk hermitage by the spiritual experience of Abbot Philaret, and from 1826 he became the fraternal confessor of the monastery 312. But after 2 years, Hieroschemamonk Panteleimon moved into silence to the chapel of the appearance of the Glinskaya Miracle-Working Icon of the Mother of God, where the first monastery of the Glinskaya Hermitage was founded. Elder Panteleimon reposed in peace on February 26, 1831, at the age of 75. Hieroschemamonk Anthony was an ascetic who served as an example for the brethren. In 1831–1833 He remained silent in the monastery of the Glinsk Hermitage, and was later appointed assistant to the fraternal confessor, and then confessor of the Glinsk Hermitage. Father Anthony was awarded the gift of tears from the Lord, flowing abundantly at all times. A year before his death, he accepted the schema without changing his name, and underwent a high feat in cell solitude and silence 313. The blessed death of Elder Anthony followed in 1842. Monk Dosifey (in the world Dimitry Kolchenkov) entered the Glinsk hermitage before 1840, in 1849 he was tonsured into the mantle with the name Dosifey. He led a strict ascetic life, being in intense battle with the enemies of salvation. For his pious life and long service in churches dedicated to the Queen of Heaven, the ascetic Dosifei was awarded the honor of seeing the Most Holy Theotokos at the altar, and was also honored to hear angelic singing at the death of Elder Theodotus. The brethren also noticed Fr. Dositheus the gift of insight and healing 314. Elder Dosifei died on November 5, 1874, at the age of 64. Schema-Archimandrite Ilidor (in the world Ioann Golovanitsky) labored as a monk for many years in the Glinsk hermitage, where he achieved high spiritual gifts. Before entering the Glinsk Hermitage, John spent some time in the Sophronium Hermitage, which reached perfection through the labors of Elder Theodosius, a disciple of St. Paisius of Velichkovsky. There John learned that a monk is required not only to perform physical feats and labors, but also to work internally in the heart 315 . From the Sophronie Hermitage, by God's Providence, John moved to the Glinsk Hermitage, where he was joyfully received by Abbot Philaret, a disciple of Elder Theodosius. Two years later, John was tonsured by Elder Philaret into a cassock with the name Joel, and after tonsure he was handed over to Schemamonk Pachomius for spiritual guidance. After the death of Elder Pachomius, Joel turned directly to Abbot Philaret for advice, and under his leadership he worked hard on his spiritual improvement. In 1823, Joel was clothed by Abbot Philaret in the monastic image with the name Ioannikis, in 1824 he was ordained to the rank of hierodeacon, and in 1831 to the rank of hieromonk. In 1832, Hieromonk Ioannikiy moved to the Rykhlovsky Monastery, where he accepted the position of abbot, and in 1835, for his services in improving monastic life, he was elevated to the rank of abbot. After eight years of managing the Rykhlovsky Monastery, Abbot Ioannikiy was transferred in 1840 to the abbot of the Peter and Paul Monastery with elevation to the rank of archimandrite 316. In 1845, Archimandrite Ioannikiy retired, moving to the Glinsk hermitage, and in 1885 he took on the image of the great schema with the name Iliodor. Elder Iliodor intensifies his feat and moves to a deserted cell, where he spends all his time in abstinence and unceasing prayer. Elder Iliodor reposed in peace on June 28, 1879, in the 84th year of his long-suffering life. Many ascetics of the Glinsk Hermitage are worthy of attention, but it is impossible to list them all in this work. All of them are carriers of the monastic spirit, instilled by Abbot Philaret, who himself, in turn, from Archimandrite Theodosius and from Hieromonk Vasily Kishkin, learned the traditions of the great elder Paisius Velichkovsky and further instilled them in the Glinsk monastery. Smolich I.K. 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Essay on the life of Elder Philaret (in the schema of Theodore), hieromonk of the Moscow Stavropegial Novospassky Monastery, p. 19 Snegirev I.M., Novospassky Monastery in Moscow, p. 61 Archimandrite Alexander, rector of the Arzamas Spassky Monastery, M., 1867, p. 1 Archimandrite Alexander, rector of the Arzamas Spassky Monastery, p. 5 Archimandrite Alexander, rector of the Arzamas Spassky Monastery, p. 9 Archimandrite Alexander, rector of the Arzamas Spassky Monastery, page 14 Igum. Andronik (Trubachev). Arseny the Younger (Kirillov Alexey Nikitich)//Orthodox Encyclopedia, volume 3, pp. 436–437 The life of Elder Vasily Kishkin and his disciple monk Arseny of the Beloberezh Monastery, p. 77 The life of Elder Vasily Kishkin and his disciple monk Arseny of the Beloberezh Monastery, p. 10 Orlovsky I.I. Desert living in the Roslavl forests. Reprint reproduction edition of 1907 (Smolensk) - Smolensk, 2004, p. 22 The life of Elder Vasily Kishkin and his disciple monk Arseny of the Beloberezh Monastery, p. 15 Description of the Mother of God Ploshchanskaya Hermitage, compiled from notes kept in the monastery sacristy. St. Petersburg, 1885, p. 35 According to updated data, in 1808, when Fr. Leonid resigned as head Passek V.V., Historical description of the Moscow Simonov Monastery, pp. 224–232 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 7 (July), p. 153 John (Maslov), schiarchim. Glinsky Patericon. M.: Samshit publishing house, 1997, p. 53 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 13 (March), p. 355 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 13 (March), page 358 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 13 (March), page 362 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 13 (March), page 364 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 13 (March), page 389 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 13 (March), page 397 John (Maslov), schiarchim. Glinsky Patericon, page 70 The first great elder of Optina, hieromonk Leonid (in schema Leo), second edition of the Kozelskaya Vvedenskaya Optina Hermitage, corrected and significantly expanded. Shamordino, Kaluga region, 1917, p. 8 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 12 (December), p. 879 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 10 (October), p. 382 The first great elder of Optina, hieromonk Leonid (in schema Leo), p. 35 Priest Pavel Khondzinsky, G.V. Bezhanidze, N.Yu. Sukhova, A.I. Yakovlev. Ignatius (Brianchaninov Dmitry Alexandrovich)//Orthodox Encyclopedia, volume 21, pp. 74–89 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 10 (October), p. 387 The first great elder of Optina, hieromonk Leonid (in schema Leo), p. 317 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 9 (September), p. 105 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 9 (September), p. 106 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 9 (September), page 123 Nikodim (Kononov), archimandr. Lives of Russian Ascetics of Piety of the 18th and 19th Centuries, Volume 9 (September), pp. 479–480 Lives of the Optina Elders: Venerable Moses, p. 30 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 3 (March), p. 153 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 3 (March), p. 161 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 6 (June), p. 160 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 6 (June), p. 201 Chetverikov S., prot. Moldavian Elder Paisiy Velichkovsky: his life, teaching and influence on Orthodox monasticism, p. 267 Shatov D. The eldership of the Valaam ascetics in the 18th-19th centuries: Dissertation for the academic degree of candidate of theology/supervisor abbot Vsevolod (Varyushchenko). Sergiev Posad, 2008 Shatov D. The eldership of the Valaam ascetics in the 18th–19th centuries, p. 83 Shatov D. The eldership of the Valaam ascetics in the 18th–19th centuries, p. 86 Chetverikov S., prot. Moldavian Elder Paisiy Velichkovsky: his life, teaching and influence on Orthodox monasticism, p. 256 Lives of the Optina Elders: Venerable Moses, p. 34 Orlovsky I.I. Desert living in the Roslavl forests, page 13 Kovalevsky A.F. Hieroschemamonk Alexy, ascetic of the Simonov Moscow Monastery. Third edition. M.: type. widow N.L. Orlova, 1895, p. 5 Kovalevsky A.F. Hieroschemamonk Alexy, ascetic of the Simonov Moscow Monastery, p. 14 Kovalevsky A.F. Hieroschemamonk Alexy, ascetic of the Simonov Moscow Monastery, p. 23 Kovalevsky A.F. Hieroschemamonk Alexy, ascetic of the Simonov Moscow Monastery, pp. 26–27 Kovalevsky A.F. Hieroschemamonk Alexy, ascetic of the Simonov Moscow Monastery, p. 34 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 12 (December), p. 981 The life of a monk and desert dweller Basilisk. Edition of the Kozelskaya Vvedenskaya Hermitage. M., 1849, p. 39 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 12 (December), p. 996 Life of the monk and desert dweller Basilisk, page 55 Sayings of Elder Schemamonk Zosima and extracts from his writings. M.: type. A. Fedotova, 1860, p. 28 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 10 (October), p. 610 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 10 (October), p. 617 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 10 (October), p. 651 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 1 (January), p. 143 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 1 (January), p. 142 Makariy (Mirolyubov), archimander. A legend about the life and works of His Eminence Gabriel, Metropolitan of Novgorod and St. Petersburg. SPb.: type. E. Weimar, 1857, p. 76 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 1 (January), p. 147 Makariy (Mirolyubov), archimander. Legend about the life and works of His Eminence Gabriel, Metropolitan of Novgorod and St. Petersburg, p. 117 Solovetsky Patericon, page 177 Solovetsky Patericon, p. 179 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 11 (November), pp. 414–417 Life and exploits of schemamonk Theodore, pp. 59–60 Life and exploits of schemamonk Theodore, page 152 Elderly councils of some Russian ascetics of piety in the 18th-19th centuries. Reprint reproduction edition 1913 – M.: Publishing department of the Moscow Patriarchate, 1994, part I, p. 25 John (Maslov), schiarchim. Glinsky Patericon, pp. 98–99 Reverend Elder Zosima Verkhovsky. Creations. Holy Trinity Sergius Lavra, 2006, p. 166 Reverend Elder Zosima Verkhovsky. Creations, page 167 Valaam Monastery and its devotees. Second edition and expanded, St. Petersburg, 1889, p. 136 Valaam Monastery and its devotees, pp. 144–145 Smart doing. About the Jesus Prayer: a collection of teachings of the holy fathers and experienced practitioners of it. Publication of the Valaam Monastery, 1936, p. 259 Valaam Monastery and its devotees, p. 150 Mon. Ekaterina (Filippova), hierodeacon. Onufriy (Makhanov). Varlaam (Davydov Vasily)//Orthodox Encyclopedia, volume 6, page 589 Valaam Monastery and its devotees, page 152 Smart doing. About the Jesus Prayer: a collection of teachings of the holy fathers and its experienced practitioners, p. 259 Shatov D. The eldership of the Valaam ascetics in the 18th–19th centuries, pp. 86–87 Quote by: Shatov D. The eldership of the Valaam ascetics in the 18th-19th centuries, pp. 89–90 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 1 (January), p. 102 Nikodim (Kononov), archimandr. Lives of Russian ascetics of piety of the 18th and 19th centuries, volume 1 (January), p. 118 Valaam Monastery and its devotees, p. 167 Valaam Patericon, M., 2001, p. 117 Valaam Patericon, page 347 Quote from: Valaam Patericon, M., 2001, p. 360 Smart doing. About the Jesus Prayer: a collection of teachings of the holy fathers and its experienced practitioners, p. 256 Smart doing. About the Jesus Prayer: a collection of teachings of the holy fathers and its experienced practitioners, pp. 256–257 Chetverikov S., prot. Moldavian Elder Paisius Velichkovsky: his life, teaching and influence on Orthodox monasticism, p. 279 John (Maslov), schiarchim. Glinsky Patericon, page 179 John (Maslov), schiarchim. Glinsky Patericon, pp. 243–244 John (Maslov), schiarchim. Glinsky Patericon, pp. 282–283 John (Maslov), schiarchim. Glinsky Patericon, page 146 John (Maslov), schiarchim. Glinsky Patericon, page 324