Life of Optina Elder Leo

Contents Nun Euphemia (Aksamentova). The Humble Leo Chapter I. The birth and worldly life of Lev Danilovich Nagolkin, later Elder Leonid. His admission to the Kozelsk Optina Hermitage, transition to the Beloberezh Hermitage, temporary stay in the Cholna Monastery and transition to Valaam Chapter II. Residence of Hieromonk Leonid in the Valaam monastery. His transition to the Alexander-Svirsky Monastery, then to the Ploshchanskaya Hermitage and, finally, to the Optina Hermitage of the Kaluga Diocese Chapter III. About eldership Chapter IV. Installation of the elder Father Leonid in the skete apiary. His distinctive properties, spiritual gifts and appearance Chapter V. The cell life of the elder Father Leonid and a general view of his eldership, or teaching, with its good consequences Chapter VI. Malice, and then an obvious rebellion of some Optina monks and laity who did not understand spiritual life against the elder Father Leonid, although without particularly bad consequences. Related to this is the story of the novice brother Alexander (later hieroschemamonk Anthony of Kiev-Pechersk), at the time described, who was accepted by the elder into the monastery for residence. Chapter VII. The transition of the hieromonk Father Macarius (Ivanov) from the Ploshchanskaya hermitage to the Optina monastery; the unanimity and common wisdom of the elders Leonidas and Macarius in relation to their spiritual children. The influence of the elder Father Leonid on other monasteries, male and female Chapter VIII. Details of the eldership, or teaching, of the elder hieromonk Leonid in the stories of his students who lived with him Chapter IX. The spiritual nourishment of Elder Hieromonk Leonid of two of his closest disciples – Father Pavel (Tambovtsev) and Alexei Polikarpovich Bochkov, in the Elder’s answers to their questions Chapter X. Persecution of Elder Father Leonid in 1835–1836. Transferring him from the monastery to the monastery. A visit to the Optina Hermitage by the Kyiv Metropolitan Filaret (Amphitheatrov) with good consequences both for the elder and for the monastery in general. Repeated prohibitions and permissions for the elder to receive visitors. Important reasons for these techniques Chapter XI. Elder Father Leonid's communication with the monastery upon his transfer to the monastery. The appointment of one of his students, Father Terenty, as rector of the Kaluga Tikhon Monastery. Visits to this monastery by the elder Father Leonid and his conversation with schismatics. The Sorrows of the Elder in the Tikhon Hermitage Chapter XII. Elder Leonid’s care for his outside visitors, monastics and laity. His predictions, instructions, healings, denunciations, advice, among which are general advice to those wishing to get married, etc., in the stories of Chapter XIII. Persecution of the elder Father Leonid and his disciples who lived in the Belevsky Convent of the Exaltation of the Cross (1839–1841) Chapter XIV. The blessed death of the elder Father Leonid and burial Chapter XV. Conclusion Appendix. Several letters from Elder Father Leonid, in the schema of Leo The text of the biography and letters is printed according to the edition: [Agapit (Belovidov), Schema-Archimandrite]. The first great elder of Optina, hieromonk Leonid (in schema Leo). – 2nd ed. – Shamordino, Kaluga province: Kozelskaya Vvedenskaya Optina Pustyn, 1917. When preparing the publication, the editors preserved the features of the author’s style, abbreviations were revealed, spelling and punctuation were brought into line with the norms of the modern Russian language, brief notes were added that reveal the meaning of outdated words and expressions. The design of the book uses images from the archives of the Vvedensky Stavropegial Monastery of Optina Pustyn, the collections of the Russian State Library, the Russian State Historical Archive, the Institute of Russian Literature (Pushkin House) of the Russian Academy of Sciences, and the Church and Archaeological Cabinet of the Moscow Theological Academy. Nun Euphemia (Aksamentova). Humble Leo Eyewitnesses of his exploits called the elder “The Humble Leo,” marveling at the seemingly paradoxical combination of external strength and originality with the wealth of spiritual gifts that are truly given only to the meek and humble. “... I am not afraid of anyone except God,” said this stately hero, who lived extremely openly to any human judgment and did not care, as the Optina hagiographers subtly noted, “to assure everyone of his disposition.” The Monk Leo was indeed a man so bright, unusual for the philistine perception and internally free that others, having taken up his biography, limited themselves to only “a feasible contribution,” for, as Abbot Anthony (Bochkov) later admitted, “it was possible to see and understand this, but it was inconvenient to express it in words and completely convey it to others.” Even the Monk Macarius (Ivanov), who understood and loved Elder Leo like no one else, considered himself “weak and unworthy” to work on his biography. And, apparently, this was not just an excuse for modesty. Perhaps, to comprehend the significance of such ascetics as the Monk Leo, more time was needed, even a different hagiographic language was required in order to fully convey that inconvenient thing that precisely contained the hidden spiritual essence. Maybe somewhere here lies one of the reasons for the love for Elder Leo of the common people, accustomed to drawing edification not so much from words - the simple ones were mostly illiterate and unresponsive to sublime speeches - but in what lies behind them and is captured by the childish artlessness of faith. Thus, in Rus', for the sake of Christ, the holy fools spoke more than words alone - wanderers in this earthly vale, who knew neither partiality before kings, nor familiarity before the crowd... Their service was akin to the prophetic - fearless service to the highest Truth - and at the same time carried an incredible charge of genuine love for man. Love, capable of enduring both hostility and persecution, for the payment for this great gift is high and associated with sorrows. “Father Leonid tore my heart out!” - it was no longer a simpleton who spoke about the elder, but his great contemporary, the nobleman-aristocrat and spiritual writer Saint Ignatius (Brianchaninov), who during the period of his monastic formation was also among the disciples of the monk. This blessed ability to “rip out the heart” - to see it with inner eyes and show it the path to improvement - is also an integral part of eldership, called to the wise management of human souls. Elder Leo’s own spiritual path is the harsh path of a tireless worker and pioneer, that evangelical plowman who, having once taken up the plow, never allowed himself to wearily turn back, looking only at the endless field in front of him. Church historians testify that it was the Monk Leo who directed the ministry of elders from an exclusively monastic environment to the vast and difficult field of satisfying the spiritual needs of the common people, the laity. And indeed, as an ancient ascetic practice, eldership could only be comprehended upon familiarization with the writings of the ascetic fathers, with the texts of the Philokalia, the translation of which had barely appeared in post-Petrine Russia, and the experienced adherence to ascetic teaching generally lost its adherents - Peter’s and Catherine’s reforms ruined Russian monasteries, and with them the true ideas about asceticism and, of course, about eldership nurturing However, it took the tireless genius of the Monk Paisius (Velichkovsky), who devoted his life to translating the writings of the holy fathers, studying and putting into practice their instructions and covenants, so that the “science of sciences” - monasticism - would again be at its proper height... Thanks to Paisius’s spiritually skilled disciples, the revival of internal work began to improve in Russia and, finally, revived the almost lifeless body of the monastic monasticism. The Monk Leo also lit his candle from the Paisian lamp, whose edifying words testified to a deep knowledge of the patristic heritage, and life itself was an experienced and zealous adherence to the teachings of the fathers. There is something symbolic in the fact that the Vladimir Icon of the Mother of God, brought to Optina in 1829 by Elder Leo, in front of which he wove his belts, performed healings and gave insightful advice, passed to him from the hands of his spiritual mentor, Elder Theodore (Perehvatov), ​​and to him, as a blessing, from the Monk Paisius himself. Information about the childhood years of the Monk Leo has not reached us. The biography reports that the old man was “from the simple ones”, from a poor family, but, as was often the case in those days, capable and intelligent teenagers, in order to earn money, went to work as clerks for merchants and their further lives depended entirely on their own hard work, efficiency and honesty. All these qualities were inherent in the young clerk - for many years he enjoyed the well-deserved trust and personal sympathy of the merchant Sokolnikov, who had high hopes for Lev Danilovich and dreamed of seeing him as his son-in-law. Thus, the youthful years of the future elder passed in the same wealthy merchant environment as the youth of the Venerable Seraphim of Sarov, the Venerables Moses and Anthony (Putilov) and many other Russian ascetics. According to the remark of the historian I.K. Smolich, “raised in an atmosphere of worldly businesslike activity characteristic of their ancestors for several generations,” they were quite able to thoroughly arrange their earthly life and spend it in prosperity and bliss... But as strong as practical ingenuity was in the Russian merchants, so strong was the spirit of piety that once took possession of the heart... Lev Danilovich is revealed on the pages of the Life as a lively, energetic nature, capable of deeply feeling and genuinely interested in the surrounding reality - we will later see all these skills in the old man, famous throughout Russia. In the Life there are examples of how Elder Leo could provide his help to those in need in different ways - sometimes it was practical advice from a person with a lot of worldly experience and ingenuity. The elder began his monastic journey with the same determination with which he once grabbed by the throat a huge wolf that was clinging to his leg, as if he had learned immediately and forever: this wolf would haunt him until his last breath. The Monk Seraphim spoke about such blessed determination in his time, considering it to be the driving force that is the only thing required of a person in the matter of salvation. Father Leo renounced his will, forgot his fatigue and readily performed the most difficult monastic obediences. Optina was his first choice, the first monastery where he, by his own admission, “left all his health.” The subsequent departure to the Beloberezh hermitage was not due to the search for an easier place, but the need for a mentor - it was in the White Bereh that Leo would meet the saint of God, Father Vasily (Kishkin), and then Elder Theodore (Perehvatov), ​​a student of the great Moldavian Elder Paisius (Velichkovsky). Optina from the time of the builder Abraham, which had barely recovered from many years, if not centuries, of desolation and poverty, could not yet give the young ascetic those spiritual foundations for which he intuitively felt an urgent need... Already an elder in Optina in the 30s of the 19th century, to the questions of the brethren surprised by the abundance of his spiritual gifts, Father Leo would cheerfully answer: “Leonid was always the last...” This living, sincere and somehow carefree readiness for self-sacrifice, the readiness to stand among the last, we can observe in the elder throughout his entire monastic path - from the first monastic trials, when he, not afraid of being an outcast among his own, went to sing alone the all-night vigil, obeying the abbot, and not the general rebellious spirit (and this happened from time to time in monasteries), until the time when accusations of arbitrariness and disobedience were raised against him for serving the suffering. His natural thoroughness and serious ascetic spirit disposed the Belobezh brethren to see in him a capable administrator and a wise business executive, and Father Lev had to obey. But he himself did not seek leadership and, in his internal structure, was, of course, much larger than this position... He was unsophisticated and simple in the ordinary works of an ordinary monk, and in the same way - modestly and unpretentiously - he went through the field of the rector's troubles that fell to his lot, going on monastic affairs in a simple cart, without a coachman and without a “parade”... ... The Lord favored his desire for silence... Refusal of authority and strict life under the guidance of the mentor Father Theodore (Perehvatov) made this powerful soul capable of serving the salvation of many - both monks and laity... It was this spiritual gift that the monk-loving Saint Philaret (Amphitheaters) saw in the Monk Leo, with whom Leo was familiar even when he was the rector of the Seva Seminary and who at one time invited Father Leo to the Optina monastery... Saint Philaret would subsequently support the elder more than once on his difficult path... However, years of solitary exploits on Valaam and in the Alexander-Svirsky monastery, a series of exiles and the sad experience of misunderstanding by his own people would have to pass before the time for such a transition came - having laid to rest Elder Theodore in the Alexander-Svirsky monastery, Saint Leo would forever settle in Optina... Optina Hermitage became for Elder Lev a place where, on the one hand, his soul, tested in feat, showed the fullness of the grace bestowed upon it, and on the other hand, it made a great sacrifice. This sacrifice - the renunciation of the coveted silence - for the monk was, presumably, much more tangible than the slander and persecution that would not leave him in Optina. In one of his letters, the elder calmly referred to the persecutions as “imaginary troubles,” but the Optina residents will remember the inner elation and ease with which the Monk Leo endured various reproaches and reproaches. The rector of Optina, the Monk Moses, and his brother, the monastery leader, the Monk Anthony, well understood how important the elder-mentor was for the monastery, and in every possible way contributed to the rooting of a proper attitude towards Father Leo among the brethren. Coming from a desert environment themselves, who knew the value of silence and solitary asceticism, they were able to appreciate the sacrifice of the Monk Leo, who in the monastery, in addition to spiritual care for the brethren, cared for hundreds of pilgrims who came to him from all over Russia for advice and consolation. Here the ministry of St. Leo laid the foundation of the famous Optina school of eldership. Here, to Optina, for the sake of communion with the Monk Leo, his future successor, the Venerable Elder Macarius, will move from the Ploshchanskaya Hermitage; here, “from floor to floor,” Elder Leo will hand over under the spiritual guidance of Macarius the Monk Ambrose, then still a new monk... The monk firmly held the monastic ship in the saving bay of patristic tradition. He turned out to be that indestructible rock against which the muddy waves of human pride and vanity crashed to smithereens. For the sake of God’s truth, the elder did not hesitate to denounce either his spiritually close companions or the monastic benefactors, whose ambitious strings seemed indecent to touch. A disease always requires a cure, no matter who is infected with it - a non-covetous monk or a rich investor. Elder Leo himself, not tolerating the desecration of divine truths, accepted unfair reproaches addressed to himself as a matter of course, bestowing fatherly affection on those who needed it. This crafty husband also loved straightforwardness in others: “Guys! What you bought for, sell for! - and everyone, after revealing his thoughts to the monk, could testify that he left his cell in spiritual peace and joy. This is how an unprecedented spiritual atmosphere was created in Optina, which made it famous throughout the world. There is one more, very important, in our opinion, understanding of the religious feat that is revealed to us from the pages of this book. Understanding is necessary precisely for our time - for today’s generation of Christians, who are so enthusiastically seeking either great signs, or manifestations of insight and grace-filled spiritual power, or immediate miraculous help according to their own, sometimes insufficiently mature concepts of what this power and this help should be aimed at... To one of his disciples, the future schema-monk and confessor of the Kiev-Pechersk Lavra, who complained that he had never seen miracles from the elder, the Monk Leo, already famous for his clairvoyance and the gift of healing, impressively remarked that the most wonderful thing was not this. “Isn’t it a miracle,” the elder said to the novice, “to trim such a market stump, from which something good and useful will eventually come out!” We, who want to “be saved in passing” and “quickly learn”, who are so inclined to dream about ourselves and strive to “buy cheaply” what is bought at the dear price of piety, the founder of the Optina eldership, like a child-loving father, returns us to the path of an everyday, invisible to the world struggle with passions, in which not a single breath of ours will be forgotten by God. Nun Euphemia (Aksamentova) The text of the biography and letters is printed according to the edition: [Agapit (Belovidov), Schema-Archimandrite]. The first great elder of Optina, hieromonk Leonid (in schema Leo). – 2nd ed. – Shamordino, Kaluga province: Kozelskaya Vvedenskaya Optina Pustyn, 1917. In preparing the publication, the editors preserved the features of the author's style, revealed abbreviations, streamlined the spelling of upper and lowercase letters, brought spelling and punctuation into line with the norms of the modern Russian language, and added short notes that reveal the meaning of outdated words and expressions. The design of the book uses images from the archives of the Vvedensky Stavropegial Monastery of Optina Pustyn, the collections of the Russian State Library, the Russian State Historical Archive, the Institute of Russian Literature (Pushkin House) of the Russian Academy of Sciences, and the Church and Archaeological Cabinet of the Moscow Theological Academy. After the death of the Optina elder Hieroschemamonk Ambrose (1891), the manuscript “Copy of the handwritten notes of the Kiev-Pechersk confessor, Hieroschemamonk Anthony, who was the closest student and cohabitant of the Optina elder Hieroschemamonk Leonid, in the schema of Leo,” remained. This manuscript ended up with Elder Ambrose on the following occasion. When the first edition of the biography of Elder Father Leonid was published, Elder Ambrose sent several copies of this book to the Kiev Pechersk Lavra, where some of Elder Leonid’s remaining disciples lived and labored, including Father Anthony (Medvedev). In his letter, Elder Ambrose asked Father Anthony, after reading the book, to make his comments and, together, to write what only he could remember from the circumstances of Elder Father Leonid’s life, with the goal of making an addition during the second edition of the book. This request was fulfilled by Father Anthony in due time. And Elder Ambrose had the consolation of receiving from Father Anthony a rather voluminous manuscript pointing out some errors in the printed biography of Elder Leonid and adding new information about his life. This manuscript, with the blessing of Elder Ambrose, was immediately copied, and the original was sent back to Father Anthony in the Kiev Lavra. But time passed, and circumstances were not favorable to the fulfillment of the good intentions of Elder Ambrose. Finally, through the prayers of the deceased elders, the Lord was pleased to accomplish the work they had long desired. The now proposed biography of the elder Father Leonid under the title “The First Great Elder of Optina, Hieromonk Leonid (in the schema Leo)” has been redone again, significantly expanded, and the errors in it have been corrected if possible. In addition to what was set out in the notes of the Kiev-Pechersk Hieroschemamonk Anthony, it included several more oral stories of Optina old-timer monks, who have now long been dead. Also taken into account was the article by Andrei Kovalevsky, published in “Soulful Reading” for April 1881, entitled “Memories of the confessor of the Kiev-Pechersk Lavra, Hieroschemamonk Anthony.” In this article, the author included a lot of information about the Optina elder Father Leonid, which he heard from Hieroschemamonk Anthony. But there are inaccuracies in this article. For example, Kovalevsky calls Evlampius (Vvedensky) the predecessor of Kaluga Bishop Nikolai (Sokolov). In fact, the predecessor of Bishop Nicholas was Bishop Nikanor (Klementyevsky), later Metropolitan of St. Petersburg. And between Bishop Evlampius, who died in 1813, and Bishop Nikolai, who assumed the Kaluga See in 1834, there were a number of Kaluga bishops (see: “Church Gazette” for 1899 No. 33. “Kaluga Archpastors”). Also: the Optina elder hieroschemamonk Macarius Kovalevsky calls the Kiev-Pechersk hieroschemamonk Anthony a spostnik. Father Macarius can be called a fastman of Anthony, only not of the Kiev Pechersk, but of the Optina monastery, Hieromonk Anthony (Putilov). The Kiev-Pechersk hieroschemamonk Anthony was at that time one of the new skete novices and was soon transferred to the Tikhon Hermitage. Also: the journey of the Kiev-Pechersk hieroschemamonk Anthony to Valaam, to Svirsky and other monasteries, Kovalevsky dates back to the time after the death of Elder Leonid and says that the Optina hermitage leader Anthony gave him five rubles for the journey. But the elder Father Leonid died in 1841, and the Optina monastery leader Anthony in 1839 was transferred to the Maloyaroslavets Monastery as abbot, where he lived for more than ten years. For all these reasons, when distributing facts in the life story of the elder Father Leonid, we had to rely more on the handwritten notes of the Kiev-Pechersk Hieroschemamonk Anthony, rather than on the information conveyed through him by Andrei Kovalevsky. Of these latter, only the slightest, not subject to doubt, was extracted. Chapter I. Birth and worldly life of Lev Danilovich Nagolkin, later Elder Leonid. His admission to the Kozelsk Optina Hermitage, transition to the Beloberezh Hermitage, temporary stay in the Cholna Monastery and transition to Valaam The ever-memorable Optina elder Hieromonk Leonid, in the schema Leo, was born in 1768 in the city of Karachev, Oryol province, and was named Leo in Holy Baptism. His parents were simple citizens of Karachev, of the petty-bourgeois class, with the last name Nagolkins. The father's name was Daniel. Nothing more is known about the parents of the elder Father Leonid. One can only believe with certainty that they were reasonable and pious people. The intelligence and piety of their young son Leo lead to this conclusion. As the elder Father Leonid himself later expressed about the inheritance of virtues or vices from parents to children: “An apple does not roll far from an apple tree.” With such spiritual qualities, the parents of the elder Father Leonid were, apparently, poor. This idea is suggested by the fact that their son, young Lev, having reached adulthood, despite his mental and moral abilities, did not have the opportunity to stay at home and do household chores, but was forced to take a salary as a clerk to a merchant of the city of Volkhov, Oryol province, named Sokolnikov, who traded in hemp and hemp oil, whose house stood on Oder Square. In those, however, long-ago times in Volkhov, it seems that the name “clerk” was hardly used, but was simply called “worker” or “small”. Rarely did any of Bolkhov's clerks have to travel to different parts of Russia. Tanners sometimes visited Kharkov and other Ukrainian fairs, but those selling hemp did not travel further than their district. Having bought a sufficient amount of hemp and oil from various villages and hamlets, they sold it all to the Belevsky merchants who dealt with St. Petersburg. But Leo was a quick and quick-witted little guy, honest and faithful. Following the example of some daredevils, he himself sold his goods directly to the then St. Petersburg merchants. This sale was carried out in the city of Sukhinichi, Kaluga province. And the owner completely trusted his honest “little one” in Sukhinichi’s business. That’s why the latter had to visit Sukhinichi several times throughout the winter. Subsequently, when remembering this, the elder Father Leonid said: “The Plokhinskaya road from Volkhov to Sukhinichi was as familiar to me as from the stove to the bench” 3. At the time to which the story relates, this road ran through dense impenetrable forests. Driving this way one day, Leo met a wolf who began to attack a young guy. But Leo had great bodily strength - he could lift weights of up to twelve pounds. Therefore, grabbing the club he had with him, he stunned the wolf. Having recovered from the blow, the enraged beast jumped up to Lev in the sleigh and tore out part of the meat from the calf of his right leg, as the elder later said: “Perhaps you can’t remove it in a pound.” Then he again rushed at him with an open mouth, into which Leo managed to stick his hand and with his powerful fingers firmly grabbed the beast’s throat, which weakened him. Meanwhile, the frightened horse rushed with all its might, as if on wings, with two riders. Finally, in sight of the village, the completely exhausted wolf fell off the sleigh. And Lev, with the help of God, reached his Volkhov. The wound of the young, stalwart man soon healed, but left a mark for his entire subsequent life - he had a slight limp on his right leg, and the scar formed from the wound could fit a Volotsk 4 nut. Often traveling on trade business from Volkhov to Sukhinichi and back, Leo often had the opportunity to encounter people of different ranks and conditions. And since he was gifted with good mental abilities, had an excellent memory, curiosity, observation, foresight and understanding, he acquired through this a very large variety of necessary and useful information. His memory was such that, having once heard from travelers about a certain area, another time after a long time he spoke about it as an eyewitness and a native inhabitant of that place. He knew all the details he had heard - the inhabitants’ households, industry, family life, and so on. He perfectly understood the life of our bar, their way of life, upbringing, service, sophistication of treatment; also military life, naval service, field and naval needs - as if he saw all this with his own eyes and measured it with his steps. And therefore, talking about all these and similar subjects, it was as if he was reading an open book. Thus, he knew almost all of Russia well. Having communicated with people of all classes, Lev Danilovich through this, while still in the world, acquired great knowledge of people and experience, which he later used for the benefit of his neighbors who turned to him for spiritual advice. A virtuous life and ability are valued everywhere. Seeing the diligence and serviceability of his “little one” in everything, the wealthy owner of the house prepared his daughter for marriage. But Lev Danilovich had a completely different intention and desire, and therefore he flatly refused this happiness. Later, when he was already an old man in Optina Hermitage, this former bride of his, along with other companions, came to him in Optina as a visitor and pilgrim. In the twenty-ninth year of his life, precisely in 1797, Lev Danilovich left the rebellious and vain life of this world and initially entered the Optina Vvedenskaya hermitage of the Kaluga diocese 5. The abbot of the monastery at that time was Abbot Abraham, the first restorer and restorer of this desert, which had completely fallen into decay. The young novice zealously began the labors of monastic life and, with his heroic strength, at times surprised his roommates and those present in general. We give an example of this here. At the same time as Lev Danilovich, another young novice entered Optina (who later became the rector of the Moscow Simonov Monastery, Archimandrite Melchizedek). Both of them were equal in strength. The need arose to connect two small lakes near the monastery bathhouse with a canal, and for some reason it was necessary to complete the job in one day. Up to twenty day laborers had to be assigned to this work 6 . The two mentioned heroes decided to take this work upon themselves and, no matter what, finish the work in one day, and, to the amazement of everyone, they brought their intention to the desired end. Only on this day did they distinguish themselves with a special appetite, as later the elder Father Leonid himself repeatedly, making fun of himself, talked about this: “The two of us ate fifteen pounds 7 of bread that day” 8 . The young novice Lev did not live long in Optina Hermitage - only two years; but in this short period of time, with his exorbitant labors, he managed to destroy his strong health, as he himself wrote about this already in his old age. In 1799, he moved from Optina to the deserted monastery of Beloberezhskaya, Bryansk district, Oryol diocese. It is unknown what reason prompted him to make this transition. If we assume hard labor in Optina, from which he lost his health, then in the Beloberezh monastery the same labors to which he doomed himself upon entering the monastery awaited him. Most likely, he was drawn there by an uncontrollable desire to learn spiritual life, since at that time Hieromonk Vasily (Kishkin), an elder of spiritual life who labored for a considerable time on Mount Athos, was in charge in the White Beach. So, it was not to ease his labors or for bodily peace that the novice Leo moved to another monastery. On the contrary, here, as in Optina, he spent his days in continuous labor, setting an example of hard work and sincere obedience to all the brothers. And such a life itself elevated him above other brethren and could not help but draw the special attention of the abbot’s father to him. And two years later, after entering the Beloberezh Hermitage (1801), Leo was tonsured a monk and named Leonid. Soon afterwards, in the same year 1801, on December 22, he was ordained a hierodeacon, and on December 24, a hieromonk. Such special attention of the abbot to the newly admitted novice and rapid promotion to the ranks of the monastery did not lift his heart, nor did his eyes lift lower (Ps. 130:1) and his zeal for labor and obedience did not weaken. Once, at the onset of a church holiday, the choir brethren, dissatisfied with something, refused to sing the vigil, believing that this would force the abbot to fulfill some of their demands. But the abbot did not want to give in to their unreasonable solicitation and, in order to humble them, ordered to call Father Leonid with another brother close to him and the two of them would sing the entire vigil. At that time, Father Leonid was transporting hay from the farm. Tired, covered with dust, he just sat down to eat a simple monastery dinner. But then they convey to him the will of the rector, so that he immediately goes to church and stands on the choir to hold a vigil. Not a word of grumbling or resistance to the abbot's authority came out of the mouth of the true novice. Without even finishing his dinner, he hurried to the church and, together with his friend, to the pleasure of the abbot, fulfilled his will. He had a fairly strong voice - a tenor bass 9, although somewhat harsh, he sang correctly and knew the order of the church service well. Another case shows that in Father Leonid, along with hard work and obedience, great philanthropy was also combined. During his stay at the Beloberezh monastery, there was one brother there who fell into delusion 10. One day he climbed the bell tower and shouted from there for all to hear: “Look, look! I will return to the bottom and not break; The angels of God will receive me in their arms. It is said: And His angel gave His commandment about you, keep you... and: They will take you up in their hand, lest you stumble on a stone (Ps. 90:11-12).” Meanwhile, Father Leonid, who was at some work, suddenly quits work and runs as fast as he can to the bell tower. As soon as he had time to run there, he, seduced, having finished his speech, rushed through the baluster. But at that moment Father Leonid managed to grab him by the hem of his clothes, dragged him back to the bell tower and took care of the benefit of his soul and salvation. In 1804, Hieromonk Leonid was elected by the brotherhood of the Beloberezh Hermitage to be the rector of this monastery to replace the elder Father Vasily, who left his leadership position as a builder. This happened in the fifth year after Father Leonid entered the Beloberezh Hermitage and the seventh year after he entered Optina. The period before election to the position of rector is generally very short. But he shows that Father Leonid in this short time was so successful in spiritual life that he was ahead of many old-time monks in this field. It is remarkable that the very election of Hieromonk Leonid to the position of abbot found him in labors of obedience. It was like this. The monastery brethren gathered and began to discuss who to elect to replace the former builder. But Father Leonid avoided these rumors. “They will choose someone without me, but it’s heard that all the kvass in the monastery has run out,” he thought and went to cook the kvass. Meanwhile, the brethren, after much discussion, decided that, except for Father Leonid, there was no one to elect as rector. The whole cathedral went to the kvass brewery, took from his hands the ladle that he was holding at that time, took off his apron, dressed him in a decent manner and took him to Orel to present him to the Reverend Dosifei and confirm him in the position of rector, which approval at the same time from the bishop followed. The leadership position of Leonid's father did not change his simple way of life. So, if business forced him to go somewhere, he often rode on one horse, in a simple cart and without a coachman. In the Beloberezhskaya Hermitage there was Hieromonk Gabriel, a Karachev native, who, soon after his ordination to the rank of hieromonk, as a result of the introduction of the builder’s father, expressed to the latter his desire to visit with him in Karachev, the place of his homeland. The builder's father did not refuse him this, but told him that as soon as the first case opened, he would remind him of this. The case was not slow to open. For some reason, Father Superior needed to go to Karachev, and therefore, on the eve of the trip, he told Father Gabriel to prepare for the journey. But Father Gabriel had long ago prepared everything he needed - a festive duckweed and a kamilavka, laid in a kamilavochnik. The hour of departure has arrived. We prayed to God. They go out. Father Gabriel looks - they brought a cart with a front harness harnessed to one horse. “Where is the coachman?” – asks Father Gabriel. "Which?" - the abbot objects. Father Gabriel: “To rule.” Abbot: “So that I have three coachmen for one horse? Thank you! Sit down, brother, on the front, and if you get tired, I’ll sit down. What is this? Duckweed and duckweed? Yes, I myself don’t take kamilavkas with me. And you, if you’re taking the parade with you, then sit in my place, and I’ll drive the horse.” He immediately sat down on the front. The embarrassed Father Gabriel was no longer happy that he had taken his “parade”. He immediately took it to his cell and asked the builder’s father to sit in his place, and he himself took the position of coachman. Before taking up the position of abbot, Father Leonid (of course, with the consent and blessing of his father the builder) temporarily stayed in the Cholna monastery of the Karachevsky district, where at that time a Karachevsky native who had just arrived from Moldova, a fellow countryman of Father Leonid, Schemamonk Theodore, settled at that time, a student of the great elder Paisius, archimandrite of the Moldo-Vlachian monasteries. Many of the brethren of the Cholna monastery used the spiritual instructions of the elder Father Theodore, experienced in the ascetic life and wise by the grace of the Holy Spirit. Under the guidance of this mentor, Father Leonid learned to confront passions and achieved spiritual enlightenment. The purest love united the mentor and the student with inextricable bonds. Let us note by the way that at the same time, Father Leonid also had spiritual communication with the rector of the Bryansk Svensky Monastery, the rector of the Seva Theological Seminary, Archimandrite Philaret 12 (later Metropolitan of Kyiv), who, with a scientific education, through communication with monks like Father Leonid, early learned to appreciate the spiritual mind of elders experienced in spiritual life, even if they had not received a school education, and, I think that as an ascetic and monastic lover himself, he was briefly acquainted with the elder Father Leonid, schema-monk Theodore. When Father Leonid was a simple hieromonk, it was convenient for him to temporarily live in the Cholna Monastery under the elder Father Theodore. When he was identified as a Belobezhsky builder, then he was already deprived of the opportunity to live with him in someone else’s monastery. It was hard for him to leave his elder mentor. But Providence separated the companions for a short time. Concerns from visitors who disturbed the silence of monastic life in the Cholna Monastery, especially the fame of the virtues and exploits of Father Theodore, from which he always, out of humility, ran away, forced him in 1805 to move to the deserted Beloberezh monastery for more convenient prayer service to the Lord. The humble elder was received with love by his close disciple, the abbot of the desert, Father Leonid, who rejoiced at the arrival of the wise mentor as if he had found a great treasure. Living together and frequent conversations with the elder further improved Father Leonid in his spiritual life and further encouraged him to further accomplish spiritual feats. However, the Lord did not destined Father Leonid to remain in the position of rector of the monastery for long - only four years, because the busy life of an abbot was not to his heart. In White Beach in 1807, his elder, Father Theodore, suffered from a severe and prolonged illness. He did not take any food for nine days and spent three days in a lethargic sleep. Having experienced in this illness, as the describer of the life and exploits of Father Theodore says, the sweet sensations of the gracious gifts of the Spirit of God, the elder longed for an even more solitary and silent life and announced this desire to the father superior and the brethren. Out of love and respect for him, they immediately set up a secluded cell for him in the depths of the forest, two miles from the monastery, where he settled with another great ascetic, Hieroschemamonk Cleopas. The humble Father Leonid soon came to them, voluntarily relinquishing his position as abbot in 1808. And here, as was heard at one time, living with the two mentioned ascetics in desert silence, he was tonsured into the schema in his cell, and with it his former name - Leo. But the Lord said: They do not burn a lamp and put it under a secret, but on the candlestick, and it gives light to everyone, and it is in the church (Matthew 5:15). Soon Providence revealed the desert-loving Father Theodore to people. The fame of his lofty life and wisdom spread everywhere, and soon thousands of visitors began to flock to the doors of his cell, disturbing the silence of the desert life of the ascetics of Christ. Weighed down by rumors that were both pleasant for pride and equally unpleasant for humility, and at the same time knowing that the new father abbot of the monastery looked at this popular rumor as a violation of the peace of the entire monastery, they had a strong desire to move to the remote northern borders of the Russian kingdom. This desire continued and grew in them for a long time. And so, first of all, the disciple of the elders, the ascetic who lived in the monastery, the aforementioned hieromonk Gabriel, left the monastery and, so to speak, paved the way for the elders themselves. He moved to Valaam. Then the desert cell of Father Theodore burned down due to an accident and the oversight of the hermits themselves, so that they themselves barely escaped the fire. After this, Elder Theodore was destined by the Providence of God to also leave the White Shores before his companions. Having surrendered to the will of the Almighty, who wears every word of His power (Heb. 1:3), in 1809 he headed his way to the Novoezersky monastery, located in the east of the Novgorod province. However, he did not stay there, but by the will of the St. Petersburg Metropolitan Ambrose, he was placed in the Paleostrovskaya desert, on an island in Lake Onega, where he spent three mournful years for him. In place of the burnt desert cell, Father Leonid and Father Cleopas took the trouble to build a new cell. However, they did not have to live in it for long. Probably, lay visitors and brethren also came to them, as to Father Theodore, for advice, which, as noted above, did not please the new Father Superior. Therefore, a denunciation about this followed from his side to the Eminence Dosifei. And the bishop, wanting to reassure the abbot’s father, ordered Father Leonid, involuntarily, to leave the Beloberezh desert, saying that “two wolves do not live in one den.” Thus, driven by necessity, and at the same time wanting to live somewhat closer to their spiritual mentor and friend Father Theodore, Father Leonid with the sick Father Cleopas, accompanied by the monk Amphilochius (a student of Father Leonid), in 1811 moved to live in the Valaam monastery, where in the following 1812 Elder Theodore himself managed to move from the Paleostrovsk desert. Circumstances, as we see, developed in the usual order, but everything was invisibly controlled and arranged by the wise Providence of God for the benefit of His chosen servants. A family of desert lovers suddenly came together. Father Leonidas and Father Cleopas, having become close to Father Gabriel on Valaam, finally had the consolation of uniting with the elder Father Theodore, who was persecuted for the truth. However, this persecution was due to a misunderstanding of the Paleoostrovsky father rector. In the biography of the elder Father Theodore we read: “Suffice it to say, to the glory of the name of God and to the honor of the culprit of temporary sorrows Theodore (in the Paleostrovskaya desert), that he (the culprit) five hours from the depths of his contrite heart, throwing himself at the feet of the sick Theodore, 25 days before his death, shed tears of repentance and tenderness before him and said goodbye to him at death as a sincere friend and benefactor." Chapter II. Residence of Hieromonk Leonid in the Valaam monastery. His transition to the Alexander-Svirsky Monastery, then to the Ploshchanskaya Hermitage and, finally, to the Optina Hermitage of the Kaluga Diocese “Glory to our merciful God,” Father Theodore wrote soon after his arrival in Valaam to the ascetic of the Ploshchanskaya hermitage, Father Athanasius, “glory to our merciful God, who has vouchsafed me, unworthy and bad, to cohabit with my fathers in the monastery of Valaam. Even now we cannot offer any apology or justification before our merciful Creator and Redeemer. He fulfilled all our desires... We can truly boast of the mercy of God shown to us, the unworthy. He brought us to a silent, calm place, remote from people, free from rumors. Father Leonid has been appointed caretaker of our monastery. Just pray to the merciful God, that from now on He will give you the beginning to love Him, and to live according to His holy will, and to keep His Divine commandments.” Three valiant companions, Fathers Theodore, Cleopas and Leonidas, stayed for about six years in the Valaam monastery as a reliable refuge of salvation and, as the holy fool Anton Ivanovich, who lived in that area at that time, euphemistically put it, “they traded well here,” which he hinted, on the one hand, at their origin from the merchant rank, and on the other, at their spiritual purchase - the acquisition of souls to Christ through the most honest gold and silver, their wise advice and instructions. For here, too, the great elders, with their spiritual wisdom and humility, attracted many brethren to themselves, who began to come to them, wanting to benefit from their spiritual guidance. Their disciple, who had previously moved from the Beloberezh desert to the Valaam monastery, Hieromonk Gabriel, although he had spiritual communication with them, did not live with them in the monastery. Among those who benefited from the spiritual instructions of Father Theodore and Father Leonid was the cellar of the Valaam monastery, Father Evdokim, the confessor of Valaam. Previously, he lived a monastic life without a spiritual leader, hoping to achieve spiritual success through external exploits alone and complete obedience to his father superior, Abbot Innocent, whose disciple he was considered. But neither obedience, expressed by the readiness to die in fulfillment of the abbot’s commandment, nor his external exploits brought significant fruits of monastic life. Father Evdokim did not notice in himself any meekness, no humility, no tears, no love. On the contrary, dryness, cruelty of the soul, jealousy of everyone and other, albeit hidden, passions tormented the ascetic. He did not find peace for himself, although he did everything, in his opinion, that was due both from books and from experience. Father Evdokim reached despair, and evil thoughts inclined him to suicide, advising him to throw himself from a cliff into the bay. But the Lord inspired him, leaving hope in his righteousness, to resort to Father Theodore and Father Leonid. Experienced elders very soon helped him, discovering on the basis of the holy fathers that external work and physical exploits alone do not lead a monk to success, especially if they, manifested to people, attract him to vanity and pride and to all the consequences of these passions - to bitterness, condemnation and despair, and that without the internal, humble, invisible practice of prayer and without complete insanity 13 soften, humble yourself and be cheered with childish gospel joy. The elders showed him the true key to opening the heart, and Father Evdokim, an external monk, but sincere and ready to die for salvation, understood the humble science of the fathers, began to be reborn, humble himself and gradually calmed down. Subsequently, he was revered by everyone on Valaam. The famous Valaam abbot, Father Abbot Damascene, as was heard in his time, used his advice and told some that the names of Father Theodore and Father Leonid were constantly on the lips of Father Evdokim and that he always remembered them with gratitude and the deepest respect. The fame of the elders spread more and more. Together with Father Evdokim and following his example, even more brothers began to come to them. Visitors to the monastery of all classes also flocked to the elders’ cell to take advantage of their prudent advice. But woe is this: the leadership of the ascetic elders in the Valaam monastery itself was still news and not everyone could understand how their teaching should be followed, especially their hidden high life. Therefore, while some, who received great spiritual benefit from their advice and instructions, treated them with respect and reverence, others, even among the well-meaning ascetics of Valaam, looked at the residence of the elders with bewilderment. At the same time as the elders-mentors, Hieromonk Varlaam (who later became the abbot of Valaam) lived in the same Valaam monastery. A great lover of silence, he was perplexed how these elders spent whole days in crowds, talking with those who came to them for spiritual advice, and remained undisturbed. One day he turned to Elder Theodore with these words: “Father! I’m angry at you: how is it that you spend whole days in rumors and conversations with outsiders (with worldly visitors), what is this business?” - “What a weirdo you are, brother! - the old man answered. “Yes, out of love for my neighbor, I will talk with him for two days for the benefit of my soul and will remain unembarrassed.” From this answer of the elder, already known for his exploits and grace-filled gifts, Father Varlaam became wise to forever recognize the difference between the “careful and the common” paths, that is, the special paths along which God’s Providence leads His chosen ones, from the common paths along which all Orthodox Christians walk, thirsting for spiritual salvation 14 . Finally, there were also people in whose hearts displeasure was aroused against the elders-mentors, which partly came from the weakness of the human heart, and partly from the slander of the evil enemy of the devil. For, according to the teachings of the Venerable Abba Dorotheos, “not only does the evil one hate instruction itself, but he cannot even hear the very voice pronouncing it; He even hates the very voice of instruction, that is, the very thing when they say something that serves for instruction” 15. It has already been said about Father Evdokim that he was considered a close disciple of the then Valaam abbot, Father Innocent. When Father Evdokim, and after him the other brethren, turned to the elders for instructions, Father Abbot saw himself as if abandoned by the man most devoted to him and considered himself despised by the brethren, probably believing that the abbot should be the only spiritual leader in the monastery. In ancient simple times this was mostly true. But in our time, bound by formality, it is inconvenient for the abbot himself, without the help of experienced confessors and elders, to take upon himself the spiritual care of the brethren. Even in ancient times, one of the greatest mentors of monasticism, the venerable and spirit-bearing Father Theodore of Studium, was aware of this. But Father Innocent did not look at Father Theodore and Father Leonid with such thoughts and feelings. Their fatherly love for everyone, sociability and freedom of circulation seemed to him disobedience to the abbot and interference in his management. Their teaching seemed like some strange innovation. His displeasure against the elders intensified even more when the Minister of Spiritual Affairs, Prince A.N. Golitsyn, having arrived in Valaam, spent the entire time of his stay there in the cell of the elders; He even ordered them to make tea for themselves and invite the abbot from the monastery there. Finally, Father Abbot decided to complain to Metropolitan Ambrose of Novgorod and St. Petersburg about the alien elders who, in his opinion, had disturbed the peace of the monastery. The Metropolitan knew the Valaam rector well, as an honest and hardworking ascetic, but he was prejudiced against the elders and was ready to condemn them. They began to say that they wanted to expel Father Theodore, as not a Russian, but a Moldavian tonsure and in Russia simply a Karachev tradesman, from the monastery and return him to a primitive state 17; that Father Leonid will not escape trouble. However, the Metropolitan instructed the dean of the monasteries, the Konevo builder, Father Hilarion (who was later the Tikhvin archimandrite) to investigate this matter. In February 1817, Father Hilarion arrived at the Valaam Monastery and interrogated Father Theodore and his associates, asking them up to thirty written questions. Father Hilarion read their answers with surprise and afterwards always said that he never had to read anywhere what the simple elders expressed to him in their answers. Their holy violence turned out to be higher than human wisdom. Father Hilarion tried in every possible way to reconcile the father abbot with the elders. He acted this way partly out of consciousness of truth and a sense of justice, and partly, perhaps, because he was sent to Valaam with him by the Minister of Spiritual Affairs, Prince A.N. Golitsyna, a trusted person, a certain A.N. Nikolsky, to inquire about the matter that had arisen and to protect the elders. Meanwhile, persons devoted to them brought their difficult situation to the attention of two St. Petersburg archimandrites, later great saints - Philaret, Metropolitan of Moscow, and Innocent, Bishop of Penza. These Christian philosophers, who knew several of Father Leonidas, took part in the elders, stood up for them, and their words had an effect on Metropolitan Ambrose. By this time, a report had also arrived from Father Hilarion about the innocence of the elders. The Metropolitan saw with grief that he had almost committed a great injustice. Hegumen Innokenty was summoned to the bishop and met with a menacing and unceremonious question: “What did you, old..., do to me? By your mercy, I almost condemned people better than you and me.” The abbot was ordered to rest the elders in his monastery in every possible way with the threat that if they complained, he would be replaced. It was conveyed to the elders that they should be confident in the protection of the higher authorities. But this did not agree with the concept of humble ascetics about monasticism. They could not and did not want to agree in any way to take precedence over the abbot, whose will every true monk considers to be an expression of the will of God and therefore would rather agree to endure sorrow from him than to rise above him. And besides, knowing the human heart well, the elders did not hope that the abbot would be completely pacified towards them. As a result, they decided it was best to leave Valaam. However, based on this incident alone, Father Abbot Innocent should not be considered an unkind person, for he left behind a good memory. If the described temptation happened to him, then, as anyone can see, it was the result of his misunderstanding. Shortly before leaving the Valaam monastery, Father Leonid was in St. Petersburg and appeared to Metropolitan Ambrose, probably for a personal explanation about the temptation that befell him with Father Theodore, and at the same time with a request for permission to change their place of residence. At this time, he had the opportunity to meet Colonel Akilina Ivanovna Cherkasova, a widow who lived with her sick daughter, Lyubov Nikolaevna. Father Leonid provided great help to this Akilina Ivanovna. Let us take into account that in the Alexander Nevsky Lavra lived one of the disciples of Father Leonid, monk Ioannikis, who passed the obedience of a candle maker. The widow colonel, having buried her husband in the Lavra, turned to this father Ioannikis with a request where he would advise her to rent an apartment closer to the monastery, so that it would be more convenient to go to the church of God and to the grave of her husband. Following his instructions, an apartment was soon found. In the garden of one parish deacon there was a special outbuilding, where she, after the usual preliminary conditions with the owner, moved. Meanwhile, she greatly missed her husband, so that she would like to see at least a shadow of him. To the surprise of the grieving wife, her wish was not in vain. She could not only see her late husband, but even talk to him. Just at this time, Father Leonid arrived in St. Petersburg. Having learned from Father Ioannikiy about Cherkasova’s wonderful condition, he was able, with the help of God, to reveal her delusion and restore in her the right faith regarding the souls of people who have departed from this world; and the dream immediately disappeared. The following incident with the same Cherkasova shows how bright Father Leonid’s view was and his deep understanding of life’s circumstances. Living with her husband, Cherkasova did not do housework, so she had no idea about it. As a result of this, remaining a widow, she soon lived through the entire fortune acquired by her husband. Then she started pawning her jewelry in the bank. There was quite a stack of mortgage tickets, which she herself repeatedly talked about, which Father Ioannikiy confirmed as an eyewitness. “When Father Leonid and Father Ioannikiy,” Cherkasova used to say, “visited us, I unconsciously took these tickets out of the chest of drawers and put them in front of him, without saying a word, and he silently moved them closer to him and began to sort them out. Then he lowered his head 18. We got scared, wondering if something had happened to the priest. But after a few minutes he moaned: “Oh, poor thing! You should disappear alive." - “What does all this mean?” – I objected. “Because,” answered the priest, “you must pay interest on these tickets, but if you don’t pay it, then interest will increase on interest; then all your things will have to go on sale, and what is missing, you will have to pay extra. The bank will not give up its own. And for a little while you’ll end up in debt or simply in prison.” - “Oh, father, what should I do?” - “Here’s what.” Then he selected one ticket and said: “We need to buy back and sell this thing, and with the proceeds, buy back another and also sell it, and so on.” For this matter, one freedman of K. Saltykova, Diomid Kondratiev, who had his heart set on Father Leonid, came in handy. He did all this carefully, so that Cherkasova was soon freed from interest, and then she soon had to receive pensions for herself and for her sick daughter, as a pupil Smolny Institute. And thus the colonel, who was in extremis, was spared the great misfortune that awaited her. And the incident with the same lady already points to the blessed gift of foresight in Father Leonid. The mentioned deacon had an apartment available in the courtyard. He began to suggest to Cherkasova that she should move from the outbuilding located in the garden to his yard. But she refused, saying that she was happy here too. Less than a quarter of an hour has passed when Father Leonid appears to her, accompanied by Father Ioannikios. The owner of the apartment conveyed to them the proposal of the deacon's father. To this, Father Leonid says: “And that’s why I came to you. Now move to a new apartment. Call Father Deacon!” Cherkasova asked to postpone this matter at least until tomorrow, but Father Leonid insistently said: “No, move now or never.” They immediately agreed with the invited father deacon. They hired workers who moved things from the garden apartment to a new one in the yard; and the owner locked the shutters and doors in the outbuilding. But then in the morning Father Deacon comes to the Cherkasovs and says: “Where did God send you a Guardian Angel?” - “What is it?” - they object to him. “Yes, if you had stayed overnight in the old apartment,” the deacon continued, “you would not be alive. It turned out that the door and shutters in the bedroom window were broken, and therefore you would certainly have been killed.” It soon became known that the leader of the attackers was the former good servant of the Cherkasovs; for they were all caught in another place in a similar case and during interrogation they themselves admitted their evil intent. And their leader, when captured, lost his life from a heavy blow inflicted on him. But this was not yet known. During their meeting and conversation with Father Leonid, Cherkasova was touched by the speech of their once good and faithful servant. Father Leonid said: “Eh! remember your name." - “But he’s still alive?” – asked Akilina Ivanovna. “No, the blood has already taken judgment; All that remains is to pray for him.” A few days later, the wife of the deceased, during a personal meeting with the Cherkasovs, told in detail everything described 19. Having completed all the necessary work in St. Petersburg, Father Leonid, soon after returning from the capital, together with Father Theodore moved to the Alexander-Svirsky Monastery, considering themselves the scum of the world and unworthy of a peaceful and permanent stay on earth. This was in June 1817. Their companion, Father Cleopas, died a little earlier, on May 19, 1816. There is no information about how the elders labored in their new place of residence. It is only known that in the last year of the life of the elder Father Theodore, who died five years after moving to this monastery, Father Leonid, according to the testimony of the elder himself, succeeded in monastic life more than in all the previous years of his monasticism. And it is remarkable that Father Theodore, who was the elder mentor of Father Leonid, at the same time had him as his confessor and spiritual friend. Fearing that Father Leonid, as a disciple, might act condescendingly towards his elder out of passion, Father Theodore, when starting confession, would sometimes say: “Well, Leonid, be careful not to spare.” And if Father Leonid made any remark to his elder, he always accepted it with love and gratitude. During the stay of the elders in the Alexander-Svirsky monastery, there is a very interesting story about the visit of this monastery by Emperor Alexander I. A story from which it is clear that the glory of their ascetic, godly life followed them everywhere, even if they did not want it. In 1820, the sovereign toured his northern possessions. His path ran near the Alexander-Svirsky Monastery. The elders who lived there, Father Theodore and Father Leonid, respectfully invited their abbot, Father Archimandrite, to prepare to meet the sovereign, although this monastery was not indicated on the itinerary. The father abbot accepted this offer, and at the hours appointed for the emperor’s passage, he was waiting for him at the gate. Meanwhile, on the way, the sovereign, as was his custom, asked the coachmen about the area and its inhabitants, sometimes himself, and sometimes through the coachman Ilya, his constant driver. Approaching the road, where a cross was placed as a sign of the proximity of the monastery and to indicate the path to it, the sovereign asked: “What kind of cross is this?” Having learned that the Svirsky Monastery was nearby, he ordered to go there. At the same time, he began to ask what it was like in the monastery and what the brethren were like. The coachman, who often went there, replied that now it was better than before. “Why?” - asked the sovereign. “The elders, Father Theodore and Father Leonid, recently settled there; now even in the choir they sing better, 20 and everything seems to be in more order.” The Emperor, having heard these names from Prince Golitsyn, wished to meet the elders. Meanwhile, the grief-stricken elders who were waiting for the visiting king held a brief consultation among themselves on what to do if the sovereign wanted to pay attention to them. “If we were tempted because of Prince Golitsyn,” said Father Theodore, “then what will happen because of the sovereign? Therefore, Father Leonid, do not be grandiloquent, but remain silent in every possible way and do not show off.” Approaching the monastery gates, the tall visitor was surprised by the unexpected meeting of the abbot and immediately asked: “Were they waiting for me?” Father Archimandrite did not attribute such readiness to himself alone, but said that, on the advice of the elders, he went out to meet his beloved monarch. Having entered the church and venerated the relics of the Monk Alexander, at which one of the elders was the pallbearer, the sovereign, in his humility, wished to accept the blessing from the hieromonks with the order not to take his hands away when he kissed them. At the same time, he asked: “Where are Father Theodore and Father Leonid?” The elders were somewhat distinguished, but they answered all the emperor’s questions as restrainedly and abruptly as possible. The Emperor, apparently, noticed this himself and stopped asking questions, considering it perhaps inappropriate to offer them in the church of God. Finally, approaching Father Theodore, he asked for his blessing. “I’m an uninitiated monk,” said the humble elder, “I’m just a man.” The Emperor politely took his leave and set off on his further journey. On April 7, 1822, on the evening of Bright Friday, Father Theodore ended the difficult career of his earthly life, breathing his last in the arms of his beloved student, and together with his spiritual father, Father Leonid. Here is the touching detail in which his life writer describes the blessed death of the elder: “Even six months before his death, Father Theodore suffered a serious illness. “Thank God, thank God! - he repeated in moments of his cruel torment. “And I finally see the shore of the sea of ​​life, along which hitherto, like a fragile boat, my soul rushed through the storm of misfortunes.” The evening of Bright Friday has arrived. The old man's face lit up; a joyful smile enlivened his lips. The sad disciples who silently surrounded his deathbed forgot their tears and lamentations; with reverent awe and amazement they looked at the blessed death of the servant of the Lord. Archimandrite Macarius admonished him with the Blessing of Anointing and Communion of the Holy Mysteries; and his pure, bright soul flew off to the heavenly abodes of blissful eternity.” After the death of the elder Father Theodore, Father Leonid did not want to stay in the Alexander-Svirsky monastery, both for the sake of his disciples, who could not yet bear the rumors from the large crowd of people in the monastery, and for some other reasons, but had the intention of moving with his disciples and like-minded brethren to a more secluded place. This is how he wrote about this to Hieromonk P.: “You deign to write that in these difficult times, it seems that we all need to get together and beg some monastic-loving archimandrite for a little bit of food. This is your opinion and we approve... And our father, Father Theodore, has repeatedly confirmed about the connection, so that we should not be separated, but cohabit together. Especially when he received the gift of clairvoyance before his death, he persuaded him in a fatherly manner: “My fathers!” For the sake of the Lord, do not be separated from each other, because in these times of trouble you can hardly find anyone with whom you can say a word in good conscience. Yes, now you see this in experience, as if in a mirror. But, unfortunately, for my many sins, in our union there is now no such courageous and worthy builder who could support the monastery and nourish us according to the tradition of the holy fathers and edify us prudently... But getting together, it seems, is useful to strengthen each other.” When Father Leonid’s desire to leave the Svirsky Monastery became known, then he and his disciples began to be invited to different places. The then famous Kazan Archbishop Ambrose (Podobedov), who heard about Elder Leonid from his confessor, Hieromonk Job (later living in the Optina monastery), expressed his readiness to accept him into his diocese. In addition, he was offered to move to the Ploshchanskaya Hermitage of the Oryol Diocese and to the newly built monastery at the Optina Hermitage. The elder refused to move to the Kazan diocese, but rather had an inclination to move to Optina Pustyn, where he was invited by the Kaluga archpastor, His Eminence Filaret, the Optina abbot Daniel and the founder of the skete, Father Moses, with the skete elders. “Our hearts,” he wrote, “have an inclination there, since I believed in the beginning there and lost my health. And our former lover and benefactor, His Grace Philaret, like a monastic-loving soul, desires this.” His close disciples also agreed with the wishes of the elder Father Leonid. One of them, the aforementioned Gabriel, who remained in the Valaam Monastery, was the first to move to the Optina monastery in 1823. In the same year, on August 17, the Kaluga bishop, Bishop Filaret, visited Optina Pustyn and affirmatively told the Optina elders that he felt that Father Leonid would certainly be in Optina Pustyn or in general in his diocese. And the ruler’s prediction really came true, but not soon. For five years they kept Father Leonid in the Alexander-Svirsky Monastery, despite his intense requests to be released; They didn’t even let me go to Kyiv on pilgrimage. But in this disagreement of the authorities with the wishes of the petitioner, the latter saw that there was not yet the will of God for him to move to another place. And many of the visitors to the Svir monastery were very glad that the elder remained there, because they longed to hear a word of edification from him. However, this affection of the people for him could not keep him there. “We are so sorry to leave nothing here,” he wrote, “than the remains of our most kindly benefactor, the blessed Father Theodore. However, let the will of our Creator and Redeemer be done about this too! We think and judge like humans, and we are still humans in the flesh. And the most merciful Lord knows all the news, even what we have not done...” “Where the will of God follows,” he wrote in another place, “there no overwhelming obstacles will be overcome.” This faith of Elder Leonid was justified by the deed itself. For five years, as it is said, he was forcibly kept in the Alexander-Svirsky Monastery, and at the beginning of the sixth year the Lord arranged it in such a way that he was dismissed from there without any difficulty. Upon leaving the Alexander-Svirsky Monastery, Father Leonid first directed his path to Kyiv to venerate the holy relics of the saints of God. There, during his stay, an unpleasant incident occurred. In the distant caves, where the elder listened to the early Divine Liturgy several times, one schismatic, taking advantage of the opportunity, stole a hand from the relics of St. Benjamin. The search began. And since the cavemen noticed Father Leonid among the pilgrims, they turned directly to him with the question of whether he had suspicions of anyone. The elder described the signs of one, in his opinion, suspicious person and when he went to the caves. The thief and the shrine were thus found, and Father Leonid received many thanks from everyone. Returning from Kyiv, Elder Father Leonid, despite the fact that at one time he expressed a desire to be located in the Kozelskaya Vvedenskaya Optina Hermitage, did not, however, go there directly, but first arrived at the Bogoroditskaya Ploshchanskaya Hermitage of the Oryol diocese. It was October 6, 1828. The arrival of this elder Leonid to the Ploshchanskaya hermitage, as can be seen from the biography of the Optina elder Father Macarius, was not a mere accident, but was arranged according to the special Providence of God. In this monastery, the now mentioned hieromonk Macarius (Ivanov) labored for a long time in a good deed, who not long before lost his elder and spiritual mentor, schemamonk Athanasius. Grieving over his spiritual orphanhood, Father Macarius began to pray intensely that the Lord would send him a mentor with the gift of spiritual reasoning. The arrival of Father Leonid in the Ploshchanskaya hermitage was the answer to this prayer. And Father Macarius was incredibly happy with the elder. However, Elder Leonid was no less glad to meet in Father Macarius such a gifted monk, so well prepared for the high feats of monastic life. Without a doubt, this spiritual rapprochement, and at the same time the extreme need of Father Macarius, who still demanded a spiritual leader for himself, was the reason that Father Leonid decided, although perhaps temporarily, to stay in the Ploshchanskaya hermitage. Fiercely loving his holy monastery, Father Macarius, as usual, praised it and advised many who wanted to enter the monastery to stay here. But Father Leonid, to whom by the grace of God the future of the Ploshchanskaya hermitage was revealed, always used to say to Father Macarius: “Wait, wait! Here you will have Ploshchansk; oh, it will be, you won’t scratch your head.” These words of Elder Leonid soon began to be fulfilled in practice. Due to the unknown fates of God's Providence, some disorder and discord in monastic life were allowed to occur in the monastery, so that Elder Leonid could live in the Ploshchanskaya Hermitage for only six months and after the winter, in April 1829, he finally moved to the Optina Hermitage. The transition of the elder Father Leonid to Optina Pustyn is very remarkable in that he introduced and strengthened the so-called eldership in this monastery. And since this image of monastic life, based on the evangelical, apostolic and patristic teachings, is little known in our time, although a lot has been written about it recently, before continuing the story about the life of the elder Father Leonid, it is advisable to say a few words about the eldership. Not something new, however, will be said about this subject, but something already expressed long ago by the late Optina elder Hieroschemamonk Ambrose and printed in previous editions of the life story of the elder Father Leonid. To this we dare to add only something small, perhaps useful for clarifying the subject 21. Elder, elders 22 is a commonly used name in monasteries for old and senior monks, especially those distinguished by the rigor of monastic life and who are primarily able to guide others in spiritual life. What is eldership? Eldership, if you look at it, so to speak, from the outside, is nothing more than a monastic institution or part of a monastic charter (wherever, of course, it is introduced). The very thing, or, in monastic language, doing, or, finally, eldership, in its internal meaning, in relation to the elder-mentor, is called eldership (from the word helmsman), or, closer to the Russian language, eldership, or simply eldership. In relation to those being led, it can be called the senile path, by which the elder-mentor leads those who are spiritually related to him to improvement in spiritual life. Eldership in this last sense, that is, as the path of senility, according to the definition of the late Optina elder Hieroschemamonk Ambrose, of blessed memory, consists in a sincere spiritual attitude and obedience of spiritual children to their spiritual father, or elder. Eldership originates from the Beginningless. We see in the One Trihypostatic Deity Himself the unconditional submission and obedience of the Son of God and the Holy Spirit to the Ancient of Days (see: Dan.7:9). For example, our Lord Jesus Christ speaks about Himself in the Holy Gospel of John: He came down from heaven, not that I do My will, but the will of Your Father who sent Me (John 6:38); also: The learned are not Mine, but you sent Me (John 7:16). And: I did not come about Himself, but He who sent Me is true (John 7:28). And: I command my Father to keep him (John 15:10). And from the Apostle Paul: they listened until death, even the death of the cross (Phil. 2:8). And about the Comforter, the Holy Spirit, in His farewell conversation with the disciples, the Lord Jesus Christ said that He would not come by Himself, but His Father would depart (John 14:26). And due to the one power and strength with the Father, in another place he speaks of the Comforter: Him I will send to you; and then he still adds: from the Father (John 15:26). And also about the Holy Spirit: Do not say on your own, for you say “mother,” but if anyone hears you, say “mother” (John 16:13). From the above passages of Holy Scripture and from many other ones, one can see that the two Persons of the Holy Trinity - the Son of God and the Holy Spirit, despite the fact that they have one essence and equal power and glory with God the Father, are in unconditional subordination to God the Father, or, reducing this subordination to human concepts, if not boldly put it that way, consist in a sincere attitude towards Him or simply in obedience. The dignity of old age is guaranteed by its universality. Just as there is One Creator of all creatures, invisible and visible, and all creatures more or less bear the imprint of God’s properties, so naturally the general law of subordination of lower creatures to higher ones should be inherent in all of them, in the likeness of their Creator. This is required by both the unity and order of the entire universe, like many different parts in one well-ordered machine. Thus, we know that in the angelic world the lower ranks receive knowledge of the Unknown and Incomprehensible and enlightenment through the highest or oldest ranks (St. Dionysius the Areopagite about the heavenly hierarchy). The souls of the righteous who have departed from this life, together with the angels, benefit those living on earth, admonishing them and helping them to please God. Bypassing the hierarchical subordination in the Church Militant, let us say that those who strive in life for a temporary journey into the eternal belly are guided (and it is impossible otherwise) by the advice and instructions of the elders or elders experienced in spiritual life. Let us add: any scientific knowledge, art, artistry, and even simple crafts certainly require their mentors. Finally, evil itself is subject to the same law. Those who have been tempted in a vicious life are leaders on the path of vice for those who have not yet been tempted. That is why Saint Gregory of Sinai says: “It is impossible for anyone to learn the art of virtues on their own, although some have used their experience as a teacher. For acting on its own, and not on the advice of those who have succeeded, induces conceit, or, better yet, generates it. If the Son (of God) does not create anything from Himself, but, as His Father taught Him, He does so (see: John 5:19) and the Spirit of the word does not come from Himself (see: John 16:13), then who can imagine that he has reached such a height of virtue, at which he has no need for someone's secret secrets? Madness is greater than virtue, which seems to have such in self-prejudice” 23. B. The need for senile care. The need and even the extreme need for elder care in relation to spiritual life naturally follows from human nature itself, damaged by sin. Sin has darkened the eyes of man's soul. He has the most vague ideas about spiritual subjects. He neither sees nor hears when he sees. Brought up among the world's sinful customs and having himself acquired many bad habits, he often has a very superficial, and sometimes completely perverted, concept of religion and morality. All such people, not excluding the so-called educated class, are usually found only externally. Going to church on a holiday, putting a candle in front of an icon, making a few bows - that’s all the spiritual work of such people. And about the fact that in the church of God and in the midst of prayer in general, thoughts of evil, murder, adultery, fornication, theft, false witness, blasphemy and generally vain thoughts come from the heart, that is, about everything extraneous, necessary and unnecessary, desecrating the inner man (Matthew 15:19–20), - there is little grief about this. Often such thoughts are not considered a sin. By the way, this is the very essence of evil and sin. And in our terrible times, let us add to this, complete disbelief in God, in the Providence of God and in all that is holy is already spreading. Evil thoughts are the roots of evil deeds. That is why the venerable Abba Dorotheos says: “If you lust, even if you have not committed adultery today, lust will not cease to confuse you internally until it draws you into the action itself. If you are angry and irritated with your brother, then someday you will fall into slander; (then) you will begin to be treacherous (against him) and thus, little by little, moving forward, you will finally come to murder” 24. That is why the Lord said to the Pharisees: O blind Pharisee, first cleanse the inside of the glass and the dish (Matthew 23:26). And through the prophet: take away those evils from your souls before my eyes (Is. 1:16). Then an even greater difficulty. Given our spiritual blindness, the path that we must follow to our heavenly fatherland, according to the words of the Lord Himself, is the same (Matthew 7:14), which lies in the midst of terrible rapids and abysses. And therefore, great care and caution is required on our part to follow this dangerous path. And the Holy Scripture warns us in this case: do not turn aside either to the right or to the left, but walk in the royal way (Deut. 5:32, 17:11). And the Savior Himself said: no one, who lays his hand on his head and turns back in vain, is ruled in the Kingdom of God (Luke 9:62). Finally, in the words of St. John Climacus, “we have enemies who are crafty and evil, insidious, sneaky, holding fire in their hands and wanting to burn the church of God with the very flame that is in it 25, enemies who are strong and never sleep, insubstantial and invisible” 26. D. Danger for those going through spiritual life without spiritual nourishment. That is why the same saint says: “Those were deceived 27 who, having placed their trust in themselves, considered that they had no need for any guide.” “Just as someone who does not have a guide conveniently goes astray on his path, even if he is very smart, so someone who goes arbitrarily along the path of monasticism easily perishes, even if he knew all the wisdom of this world” 28. “Whoever walks (the monastic path) on his own, without the gospel mind and without any instruction,” says St. Mark the Ascetic, “he stumbles a lot, falls into many pits and snares of the evil one, and falls into many troubles, and does not know what end he will receive. For many have walked their path with many labors, asceticism and suffering, and have endured many labors for God’s sake; but their self-rule, lack of reasoning, and the fact that they did not seek instruction from their neighbors made such their labors futile” 29 . The reason for the charm of self-determined monks, by the way, is that demons always try to show us light with darkness, and darkness with light, as the holy Apostle says: Satan himself is transformed into an angel of light (2 Cor. 11:14). Spiritual guidance is the unforgettable path. On the contrary, “it is impossible,” says Saint Cassian the Roman, “to fall into demonic delusion for someone who lives not according to his own will and understanding, but according to the instructions of the elders. The crafty enemy cannot laugh at the inexperience of one who is not accustomed, due to false shame, to hiding all the thoughts that arise in his heart” 30. “Just as a ship (says St. John Climacus), having a good helmsman, with the help of God comfortably enters the pier, so the soul, having a good shepherd, comfortably ascends to heaven, although it once committed many sins” 31. D. Signs of a sincere spiritual attitude of spiritual children towards elders-mentors. The Monks Callistus and Ignatius in the Philokalia set forth five signs of the sincere spiritual attitude of spiritual children towards their elders-mentors: 1) complete faith in their mentor and primate; 2) to be true to him in word and deed; 3) do not fulfill your will in anything, but try to cut it off in everything, that is, do nothing according to your own desire and according to your own understanding, but always ask about everything and do it according to the advice and will of your mentor and primate; 4) not to contradict or argue at all, since contradiction and argumentativeness come from reasoning with unbelief and arrogance; and 5) perfect and pure confession of sins and secrets of the heart 32. Explaining this last point, Elder Ambrose further says in more detail: “Spiritual attitude requires from those being led, in addition to the usual confession before Communion of the Holy Mysteries (if, of course, the elder is a hieromonk and confessor), and frequent confession to the elder and spiritual father, as needed, not only of deeds and actions, but also of all passionate thoughts and movements and secrets of the heart, as Basil the Great speaks about this in the Rules, expounded at length (question 26), Simeon the New Theologian in the first part of the Philokalia (chapter 122) and other holy fathers.” E. The need for revelation of thoughts. This confession, or revelation, is necessary because, in the words of St. John Climacus, “thoughts that are not declared to the spiritual father turn into deeds” 33 . And “the announcement and revelation of evil thoughts before the fathers (according to the Monk Cassian the Roman) dries them up and weakens them” 34. Who exactly should you have as a mentor? “However (says Saint Gregory of Sinai), it is not necessary to question everyone, but one to whom the management of others has been entrusted, who shines in life and who, being poor, makes many rich, according to Scripture (see: 2 Cor. 6:10). Many inexperienced people have harmed many foolish ones, for whom they will be judged by death. For it does not belong to everyone to lead others, but to those who have been given divine spiritual discernment, distinguishing the best from the worst by the sword of the word. Everyone has their own mind and their own natural, active or scientific reasoning, but not everyone has spiritual reasoning. That’s why the wise Sirach says: Those who make peace with you will be many; your advisors are one of a thousand (Sirach.6:6). It’s a lot of work to find a leader who is not astray, either in deeds, or in words, or in understanding. Whether someone is not lost can be seen from this if he has the testimony of Scripture both in action and in understanding, being humble in the things about which he ought to be wise” 35 . We must seek and pray to God to show us an unforgettable mentor. Many nowadays, especially those who reject the path of spiritual relationship, cite the lack and impoverishment of spiritual mentors as their justification. But Saint Basil the Great says that if someone diligently looks for a good teacher, he will certainly find 36. And Saint Simeon the New Theologian teaches: “With prayers and tears, beg God to show you a person who could well fall for you.” And then he says: “It is better to be called a student’s student, and not to live arbitrarily and rob the useless fruits of one’s will” 37. However, if someone, even after a thorough and diligent search, could not find a spiritual mentor and leader, in such a need, Elder Father Paisius (Velichkovsky) in a letter to Priest Demetrius offers the following advice: “In these difficult times, which is worthy of much crying and sobbing, with the extreme impoverishment of such mentors, if any zealous monks wanted to please God by such a residence, then God Himself and the divine scripture of these venerable fathers, community mentors, even hitherto preserved by God's Providence, serves as a teacher and mentor. Listening carefully to this (scripture), as if to themselves, those who read with the fear of God and understanding can, in part, encouraged by God, and become imitators of their godly life, being nourished and admonished by their father, who has gathered them together in the name of Christ or who has been unanimously chosen by them, not from themselves, but from the Holy Scripture and from the same teaching of the holy fathers who teach their spiritual children.” 38. AND . An elder may not have high spiritual gifts. Let us also add to this that there is no particular need to seek out an elder mentor with high spiritual gifts, evidence of which can be seen in Ladder 39. It just requires a person who is experienced in combating passions and invisible enemies. Why did the elder Father Leonid described here value this art or experience in spiritual life so highly and often used to say: “Art is half of holiness.” 3. The meaning of a spiritual elder-mentor. How high the importance of the spirit-bearing elder-mentor is can be seen from the words of the Monk Theodore, abbot of Studium. This saint of God, in his dying testament to the brethren regarding the choice and appointment of a rector, writes as follows: “First, I leave you (as a mentor) my lord and father, and your father, the most reverend recluse and father, and luminary, and teacher. For he is higher in the Lord than both me and you; and he is our head, although he has subdued himself, living silently in Christ-like humility. Through his instructions and prayers, I believe, you will be saved, if only you show him the due humility and obedience... And then,” continues the same holy father, “whom you will divinely appoint as rector by general election, according to the preliminary fatherly advice, and whom the whole brotherhood desires, I deign to elect him” 40 . I. The importance of a spiritual attitude towards elders. The great importance of the spiritual attitude towards the elders of novices who voluntarily submitted themselves is especially demonstrated by the following two examples. The Monk Theodore the Studite writes: “One elder more than once ordered his disciple to carry out some task, but he kept putting it off. Dissatisfied with this, the elder indignantly imposed a ban on the student - not to eat bread until he had completed the assigned task. When the disciple went to fulfill the command, the elder died. After his death, the student wished to obtain permission from the ban imposed on him. But there was no one in the desert area who would dare to resolve this bewilderment. Finally, the student addressed his request to the Patriarch of Constantinople Herman, who gathered other bishops to consider this matter. But neither the patriarch nor the assembled council found it possible to resolve the penance of the elder, about whom it is not even known whether he had the degree of priesthood. Therefore, until death, the student was forced to eat food from only vegetables” 41. The Prologue of October 15 says: “In a monastery there lived a monk who for many years was obedient to his father; finally, out of demonic envy, he fell away from obedience and, without any blessed reason, left the elder, despising the prohibition, for he had a prohibition (penance) from the elder for disobedience. Arriving in Alexandria, he was captured and forced by the local prince to renounce Christ, but remained unshakable in his firm confession of faith and for this he was tortured and put to death. The Christians of that city took the body of the new martyr, placed it in a shrine and placed it in the holy church. But at each liturgy, when the deacon exclaimed: “The catechumens, come forth,” the shrine with the body of the martyr, to the surprise of everyone, was carried out to the porch by an invisible force, and at the end of the liturgy it was placed again in the church by itself. One Alexandrian nobleman prayed for a solution to this perplexity. And it was revealed to him in a vision that the tortured monk was a disciple of such and such an elder and was bound by penance from him for disobedience. As a martyr, he received a martyr's crown, and as bound by the elder's prohibition, he cannot remain during the celebration of the Divine Liturgy until the one who bound him allows him. At the same time, an old man was found who came to Alexandria and freed the bound man from the ban. From that time on, the crayfish never moved from its place” 42. In conclusion of everything that has been said about eldership, let us briefly trace the history of eldership in monastic monasteries from the beginning to our time, bearing in mind Optina Pustyn itself. The path of elder care in all centuries of Christianity has been recognized by all the great desert dwellers, fathers and teachers of the Church as the most reliable and convenient of all that were known in the Church of Christ. Eldership flourished in the ancient Egyptian and Palestinian cenobites; subsequently planted on Mount Athos, and from the East transferred to Russia. But in recent centuries, with the general decline of faith and asceticism, it gradually began to fall into oblivion, so that many even began to reject it. Already at the time of Nil Sorsky, the senile path was hated by many, and at the end of the 18th century it became almost completely unknown. The restoration in Russia of this image of monastic life, based on the teachings of the holy fathers, was greatly facilitated by the famous and great elder, Archimandrite of the Moldavian monasteries Paisius (Velichkovsky). With great difficulty, he collected on Athos and translated from Greek into Slavic the works of ascetic writers, which contain the teaching about monastic life in general and in particular about the spiritual attitude towards elders. At the same time, in Neametsky and other Moldavian monasteries subordinate to him, he also showed the application of this teaching to business. One of the disciples of Archimandrite Paisius, Schemamonk Theodore, who lived in Moldova for about 20 years, transferred this order of monastic life to the hieroschemamonk Father Leonid described here, and Father Leonid, as stated above, introduced eldership in the Optina Hermitage. The continuators of this spiritual leadership were the elders-mentors who followed in succession - the hieroschemamonks Macarius, Ambrose, Anatoly, Joseph and hegumen (later schema-archimandrite) Barsanuphius. Chapter IV. Installation of the elder Father Leonid in the skete apiary. Its distinctive properties, spiritual gifts and appearance Now we will continue the story about the life of Elder Hieroschemamonk Leo. In the Optina Vvedenskaya hermitage, two angels in the flesh had long lived and labored - the rector of the monastery, Father Abbot Moses (Putilov), and his brother, the head of the monastery, Hieromonk Anthony. Both of them, having laid the foundation of their monasticism in the deserted Bryansk forests, under the guidance of strict hermits, in the spirit of the former great desert dwellers, ardently wanted to introduce eldership in their native Optina monastery, but they themselves could not complete this task, since they were preoccupied with complex and arduous monastic affairs, and also because, as noted above, the combination in the person of the head of two duties, abbotship and eldership, in our the time is very inconvenient and even impossible. In the biography of the late Optina abbot Archimandrite Moses, who was abbot at the time we are describing, the highly venerable author made the following note: “We dare to think that he (abbot Moses) prayed a lot and earnestly to God about this,” that is, about sending a spiritually experienced elder to the monastery he was renewing. This assumption can safely be given the force of reality. For if we take into account that spiritual men in all cases of life turn with fervent prayer to the Lord, then in such an important matter as the introduction of eldership in the monastery, there is no doubt that Father Abbot Moses (let us only add: together with his brother, the monastery leader Hieromonk Anthony) fervently prayed to God for the fulfillment of their ardent desire. And even more so we should think so that they, as fulfillers of the commandments of the Gospel, had for this purpose the direct commandment of the Savior: Pray to the Lord for your harvest, so that the workers may bring forth His harvest (Matthew 9:38). In addition, Father Abbot Moses and the Optina elders, as mentioned above, invited Father Leonid to live in the newly established monastery. And finally, guided by the Providence of God, the elder arrived and was received by the Optina residents with great joy, as a special gift from heaven. Six of his disciples also arrived with him: monk Macarius (Gruzinov) from the St. Petersburg merchants, novices - the aforementioned Diomede (Kondratiev), tonsured in his cell in the schema by the Ploshchan builder Markellin in his illness and therefore wore a cassock until 1840, Alexander Mikhailov Sapozhnikov from the Soligalich townspeople, Georgy Vasiliev from the Moscow merchants children, Ivan Nikolaev from the Moscow bourgeoisie and Pavel Petrov Tambovtsev, a Belgorod merchant son. Soon after them, engineering officer Dimitri Aleksandrovich Brianchaninov (later Bishop Ignatius) 43 entered the monastery under the leadership of the elder Father Leonid. However, he did not live here long. By the time the elder arrived in Optina Pustyn, the monastery located next to it, according to the remark of the Optina old-timer, Hieroschemamonk Ignatius 44, had not yet been completely rebuilt. Everything about him was poor. A simple small wooden church in the middle of a monastery in the name of the Holy Prophet and Forerunner of the Lord John, with a very modest iconostasis; The church also has a wooden bell tower with four small bells. Around the church there are several small wooden unplastered houses, covered with planks. There was no fence around the monastery yet, but it was surrounded by fences, and even then not all of them. But a dense forest with spruce and pine trees of enormous size, and with dense thickets, surrounded it on all sides, as if by a continuous, inaccessible fence. On the northern side of the monastery, a place was separated for an apiary, where a small house was also built, which was intended for the elder Father Leonid. He stayed in this house. And the disciples who arrived with him - some remained right there with him to serve, and some were placed in the monastery itself. The purpose of the elder’s separate quarters from the other monastery brethren, by agreement of himself and the abbot of the monastery with the monastery commander, was so that everyone who wanted to use the elder’s spiritual advice and instructions, monastics and laymen of both sexes, could come to him at any time without restriction. For, according to the establishment of the Right Reverend Philaret of Kaluga (later Metropolitan of Kyiv), who laid the foundation of the monastery, entry into the monastery was prohibited for women, and other male visitors were also restricted, so that the silence of the hermitages would not be disturbed. Immediately after the installation of the elder Father Leonid in the Optina Hermitage, the rector, Father Abbot Moses, entrusted him with the leadership of all the brethren living in the monastery, along with all those newly admitted to monasticism. And he himself submitted to the influence of the elder. For, according to the Optina old-timer, father of abbot Mark 45, “the elder Father Leonid, as having the gift of clairvoyance, delved into everything. At that time, the appointment of obediences, cells and the like - everything was done for the most part according to the instructions of the elder. The elder decided the question of where the novice should live - in a monastery or in a monastery. Spiritual communication between the abbot and the elder did not suffer from this. The elder ruled not only the internal, spiritual, but also the external side of the brotherhood of the monastery.” The above-mentioned miraculous cases, the culprit of which was the described old man, Father Leonid, can safely vouch for the fact that he has now reached a high measure of spiritual age and, fully armed with spiritual strength, entered a new great service to humanity, to which he was called by the Providence of God at the new and last place of his earthly sojourn - in the Optina Hermitage. Bringing to the attention of readers a story about the most important events in the life of the great servant of God, I would like to depict, along with his external activities, at least in some main features, his internal life. But the inner life of spiritual men always remains a secret, known to the One Knower of the Heart, God, and not one of them could, or, more accurately, wanted to speak out completely and reveal the treasure of their soul. And the inner life of Father Leonid was especially elusive and, although he spent his days openly in the crowd of people, it remained a secret even for the closest observers and his close disciples. Therefore, we now have to say only very little about the distinctive internal properties of the described elder and his spiritual gifts - to the extent that they were reflected in his external activities. According to the teachings of Saint John Climacus, “prayer is the abiding and union of man with God... the source of virtues, the culprit of gifts” 46. With this queen of virtues we will begin, with God’s help, to expound, if possible, the properties of the elder Father Leonidas. He was a great man of prayer. While he treated people outwardly, he inwardly constantly remained with God. The spectacle of great human passions and disasters, to which he was a constant listener and in which he took a sincere Christian part, drew deep sighs and tears from him, shaking his entire insides. And then a sigh turned to the Lord or a glance towards the icon of the Mother of God, in front of which he had an unquenchable lamp glowing - these simple signs of heartfelt feeling - were an expression of his spiritual love for his neighbors, and at the same time the prayerful mood of his soul. When there were very few visitors, the elder often became so deep in internal prayer that he did not notice what was happening around him. One of Father Leonid’s close disciples said that when he had to be with him without people, the elder, immersed in prayer, completely forgot about him, did not hear his explanations and forced him to repeat the same thing several times 47 . He forbade his disciples not only to undertake lofty mental prayer, but even to talk about it for fear that one of them would be damaged mentally 48 . Let us then turn our attention to three theological virtues. Elder Father Leonid had a living faith in the Providence of God, combined with strong hope and devotion to the will of God. In all the difficult situations of his life, he looked with hope to the Author of his faith and the Finisher of Jesus. This is what he wrote later (1831) to one person: “Our archpastor, due to slander, is dissatisfied with us. But the Bishop of future blessings, the Lord our God, knows more than this and, consequently, can control us more. And so again I say this: the will of the Lord be done!” “... Remember, most dear,” he wrote another time to his close disciple, “remember our universal father, Father Theodore, how he always surrendered to the will of the almighty Trustee and Provider. And he did not sin in his following, but reached a reliable refuge. And he entrusted you and me to the all-powerful Providence. He always advised and exhorted us to rely on the Providence of our Redeemer and unflattering Trustee. The merciful Lord fulfills and turns everything into His will and for our benefit, although apparently through means and consequences that are contrary to us. We, with the help of the most merciful Lord God, will endure and see...” Even the sadness for the lost was tempered in the elder by faith in God’s Providence. When, as we will see below, he was constrained in receiving visitors, he was pleased to somewhat calm down from his labors. However, he never cared about his peace or his glory, but only regretted and sincerely sympathized with those who came to him, because their spiritual needs remained unsatisfied. However, even in this case, he relied with hope on the will of God. “I ask you,” he wrote to his spiritual son, “not to give others advice to come to me. Let them do what they want, but without encouragement. God is able to help even without my unworthiness.” The entire life of the elder Father Leonid, which was spent in serving God and his neighbors, was an expression of the love of the Gospel. For the sake of these latter, he was constantly in labor and subjected to great sorrows, even exceeding ordinary human strength. He treated his close novices and monks with tender fatherly love, calling them “children” and always trying to help them in all their needs. He called those closest to him friendly: Yasha, Sasha, and so on. The elder did not neglect those people whom everyone despised. “One wanderer woman,” said Hieromonk Anthony (Bochkov), “was persistently with Elder Leonid during his stay, as will be discussed below, in the Tikhonova Hermitage and we were all very tired of her. Her caresses, bows to the ground and various grimaces seemed, especially to me, a comedy and deception. I dared to tell the priest that it was not I alone, but all our brothers who were annoyed with this unrelenting woman and that, in her own words, she was kicked out from everywhere, from every monastery, that no elder could stand her. “Are you telling the truth?” - asked the old man. “I heard it from her.” “And if I drive her away,” continued Father Leonid, “where will she go? And there is a soul in it, and the human soul in its depths conceals a lot of goodness. You just need to find him." Despite his sincere affection for all his neighbors, the elder, however, did not attach special, exclusive love to anyone. Acquaintances and strangers, relatives and non-relatives - he had the same respect for everyone. One day his own sister came to him. He accepted her along with other pilgrims and provided her with the same benefits that he provided to others in need, that is, he gave her five altyn. On this occasion, the elder told some that if a monk gives an extra penny to a relative against strangers, this will show that he has not yet freed himself from the bonds of carnal kinship and does not love all people equally, but with differences. The elder was always fatherly and lenient towards the infirmities of his spiritual children. However, this condescension of his was dissolved by holy zeal for piety and prudent severity. He often said: “If you ask me, listen, and if you don’t listen, don’t come to me.” Here’s how the elder wrote to one monk, whom he accepted at the time of tonsure from the Gospel, when he deviated into some self-rule: “Look! Although I cannot tell you directly that you will be excommunicated from our host, for the connection of the Holy Gospel is an inviolable union, but from the example of the holy fathers, and especially Saint Isaiah of Skete, although it is scary, it is fitting to say to you to relieve my conscience: look! If you do not listen in legal (obedience) and for the edification of your soul to your many-sinful imaginary elder Leo, then your retreat will punish you.” The described old man still had deep humility, due to which he did not attribute any merits to himself. So, for example, he wrote to his spiritual son: “I am amazed at your unlimited faith in my insignificance. Undeniably, my unworthiness aside, this is highly commendable. Only, by the way, you deign to write that I would accept under my imaginary protection my brother P, who wants to be saved in the true way. But, oh dear one! I ask you to take a closer look: this, it seems, is not appropriate for me. You yourself know that I am one of the low people and do not deserve attention about the Lord, although on my part, for the sake of the commandment of God, as much as possible, I am obliged to advise those who require them by faith in the difficulties that happen to them, according to the testimony of the father of saints.” At the end of the letters he sent, the elder sometimes signed: “the most obscene hieromonk Leonidas.” During the life of his elder Father Theodore, in letters to various persons, Father Leonid always signed together with Father Theodore; after his death, he appended to his name the name of his spiritual son Antiochus, although the latter did not participate in his letters at all. And when Father Antiochus was not with him, then he usually signed himself like this: “Hieromonk Leonidas with his devoted brethren.” By this, the elder seemed to want to show everyone that he could teach spiritual advice only with the help and prayers of the fathers and brothers living with him. Humility in the elder Father Leonid was inextricably linked with another God-loving quality - meekness. No one saw him indignant with passionate anger and irritation. In the most difficult days of his life, no one heard a voice of impatience or murmur from him, no one saw him in despondency. It was impossible not to be amazed at his constant gaiety. Calmness, evangelical infancy and Christian joy never left the child-loving father. But, considering himself the most indecent of people in the feeling of his heart, the conqueror of the passions of anger and impatience, the elder Father Leonid, with firmness of character, possessed the courage of the soul. Brave and generous, he always acted openly and with his life, as it were, brought upon himself persecution, which, as the inevitable fate of almost all servants of God, followed him everywhere until his very death. "Well? Take it and judge me, if you have been given the power to do so. I live and walk before my God, I live for my neighbors, casting aside all hypocrisy and fear of worldly judgment; I fear no one but God. When my conscience is peaceful, my heart plays merrily, like a baby’s; when my whole life was one day of serving God, my elder and my children in Christ, then why should I be afraid? This is how the great man felt and thought! And therefore, Elder Theodore, when he lived with Father Leonid, used to jokingly call him “the humble lion.” Always keeping in mind only the glory of God and the benefit of his neighbors and entrusting the salvation of all to the Heavenly Father, the elder Father Leonid was alien to any human fears. He abandoned all minor precautions, relying on his Lord Jesus Christ and the holy Guardian Angel of man. To their invisible guidance he entrusted himself, and the entry and exit of his visitors, and, like a rock in the midst of the waves that overwhelmed it, he remained unshakable from the attacks of enemies, visible and invisible. When he lived in the Optina Hermitage, it happened that some of the visitors to the monastery on some occasion became acquainted with those of the brethren who were not disposed towards the elder. Seeing this, his disciples, due to human weakness, grieved and were afraid that these brothers would distract the visitors and not allow them to see the elder. But Father Leonid himself judged this differently. “Eh, don’t worry! - he used to say in such cases to his students. “He will always find his own.” The elder wanted to express by this that if someone sincerely and with all his soul seeks salvation, God will lead him to a true mentor. And whoever, wanting to be saved, at the same time allows human calculations or is carried away by double-mindedness, unbelief or conceit and self-justification, will end up with such an adviser and mentor. Thus, having rejected all man-pleasing, the humble elder did not at all insist that the monastery visitors would certainly come to him, and of those who came he did not assure anyone of his disposition towards them. With all these God-loving virtues, the elder Father Leonid was vouchsafed by the Lord with high spiritual gifts. Having studied, under the guidance of Elder Theodore, the writings of the ascetic fathers about monastic life and being for many years in sincere obedience and obedience to him and under his spiritual nourishment and, at the same time, having previously been a true novice, by his obedience he acquired the gift of spiritual reasoning, or spiritual reason, by which he could clearly recognize the true spirit and the flattering spirit - the action of God's grace and delusion hostility, even subtle and hidden. In any case and in every thing, he accurately comprehended and pointed out to others what was pleasing or displeasing to God, and could correctly judge the spiritual structure of others, even those whom many revered as spiritual people, and thus could well have been an elder-mentor 49 . And this is given from God to few. The following story is given as an example of spiritual reasoning. In the late twenties or early thirties, the elder Father Leonid visited the Sophronian hermitage in the Kursk province of Putivl district. At that time, Hieroschemamonk Theodosius lived there in the garden in seclusion, whom many revered as a spiritual husband and seer, since he at one time predicted the Patriotic War of 1812 and some other events. To Father Leonid his arrangement seemed dubious. After talking with the recluse, the elder asked him: how does he know and predict the future? The recluse answered that the Holy Spirit was telling him the future. And to the elder’s question: how does he proclaim? - explained that the Holy Spirit appears to him in the form of some kind of dove and speaks to him in a human voice. Seeing that this was the obvious charm of the enemy, Father Leonid began to warn the recluse that such things should not be trusted. But he was offended and indignantly objected to the elder: “I thought that you, like others, wanted to take advantage of me, but you came to teach me!” After that, the elder Father Leonid withdrew and, leaving the monastery, said to the abbot: “Take care of your holy recluse, no matter what happens to him.” Father Leonid had barely reached Orel when he learned there that unfortunate Theodosius had hanged himself. From this we can conclude that, although this recluse was deceived by the enemy, God’s mercy did not completely retreat from him. When he rejected the benevolent warning of a wise and experienced elder, the Lord abandoned him for this, and he died such a terrible death. Along with the gift of spiritual reason, the elder Father Leonid, as we have already partially seen above, also had from the Lord the gift of clairvoyance. From the stories of his disciples, it is known that he seemed to read the secrets of the heart in the soul of each of them, that their innermost thoughts could not be hidden from his penetrating gaze, which he often clearly, in the presence of others who came to him, denounced for their spiritual benefit. The elder especially had the gift from God to reveal and remind those who sincerely treated him of the sins they had forgotten. The skete hieromonk Father Hilary (in the world Ivan Ivanovich Guryanov), one of the Kozelsk merchants, told many people the following about himself: “Even before I joined the ranks of the brethren, I once came from Kozelsk to Optina Pustyn, wanting to partake of the Holy Mysteries. But, having confessed to the monastery confessor, he felt some kind of unaccountable embarrassment and anxiety in his soul, and just before the liturgy he went to explain this to the elder Father Leonid. The elder told me: “Your confusion probably comes from the fact that you did not reveal everything to your confessor in confession as you should have.” And then, in a few minutes, he skillfully reminded me of the sins I had not confessed, saying: “Perhaps you didn’t do such and such? “When I admitted that I was really guilty of what the elder had hinted to me, the confusion in me disappeared, I completely calmed down and, on the advice of the elder, having revealed my unconfessed sins to the confessor to whom I had previously confessed, and having received permission from him, I already partook of the Holy Mysteries of Christ in a peaceful state of mind” 50. Another disciple of Elder Leonid, Father P., said that when he confessed his thoughts to him, he sometimes hid some things involuntarily, and others voluntarily, out of fear or shame. Father Leonid, having listened to the confession, himself expressed everything that was hidden, adding: “Why aren’t you saying this?” Thus, the elder encouraged the student to sincerely confess all confusing thoughts. With such spiritual gifts, the elder Father Leonid was a teaching man. But this will be discussed in detail further, in the next chapter. Here we will also say that this elder also had the gift of healing from the Lord. He did not refuse to give help to the brethren and lay visitors who came to him for spiritual advice in case of bodily illnesses, pointing some to proven folk remedies. He mainly used so-called bitter water for treatment, which sometimes amounted to one and a half buckets a day. They did not stop preparing bitter water in the monastery and distributing it to those suffering from internal diseases even after the death of the elder, but this water after him had already lost its multi-healing power to help against all sorts of diseases, although it helps against some 51. The elder sent some of those who came to the city of Voronezh to the relics of the newly-minted saint of God, Saint Mitrofan 52. And there were examples that the sick, who had walked or traveled hundreds of miles, were healed on the way and, like the Gospel Samaritan, returned to thank the elder who had given them advice. To many who suffered from physical ailments, often combined with spiritual ones and therefore not always understandable to ordinary people, the elder Father Leonid taught grace-filled help, anointing them with oil from the unquenchable lamp that glowed in his cell in front of the Vladimir Icon of the Mother of God, which he received as a blessing from his elder, schema-monk Theodore. With this icon, the great elder Paisius (Velichkovsky) advised Schemamonk Theodore on his departure from Moldova to Russia, and Father Theodore, going to the Lord, blessed Father Leonid with it as a sharer of his sorrows and an heir to spiritual gifts. That is why it was revered by Elder Leonid as a special shrine. The depicted Queen of Heaven, by Her appearance, breathes peace into the souls of those praying before Her 53 . In Her holy face one does not see exquisite tenderness and feminine beauty. The features are strict, and the outline of the face is more Russian than Greek. Anointing the sick with oil from the lamp from this icon, the elder apparently placed all his hope in the mercy and help of God, in the intercession of the Queen of Heaven and in the prayers of his spiritual father. According to the faith of the elder Father Leonid and those who came to him, this anointing exerted great beneficial power. Through him, many received consolation in sorrows, relief in spiritual battles and healing of bodily illnesses. Thus, Father Abbot P-th said that when the cell attendants of Elder Father Leonid complained of some illness, he anointed them with oil from the lamp and the illness went away. They brought many demoniacs to the elder Father Leonid. There were also many who previously did not know that they were possessed by a demon, and only in the presence of the elder, after he exposed the delusion hidden in them, began to be possessed. This often happened with those of the worldly foolish ascetics who, having come to the elder, themselves revealed to him that they were wearing chains, and at the same time complained that they did not find spiritual peace. It turned out that, spontaneously undergoing severe physical labors, they did not endure with humility either the sorrows sent down from God or the reproachful words from people and, oppressing their body with chains, in their souls they harbored enmity and rancor against the offenders, carried away by self-conceit, and in general did not care at all about cleansing the heart from passions, sometimes thus reaching the point of delusion. Father Leonid ordered the chains to be removed from such reckless ascetics, 54 teaching them that excessive physical exploits without humility and spiritual reasoning not only do not bring benefit, but also harm those who are zealous for their salvation, and that Christians must first of all pay attention to the most necessary and obligatory gospel commandments of the Lord, without which it is impossible to be saved. When, by the will of the elder, the chains were removed, some of those chained with them were attacked by a demon. The elder placed an epitrachelion on all such sufferers and read over them a short incantatory prayer from the Book of Breviaries, and in addition anointed them with oil from the lamp or gave them to drink. As a result, there were many amazing cases of healing. Some said then, and maybe they will say now: it’s not difficult, and anyone can anoint it with oil and read the spell. In response to such an objection, we can recall the example of the sons of the Jew Sceva, who, following the example of the holy Apostle Paul, began to cast out demons in the name of Jesus Christ: “I know Jesus myself,” the demon answered, “and Paul, who are you?” (Acts 19:15). Victory over demons was won by Father Leonid, of course, after victory over his passions. Father Leonid said: “In our times, God does not send ascetics such trials as the ancients, because they could not bear it, and does not give ancient talents, so that they do not ascend immeasurably.” This is how he spoke generally about the monks of his time; but by his Christian simplicity and humility, by the sorrows he endured and by his spiritual gifts, he was as if one from the ancients. One of the elder’s close disciples, seeing him one day in a particularly cheerful and frank mood, asked: “Father! How did you capture such spiritual gifts as we see in you?” The elder answered: “Live simpler - God will not leave you either.” Then he added: “Leonid was always the last in the monasteries; He never refused any order from the abbot. On the eve of great holidays, others used to rush to church, and Leonid was sent to the farm to get hay for the horses of the visiting guests, and then, tired and without dinner, they were sent to the choir to sing, and he obeyed meekly. Try to live like this, and the Lord will show you His mercy.” Such were the internal properties and qualities of the described old man, Father Leonid, in terms of external actions! Let's add to this a few more words about his appearance. According to the description of Father Abbot Anthony (Bochkov), the elder was naturally obese. His face was round, darkish, pale and handsome from his exploits, 55 with an expression of severity and courage, framed by a small beard. The hair on the head is thick and long. In old age, they became a real lion's mane, yellow-gray, wavy, and went down much below the shoulders 56. The eyes were small, grayish, and looked straight, not observing the newcomer and not guessing what was hidden in his soul. At one glance, the elder knew what attracted another wanderer to him, who had traveled thousands of miles. The hands were very slender and beautiful, with full and long, picturesque fingers. Only one index finger on his left hand was missing, since by accident it was chopped off by an elder while chopping wood in the Valaam monastery. His height was above average. The gait is beautiful; courageous and at the same time light; his measured gait showed that he easily carried his rather heavy body. No stooping or senile bending was visible in this warrior of Christ, established in spiritual battles. Chapter V. The cell life of the elder Father Leonid and a general view of his eldership, or teaching, with its good consequences Having outlined, as far as possible, the distinctive properties and high spiritual gifts of the elder Hieromonk Leonid, or rather, a certain part of them, we will further touch upon his cell life and then take a general look at his eldership in the Optina Monastery, or teaching, with its good consequences. The life of the elder Father Leonid flowed correctly and impeccably, and if it differed from ordinary monastic life, it was only due to excessive work in serving his neighbors. This is his cell life. At two o'clock in the morning the elder and his disciples began their morning rule. The morning prayers were read, then the entire midnight office, twelve selected psalms, the canon to the daily saint with the teaching from the Prologue, and the first hour. The day's canon was invariably read by the elder's cell attendant, Father Macarius (Gruzinov). The third and sixth hours with the pictorial ones were read separately during early mass. The evening rule, which consisted of the ninth hour and twelve selected psalms with three canons - to the Savior, the Mother of God and the Holy Guardian Angel - and one akathist for the day, was performed at the same hours as Vespers in the monastery. The elder listened to this rule in his cell. Finally, after the evening meal at the monastery, the following were read: Compline, evening prayers, two chapters from the Apostle and one chapter from the Gospel. During his cell prayers, the elder always remembered the name of the Monk Alexander of Svirsky, in whose monastery he lived for about twelve years and for whom he had great reverence. In the elder’s cell there was also a large icon of this saint of God, painted on a life-size canvas, in front of which the cell rules were performed. There was another icon similar to it in the elder’s cell - the Holy Guardian Angel; and between these icons stood the Vladimir Icon of the Mother of God - the blessing of Schemamonk Theodore. For the last evening rule, before going to bed, and by the way, for the revelation of thoughts, the monastery brethren gathered in the elder’s cell. Those who came from summer work, having refreshed themselves with a simple evening meal, sat on the floor and rested in the hope of spiritual food. When the lesson hour arrived, the reading began with the blessing of the elder. The reader had to read without drawling and “without struggling,” without false sensitivity, without being vain about his reading. Moreover, the elder stopped him from time to time with his remarks. As a result, excellent readers were formed. Among the worshipers there was exemplary deanery. Before reading, hunters had to admit in front of everyone that they wanted to read, raising their hand up, through which they learned to recognize their weakness. The Gospel was read by the elder himself in a high voice, according to the Moldavian method, which was borrowed from the Great Lavra of Elder Paisius 58. Among the readers, mainly morning ones, was for some time Alexey Polikarpovich Bochkov 59 . This is how he conveyed what kind of attention to himself and diligence the elder demanded from his disciples: “You had to get up at night before two o’clock in a quarter of an hour. One day, the elder, having risen for the morning rule, did not find me in the hallway, and when I arrived, although before the start of the rule, but only one minute, he reprimanded me: “You boast of your zeal for me; Why don’t you devote a quarter of an hour to the Lord God before the Midnight Office? At this time, you could prepare with mental prayer for verbal prayer, that is, for reading." Every two weeks, the elder received the Holy Mysteries of Christ in the skete church, where he, having subsequently been transferred to a monastery, first went, and in recent years, due to weakness and powerlessness, he went for this purpose. “Once,” as his disciple, an eyewitness mentioned above, Alexey Polikarpovich, who was close to the elder Father Leonid, told him, “when the elder was walking from the monastery along the skete path to Communion, I noticed tears of spiritual tenderness flashing in his eyes. But, not wanting to be noticed, he restrained himself, and instantly these drops of heartfelt feeling hid in his eyes.” The time of prayer rules was the only free time during the day for the elder Father Leonid. The rest, with the exception of a short afternoon rest, and then not at the appointed hours of the day, but when it happened, was always devoted to them for the service of their neighbors. The elder's light night sleep, together with daytime rest, lasted no more than three hours during the day; but often the very night’s rest was interrupted by the brothers who came to him out of dire need. The elder ate food twice a day - as God sent. Sometimes I drank a glass of wine or a glass of beer. During the meal, he had a lively conversation with his students. They were allowed modest and gentle jokes and stories that had a spiritual purpose. The elder sometimes told anecdotes from Roman history, which he knew well from ancient translations of Tacitus and other writers. He jokingly called one of his students, the aforementioned Father Anthony (Bochkov), the last Roman; perhaps because this student expressed the opinion that we are experiencing the last times of monasticism, which, according to him, is falling from the same reasons that brought the Roman Empire to its fall: from luxury, effeminacy and man-pleasing. But the elder himself was like an island inaccessible to the worldly spirit, past which the rivers of this world flowed without shaking him in the least. On the contrary, those broken by worldly excitement were saved from spiritual drowning in his cell, as in a safe haven. The elder wore the simplest clothes - a fly cassock, a cassock and a mantle. And in his cell he received visitors in a simple white canvas robe, sometimes very worn. With his constant and laborious work with visitors, Elder Father Leonid also had handicrafts he could do: during the reception itself, he wove simple belts, which he distributed to some of them for blessing. When there were no visitors, while weaving belts, he used to hum “Mercy of the World, Sacrifice of Praise,” known in the Optina monastery as “Moldavian,” or quietly whisper the Jesus Prayer. When he lived in a monastery, after lunch he chopped wood for exercise 61 and at the same time received the brethren and laity, who came up to him one by one and explained to him their needs. But how and what did the elder ascetic teach those who related to him spiritually, and especially his closest disciples? Following the commandment of the Apostle: Now is the time and the time is not right, reprove, rebuke, entreat with all longsuffering and teaching (2 Tim. 4:2), Father Leonidas taught them in words how to understand the gospel teaching, how to put it into practice and how to heal their souls with it. infirmities; He also taught by deed, which has a greater effect on a person’s heart and convinces him; he taught by his own example, or by his life; and thus, for everyone who turned to him for spiritual advice and guidance, he was, so to speak, a living book. What general rules the elder followed in dealing with his spiritual children can be seen from his following instructions to his disciple, the rector of the Kaluga Tikhon Hermitage, Father Abbot Gerontius. “You, our most dear father,” the elder wrote to him, “ask my badness, so that I, the most indecent of the indecent, may give your love useful advice on how to manage and edify the verbal sheep entrusted to you from God and manage the affairs of the monastery. Although your useful question, proposed with faith and reverence, in every way exceeds my meaning and strength, but to the extent of your faith, I will invite you to entrust yourself and those around you to the almighty Lord and His all-merciful will; since the Savior Himself said in the Holy Gospel: without Me you can do nothing (John 15:5). Therefore, we must heed these words of Christ in every undertaking. If we call on His all-generous help, then everything will work out well and will be invisibly pacified by the grace of God. I also ask and implore you, as I advised you before, not to be a subtle torturer, but to adhere to moderation in every possible way. What requires correction is to use actions with consideration and long-suffering.” This was the general nature of Elder Leonid’s spiritual care for his spiritual children - fervent prayer for them, prudence and patience. Now let's talk about the methods of this nurturing, or aging. Bishop Ignatius (Brianchaninov) in his “Ascetic Experiences” 62 says about the elder Father Leonid and his collaborator and successor in eldership, Hieroschemamonk Macarius: “Both elders were nourished by reading the fatherly writings about monastic life; They themselves were guided by these writings, and they guided others who turned to them for edifying advice. Their memory was richly decorated with the thoughts of saints. They never gave advice on their own, but always presented the advice of the Holy Scriptures or the Holy Fathers. This gave the councils their strength: those who would like to object to the word of man listened with reverence to the word of God and found it fair to submit their thinking to it.” But what gave even more strength to the advice of both elders was the fact that, as mentioned above about Elder Leonidas, they not only studied in books, but also actively lived their spiritual life correctly. Thus, possessing experienced spiritual wisdom, Elder Father Leonid abundantly taught his teaching to others and, not embarrassed by any human considerations and fears, in any case, wherever required, simply, directly, openly and sincerely proclaimed the word of truth, without worrying in advance about refined courtesy, softening of expressions and about who to say what; but he spoke and acted without preparation, according to a spiritual feeling, or the inspiration of God, and addressed almost everyone on “you.” In the elder’s conversation, some sharp peculiarity was noticed, peculiar only to him. Combining the spiritual power of the words of Scripture with the short but expressive Russian folk dialect, he alternately dissolved one with the other, where he found it useful. Lowering and raising the tone of speech, sometimes changing the voice itself as necessary, he imparted special power to his word, so that it fell directly on the heart, producing a decent effect in everyone: he consoled one in sorrow, aroused another from sinful stupor, animated the hopeless, released him from the bonds of despair itself, forced the unbeliever to obey and believe; to put it briefly - it could turn a carnal person to the path of spiritual life, of course - sincerely seeking this. At times the elder dissolved his simple speech with playfulness, which sometimes even seemed to reach the point of semi-ugliness, which is almost impossible to fully describe and portray and, in any case, inconvenient. So people close to the elder, looking at his apparently inappropriate actions and listening to his seemingly indecent speeches, were sometimes carried away by the thoughts of the crafty enemy and began to have an unfavorable opinion about him. One of these, a priest’s daughter devoted to the elder Father Leonid, repented before him, saying: “Forgive me, father, I sometimes look at you as a holy man; and sometimes my thought tells me that you are a sorcerer.” Not at all embarrassed by this, the elder, smiling, answered her in a joking tone: “Yes, there must be a little of both.” Some believed that the circumstances of that time - human rumor, secret envy and, finally, as we will see below, open persecution and embarrassment - forced him to somewhat adhere to foolishness. But it can be more accurately said that the Lord Himself made him wise, under the guise of the violence of Christ, for the sake of bringing spiritual benefit to his neighbors. By doing this, he hid from human glory, which was dangerous even for great ascetics, rejected idle curiosity and freely gave spiritual help to all those who needed it and sought it. Covering his wisdom with simplicity of address and extreme simplicity of speech combined with playfulness, apparently inappropriate, but always justified by the deed itself, the elder could often apply spiritual healing to the secret spiritual wounds of variously ailing visitors and visitors in the midst of the congregation; and on top of that he gave everyone free access to himself. Some disciples and disciples of Elder Father Leonid confessed that in front of other elders, stern in appearance and serious in behavior, their souls involuntarily shrank and they could not freely confess to them their innermost spiritual infirmities. On the contrary, the simple, open, free appeal of the elder Father Leonid loosened their souls, and they easily and freely expressed to him even what they sometimes found difficult to admit to themselves. Sometimes the elder, depending, of course, on the offenses and spiritual dispensation, admonished the guilty person in the presence of others, according to the apostolic commandment: those who sin are rebuked before everyone, and others are afraid and confused (1 Tim. 5:20), without fear of upsetting him or seducing others. Finally, we will outline, if possible, the essence of the teachings of the elder Father Leonid. He instilled in everyone that spiritual salvation is not easy for those who seek it. Often the elder, in confirmation of this truth, repeated a simple saying he composed: “To save a soul is not to weave a bast shoe.” In fact, a proud, vain, self-loving, voluptuous, money-loving, material-loving man comes from the world. His heart is a great and spacious sea; There are reptiles there, they are countless (Ps. 103:25). Or is it a field, all overgrown with thorns. We need to clear these thorns, plant good seeds and take care that they grow and bear good fruits, of course, with the help of the all-pervading grace of God. How much work, knowledge, and skill is required in this task that exceeds ordinary human strength! Therefore, when one of the disciples of the elder Father Leonid wondered why he had never seen miracles from his priest, while he had often heard about this from other brothers, and when he came to the elder with the intention of revealing this thought to him, the elder, having given him a blessing, said: “Isn’t it a miracle to trim such a market stump (meaning the brother who came), from which something good and useful will eventually come out!” This brother's name was Alexander, later Hieroschemamonk Anthony, the confessor of the Kiev Pechersk Lavra, known for his pious life, who died on October 10, 1880. He was originally from the townspeople of Malaya Arkhangelsk, with the last name Medvedev. Elder Father Leonid paid his main attention and care to his closest students. Without being carried away by the desire for an imaginary high life and not seeking ahead of time the great gifts of God, he, just as he himself first walked, so later led his spiritual children along the safe path indicated in the writings of the godly mentors of monasticism, who teach that the novice ascetic of Christ should first of all take care of knowing himself and taming his passions 63 . Therefore, the elder especially paid vigilant attention to the spiritual passions of those who turned to him, and taught everyone to follow them, not to act on their suggestion and attraction, but, calling on God’s help, to resist them; first of all, do not justify them and recognize your spiritual weakness; not to mix vanity, man-pleasing or any other unclean motive into good undertakings, but to serve the One Lord sincerely and with pure will, uncunning simplicity 64 and kindness, as he himself wrote in one letter. The elder was not too careful, where necessary, to touch the pride of his spiritual children. On the contrary, his entire treatment of them was aimed at eradicating this hidden but destructive vice. While covering his spiritual wisdom and humbling himself, he at the same time knew how to humble others. He knew well how and with what to shame and admonish someone, so that the instruction would have an effect on those who should and would be sensitive to him; but, together, he understood to the subtlety who could carry what and how and with what to console and calm whom. Despite the apparent simplicity, and sometimes even rudeness, his address did not offend anyone and in this respect represented the complete opposite of what we see among people, on whom the psalm’s word is often fulfilled: they crush their words more than they can, and they are arrows (Ps. 54:22). Elder Father Leonid, on the contrary, always expressed the holy truth in apparently sometimes harsh forms, and one could see a kindly and loving soul and fatherly concern for the salvation of his spiritual children. “It used to be,” said one of the elder’s disciples, “that my father would give me such a severe and threatening reprimand that I could barely stand on my feet; but immediately he himself will humble himself, like a child, and so pacify and console him that his soul will become light and joyful; and you will leave him peaceful and cheerful, as if the priest was praising me and not reproaching me.” The elder Father Leonid did not like, as he put it in one letter, the learned calmness of politics and the artistic expression of spiritual humanity (see: 1 Cor. 2:14). "Guys! “What you bought for, sell for,” he used to tell his students, teaching them to adhere to simple, open, relaxed manners, in which there would be nothing counterfeit or hidden. “If you were, like an apostle, simple-hearted,” he once said to a disciple close to him, “if you did not hide your human shortcomings, did not pretend to be especially reverent, would not walk in hypocrisy,” then this path is closest to salvation and attracts the grace of God. Unpretentiousness, innocence, frankness of the soul - this is what pleases the humble-hearted Lord: Unless you become like children, you will not enter the Kingdom of God (see: Matt. 18:3). Therefore, the disciples of Elder Father Leonid could not be crafty people or politicians (hypocrites). They could not stand his gaze and, although they clung to him, they did not do so for long. Reluctantly, they soon ran away from this disciple of Christ, having seen in practice that feigned worldly politeness and false respect were unsuitable for the elder’s cell, where spiritual simplicity and Christian infancy reigned. Everyone believed that it was impossible to deceive Father Leonid either by cunning lies or feigned humility. The elder knew the price of all external manifestations. He did not like it if someone, attaching importance to something that is not particularly important, even without guile and hypocrisy, strenuously expressed his humility, zeal, and reverence in words and external actions. Father Leonid called it a chimera. One day someone asked him what he meant by this word. The elder answered: “Have you seen how cucumbers bloom? There is a real color, and there is a color without an ovary, on which there is no cucumber, that is, a barren flower. This is the chimera." The elder wanted his disciples to prove their spiritual disposition towards him not by outward manifestations, but rather by fulfilling his instructions. “You want to grab my words on the fly,” he said to one of his spiritual sons, “you want to be saved in passing, to quickly learn. That’s why you are delighted, kissing your father’s shoulder or hand. And under Father Theodore I was towards him without fanaticism (Father Leonid often used this word); mentally I was ready to bow at his feet with filial respect.” The elder especially exhorted his disciples to maintain mutual love, peace and unanimity among themselves. Often he repeated the touching words of Christ: Of this understanding are all I who are my disciples, and love and love one another (John 13:35); and these were his favorite words to his close disciples. Although the elder Father Leonid himself was from a simple rank and did not receive external education, he knew how to appreciate and distinguish people of any rank, giving due justice to external talents with a correct and humble desire for spiritual life. The elder always accepted complaints and denunciations of his spiritual children against anyone with great consideration and caution, repeatedly citing as an example the rector of the Glinsk hermitage, Father Philaret, who was a wise and spiritual man, but suffered a lot from excessive gullibility in his spiritual children. This Father Filaret, on behalf of his Kursk Bishop Eugene, in 1821 drew up a charter for the Borisov women's hermitage and established a good monastic order there, which greatly contributed to the improvement of the monastery, and therefore had many spiritual daughters in it. In the same desert there were the spiritual daughters of the elder Father Leonidas. And although the number of Leonid’s disciples was incomparably smaller, for some reason they had greater importance and advantage in the monastery over the Filaret’s disciples, occupying the highest monastic positions. The disciples of Father Philaret became jealous for this and began to bring him complaints against the disciples of Father Leonid, as if, according to the instructions of their elder, they adhered to some strange and incorrect teaching. Out of trust in his spiritual children, Father Filaret did not check their complaints, but handed them over to his bishop without consideration, who finally instructed the experienced archpriest and the abbot of the neighboring Khotmyzh monastery to carry out a strict inquiry. The investigation of the case ended in favor of the disciples of Elder Leonid. It turned out that the complaints of Father Philaret’s students were unfounded and unfair. Then the Kursk Bishop indignantly said to Father Philaret, who had established a well-ordered order in the Borisov Hermitage: “After this, don’t let your foot set foot in this monastery!” Recalling this incident, Elder Father Leonid often repeated: “Trust the jealous children - they will tell you.” Regarding fasting and other bodily feats, Elder Father Leonid instructed his disciples to do everything they should according to their conscience. And if someone arbitrarily violated the established rules, the elder sternly rebuked him, saying that negligence in small things is harmful to the soul and leads to disastrous consequences. But, on the other hand, he did not approve if someone concluded all spiritual perfection in observing only the external rules of monastic life and indiscriminately brought everyone, weak and strong in bodily strength, under one rule or, abandoning prudent moderation, indulged in excessive bodily feats (for example, wearing chains), hoping to be saved as if by them alone. The godly instructions of the elder Father Leonid began to be reflected beneficially on the Optina brotherhood. The entire internal structure of monastic life began to change. Nothing important was undertaken or done in the monastery without the blessing of the elder. Every day, especially in the evening hours, the monastery and monastery brethren flocked to his cell with their spiritual needs. Everyone hurried to repent to the elder of what they had sinned during the day in deed, word or thought, to ask for his advice and resolution in the perplexities encountered, consolation in the sorrow that had befallen them, help and reinforcement in the internal struggle with passions and with the invisible enemies of our salvation. The elder received everyone with fatherly love and taught everyone a word of experienced edification and consolation. And thus, the Optina brotherhood little by little began to improve morally. This is how an eyewitness, his student, the aforementioned Father Anthony (Bochkov), describes Father Leonid’s cell: “The elder’s cell, from early morning until late at night, filled with those who came to him for spiritual help, presented a picture worthy of an artist’s brush. An old man in simple clothes, in a short robe, was visible from behind the circle of his disciples, who were kneeling before him 65, and their faces were animated by different expressions of feelings. Another brought repentance for such a sin, which someone who had not undergone obedience would not have even thought of; another confessed with tears and fear that he had unintentionally insulted his brother. On one face there was a burning shame that he could not overcome the thoughts from which he would like to run to the ends of the world; on the other, a cold-blooded smile of distrust of everything visible was expressed - he came, along with others, to appear only to the elder and leave unhealed; but he, too, fearing his penetrating gaze and accusatory words, lowered his eyes and softened his voice, as if wanting to soften his judge with false humility. Here one could see true obedience, ready to kiss the elder’s feet; There, a weak, sickly young man, rejected by the whole world, did not leave the lap of Father Leonid, like her pet from the milkmaid 66. Among other things, the gray head of a warrior 67 was visible, who had once served in the domestic battle and now took up arms under the command of such a skillful leader against invisible enemies. Here the hair of the old man 68 also turned white, who, admitting his lack of skill in monasticism, began the spiritual alphabet when the world recognized him as a mentor. Such a diverse society surrounded the great elder and spiritual leader. In this wonderful cell one could see spectacles as instructive as all the events reminiscent of the best time of Christianity. “The assembly of the humble is like the assembly of seraphim,” said Saint Isaac the Syrian 69.” In particular, the above-mentioned Optina old-timer, Hieromonk Ignatius, who entered the monastery in 1830, describes how beneficially the spiritual guidance of the elder Father Leonid responded to the monastery brethren: “All the hermits then formed one spiritual family. Peace and love reigned in her. Everyone was distinguished by deep humility. Each tried to surpass the other in this regard. They were afraid to offend each other even with a glance, asking for forgiveness at the slightest insult to their brother. Everyone remained silent. They didn’t go to each other’s cells. Some only sometimes went out for solitary walks in the monastery at night. The novices were instructed not so much by words as by the example of their lives. The good example of their elder brothers had a beneficial effect on them, disposing them to imitate. Everyone was required to attend general obediences (except for some venerable elders). The firewood for fueling the cells was collected in the forest ourselves. They drank tea only on Saturdays, Sundays and holidays, gathering for this purpose with the elder Father Leonid in the apiary. The brothers did not keep samovars in their cells. Cooking food in cells and generally keeping food supplies in cells was prohibited. There was no mention of vodka and tobacco 70. To reveal their thoughts, all the brethren went every day to the elder’s apiary after the evening meal, and in his cell they listened to prayers for the future to sleep. Most of all, the elder taught humility.” The wisdom of the elder, evidenced by the love and respect for him of the abbot and brethren, and the skillful healing of infirm souls soon made Father Leonid famous outside the monastery. For the sake of spiritual advice, people of all kinds began to come to the door of his cell from cities and villages: nobles, merchants, townspeople and common people of both sexes. Everyone was received by the elder with fatherly love, and none of them left his cell without being spiritually consoled by him. Men who understood spiritual life well, but labored in seclusion or silence, 71 from different parts of Russia began to send hermits to Optina under the leadership of Father Leonid to train in the monastic life of every class of people who were looking for a more reliable refuge for this. Monastic brethren began to flock from everywhere, zealous for their spiritual salvation, like bees in a hive, in order to water their hearts with streams of divine sweetness flowing from the honey-flowing lips of the elder. Every year the crowd of people in the Optina Pustyn increased significantly, thanks to which it gradually began to improve outwardly. But what especially attracted the hearts of all, monastics and laity, to the elder Father Leonid? This is a gift of the grace of God resting on him. As a result, everyone who treated him with faith unanimously testified that in his presence they felt inner peace, peace of mind and spiritual joy. They often came to him with great grief, and upon entering his cell, they forgot why they came and what kind of grief troubled them - it left them on the threshold. Thoughts that seemed terrible and irresistible disappeared in the presence of the elder, as if they had never existed; but they appeared again when those who treated the elder were too lazy to come to him. Through the grace-filled power of the elder Father Leonid’s instructions, many families were pacified, those who had led a vicious life were guided to the path of truth, and many schismatics were converted to the Orthodox Church. “It happened to me once,” wrote Lev Aleksandrovich Kavelin 72, “to pass from Kozelsk to the Smolensk province. Along the way, in secluded villages, the villagers, having learned that I was coming from Kozelsk, vied with each other in a hurry to find out something about Father Leonid. To the question: why do you know him? - they answered: “Have mercy, breadwinner, how can we not know Father Leonid? Yes, for us, poor, unreasonable ones, he is more than our own father. Without him, we were literally orphans.” Here is a monument that is more timeless than many marbles and granites!” In addition to his usual activities with monastic and lay visitors, the elder received many letters from various people who asked him for permission in perplexity. Out of love for his neighbors, he did not ignore them either, but either wrote himself or dictated answers appropriate to everyone for strengthening and consolation in sorrows, or, finally, most often he entrusted the answer to the hieromonk who lived with him, later an elder, Father Macarius. Chapter VI. Malice, and then an obvious rebellion of some Optina monks and laity who did not understand spiritual life against the elder Father Leonid, although without particularly bad consequences. Related to this is the story of the novice brother Alexander (later hieroschemamonk Anthony of Kiev-Pechersk), at the time described, who was accepted by the elder to live in the skete It is not in vain that the holy fathers say that whoever does a deed pleasing to God will certainly be faced with temptation, and that every good deed is either preceded or followed by temptation. The words of the Pechersk chronicler that monastic monasteries are erected through prayerful sweat and tears can also be attributed to the introduction of eldership in the Optina Hermitage - the basis of monastic life. It was introduced and strengthened here with much labor and sorrow. The Holy Fathers confirm that the enemy of the human race does not like not only the revelation of thoughts, but even the noise of the words of this revelation; for he knows that this destroys all his intrigues and deceits. Therefore, it is not surprising that he did not hesitate to use his various intrigues against this monastic path, which was especially hated by him, and for the great cause of introducing eldership into the monastery he launched a strong persecution against the elder Father Leonid. And it was all the more convenient for the enemy-tempter to be malicious against the elder and the elders, since not everyone could judge this correctly, as the elder himself later wrote to his spiritual children, when in 1836 various rumors and blasphemous censures began to spread strongly against him. “Not everyone can sensibly judge about the high life,” he wrote, “not everyone can sensibly judge, especially those who have an uncleaned spiritual eye. Read about this from Saint Simeon the New Theologian, chapters 70, 71, 72, from which you will see about the justice of human judgment...” 73 In accordance with Saint Simeon the New Theologian, other holy fathers teach that ordinary people, who do not have spiritual reasoning, cannot correctly judge the spiritual structure of spiritual people, just as the holy Apostle says: a spiritual (man) judges everything, but no one can judge him (1 Cor. 2:15). On the other hand, the soil for the invisible enemy was very favorable. Among the former Optina brethren there were reverent, kind monks, but each of them lived according to his own concepts and labored as best he could. Their main attention was paid to external labors and active virtues, such as fasting, constant attendance at church services, and the like. They had no idea about the path of old age. Therefore, when the elder Father Leonid settled in the monastery with his disciples, when they started talking about eldership and spiritual nourishment, about cleansing the conscience and revelation of thoughts, about cutting off one’s desires and reasoning, about inner work - all this seemed to many to be some kind of new incomprehensible teaching, which some even directly began to call a new heresy. It was also mentioned above that in dealing with people of all kinds, the elder adhered to playfulness, which sometimes reached the point of semi-ugliness. And since he always acted openly, without being at all embarrassed or caring about what people would say about him, some who had no idea about spiritual life began to be seduced by him. Some, for example, were tempted by the fact that the schema-monk, who, according to worldly concepts, should spend time exclusively in prayer and retreat, was constantly surrounded by a crowd of people. They did not understand that the elder Father Leonid left his dear silence not for the sake of any selfish goals or rotten vanity, but solely moved by spiritual love for the suffering and weak brethren, according to the word of the Savior: for no one else sows love, even mother, but whoever lays down his soul for one's own friends (John 15:13); and that such a life as an elder, according to the remark of St. John Climacus, is the greatest feat 74. Some were seduced by the simple and humorous speech and address of the old man, and others by the corpulence of his physique, while this corpulence came from illness. In the last years of his life, the elder was almost unable to find food in his stomach and throughout his monastic life he took it in the most moderate quantities. There was still a reason for temptation. It was said before that the elder healed the sick with anointing oil from an unquenchable lamp in his cell in front of the Vladimir Icon of the Mother of God. But since he anointed suffering women with a cross not only on the forehead, lips and cheeks, but sometimes also on the larynx and chest with a cross, for this he suffered great criticism from those who were tempted. Some, even among his disciples, asked him to leave this method of healing, but they could not convince him of this. Of course, the elder knew the power and significance of such anointing better than them, when he used it until his dying illness, and always beneficially. The elder’s closest student, the aforementioned Alexei Polikarpovich Bochkov, a well-bred capital native, loved the elder Father Leonid infinitely and wrote all his simple and at the same time wise words in his heart, but as soon as he saw his very free and open attitude towards visitors, he would lose his temper: “Well, what is this, father?.. This and that is indecent for him.” And the elder would just say: “It’s true that it’s indecent, but what are you going to do?..” The consequence of these circumstances was that the former monastic brethren, who due to their years found it difficult to change the concepts in which they spent most of their lives, clearly rebelled against the innovations of the elder Father Leonid and began to look at both himself and his disciples with distrust and hostility. According to the elder’s instructions, his disciples humbled themselves as much as possible before the venerable old men and, for their part, observed everything so as not to disturb the peace of the monastery. The elder himself, when the opportunity presented itself, knew how to admonish the disorderly. This was the case. Some hieromonks from the so-called scientists - widowed priests in the monastery, who were not disposed towards the elder Father Leonid, often gathered together for an interview. During one of these meetings, a question came up between them about some text from the Apocalypse. And so one of the interlocutors, Father II, volunteered, among other things, to puzzle Elder Leonid with this question. Everyone approved of it. I-y’s father immediately went to the skete apiary. The elder was free at that time, received the visitor kindly and asked him to sit down. “No,” said I-y’s father, “after all, I came to you for an important matter. What does such and such a text mean in the Apocalypse? A? “Explain it.” “Oh, father,” the elder humbly answered, “I don’t undertake such wisdom.” “So I’ll explain it to you,” continued Father I-y. “Well, now, father, sit down. This is no small matter; So what should I treat you with? Would you like some seagull?” - "Fine". Soon tea and tea supplies were served. When the visitor had had enough of his meal, then the elder showed him with his own eyes that for voluptuous people, God’s belly, to undertake to interpret and explain lofty apocalyptic legends, of which the great Apostle Saint John the Theologian, the confidant and friend of Christ, was privileged to be a spectator, is great audacity. Both the co-questioner and all his accomplices were greatly ashamed of this. Another circumstance. At that time, the famous honorary citizen millionaire Dimitry Vasilyevich Bryuzgin lived in the city of Kozelsk. Due to his position and because he took part in the establishment of the Optina monastery, the rector of the Optina Hermitage, Father Abbot Moses, showed him great respect. Bryuzgin also loved Father Abbot Moses and, due to the latter’s good review of Elder Leonid, invited him from the Svirsky Monastery to the Optina monastery, promising to arrange a cell for him. During the elder’s journey from the Svirsky monastery to Kyiv, Bryuzgin had the opportunity to personally see the elder and get to know him and asked him on the way back from Kyiv to come straight to the monastery, where his cell would be ready for him. The cell was indeed prepared; but, probably for the reason that the elder Father Leonid stayed to live in the Ploshchanskaya Hermitage, it went to another - Hieromonk Job. But this is true, by the way. For the elder, a cell was actually prepared, as mentioned above, in the skete apiary, where he settled in due time. At first, the elder was on good terms with Bryuzgin, but only until the first Lent, when Bryuzgin turned to the elder for confession. The elder noticed that the one who came to him for confession was praying with a schismatic sign, and immediately explained to him that a true son of the Orthodox Church must unconditionally obey all its rules and regulations, and therefore advised him to change his sign to the Orthodox one. For such an important man, who was held in high esteem by everyone, in whose house both bishops and governors always had an apartment, and to whom no one had ever dared to make comments regarding his constitution, the elder-newcomer’s remark was very sensitive. He rejected the elder’s proposal, and the elder refused to be his spiritual father. From then on, Bryuzgin went over to the side of the elder’s opponents and remained in this attitude towards him until his very death. Due to his firmness of character and inflexibility of will, the elder, animated by holy zeal for the glory of God, could not act otherwise; meanwhile, such actions of his not only did not soften people who had spent their whole lives in their favorite concepts, but even more hardened them. They sent denunciations against the elder to the diocesan authorities. The matter, of course, was described apparently fairly; but it was presented as it was understood by the opponents of the elder and eldership. In fact, as soon as some elder alien appeared in Optina, the abbot immediately entrusted the entire brotherhood to his spiritual care, and even he himself submitted to his influence in such a way that without the elder’s advice he did not undertake any important affairs in the monastery. Isn't this an insult to the old-time monks? And finally, the matter was brought to the point that a decree was received from the Kaluga Ecclesiastical Consistory that four hieromonks from the senior brethren, together with the abbot and treasurer, should participate in meetings on all the most important matters of the desert and, without their general consent, nothing related to the improvement of the monastery should be undertaken or put into effect. This was in 1830, only a year after the installation of the elder Father Leonid in Optina Hermitage. However, the expectations of the other side were not entirely justified. The then Kaluga archpastor Bishop Gabriel (Gorodkov) 75 looked at the matter with different eyes. When visiting the Optina Hermitage, in the presence of the entire brotherhood, he showed merciful attention to the abbot, Father Moses, and reprimanded those who were dissatisfied and ordered them to correct themselves. Although even after this the unrest in the monastery did not completely subside, Father Abbot Moses and Elder Father Leonid, who had been strengthened in patience by many years of experience, overcame unfavorable circumstances, feeding themselves with the good hope that with the help of God the monastery would become more prosperous over time. This is what Elder Leonid wrote to the Ploshchansky hieromonk Macarius (Ivanov), with whom, as we saw above, he became close during his short stay in the Ploshchansky Hermitage: “The merciful God of peace is strong and omnipotent in allowing the storm, and excitement, and temptation to turn into goodness and establish peace; and blessed be the name of the Lord from now on and forever; and as His all-holy will pleases, let Him govern us—His creation.” The elders’ hope in the all-good Providence of God did not deceive them. Over time, the confusion in the monastery actually subsided somewhat. But after a short period of time, unexpectedly and completely by chance for the elder, a new temptation followed, and this time from worldly people. The invisible enemy of the human race everywhere catches God's piously living servants. Here we offer readers a story from the words of the above-mentioned Kiev-Pechersk confessor, Hieroschemamonk Anthony, who at that time was still a young layman Alexander. “For the first time,” he says, “I heard the holy name - Father Leonid - from our pious district attorney of Little Arkhangelsk, Nikolai Joakimovich Barkov, with whom the elder made acquaintance in the Ploshchanskaya Hermitage in 1828 on his return journey from Kyiv. Then the priest, passing through the city of Karachev, was in Barkov’s house with the (above-mentioned) Dimitri Aleksandrovich Brianchaninov, who was at that time still a layman, but already in novice clothes. He served as a coachman under the elder. Such deep humility of Brianchaninov surprised Nikolai Ioakimovich and even more disposed his soul to the wisdom and holiness of the great elder. I owe it to this lover of God that I became acquainted with the priest, whom I had not yet seen in person. When I went on pilgrimage to the Solovetsky Monastery in 1833, along the way I was in Optina Hermitage, with a letter to the priest from Barkov. First of all, I had to meet in Kozelsk with Father Georgy, who was at that time the elder’s cell attendant (later Gerontius, abbot of the Kaluga Tikhon Hermitage). But the priest was at that time in Voronezh to venerate the incorruptible relics of St. Mitrofan. Having learned about my intention to enter the monastery and my goodwill towards the priest, Father George introduced me to the well-minded and like-wise monastery brethren, among whom was Mikhail Ivanovich Antimonov, 76 to whom God blessed me in due time to close my eyes. I also visited the sickly hieromonk Father Anthony, who was then the head of the monastery, and was very seriously ill. This was in the twentieth of July. And in December, around the 15th, when I so ardently sought to see the priest, I found his disciples in great grief. For their teacher and mentor was at that time formally requested by the diocesan Right Reverend Nikanor 77 to Kaluga, as a result of a report from the chief of gendarmes Zhemchuzhnikov, the highest authorized to establish order between Oryol citizens. The report was as follows. When the priest, traveling to Voronezh and back through Orel, had to see people in Orel who were well-disposed towards him, these latter, from ordinary to aristocrats, when meeting him, publicly knelt before him and bowed at his feet. The Zhemchuzhnikovs suspected this. According to his position, he informed the Kaluga Bishop that he had noticed an extraordinary phenomenon: a simple hieromonk was being given godlike honor. By reporting this, he expressed his suspicion - whether there was some kind of sect hidden here. Subsequently, the priest himself,” the narrator continues, “told me the following: “I appeared to the Right Reverend, received a blessing from him and explained who I am. “Wait, Father Leonid,” said the bishop, “now I’ll finish one thing and start working with you.” Having finished the matter, he read Zhemchuzhnikov’s report to me and asked: “What do you say to this, Father Leonid?” I answer: “It’s fair, but what should I do with stupid women? They bow down like an idol; and that I do not belong to either a sect or a schism, but a purely Orthodox son of Christ’s Church, do not doubt this.” - “Explain to me how you believe.” - “If you please, Your Eminence Bishop, but how can I explain the blessing - simply or in the Kiev way?” Surprised by the question, the bishop said: “Well, at least in Kiev.” Clearing my throat a little, I began to read the Symbol of the Orthodox Faith from the lowest possible note, gradually raising the tone with each member, and brought it to the highest note to “Amen” - as is performed in the Kiev Pechersk Lavra at the Divine Liturgy, adding to this: “Thus I believe and confess the Holy Trinity and anathematize everyone who philosophizes and speaks differently about It!” “Now everything has been proven,” said the bishop. “I am happy that I have the opportunity to deal with you.” Taking me by the hand, he leads me into the office and bedroom and orders me to make myself at home. He himself takes off my kamilavka and cassock, and he himself pointed out all the amenities for the old man. That day the bishop had a very modest dinner, probably always reserved for him alone; and in the next days, more than a week, he did nothing to me. treated him. But first he asked: “What are you eating, Father Leonid?” I answer: “Your Eminence, I am a man, a drinker and a wine drinker.” - “Oh, this means our brother!” To the cell attendant: “Serve everything” (fish, of course). He puts it on and pours it for me. I say: “For mercy, your Eminence, this is a lot.” Vladyka: “I didn’t get you for long; So go to the monastery, fast there as you please, and now let your bone fill with the cerebellum.” And so I stayed in the bishop’s chambers for more than a week. At this time, the bishop was so kind to me that, letting me go and blessing me on the way back, he said goodbye with tears.” Elder Leonid was accompanied at this time to Kaluga by one of his close disciples, Father Pavel (Tambovtsev). When the elder was detained by the bishop in his chambers, Tambovtsev lived in a hotel and daily, with increasing fear and bewilderment, asked about the elder and only received the answer that the elder was in the bishop’s chambers, like a rare guest. Upon the priest’s return to the monastery, all his followers were in great joy. The elder himself did not eat anything for two days upon arrival, making the excuse that he was full from the bishop’s treat. On the second day of his arrival,” continues the hieroschemamonk Father Anthony, “for the first time in my entire past life I had the good fortune to be received by him and fatherly kindly, having been tired as a wanderer from a six-month journey to different monasteries. Then the elder ordered me to stay in the monastery, where I prepared to receive the Holy Mysteries of Christ and was honored to be his spiritual son. The first time I was embarrassed to tell him what I could hear in the Valaam hotel from two wanderers from the Optina Hermitage about the monastery and the priest, and on the second and third meeting he himself told me everything in the following order: “Well, what did you acquire on your journey that was useful for yourself?” - so he began. “Useful? – I began to speak in response to him. “I have been, father, to many monasteries and was completely convinced that I would never return to the world.” - “Where do you like better?” - “I really liked it on Valaam.” “I lived there myself, but I ended up here and, like Philip, I stuck here. But wanderers and rascals say that I am fat. This is true. Look how big I am!" I think: “This is just the truth, as the wanderers told me.” - “And money,” the elder continued, “how can you not love it? It’s good with it and the saints of our time. But now you have it bad without it, like a fig left in your pocket. And what awaits you at home? It’s not driving you crazy now. However, don’t be afraid; everything will be fine, just come back soon. You’ll return to us with an annual passport, and don’t worry about it - that’s Barkov’s business. So how can you not love the rich? After all, they are people, and what kind of them are there? Think better about yourself. You wanted to talk a lot about yourself, but now you’re speechless.” I was amazed at the old man’s revelation of many things that only my soul and God knew. For I have not told anyone about this, but suddenly I see a spectator of the secrets of my soul. What is it? Sweat instantly broke out all over my body!” Don’t be afraid, don’t be afraid, Sasha-Alexasha (that’s what the elder later called me, especially when my faith in him wavered), don’t be afraid - I’m not a wizard, and not a healer, and not a deceiver, as you have heard enough. Get ready to go home by such and such a day (set a day). There is a little merchant here (Belgorod Bogatyrev); lived with us simpletons for about six months, and he got bored. So you will go with him all the way to your home. Otherwise, you’re thinking about how to crawl home, but you’re exhausted, and the money isn’t a penny, but he’s a man of means, he’ll still be glad to see you.” And so I returned to my house with Bogatyrev, whom the very next day, December 24, at his request, I sent to Korennaya Hermitage (Kursk province) with a reliable cab driver. And my mother and other relatives greeted me as if I had come down from heaven. There was no end in sight to the questions. But all this did not interest me, and I was preoccupied with how to get out of the house as quickly as possible. It was ordered: after fasting in the first week of Lent, on the second on Monday (that is, March 11, 1834) to go to Optina on foot. Came on March 17 right in time for Vespers. Then Father Diomede saw me and, despite my excuses, took me by the hands and immediately went with me to the priest. As soon as I appeared from the door, the priest exclaimed: “Sasha-Alexasha has come to us!” It so happened that at that time the abbot of the monastery, Father Moses, was with the elder. Then the priest said to me: “Bow (to the abbot) and ask to live in the skete.” I bow and ask, according to the word of the elder. Father Moses: “Well, brother, today five people from Liveni arrived, there is nowhere to stay, there are no cells.” Father: “What kind of cell does he need? He will be cutting wood here tomorrow. Of the new ones, send one to be his comrade - let him saw, and the other is needed in the kitchen.” Father Moses: “Well, God bless you - stay with the elder’s blessing.” And he himself said goodbye to the priest and went to the monastery. Here, at a certain hour, after the second (evening) meal, the brethren gathered to the elder for the rule. Of these, I noticed two that I had not seen before. These were: Father Macarius (Ivanov), who arrived after me from the Ploshchanskaya hermitage, and monk Ioannikiy, who arrived from the Nevsky Lavra, a longtime student of the priest. At the end of the rule, the priest called out: “Mishutka!” 78 The aforementioned Mikhail Ivanovich Antimonov approaches: “Bless, father.” Pointing to me, the elder said: “Take this lion cub with you, lay him down in the hall, and you, little Aniky, soften his bed, but don’t wake him up for the morning rule - let him rest, otherwise he flew from Maloarkhangelsk without looking back, pick up only his heels.” From that time I lived in the monastery until I was appointed as a priest to the Kaluga Tikhon Hermitage on November 14, 1837, and during this period of time I gradually became more and more attached to the priest with all my soul and mind.” From the above story one can clearly see the simple playful attitude of the elder Father Leonid with his students, and his fatherly love, and sincere sympathy for his brother who had just come to the monastery, as well as the unfavorable rumor about him that was spreading everywhere. He was called a wizard or simply a sorcerer, a healer, a deceiver, and was even suspected of belonging to some sect. But all this was only the beginning of the illnesses, or, in the popular expression, these were only flowers, and the berries awaited the old man ahead. Chapter VII. The transition of the hieromonk Father Macarius (Ivanov) from the Ploshchanskaya hermitage to the Optina monastery; the unanimity and common wisdom of the elders Leonidas and Macarius in relation to their spiritual children. The influence of the elder Father Leonid on other monasteries, male and female Now we have met the name of Hieromonk Father Macarius (Ivanov), who has just arrived from the Ploshchanskaya Hermitage to the Optina monastery to live. We’ll say a few words about it as time goes on. Father Macarius, as mentioned above, an ascetic monk, had long been in the closest relationship with the elder Father Leonid, who spent six months in the Ploshchanskaya hermitage, continuing spiritual communication with him even after he left for the monastery, through correspondence. And although Father Macarius loved the Ploshchansk Hermitage very much and, perhaps, would never have parted with it, his fiery love for the elder Father Leonid, a blessed husband with a high gift of spiritual reasoning, and besides this, also unpleasant circumstances unnatural to his spirit, prompted him to decide to say goodbye forever to his native nest, where he spent many years and was reborn spiritually. It is known that Father Macarius, with his inclination towards an ascetic life, did not have the ability or attraction to economic affairs. Meanwhile, in 1831, by order of the diocesan authorities, he was simultaneously appointed a member of two committees - for the reconstruction of the Sevsky school building and for the construction of a stone fence around the Sevsky Convent. He became bored with this activity, which was not congenial to his spirit, expressing himself in a letter to the elder Father Leonid like this: “I got involved in committees.” Moreover, in October of the same year, the Oryol Bishop Nikodim, going to the Holy Synod, unexpectedly summoned him to Oryol and took him with him to St. Petersburg as treasurer and housekeeper, in which position he remained for almost a whole year, until October 21, 1832. On the way from Orel to St. Petersburg, Father Macarius had the consolation of stopping at Optina Pustyn (located half a mile from the large Kyiv highway) to see and say goodbye, and by the way, to consult with his spiritual mentor and friend, the elder Father Leonid. Upon arrival in the capital, he soon wrote with sorrow to the elder: “I see myself as very incapable of making economic decisions, and even more so when everything is still not arranged. And I don’t know what will happen to me next; but God’s will be done!” In his further letters from St. Petersburg to the elder Father Leonid, Father Macarius constantly expressed the sorrow of his soul about the deprivation of desert habitation and the burden of constantly being in the rumors and cares of the city, which were so inconsistent with his spiritual dispensation. Finally, on the way back from St. Petersburg, having stopped again at Optina Monastery, Father Macarius had already asked permission from his elder father Leonid and the consent of his father, abbot Moses, to move him to the Optina monastery. He submitted a petition for this to the Optina rector, asking him to give him a move when he found it convenient; and he himself returned to the Ploshchanskaya hermitage and, surrendering to the will of God, calmly waited for what the Lord would speak about him. Meanwhile, he was presented as one of three candidates for the post of builder of the Ploshchanskaya hermitage, since its abbot, Father Markellin, had long been hopelessly ill. But Father Macarius, having experienced the full weight of official sorrows, did not want this appointment; for in my thoughts I had already decided to live and labor together with my elder and mentor, spiritual father Leonid, and to obey his will and leadership in everything. The matter of transferring hieromonk Father Macarius from Ploshchanskaya to Optina Pustyn dragged on for almost a whole year, and only in 1834, on April 14, did he receive a decree from the spiritual consistory, which fulfilled his long-standing desire. He tearfully said goodbye to the monastery, under the shadow of which he had lived for more than 23 years, and, having given thanks to the Queen of Heaven, to Whose protection he had entrusted himself in this matter, he hurried to the Optina monastery to unite with his loving elder, Father Leonid. Thus, in addition to the two above-mentioned men of high spiritual life and experience, the abbot of the monastery, Father Moses, and the head of the monastery, Father Anthony, two more godly and wise men appeared in Optina Hermitage, the elder hieromonks Father Leonid and Father Macarius. These were the four spiritual pillars on which the spiritual life of the Optina brotherhood was mainly built and strengthened. And it is remarkable that all these truly holy men were of completely different characters. But, despite this diversity of character, they lived in such a union of peace and sincere Christian love that each of them was ready to lay down their souls for the other. Yes, they actually laid down their souls for each other with their good will and willingness to patiently endure various troubles and misfortunes when one of them or their common good required it. From the very moment he entered the Optina monastery, Father Macarius helped the elder Father Leonid in his extensive correspondence with people who asked him for spiritual advice and edification; and also was the elder’s assistant in the spiritual care of the brethren and visitors, especially since 1836, when he was appointed confessor of the monastery. The relationship between the elders Father Leonid and Father Macarius was instructive and edifying. This latter had been the confessor of the Sevsky nunnery for more than seven years, and many had him as their mentor, using his spiritual advice. Despite the fact that he, humbled and imputing himself to nothing, ran away from human glory, striving, as a special honor and distinction, to be in the footsteps of another elder. Filled with faith and love for his spiritual father, Father Macarius, being the main appointed monastery confessor and monastery leader, did nothing without asking Father Leonid and, out of humility, attributed all the success of his undertakings secretly and openly to the prayers, advice and blessing of his father, and until the very blessed death of Father Leonid, he remained one of his most zealous disciples. Elder Father Leonid also showed the same humility in relation to Father Macarius. From the beginning of his monastic life, he himself always followed the same path of obedience. Having been under the spiritual guidance of Elder Theodore for almost twenty years, Father Leonid so loved to obey the advice of his mentor in everything that even after his death he did nothing on his own behalf, as we will now see below. Having met Father Macarius in the Ploshchanskaya hermitage, the elder Father Leonid, as noted above, was glad to become close to such a gifted and skillful monk, and upon his transfer to the Optina monastery, he looked at him not as a student, but as his collaborator and spiritual friend. In this he imitated the example of his humble elder Father Theodore, who, being his mentor and leader, at the same time had him as his spiritual father and often conferred with him as with his friend and brother about Christ. Most of all, the elder Father Leonid revealed his humility and his respect and love for Father Macarius in the fact that he brought him closer to himself and made him his assistant, sharing with him the work of spiritual care for the brethren and visitors. In the last five years of his life, Elder Father Leonid mostly blessed those who wanted to use his guidance to contact Father Macarius and reveal to him everything that was revealed to Father Leonid himself. For his part, Father Macarius, when he learned from his spiritual children something important concerning them, always asked whether they had explained this to the elder; and if they didn’t explain, then I sent him to him for an explanation. Thus, the soul of each of those related to them was equally open to both elders, and both of them equally knew all the circumstances of their spiritual children. If someone, having confessed to Father Macarius, came to receive a blessing from the elder Father Leonid, then the elder, who, as noted above, had the gift of revealing and recalling forgotten sins, asked whether this or that had been said to Father Macarius; and if they did not speak out of oblivion or for some other reason, then they sent him again to explain what was unspoken. When Father Macarius was asked about anything, he did not give any solution without the elder. Likewise, the elder did not decide anything without Father Macarius, and in such cases he used to say: “Let’s wait, Father Macarius will come, we’ll talk together.” It was touching to see such unanimity and mutual love between the two elders. “It used to be,” said the spiritual daughter of Father Leonid and Father Macarius, who later was the abbess of the Belevsky convent, Abbess Pavlina 79, “it used to be that you were talking with Father Leonid, and Father Macarius would come in. Father Leonid tells him: “Father! Talk to her; she needs to explain something to you.” Or - they sit, like angels of God, next to each other, and we kneel before them and open our souls to the two as if to one and never separated them or made any distinction between them. Truly in them is heart and soul one... (Acts 4:32). Therefore,” the narrator added, “when Father Leonid died, although we grieved for him, our grief was moderate, since we lost one half, and the other remained with us.” Thus, the elders, inspired by unity of wisdom and bound by mutual spiritual love and unanimity, taught their spiritual children these most important Christian virtues not only by word, but most of all by their own example and did not allow any division to arise between them, to which the disciples, due to human weakness, are often prone, as the Apostle Paul denounced the Corinthians for such division, saying: Tell them about you, my brother... I am the essence of zeal in you. I say, behold, I say before you every one of you: I am Paul, I am Apollosov, I am Kifin, I am Christ. Did Christ share the food? (1 Cor. 1:11–13). There were no such divisions or parties between the spiritual children of Father Leonid and Father Macarius. The unanimity and like-mindedness of the elders was also reflected in their spiritual children. Thus, in one monastery there were two elders, but there was no division and the unity of elder care was not lost. However, despite such unanimity and the mutual love and respect of both elders, Father Leonid, from the very moment he entered the monastery of Father Macarius, yielding to his unhypocritical request, humility and constancy, decided to treat him as a son and disciple beloved in the Lord and, following the instructions of Saint John of the Climacus, did not miss opportunities to bring crowns to the skilled ascetic through testing his patience. For this purpose, the elder Father Leonid often subjected him to reprimands and remarks in front of others, so that they could benefit from his humility. Here is one of many examples of this. The abbot, Father Moses, summoned Father Macarius (after his appointment as confessor of the monastery), asked him to take over the mantle from the brethren who were preparing to take monastic vows. Father Macarius, turning the boss’s request into an order, responded to it with humble worship. Having then come to the elder and finding him, as usual, surrounded by many people asking about his spiritual needs and perplexities, Father Macarius briefly told him why the abbot had called him. Father Leonid, with an air of severity, asked Father Macarius: “Well, did you agree?” “Yes, I almost agreed, or, better said, I didn’t dare refuse,” answered Father Macarius. “Yes, this is characteristic of your pride...” said the elder, raising his voice and, taking on the appearance of an angry one, began to reproach Father Macarius. And he stood with his head bowed, humbly bowing and repeating from time to time: “I’m sorry, forgive me for God’s sake, father!” All those present, accustomed to respecting Father Macarius on an equal basis with Father Leonid, looked at this - some with bewilderment, others with reverent surprise. When the elder fell silent, Father Macarius, bowing at his feet, meekly asked: “Forgive me, father! Would you bless me to refuse? - “How to refuse? You asked for it yourself, and why not refuse? No, now we can’t refuse, the job is done,” said Father Leonid, who did not at all mean to deprive those who were entrusted to the spiritual guidance of an experienced mentor of spiritual benefit. The purpose of the reprimand was different: to tempt the humility of the elder student who was successful in it and through this to benefit others - and it was completely achieved. By doing this, the elder Father Leonid, meanwhile, not only deeply loved fatherly, but also heartily respected Father Macarius as his spiritual friend and co-secretary, and, when he found it useful, he showed these feelings to such an extent that he amazed those who heard. Some once asked Father Leonid about the mental state of the abbot of the monastery, Father Moses, his brother, the monastery leader Father Anthony, and the hieromonk Father Macarius mentioned here. The elder answered briefly: “Father Moses and Father Anthony are great people, and Macarius is holy.” Those who heard it afterwards explained to themselves the words of the elder with the words of St. John Climacus: “Great people have the ability to endure annoyance courageously and with joy; saints and venerables - to accept praise without harm" 80 . The spiritual activity of the elder Father Leonid was not limited to the Optina Monastery and its numerous visitors. In 1837, one of Father Leonid’s students, who arrived with him in Optina Monastery from the Alexander-Svirsky Monastery, Hieromonk Geronty, was appointed rector of the Kaluga Tikhon Monastery. With him, up to five brothers of the same wisdom were released from Optina. And over time, some more came to him with the blessing of the elder. From that time on, the elder himself visited Tikhon’s hermitage every year and lived there for several periods of time, taking care of the spiritual nourishment and strengthening of its brethren. In addition, through people who were devoted to him and in material terms, he benefited this poor monastery, which from that time on began to improve little by little. But this will be discussed in more detail below. In 1839, the monastery leader Hieromonk Anthony was appointed abbot of the Maloyaroslavets Nikolaevsky Monastery (Kaluga diocese), where some of the disciples of the elder Father Leonid also went with him. Living in Maloyaroslavets, they continued to use his instructions. Thus, the spiritual influence of the elder Father Leonid extended, in addition to the Optina Hermitage, to two more monasteries within the Kaluga diocese, in which at one time he also introduced eldership. Finally, from some women’s monasteries of other dioceses, many nuns used the spiritual guidance of the elder Father Leonid, especially from the Sevsky Trinity Monastery of the Oryol diocese, the Borisov Tikhvin Hermitage of the Kursk diocese and the Belevsky Holy Cross Monastery of the Tula diocese. In each of these monasteries, Father Leonid had some disciples devoted to him, who were more successful than others in spiritual life, who both during his life and after his death were elders and mentors of many of the sisters who belonged to them. Thus, the spiritual seed of the elder Father Leonid grew and spread far and beyond the borders of the Kaluga diocese. Chapter VIII. Details of the eldership, or teaching, of Elder Hieromonk Leonid in the stories of his students who lived with him Above was a general view of the eldership, or teaching, of the first Optina elder, hieromonk Father Leonid. Now we will try to present some details, partly in the written stories of his spiritual children, partly in the oral stories of old-time monks. Since pride and self-justification are the main roots of all evils and disorders in the human race, all the instructions of the elder Father Leonid and all his techniques were mainly directed against them. The previous chapter has already shown how he humbled his closest and beloved disciple, the ascetic elder and collaborator of Hieromonk Macarius. He treated the other Optina elders in a similar way, from which even the head of the monastery, Hieromonk Anthony, was not excluded. To give a severe reprimand or to shame in some way any of the senior monks and in general whoever came across the situation was the usual thing for the elder mentor. So one day the previously mentioned hieromonk came to him, and then the abbot of the Valaam monastery, who lived out his life under the elder Leonid in the Optina monastery, abbot Varlaam. It should be noted that this man was a strict ascetic, a man of prayer and a complete non-possessor, who had nothing in his cell and therefore never locked it. This time he wanted lemon, which, of course, he didn’t have. Elder Father Leonid, as was his custom, was surrounded by visitors in his cell. Father Abbot, who came to him, due to human weakness, was embarrassed to ask him for a lemon in front of people, and therefore said quietly: “I need to tell you a few words.” The elder had a small screen in his cell, behind which he took some people for secret conversations. Immediately, Father Leonid stood up, took Father Varlaam’s hand, leads him behind the screen, and, slightly pushing him from behind with his foot, says: “Well, go, go! You are the abbot, but what am I?...” Taking him behind the screen, the elder asked: “Well, what do you say?” Father Abbot quietly: “Do you have any lemon?” The elder loudly said: “Look, what a secret!” Is there any lemon?” He makes a noise to the cell attendant: “Yasha, give him a lemon.” About the new novices, who were predominantly prone to vanity, the elder used to say this: “He who has a voice and a hair has an extra demon” (the demon of vanity). And again: “Beginner and in the most ordinary cases everything is vain.” Some of the novices, wishing to evade the labors of obedience, justified themselves by telling the elder that during their work they were overcome by thoughts of vanity. To these the elder answered: “Well? At least be vain and work.” Let us note here that the above-mentioned surprises in Father Leonid’s treatment of the old monks, sometimes even reprimands and reproaches, were always accepted by them complacently, and perhaps even with joy and gratitude; for the elders, who were experienced in spiritual life, understood the good purpose of the elders’ reprimands and reproaches - in order to confirm and improve them in patience and humility. It was a different matter with beginners, still inexperienced in spiritual life. These latter did not even know how to speak out with spiritual benefit and either fell into severe embarrassment and bewilderment, or were indifferent, reproaching others and only justifying themselves in everything. The elder Father Leonid instructed and admonished all of them, as was noted above, with long-suffering and fatherly condescension. Let's read the stories ourselves. THE STORY OF THE NOBLICITE OF THE OPTIN SKETE, BROTHER ALEXANDER MEDVEDEV, SUBSEQUENTLY THE KIEV-PECHERSK HIEROSXIMONK ANTONY “During our cohabitation with the priest (Father Leonid), we never saw such a case when he showed compliance to anyone if he noticed in someone who came to him an inclination towards pride, vanity or any other vice covered by the guise of virtue. At this time he was adamant and implacable. But when she reaches her goal, that is, she sees an inclination towards the consciousness of her guilt and humility, then she turns into the most tender, child-loving mother. And this is what rash natures experienced most. For example, if you cut your hair with someone you will be convinced that I, on my part, am innocent. But conscience still prompts me to explain myself to the priest. You go and explain yourself. Father listens and sometimes agrees. Then you can justify yourself more freely without embarrassment. “Okay,” the elder will finally say, “that means you’re right, and he’s wrong; it means that you and I are even, you are now righteous and now you have nothing to do with me; go with God, you are now saved. But leave me, for my business is to use labor and time for sinners. Go ahead, go with your righteousness, and don’t bother us sinners.” In order to correct the matter and regain the elder’s favor, you will begin to say something else to justify yourself: “No, father, this is how it happened.” “So you are even more right,” the elder will note, “go, go, because sinners are waiting outside the doors, and you are disturbing them.” You leave the elder as if bound hand and foot. You go to your cell to calm yourself down. But no - one hour spent in a cell seems like a year. You go again to the elder to explain this apparently innocent suffering and thereby confuse yourself even more. And the elder, for his part, confirms this innocence, which leads along the same road - out of the cell. This is repeated until a sincere consciousness of one’s guilt is established in the soul. You come to the elder and don’t dare turn around. Then the priest turns from an unyielding judge into a tender mother. Such excerpts happened several times to me, a sinner. But this matter is unimportant, because my uncouth nature demanded it. Both Father Macarius and Father John (hieroschemamonk) often had to endure similar operations. I saw how Father Anthony, being the head of the monastery, submitted to the elder Father Leonid along with others. But after these incidents, not only was there no discord between the elder and his disciples and between the latter, but, on the contrary, the unity of spirit increased. There was another such case with me. One brother stood at the evening rule, which, as mentioned above, always went to the elder’s cell. I had to unintentionally stand in front of this brother. He pulled me by the robe and said indignantly: “Where are you going, newbie, past the older brethren? Such a guy!” Even though I nodded my head to him and said, “Forgive me for God’s sake,” I felt feverish. After the rule, according to custom, I remained to explain to the elder my unintentional insolence, with which I could offend my brother and with his reproach I myself would be offended to the point of rage. And since I was an official, a cook, the priest sometimes allowed such people to explain themselves before the elders. So it was now with me. After my explanation, the priest, raising his voice, called that brother by his last name. “Bless?” - the brother responded. Father: “Here’s what I want to tell you: this little darling,” pointing at me, “looks like a wet crow, but did he insult you?” - “Yes, father, he keeps pushing forward as if on purpose.” The elder turns to me: “Do you hear, pop-eyed?” And he strictly commands: “Ask his forgiveness, bow at his feet.” I bow. And the elder orders at this time to repeat after him the words: “Forgive me, the future father in ten years, - me, a newcomer, who entered the monastery a few months after you.” That brother realized that the elder was justifying me by this and fell on his knees before him. and began to defend his supposed rightness. Well? - said the old man. “After all, your brother, as a guilty person, asked you for forgiveness, but you still remain like an innocent soul.” “Yes, father,” the brother continued, “he didn’t explain it to you that way.” Meanwhile, I had already gone to the cookhouse. “Go, call him here,” said the elder, “and come yourself - you’ll see how I’ll deal with him.” He came and called: “Brother Alexander! Father is calling you." We go, and on the way he says to me: “How is it not a sin for you? You told the priest about me. Because of this, the priest got angry - now you’ll suffer.” They arrived, and the priest ordered me to repeat the explanation. I repeated. "Well? - the elder turns to his brother. “Is that how it happened?” “Yes, yes,” the brother answers. “Well, go,” the elder continues, “and ask your conscience which of you is right and which is wrong. Yes, you should know this, you recognized yourself as an old-timer. And he is a newcomer, and now bribes from him are smooth." To shorten this story, we will only add that the discord between these two brothers dragged on somewhat. And the elder was in no hurry to forcibly reconcile them, since he knew that only through a sincere consciousness of his guilt and self-reproach can a person acquire lasting peace of mind, as the Monk Abba Dorotheos says 82. And indeed, after spending some time in great confusion and having suffered greatly, both of them, through the prayers of the elder, humbled themselves, were reconciled and forever remained sincere friends. THE STORY OF A MONK OF TIKHON'S DESERT OF KALUGA DIOCESE S. Monk S., a former student of the elder Father Leonid, told the following about himself: “When I lived at home, many from our village came to Optina Pustyn and, having been privileged to hear wise Christian instructions from Father Leonid, glorified him in conversations with each other. I also wanted to see the priest, and if he was accepted into the monastery, then to stay with him. I found a friend from our own village, a man who knew a little literacy, but thought a lot about himself. Walking along the road with him, I often reminded him of Father Leonid, saying: “Will the elder advise us something: should we go to the monastery or not?” To which my friend answered proudly: “What is his advice? I myself know how to read and write.” Finally, we came to Father Leonid, who greeted us jokingly and affectionately. After living for several days, we began to ask the priest for his blessing so that we could stay in the monastery. But the elder gave me his blessing. to stay, and told my companion to go to the village. “I do not advise him,” he said, “to go to the monastery.” Offended by this, my companion began to grumble at the elder, saying: “What an elder he is!” I don’t advise you, brother, to listen to him.” But I, despite his proud advice, with my father’s blessing, remained in the monastery, while my friend went to the village and, without listening to the elder’s advice, went to the monastery. He lived in one monastery for a little while, saw his weakness, how passions war and attack a lonely fighter who has no help from the spiritual advice of an experienced elder; moved to another monastery - he hoped to find something better for himself there. But our passions are with us everywhere. Finally he left the monastery, having lost his zeal for monastic life. Afterwards I heard that he got married. This is what his stupid pride brought him to: “What is the old man? I myself know how to read and write.” Now I will talk about myself. Every day I went to the elder, talked about my evil thoughts and passions; but soon he lost this vigilance about his soul. At first I began to hide from the elder the most unimportant, in my opinion, thoughts, then I lost faith in the elder and zeal to live in the holy monastery, and began to think about rural life and marriage. Finally, I come to the elder with hypocritical devotion and ask him to go home for a short time. But my hypocrisy did not hide from the perspicacious old man. With a grinning face and wagging his finger, he says: “Look, brother, aren’t you deceiving me?” I began to justify myself: “No, father, I’ll just see my brother and come back immediately.” Finally the elder said: “Go, brother, with God; you’ll run here when you don’t want to stay now.” I happily left Optina Pustyn with the intention that I would never return. So I got bored with the initial tediousness about saving my soul. But the opposite of my thought happened, according to the elder’s prediction. I came home to my village and began to do ordinary rural work. At this time, in our village, one peasant’s horse disappeared. He began to suspect the peasant, who had previously been noticed in horse stealing, and was not mistaken in his guess, but there was no clear evidence: the horse was resold from hand to hand. So he couldn’t do anything with the guilty one. One day this peasant was driving from another village from a holiday, quite drunk; I accidentally met the thief of my horse in a copse and, in a fit of anger, rushed at him, began to beat him cruelly and killed the unfortunate man. That night I happened to be guarding the horses in the field. The next day, the villagers informed the police officer that a peasant from our village was lying on the road, killed by someone unknown. The official has arrived. The interrogations began: who was where at that time. One woman pointed out to me that at that time at night I was grazing horses in the field. They started interrogating me. I just said the words that I don’t know. But our peasants asked the chief to lock me up and starve me. They locked me in a closet and didn’t give me anything to drink or eat for three days. How during these three days I repented that I had not listened to the good advice of the perspicacious old man, and with all my heart I prayed to the Lord to save me from trouble for the prayers of the old man who had been deceived by me! Finally, tired of hunger, I was taken out for further interrogations. Our men offered the police officer the most severe first torture - to heat a frying pan and put me on it - and assured the police officer: “He will be guilty if you do that.” I did not expect to endure this cruelty and decided to falsely slander myself. But for the prayers of the elder, the Lord delivered me. The clerk tells the bailiff: “You will be held accountable for this if you do this—this is completely against state laws.” They left me. They started interrogating others. They reached the culprit, who got his words mixed up and soon confessed to his crime. I, rejoicing at my deliverance, immediately hurried to go to Optina Pustyn. As soon as Father Leonid saw me, he blessed me with a loving smile and said: “Ah, Aryasina 83, he has come! What was it like visiting? Tell us." I told the priest everything: my previous intentions not to live in the monastery, and the attack that happened at home for a crime. From then on, I was afraid to hide the slightest thought from the elder. When I had lived in the monastery for a while, the elder began to send me to his village: “Go,” he said, “go home for a short time, and you will return here again.” I didn’t want to go, and I asked my father not to send me. But the priest certainly ordered to go. I came to my homeland and found my brother insane from drinking too much wine. And the peasants of our village only wanted to send for me to the monastery the next day of my arrival, so that I could come and manage the farm in my brother’s place. What sorrow! I don't want to stay in the world. I don't know what to do. Finally the idea came to me to go with my brother to St. Mitrophan of Voronezh. Our peasants did not prevent this. We arrived in Voronezh and sang a prayer service to the saint of God. My brother felt better. The next day they again asked to serve a prayer service; and after the prayer service the brother completely recovered his mind. I brought him home completely healthy. Everyone was surprised by this change. I was also surprised at the priest’s insight, how he foresaw and predicted both of my trips to my homeland. After this, I left my brother to live in peace, and I hastened to return to the elder and was already going to him with faith and filial devotion. I also noticed when I was living in a monastery: sometimes I was attacked by melancholy, despondency, and my thoughts cruelly fought me. You would go to the priest to console yourself in your sorrows, and upon entering his cell, everything would instantly disappear and you would suddenly feel peace and joy in your heart. The priest will ask: “Why did you come?” And you don’t even know what to say. The priest will take some oil from the lamp and bless you; and you will leave his cell with heartfelt joy and peace of mind. Then Father Leonid ordered me to go to Tikhonova Hermitage. I didn’t want to part with my father, but I didn’t dare disobey him. It became harder for me to live here. There is a lot of work, but there is no one to console. The elder came here rarely. Finally, I decided to return again to Optina Pustyn. At this time, Father Leonid came here. I told him my intention. Father called me to the cell of Father Meletius. Father Alexy 84 was also here. He ordered them to put their hands on my head and put them himself, and after reading the Trisagion, he said: “Live here and don’t go anywhere from here.” Since then I have not had any thoughts of leaving this monastery.” THE STORY OF THE OPTIA DESERT OF NOBICE ALEXEY IVANOV VASILIEV, HOW THE LATE ELDER FATHER LEONID CAREHED HIM “Once,” he said, “I felt coldness in myself with subtle embarrassment and reasoned with myself that this was a consequence of distraction and self-indulgence. Three days have already passed since I was not with my elder, and I did not check my deeds, and did not reveal my thoughts. One thought told me that there was no need to go to him, because during this time you had done nothing against your conscience. The other, on the contrary, urged me to receive from him at least a blessing that could strengthen me against the wiles of the devil. And at the same time, I reasoned within myself that, in His goodness, the Lord might perhaps inform the elder about my hidden infirmities, which, due to my youth, I do not notice; and if I receive reproof of these with fatherly instruction, then my former peace of mind may return to me. Obeying this suggestion, I forced myself to go to my mentor. When I entered his room, the elder was busy with guests. Seeing me enter, he asked: “What do you need?” I went up to him and knelt down, saying that I had come to ask for blessings and holy prayers. Having blessed me, he said: “Thank you.” He began to ask how I spent my time - was I doing the obedience given to me by my boss, was I painting the icons assigned to me? To this I answered: “I am looking after your prayers, father.” After a pause, the elder said: “Okay, but I heard that you also paint portraits.” These words completely confused me, because last evening I painted a portrait of one brother on my own. As a newcomer, I was not able to ask for proper forgiveness, but in my apology I said that I was “naughty,” thinking that this would justify myself. The elder, looking at the guests, repeated this word several times: “He was naughty!” Taking me by the head and turning my face to the visitors, he said: “Here, gentlemen, this man is over 30 years old and already has a big beard; being in a secular rank, he ruled thousands of people 85 - he came here to the monastery to “play pranks.” After all, there will be good in this person! - and, sighing, added: “Well, brother Alexey, so that you are more careful forward, make a few bows.” During these, he ordered me to say these words after him: “Although I am a proud man, I must humble myself. The Holy Apostle Paul says: insist, reprove, and so on” (see: 2 Tim. 4:2). Therefore, with a cheerful spirit and affection, he blessed me and said: “Well, my child, now you will be peaceful; go with God!” One day I went to find out the difference in prayers, the categories of which can be seen in the Philokalia. I especially wanted to read the chapters of Callistus Katafigiot, but I doubted that the elder would allow me to read them, even in my new beginning. Therefore, I began to ask him for a book in front of many visitors, believing that he, being busy with noble persons, would not enter into a detailed question with me about reading. Beyond my expectations, Father Leonid, leaving the conversation with the guests, began to ask with special sympathy why I needed the Philokalia and what passages I wanted to read. When I told him, he looked at me and said: “How dare you take on such high objects? Cone! 86 It’s not for you to read Kallista Katafigiota, but it’s more useful to clean the manure! Remember Simon the Magus, how he, having risen high, sank low; so you too, if you do not humble yourself, you will perish.” At this time I was kneeling in front of him, thunderstruck. Therefore, the elder said to me: “Give me your cheeks here.” And after giving me a few light slaps in the face, he said: “Go with God!” It happened to me to invite one brother to my place for tea. While putting the dishes on the table, I accidentally broke a tea cup. He came to the elder to explain himself and found him sleeping on the bed. Father woke up from the rustling and, seeing me, said: “What do you want? Money?" I answered: “I broke the teacup.” He immediately called the cell attendant and told him: “Congratulate Alexei Ivanovich - he took the city.” I didn’t understand why there was such a congratulation. The elder said to me: “Tell me, please, when will you correct yourself? What good can we expect from you? You were a scoundrel in the world and now you live without correction. If you had the fear of God, then you would humble yourself and this would not happen to you. Apparently, you were absentmindedly, without remembering yourself, busy with the treat and that’s why you broke it. And what’s worse is that with a proud spirit I came to the elder to brag: I broke the cup. If you were a worthwhile person, you would come with humility, saying: Father, forgive me for God’s sake, I accidentally broke the cup; how do you bless? And you boast about how you took the city. Get out!” When I approached the door, he sighed and graciously said in a gentle tone: “Alexey Ivanovich! Come back, I hope that you will make a start towards correction and will continue to be more humble.” And he ordered the cell attendant to give me a ruble” 87. The same brother assured that he had never left the elder embarrassed, but always strengthened and consoled. When he appeared dejected by some kind of sorrow, Father Leonid, noticing the newcomer, greeted him with inexplicable fatherly love and, after listening to his deeds and thoughts, laid his hands on him, and sometimes, jokingly taking him by the head, pressed him to himself during the prayer he said, and thereby brought peace and consolation into the soul of the sufferer. STORY BY ALEXANDER SMIRNOV “In the first year of my entry into the monastery, I once came with a troubled spirit to my spiritual father, Elder Father Leonid, and, crying, told him that the arrival of my mother and sister embarrassed me. Father, thinking that I was being overcome by the weakness of carnal love for my parent and was already regretting separation from her, became so jealous of God and annoyed that, hitting me hard on the cheek, he said: “Have you chosen love for your mother over love for God? And is this how you pay Him for your removal from the world, weak-hearted?!” Although I was not aware of my passion for my relatives, I rejoiced in spirit, seeing from the action of my father my spiritual true leader towards God, whom he apparently loved above all else, towards whom, of course, he also taught me to walk without going astray. Then, after some time, I stood at the priest’s entrance and for a long time could not be allowed to see him because of the many wanderers who had come from distant places, with whom he was engaged. Having no patience, as a beginner and inexperienced, I began to get bored, and finally grumble at my elder. When his cell attendant came to me without closing the door behind him, then I said with annoyance, so that the elder could hear the words that were most insulting to him, namely: “Father tends strange sheep, but his own are hungry.” From these words of mine, his cell officer became angry and reprimanded me for my insolence and impatience. Father, on the contrary, meekly and affectionately told me: “Oh, Sasha, Sasha! Are you confused? Yasha, give him some tea.” Then, turning to me, he continued: “Well, Alexander, have you calmed down? Well, aren’t you ashamed to worry about the fact that I accept others too. After all, you want to receive spiritual food from me, but don’t others want the same? You are always with me, and these, who have annoyed you, have come from distant countries to see me, to reveal to me their needs and to receive consolation from me, and should I not allow them to come to me? And is it good for us to love only ourselves? On the contrary, God wants us to love others and desire to be saved in everyone, like Him.” Such truth of his words and meekness softened my heart, and with tears I asked him for forgiveness and felt his complete kindness both on this occasion and during my stay with him. Comparing this act of his with the first, I began to understand even better about my elder; for for the personal insult made to him he did not show a trace of displeasure either in face or in word, but for preferring worldly spiritual love, or love for God, he became angry and could not leave me for this without punishment.” STORIES OF OTHER Optina BROTHERS “When I was still a novice,” said Hieroschemamonk Theodotos 88, “one day, kneeling with others before the elder Father Leonid, I became carried away with my thoughts and began to think that such and such a monk, who understood the economic part well, would be suitable to become an abbot. I had just thought this, when suddenly the elder hit me quite hard on the cheek with the words: “You’re minding your own business!” You don’t know what kind of person this is.” It should be noted that the monk about whom Father Theodotus thought so, subsequently left Optina Hermitage, changed many monasteries, but still did not become an abbot. “One day the young novice John entered the elder Father Leonid, bowed at his feet and stood before him in a very humble position. The elder, looking at him and shaking his finger, said: “Oh, Vanyushka, you are not humbled before the good.” These words, containing a foreshadowing, at the same time could serve as a warning for John if he wanted to understand them. But as he ignored the elder’s words, the very next day he fell into an offense inappropriate for the monastic rank.” “The new brother insulted the old monk, and both came to complain to Father Leonid. It was obvious to everyone that the newcomer was entirely to blame. But the elder did not think so. “Aren’t you ashamed to be equal to a newcomer? – he said sternly to the old monk. “He just came from the world, his hair has not yet grown back, and you can’t strictly punish him if he says something wrong.” How many years have you been living in a monastery and haven’t learned to listen to yourself!” So they left. The newcomer triumphed, considering himself completely justified. But soon after this, this brother came alone to Father Leonid. The elder took him by the hand and said: “What are you doing, brother? You have just come from the world, your hair has not yet grown back, and you are already insulting old monks!” The unexpected admonition had a strong effect on the brother, and he began to ask for forgiveness. “God will forgive,” said the elder, “just be careful, brother, correct yourself, otherwise your case will be bad.” “At first, after I entered the monastery,” said Monk N., “I was excessively jealous of monastic deeds. It happened that after Matins others would go to rest, and at that time I would do something according to my obedience and then, tired, I would lie down for a short rest, mentally worrying about how I would not oversleep, but would be in time for the very beginning of early mass. Someone started waking me up. At the first ring of the bell, it was as if someone was saying a prayer at my door. I get up and look - no one is there. The next day again. They have just announced the announcement for mass - someone’s voice seems to be reading a prayer. I thought about our monk Father I. I go out - there is no one. I explained all this to the elder Father Leonid. “What do you think,” he asked me, “who is waking you up?” “I think, father,” I answered, “isn’t he an angel?” “With horns,” the elder objected, “we’ll see what happens next.” The next day no one woke me up, and I slept through the service. The next day and the third I slept again. So both of us were ashamed - both my unknown alarmist and I, the gullible zealot.” “One day his spiritual son, who was devoted to him, came to Father Leonid and, after sitting in his cell the whole evening, then asked the elder: “I saw how the brothers came to you and how you received them. One brother came first, but waited for everyone and came to you last. Others, having arrived, waited a little, then came up to you and explained what they needed. Some did not want to wait at all, and as soon as they arrived, they immediately rushed forward, begging you to accept them immediately. Is there any difference in this? The elder answered: “There is a difference, and a big difference. Whoever, having come to me, does not want to wait at all and climbs ahead of everyone, cannot retain in his memory for long what I tell him. Another time he asks and again forgets. And whoever, having come to explain his needs, waits for others with patience and humility and prefers them to himself, every word he hears will be firmly imprinted on his heart, and he will remember throughout his life what was once told to him.” THE STORY OF THE SKETE RASSOPHORO MONK PETER (IVANOV) 89 “In the days of the elder Father Leonid, there was one brother who often expressed to him a strong desire for martyrdom. The elder repeatedly admonished him to abandon this thought, that it was unsafe to spontaneously fall into great temptations. But when he saw inflexibility in his brother, he did this: in the dead of winter, a stormy night, he calls to himself a brother who wanted martyrdom and sends him to go for some business, it seems, from a monastery to a monastery. But since the monastery and the monastery are located in the middle of a dense huge forest, the brother begins to refuse because it is scary to go through the forest in such terrible bad weather, and even at night. "Unhappy! - said the old man. “You desired martyrdom, and perhaps the Lord was already preparing a martyr’s crown for you, because, by the will of God, in response to your desire, wolves could tear your body to pieces.” And believe that this would be counted against you as martyrdom, because you would go to a monastery for holy obedience.” This brother felt ashamed and bitter, and from then on he never dared to remind the elder of his desire for martyrdom.” STORY OF THE FORMER HIEROMONK OF OPTIA, FATHER MOSES 90 “There was one brother in Optina who often pestered the elder Father Leonid to allow him to wear chains. The elder, who himself removed chains from many people, for a long time did not agree with his brother’s wishes, always explaining to him that salvation did not lie in chains. Finally, wanting to teach his brother a lesson by doing this, he called the monastery blacksmith and told him this: “When such and such a brother comes to you and asks you to make chains for him, give him a good slap in the face.” After a short time, in response to his brother’s persistent request, the elder said: “Well, go, go to the blacksmith, ask him to make you chains.” The brother happily runs into the forge, calls the blacksmith by name and says: “Father blessed you to make chains for me.” Busy at this time, the blacksmith said quickly: “What kind of chains do you need?!” - how to slap him in the face. The impatient brother, for his part, also responded with a slap in the face, and immediately both went to the elder for trial. The blacksmith, of course, had nothing to do with it. And the brother who wanted to wear chains received a good lecture from the elder like this: “Where are you going to wear chains when you couldn’t stand even one slap in the face!” THREE STORIES OF THE ELDER OF OPTINA, HIEROSXIMONK AMBROSY AND TOGETHER OTHER OLD-TIME MONKS “The aforementioned disciple of the elder Father Leonidas, the schema-monk Father Diomede, lived in the monastery. He was already in his old age, led a strict monastic life and, as the old-time monks said, had a desire to teach people, but did not have spiritual experience and the art of senility; As a result, there were big blunders on his part in dealing with visitors. For example, a visitor burdened with sins will come to him as an elder in order to open his life to him and receive from him good advice for correcting it. But Father Diomede, having listened to the revelation, will begin to tell him with horror in this tone and manner: “Oh! How dare you do this and that? Yes, there is no salvation for you. You will go to hell for eternal torment, and you will never be released from there.” As a result of this, the visitor became so embarrassed that he fell into complete despair. But one of the monks will direct him to the elder Father Leonid. Having learned what the matter is, the elder will begin to exhort him not to despair at all, that the Lord came to earth not for the sake of the righteous, but to call sinners to repentance, that there is no limit to His mercy, and so on. Thus, it would take a month for the elder to convince and persuade someone who had fallen into despair until, with the help of God, he aroused in him the hope of salvation. Similar cases were repeated several times. The old man is tired of Father Diomede. I had to teach him a lesson. It was mentioned above that in the skete under Elder Leonid, the brethren did not have samovars in their cells and everyone gathered to drink tea with the elder only on Saturdays and Sundays and on the twelve holidays. It happened on one great holiday, in the winter, and the skits gathered in the elder’s cell to drink tea. Seeing that Father Diomede did not come, the elder ordered to call him. The messenger returned and said that Father Diomede had refused to come due to ill health. Then the elder, knowing that Father Diomede did not come simply out of reluctance, since he had no habit of drinking tea, and wanting to force him to humility and obedience, and by the way, to punish him for the above-mentioned unreasonable actions, raised his voice: “Diomede!... Go for him again and bring him in your arms if he doesn’t come. And when you carry it,” added the elder, “throw it into a snowdrift.” Two people set off and asked on behalf of the elder: “Please, father, if you are weak, we will carry you off in our arms.” Not suspecting the danger, Father Diomede agreed: “Well, perhaps, carry it.” Taking the old man in their arms, the porters carried him, but having chosen the largest snowdrift, they would throw him there. The old man, digging and digging in the snow, somehow got out and ran as fast as he could to the old man, complaining that he had been offended. It is clear that nothing came of this complaint, but they only gave Father Diomede some tea and led him to his cell” 91 . “There lived an old brother in the monastery, who came to the monastery in old age. And just as in the world he used to light candles to holy icons during services, so he did at the monastery. The skete monk N. once addressed him with a remark: “Why are you putting out all the candles? In the monastery, monks do not light candles. Be yourself a candle before God.” The old man was embarrassed, thinking: “I’ve been lighting candles for a whole century, which is considered a good deed, and then suddenly they don’t tell me to light candles.” I went to the elder Father Leonid and told him my confusion. Knowing the simplicity of the embarrassed old man, Father Leonid immediately begins to encourage him: “Well, listen to him! He'll tell you. Light the candles as you did before! - and added to this: “Teach the old to heal the dead.” Reassured by such an answer, the old man goes to his cell and, having later met with Father N., says with self-satisfaction: “You told me: don’t light candles, but the priest ordered you to light them. He told me: to teach the old how to heal the dead." “A certain gentleman, it seems, was a small landowner or something like that, entered the monastery, conscious of his advantage over others. According to custom, he began to go with the other hermits to the elder for the evening rule. It is known that the elder himself did not appoint readers, and whoever of the brethren wished to read had to raise his hand, letting the elder know about his desire to read. The new brother wanted to read, but raising his hand in front of everyone seemed very embarrassing to him. And each time at the end of the rule, leaving with the brothers from the elder, he expressed his dissatisfaction with the order established by the elder: “Well, what is this? Raise your hand, what's the point? This doesn’t fit with anything at all.” So he labored and labored, endured and endured, finally lost patience, raised his hand, although with self-compulsion and not very high. Seeing this, the elder said: “Ah! And you wanted to read? Well, go ahead, read it. Let's listen to you read." So he began to read in his own way - with feeling and sense. Graduated. And the elder remarked: “Well, brother, you don’t read well, go.” Thus, at every opportunity, the elder used to humble the exalted pride of the brothers who lived with him.” KIEV-PECHERSK HIEROSXIMONK ANTONY TOLD “Our (Kiev-Pechersk Lavra) monk Father Nikodim, a former Optina novice, a disciple of the elder Father Leonid, having undergone the prosphora obedience in the Lavra for a long time, did not lag behind the last novice brother in this difficult obedience and attributed all this long-term feat to the power of the prayers of his beloved elder. He could never speak about him indifferently. Father always called him by his last name - Titov. He often forced him to speak accusatory words under his dictation to those whom he found necessary to expose, and those exposed then confessed to their faults. Through this, Father Nicodemus clearly saw and believed that the elder Father Leonid received from the Lord the gift of clairvoyance. Here is a literal story about this from Father Nikodim himself: “When I set out with a passport from my city of Belgorod, Kursk province, to enter Optina Pustyn, a house was left to my share in the world. I also had a sister who was a virgin, but she was quite well off for marriage. My dear uncle, who (probably as a guardian) was supposed to marry my sister, intended to appropriate my house, for which he and the buyers already had in mind. Living temporarily in Optina Pustyn, I began to think about how I could take a leave of absence from society. To spend on this item, my uncle had one hundred rubles under my labor money. So one day I came to my father and said: “Father, bless me to go for my dismissal.” The elder said: “God will bless you to go.” But, when I returned to my cell, I somehow became bored, and I no longer had the desire to go for dismissal, so I left this matter until the future. The next day I tell the priest that I have changed my mind about going for dismissal, and the elder abruptly said: “Well, as you wish.” Some time passed, my concern about leaving my job doubled – to go and go. I told the priest about this, and he objected to me: “Why didn’t you go then?” I realized my mistake, because I behaved on my own, cried, bowed to the elder’s feet, knelt down in front of him, sobbed and said: “Forgive me for God’s sake, father, it’s my fault!” The elder: “Well, well, get up and get ready, you will be better now.” So, I arrived in Belgorod and first of all went to see my sister. From a conversation with her, I learned that when marrying her off, my uncle did not spend even the security that was left for this purpose. Then I saw my uncle and finally went to the magistrate for dismissal. There they demanded money from me and said that the dismissal could be issued right now. I hurried to my uncle for my own money. How he will shout at me: “What kind of money do you want? You still have to pay me back. I got your sister married. Give me the bill, otherwise I won’t let you out of here.” I was immediately lost and said: “Do what you want, just don’t keep me here.” “Well,” he says, “let’s go to the broker 92.” We've arrived. My uncle managed to arrange it in such a way that he wrote a bill of exchange for 500 rubles. All I had to do was sign it and sign the book. But at that very moment people began to approach one by one, and there were up to a dozen of them, who took over the brokerage. We waited and waited for our turn, and when we saw that the broker would not be free soon, we agreed to postpone our business until another time. My uncle went home, and I went to my sister and brother-in-law, and told them what my uncle intended to do to me. Then his maliciousness was fully revealed to all of us. By the way, at that time my uncle needed to be out of town on his business, and on the same day that he and I went to the broker, buyers for the house were looking for me. Thus, I soon sold the house for cash, and two days later they received the deed. I hurried to the magistrate with the money and was immediately dismissed, but still went to say goodbye to my uncle. “Where are you going?” - asked my uncle. “Yes, back to Optina,” I answered. “What about Optina? What about the bill?” Then I told him everything, that is, how I sold the house and got fired. He began to scold me, curse me, and tear out his hair in frustration, and I immediately walked out the door. Then I said goodbye to my sister and brother-in-law and went back to Optina to my holy and perspicacious elder, who greeted me with these words: “Wow! Our Titov already flew down and grabbed it bravely.” From then on, I could not look at my elder otherwise, as a great saint of God." THE HIEROSXIMONK EPHREM 93 TELLED ABOUT HIMSELF TO THE KALUGA TIKHON DESERT “At first, when I was young, I entered the brotherhood of Optina Hermitage, a monastery, under the leadership of the elder hieromonk Leonid. Overwhelmed by jealousy for the monastic deeds, I decided not to do anything without the blessing of my elder, even (except for the midday and evening meals, when kvass was offered to the brethren along with food for drinking) not to drink anything, but to endure thirst until the perspicacious elder himself commanded and blessed me to get drunk. This went on for some time. But then came the mowing time, when all the free brethren of the monastery and skete were obliged to go out with rakes to rake hay. I came out too. The day was very hot, and I was very tired from work. Thirst tormented me, but I endured it - I didn’t drink anything. I came to the monastery to the elder, sat down on a bench and sat in great despondency and relaxation. The elder understood what was happening. Turning back to his cell for a moment, he takes out a piece of salted herring, gives it to me and says: “Eat.” How can I pay! Unreasonable! – this is what the elder began to tell me. - Is it possible to arbitrarily impose such a vow on yourself so as not to drink until I remind you? This could still be allowed if you and I lived together in solitude, and only with my advice and blessing. And now, you see, I am surrounded by hundreds of people. Where can I enter into all such subtleties of all my spiritual children? And if you want to get drunk, cross yourself in prayer and get drunk.” Then he handed me kvass, and I began to swallow it greedily. Looking at me, the elder did not fail to remark: “Ugh! What are you doing, why are you in such a hurry? You must drink with the fear of God and with thanksgiving for the gift God has given you." THE LAST STORY IN THIS CHAPTER WILL SHOW WHAT FATHERLAND CARE ELDER LEONID HAD ABOUT HIS DISCIPLES In the summer of 1833, a twenty-year-old young man, Pavel Trunov, came to Optina with his younger brother Simeon. They were originally from the nobility of the Kursk province of Shchigrovsky district. Having been brought up in the home of their pious parents in the spirit of strict piety, they began to become very burdened by worldly life. Having been assigned by their parents to serve in the Kursk State Chamber, they decided to go to a monastery secretly from their parents. More than once, therefore, Pavel asked for his resignation, but he was not dismissed from service. Finally, he turned to God with a fervent prayer that the Lord would send him illness. The prayer was answered. Pavel's eye hurt, and after that they no longer kept him in the ward. Thus, he got the opportunity, together with his younger brother, to immediately go to his cherished goal. After they left for the monastery, their parents first grieved for them, cried, and even greatly grieved for their unauthorized absence, but, having learned that they had entered the holy monastery for a feat of prayer, they forgave them for this guilt. Meanwhile, after some time, parental love prompted their father Theodotus Savvich to write a letter to the children in Optina, in which he earnestly asked that one of them come to see their parents. With the elder’s blessing, it was decided that Pavel should go. He set off immediately. Let us note here that Theodotus Savvich, as a pious man, loved to read the Chetyi-Minea of ​​St. Demetrius of Rostov in his leisure hours. Just before Paul’s arrival, he had to read the life of St. Nicholas, the Wonderworker of Myra, set on the 6th of December, which, by the way, tells how a young youth, the son of Africanus, taken captive by the Persians and serving in the chambers of their prince, through the prayers of his parents, was suddenly taken out of captivity by an invisible force and presented to his parents in Persian clothing and with a cup in his hand filled with wine, just as he served to the prince. In deep thought, Theodotus Savvich paused over this legend and began to reason: “How touching this is! If something like this happened to me, I wouldn’t bear it.” But suddenly the door opens and Pavel enters in monastic clothes, whom Theodotus Savvich, having not seen for a long time, did not recognize. Having prayed at the holy icons, the stranger bowed to Theodotus Savvich’s feet and said: “Hello, father, I am your son Pavel.” Theodotus Savvich, as he sat there, was stupefied, and the book fell out of his hands; he could hardly recover from the joy of seeing his son in front of him, whom he thought he would no longer have to see in this temporary life. After spending some time at his parents' house, Father Pavel returned to Optina. Having now become acquainted, albeit in absentia, with the Optina Hermitage, Theodotus Savvich’s brother Ermil Savvich, whose son Hermogenes, before his cousins, entered the brotherhood of the Optina Hermitage, himself wished to visit this monastery. And after the visit, with what respect and reverence he remembered the elder Father Leonid and the Optina Hermitage in general! He often said with tears: “Oh, here is the old man! What a visionary he is! He recounted everything that happened in my life to me in detail, as if he himself was an obvious witness to all my circumstances.” From that time on, he became especially charitable and loving of the poor, forgave all his debts to his debtors, stopped eating meat, and until his death he partook of the Holy Mysteries of Christ every six weeks. Let us now turn the speech back to Father Paul. From the very beginning of entering the monastery, he completely devoted himself to the obedience and guidance of the elder Father Leonid, to whom he always revealed the thoughts that always troubled him. In relation to the monastery brethren, he was so meek and gentle that not one of them ever heard from him an insulting word, or an offensive argument, or a murmur against anyone or for anything. Throughout his short stay at the monastery, despite his illness, he faithfully went through monastic obediences. It happened that some of the brethren grumbled at him and embittered him for his lack of success in business, calling him lazy, while this failure was due to his sickness and weakness, and Paul, like a gentle lamb, either remained silent, or only happened to say: “Guilty!” Forgive me for God’s sake, I am weak.” Meanwhile, vain reproaches resonated painfully in his heart. Often, with tears in his eyes, he came to his spiritual father and mentor, Elder Father Leonid, and poured out the sorrow of his soul to him. And he said to him in consolation: “Be patient, Pavel! For it is said in the Holy Scripture: through many tribulations it is fitting for us to enter the Kingdom of God (Acts 14:22). And this time is this: let the evil one offend still, and the wicked one be defiled still: and the righteous one do righteousness still, and the holy one be holy still (Rev. 22:11). So let us persevere through the battle that is set before us (Heb. 12:1). And the Lord said: Through your patience you will gain your souls (Luke 21:19).” And with other words from the Holy Scriptures, the elder pacified the troubled soul of Paul, bringing him to unspeakable joy, letting him know that everything was done to him according to the will of the Lord to test his zeal, that all sorrowful cases should be accepted as the ineffable mercies of God, and that illness itself was given to him from God, may he glorify His Holy Name. The elder thus brought him to extreme self-reproach. The pain that Pavel had long felt was the threshold of consumption. His body gradually melted like a candle, and his mind was immersed in constant prayer. It is remarkable that he knew the entire Psalter by heart. Almost a year before his death, he always said: “Ah! I will die soon; pray for me, fathers and brothers.” The year 1836 arrived. Pavel's consumption showed up in full force. Elder Leonid said to the close brethren: “Paul will take it from us during Holy Week.” All winter Paul barely wandered, and in the 5th week of Lent he no longer got out of bed and only prayed. He often called upon his father, the spiritual elder Leonid, and then he was only at peace when he talked with him. From that time on, he confessed often. On Lazarus Sunday he was invested by the father builder in the holy small image of monasticism and was repeatedly communicated the Holy Mysteries of Christ. On April 2, on the fourth of Bright Week, during Matins he was singled out, and after mass the Holy Mysteries of Christ were again communicated. After this, the elder Father Leonid said to him: “Well, Pavel, you will soon recover.” “I know, father,” answered the sufferer, “but not in this life.” The evening of Bright Thursday was approaching. The dying man's bed was surrounded by some of his close associates. At seven o'clock in the afternoon he closed his eyes and said something incomprehensible to himself. At this time, the elder Father Leonid himself read him the funeral service, and Pavel looked at him in surprise and then thanked him for reading it. The elder asked: “Do you want me to come to you again?” He replied: “I so wish that he would be with me until my death!” He said this clearly and loudly, and from that moment he completely changed. Then, getting up, he sat until his very blissful death and was in full memory. Then he asked his cousin Hermogenes, who was with him, to put him on the pillow, but as soon as he tilted Paul, he sighed and gave up the ghost. It was at nine o'clock in the evening. The thrice-strike of the bell announced to the monastery brethren the transmigration of Pavlova's soul into eternity. The brethren rushed in a crowd to the cell of the newly deceased, and the elder Father Leonid again himself performed on him the “Sequence of the departure of the soul from the body.” The face and entire body of the deceased turned white and was soft, like that of a living person. The next day, Father Builder Moses, in the presence of all the brethren, performed the funeral service for the body of the newly deceased. Some tears flowed quietly over separation from their unforgettable brother, but everyone thanked God for granting the deceased such a peaceful Christian death, and inwardly wished that the Lord would grant him the same death. Afterwards, the cousin of the deceased asked the elder Father Leonid to tell him about Paul’s virtues, but the elder told him only one thing: “Paul is great with God, and the Lord will glorify him.” Chapter IX. Spiritual nourishment by the elder Hieromonk Leonid of two of his closest disciples – Father Pavel (Tambovtsev) and Alexei Polikarpovich Bochkov, in the elder’s answers to their questions Elder Father Leonid's answers to questions from Father Pavel (Tambovtsev) A FEW WORDS ABOUT FATHER PAUL The student’s questions and the elder’s answers posted here are the cell notes of one of the elder’s students, Father Leonid, Pavel Petrovich Tambovtsev. He was a native of the Kursk province of the city of Belgorod, the son of a rich merchant. The education he received was very insufficient according to his natural abilities, but he educated himself by diligently reading the Holy Scriptures and paternal books, and most of all with the advice and instructions of the elder Father Leonid, engaged with him in copying the works of the holy ascetic fathers and from time to time, under the dictation of the elder, writing down answers to his many spiritual children. To all his perplexities, he asked the elder for a solution, and Father Leonid answered with clarity and experience, which distinguished him from all other brethren. And this experience was the fruit of countless sorrows he endured, observation and extraordinary memory, which retained everything he read and heard, as was said above. The elder did not expel those who came, according to the word of Christ; and he explained to his disciples the hidden secrets of the wisdom of God. Father Pavel (Tambovtsev) was one of his fiery and zealous pupils, who caught drops of grace from the elder’s lips, kept them in his warm heart and conveyed them somewhat enthusiastically with his tongue; but he could not explain himself otherwise, due to the enthusiastic mood of his mind. The life of this young man was short, which he ended in the 26th year (August 4, 1835), if not in victory over all passions, then at least in the fight against them, deposed to his deathbed by his greatest sorrow. His father, whom he loved and respected excessively, became a suicide. For a Christian believer, what could be more terrible than the thought that the soul closest to him has perished forever? This thought, pursuing the young sufferer everywhere, was beyond his strength. At first he fell into melancholy from the struggle of the spirit, then a spiritual fire ignited his insides, and a fever interrupted his days. According to rites, the monastery of Optina Hermitage reads the Psalter day and night in memory of the departed and for the health of benefactors. Paul once read the midnight service in the Baptist Church and, when he began to remember the dead and perform the usual bows, he saw his own likeness at the end of the right choir. He looked at this phenomenon for a long time; finally decided to approach the choir. But as soon as he reached him, the vision disappeared, and fear seized him. Paul immediately left the church, locked the door and went to the elder; then, waking him up, he told him what he had seen. Father Leonid calmed him down and sent him to finish reading his line. This, by the way, was like a harbinger of his imminent death. Father Paul died in full memory while the Sacrament of Anointing was being performed on him. He looked up attentively and, turning his gaze around in the air, closed his eyes, shuddered and again looked attentively at the object that no one saw. Only everyone could see that he saw the enemies of his soul, who outraged it at the terrible hour of the exodus. Then he closed his eyes, crossed himself, sighed, and his life faded away. On this day he confessed and received the Holy Mysteries of Christ. Eternal memory, blessed elder and obedient disciple! Now let us present to the readers the questions of this obedient disciple and the godly answers of the elder. Which answers, we note, are useful to everyone who is zealous for the salvation of the soul. 1. How should I act when, being in the circle of brethren, I cannot refrain from speaking and when I speak, I offend someone with my words? – We must remember this voice pronounced by the Holy Church to God: Set, O Lord, the guarding of my mouth and the door of my mouth (Ps. 141:3). Moreover, one must imagine that those who speak do so in a spiritual mind. They deserve it, but you consider yourself unworthy of talking to them; and when they ask you, answer with reverence. When you get carried away by this opposite, repent and try to improve immediately. You must also behave in such a way that the brethren do not notice in you your excellence in correction. 2. What to do when I see free expression of thoughts in others and am tempted; just as in you, father, sometimes, not seeing the meekness of old age in dealing with others, I am also offended? - It seems so to you because of your inattention and lack of judgment. Should not judge anyone; for you do not know for what purpose they do this and for what purpose I do this to anyone. Such actions are more likely to reveal the inner human character, and this is necessary for those who breathe contempt. So you're being unfair. Try to be more attentive to yourself, not to analyze the affairs, treatment and actions of others. You came to the school of self-sacrifice to fulfill what was commanded to you, but not to have the right to judge where, when and how to act with whom. 3. I do not see love in the brethren and I do not find interlocutors for the study of any subject from the Holy Scriptures. “It cannot be that they do not have love,” one must think and rightly conclude. If you don’t see love in them, it’s because you don’t have love in yourself. First show yourself the true traits of love, and then you will see that love dwells with them and is stored abundantly for you. Moreover, we have God’s commandment to love our neighbors sincerely, but to seek love from them is not said anywhere. And that they cannot, or, better said, do not dare to talk with you from Scripture, you should not seek this with jealousy. Where they have humility, there is simplicity, and this Divine branch does not experience the destinies of God; she obeys only by faith and for the time being is content only with those concepts that faith reveals to her. God will not test the novice about why he did not theologize, but why he did not pay attention to himself. God will not abandon them regarding salvation. If it pleases Him, He will reveal to them the secrets of His discernment. And reason, enlightened by the light of God according to the measure of faith, is higher than any teaching, for, naturally, reason invented teaching, and not teaching, reason. 4. Why, during my five-year residence in the deserted monastery here, while trying to do something about my own edification, do I feel, on the contrary, that I have really become worse, as evidenced by my imprudent actions, coldness of heart and lack of generosity? “Very rare people, in such a short time, rested with the wings of faith and virtues on the spiritual sky, felt in themselves unflattering pledges of hope, the betrothal of future glory. Very few, after short labors, felt a mysteriously consoling reward or flowers of sincere activity in the Lord, promising a gathering of fruits in the highest garden of Jesus Christ. And others have not felt this throughout their entire life on earth and will not feel it, according to the vision of the Heavenly Patron - God, Who always provides best for us. For we, like infants in considering the destinies of the World Ruler, often ask Him for such tools, which in their dignity and power are saving, but due to our lack of skill they can be used by us to complete harm. Why does the loving Father of lights hide from some pious gifts, which bring salvation to some, but bring others closer to destruction? What would happen if God the All-Knowing completely fulfilled all our desires? I think, although I do not claim, that all earthly creatures would perish. Although God does not despise the prayers of His chosen ones, He sometimes does not fulfill their desires, and only in order, according to His Divine intention, to arrange everything better. At the same time, it can be noted that those who live without attention to themselves will never be worthy of a visit from grace; and if, by the sole goodness of God, they are rewarded, it is already before death. But seeing oneself outside of prosperity is not yet complete failure of success. Such feelings can instill sincere humility in the heart. And when you truly have the consciousness that you are deprived of spiritual fruits, then try to relentlessly strengthen your desire for God. When we find ourselves deprived of virtues and therefore have no opinion about ourselves, then this very thing can attract Divine charity, which will strengthen us with hope against the mortal spirit of despair. When we have not succeeded in virtues, then there is no closest means to salvation other than humility. Arrogance even in virtues is repugnant to God; but a meek thought before God will not be forgotten. 5. Why did this arise that I lost faith and reverence for your advice, that your edifications ceased to have an effect on my heart and that everything seems inconvenient for implementation? “Faith is lost from suspicion, reverence from insolence, and the ineffectiveness of edifications on the heart occurs because you listen with some curiosity, you think that I make strong transitions from subject to subject and that I solve your questions in simple expressions.” Abandon curiosity, maintain moderation in boldness, believe that God guides you in the person of others, do not be arrogant; behave with simplicity of obedience - and then you will feel something completely different in your soul. If you do not have prudent simplicity, acquire it not by trust in yourself, but by the memory of your intention - why you came to the monastery; remember that heat, those dispositions of the soul that you felt at the very beginning of God’s visit to your heart, the sacred betrayal of the right hand of the Most High. For a true novice, with God's help, there is nothing that cannot be accomplished. True selflessness will always feel the saving yoke light. If temptations do not exceed the gifts of God, then anyone who wants to be saved can do anything through the power of the name of the Lord Jesus who strengthens everyone. And this is such a sacred truth that anyone who has any living faith will never doubt. For lack of faith, even a speck of dust seems like a mountain; just as for a believer, rearranging the mountains of temptation is very convenient and easy. 6. How should I act when I am in the circle of the foremost elders of our monastery, who sometimes mention incidents among themselves in conversations that, hearing them, it is difficult to overcome laughter? - You should think about their words like this: I don’t understand, due to my feeble mind, at what end they say this, and without knowing their purpose, you shouldn’t laugh. If you accidentally and involuntarily smile, blame yourself, remembering the true testimonies of the holy fathers that nothing breaks the chain of virtues and love of the Gospel so much as laughter and ridicule. Just as the circulation of bad thoughts in the inner feelings deprives the presence of grace, so the exercise of laughter and the inclination towards it removes the Guardian Angel; virtues are in vain, being coupled - each with some kind of spiritual vices, and the fence of prosperity is destroyed. And the Savior of the world has appointed eternal sorrow to those who delve into laughter: woe to you. those who laugh now do not (Luke 6:25). 7. How to get rid of unusually strong feelings of voluptuousness not only in a meeting with the female sex, but also at the mere imagination of it? – When you see them, you should preserve your mind and feelings, especially not say anything without caution, trying to get away as soon as possible, and when imagining, keep your thoughts. Abstinence, or even more accurately, prudent moderation, is beneficial. But first of all we must beg the Lord Almighty for deliverance from the attacks of this fierce passion, for man himself will never eradicate it. But at our will, the most merciful God extinguishes the gusts of this flame. 8. When my mind is forcibly carried along by thoughts of voluptuousness, how can I get rid of their attack? - Go with your mind to hell, and through the mirror of the Holy Scriptures look at the carnivores. Do you really want the sweetness of eternal destruction for temporary sin? Remember that you are mortal. Humbly ask God, as the conqueror of passions, to reflect these mental arrows of the flesh - this enemy, indomitably rebelling against the law of mind and spirit; for without the Most High we cannot do the slightest good. 9 . What remedy can I use against the thoughts that strongly attract me to condemn my neighbor and especially the one who sensitively insults me, whose actions seem inconsistent with the calling of Christ and impudent, and who also obviously insults other brethren, to which, looking at and taking part in their displeasure, I become more irritated, unable to be peaceful; and not being at peace in spirit means carrying a burden that is harmful to your soul? – When thoughts appear that prompt you to condemn your neighbor for the offense he has inflicted on you, when a furious storm of thought rushes towards mutual vengeance, compare the state of your grief with the former state of grief of the Savior of the world. This Angel of the Great Council, the Son of God, being without sin, generously endured the greatest sorrows. Shouldn’t we, sinners worthy of punishment, endure sorrowful cases all the more? We must also blame ourselves more. In this case, with the weapon of self-condemnation we will fight against the disturber of our spirit, the invisible Philistine, who is stealing the god-like ark of our soul. On the contrary, we must honor the one who insults us as our benefactor: he is nothing more than an instrument with which God arranges our salvation. Thus, we will honor those who offend us as benefactors. And when we begin to accustom ourselves to self-accusation, then we will imperceptibly succeed in internal accusation (of ourselves); then our heart, with the help of the Most High, can become soft and meek in the spiritual sense. Man will become a receptacle of grace and spiritual peace. Then the soul will feel a peace that we, in a state of grief, feel, or, better said, taste, but cannot. This world will enlighten the mind of the ascetic. The dawn of spiritual meekness will spread its rays onto the mind, the word, the intelligent feeling. Then he can more easily repel evil, conquer and devote his heart to everything that is only saving. Displeasures will already seem joyful and pleasant. 10. When no holy thought or idea has any effect on a heart that is irritated or given over to insensibility, what should one do in order to soften oneself? – You must isolate yourself, force yourself to pray, to pour out your soul before God. When the waves of insensibility subside somewhat, then look for the reason for such coldness. If it arose from any passion, remove it from yourself. And when this such sad bitterness has arisen from impenetrable causes, then ask the Omnipresent to reflect with His grace all the causes of unbelief - the evil offspring of insensibility. 11. How does a cold soul warm up? - The Word of God, prayer, a humble, grateful feeling of the heart towards God in all changes not only in the external state, but also in the internal. 12. Feeling in yourself not only the inclination, but also the very actions of vanity and wanting to get rid of it, how can you succeed in this? “If you continue obedience with frankness, if you do not in any way urgently persuade your elders to agree with your will and seek their favor towards you, if you completely submit your insignificance before God, then by His almighty grace you can over time get rid of vanity. This passion often extends from youth to old age and to the very grave. She not only pursues the passionate and successful, but sometimes even the perfect, which is why she requires considerable caution. The dispassionate Creator can only eradicate it. Oh, how difficult it is to avoid this poison, which kills the fruits and the most mature virtues. 13. When I read the books of Holy Scripture, I note the most edifying sayings. Should this be done and is it useful? – My elder 94, whom, with the help of the Almighty, I obeyed for more than 20 years, forbade me to do this. The notes you assign inconspicuously give rise to traces of arrogance in the heart, traits of the most destructive pride. This is learned from experience. When the God of peace illuminates your memory with true light, then without any comments you will remember where it was written about and to what end. The mind, enlightened by grace, will show you in the Holy Scriptures everything that is necessary for your salvation. For Scripture, although generally given to us by God as some kind of guidance to prosperity, nevertheless has its divisions. For example: what especially applies to authorities, what to subordinates, what to the elderly, what to middle and young age, what to monks, lay persons, spouses, virgins, etc. But just read books; ask the All-Wise One to inscribe His holy will in your soul. And when you fulfill it with humility, then you will be wise and keenly mindful of the Lord. 14. Seeing a new brother being imprudent in some actions or doing something indecent, should he be corrected? - If you are obliged to pay more attention to yourself, if you do not have the blessing of your boss and recognize yourself as subject to passions, then do not enter into those subjects and cases that do not concern you. Be quiet. Everyone stands or falls for his Lord. Try in every possible way not to be a seducer of your neighbors. To the doctor, heal yourself (Luke 4:23). 15. Should the cell rule be followed on Saturday? - It must, excluding holidays and those days on which there are vigils. Bows must be from the waist. 16. If, due to absence or some kind of obedience, I cannot have any other time for cell rule than at the latest, what should I do? - If you are exhausted while away, then calm down - leave the rule, humble yourself and not be embarrassed about it. And when obedience is moderate, try to fulfill your rule, and you will receive considerable benefit from it. However, do this until 10 o'clock. And when this time has passed, then, having read the evening prayers with attention, calm down, saying the Jesus Prayer until you fall asleep, so that you will be more ready for the morning and for the continuation of obedience the next day, if God wills to restore you safely. But this should only apply to novices. 17. I really want to correct myself, but I am always carried away by the desires of my passions. What should one do to overcome them? - Desire, and God Almighty will give you according to your heart; for the beginning and source of virtues is disposition, the desire for good in the Lord. A person cannot overcome passion by himself. This is the work of the right hand of the Most High, the action of Divine power. On our part, we must only directly preserve the holy will given to us by God and, according to it, make an effort to achieve dispassion in the country. And the Most High, without a doubt, will accomplish the feat of those who wish. So, if you want to rise from the grave of passions, then always have attentive thought, care, constant activity, and zeal about it. Trust in God, who is able to show His power in our weaknesses by His grace, and you will be saved. 18. How to get rid of scattered thoughts in prayer itself? – When praying with your lips, pray also with your mind, that is, enclose your mind in the power of the words of prayer 95. If you get carried away by thinking about any subject, then, feeling your imprudence in that, deepen your attention in prayer. Always do this and you will experience the benefits. Constancy of mind attracts special effects of grace. 19. I am greatly overcome by laziness. How to get rid of it? – If you fight laziness hesitantly, you will never defeat it. And as long as you rise up against it with a firm intention, although not without internal illness, then with God’s help you can win. To repel, although to be persecuted, is the sign of a faithful and good warrior; but it is only fitting for one lazy squire to turn the spine. A person must watch himself regarding this vice until his grave, so as not to hear on the last day the most terrible definition of the Heart Scientist: a crafty slave and a lazy one!... The Scripture says: “to him who overcomes,” not to him who overcomes; because without the help of the Most High we cannot completely defeat the enemy, we can never gain any advantage over him. Only the winner is given the crown, and only the one who goes out to fight with the firm intention to fight until his last breath and never leaves his weapon in the moment of the most terrible dangers; even being in involuntary captivity, he does not betray his heart to his enemy. Such a one, although he is sometimes defeated, never weakens his sacred zeal, sacrifices himself steadily with a spirit of hope and therefore succeeds and for his intention alone is crowned as brave and worthy of heavenly honors. 20. How to get rid of the oppressive spirit of despondency? “You are probably drawn to him by your own will.” If you leave self-discipline and begin every undertaking with God’s blessing, then with the blessing you will reap peace of mind and other fruits of the Holy Spirit. If you completely abandon your will, you will never feel the oppressive darkness of despondency. The fiercest waves of passions will subside. In their place will arise: clarity of thoughts, silence of thoughts, meekness of spirit, unflattering peace, which will overshadow you and settle in your soul. If you maintain continuous attention and self-observation, you will become like the wise virgins and enter the Hall of the Immortal Bridegroom. The groom is coming at midnight. Be careful that you do not burden your heart with despondency. Give glory to the Lord to your God, before it even gets dark. Come in the name of the Lord through self-sacrifice if you want to be truly saved. Dejection haunts everyone; even in great people it destroys the saving fruits of sobriety. But in a simple and true novice this should not take place. Whoever has denied himself with trust in God—what will he be sad about when? In such an enemy, the weapon will become scarce in the end (Ps. 9:7). 21. I heard about the introduction of some brethren to monasticism, especially those who entered this monastery after me. I, equally wanting to accept the angelic image and not having the blessing of my superior, am very worried and complaining about this, not achieving my goal. How can I regain the peace of mind that was lost through this? – Firstly, you must humbly and without further consideration submit to the will of God. The decision of the chief is the will of the Ruler of all. Therefore, whoever does not obey the boss does not obey the will of God, which governs everything. And whoever does not obey the will of God, sadly exposes himself to the removal of grace, pernicious sadness of the spirit, disorder, disaster and all reckless undertakings. Those who were introduced to monasticism before you should probably be more worthy of veneration. If you want to receive an external image of angelic betrothal, first try to become an internal angel. Without internal monasticism, external monasticism alone will not save you. According to your intention and title, imitate in strength the life of the ancient holy fathers and believe that we are all ruled by the almighty God. Consider the leader as the executor of His holy and insightful will, for he mysteriously bears the image of Jesus Christ. Having faith in this way, of course, you will not approach your boss recklessly. And do we dare to have an indignant spirit against the Lord Jesus Christ, when even with those who hate the world we are obliged to be peaceful, meek, and submissive? But I won’t talk more about this. If God looks at the heart and will and looks at the deeds of everyone, if He sees all our future actions and the very end of life, then should there be any doubt that He, as the All-Good One, arranges the best for us? God only delights, nature already loses its order; for His grace itself is, without a doubt, above all the wisdom and powers of this world. What God has proposed, no human council can destroy. Of course, God is not pleased that you should be accepted into the rank of angels. If you become worthy of it, then be sure that either before your death you will be worthy of it, or, with permission from the body from the angels, you will be presented to the Lord in the rite of monasticism. This is true. And if you have any faith in your soul that exceeds reason, then you can accept this. But if you do not have such faith, try to believe and cry out with the holy Apostle Peter: Lord, add faith to me (see: Luke 17:5). God sees will. Take as an example the blessed Taisiya, who, having been an indecent woman, instantly, through one decisive self-sacrifice, became a perfect nun. When she had the will to be the only servant of God and unwaveringly betrayed her heart to the leadership of Jesus Christ and when, with such determination, sensual death befell her on the way, then her companion, the Monk John, who turned her with the help of the Most High from the paths of depravity to the saving path of repentance, to the greatest surprise, he saw with a pure soul how the angels delighted the soul of Taisia, reconciled with God, into the unapproachable light. She had not yet reached the desert, did not know what monastic life consisted of, was not clothed in the image she desired, but, through turning to God and contempt for herself, she was instantly awarded the most merciful judgment of the Lord and resettlement to God’s abodes not made by hands. Wasn’t that why she became a perfect nun? The secret will of the Most High Mercy wanted to end her days in a moment of decisive will; and now her one good thought is crowned with the deed itself. God will not despise a broken and humble heart (Ps. 50:18). If you want to have even clearer proof of this, then look with the eyes of humility and faith at that novice who, for his good will and worthy life, immediately after burial was clothed by the angels in the schema, which we see in the history of the Pechersk holy fathers. But alas for that schema-monk from whom the court of God determined to remove the current image as proof of his inner barrenness! If you, in Christ, clothe yourself in the image of an internal monk, then do not worry much about the external image, although it is not sinful to desire this. The knower of the heart, who always builds the best for us, according to the measure of your faith and deeds pleasing to Him, will arrange for you. Remember the Monk Pimen the Much-Sick. Many monks will turn out to be solely by choice, although in this world they could not, according to the fate of the World Ruler, be tonsured at the hands of mortals. The Monk Pelagia had just received enlightenment and learned the true faith when she wished to bear fruits worthy of repentance. Through the strength of indescribable feats she became a saint, although she was not clothed in a mantle from men. The mantle means tightness, the promise of free poverty, purity, obedience and humility of monastic life; but the mantle of the inner vestment, predestined from the Most High for an eternal reward in heaven, is the most sacred laying on of the robe of the Holy Spirit. 22. Should we believe dreams that (apparently) vividly represent the future? - It shouldn’t, even if they were valid in their own way; for through the possibility of dreams many were deceived. The wise old man Theostirictus, who composed the Paraklis of the Most Holy Theotokos, trusting in dreams, was finally so seduced that he died. Therefore, he is very skilled who does not believe even the most lively ideas. 23. What does the next dream I saw signify and does it contain anything worthy of belief? Perhaps it does not deserve attention, but I am obliged to reveal it to the elder. I suddenly see a light so radiant that it was much greater than the light of the sun. From this radiant radiance came a loud and gentle voice, ordering, as it were, subordinate beings: “Take him (that is, me) to the cross.” With these words (I don’t know who) they took me and, taking off my clothes, dragged me, as if mentally, to the cross, which I vividly imagined and, it seemed to me, was made of pleasant yellow building wood, sufficient to spread me crosswise on it. But who did this to me? Looking in all directions, I could not notice anything else except noise and the most rapid activity. When they lifted me to the cross, the actors said quietly but clearly: “Give me the nails.” Four nails were offered, each no less than a quarter of an arshin; and then they began to nail my right hand to the cross with one of them. Here I felt the greatest pain, although I wanted in my soul to be crucified. Having such desires of my heart, out of pain, however, I wavered in spirit and almost expressed with my voice the suffering I felt, but with the help of God, I don’t know, I somehow resisted. When the nail was stabbed into me, after a few minutes I felt relief from the pain and then almost didn’t feel it anymore. Then they brought another nail, similar to the first, and began to drive it into my left hand. Here, although I felt pain, it was only incomparably milder than the first. They brought me a third nail, which was intended to nail my right leg to the cross. Seeing how this nail was pointed at me, I was shaken in spirit and wanted to exclaim: “Have mercy!” But, being restrained by the exhaustion of my own spirit, feeling my lack of patience, which, however, was followed in my heart by a greater desire to endure, I turned my mind to Almighty God, having in my soul an inexplicable confidence that He would help me. With such hope, I mentally asked God for strengthening; I trembled, wanted to endure and was afraid of the penalty, consistent with the weakness of my fickle spirit. Indeed, the merciful Lord, although he allowed me to feel terrible pain throughout my whole being, yet in His mercy amazingly strengthened me. They stuck a nail. In spirit I became very weak, however, having involuntarily endured the pain, I soon began to feel relief, then a moderate illness, or better yet, just weakness. They brought the fourth nail and with extraordinary desire they stabbed me into my left leg, so that I had no time to imagine or think anything. I believe it was from perceived weakness. But the pain at that time was average, so it seemed to be bearable. Some time later, a loud voice roared a second time from the supreme light, much clearer than the first, but all accompanied by the spirit of love, tenderness and benevolence: “Put a nail into his very heart (as if pointing at me with a spiritual finger)!” Hearing such a definition and knowing my weakness, I was extremely indignant. My resolve wavered; clouds of terrible thoughts weighed down on me. My heart was either burning with desire or numb with fear. Finally, the determination to devote myself to patience took over. All vague thoughts dissipated, and my mind soared to God with a prayer for help. After this, as if feeling in my heart a promise from the Lord to give me help, with some trepidation, but along with love and gratitude for the strong name of the Heart-Knower, Who is the pain of hearts and all news, I prepared to withstand the effect of the terrible sentence that flew out from the depths of the invisible voice. (All this was done so quickly that it takes more time not only to describe, but also to retell in words.) They brought in the fifth nail, which was directly approaching my heart. Judging by its size, it could pierce me right through, and it seems there would still be more than half an arshin left on both sides. While the nail was still approaching my chest, I was ready in the hope of the power of God. And as soon as I got completely close, I suddenly changed my intention and wanted to exclaim: “Have mercy! What is this for? It seemed to me that as soon as the decree was fulfilled, I would lose my life from an immense illness. They began to hammer the nail against the heart as if with hammers. I felt an extraordinary, so unbearable pain that my spirit was completely crushed. The soul, as if having gathered into itself the weak, amazed forces, left me unconscious on the cross and, flying out of the body, was held for several minutes by some invisible and inexplicable creature. My eyes were deadened and rolled back. The head was bowed, I don’t remember which way. It was a terrible sight! The soul was in me, but it seemed outside the body. Soon, however, it began to seem to me that I was only too exhausted, but my soul was within me. The illness began to moderate, and suddenly no trace of it could be heard. My eyes were instantly opened; but I felt nothing more than that I was on the cross. My poor heart was delighted and filled with such sweetness that neither a thousand great minds, nor I myself, who experienced it, were able to express that indescribable joy. This sweetness, I think, is a cup of offering of premium sweets from the most sweet Ruler of the World, our Lord Jesus Christ. It is only characteristic of Him to have this kind of stamina of manna and, according to the incomprehensible mystery of His mercy, to bestow It on mortals. But what am I starting to say, crazy one, that expressing my whole life is not enough! Sorry! My heart rejoiced beyond words, and then my eyes, flaming in a peaceful spirit, fell down. I saw myself covered in blood, nailed to a cross. The sweetness delighted my spirit, traces of some kind of amazement remained in my heart, which awakened me from sleep. It is now one hour after midnight. So I came to you immediately. I am surprised, perplexed, happy and horrified. My heart trembles without fear from traces of sweetness and surprise. Tell me, what does this extraordinary dream mean? – The Venerable Barsanuphius the Great writes that Jesus Christ the Lord Himself, an angel and another person can be imagined by demons not only in a dream, but also in reality: it is customary for Satan to transform himself into a bright angel (see: 2 Cor. 11:14). But the Cross of the Lord, the power of which, as the Holy Church sings, “the devil does not dare to look, for he trembles and shakes, cannot look at its power,” he cannot imagine. So, the cross you saw in a dream foreshadows the greatest sorrow of any kind, and sweetness - intercession. The more ready you are, the easier you can bear it, as if you were prepared and not embarrassed, exclaims Saint David. If you are shaken in grief, adhere to the rule: everything is crushed and speechless (Ps. 77:5). If your grief is excessive, remember the following: having endured, you have endured the Lord, and you have listened to me (Ps. 39:2). For the will of the Lord be done! Go, don't worry. God is faithful! Some time after the dream I had, having learned of the unfortunate violent death of my father, I asked the elder: “I feel that my dream was a harbinger of real, indelible sorrow, although I don’t dare attribute it to this subject.” The unfortunate death of my parent is a heavy cross for me, which I have seen. Yes, I am now on the cross, whose illnesses will go with me to the grave. Imagining an eternity terrible for sinners, in which there is no longer repentance, I am tormented by the idea of ​​the eternal torment that awaits my parent, who died without repentance. Tell me, father, how can I console myself in real sorrow? - Submit both yourself and the fate of your parent to the will of the Lord, all-wise, all-powerful. Do not test the Highest destinies. Striving with humility to strengthen yourself within the limits of moderate sadness. Pray to the all-good Creator, thereby fulfilling the duty of love and filial duties. – But how to pray for such? – According to the spirit of the virtuous and wise: “Seek, O Lord, the lost soul of my father; If it is still possible to eat, have mercy. Your destinies are unsearchable. Do not make this a sin for me through your prayers. But Thy holy will be done" 96. Pray simply, without testing, surrendering your heart to the right hand of the Most High. Of course, it was not God’s will for such a sad death of your parent. But now it is completely in the will of the Mighty One to cast both soul and body into the fiery furnace, Who humbles and exalts, dies and gives life, brings down to hell and exalts. Moreover, He is so merciful, omnipotent and loving that the good qualities of all earthly beings are nothing before His highest goodness. For this reason, you should not be overly sad. You will say: I love my parent, which is why I grieve inconsolably. Fair. But God, without comparison, loved and loves him more than you. This means that you can only leave the eternal fate of your parent to the goodness and mercy of God, Who, if He deigns to have mercy, then who can resist Him? Answers of the elder Father Leonid to the questions of Alexei Polikarpovich Bochkov, later Anthony, abbot of the Cheremenets Monastery 1. What is condemnation and why do the fathers apply condemnation to the Antichrist? “There is condemnation when you, seeing or knowing your brother’s sin or vice, say from your heart: “He, in my opinion, is worthy of torture, or execution, or illness.” Then you allegedly become a judge of your neighbor and want to sit on the Throne of the One Judge - Christ; Therefore, because of your proud madness, you are applied to the Antichrist. Otherwise there is slander and slander, but this is not condemnation. Otherwise, there is a temptation when, involuntarily, by natural feeling, the soul is tempted into a shameful deed or word. The silence of the fathers, engaged in internal work, did not know the sins of their neighbors, but saw only their own fall. 2. Can I talk in confession about someone who has sinned with me in word or deed? - Do you really want to repent for him? If he does not want to confess his sin, speak only about his own: those who sinned by slander, or passionate ranting, or anything from such. 3. Can I invite the brother to bring repentance to the elder for the verbal sin we committed together? “Your zeal for saving your brother is too great.” I think it’s better to pray, so that the Lord Himself will inspire him. 4. The Fathers say that a detailed explanation of prodigal thoughts and deeds is in vain, that it is enough to explain them in a short general word, that the memory of them defiles the mouth and thoughts. Is this true? - That's true. The fathers were more experienced than us in spiritual matters. But each person has a different rule. Another elder can listen to your confession dispassionately and harmlessly. Yes, and you, let’s say, can confess in detail not very passionately and with contrition and, to your humility, disgrace yourself, therefore a detailed confession (albeit rarely) is beneficial. But, apparently, the elders knew the great mercy of God, which does not want our extreme shame, and therefore they decided to reduce the confession of evil thoughts. Sometimes the devil will inspire them in you, and you will show not your thoughts, but his inspiration, and he will mock you for your good. Sometimes even an old man, who is not very firm, will not take your thoughts out of the ear of his heart. 5. Therefore, it is better to keep silent about evil and blasphemous thoughts against the elder, his life and weaknesses? - What an old man. It is better to remain silent about the details of your thoughts, and just say in general that there were blasphemous thoughts against you. The devil sometimes wants to scold and blaspheme the elder through your lips; and you amuse the devil by becoming his transmitter. If the elder is experienced, then he will explain this to you without getting angry; and if you are weak in strength, you will be indignant, especially if your battle continues for a long time. The elder may reject you for your and his inexperience. The Lord rarely allows a younger person to reprove an elder, although we must love those who reprove us. 6. How can we find out: which thoughts are actually ours and which are from the contrary? “One hermit from Konev told me that, having been engaged in mental attention for a considerable time, he could not distinguish his thoughts from those of the enemy. The enemy, drawing your thought to something, does not say to you: “Go do this and that,” but as if he thinks for you and says to you with your thought: “I want to do this and that; I believe that this is useful, and this is harmful; I decided on this and that.” And all this is often not yours, but the enemy’s thoughts, covered by yours or his self. You think these are your thoughts. No, you are only listening to the enemy's suggestions 97. 7. Some priest-theologians require the most subtle confession to cleanse the soul. - Let's leave them, it's their business. But can they fulfill their rules, for example, if another has 500 confessors in three hours? 8. Is mental prayer given to everyone? “Whoever the Lord visits through a difficult trial, sorrow, or the deprivation of a loved one from his neighbors, he will involuntarily pray with all his heart and with all his thoughts, with all his mind. Consequently, everyone has a source of prayer; but it opens either by gradual deepening into oneself, according to the teachings of the fathers, or instantly by God’s drill. 9 . Some fathers I know have great love for the Mother of God and boast about it. I doubt that they are so diligent. - Yes! Those who pretend to be pleased are doubtful. Sometimes we boast about our prayers, and yet we are far from the Queen of Heaven. Let us praise the Mother of God with Her virtues - purity, humility, and not with our grand praise. 10. Which books of the holy fathers are better to read: Climacus, Isaac the Syrian or Abba Barsanuphius? - Read the words of the saints by deeds. 11. What can you say about the akathists with which others fill their rules? - He who understands the words of the akathist as their hymnist does, and delves into every word, prays or praises in the akathist not without mind. If only he would not attribute to himself and his own mind other people's works and other people's words, psalms or hymns - we are only their readers. Not all who have read the Psalter are Davids, and not all who have read the canons are Damascus. Better is a simple publican prayer, close to all of us. 12. What's the easiest way to escape? Which way? I'm only asking about myself. – Imagine that the Lord Jesus Christ walks the earth with all His human and gospel simplicity. Walking with Him, would you be better than you are now? After thinking, I answered the elder: – I believe that I would have remained as before, without the special grace of God. Were there many who followed Christ and fell away? – What is the most attractive way to attract the grace of God? “If you were simple-hearted like the apostles, you would not hide your human shortcomings, would not pretend to be especially reverent, would walk without hypocrisy - this path, although it seems easy, is not given to everyone, not understandable to everyone. And this path is closest to salvation and attracts the grace of God. Unpretentiousness, innocence, frankness of the soul - this is what pleases the humble-hearted Lord. Unless you become like children, you will not enter the Kingdom of God (see: Matthew 18:3). 13. Why am I annoyed at those who come to you, at their stupidity, at their ignorance, although I know that many take advantage of you 98? - Because your heart is not broken. He who is sick with love for his neighbor notices little of their stupidity, but prays to the Lord with fear, so that he may be inspired with what to say for the benefit of his neighbor, and carry out the work of advice reverently, as the work of God. Sometimes even after prayer you don’t find a useful answer. Here you are ashamed and damn yourself. With such a feeling of one's own unworthiness, there is no time for human stupidity. I’m ready to tell everyone: pray for me, God’s servant. 14. Why do I sometimes love you as much as I do now (at the same time I had tears in my eyes and my voice trembled), and sometimes I am annoyed with you for the many people who come to you and complain to you? -Will you understand me? Because you are not yet a monk, but a passing one, not yet cut off from the world. You want to grab my words on the fly, to escape in passing, to quickly learn. That’s why you are delighted, kissing your father’s shoulder or hand. And under Father Theodore I was towards him without fanaticism, 99 and mentally I was ready to bow at his feet with filial respect. Look at Mother Superior Anatolia and Mother Arkadia 100. They do not envy those who come to me, they are ready to give up their time and place to everyone, and yet they love me more than you, because they fulfill my words with deeds. Someday the Lord will completely free you from the world? Perhaps you too will love your neighbor as you love yourself. I don’t wish for you even after that Tabithin dispensation. (The mentioned mother Tabitha lived in the Borisov maiden hermitage in the Kursk province and was not only a strict nun in life, but also a lively old woman, took part in others and mentored many. But she herself was in an enthusiastic mood of spirit and was looking for something high in spiritual life, not yet completely despising human glory and not having cleansed herself of other passions; she judged the shortcomings of others strictly, probably due to a lack of her own humility. Although she was admonished a lot by the elders, she did not abandon her wrong aspirations and enthusiastic mood; through which she fell into the delusion of the enemy and died in insanity or semi-insanity) The elder’s words to Father Anthony that perhaps he would love his neighbor as himself came true more than 30 years after the death of Father Leonid. Father Abbot Anthony (Bochkov), having abandoned his abbotship at the Cheremenets Monastery, in 1871 moved to the monastery of the Nikolo-Ugreshsky Monastery, near Moscow. This year, cholera began to worsen in Moscow, and therefore they asked the Ugresh abbot to send hieromonks to Moscow to help Moscow priests to give farewell to the sick and dying and to perform funeral services for the dead. Then Father Anthony himself expressed a desire to devote himself to this cause of philanthropy and at the beginning of 1872 he moved to the Moscow hospital for unskilled workers, where a special cell was set up for him. For two months, the seventy-year-old elder abbot confessed daily to many sick people and communed the Holy Mysteries of Christ, and he himself communed every day; He also performed unction for three people a day, and it happened that six people a day buried the dead, in the cold chapel in winter. While doing all this, Father Anthony said about himself that in his entire life he had never enjoyed such health and was not so calm in spirit as at this time. Finally, on March 17, on the day of his former namesake, in memory of Alexy, the man of God, he himself fell ill with typhus and died on April 5. He was buried in the Nikolo-Ugreshsky Monastery. Chapter X. Persecution of Elder Father Leonid in 1835–1836. Transferring him from the monastery to the monastery. A visit to the Optina Hermitage by the Kyiv Metropolitan Filaret (Amphitheatrov) with good consequences both for the elder and for the monastery in general. Repeated prohibitions and permissions for the elder to receive visitors. Important reasons for these techniques This is how the godly elder Leonid spent his days among his disciples, admonishing and instructing them in various ways on the path of salvation. The confusion mentioned above in the monastery, as said, calmed down. Some of the dissatisfied brethren left the monastery; Meanwhile, new disciples of the elder arrived more and more, and his influence in the Optina Hermitage, thus, became more and more strengthened. But there still remained in the monastery a part of the monks who harbored discontent against the elder in their hearts and could not look at the matter with his calm eyes. One of these dissatisfied people was the skete schema-monk Father Vassian. By origin, he was from the serf peasants of a certain landowner named Filatiev, on whose estate he was the headman, but for a time he was released into freedom with his daughter as a widow; and then a monk and schemamonk, an old-timer at the skete. He was an illiterate man; he could read the Psalter, but could not write. In relation to spiritual life, he cannot be described otherwise than by calling him, in monastic expression, an external monk. He spent the harshest life in the monastery. He used for food (perhaps not always) steamed grass - snit, which, after standing in a pot for several days, went rotten, turning into perfect manure. One monastery monk, a contemporary of Father Vassian’s baker, Father Ivan, recalled this: “I used to come to visit Father Vassian, and he would start treating me to a rotten snitka. He will take a blade of grass out of the pot and say: “Come on, servant of God, eat it.” I’ll put it in my mouth, chew it, chew it, but I can’t swallow it, so I’ll spit it out. “You are bad, servant of God,” Father Vassian will note. He himself used to eat it freely.” In addition, every year he spent the first and last weeks of Great Lent completely without food. And twice in my life I was jealous of going 40 days without food. He slept wherever he had to, sometimes on the bare ground. Of course, all this is good, but it should only be noted that these feats are external; and there are also internal, incomparably more important monastic feats, namely: caring about cleansing the heart from the passions of dishonor, hidden pride, subtle vanity, anger, memory malice, condemnation of neighbors and other things. How far Father Vassian succeeded in them, we cannot judge. At least, it is known that Elder Leonid did not approve of his asceticism. So in 1836 he wrote about him to his spiritual children: “But don’t let them think about V-as anyone else, and please his high residence; but we are not imams of faith in him and do not want anyone to follow his height, which does not bear fruit. From their fruit, it is said, you will know them (Matthew 7:16). But spiritual fruit is: love, joy, peace, long-suffering, faith, meekness, self-control, and so on. Regretting him, we wish him to come to the knowledge of the truth.” That Father Vassian believed the matter of salvation was more in appearance can be confirmed by such cases. He attached such importance to his schema, or, more accurately, to his schematic vestments, that, turning to one of his close acquaintances and pointing to his schema, he used to say: “The schemas of the demons tremble, they tremble, servant of God.” At the same time, he was preoccupied with the thought that he had founded a monastery, since he was older in age and in entering the monastery than the others who founded the monastery, and together with them he worked hard to clear the place for the monastery from centuries-old trees, cutting them out and pulling out the roots with his own hands. It should also be taken into account that Father Vassian was briefly known to Metropolitan of Kyiv Philaret (Amphiteatrov) and enjoyed his favor. This is because when Metropolitan Philaret was a bishop in Kaluga, he annually came for several days to the Optina monastery, which was founded according to his thoughts and instructions. The always holy quality of this ruler was to greet a simple old-timer (which was perhaps the only one in the monastery at that time, Father Vassian) and to listen from him to events from the simple life of people. This Vladyka himself tonsured him into the schema. While His Eminence Nikanor, who was attached to Elder Leonid, was bishop in Kaluga, the brethren in Optina Hermitage lived quite calmly. But soon, by order of the highest authorities, a change followed: Nikanor was transferred from Kaluga to another diocese, and His Eminence Nicholas arrived in his place, and things in the monastery took a different turn. Father Vassian, as was known, really did not like the fact that many people came to the elder Father Leonid, not only from monastics of both sexes, but also from lay people of both sexes. The arrival of the elder and his disciples at the monastery seemed to Father Vassian as an influx of evil spirits, and he called the elder Leonid and his disciples only by the name “Lyanidovshina.” In a strong spiritual disorder, he sometimes complained to those around him: “I started a monastery, but no one wants to know me, and look how many people he has! Look, this is... witchcraft. I will disperse this Aryn 101 “Lyanidovshina”. So, I think, Father Vassian said, hoping in this matter more for the help of Metropolitan Philaret of Kyiv. The brethren, who had become silent for a while and were not disposed towards the elder, and together with their father superior Moses, took advantage of this weakness and simplicity of Father Vassian and decided to have him in their hands as a tool for carrying out their secret plans. Among these disinclined were the aforementioned Mr. Bryuzgin and some subordinate clergy sent by the consistory to Optina Pustyn for correction. They in every possible way incited the dissatisfied schema-monk to complain about Elder Leonid to the new ruler and, with his consent and on his behalf, they repeatedly wrote denunciations to the Eminence, in which, of course, they exposed lies. The crowded gathering of people to the elder seemed shameful and disruptive to the monastery's silence, despite the fact that visitors did not come directly to the monastery, but to the apiary, which was separated from the monastery, as now, by a high wall, where the elder's cell, Father Leonid, was located, where the entrance from the outside was completely separate, and, therefore, none of the hermitages were disturbed by this. It is remarkable that almost all the brethren who rebelled against the elder subsequently could not find peace in the Optina Hermitage and scattered to different monasteries, and some of them even had a grave death. At first, His Grace Nicholas ignored written reports on behalf of Father Vassian without much attention. But, allowing God to act, and acting against the primordial enemy the devil, evil went further. The opponents of the elder Father Leonid compiled a false denunciation against him and Father Moses and sent it to the Eminence from an unknown person. At the same time, unfair rumors about Father Leonid were dissipated among the people, mostly by people who themselves did not know or see him at all, or by those who, hearing enthusiastic reviews of the elder from people who received spiritual benefit from him, and not having their faith, came with prejudice and inquisitiveness, saying with contempt: “Let’s go see what kind of saint he is.” It is quite natural that, instead of edification, such people were tempted and reproached the elder for what others took advantage of. Finally, there were also people who confused the sacrament of Confession with spiritual nourishment and therefore looked with indignation at the fact that many people flocked to the elder monk for spiritual advice, each interpreting this in their own way. This was then not only in Optina Hermitage, but throughout the entire Kaluga diocese, and perhaps in the whole of Russia, as mentioned above, it was still news. But many did not know what existed in the Church of Christ in ancient times, that is, that at all times of Christianity, the elder monks who succeeded in spiritual life did not refuse to be the spiritual leaders of those who resorted to them in faith 102. People who forgot this, or rather, did not know this, and in general many who did not understand the spiritual activity of the elder, scattered unfavorable opinions about him everywhere. The Eminence, wanting to quench the rumors, and perhaps fearing that he might get some kind of trouble from the intensified unfavorable rumors, ordered the elder Father Leonid to be transferred from the skete apiary to the monastery and to prohibit the entry of lay people of both sexes to him. Fulfilling the will of the archpastor, due to the lack of a free and comfortable cell in the monastery, the elder was transferred in November 1835 to one of the cells located inside the monastery. But soon there followed an urgent order, no matter what, to move Father Leonid to the monastery. It was February 2, 1836. This means that the elder spent only three months after moving from his previous cell in the apiary to the new one, inside the monastery. The elder accepted this transfer, as well as the subsequent ones, which will be discussed in its place, very generously, without being at all alarmed by them. It happened that when they announced to him the command of his superiors to transfer him to another room, he would take in his hands the famous Vladimir Icon of the Mother of God - the blessing of his dear and unforgettable father, Schema-Monk Theodore, loudly sing: “It is worthy to eat, as truly you are blessed, the Mother of God” - and go to the cell indicated to him. Having placed the holy icon in a decent place and prayed in front of it, he immediately sits down, not caring about anything and as if nothing had happened to him, and continues his work - weaving belts and receiving the brethren. Meanwhile, the disciples close to him will follow their elder, some of his books, some of his other simple things. So he simply settled into his new home. He did not even consider himself oppressed in such cases. “You, out of your unlimited benevolence,” he wrote to one spiritual son, “were faint-hearted about my position and mistakenly considered me to be oppressed; but I consider myself calm from these imaginary troubles... I am sure that nothing can happen to me that God will not allow: and when I want to send Him anything for my sins, I must accept it with humility, for we will never escape from His hand...” “If everyone spoke about me with praise,” the elder wrote to another person, “then woe would be for me, in the words of the Savior Himself: Woe, ever.” All men say good things to you (see: Luke 6:26). Truly the Lord creates everything for our benefit; and without Him the power of our head will not perish. As for those who are zealous for my evil and who take advantage of them by faith, the Lord is not stingy even now to grant to everyone worthy and seeking consolation, both through shepherds appointed by the Holy Spirit, and especially through His hidden servants. Only so that those seeking benefit and consolation in their sorrows and perplexities should be prepared by faith and disposition to fulfill the commandments of the Lord and church decrees and humbly seek and accept advice in simplicity of heart. For my part, I thank the Lord, I feel calm in my conscience and am not at all burdened by my transition.” The elder was so complacent when transferring him from cell to cell, and in particular now, when transferring him from the monastery to the monastery. But this was not the mood of the souls of the monastery brethren close to the elder. With lamentation and tears they escorted him from the monastery to the monastery, like a unanimous family from which their own father and leader had been taken away. It was no less regrettable that these measures were carried out by the rector of the monastery, Father Moses, and his brother, the monastery leader, Father Anthony, who, as they say, were placed between two fires: they had to submit to the will of the Right Reverend and, at the same time, they understood what moral loss should follow from this, knowing, moreover, the innocence of the elder and his life as equal to the angels. What can we say about the many visitors and spiritual children of the elder - about those lay people who had in him a quick resolver of perplexities and doubts, support in needs, an experienced mentor in spiritual battles and situations, and a quick comforter in sorrows, to whom access to the elder was now prohibited? Their sadness was indescribable. Since, due to the large number of brethren in the monastery, all the convenient cells were occupied, it was necessary to place the elder on the mezzanine of one building with a very steep staircase for access, which was very inconvenient for the decrepit elder. “When I once,” said the Kiev-Pechersk Hieroschemamonk Anthony, who was at that time a skete novice and student of the elder, Brother Alexander, “when I once noticed this inconvenience to the priest, he said with a cheerful spirit and appearance: “What an eccentric you are, Sasha-Alexasha! Look, how warm it is! Just roll from side to side. And you say it’s inconvenient. Yes, for me, at least they would put me in the bell tower, if only it would be warm. "" The elder was always so complacent. Together with the elder, at that time the monk Macarius (Gruzinov) and the novice Grigory Lavrov, close to the elder, moved from the monastery to the monastery. The temptation for Father Leonid still did not end with this. In addition to the above-mentioned false reports, the Kaluga bishop also received, through the Moscow secret police, an unnamed denunciation in which various accusations were repeated against the elder, and together with the Optina abbot. This denunciation, by the way, said that the abbot unfairly gives preference to the skete elders over those living in the monastery, that the monastery causes great disruption to the monastery in everything, and if it is not destroyed, then through it the ancient monastery will fall into decay and ruin, and the like. As a result of this denunciation, an explanation was required from the Optina rector. And the elder Father Leonid, since he was tonsured into the schema privately, without a consistory decree, the Bishops of Kaluga were forbidden to openly wear the schema and at the same time the prohibition to receive lay visitors was strictly confirmed. According to the mentioned hieroschemamonk Anthony, Vladyka Nicholas even openly prepared the way for the elder to the Solovetsky Monastery, if the Kiev Metropolitan Philaret (Amphiteatrov), who was at that time a member of the Holy Synod, who had long been close to him, had not interceded for him. Marvelous are the works of the all-good Providence of God, always ready to deliver His faithful servants from misfortune! Just at the very time when the elder was in a cramped position, a visit to Optina Hermitage was arranged for His Eminence Metropolitan Philaret of Kyiv. We will give a more detailed account of this interesting case in many respects from the words of Hieroschemamonk Anthony. In 1837 (that is, the next year after the transfer of the elder Father Leonid from the skete to the monastery), a rumor spread that in the place of the deceased Metropolitan of Kyiv Eugene, Archbishop Filaret of Kazan was appointed at that time, who was once the Bishop of Kaluga, to whom Optina Pustyn owes its restoration. To top off this somewhat comforting event for the Optina Hermitage, the rector received the news that Metropolitan Philaret, on his way from St. Petersburg to visit his flock in Kyiv, would certainly be in Optina. Mr. Bryuzgin personally confirmed this truth, assuring that he, too, was preparing to receive into his home in the city of Kozelsk a great, worthyly revered hierarch. The schema-monk Father Vassian also expected the arrival of the Metropolitan, but with his own special purpose. He wanted to tell the Metropolitan about all, in his opinion, the unrest and innovations in the monastery in order to achieve his cherished goal - to disperse the “Lyanidovshina”. Incited to do so by his accomplices, opponents of the elder and elders, on the very day of the metropolitan’s arrival, he set out to meet him for transportation across the Zhizdra River, near the village of Pryski 103 . It was evening time. The crews on the other side of the river approached the transport. The Metropolitan and Kaluga Bishop Nikolai, who accompanied him, got out of their carriages and, together with others accompanying the distinguished guest, entered the ferry, which immediately pulled to the monastery side and soon crossed a narrow river. But then a voice is heard from the monastery shore: “Vladyka, bless!” Metropolitan: “Who is this?” The answer is: “Schemnik Vassian, an old acquaintance of yours. Do you remember? - “I remember, I remember. Why are you here?” - “I’ll meet you, sir, and talk to you on the way.” - “Well, are all the brothers here?” - “No, sir, I am alone.” - “And what, with the blessing of your abbot, are you giving me an exceptional meeting?” - “Why should I bless him, he is ishsho molat.” - “Oh, you are an autocrat! You, as a schema-monk, must be in your cell and meet me there, if I am, but if I am not, you must, with the blessing of the abbot, see me.” Thus, at his first meeting with the Metropolitan, Father Vassian failed. Coming ashore, both bishops got into carriages and went to the monastery. It got dark. From the monastery bell tower there was first a ringing of one bell, and then a ringing of bells as the saints approached the monastery. All the brethren gathered at the entrance of the holy gates and solemnly accompanied two hierarchs to the Kazan Church - their diocesan and high visitor, who at that time took precedence and blessed everyone from the first to the last in the church of God with a joyful smile, repeating several times: “There are many monks... there are many monks.” It was very pleasant for his monastic-loving heart to see the numerous congregation of monks. For, leaving the Kaluga diocese, he left Optina with a small brotherhood. There were about four dozen monastics in it, and now before his eyes there were five times more. Finishing the blessing, the Metropolitan turned to Father Superior Moses and asked: “Where is the elder Father Leonid? I don't see him." “Yes, he accepted your blessing,” answered Father Moses, “and went to his cell.” - "Oh no! Ask him to come to me! I want to see him now.” Meanwhile, having given a blessing to everyone, Vladyka Metropolitan left the church and had only just approached the porch of the rector’s cells when Father Moses introduced the elder to him: “Your Eminence, Elder Father Leonid!” - “Ah, Father Leonid! - this is how the merciful Filaret began his speech graciously and lovingly. - This is where the Lord blessed us to see each other in this life. God bless! I'm happy to see you." The elder wanted to bow at his feet, but the metropolitan did not allow it, saying with a pleasant smile: “Where should we bow? There’s no time for bowing now—that flourishing time has passed.” And so they entered the abbot's cells. Father Leonid turned away into the crowd of brothers standing here, but the distinguished guest, having greeted all the advanced ones, again addressed: “Father Leonid! Where are you? - took him by the hand, sat him down on the sofa and did not let him go during the entire tea party and dinner, carrying on a lively conversation with him. More than thirty years (1804-1837) have passed since they were and lived on friendly terms; there was something to remember and talk about. Incidentally, noticing that Father Leonid was not wearing any of the schema attire, the Metropolitan asked: “Why, Father Leonid, are you not in the schema?” The elder jokingly replied: “Yes, I wore it, but I was afraid.” His Eminence Nicholas, who was sitting right there, objected: “His tonsure was in his cell, so, probably, Father Leonid wears the same schema in his cell.” At this, the elder immediately showed under his cassock the great paraman belonging to the schema-monk. “Yes, this is all good,” the Metropolitan continued and immediately, turning to His Grace Nicholas, added: “Let Father Leonid, with your blessing, wear the schema, and, as it should be, openly by decree.” From then on, until the end of his life, the elder wore, as before, according to the custom of Moldavian monasteries, the schematic great paraman of thread (by some incorrectly called analava). At this time, the Metropolitan went into another room for a few minutes. Taking advantage of this opportunity, His Eminence Nicholas approached the elder sitting on the sofa. The old man stood up. The Bishop begins to scold him: “Look, you sat down here and started talking! Great man! You don’t know decency.” - “What should I do? - answered the old man. “I’ll leave now.” Vladyka: “Don’t you dare.” But the Metropolitan returned, and everything calmed down. The next morning, the Metropolitan listened to the Divine Liturgy in the monastery and then visited all the cells, visiting, like a father, his children, from the chief to the last novice, and greeted each of them with a few words. I was also in the cell where the elder Father Leonid lived before. I also went to see the schema monk Father Vassian. “Well, here I am in your cell,” said the Metropolitan. Father Vassian had just begun to express his complaints: “Moses... Lyanid...” But the Metropolitan did not even listen, but only said: “Live calmly and thank God.” With that I left him. Again the schema-monk failed. On the last path to the holy gates, the Metropolitan turned to the church for the last time, looked around the entire monastery, prayed at the church of God and said to the hermits accompanying him: “Well, forgive me, brethren.” They all bowed to the ground before him. “Sing,” he added, “Whoever does not please You, Most Holy Virgin.” With tenderness of heart they sang this dogma and thus completed their farewell to their dear father and great benefactor; also in the monastery, the Metropolitan said goodbye to all the brethren and especially to the elder Father Leonid, saying goodbye forever, showing him great fatherly love before everyone. Subsequently, the elder wrote like this to one of his spiritual sons: “The Most Reverend made our hermitage happy with his visit and strengthened our souls with his special blessing. And our benefactors, seeing this, were very disarmed and now, it seems, they began to gradually learn some humility. And how His Eminence, having seen the Optina Hermitage, was pleased, this seems to be described. difficult." From Optina, Metropolitan Philaret went to the city of Kozelsk. He was accompanied to the city, according to custom, by His Eminence Nicholas, who returned to the monastery for the night. The next day after the liturgy, the brethren also solemnly saw off their diocesan bishop, who at that time did not bless everyone individually, but only blessed everyone with a general bishop’s blessing. The visit to the Optina Hermitage by the Metropolitan of Kyiv and the attention he showed to the Optina abbot and the elder had beneficial consequences for the monastery, since the Right Reverend Nicholas began to trust somewhat less the opinions of the elders’ ill-wishers. However, this time he treated Father Leonid harshly. When the elder approached the bishop to receive the blessing, he said: “And you, impudent old man, so dared to occupy the metropolitan!” - “What was I supposed to do? - the old man answered. - After all, he himself called me for this. Everyone saw this. And you, holy master, have seen this yourself.” - "Saw! Well I saw; but you didn’t want to see that your diocesan bishop was here, and you were blaspheming in front of everyone.” - “Be merciful, Your Eminence Bishop! There was no place or time for blasphemy here. Besides, I know very well that this is a great sin.” - “Shut up, otherwise I’ll put you away...” “Your power,” answered the elder. The opponents triumphed, but why, they themselves did not know. For the disciples of the elders there were bitter moments at that time. But the magnanimous elder himself returned to his cell in a calm spirit and had to console them, embarrassed by such an act of the archpastor. Despite, however, such a threatening remark from the bishop, over time the shy position of the elder, apparently, began to improve somewhat. To calm him down, in the summer of 1836, the pious landowner Alexei Ivanovich Zhelyabuzhsky, who lived in the monastery, built a special wooden building in which he designated rooms for himself and the elder, each with four rooms. This unforgettable benefactor of the Optina Monastery was spiritually committed to Father Leonid and was mutually loved by him. They always read the Divine Scripture together and sent prayer rules with the help of the elder’s cell attendants and some other brothers who came to him to ask about their thoughts. The old man moved into this newly built building with all the amenities. The ban on receiving people still weighed heavily on him. Let us note here that the building that was just discussed stands near the eastern monastery gate leading to the monastery. Behind it, opposite the windows, is a woodshed, where Father Leonid, being free from receiving visitors, from time to time chopped small wood with a light ax. Under the building there is exit 104, and to the gate leading to the monastery there is a fence with a folding gate, which was sealed tightly during the ban. Once, during such a ban, there was a large gathering of different people, so that both hotels were filled with visitors; and everyone was waiting for an opportunity to see the old man, crowding in whole crowds around the boarded gate. Among this heterogeneous people there was one novice of the Sevsky Monastery, a Smolensk landowner by birth. After sitting hopelessly for several days at the gate of the elders' building, she then looked into the outer exit window, from which there was a passage to the courtyard to the very back porch. The windows and doors here had not yet been prepared. She realized that she could go down through the window to the exit - she just had to make a small jump - and then go out through the door onto the courtyard. Without thinking twice, she successfully performed it in front of everyone and found herself in tears at the feet of the old man, who was in the courtyard at that time. Following her example, the visitors standing there, one after another, began to jump out the window. The news instantly spread that access to the elder had opened. A wide wave of people poured to the gate from the hotels and from the church after the late liturgy. Before the elder had time to question the Sevsk novice well about her circumstances, the elder’s cell and courtyard were already crowded with people to the point of cramping. The stampede began. Everyone through the crowd tried to make their way to the elder’s feet. The elder calls the cell servants: “Yasha! Grisha! Who opened the gate? But the wicket remained blocked. The abbot, Father Moses, found out about this and hurried to the elder’s cell. He sees that in this turmoil it is impossible to restore order in any way, and therefore he ordered the gate to be opened in order to relieve the people from the crowding and crush. But for this same reason, His Eminence Nicholas treated him unfavorably and even mockingly when he learned about this. The elder himself, out of his love for suffering humanity, could not refuse visitors who came to him, no matter how this visit happened. But when his superiors forbade him to receive him, he not only was not embarrassed and did not grieve about it, but was even glad to calm down somewhat from his labors. He was then already 68 years old, and his physical weakness made him very aware. So he wrote in 1836 to one of his acquaintances: “I inform your honor about myself and about my circumstances that, thank the most merciful Lord God, since I am long-suffering for my sins, I am still alive and in the same cell, but communication with those who come to the living room has been stopped for me. And if I tell you frankly, even though it was allowed, my weakness and decrepitude, it seems, does not have the strength to satisfy those who are thirsty, since my bodily strength is exhausted. Considering this is our situation, I humbly ask you: do not tear away the holy monastery, but explain about my position, so that in their imaginary trust they do not hope to receive any benefit from me, the accursed one. Even yesterday, the following event happened: one well-meaning person, familiar to the abbot and to me, the unworthy one, begged the abbot to have a meeting with me in his cells and what needs to be discussed. But I was relaxed. Although I struggled with the strength to fulfill obedience and satisfy this person, I just couldn’t go - I was left without pleasure.” Sometimes the elder, wanting to fulfill the will of the bishop to avoid visitors, even left Optina Hermitage for a while to Tikhonova. “Circumstances and the significant arrival of zealous people,” he wrote another time to the same person, “are unlikely to allow me to stay, but I must leave at least for a while. If the Lord pleases and I live, I intend. But now, thank the most merciful Lord God, the authorities have taken strict measures: the gates are locked and the gates are boarded up. But how long will this peace last for me?” However, the elder went to Tikhonov Hermitage for other reasons, which will be discussed further. As the elder wrote, it really turned out that way. With all his desire to fulfill the will of his superiors, he could briefly evade receiving visitors, for soon people appeared who, having arrived at the monastery for a conference with Father Leonid and not being allowed to see him, turned to the abbot, explained to him their spiritual needs, for the sake of which they wanted to see the elder, and convincingly asked not to deprive them of spiritual help. The abbot, as a spiritual husband, could not refuse such visitors their extreme needs and sometimes himself brought them to the elder. And when he did not dare to do this, it happened that these visitors turned to His Eminence himself, who, convinced by their tearful prayers, finally allowed Father Leonid to receive them. But the elder, having received those sent from the bishop or those whom the abbot brought to him, each time after this opened the doors for everyone, saying: “If you don’t accept, then don’t accept anyone, and if you accept, then accept everyone.” Thus, the prohibition to receive people was prescribed to the elder Father Leonid more than once, and each time, obeying the will of the ruler, he stopped receiving, but when the opportunity presented itself, he began to receive again. For this course of action, the elder was subjected to many criticisms from his opponents. Even some spiritual high-ranking persons who knew him saw in him self-government and a desire to teach 105. But Father Leonid, as a true doer of Christ’s commandments, did not pay attention to human obstacles. We think that, having taken a closer look at his activities, his detractors would begin to judge him differently. Let us remember how the Valaam persecution against him and his elder schema-monk Father Theodore began. It began with the fact that Father Evdokim, a former student of the Valaam abbot, tormented by melancholy and despair and already thinking about suicide, turned to these elders for spiritual help. Could they, out of any human fear, refuse to help him when he was in such dire trouble? But there have been a lot of similar cases. The detractors of Elder Leonid, no doubt, never even thought about the spiritual needs of those who came to him for advice. So, one day Father Abbot Moses, walking through the monastery, saw a huge crowd of people in front of the elder’s cell, while recently an order came from Kaluga not to let anyone in to see him. Father Abbot entered the elder’s cell and said: “Father Leonid! How do you receive people? After all, the lord forbade it.” Instead of answering, the elder dismissed those with whom he was working, and ordered his cell attendants to bring in the crippled man, who at that time was lying at the door of his cell. They brought it and laid it in front of him. Father Abbot looked at this in bewilderment. “Here,” the elder began his speech, “look at this man. You see how all his bodily members are affected. The Lord punished him for his unrepentant sins. He did this and that, and for all this he now suffers - he is alive in hell. But he can be helped. The Lord brought him to me for sincere repentance, so that I would reprove and instruct him. Can I not accept it? What do you say to this? Listening to Father Leonid and looking at the sufferer lying before him, Father Abbot shuddered. “But the Eminence,” he said, “is threatening to send you under command.” - “Well, so what? - the old man answered. “Even if you send me to Siberia, even if you light a fire, even if you put me on fire, I’ll still be the same Leonid!” I don’t invite anyone to come to me, and whoever comes to me, I can’t drive them away. Especially among the common people, many perish from unreason and need spiritual help. How can I despise their crying spiritual needs?” Father Abbot Moses could not object to this and silently left, leaving the elder to live and act as God Himself would direct him. Chapter XI. Elder Father Leonid's communication with the monastery upon his transfer to the monastery. The appointment of one of his students, Father Terenty, as rector of the Kaluga Tikhon Monastery. Visits to this monastery by the elder Father Leonid and his conversation with schismatics. The Sorrow of an Elder in Tikhon's Hermitage After the elder Father Leonid moved from the monastery to the monastery, his spiritual connection with the hermits was not broken. The elder never ceased to show his love for the monastery and the monastery brethren. He always came on Saturdays and Sundays, and in recent years, when he could not come due to illness, he came to the monastery church service. After mass, I went into the cell of the monastery leader - first Father Anthony, and then Father Macarius. Other skete fathers also gathered there for a spiritual conversation with their spiritual mentor. And sometimes the lay persons from the nobles and merchants who were at the mass, going for a cup of tea with the head of the monastery and finding him having a spiritual conversation, became listeners and participants in it, to their spiritual benefit. For their part, the skits often went to the elder at the monastery. Father Macarius visited him every day: either he came for advice on the position of confessor, or he brought to the elder’s signature letters prepared on his orders, which he usually signed with him. Also often visiting Father Leonid (until 1839) was the head of the monastery, Father Anthony, who was always on sincere friendly terms with him and often benefited from the elder’s frank conversation. And all the other monastery brethren remained devoted to him with filial love, as to their spiritual mentor, and did not stop going to him to heal spiritual infirmities and resolve perplexities. Let us note that the revelation of thoughts to elders or, in women's monasteries, to elders brings great spiritual benefit to those who open, but only under the condition that it is done in the proper order. This was stated quite clearly above, in Chapter III “On Eldership,” where it is shown what is required of those related to the elder and what is required of the elder himself. Here is an example of the disciple’s unhumble revelation, and at the same time the much-needed admonition of Elder Leonidas. “When the priest was transferred to the monastery,” says skete brother Alexander (later Kiev Pechersk Hieroschemamonk Anthony), “and he lived in the old building on the mezzanine, I was already the chief cook in the skete. My assistant was Father I., the same age as me, and since he was somewhat akin to me, my father jokingly called him a matchmaker. He did not know how to read and write and asked the elder for his blessing so that I could teach him to read and write, although I myself was a self-taught reader. This means that I had all the advantages on my side. I imagined that he was subordinate to me out of obedience, and owed me a lot due to my condescension towards him. Despite all this, he inflicted some kind of ordinary insult on me, and it took me a lot. Having finished my daily obedience, I went to the monastery to the elder to reveal my thoughts. By the way, in the form of a complaint, with the consciousness of my innocence, I explained to him the insult inflicted on me by my assistant. At this time the priest was weaving a belt and, as if deep in his work, was silent. Finally he said: “Well, I’m done.” I repeated my complaint. To this, the priest only answered me: “Well, okay, get out,” and blessed me goodbye. As soon as I opened the door to leave the elder, I saw that my assistant was right there at the door waiting for me to leave. I immediately turn to the elder: “Father! So the matchmaker has come.” Elder: “Eh, brother, what are you doing there?” He fell on his knees before the elder and began to ask for forgiveness. Elder: “Tell me, what are you asking for forgiveness for?” He began to confess his wrongdoing, and I prompted him and denounced him before the elder for injustice and, moreover, I said: “This is how one should sincerely confess one’s thoughts before the elder, as St. Simeon the New Theologian writes.” Looking at us as if we were two immatures - one completely illiterate and the other poorly literate, the elder said: “Well, guys, you’re both good. However, get away from me. By the way, the stairs to my cell are steep. I can barely climb it myself. Yes, perhaps don’t come to me at all. You have a lot of your own mind, which is worse than any madness. Get out! No matter how much we both begged the priest to forgive us and immediately reconciled with each other in front of him, it was not to be. The elder only said: “This is a premature world, and by tomorrow it will be rotten; one thing - go, and we’ll see.” It is not known to what extent the assistant cook was justified during the revelation, although it was probably not without it; however, since he nevertheless repented and asked the elder for forgiveness and, if possible, reconciled with the cook, therefore his conscience must have been calmer. And the cook had to suffer for his unhumble revelation and self-justification, from which in no way can there be peace of conscience and peace of mind. “Having returned to my cell,” Brother Alexander continues his story, “I came to my senses about how much I had forgotten myself before the elder and how much market-place prowess I still had in me; and therefore, from thoughts of confusion and bewilderment, the following night lasted for me a whole year. Morning and lunch, I, in obedience to the cook, needed to be in my place. Having waited until evening, I ran headlong to the monastery to the elder, who greeted me with the words: “Well, Sasha-Alexasha?” I said: “Well, father, I’m not at peace. Forgive me for God’s sake. After all, this thing happened like this.” I shed tears, since there was no greeting or answer from the elder. But the priest remained unshakable in his actions. Tomorrow it ended the same way, that is, go and get out. And this went on for about a week. I began to feel exhausted from embarrassment and mental confusion, and finally I said to the elder: “You, father, are driving me away completely.” Elder: “No, no; where did you get this from? - “Well, father, my strength is exhausted, I’m still restless.” - “Why are you restless?” - “Look, you don’t explain anything to me, and yet you see everyone off from the cell, from which my spiritual constriction grows and my trust in you begins to weaken; and this threatens me with terrible consequences.” Elder: “I know this, because I taught myself this alphabet.” - “So why won’t you tell me anything, father, even in this case, when I’m mortally exhausted?” - “Why don’t you ask me? But, on the contrary, you are still imagining your wisdom - just listen. Why impose admonitions on such a person, which he will greedily seize, but not for the edification of his soul, but to increase only his bare knowledge, while the arrogance and contempt for simple and ignorant people increases most in a person; on occasion, a desire arises to show oneself as an upstart with an extra word or to use it as blasphemy. What didn’t come at a cost is not too bad.” - “How is it, father? Does science really inflate a person to such a degree of damage? But I respect science so much that I cannot find in my imagination a better object to compare with it, and sometimes I grieve that I am ignorant.” - “What’s good is good; and remain forever with this conviction. And instead of grieving over your ignorance, learn to live a good life by doing it yourself. It hasn’t left you yet.” - “Well, father, you forbid me to read the Philokalia.” “There will be time and need for this. And you grabbed a few words from Simeon the New Theologian and cackled like a chicken with an egg. And just as these days have dented your moral ribs, now you will be softer.” These and other similar merciful words of the beloved elder immediately poured life-giving force into my suffering soul, at the same time teaching me experience in spiritual life.” Then Brother Alexander tells how, having been dismissed from his duties as a cook, he lived in the apiary, in the very building where the elder Father Leonid lived, and, moreover, in the cell where the elder’s library was located, which, as one might think, consisted mostly of handwritten patristic books, to which the elder ordered the key to be given to him. With all this, the sacristan did not have the right to take and read books at his own discretion, but only on the instructions and blessing of the elders Leonid and Macarius. So he read St. Barsanuphius and John’s “Guide to Spiritual Life.” And Father Macarius gave him the books of St. Isaac the Syrian and St. Theodore the Studite “Catechetical Words” to copy in half-charter 106. In addition, he was assigned obedience, on the occasion of summer time, to go to the monastery every day with others to putty the Vvedensky Church for painting. As a result of this, he had the opportunity every day to go to the elder Father Leonid to drink tea, and sometimes to set a samovar for the cell attendant - which was a great pleasure for him. In the evening, after finishing his work in the church, he again went to the elder to reveal his thoughts and, having immediately listened to the evening rule, returned to his monastery cell, where he greedily read the works of the holy fathers. And the elder Father Leonid, during a personal meeting, explained a lot to him, taught him lessons in piety, and at the same time told him something from his life; also Father Macarius - from his life. Brother Alexander called this time the only golden days in his entire life. But, as you know, everything earthly, temporary is unreliable, fragile, impermanent. Soon the golden days stopped for brother Alexander too. That is why, perhaps, the elder consoled him with frequent interviews with him, because he foresaw his imminent separation and the sorrows that would befall him. For a long time already, the Optina father, abbot Moses, was busy expanding the main church in the monastery, the Vvedensky Church, by adding two chapels to it on the northern and southern sides. By the fall of 1837, both of these chapels were completed. The Right Reverend Nicholas of Kaluga himself expressed his desire to consecrate the chapel on the southern side in the name of the saint and wonderworker Nicholas, which he did on September 5 of the same year, consecrating the builder Father Moses to the rank of hegumen. At the same time, on the instructions of the rector’s father, the bishop appointed one of the disciples of Elder Leonid, Father Gerontius, as a builder in the Kaluga Tikhon Hermitage, which had fallen into complete disrepair. No matter how much he refused to abbot before the bishop, presenting his powerlessness, illness and other reasons for his inability, however, after a while, by virtue of the decree received, Father Moses, being at that time the dean of the Kaluga monasteries, had to personally hand over the monastery, which had fallen into disrepair, to the new father abbot, and Father Gerontius involuntarily had to part with Optina. But although the new abbot took over the monastery, and although he involuntarily remained there to live, he nevertheless decided to persist no matter what. He often appeared to the Eminence and asked to be dismissed from his position as rector. So the rest of September and all of October passed. Finally, in early November, Father Geronty received a letter from the rector of the Sergius Monastery of the St. Petersburg province, Archimandrite Ignatius (formerly Dimitri Aleksandrovich Brianchaninov), who was well aware of both the elder Father Leonid and all his circumstances. This was the meaning of this letter: if Father Gerontius continues to persist, then all the blame for this will fall on his elder Father Leonid; then the ruler will not sin in this. Despite this warning, Father Gerontius still turned to the Eminence with his annoying request, but immediately received from him confirmation of what Father Archimandrite Ignatius had written to him. The Bishop put it this way: “This is what your famous elder teaches you! Do not submit to the power created by God. I will be forced to take action against this.” Father Gerontius immediately heard many other things that he would not have wanted to hear about his elder, to whom, it should be noted, he was devoted with all his soul. Then he, having realized his guilt, completely settled down to the will of the archpastor, who, being satisfied with his obedience, said: “Well, it would have been like that a long time ago.” Here Father Gerontius asked the bishop for help and assistance regarding the possible improvement of the poor monastery entrusted to him. From Kaluga, the new father builder went to Optina, where, also on his case and with the same warning, a letter was received from the father of Archimandrite Ignatius and from Alexei Polikarpovich Bochkov, who was in St. Petersburg at that time. It should be borne in mind that Father Gerontius was indeed a sick man and, moreover, very hot-tempered and rash. And therefore, when he appeared in Optina with the goal of taking one of the Optina brethren with him to the Tikhonov Hermitage, everyone began to deviate from him, since by his nature he was very difficult for those living with him. And only one ryassophore monk, Father Alexander (the above-mentioned Hieroschemamonk Anthony), solely out of Christian love for the suffering, expressed zeal to serve all the demands of the sick father of the builder. Therefore, all his brethren said that he would be the first person or treasurer in the Tikhon Hermitage. And one of them said: “I’m surprised at you, Father Alexander, why do you want to go over to Father Gerontius?” He assured him that, apart from serving the sick, he had nothing else in mind. Father Gerontius himself did not dare to invite Father Alexander to accompany him to Tikhonova, but turned to the elder Father Leonid for blessing and assistance, so that for the first time from Optina Hermitage they would give him one of the brethren who was necessary for the Tikhonova monastery, which had fallen into decay. The Optina abbot, Father Moses, agreed with this and was ready to release especially those of the brethren who themselves wished to leave Optina Pustyn. Let us note here that among those who moved with the blessing of the elder Father Leonid from Optina to Tikhonova hermitages were the aforementioned Father Mikhail (Antimonov) and Alexey Polikarpovich Bochkov; but they only moved there a little later. We will continue the story on behalf of Father Alexander himself: “By the order of my father, I came to him; he says to me: “Well, Sasha-Alexasha, Father Gerontius recruited five people who agreed to go with him 107, but he was afraid to propose to you, since he would not achieve his desire through this. And I myself am appointing you to him.” Suddenly I burst into tears. Elder: “Well, don’t you want to?” I say: “Father! You know that I have no desire for you, except for these tears, which do not forbid to flow; and now they are just beginning. I know myself and the character of Father Gerontius. Under his control, I will no longer smile.” - “That’s why,” said the elder, “I am appointing you to him.” So, the aforementioned brothers, having taken their belongings, set out on the road in the form of a convoy. And I begged the priest to allow me and Father Gerontius to stay in Optina for two more days, during which I almost never left the elder’s side. When Father Gerontius and I came to him to receive the last blessing, at that time he was in a short robe and stole - just as he always dismissed any departing family. Turning to us, he said: “Well, brothers, at all?” He took up the cross and began to read the well-known parting prayer: “God, our God, traveling with your servant Joseph, travel, Master, and your servant, the builder, Hieromonk Gerontius and his cell attendant, the monk Alexander, and so on. At the end of the prayer, we kissed the cross and bowed at the elder’s feet to receive his last blessing, as usual, with generous tears that flowed from me unaccountably. The elder raised his blessing right hand high and, blessing Father Gerontius, said the following words: “Well, father builder, beware of the furious part, otherwise you will damage yourself beyond healing.” Then, blessing me, he said: “And you, brother, are not going to peace and joy, but to work, to sorrow, to the cross.” I don’t know what impression these words of the old man made on the heart of the father of the builder, but throughout my life they resonated and resonated in my heart, especially when I was in the most bitter trials. But as soon as I brought to mind these formidable fatherly prophetic words, I immediately asked myself the following question: “Where is the cross the elder promised me? For in this bitter circumstance he is not seen at all.” Thus, the vivid memory of what the elder said, which always led me to good reflection, calmed my troubled soul. But although in the difficult circumstances that befell me, through the prayers of the priest, I somewhat calmed myself down in the aforementioned way; however, I must admit that the prophetic words of the great elder began to come true on me from the very first day of our departure from him. The builder's father's dissatisfaction with me, on numerous occasions, grew more and more from time to time, often expressing itself in violent outbursts. My feeling of distress gradually increased, as if the ball was being wound with a thin thread. And during the eight years of my cohabitation with Father Gerontius, this ball grew to an unbearable size. Four years passed before the death of Father Leonid from the time we left him, retiring to the Tikhonov Hermitage. And every year, once, he visited us at our new place of residence and saw all this in detail; and he foresaw everything about our future. I don’t think, however, that this was due to the prophetic gift in him, but simply due to an impartial look at our circumstances. Why say too much? Our structure was revealed to him like a living book. I’ll start talking about how the priest visited our monastery for the first time. The loss was insignificant for Optina Hermitage, from which only seven people, including the abbot, moved to Tikhonova. The time from November 15, 1837 until the following summer was generally spent with grief. One was the joy that the Right Reverend Nicholas favored Father Gerontius more than the Optina abbot, for which there were special reasons. Therefore, our common desire was to ask the bishop to allow the elder Father Leonid, unless, of course, he himself refuses, to stay in the Tikhonova Hermitage. This request was a success. Vladyka gladly agreed to fulfill the wishes of the Tikhonites, but, in essence, according to the stories of Mr. Bryuzgin, he said with mockery: “Well, let your saint consecrate your naked monastery. Let's look at his holiness. Let him visit me first.” For his part, the elder bowed down to our crying needs. When Father Geronty and the priest appeared to the Right Reverend, the Bishop, turning to the elder, said: “Here, Father Leonid, the Tikhonites have missed you; go and comfort them.” “Bless you, Your Eminence, I will try,” answered the elder. “Oh, by the way, try to convert the schismatics in Skakovsky and the Palace,” added the bishop. (Skakovskoye and Dvorets are two large villages filled only with schismatics, not far from the Tikhonova Hermitage.) The elder was not prepared for competitions with schismatics and therefore said: “Your Eminence! I am ready to unquestioningly accept your archpastoral order; but bless me to explain to you the significant inconvenience that comes with it.” Vladyka: “What inconvenience could there be for a saint?” Elder: “And the saints did not have all the amenities, and I am not at all prepared for this task.” Vladyka: “And grace! And holiness! Here’s the preparation for you!” Elder: “But how, your Eminence, bless me to begin this? Kindly teach me in writing the right to do this.” Vladyka: “No, it’s not necessary. And you just show up at their prayer room and, on my behalf, tell them to gather their leading lecturers. Then you convey to them oratorically what is needed to convert them. And on the way back you will tell me your success.” Having accepted such an order verbally from the bishop, the elder finally arrived in Tikhon’s hermitage to our common indescribable joy. Father Gerontius, as a personal witness to the bishop’s commission, understood before all of us the power of the archpastor’s mocking speeches, from which, due to his ardent ardor, he almost went to bed; but the priest knew how to calm him down. Then the elder began to demand that the will of the bishop be immediately fulfilled. On this occasion, Father Gerontius had a preliminary talk with some of the schismatics and received the following answer from them: “You know, Father Gerontius,” they said, “more than once we had to escort such preachers to stakes or with a club and with a whoop from the whole village, especially when these preachers did not observe moderation in words and actions, but we will accept Father Leonid as a well-intentioned person. Don't be afraid of anything like that. According to rumors, we know this old man on the good side.” Not without fear, however, Father Gerontius and the priest went to the village of Dvorets, where their prayer chapel was and where about 20-odd schismatics had already gathered, who met the priest. Entering the chapel, the elder, according to Christian custom, prayed to the icons, greeted those present, announced to them the archpastoral commission and, finally, offered his heartfelt desire to return to the motherly embrace of the Holy Church of God. The schismatics received the following response: “Thank you, father, for your wish. And we ourselves belong to the church and obey its purity and holiness. But the main thing is - where is this purity and holiness? We are old and born, as you see, Christians. But the fact is that the management of the Church has gone crazy, and therefore our ancestors rejected the innovation in the Church by unworthy people who laid a temptation with their behavior - which continues to this day. We ourselves know no less than others what a celebrant of the church sacraments should be like. Therefore, father, don’t bother persuading us - we do not accept (do not recognize) the authorities. More than once, therefore, worldly rulers have ruined us and with this violence they have pushed and are pushing us even more away from respect for the rulers of the word of truth.” Elder: “But the Most Reverend will ask me about you - what should I tell him?” (I remember, their main leader was called Savka, he was responsible for everyone more.) “Tell, breadwinner, to your Eminence - let him not try to convert us, but rather let him teach his... clergy, who unworthily perform sacred demands to tempt the world. This is who needs to be converted! But if it were to his face, we would not have told him that. you need to think about yourself, he himself has a lot of things that are not appropriate.” After such a conversation with the schismatics, the priest said goodbye to them and returned to us in Tikhonova. However, the elder did not come to us in Tikhonov Hermitage for rest. For what kind of rest could there be for his compassionate heart here, where we were moved as if to a lifeless wasteland, already destined for closure, where everything was led to destruction? Father knew all of us and our young dispensation well. As the closest person at the abbot’s cells, where the elder was located when he came to Tikhon’s hermitage, the priest, in the presence of the abbot, charged me with the duty of reminding him and assisting in everything that I saw that required correction, which Father Gerontius himself asked the priest so that I would not refuse. In addition, I had the only happiness in my life, during my father’s travels, to be his coachman. My first trip with my father was to the Ugra River, where we bought timber in rafts for future construction, as well as a woodshed, and ridges intended for sawing. Father Geronty has already appointed me to go to Medynsky district to hire sawmills. But this was completely unrealistic, since time had passed and it was impossible to hire sawmills at any price. On the way, I explained this to the priest, knowing in advance that my contradiction would cost the Father Superior’s temper and my meager patience. “Wait, Sasha,” said the elder, “I’ll arrange it in such a way that you’ll be surprised.” So, my father and I came home. In due time we gathered for tea. I began to pour, and Father Gerontius began to give me orders on what terms to have with the sawyers: “Yes, put aside your righteousness, otherwise you are very generous.” Father, as if knowing nothing and listening to our conversation, asked: “What is this?” “Yes, tomorrow,” answered Father Geronty, “let him go to Medynsky district to hire sawmills.” “Well, the employer is a good one,” the old man objected, “he will assemble the house in an acorn cup. Where is he? I’ll go myself, and let him be the coachman.” The next day, in the morning, I prepared everything for the road, and after lunch, the elder and I set out in the rector’s wagon, drawn by a pair of horses, with the intention of spending the night in the Linen Plant, in the house of the tenant of the monastery mill, who, it is worth noting, was an inveterate schismatic of the non-priest sect. He had a very efficient inn. When my father and I moved in, the hostess was all over the place with greetings. A special room with all amenities was prepared for us; for, although the hostess was a schismatic, she knew who Father Leonid was. Despite this, the elder, and I with him, refused these amenities and spent the night in the yard in a cart. On the way back we had no need to stop here. After spending the night, we moved on. Dear father says to me: “What do you think about this woman and her daughter?” (a girl about 25 years old). I answer: “Yes, she is affectionate for us, no doubt, because her husband has business with our monastery; and the girl works as a man for two hefty janitors.” “It’s true,” said the elder, “but I’ll tell you what: fear is felt here - she’s a murderer with a girl - this is their business. Oh! This is a scary family. How many innocent souls have lain here!” But what else I could hear from him during my conversation with the elder, I hid in my heart. For some time, our monastery refused to allow this tenant to maintain the mill, which was not without some serious legal proceedings. This man maintained an inn on the Meshchovskaya road, where his son and his wife lived constantly, and the father, as the owner, was, as needed, either with his son or with his wife in his house. A few years later, a rumor reached us that Pyotr Ivanovich (the name of our tenant) and his son Vanka were punished with a whip and sent to eternal hard labor for the well-known terrible deeds, which at one time the priest so simply and usually told me about, as if about an open event. Then I remembered the conversation I described with my father and was surprised, and afterwards I was always amazed at his insight. In Bobyly we also stopped at an inn. While I was handling the horses, the priest, accompanied by the boy, went to the office, where the manager explained to him the same thing as I expected, that is, that the time to hire sawmills had passed. Therefore, the priest asked the manager to write down the work he had in mind in the office. By the way, some of the priest in the office recognized him, whom he had taken advantage of at one time, and treated him with special respect. When the elder returned to me, I said: “Bless, father, give me the samovar.” - “What do you need it for?” - said the old man. I say: “I’ll have some tea.” Objection: “Can’t you do without tea?” I answer: “I am for you.” “For me,” said the elder, “it’s not necessary.” “But for me,” I say, “it’s not necessary at all.” Father continued: “It is very strange that our brothers, old and young, cannot breathe without tea, especially if someone else at home had a habit of drinking it.” - “Father! – I told him. “You know well that it is only by your grace that I am not deprived of this, as they say, consolation, and before the monastery I did not know it at all.” - “What an eccentric you are! - the elder continued his speech. - Look how weaknesses intensify in monasticism. And the world is no longer as simple as it was before. But in our time, the worldly people were stronger.” And so, during all the moves, the priest talked to me and passed on some stories. When we returned to Tikhonova, the priest himself told Father Superior that the time to hire sawmills had passed. And although this matter went ahead for the time being without an assault on the part of Father Gerontius, I still did not escape his suspicion, especially in those cases where the priest’s words coincided with my assumptions. For six weeks, in the first year of his visit to the Tikhon Hermitage, the elder lived in it. The time has finally come to return to Optina. By personal order of His Grace Nicholas, the priest was obliged to stop in Kaluga on his way back and give a report to the bishop regarding the conversion of the schismatics. When he appeared to the bishop, the latter’s first question was: “Well, have you converted many schismatics?” Elder: “Not a single one, your Eminence.” Vladyka: “Not a single one! This is bad. That means you're a bad preacher." Elder: “I told you this in advance, Most Reverend Bishop.” Vladyka: “I know. And I thought that you would turn it your way (and at the same time I laughed); That's how I hope for you. Well, what are they saying? Elder: “Holy Lord! I can’t tell you that.” Vladyka: “Why? Apparently you’re in the same strike with them?” Elder: “No, Your Eminence, this could not be, and in no case can it be.” Vladyka: “Well, why can’t you say something?” Elder: “It will be unpleasant for you to hear anything concerning your archpastoral person.” Vladyka: “Say, I’m ordering, it doesn’t matter to me.” And the priest, without hesitation, told everything in detail that Savka had spoken to his council. After listening to everything, the bishop said: “Well, well, what a preacher!” And for such an artless, sincere and frank story, despite his displeasure towards the elder, he kissed him and sent him off in peace to Optina Pustyn. Early the next morning we left Kaluga; in Przemysl they gave the horses a rest, and at about seven o’clock in the evening, or at the departure of vespers, they arrived in Optina. Word instantly spread about the elder’s arrival, and immediately his cell began to be filled with brethren and visitors, healthy and sick, who were waiting for him. I went with the horses to the monastery, entrusted them there to the right people, and I myself returned to the priest’s cell, which at that time was already crowded with all kinds of people. All the monastery brethren were here. But the priest said: “Free me now; Now, God willing, I’ll rest, and tomorrow there will be a mosquito and a fly.” At the entrance to the priest’s cell, right at the porch, I met with the priest, Father Macarius. Accepting his blessing, I heard the following words spoken by him with grief: “You and your elder (Father Gerontius) are ready to appropriate the priest there.” With a tight heart I answered him: “Father! I would not like to hear such injustice from you. It is according to your and Father Leonid’s appointment that I am subordinated to the eldership of Father Gerontius...” - and could not speak any more. Tears flowed from my eyes, especially after I remembered my father’s fatherly, affectionate conversations with me on the road. So we both entered the priest’s cell. Father Macarius bowed at the priest’s feet. We said hello. “And you, brother, are you cutting your hair here?” - Father Leonid said to Father Macarius, as if with displeasure. Father Macarius: “Forgive me, father, it’s true. But what should I do? I was left alone for such a long time.” The elder reproachfully: “Yes, you are as right as a weakling; and these people (pointing at me) with a reserve. In your opinion, they could be left completely. Oh, what pride!” “Forgive me, father,” repeated Father Macarius, “that’s why I say so, because I recognize my weakness.” At these words, Father Abbot Moses and Father Anthony entered the priest’s cell on their sore legs, who were facing the feat of leadership in the Maloyaroslavets Nikolaevsky Monastery; but, having seen the elder, everyone soon dispersed. Left alone with the priest, I told him about my meeting with Father Macarius. “Oh, you, Vitia! - said the priest. – Father Macarius is a great man. I know it’s difficult for him, because he wasn’t willing to live without me, but he’ll have to.” Since then, the elder began to call me “Vitya” instead of “Sasha-Alexashi.” Then I say: “Father! I feel burdened by my conscience, because I spoke very directly and sharply to Father Macarius; therefore, bless us to ask his forgiveness.” “Yes, you should, when you come to the monastery,” the elder remarked. When I arrived at the monastery, the evening rule had just ended. I entered Father Macarius’ cell, and he said to me: “Well, thank you, brother, for coming; Otherwise I wouldn’t be able to sleep all night because of what I said to you in the heat of the moment, or I would come to you to make peace.” Now we have reconciled with him. “Well, what do you have there?” – asked Father Macarius. “But you know, father,” I said. “Yes, I know the language here,” he said, “but you there are a different matter.” I continue: “Oh, father, it’s unlikely that our dispensation will ever console us. It is regrettable for me to hear that some of the brethren consider me the confidante of Father Gerontius.” “Yes, and I think so,” said Father Macarius. Bursting with tears, I threw myself at his feet and said: “They are unaccountably mistaken. I would consider it a vice to be his confidant, for seven months’ experience showed the development of his difficult character, and necessity requires having him as a spiritual father; he demands that you reveal your thoughts to him, like an old man. But this frankness has already turned into a means of accessible reprisal.” Then I told him about one unpleasant incident and added: “This is how we live in Tikhonova.” Listening to my stories, Father Macarius sighed and cried and finally asked: “What does Father Leonid know about this?” “Not only does he know,” I answered, “but he actually saw and heard enough of everything.” It would not be amiss to note here that, according to the deceased Optina Elder Ambrose, Father Gerontius, in turn, justified himself by saying this: “One of the brothers will come to reveal his thoughts, he will choose you in every possible way - and this is his revelation.” Therefore, it is impossible not to repeat here what was said above, that then only the revelation of thoughts can bring spiritual benefit when it is done in the proper order. But let's continue the story. “Four years passed before the death of the elder Father Leonid, since Father Gerontius was appointed rector of the Tikhon Hermitage; and once every year the elder visited her. The first time, as stated above, he stayed there for six weeks, in the next two years - four weeks each, and in the last, fourth year - only three weeks. During all this time, the elder saw how the poor monastery was gradually being improved from the outside, which, however, was the fruit of his own fatherly care. For who, for example, would force Father Alexei Polikarpovich Bochkov to live for some time in Tikhonova, or Father Mikhail (Antimonov) to move from the Optina monastery, well-maintained like an earthly paradise, to a poor and then unsettled monastery, in the vicinity of a village and a tavern! But all these and similar great and small personalities were ardently devoted to the elder, went over to Tikhonova for obedience, and their trust in him was subsequently justified. Despite, however, the external comfort of the monastery, renewed by the grace of the elder, he did not have consolation within its walls. It is known that her rector, Father Gerontius, was with all his soul attached to the elder Father Leonid, sincerely loved and respected him, but he could not cope with his character, could not refrain from various indecent antics towards the brethren subordinate to him, even in the presence of the elder himself, which caused great sorrow to his loving soul 108. Despite all this, the elder did not cease to console the brethren offended by the abbot, inclining them to patience and saying: “If for me, an old man, such a brush is needed, especially where there is a lot of rust.” He instilled in them that the unpleasant incidents that befell them were necessary to cultivate the good morality of each of them. At the same time, the elder saw that everything inside the monastery was not going as it should have according to his idea. Therefore, on his last visit, he spent three weeks in the Tikhonova Hermitage with a cramped soul and, leaving, said goodbye to her forever, saying with grief: “If I’m alive beyond hope, then next year I won’t go to Tikhonova.” In the previous biography of the elder Father Leonid, it is said that due to his sedentary life in Tikhon’s illness, his illness increased. But it seems more accurate to believe that his pain intensified there mainly as a result of sorrows, from mental disorder, and perhaps from both. Every time leaving the Tikhonova Hermitage back to Optina, accompanied by the builder’s father and his other disciples, the elder stopped in sight of the monastery on a hillock. And at this time, as a farewell, Father Gerontius served a glass of beer to everyone who saw off the elder. This simple drink was literally mixed here with the tears of the elders’ disciples, since, being in Tikhon’s Hermitage in cramped circumstances, they, besides God, found consolation for themselves only in him alone, in this temporary life. Continuing his story, Father Alexander says: “At the last departure of the priest from Tikhonova, I asked him to remove the heavy burden from me - to remind Father Gerontius about useful items and to cancel the lazy revelation on my part. “Leave this assignment, child,” he said, “now the father builder himself has become smarter than you and me; and thoughts - it’s clear that the time has come - to manage it yourself; and even though you have the right to free yourself from his clergy, it will require your patience, which means it won’t come cheap for you.” After this, as having received senile permission, I more freely evaded proposals on my part; and I carried out the abbot’s orders, which had the meaning of communal necessity, as holy obedience. This last time, due to circumstances, I did not have to accompany the priest to Optina: but soon after his departure I was sent there on purpose by my father the builder. He entered his cell when some of the brothers were with him for their own needs. I huddled in a corner to wait out everyone. Seeing me, one simple-minded brother said: “Here, father, Father Alexander has arrived from hard labor.” Father immediately ordered all the brothers to stop and in the presence of everyone announced that this work was not hard labor at all, for which everyone had enough strength. “For example,” he said, turning to the brother who said the words mentioned, “can you lift ten pounds?” “I can,” he answered. “Can you also move it to another place?” - "Can". “That’s all the work you call hard labor,” the elder concluded. Here the priest so clearly proved the absurdity of such an opinion that everyone took advantage, recognizing in themselves all the shortcomings that the priest pointed out to them. I was left alone with the priest, and, I don’t remember, for some reason the priest made me feel so bad that I had to (as we said) the elder wash his feet with my tears. But I had to go to Kozelsk right away to get hold of tow for caulking the building. Thanks to the merchant Chervyachkov, he ordered the release of 15 poods free of charge. I returned to my father when he was already resting after dinner, and so I went into his garden and sat down there on the grass, where I felt the action of cholera in me. Having rested, the priest went out into the kindergarten and heard how vomiting and diarrhea were pulling at my insides and writhing my veins, so that I almost could not speak. He came up to me and said: “Hey-hey! Our little guy is ready for reprisals - he even forgot to tell me what he wanted.” I say: “What did I want to say? I don't remember." Elder: “You wanted to receive a blessing to be tonsured into the mantle.” - “Oh, yes, yes!” – I exclaimed, coming to my senses. Then the priest ordered me to be picked up and taken to his cell. Then, from the lamp of the icon of the Mother of God, he gave me a teaspoon of oil to drink and, according to his custom, anointed my forehead and chest and, as always, the left breast against the heart in a cross shape with the words: “Look, weak and unhewn heart! And everything is going wrong.” And finally, he ordered me to be put in the next cell on Yasha’s bed. “Oh, father,” I said, “I can’t; vomiting again; Apparently, it’s the end of my life.” Elder: “Wait, don’t rush.” And he gave me a glass of elixir, saying: “Go to sleep a little.” At that very moment I felt lighter and fell into the deepest sleep. They woke me up after Vespers, and I got up as if nothing had happened to me. I thought after that that this obvious miracle happened to me through the prayers of the priest; and he, hitting me lightly with his palm, said: “I’ll break your forehead, pop-eyed one; Look, he still decided to philosophize; thunder does not thunder from a cloud.” After that I asked the priest: “Who will be my successor from the mantle?” “There’s nothing to do,” he answered, “apparently, my father himself is a builder; Otherwise, neither you nor he will bear it - you seem to know this well." This ended Father Alexander’s meeting with the elder, after which he, saying goodbye to his father, went back to Tikhon’s Hermitage. The Lord did not destined the elder Father Leonid to live until next year. But the seed he sown in the Tikhonova Hermitage eventually bore good fruit. After the leadership of Father Gerontius, the Optina hieromonk Moses was appointed rector of the Tikhon monastery, who ruled it for a very long time - about forty years. In addition, one of the closest disciples of Elder Father Leonid, Hieroschemamonk Ephraim, remained there, who also served as an elder there for a long time and about whom we have already mentioned a little higher. His baptismal name was John. At first, when he lived in Optina under the elder Father Leonid as a young novice, he was distinguished by such meekness and good behavior that all the brethren called him something like the nickname “John the Reverent.” And under these zealous leaders - Abbot Moses and Elder Ephraim, through the prayers of the already deceased Elder Father Leonid, Tikhon's hermitage finally reached a flourishing state. Chapter XII. Elder Leonid’s care for his outside visitors, monastics and laity. His predictions, instructions, healings, denunciations, advice, among which general advice to those wishing to get married, etc., in the stories Elder Father Leonid lived in the monastery for about five years (from February 2, 1837 to October 11, 1841) after leaving the monastery. And all this time, despite obstacles from the diocesan authorities and some unfriendly persons and despite the weakness of his health, at the right opportunity he did not cease, in addition to his Optina brethren, to receive outside visitors, remembering the word of the Savior: I am coming to Me now, I will not put you out (John 6:37) and also: I did not accept that, I did not give them (Matthew 10:8); and until his most blessed death he showed tireless zeal for serving God in the person of suffering humanity. According to the foresight given to him by the Lord, he predicted their future for some and consoled them, admonished some, denounced them, gave useful advice, and so on. He was especially disposed to accept the common people. For the needs of the poor required urgent help, and mortal sorrows required quick consolation. Many lived in the hotel for weeks at a time, waiting to see the elder. Some, coming to him, could barely say a word due to heart disease and only expressed it with groans. Others, possessed by demons, were dragged to the elder’s cell by compassionate relatives or friends. Others carried children to receive his blessing. At that time, the elder was likened to a great tree, covered with abundant fruits, to which all those seeking spiritual benefit stretched their eyes and hands. On this occasion, he said: “God himself will help those who benefit from this to come to me.” Here are examples of the many different ways in which Elder Leonid used outside visitors who approached him. The late Optina rector, Archimandrite Isaac 109, spoke about his first meeting with the elder Father Leonid as follows: “Being a worldly person, I came to Optina Pustyn for the first time and wished to accept a blessing from Father Leonid. I came to the elder early in the morning. He didn’t have any people yet; only some woman was kneeling in front of him. The cell attendant reported about me: “Ivan Ivanovich Antimonov has arrived.” “Let him wait,” the elder said loudly. I sat down on a bench in the hallway. Having released the woman, the elder called loudly: “Vanyushka!” Without thinking that this word applied to me, I sat quietly. The cell attendant smiled and said: “It’s the priest calling you.” To me, a provincial dandy, such a patriarchal name seemed very unexpected, but I was not at all offended by it. On the contrary, such a simple address from the great old man struck a chord with me and for some reason comforted me greatly, and I still remember it with spiritual joy. “Vanyushka! Come here,” the elder continued, “here I come!” “I approached the elder, received his blessing and, kneeling down, explained to him the circumstances that were bothering me. The elder, having listened to everything with fatherly love, greatly consoled me with his conversation and, dismissing me, predicted that in time I too would become a monk. Seven years later, this prediction came true.” Subsequently, Father Archimandrite Isaac recalled that his grandfather who loved him also called him Vanyushka in childhood. In 1839, one young man named Mikhail, from Bolkhov citizens, wanting to enter monasticism, went to the Beloberezh Hermitage for this. Here, among other stories about the Optina elder Father Leonid, he heard the following remarkable incident. When Father Leonid was abbot in White Beach, a monk lived in the monastery forest, a guard who taught the peasant children who came to him to read and write. One day a drunken peasant came to him and, without any reason, beat him so much that the monk soon died. When Father Leonid was told about this, he said affirmatively: “Because this peasant killed an innocent person without any just cause, he himself will soon die.” And indeed, three days later this man suddenly died. From this and other stories that testified to the spiritual wisdom of the elder, Mikhail’s heart flared up. He wished to undergo monastic life under the guidance of Father Leonid and with this thought he set off from the Beloberezh Hermitage to Optina Hermitage. The elder, having talked with him, blessed him to enter the Tikhon Hermitage “under the command of Father Gerontius.” Mikhail, not wanting to part with his father Leonid, asked him for permission to stay in Optina Pustyn. The elder allowed it. But some of the Optina brethren explained to Mikhail that, having remained in the Optina Hermitage, he disobeyed the elder and in this followed his own will. Confused by this, Mikhail asked the elder for forgiveness that he did not go according to his appointment to the Tikhon Hermitage. The elder said to this: “Nothing, live here for now; but know that in the Tikhonova Hermitage you will still be, you will be, and you will be.” This young man Michael, later the Optina hieromonk Father Moses, 18 years after this prediction, by the will of the diocesan authorities, was appointed rector of the Tikhon Hermitage, under whom this monastery flourished 110. The Optina hieromonk Pachomius said that when he first arrived in Optina Pustyn and came to the elder Father Leonid, he saw his obesity and was tempted and, stopping at the door of his cell, thought: “What kind of schema-monk is this?” Noticing him, the perspicacious old man stood up and, striking his stomach with his hands, said loudly through all the people surrounding him: “What is Koptsev? Apparently, the tambourines are glorious beyond the mountains, but if you get close, it’s like a basket. Look, brother, how small I am.” Fear fell on the newcomer: he knew Elder Leonid only by correspondence, but until now had not seen him in person, and, having arrived in Optina, without visiting anyone, he went straight to the Elder. How does the old man, who has never seen him, call him by his last name? How could he find out his secret thoughts? With involuntary trepidation, the stranger fell at the feet of Father Leonid, who immediately denounced him in front of everyone about how he had quarreled with the cab driver on the road. Kozel resident Semyon Ivanovich, who was one of the devoted admirers of the elder Father Leonid, said: “In the thirties (19th century), as after, I was engaged in the preparation of pottery. My mother and I lived in our little house; We didn’t have a horse, but we had a decent cart. Sometimes I would load some pots into this cart, ask someone for a horse and take the pots to the market. So, it happened, and he added on. At that time, a Pole soldier was standing in our house, but then he moved away from us and became confused. Once, finding a convenient time, he climbed into our yard and stole the wheels from our cart. I explained my grief to Father Leonid and said that I knew the thief and could find the wheels. “Leave it, Semyonushka, don’t chase your wheels,” answered the priest, “God punished you, you bear God’s punishment and then with a small sorrow you will get rid of the big ones. And if you don’t want to endure this small temptation, then you will be punished more.” I followed the elder’s advice, and as he said, everything came true. Soon the same Pole again climbed into our yard, pulled out a bag of flour from the barn, put it on his shoulder and wanted to walk with it through the garden; and at that time my mother was coming from the garden and met him. “Where are you going,” she said, “are you taking this?” He threw the bag of flour and ran away. Soon after this there was another incident. We had a cow, we decided to sell it. They found a merchant, made a deal and took a deposit. But for some reason the buyer did not take the cows from us for several days; finally took her to him. And the night after that, a thief broke into our place and broke open the closet where our cow lay, no doubt in order to take her away; but she was no longer there. So again the Lord, through the prayers of the elder, delivered us from the misfortune. After this, many years later, a third similar incident happened to me, after the death of my mother. Holy Week was ending and Easter was approaching. For some reason, the idea occurred to me to move all my necessary things from my house to my neighbor sister. So I did. And when the first day of the holiday arrived, I locked my house on all sides and went to morning. I always used to spend this morning joyfully; and now, I don’t know why, there was something unpleasant in my soul. I come from Matins and look: the windows are up and the door is unlocked. “Well,” I think to myself, “he must have been an unkind man.” And indeed there was; but since I carried all the necessary things to my sister, he left with almost nothing. So three times the prediction of Father Leonid was fulfilled on me, that if I suffer a small punishment from God, then God will no longer punish me.” This Semyon Ivanovich lived for a long time near the Optina Hermitage as a worldly man and managed the monastery brick factory. He died at a very old age, having been secretly tonsured into the schema. “Upon my entry into the Belevsky Convent,” said nun N., “at first I lived in someone else’s cell. My parent had the means and could have bought or built me ​​my own cell, but the elder Father Leonid did not allow it. In time they offered me to buy a place for a cell in the monastery; Father Leonid allowed, but did not order the cell to be built until a year later. The then abbess, who was not related to Elder Leonid, and many of the sisters found this elder decision very strange and incomprehensible. “Having space and funds, why not build a cell?” - they said. And I myself really wanted to live in my cell. Due to my foolishness, I used some cunning. I went to see my parent and invited him to build me a cell, as if at his own request. He agreed. I announced to Father Leonid that my parent certainly wants to build a cell for me now. The elder objected: “He wants it because you asked him to. Well, perhaps you can put up a log house, but don’t put in the stove for another year, so that you can move to a cell next year.” But I, overcome by the desire to have my own cell as soon as possible, was not satisfied with this, but again persuaded my parent to lay the stove without delay; I told my father that this was the will of my father. “Well, look,” said the elder, “your cell will not be of any use to you, you will not be consoled by it.” These words of the elder soon came true. As soon as I moved into my self-made cell, God’s punishment befell me for not listening and deceiving him. I was deprived of my spiritual peace, began to experience joyless melancholy and, finally, was subjected to a terrible mental illness, or, better to say, by God’s permission, an attack by spiritual enemies, and my mind became darkened. For three years, severe and unspeakable suffering continued. I can’t even tell you what happened to me at that time. Having come to some sense of my suffering, I turned to the elder with repentance. “I told you,” said Father Leonid, “that your cell will not be good for you. You have suffered for your disobedience and deceit, and you must still suffer. Now you have only one salvation - sell your cell; Without this you cannot heal.” After everything I had experienced, this time I accepted the elder’s word with faith and decided to obey him at all costs. My parent was very indignant at me for my intention to sell the cell he had built, he was very opposed to this and threatened to leave me without help in the future. Despite everything, I still sold my unfortunate cell and only then received mental relief, although, according to the elder’s prediction, the painful illness did not suddenly leave me. I suffered a lot of sorrows while living in other people’s cells, and I especially experienced severe suffering when I learned about the death of the elder Father Leonid. I reached despair, not having received permission from the elder to live in my cell and not knowing how my life would work out. But, by the grace of God, little by little everything worked out. In time, Elder Leonid’s successor, Father Macarius, blessed me to buy a cell. I was afraid to do this; but the priest reassured me, saying that the time of my trial had passed and that the hour of God’s will had come for me to live in my cell. With his blessing, I moved to the cell I bought, in which I lived for more than thirty years. Taught by the bitter experience of my life, I understood how disastrous it is to disobey my spiritual mentors in anything. From then on, no matter what the elder told me, I always tried to carry out his will exactly and without reasoning. I would like my example to serve as a lesson for others who look to the elders for advice.” One Tula merchant's wife, after the death of her husband, had a daughter, a girl, whom her mother wanted to give in marriage, and went to the elder Father Leonid for a blessing. He ordered her to be brought to him, saying that he had a wonderful groom for her. The mother herself brought her daughter to the elder; and he blessed to take her to the Belevsky nunnery, in which she soon ended her earthly life, uniting with her Heavenly Bridegroom Christ. “Since childhood, I had a great desire to live in a monastery. Therefore, in 1837, when I was 12 years old, I asked my mother to leave me in a nunnery in Kyiv, where we were passing through. She did not agree to this, but promised to place me in the Borisov hermitage in the Kursk province when I was 15 years old. But soon after that she died. My father did not want to let me go to the monastery before the age of 35. I grieved a lot about this, and in 1840, when I was 15 years old, I was very afraid that my fate would be decided against my wishes, and therefore I already wanted to secretly leave my parental home. But one of my aunts, who was well disposed toward me, took me into her house, and then persuaded my father to go to Optina Pustyn to see Father Leonid and let him decide my fate. My father agreed. When we appeared to the elder, he, having never known us, called us all by name and said that he had been expecting such guests for a long time. At such an unexpected meeting, we were all at a standstill, not knowing what to answer. Then we entered his cell one by one, and here the priest told everyone the present, past and future according to arrangement. They let me in after everyone else. Waiting for the moment when I had to go to him, I was in great fear, but I left his cell calm and with great spiritual consolation. He blessed me straight into the Borisov hermitage, and for his prayers my parent no longer held me back; but he didn’t give me any financial security. And when the elder was asked how I would live, his answer was: “She will live better than the best.” Father Leonid’s words came true in every way. In 1841, my parent himself brought me to the Borisov hermitage, where I stayed to live and always experienced the Providence of God over me in everything for the holy prayers of the elder.” From the words of the Borisov schema monk, mother Anatolia, a former noblewoman in the world, the maiden Paraskeva Trunova, the following is recorded. As a child, this girl was observant and loved to reason. Looking at her older married sister, how she cared for her young children, who were constantly making noise and crying, not giving their mother peace, Pasha began to be embarrassed by her hectic, hectic life. This embarrassment finally reached the point where she resolutely said to herself: “I will never get married.” When their elder Father Leonid became known in the house, she decided to go to him and ask him for advice and blessings on how she should live - should she go to a monastery or something else. In 1839, when Pasha was 14 years old, she came to Optina and came to the elder. But since her intention to enter the monastery was still unsteady, it was probably partly for this reason that the elder did not say anything positive to her. To her brothers, Pavel and Simeon, who lived as novices in Optina, he decisively said: “In a year she will be in the monastery, just don’t tell her about this.” And he only said to her: “In a year, come visit us.” With that, the elder sent the girl home. This year has been difficult for her. Various embarrassments, doubts, and bewilderments tormented her heart, and she often cried inconsolable tears. In this sorrow, she twice saw in a dream the elder Father Leonid, who the first time gave her a piece of bread without salt, and the second time with salt, and said: “Don’t grieve, I said that you will be in the monastery, just come to me first.” When a year had passed, Pasha went with one of her friends to Optina. Having come to the elder, she wanted to convey her dreams to him. But the elder, not allowing her to utter a word, said: “Well, why did you grieve and cry? After all, I gave you a piece of bread without salt, and you ate it, but now I add salt.” The meaning of these dreams seems to be this: the year the girl Trunova spent was as unpleasant and tasteless for her as bread without salt; and now her life was to change for the better and become as pleasant as salted bread. She immediately received a blessing from the elder to enter the Borisov Tikhvin hermitage, contrary to her desire to enter some other monastery, closer to the elder, and was assigned to cohabit with the Borisov nuns, the aforementioned Mother Tabitha (Varpakhovskaya) and Mother Alipia (Sukacheva) (both noblewomen), who by chance arrived at Optina by this time. At the same time, the elder blessed her to go to his cell to listen to his prayer rules. One day Pasha and his companion stood in front of the elder in his cell. There were also some other nuns who asked his permission to come to him the next day after early mass to receive a parting blessing from him, since they were going to leave Optina. But suddenly the elder says to them: “But you’ll sleep through mass.” They answered: “Well, why, father, should we wake up; We’ll ask the hotel manager to wake us up.” But the elder insisted: “No, sleep through it, sleep through mass.” Pasha also thought: “Well, how is it possible for the nuns to sleep through mass?” The next day after Matins everyone lay down to rest. Waking up, Pasha asks the hotel owner who met her: “What, did they strike for mass?” “Why did they strike,” the hotel owner replies, “the mass is now on its way out.” Pasha, who had slept through mass, was very embarrassed, and immediately, having left, she and her companion both hurried to the elder. Mass, by the way, had already ended, and in his cell stood the nuns from yesterday who had come to receive a parting blessing from him. Not paying attention to anyone or anything, the embarrassed Pasha fell at the elder’s feet, asking for forgiveness for her unintentional sin: “Forgive me, father, we overslept the mass.” And the elder replied: “Well, everyone says about me that I’m a healer, that I know. Where did I find out? I said about them that they would sleep, but they didn’t; I didn’t even say about you that you would oversleep, but you overslept. Where will I find out? What kind of healer am I?” Another time, together with Pasha, two monks, Mikhail Ivanovich Antimonov and Alexey Polikarpovich Bochkov, who had arrived from the Kaluga Tikhon Hermitage, stood near the elder. Turning to them, the elder asked: “What, will Pasha be ours?” Looking at the girl, Antimonov replied: “Yes, it seems, father, that it will be ours.” “That’s it,” the elder assented, “and I also think that Pasha will be ours (that is, a nun).” Repeatedly in the presence of Pasha, one novice came to the elder. But every time he came, the elder would ask: “Who is there?” The answer will be heard: “Your novice.” To this the elder objected: “What novice? Landowner." Soon this novice went out into the world and got married. Also, according to the stories of Pasha Trunova, one demon-possessed woman was brought to the elder Father Leonid by six people. As soon as she saw the old man, she fell in front of him and screamed loudly: “This gray-haired one will drive me out. I was in Kyiv, in Moscow, in Voronezh, no one chased me, but now I’ll come out.” The elder read a prayer over her and anointed her with holy oil from the lamp from the icon of the Mother of God. At first, when the sick woman was led to the elder, she resisted strongly and stepped on his foot, so that she trampled his big toe until it turned blue, which afterwards hurt for a long time. After the elder’s prayers, the demoniac stood up quietly and left his cell. Then every year she came to Optina, already healthy, and after the death of Father Leonid, she faithfully took his land from his grave for other sick people, from which they also benefited. The time had finally come for Pasha to return home and, in the end, by appointment of the elder, to go to the Borisov hermitage for permanent residence. At parting, the elder told her: “You will live in a monastery for ten years and will not need anything.” And so it was. But even after the decade she spent in the monastery, although her circumstances had changed, she still lived without great need. She lived in the monastery for a very long time (more than 60 years) and died as a schema monk in old age at the beginning of the 20th century. The Seva nun of Nazareth, who was in Optina Hermitage in 1862, reported the following about herself: “Even during the life of the late elder Hieroschemamonk Leonid, I suffered from a severe disease in the chest, called cancer, which ate away at my chest, not responding to any means of treatment. The doctors predicted my death in three days. But during the vigil on the feast of the Entry into the Church of the Mother of God (the main monastery feast of the Optina Vvedenskaya hermitage), when my suffering, intensifying day by day, reached its highest degree, I see in reality: two elders come to me, whom I have never seen before. Congratulating me, they looked at me, and I looked at them. Here is one who was older and said to me: “Come to Optina, pray to God, and you will receive healing.” I didn’t see them again, but these words revived my hope for healing from the disease. Gathering my last strength, I hurried to hit the road. When the hermitage arrived in Optina, two elders came to my hotel, sent those who were with me out of the room, sat me down in the middle of the room on a chair, and they themselves sat down next to me, one on the right side and the other on the left. I took advantage of this opportunity to find out more accurately whether the elders who came to me were really the same ones who appeared to me in our monastery. Rising from the chair and turning my face to them, I was amazed to see that it was definitely them. I recognized Father Leonid in the older one, and Father Macarius in the younger one. Father Leonid, taking me by the hands and putting me in my place, said sternly: “When she came to us, there is no need to stare, sit down and listen.” And they both started asking me about something. The next day, early in the morning, as soon as the bell was rung for matins, Father Leonid came to me, anointed my sore chest with oil from a lamp and sprinkled it with holy water. My pain immediately subsided, and in the evening I already felt completely healthy. And now I have been living behind the prayers of the elders for more than 20 years instead of the three days the doctors promised me.” “Soon after I arrived in Optina Pustyn (around 1832), Father Abbot P. said, when Father Gerontius, Father Macarius (Gruzinov) and Pavel (Tambovtsev) were cell attendants at Father Leonid’s cell, they brought to the elder a demon-possessed peasant woman who spoke foreign languages ​​during the demoniac. The elder read a prayer over her three times, anointed her with oil from the unquenchable lamp in front of the icon of the Mother of God and gave her this oil to drink. Another time she was brought to the elder while still sick, and the third time she was already healed. When Tambovtsev asked her to speak, as she had said on previous occasions, in foreign languages, she said: “And, father! Where can I speak foreign languages? In my own way (Russian), I can barely speak and walk with difficulty. Thank God that my previous illness has passed." “I remember,” said the Kiev-Pechersk Hieroschemamonk Anthony, “one woman came to the elder Father Leonid who had a wound on her chest. Casting aside modesty, she revealed it to the elder in the presence of all of us, his cell attendants. Father, without any hesitation, dipped his index finger in the oil of the lamp glowing in front of the holy icon of the Mother of God, anointed the woman’s wound and sent her home. A week later, this woman came to the elder with thanksgiving and told us all that her wound had healed soon after the elder anointed her with oil. It often happened,” added Father Anthony, “that a sick person would come to the priest, barely dragging his feet, but he would walk away cheerfully and cheerfully and announce to everyone his joy that he had been healed.” “Once,” said Optina old-timer Hieromonk Pimen 111, “when I, still a novice, came to Father Leonid with three other novices and we, kneeling in front of him, explained to him what everyone needed, some visiting gentleman in thick epaulets came in. The elder asked him: “What do you want?” The gentleman replied: “I heard a lot about you and, having arrived in Optina Pustyn, I wanted to look at you.” “If you please, look,” said Father Leonid. At the same time, he gets up and, stroking his chest and stomach with both hands, turns to the visitor side, back and the other side, and then turns to face him again, repeating: “Here, if you please look at me.” Puzzled and embarrassed by such an act of the elder, the gentleman immediately went to the abbot to complain that he had come to the monastery for the benefit of his soul, and the elder received him very strangely - standing up, he only turned around in front of him. The abbot asked: “How did you come to the elder and what did you tell him?” He answered: “I told him that, having heard a lot about him, I wanted to see him.” “There was an answer to your question,” the abbot noted, “Father Leonid sometimes acts half-heartedly, but I assure you that the elder is wise and holy.” Before we had time to leave,” Hieromonk Pimen continued, “the gentleman with thick epaulets again appeared to Father Leonid and bowed at his feet, although the elder held him back. “Forgive me, father,” he said, “I was unable to explain to you about myself and did not understand you.” Then the priest waved his hand at us, and we left, and the elder spent two hours working with the visiting gentleman. I don’t know what they said. Only after this did this gentleman live for a whole month in the monastery hotel, very often went to see Father Leonid, and afterwards wrote to him many times that he was in a desperate situation and that the elder revived and resurrected him.” THE STORY OF THE ABOVE-MENTIONED KIEV-PECHERSK HIEROSXIMONK ANTONY “In 1812, Colonel Kulnev was killed in the war with the French. He was left behind by his wife Anastasia Stepanovna and their son Nikolai. The boy was assigned to government education. And the widow Kulneva was so upset by the deprivation of her husband that she lost the ability to manage and distributed all her property to the poor, leaving herself a beggar with her two serf peasant women, who, however, were set free by her. Despite this, they voluntarily remained with their good mistress and laid her to rest until her most blessed death. At first, Kulneva lived in Kursk and benefited from the spiritual advice and care of the abbot of the Root Hermitage, Palladius (Belevtsov). And then, when Father Abbot Palladius was appointed governor of the Alexander Nevsky Lavra, she moved to Oryol and, finally, to the city of Volkhov, closer to the Optina Hermitage and the elder Father Leonid, in order to be able to use his advice through her servants, since for several years she could no longer write letters. The Bolkhov residents, as before the Oryol residents, provided her with maintenance in abundance, especially when it became known in Volkhov that Kulneva was a secret schema-montress and lived under the guidance of the Optina elders, Father Leonid and Father Macarius. And where her only son Nikolushka was, as she put it, she did not know at all. But one day an army of soldiers, assigned to quarter in the city of Belgorod, Kursk province, passed by the Optina Pustyn. There was a day in Kozelsk. The head of the army, the general, out of curiosity, went with several officers to the designated monastery, where he asked the monks to acquaint him with the monastic sights. By the way, he was offered to meet the elder Father Leonid. The proposal was accepted. And when the general, accompanied by his officers, entered the priest’s cell, the latter invited all the guests to sit down and began to ask the general who he was and where he served. He gave his last name: “Kulnev; I remained a minor after my father, entered an educational institution, completed a course in science and have been in the service since then.” Elder: “Where is your mother?” Kulnev: “Really, I don’t know whether she’s alive or not. For me, however, it’s all the same.” Elder: “How so? You are a good son." Kulnev: “What then? She didn’t bring me anything, she gave away all her property, and that’s why I lost track of her.” Elder: “Ah, general, general! What are you talking about? Your mother did not bring you anything, but she lived through everything. And how do you say that she gave everything away? But you won’t even think about this, that she could barely bear the blow of being deprived of your parent, and of her husband; and from that time to the present she stands before God like an unquenchable candle, and like a pure sacrifice she dedicated her life to all suffering and poverty for the good of her only son Nikolushka. For about thirty years now she has been undergoing such a selfless feat. Are these prayers of hers really not an inheritance for her Nikolushka? Many generals, despite all the sophisticated means, have children no better than scoundrels, but Nikolushka has no means, but here’s a general!” Kulnev was deeply shocked by these simple but truthful old words. Turning to the holy icons, he began to sob. The officers followed his example. Each of them had a heart ache. The general kneels before the elder and says: “My father! You have revived my spirit. The more I tried to neglect the name of my mother, the more embarrassed my soul became. I tried to kill faith in everything holy; and if I am not desperate, then I was held back by authority, which I value throughout my life. My father! You resurrected me. I now clearly see the care of God’s Providence for me. Tell me now, when and where can I see my prayer book, Mother?” The priest told him, and the general said goodbye to the old man with countless thanks. Upon arrival in Volkhov, Kulnev entered the hallway where his mother lodged and asked to report that her son Nikolai wanted to see her. Hearing the voice of her son, the old woman exclaimed: “Nikolushka, Nikolushka, my darling! Come here; but I can’t get up, I’ve been sitting for so many years now.” And Nikolushka, as soon as he saw his mother from the door, immediately fell to his knees and crawled on his knees to her bed and kissed her hands and feet, with a sincere, filial sob from the heart. She later said: “And I don’t know how I could endure such a joyful meeting for me. Glory to God for everything!” From that time on, Kulnev supported his mother until her death and received her parental blessing for the marriage. The kind daughter-in-law visited her; at the suggestion of her husband, Father Leonid also visited her. By the way, Kulnev told his mother how he had tracked her down and how the simple, artless words of the elder Father Leonid greatly influenced his heart. “Oh, I will never forget them,” added Kulnev, “ I will pass them on to my friends and posterity." ANOTHER STORY ALSO BY HIEROSXIMONK ANTONY “Two Mtsensk partners sent barges with bread, which they hoped to sell either in Kolomna, or, in any case, in Moscow. According to their custom, they went to Optina to receive a parting blessing from the elder Father Leonid. Seeing them, the elder asked: “Well, gentlemen, how are things going with the grain?” “Yes, it’s still sluggish,” the merchants answered, “bless us, we’re going.” Elder: “No, I think you’ll go tomorrow.” Merchants: “Father, bless today.” But the priest resolutely said: “No, no, it says tomorrow; What else is there to argue about? And tomorrow we still waited until evening. “Well, now with God,” said the elder, saying goodbye to them. Thus, the merchants were about three days late on their journey. And at this time the price of bread rose; and they received good profits from the sale of bread. That's one thing. And then this came next. Having received a considerable amount of money for bread, the said merchants had to take the money home with them. On the way back they stopped at Optina again; and as soon as they entered the priest’s cell, he congratulated them on receiving a large profit: “What, well done merchants? We waited a little, but reaped a lot. And if you still listen, you will eat well and sweetly.” And the priest kept them in Optina for a whole day. Then they returned safely to Mtsensk. What happened? When the merchants received money for bread, they were noticed and pursued by swindlers, who took a room for lodging in the same hotel next door to them, entered into a friendly conversation and said that they were traveling along the same road with them to the city of Belev. The intention of the attackers was to rob merchants on the road and even take their lives. And they would have achieved this goal if the elder had not detained them in Optina. The villains themselves notified in writing about this evil intention and failure to those who were miraculously delivered from the danger that threatened them. This event disposed all residents of the city of Mtsensk to unconditional obedience to the elder Father Leonid, and then to his successors - Father Macarius and Father Ambrose. The rector of the seminary arrived in Optina Pustyn. When he was asked to talk to the elder Father Leonid, he said: “What am I going to talk to him, a peasant?” However, he went to the elder. When he entered his cell, Father Leonid repeated his words: “What do you want to talk to me, a peasant?” Despite such an unceremonious meeting, the rector was not offended by the elder and pleasantly talked with him for two hours, and then expressed himself about the elder like this: “What is our learning? His learning is laborious and grace-filled.” One archimandrite, who was once famous, deliberately came to Optina to see the elder Father Leonid. The visitor was surrounded by all sorts of signs of attention, but Father Leonid did not interrupt his usual reception of the sick, the strange, the nuns and his students. In order to give the archimandrite the opportunity to talk with Father Leonid with greater freedom, they decided to invite the elder and his closest persons to dinner with Father Superior. This was probably suggested by the guest himself. The Optina people knew that Elder Leonid never went to the ceremonial abbot's receptions and reluctantly put on a cassock and kamilavka with a hood, considering his laboring hours both work and rest; and these dinners were the hardest work and torment for him. The elder put on his worn fly robe and, out of obedience, came to dinner. After the first courses and preliminary silence, the archimandrite asked the elder the question: “Tell us, elder, a word for benefit,” imitating this question to the ancient monks, who, however, sought a word for benefit not at dinners, but after mental prayer, surrounded by all the monastic poverty. Father Leonid winced and answered flatly: “What was useful, he poured it all out to the women; now there is nothing left.” The answer was considered humility and fell silent. The archimandrite blushed, feeling a hint of his life, which had passed between women, his admirers. We don’t know whether the elder said this with intention. But if they were waiting for a word of benefit, then the soul of the elder itself uttered this word for the edification of the archimandrite, an intelligent and spiritual man. Once one of his former students, the abbot of the monastery, spoke with the elder Father Leonid about his brethren and among other things said: “So-and-so lives with me.” The elder suddenly jumped up from his chair, threw down his knitting and made a large sign of the cross on himself, hitting his forehead, chest and both shoulders with force. “Oh my God! - he exclaimed. – How much insane pride in small words! I have! I have! What do you have of your own? Only your sins, only your senseless vanity. The monastery is not yours - the monk; the brethren did not come to you, but to Christ their Lord, hoping for salvation from Him. What are you, a contractor or something, and they are farm laborers, why are you recommending one of them to me? At least you said: our brothers find that such and such lives in such and such a way. And you say: with me. Do you want to rule over the brethren? Do you want them to be your serfs? Do you know why the brethren were seduced by me in the White Beach? Not because of my arrogance, but, on the contrary, because I behaved too simply in front of them, that I traveled to Bryansk in a simple cart, sometimes driving the horse myself. That's why. And they, like you, wanted the abbot to be like a master. Even then the worm of ambition began to gnaw at the brotherly hearts. From them came people like you; But was their leadership good for the soul? No, brother, there won’t be a good superior from a master. You should imitate Father Abbot Moses, at least by holding back your words and being thoughtful about them. Do you remember what the apostle says in his epistle that he who can restrain his mouth is able to restrain his whole body (see: James 3:2). Let’s remember the words: you won’t be abstinent either!” The abbot blushed, but did not make excuses. One day the landowner P. came to Optina Pustyn and, seeing the old man, thought to himself: “What do they say, that he is an extraordinary person? The same as the others, nothing unusual is visible.” Suddenly the elder said to him: “You should build all the houses; there are so many windows here, there are so many windows, there is such and such a porch.” It should be noted that this landowner, when traveling from Kaluga to Optina, saw a beautiful area and became so interested in it that he decided to build a house on this place and was already drawing up a plan in his mind, what it should be like and how many windows it should have, which the elder accused the landowner of. When P. began to confess to him, Father Leonid reminded him of a sin that he had long forgotten and which he did not even consider to be a sin. Then P. recognized the elder as an extraordinary person. There lived a gentleman not far from Optina Pustyn who boasted that as soon as he looked at Father Leonid, he would see right through him. So one day this gentleman comes to the elder when he had many guests, and enters his cell. He was tall in stature and corpulent in body. Elder Leonidas had this custom: when he wanted to make a special impression on someone, he would block his eyes with his left hand, putting it to his forehead with a visor, as if looking at some object in the sun. This is what he did when this gentleman entered and said: “What a fool he is coming! I came to see through the sinful Leonid. And he himself, a scoundrel, has not been to confession or Holy Communion for seventeen years.” The master shook like a leaf, and then cried and repented that he was an unbeliever sinner and had indeed not confessed or received the Holy Mysteries of Christ for seventeen years.” THE NEXT THREE STORIES SHOW THE OLD MAN'S JEALOUS FOR GOD Some lady brought Father Leonid a handwritten service with an akathist to God the Father and asked him to look at it. The service, written by the charter, was richly bound with a gold edge. The elder handed over this manuscript to the then head of the monastery, Hieromonk Anthony, for consideration. Having examined the manuscript, Father Anthony noted that since the Holy Church has not accepted a special service to God the Father, he considers its acceptance dangerous. Then Father Leonid said: “Give it here, we’ll put it in the oven.” Father Anthony objected: “What will the lady say?” “Let him say what he wants, we won’t look at her,” the elder answered and burned the book. Father Leonid, loving of children and most merciful to the repentant, devoting himself to the service of his younger brothers, was adamant before those of the worldly people who put their wealth, power or importance on a par with the laws of the Church and, fearlessly violating the rules of the church, demanded permission from the spiritual fathers for obvious sins. One of the landowners, who was a benefactor of the monastery and visited it, although infrequently, lived in an obvious illegal relationship with his serf woman until old age, although he already had adult and married children from his first legal wife. Having heard about the glorious elder Father Leonid, who received many for confession, the landowner, having arrived in Optina, made an offer through the abbot to the elder that he wanted to confess to him. Father Leonid refused, much to the insult of the landowner, who began to ask Father Abbot and Father Macarius to be his intermediaries with Father Leonid. After a second request, the elder reluctantly agreed, saying that he was not responsible for the consequences. The landowner confessed and the elder was not allowed to receive Holy Communion. One can imagine the shame and disgrace of the master, who looked down on everyone, and now had to humble himself in front of the entire monastery, as if he had been a catechumen. To his greater shame, his married daughter, who accompanied him, was ready to thank the great elder for such a decision. The master tried to ask Father Abbot and Father Macarius for intercession, but they refused - both out of conscience and knowing the inflexibility of Father Leonid in such matters. What happened? Returning home, the landowner in a month or less broke off his long-term relationship with his concubine, to the general joy of his entire family. Probably, in the depths of his soul, the elder prayed for the lost one and asked the Lord to soften the heart of his spiritual son. Another time, a certain gentleman who came from Vyazma wanted to confess to the elder Father Leonid. After confession, the elder blessed him to begin Communion, but on the condition that he firmly decided to correct his life, which he promised to do. “If you don’t keep your word,” the elder concluded, “then don’t come to me.” The following summer, the Vyazma gentleman again came to Optina. But when he approached Father Leonid’s cell, the elder, seeing him through the open window, stopped him with the words: “Stop, stop! So, did you fulfill your promise?” The visitor said: “Father! forgive me..." Elder: "Didn't fulfill it? Well, turn back and don’t come to me.” So this gentleman was forced to leave without even accepting the elder’s blessing. For a long, long time after the death of Father Leonid, in Vyazma and throughout the Smolensk province they remembered this incident, which then became known and brought saving fear to many, admonishing that those who wish to use the spiritual instructions of the elders are not enough to just ask them, but must try and do what they say. In addition to these, there were also various miraculous incidents from Elder Leonid. Thus, Father Anthony (Putilov) told one of his spiritual children that the son of one couple, whom he saw with Father Leonid, seemed to have a certain ugliness of soul and a complete dissimilarity of face with his father and mother. The elder said that this was God’s punishment for his parents’ failure to observe the holidays. One Karachev family came to Optina Pustyn, in which family misfortunes had been repeated more than once. Those who arrived found their fellow countryman here, the treasurer of the old hieromonk Gabriel, and explained to him their circumstances. He decided to help their grief with cherub incense, but without the blessing of Father Leonid, he did not dare to give them any advice and went to the elder to be blessed. “You're a weirdo! - the old man told him. – Will cherubic incense help here? Where the wrath of God is, there the Lord does not spare His shrine. Here something else is needed, that is, sincere repentance for sins for which the wrath of God was sent, and correction.” The wife of the Mtsensk merchant of the Oryol province Nikolai Vasilyevich Lomakin, Ekaterina Ivanovna, suffered from wine drinking for a long time, so she was ready to lose everything just to get and drink wine somewhere and somehow. She took a lot of beatings from her husband for this, but she could not stop drinking wine. They finally decided to go to Optina to visit the elder Father Leonid. And as soon as they entered his cell, the elder, turning to the suffering binge, said: “Katya! Let’s go, I’ll confess you to a living thread (quickly).” After confession, her illness immediately stopped. Returning home to Mtsensk, the woman could not even tolerate the smell of wine. These Lomakin merchants had a son, Vasily Nikolaevich Lomakin, 18 years old. He suffered from stone disease. People advised taking him for an operation, for which purpose they first took him to Elder Leonid for a blessing. But the sick man, having spent a short time in the Optina Hermitage, through the prayers of the elder and without surgery, received complete healing and returned to Mtsensk healthy. Optina novice Pyotr Lomakin, their relative, spoke about these two cases 112. Many of the laity who belonged to Elder Leonid turned to him for a blessing before committing marriages. Mostly the residents of some cities of the Tula province did this, and it was noticeable that the marriages performed with the blessing of the elder were successful. But, on the other hand, if those who adhered to this custom for some reason did not want to take a blessing for marriage, then it turned out that these marriages were not always successful. This difference prompted some, unwillingly, to turn to the elders for a blessing not only for marriages, but also for other enterprises. Father Leonid usually advised those who asked for a blessing for marriage to carefully consider all favorable or unfavorable circumstances. So, for example, pay attention to the fact that both the groom and the bride are both healthy and that they have something to live with; so that rank does not differ sharply from rank and that there is little difference in years or age. He especially did not advise poor families to take a rich bride, so as not to be her slaves. At the same time, the elder repeated the simplest old proverb: “Know the boot of a boot, and the bast shoe of a bast shoe.” In addition, he told those who asked about the choice of the groom to pay attention to the properties of his father, and to those who asked about the choice of the bride, to pay attention to the properties of the mother. At the same time, he used to say: “An apple will not travel far from an apple tree.” Finally, he advised the bride and groom and their parents to look at their hearts during fervent prayer. If, with the final decision to marry, the bride and groom and their parents began to feel peace of mind, then the elder advised them to decide on such a marriage. Otherwise, if there was doubt, unaccountable fear, anxiety and embarrassment, then the elder would say that this was an unfavorable sign and advised them to look for another groom or another bride. This was the general advice of the elder Father Leonid for everyone. But he himself, according to the foresight given to him by God, sometimes taught advice that was dissimilar to human opinions and considerations. One day a poor man came to the elder and, explaining that three suitors were wooing his daughter - a tradesman, a factory worker and a wealthy villager, asked him which of them to give him his daughter to. Father Leonid advised to give it for a villager, saying that it would be more satisfying here. Then came a hungry year, after which the father of the said bride came to thank the elder for advising him to give his daughter to a villager who fed him during a time of hunger, adding that the tradesman and the factory worker themselves almost died of hunger. A native of the city of Przemysl, Kaluga province, who lived for a long time in Saratov, merchant Vasily Ivanovich Bogomolov said the following about himself. As a young man, he found himself a bride, a girl whose mother adhered to some sect and was preparing her daughter, according to the custom of the sectarians, to accept the title of “Mother of God.” But before marriage, he went to the elder Father Leonid for advice on whether to marry her or look for another bride. The elder gave his blessing to marry. Bogomolov's advice was accepted, and the marriage was consummated. Thus, this person, having married an Orthodox man, became Orthodox herself and, by the way, did not live long in marriage, only a year and a half. This merchant Bogomolov had two virgin sisters, who, with the blessing of the elder Father Leonid, both entered the Kaluga Convent. He predicted the imminent death of the eldest of them, whom her parents wanted to marry, telling her personally: “You only have twelve years left to live.” And so it happened. After twelve years of monastic life, she died. In addition to these and similar special cases, the elder Father Leonid was constantly surrounded by peasants and, predominantly, peasant women, with whom, as mentioned above, he was more inclined to work. There have been very strange cases regarding this. Archimandrite A. said that when he came to Elder Leonid for the first time, he found him working with peasant women. The elder was in a simple stained canvas robe; in one hand he held a damask filled with some kind of liquid, and in the other a glass and, pouring it from the damask, handed it to one of the peasant women around him. At the sight of this, the archimandrite was dumbfounded. “Why are you surprised? - said the old man. “Ali, don’t you remember how you yourself brewed this potion in barrels?” With these words, the unexpected sight was explained very simply for the archimandrite. The elder served bitter water to the sick peasant woman, with which the visiting archimandrite had once, while still a worldly man, treated many sick people and for this purpose he prepared it in large quantities. The temptation in the archimandrite was then replaced by surprise, how the elder, who saw him for the first time, could remind him of such a circumstance from his life, which even he himself had forgotten. Seeing Elder Leonid in such a popular rumor, some of the visitors expressed some dissatisfaction with him, probably considering his work with the common people not very important, and perhaps useless or even inappropriate. But the elder knew how to reason with them. One day, the dean from the city of Belev, the venerable father Archpriest John Glagolev, came to Optina Pustyn, who loved and respected Father Leonid and was mutually respected by him. Arriving at the elder, Father John found him, as usual, surrounded by peasant women. “You want to mess with women, father,” he said with his characteristic simplicity. “Well, Father John, it’s true: that would be your business,” the elder answered, “but tell me, how do you confess them? Ask two or three words, that’s the whole confession. But you would put yourself in their position, delve into their circumstances, figure out what’s in their souls, give them useful advice, and comfort them in their grief. Are you doing this? Of course, you don’t have time to deal with them for a long time. Well, if we don’t accept them, where will they, poor people, go with their grief?” The ashamed archpriest confessed to the thoughtlessness of his words spoken to the elder. Chapter XIII. Persecution of the elder Father Leonid and his disciples who lived in the Belevsky Convent of the Exaltation of the Cross (1839–1841) Despite the apparently good and beneficial actions of the elder Father Leonid, he was constantly suspected by people who were unfavorable to him, he was watched and at one time tried in a formal manner. This is how the aforementioned noblewoman Paraskeva Trunova told about herself. “When I was in Optina in 1839, I lived with a companion in the monastery hotel. One day she and I decided to walk along the path to the barnyard. Here we accidentally met two persons - a hieromonk and a subordinate priest, opponents of the elder Father Leonid. When the latter asked who we were and why we came to Optina, we answered that we had come to the elder Father Leonid for treatment, since, indeed, one of us had a pain in her arm, and the other in her leg. Those interrogating us noticed that the elder was not a doctor and only treated mental illnesses. We, in turn, objected: “In that case, we will ask him for advice on what to do.” “And you,” continued the hieromonk and the priest, “take the oil from the holy icon of the Mother of God and anoint the sore spots with it.” We thanked them for their advice, saying that we have brothers 113 in Optina who will deliver oils to us. Having learned that we had relatives here, the uninvited mentors stopped talking. And then the elder, having learned about our unexpected meeting, advised us to be careful and avoid such people. During this visit, my companion and I also had to visit the elder. Suddenly he says to us: “Tomorrow, girls, sit in your hotel room and don’t go out; there will be a trial tomorrow.” - “Who, father, will be judged?” – we asked. “Yes, me,” answered the elder. Indeed, the next day the investigative commission was located in the lower floor of the hotel, on the second floor of which we sat in fear. The judges called first the hieromonks, then the hierodeacons, then the monks and novices, and interrogated everyone if anyone knew anything reproachful about Father Leonid. However, none of them said a single bad word about him. The trial ended soon, and we sat in the room hungry all day, because the hotel manager, in the commotion, forgot to feed us at the right time. Having learned about the happy outcome of his trial, the elder said: “It was the girls who prayed for me.” But all these and similar unfavorable actions on the part of the authorities and generally unfriendly people were not news to the elder Father Leonid and could not bother him much, since they concerned only him. By God's permission, just before the death of the elder, the enemy brought upon him one more last dying test, which was especially sensitive for him, because it concerned not only him, but many of his spiritual children. Among those who came to the elder Father Leonid for spiritual advice were girls of different classes who, having no inclination towards married life, but wishing from a young age to disgrace themselves to the One Heavenly Bridegroom and the Bride-Guardian of pure souls, King Christ, asked the experienced elder for advice about this. He received them with fatherly love and, revealing to them the correct view of monastic life, he taught them to follow the narrow path of cutting off their will and reason and not only moving away from passions, but uprooting their very roots, cleansing the heart from passionate thoughts and mental attacks, through frequent revelation and confession of them to those experienced and skilled in spiritual work. The elder advised some of the girls who expressed a sincere readiness to follow this path to enter the Belevsky monastery and give themselves over to the leadership of the old lady, the ryasophore nun, Mother Anthia, who was there, who grew and succeeded in an active spiritual life under the experienced guidance of Father Leonid himself and turned to him for spiritual advice and instructions even before the elder’s installation in the Optina Hermitage. The abbess of the Belevsky Monastery, Abbess Epaphrodite, seeing how Mother Anthia and the sisters close to her were apparently succeeding in spiritual life, showed noticeable preference for them. The primordial enemy of the human race took advantage of this to offend other negligent people, and they took into their hearts the arrow of envy against Anthia and the sisters devoted to her. As a result, a great temptation befell the Belevsky monastery. It was like this. In the Belevsky Monastery there lived a manate nun N., the daughter of the aforementioned skete schema-monk Father Vassian, the same uneducated simpleton as her parent. She often visited him and, no matter what Father Vassian told her, she accepted everything as truth and transferred it to her monastery. At the same time, two noble sisters lived in this monastery, Maria and Marfa Nikolaevna Somov, who entered the monastery with the blessing of the Optina elders Father Leonid and Father Macarius. Among those who turned to the aforementioned mother Anthia for spiritual advice were these two sisters, who at first lived together in the same cell. But since they were in different moods, one of them, Maria Nikolaevna, decided to separate from her sister and buy another room for herself, which she did. With the blessing of the elder Father Leonid, she continued to turn to Mother Anfia, and Marfa Nikolaevna, as an educated college student, began to look at the elder’s blessing and spiritual guidance as unnecessary and began to live freely in the monastery. Out of boredom, she often invited N.’s mother to her place, who, every time she returned from Optina from her parent, told various fables about the old man, Father Leonid. Marfa Nikolaevna always invited her spiritual father, the monastery priest Father Gregory, to listen to these tales. Their general opinion about the elder Father Leonid and his disciple Mother Anfia was as follows: as if Mother Anfia attracts the sisters to herself, spreads some new teaching among them, professes them and resolves them in the name of Father Leonid. These and similar fictions, based on the perversion of the simplest and most innocent words and actions of the virtuous old woman, of course, under the inspiration of demons, were accepted as true. The priest and at one time confessor of the Belevsky convent, Father Gregory, a man of a young, strict fasting life, at first, when the elder Father Leonid lived in the skete apiary, deeply revered him, was his spiritual son and was even surprised at his old age’s exploits. And Father Macarius, the spiritual friend and companion of the elder Father Leonid, traveling according to circumstances from Optina to Orel through Belev and back to Optina, always had an overnight stay in the house of Father Gregory. Therefore, Father Gregory had the closest relationship with both elders. But when he had to hear various false and unfavorable rumors about Elder Leonidas, his faith in the Elder was shaken. Naturally, it was because he began to look suspiciously at his mother Anthia, whom he disliked because she and, following her example, some other sisters turned to the elder Father Leonid for spiritual advice. In this he considered himself only their only legitimate leader and therefore saw in this a derogation of his honor, confusing in his concepts the sacrament of Confession, which, as is known, constitutes the inalienable right of all those who have spiritual power to bind and decide, that is, those endowed with the grace of the priesthood, with eldership, or with the revelation of thoughts, which, according to the rules of monastic residence, belongs only to experienced elders and elders who have perfected themselves in the active monastic life 114. In addition, Father Gregory, with a strict personal view of monasticism, was seduced by the fact that the elder Father Leonid was of a corpulent physique and received many visitors of various kinds and ages, entered into their explanations and listened to all sorts of their obscene words and deeds, which, in his opinion, should not enter into the ears of the schema-monk and defile the angelic purity of his soul. As a result, Father Gregory began to think whether there was some heresy hidden here - Freemasonry or something else. He first of all wrote about this to his close relative, the hieroschemamonk of the Kiev-Pechersk Lavra, known for his ascetic life, and the confessor of Kyiv Metropolitan Philaret (Amphiteatrov), Father Parthenius, who found it necessary to call Father Gregory to Kyiv for a personal conference on what measures to take to reveal the error. It is known that the elder Father Parthenius, although he was an ascetic and a saint of God, was not far off in his knowledge of the dogmas of the Holy Orthodox Church and was not familiar with heretical teachings, and therefore, after a conversation with Father Gregory, who through a misunderstanding told him a lie for the truth, they both concluded that the error of the Optina elder Father Leonid and his students and disciples was nothing more than Freemasonry. If Father Parthenius had introduced Father Gregory to Metropolitan Philaret at that time, then the matter about Father Leonid would have been very easily explained and nothing special would have happened. But the enemy, a hater of all good, misled him - he did not allow Elder Parthenius to come to this good thought, and the business started by Father Gregory took a very sad turn. Having received a blessing from Elder Parthenius, Father Gregory went to his Belevsky monastery with the firm intention of bringing out the hidden heresy and immediately upon arrival he zealously set to work on this matter. He began by making a statement about his discovery to the abbess of the monastery, Abbess Epaphrodite, and thereby greatly embarrassed the good old lady. It was in vain that she pointed out to Father Gregory that the old woman Anthia, whom he spoke of, and the sisters who were like-minded with her, were the best sheep of the verbal flock handed to her by God. Father Gregory did not want to listen to anything, assuring with an oath that he had discovered a hitherto hidden heresy and, by the duty of his rank, considered himself obliged to arm himself with all measures against this evil. Then he began to diligently spread various blasphemies and reprimands against the elder Father Leonid both in his monastery and outside it. When the news of this reached the humble elder, he, like a warrior already experienced in spiritual warfare, complacently greeted slander that was not new to his ears. But his companion and spiritual friend, Father Macarius, having in mind not so much denunciation as admonition of Father Gregory, who was zealous beyond reason, wrote him a very convincing letter, and at the same time imbued with the spirit of meekness and condescension towards his erring brother, a letter with the following content: “Your blessing, most venerable Father Gregory among the priests! To my heartfelt regret, I hear about you that you accepted a false opinion and were convinced of it against Father Leonid, not only for the worse about his life, but even about his faith, lamenting for some sect or heresy, which I did not expect from you. Having a heartfelt disposition towards you, I wish to lead you out of this delusion; for you fall under the sin of blasphemy against an innocent person and become the culprit of the same in others. Whoever inspired you with such an opinion about him, you need to test whether he is worthy of belief and on what he based his arguments. Believe not every spirit, but tempt the spirits, if they are from God, writes the holy Apostle (1 John 4:1). Father Leonid is well known to the members of the Holy Governing Synod, his Eminence metropolitans, very well. The Metropolitan of Kiev knew him even before, having been the rector of the Svensky Monastery in the Oryol diocese; and father Leonid then lived in the Beloberezh desert, which was no more than 20 miles away and had frequent intercourse. In 1837, during the passage of His Eminence to Kyiv, being in our desert, he showed him a very merciful archpastoral favor. Father Abbot (Moses) and Father Anthony have a very good disposition and respect for him and consult with him in many ways. Also, our other fathers and brothers have confidence and love in him and use his instructions. And secular people of various ranks come to him and leave, not without consolation in their spiritual sorrow and bewilderment. Father Leonid stayed for about 20 years with the elder schemamonk Theodore, who was experienced in spiritual life. Schema-monks Theodore and his companion Cleopas are known for the rightness of faith and holiness of life, who were disciples of the Moldavian elder Paisius, and he (Father Leonid) was mentored by them in spiritual life. The rightness of his faith is known to the Most Reverend Metropolitans of Moscow and Kyiv and to our Eminence, as primates of the Church. Yes, and we all know and firmly assure that he believes in the Holy Consubstantial and Indivisible Trinity - the Father and the Son and the Holy Spirit, as the Holy Catholic and Apostolic Greek-Russian Church commands, and he rightly professes and maintains all its dogmas and decrees and has never belonged to any heresy or sect and does not belong. He spends his life, as much as he can within his strength and health, abstinent and not seductive. Otherwise, how could both their brethren and secular people benefit from it? There are, however, people who come with testing and cunning, wanting to find a miracle worker, a seer or a soothsayer, and, not finding any of these qualities in him, they utter their blasphemies against him, which, apparently, have reached your ears and disturbed your spirit. Then one would have to regret him if everyone spoke kindly about him; for, according to the word of our Savior, woe to that man, for whom all men speak well (see: Luke 6:26). Who escaped blasphemy and reproach from those living piously, when they cried out and were tempted against the Savior Himself, the Lord Jesus Christ, who did not commit a single sin, but was a blessing to the souls and bodies of men? What we are convinced of by His Divine words: and the Lord called Beelzeb’s house worse than his household (Matthew 10:25). And if I cast out Me, I will cast out you too (John 15:20). It is very little wonder that the enemy is arming himself against him because with his instructions he raises many to firmness in the faith, to a pious life, to the destruction of enmity that occurs between people. The enemy hates all this and rises up to blaspheme him, trying to shake him. However, he, preserved by the grace of God, is not damaged in the least and is not faint-hearted from them; but, regretting them, he willingly forgives them and prays to God for them, so that he will not put them into this sin. And he is extremely sorry for you, who stumbled in vain about him in your opinion and harmed yourself. And I feel sorry for Father Leonid for the false slander about him, and for you for the likelihood of it. How can your conscience be calm and peaceful when so many souls have been falsely stumbled? The Holy Apostle Paul writes to the Galatians in chapter 5, verse 10: when you are troubled, sin will bear you. This is how important and disastrous it is to disturb the conscience of others by divulging false rumors! Even if they blame only for some, in their opinion, sinful life, then this is akin to every person, and no one is without sin, even if he has only one day of life (see: Job 14:4-5). And when it comes to faith, I have a duty to protect and justify it. Saint Agathon, having been reproached by some with various sinful reproaches, answered each one: “I am a sinner.” And when they told him: “Agathon is a heretic,” he made an objection. And when they asked him why he endured all the reproaches with patience, but did not endure this last one, he answered: “These sins are akin to man, and for them we hope to receive forgiveness by the mercy of God, but a heretic is excommunicated from God.” You see how important it is that the saint also stood against this; Shouldn’t I, having love for the priest and knowing his righteousness, in his defense, present to you that he believes as he explained to you above. But his life is also the most virtuous, and serves as an example for us and for many. Still, heresies and wisdom contrary to religion are committed in secret and secretly, but we see nothing of the kind in him. If anyone finds anything contrary, let him judge as he pleases; but the judgment of God and the judgment of man have a great difference. Before the time, judge for nothing (1 Cor. 4:5). At the Last Judgment, when people appear before the impartial Judge, then everyone will be convicted not only of their deeds, but also of their heartfelt advice. Perhaps they will say: behold, this is a man whose lot was once counted among the sons of God, and among the saints (see: Wis.5:3; Wis.5:5). I am writing this to you solely out of pity for you and wanting to lead you out of a false opinion, in order to calm your spirit. After all, I am sure that you do not have peace of mind if you take such an opinion on him. I ask you, for the Lord’s sake, for your spiritual benefit, leave it and do not believe those who inspire this in you. I wish that the grace of God touches your heart in the knowledge of the truth that I offer you. Committing myself to your holy prayers, with the deepest respect I remain with your blessing, the zealous prayer-giver, the sinful hieromonk Macarius. January 24 days 1839." This convincing and at the same time loving letter from the humble elder Macarius might have had a beneficial effect on Father Gregory, but, supported by the authority of the Kiev-Pechersk elder Parthenius, he, as can be seen from the consequences, did not attach much importance to it. Meanwhile, the rumor he started that he had discovered heresy in the Belevsky convent reached the diocesan bishop that same year. Father Gregory and mother Abbess Epaphrodite were immediately summoned to Tula. To the question of the Right Reverend Damascene - what was the matter, Father Gregory without hesitation confirmed his opinion about the imaginary heresy, calling the Optina elder Father Leonid the preacher of it, and the elder Anthia and the novice Maria Nikolaevna Somova who spread it in the Belevsky monastery, supporting all this with a reference to the supposed confession of his two spiritual daughters who were in the same heresy and repented. The Right Reverend, embarrassed by unfavorable rumors about the monastery and, moreover, fearing that this rumor would not go further and harm him in the opinion of the higher authorities, hastened to give faith to the words of Father Gregory and decided to use strict measures to stop the evil at the very beginning and thereby quench the rumor, which was unprofitable for the monastery in particular and for the diocese in general. The matter began when, following Father Gregory, Mother Anthia, who had been denounced by him for heresy, was summoned to Tula with her sisters who were of like minds with her. Upon arrival in Tula, Mother Anfia, by order of the Right Reverend, was sent to admonish the then abbess of the Tula Assumption Monastery, Claudia. Having heard about some heresy and fearing that she herself might fall under the wrath of the bishop, the abbess set to work with full zeal. She called Mother Anthia into her image and, placing her in front of the icons, began to persistently exhort the imaginary heretic to confess her error sincerely, promising that in this case she would be an intercessor for their forgiveness from the Right Reverend, who, like a loving father, only wants to reveal the truth. Mother Anthia, not knowing any guilt behind herself, simply and meekly answered the abbess that, although she recognized herself as a sinner in general, she did not know any heresy behind her, and asked, in turn, to explain to her what exactly they demanded of her to admit. Then the abbess began speaking from the other side and began to shower the elder, unknown to her, with blasphemy, saying that he was a Freemason and had drawn them, the innocent, into his heresy. Mother Anthia remarked to this that she did not know what “Mason” meant, but she knew for sure that the elder Father Leonid, who was innocently blasphemed by her, was known as an experienced man in the spiritual life and taught them nothing more than the direct monastic path, in accordance with the writings of the holy God-inspired fathers who shone forth in monastic life. The abbess interrupted her with a question: “What, did he let you read his books?” “Yes,” answered Mother Anthia, “even now, according to his instructions, I read the book of Abba Dorotheus, which, according to the elders, is the ABC of monastic life.” According to the notes of the Kiev-Pechersk hieroschemamonk Father Anthony, the abbess, having seen the books of the Slavic Philokalia and St. Ephraim the Syrian among the defendants - Mother Anfia and other sisters - asked: “What books are these?” Mother Anthia answered. But since the abbess herself, apparently, had never read these patristic books, then, wanting to bring her unsuccessful exhortation to some end, she exclaimed: “Well, so it is, Freemasons, warlocks! I tell you: you, dear ones, have fallen into heresy and, if you do not repent, you will perish, you will certainly perish, and here you will be punished with exemplary severity.” Angry at her failure, the abbess presented Mother Anthia to her Eminence as a stubborn heretic, not confessing to anything. The selected books - the Philokalia and St. Ephraim the Syrian - were forwarded by the abbess when reporting to the spiritual consistory as heretical. The then rector of the Novosilsk Holy Spirit Monastery, Archimandrite Nikanor, was entrusted with carrying out an investigation of the remaining sisters accused of alleged heresy (thirteen in all). Although the investigator interrogated the sisters one by one, he could not find out anything more than what was previously known to the entire Belevsky monastery, that is, that these sisters went to Elder Anfia for spiritual advice, which neither she nor the sisters even thought of denying. Not wanting to accuse Father Gregory of being too hasty in concluding, the investigator did not dare to justify the sisters who had fallen under the wrath of the Bishop and therefore presented them in his report as stubborn and not confessing to anything. After this inquiry, which did not lead to any positive result, the Right Reverend Damascene verbally ordered Abbess Epaphrodite to report to him in writing about what had happened in her monastery. The kind-hearted but timid old abbess, seeing that in order to fulfill this order she would have to accuse in every possible way those whom she, in her inner conviction, considered innocent, decided, at least, to accuse them not of heresy, but of arbitrariness; and therefore, in a report to her Eminence dated November 24, 1840, she wrote about the accused sisters that she “did not find any other heresy in them, other than the willfulness of the nuns of Anthia.” More than two months have passed since then. Finally, in response to the report of Abbess Epaphrodite in February 1841, the bishop’s resolution was followed by the following content: “Nun Anthia, after the ryasophore is removed from her, is to be expelled from the monastery immediately, having forwarded her letter of dismissal to the board (Belevskoe) for issue to her according to her affiliation. Novices who are not determined by the authorities, but, contrary to their orders, living in the monastery, are also expelled from the monastery. The abbess, for poor supervision of those living in the monastery and for failure to comply with the orders of the authorities, should be prohibited from using the robe for two weeks, instructing her to pay more attention to the order in the monastery and not allow unfavorable rumors about it.” However, this resolution of the Eminence, which condemned Mother Anthia and all the sisters who went to her for advice, was not carried out with all its force. Mother Abbess managed to persuade the Bishop to limit himself to only two, who were found more guilty and stubborn than others - Mother Anfia and a noblewoman Maria Nikolaevna Somova, who were expelled from the monastery. Others remained under strong suspicion and under surveillance. Meanwhile, rumors about the Belev incidents spread everywhere and caused new restrictive measures in relation to the Optina elder Father Leonid, as involved in the court case about his Belev students. On this particular occasion, his ill-wishers presented him as some kind of unauthorized violator of monastic rules and a persistent disobedient disobedient to his superiors. From the cell built to calm the elder by Mr. Zhelyabuzhsky, Father Abbot Moses was ordered at the end of 1840 to transfer him to another, to the corps of Archimandrite Melchizedek, who was living at that time in retirement in the Optina Hermitage, away from the gates and from the people walking by. The main thing that was meant was that the archimandrite, as an honored person and who had an uncommunicative appearance, would not tolerate Elder Leonid, always surrounded by many people, in his neighborhood, and would complain to the authorities for this, and thereby create an opportunity to confuse the elder and move him from Optina Monastery to some other monastery. But this expectation did not come true. Father Archimandrite understood the elder and looked at him as a person living in God, and although from time to time he grumbled at visitors - why were they bothering the elder and thereby bringing such trouble upon him - but he was polite and affectionate towards the elder himself and often expressed respect for him like this: “Father Leonid! I am amazed at your life and your endless work, and even in your old age. I would agree to dig the ground rather than talk to them, and so kindly that everyone is happy. Oh, God help you! This surprises me." This kind father archimandrite soon died. Along with the transfer of the elder to another cell, he was again strictly forbidden by the diocesan authorities to receive lay visitors, which, however, again did not last long. Just at this time, Mother Anfia, condemned to exile, arrived in Optina. The elder was very constrained in receiving outside visitors; but when he learned about her arrival, then, like a compassionate father, ready to lay down his soul for his sincere students and disciples, he resolutely said: “Even if a sword hung over my head, I must accept Anthia.” Full of faith in Divine Providence, the elder did his best to encourage the discouraged mother Anthia and the other sisters slandered with her. And in general, the elder Father Leonid and Father Macarius, themselves experienced in sorrow, knew how to help those who were tempted. Being deeply convinced of the triumph of the slandered truth, they strengthened the mourners to endure in the hope of God, who will save them from cowardice and storms (see: Ps. 54:8), remembering that the Lord does not send temptations to anyone beyond their strength, but will not be slow to create an excess with temptation. The embarrassing position of Father Leonid himself was intensified by the fact that he, a sick elder, was forced to go to church services every day. Obeying the will of his superiors, as if it were the will of the Lord Himself, the elder gathered his weakening strength and left his cell with the sound of a bell. But it was a wonderful sight at that time. His procession to the church of God resembled a triumphal procession. The people were looking forward to his appearance. When he left his cell, many threw themselves on the ground in front of him, everyone tried to accept his blessing and kiss his hand, some kissed the hems of his clothes, and others loudly expressed their compassion for him. The elder walked the small space from his cell to the church between two walls of people for at least half an hour, jokingly driving away with a stick those who were too crowded towards him. Huge crowds of people gathered at the right choir, where the elder stood. Meanwhile, the old man’s life was burning out. By the autumn of 1841, due to circumstances, the above-mentioned girl from the nobility, at that time already a novice of the Borisov women's hermitage, Paraskeva Trunova, had to be in the Optina Hermitage. She came to the old man. Due to weakness of strength, he was lying on his bed at that time, and Father Macarius was sitting next to him. “It’s good that you came,” said the elder. “Go, I’ll hand you over to Father Macarius.” And then, taking her hand in his own, he handed it to Father Macarius. Trunova should have confessed soon after. Elder Father Leonid revealed to her in detail her whole life, where, when and what she did. And then he told her to go and confess to Father Macarius. When she objected: “What are you doing, father?”, the elder said: “After all, I handed you over to Father Macarius, and I must die soon.” At this time, a strong rumbling was heard in the old man’s stomach. “Do you hear that? - he said. “These are signs of my imminent death.” Confused by such a surprise, Trunova began to speak: “How can this be, father? How can we live without you?” The elder replied reassuringly: “Don’t be embarrassed, Father Macarius will act exactly the same as me.” When Trunova, who was preparing for confession, expressed to the elder her fear that she might forget something of what the elder reminded her of, he said: “If you forget something, Father Macarius will remind you, and if he doesn’t remind you of anything, then when he comes to me, I will remind him.” From that time on, she became the spiritual daughter of Father Macarius. All this happened, as Trunova noted, two months before the death of the elder Father Leonid. This time, releasing Trunova from Optina back to his monastery, the elder also confirmed to her that he would soon die, and ordered to secretly tell two Borisov nuns to come say goodbye to him, which, of course, was done by them in due time. And in addition, the elder handed Trunova a letter to one of his disgraced disciples in the Belevsky convent, Mother Pavlina, and strongly commanded her to do everything in her power to give Mother Pavlina the letter in her own hands and on his behalf to say encouragingly: “Don’t be discouraged!” Arriving in Belev, Trunova, so as not to incur suspicion, stayed not in a monastery hotel, but in a private apartment; for the Belev elders’ disciples were in great suspicion and were being watched. When Trunova approached mother Pavlina’s cell, the first to meet her, probably as an exile who had arrived here for a while, was mother Anfiya with the question: “What do you want?” “I need,” Trunova answered, “to see Pavlina’s mother.” Anfiya's mother said that she was unwell. “But I have a letter to her from Father Leonid,” Trunova continued, “and Father told me to deliver his letter into her own hands.” Then only Anfia’s mother, having conveyed Trunova’s words to Pavlina’s mother, called her for a meeting. Pavlina's mother came out, pale and thin. It was clear that intense grief was sharpening her heart to the point of hopelessness. Trunova handed her the letter and said: “Father does not tell you to lose heart.” At these words, tears of joy flowed from the eyes of Mother Pavlina and watered both the elder’s letter and the one who brought it. There was no end to the questions: “How did you see him? And where did you see it? By the way, let’s continue talking about the Belev martyrs. The innocent mother Anfia and her devoted sisters suffered a lot of sorrow. After being expelled from the monastery, she and Maria Nikolaevna Somova did not know where to lay their heads, because wherever they went, they were received with distrust and suspicion. Having arrived in Voronezh, Mother Anfia wanted to take refuge, at least for a while, in the local convent. Having met one nun, she asked: “Wasn’t Maria Nikolaevna Somova here?” The nun answered with fear: “She came and stayed with us for several days; but we are afraid to talk about it, so as not to get into trouble ourselves. They say she is some kind of dangerous heretic. And I heard that there was some Anfia there in Belevo, so they say she was exiled to Siberia.” Hearing such a review about herself, Mother Anfia, of course, had to soon leave Voronezh and lead a wandering life in anticipation of some change. The sisters who remained in the monastery, who were of the same mind as Mother Anfia, were also subjected to great sorrows and humiliation. But in all their sorrows they were supported by mutual love and unanimity; for common sorrows and persecutions, as we know, bring people together. At the same time, it should be noted that these amiable qualities were, so to speak, a reflection of the love and unanimity that prevailed between their elder leaders Leonid and Macarius. According to one of the persecuted sisters, the above-mentioned mother Pavlina, they had common joys and sorrows: if one of their small society was consoled by something, then this constituted a common joy for everyone, they did not know envy; and, on the contrary, the grief of each was shared and eased by the common participation and common love of all the sisters. Also, the fatherly love of the elder Father Leonid, who during this difficult time for them did not leave them with his verbal and written edifications, served as a great strengthening and consolation in the midst of sorrows for the persecuted. Comforting them, he repeated to them: “Be patient for the Lord’s sake. Your sadness will be transformed into joy. “I believe in the Lord,” he added, “as much as the Belevsky monastery has become disgraced, so will it later become glorified.” I believe that the Belevsky Monastery will be mine, that my abbess will be there.” Hearing these words of Father Leonid, Mother Pavlina (later the abbess of the Belevsky Monastery), known for her spiritual life, thought in bewilderment: “How can this be? Probably, some nun from Sevsk will be sent to us to restore our monastery.” And that the elder’s words related to herself, she, being at that time in a mournful and humiliated position, could not even imagine. Meanwhile, time passed, and the end of the ordeal of those under persecution was not yet in sight. And Mother Anfia and Maria Nikolaevna Somova were so depressed by their vague hopeless situation that, as can be seen from the elder’s letter to them given here, they began to lose faith in the elders and in the eldership. On this occasion, they received a letter from the Optina elders with the following content: “Most venerable Mother Anfia and Maria Nikolaevna in the Lord! We read your letter with considerable surprise. You of little faith, why did you doubt (Matthew 14:31)? - this is what our Divine Savior said to His beloved disciple Peter at the time when he was drowning. Now the same drowning has happened to you. And we, with the same voice of the Savior, appeal to you: you of little faith!... Couldn’t the repeated experiences of our instructions from the Divine Scriptures and the God-bearing saints convince you of the truth of the saving path followed by the reverend fathers, whom we strive to imitate to the best of our ability? Although you are unworthy and poor in virtues, we wish you, who want to be saved, to follow the path they showed us, and therefore your cowardice grieves us a lot. If you want to listen to us, then why do evil thoughts enter your hearts? Examining almost in detail the actions of the enemy of the human race, we see how he strives, under the pretext of truth, to seduce you from your chosen path, from the path of virtue. We ask you: can someone who does not know it teach a foreign language? There is a great difference between people who know by experience and those who know by hearsay. Whoever is called to what rank, let him remain in it. Experience is the best teacher. It is written: let your friends be many, but your advisors are one from thousands (see: Sir.6:6). And when you doubt our advice and instructions, why do you resort to us? We don’t attract anyone to us - you know that. According to the rules of monastic tradition, when tonsured, the Gospel is passed on to the elders, and not to the spiritual fathers, to whom (that is, the elders) the novices should open their conscience to receive advice and instructions on how to resist the temptations of the enemy. But this is not a confession, but a revelation. And in this case, the apostolic tradition is fulfilled: confess your sins to each other (see: James 5:16). The Sacrament of Confession is completely different and has nothing to do with revelation. The responsibilities of a confessor are completely different from the relationship with the elders. Let us recall one synclitic, which the bishop handed over to one old woman and asked her what the correction was. I received an answer that I was too kind to her. Then he handed her over to another old woman, a strict one, and after some time he learned from her that this had softened her morals. Isn’t this an image of the current legend? Your mother abbess acts prudently and in accordance with the rules of monastic tradition, wanting to accustom the sisters in advance to the cleansing of their consciences, before tonsure into monasticism, and thereby makes a real attempt, according to the tradition of the holy fathers, who shone in monasticism. As for the fact that it is impossible to pray in a cell without a priest, this is more worthy of surprise than probability. How many holy women we see who lived in the desert and shone through fasting! What did they do if not pray in solitude? Saint Mary of Egypt offered her prayers in the desert without a presbyter, and only in the last year of her life was she honored to see Saint Zosima and receive the Holy Mysteries of Christ from him. As for the fact that doing nothing without the blessing of the elder woman is not only useful, but also saving. From the many examples available in the Patericon and the writings of the holy fathers, we remind you of that disciple who, having been sent to the city for obedience by an elder, almost fell into fornication, but, remembering the elder, was caught up by an invisible force and found himself in his cell. As for the elders, in nunneries we should mean the elders. Not all elders were priests. This can be clearly seen from the life of St. Paphnutius the Wonderworker of Borovsk (May 1). For in his monastery, out of 700 brethren, there was not a single priest, but all were under the leadership of the elders. So, it is better to conform to the rules of monastic life and be calm. In the Philokalia (Slavonic) in the letter of Saint Cassian to Leontin the abbot (IV part) it is printed: “Abba Moses said: Let us not exactly what we do, but what we think be revealed by our father, and let us believe in nothing of our own thoughts, but let us follow in all the words of the elder, and let us believe in goodness, even if they tempt us. This doing, not only through true reasoning and the right path, ensures that the monk remains unharmed, but also preserves him from all the snares of the devil without harm.” Having remembered your love from many things, little by little and entrusting you to the protection of God and the word of His grace, we remain your unworthy pilgrims, the many-sinful hieromonk Leonid and the many-sinful hieromonk Macarius. September 19, 1840." Thus, the elder Father Leonid, together with Father Macarius, tried to console and encourage his disciples who were persecuted for the truth, despite the fact that at the same time, as it is said, he himself suffered persecution. And then, due to the machinations of the enemy, in addition to embarrassment from the authorities, rumors began to spread among the people that Father Leonid would be sent to the Solovetsky Monastery. Others said that he would be transferred to the Borovsky Monastery hospital under supervision and that no one would be allowed to see him. The Optina, Tikhonov and Maloyaroslavets disciples of Father Leonid spoke with horror about the fate of the seventy-two-year-old elder, imprisoned in a regular monastery. Fearing for the elder, they also feared for themselves: who could lead them along the path of salvation without him? While Father Leonid was alive, no one could be called an elder for them, no one had such complete faith, no one’s word had such great power. He was like a strong oak tree, around which they twined like weak plants. When it was taken away, everything fell. True, after his death, Father Leonid seemed to come to life in the person of Father Macarius, but at that time life without Father Leonid seemed impossible. The disciples suggested that the elder defend himself and make excuses and write to his close acquaintance, Father Archimandrite Ignatius (Brianchaninov) of the Sergius Hermitage, to intercede for him with the members of the Holy Synod and especially with the Moscow Metropolitan Philaret, who was then on duty in St. Petersburg. Father Leonid refused. With unshakable faith in the Providence protecting us, which does not allow temptations greater than our strength, and perhaps having received a message from above that Optina Pustyn would be his grave, the elder responded to all fears and pitiful speeches about him with silence, wove his belts and received those who still came. Then Father Macarius, at the head of everyone, decided to convince the elder Father Leonid to save himself, at least for the students. “What will happen to us, father, if you are transferred to Borovsk?” “They won’t transfer,” Father Leonid answered affirmatively, “I’ll die here.” - “Father! - Father Macarius objected. - Yes, we are cowardly, we do not have your faith. Have mercy on us and allow me to write to Father Ignatius. Just sign – we all beg you to do this.” The students’ intense requests continued for some time. Finally, Father Leonid bowed to the prayers of his children and, seeing that they were not leaving him behind and the fears for him were intensifying every day, he said to Father Macarius in response to his last petition: “Write what you want - I will sign without reading.” Father Macarius hastened to take advantage of this permission from the elder and wrote a letter on his behalf, in which, among other things, the following was written: “You want to calm me down in my old age, you are looking for measures and means to do this... I fully feel this and, accepting it, I offer you my sincere gratitude. As for my situation in which I now find myself, I will tell you: with God’s help, I graciously accept the circumstances that may be known to you, relating to my person. Although I do not dare to say: “I can do all things through Jesus who strengthens me” (Phil. 4:13), but I know that the merciful Lord, aware of my weakness, sends such temptations so that I can bear them; and I believe that without His will nothing can follow, and what happens is all for the good and for the salvation of my sinful soul... In relation to my neighbors I am obliged to accept participation in sorrows and sympathize with them with condolences, seeing them infirm and still requiring protection from cases that harm their feelings and fearing that they will not be a stumbling block and a temptation to the detriment of their spiritual structure... I do not resist your zeal, and whatever the Lord commands you to do to calm my old age, or to say to protect me against false slander, I will be earnestly grateful to you, and especially since this applies not only to me, but also to those who are well disposed according to God towards me. And, of course, the Lord will not deprive you of His reward for this, as for compassion for your neighbors.” The letter, written by Father Macarius and signed by Elder Leonid without reading, was sent to St. Petersburg. At this time, one of the elder’s disciples lived in the Sergius Hermitage (St. Petersburg province), as if he had been deliberately brought there for a short time to participate in this matter. It was to him that the letter from Father Macarius or Father Leonid was sent by the skete monk Ioannikios, tonsured and spiritual son of Father Leonid, for transmission to Father Archimandrite Ignatius and for general assistance. The letter was received in the evening, and the next morning Father Archimandrite went to Metropolitan Philaret to explain the matter. Soon afterwards, Saint Philaret wrote to Bishop Nicholas in Kaluga that “there is no reason to suppose heresy in Father Leonid,” and immediately rumors about the elder’s removal from Optina fell silent. One must be surprised that, no matter what changes occurred in the position of the elder Father Leonid, he accepted everything indifferently, not being much disturbed by them. “The universal and all-evil enemy is the devil,” he wrote to one of his spiritual sons, “although he creates many deceptions for us, but nothing will succeed if we trust in God, remembering this teaching: it is better than nature, when they reproach you, and destroy you, and speak all evil words against you.” You are a liar, for my sake: rejoice and be glad, for your reward is great in heaven (Matthew 5:11–12). And although there is something confused in us, the Lord Almighty preserves my insignificance, and henceforth I trust and entrust myself to His Providence.” “You are concerned about my thinness, that I seem to be offended,” the elder wrote to another person. “This care proves your feelings of love for me, and I sincerely thank you for it.” But as for me, thanks to the Almighty and all-good Providence for me! I don’t see any sorrows that would be unbearable. Whenever things happen, I receive God’s help to bear them. It is impossible to completely get rid of them when our Lord Jesus Christ left them to us as an inheritance. He himself suffered for us. And the holy apostles, among many teachings about patience and the need for sorrows, also wrote this, that through many sorrows it is fitting for us to enter the Kingdom of Heaven (Acts 14:22). Therefore, without voluntarily seeking sorrows, one must obey the will of God. Whatever sorrows He wishes to send us, we should all accept with thanksgiving.” The elder met with such feelings and endured all the sorrows caused to him and did not care at all about his own fate here on earth. At the last meeting of the Right Reverend Nikolai of Kaluga with the elder Father Leonid, when they had no longer constrained him in receiving visitors, the bishop still did not fail to reproach him for this: “Well, old man, are you still itching? No matter how much I forbid you, you still mess around with this stupid crowd. It's time you left it. It's time to die." The truthful and straightforward elder generously answered: “Holy Master! There is no longer any reason for me to leave what I am called to. I sing to my God, even where I am (Ps. 145:2). I drive them away from me with a stick, as you told me, but they don’t listen.” Then he added: “Would you like to ask them why they are turning to me? I don’t call them to me.” But at this proposal of the elder, the bishop only laughed and said: “Here’s another thing he came up with!” By the way, he left the elder to live and act as he pleased, or rather, as the Lord Himself showed him. Chapter XIV. Blessed death of the elder Father Leonid and burial Finally, the day and hour determined by God for Elder Leonid to depart from this world approached. He had long had a premonition or warning about this from the Lord, and therefore he spoke positively to many about the proximity of his death. So one military man, jealous of the salvation of his soul, put chains on himself and, hearing about the elder’s insight, wished to see him. Having arrived at the monastery, he found Father Leonid in the church at an early mass, after which he followed the elder along with the others, wanting to receive a blessing from him. The elder, blessing him, began to persuade him to take off the chains. “Father! - said the military man. “Bless me to vilify for another year, then I will come to you, and you yourself will take it off me.” Talking like this, they reached the place where the body of Father Leonid is now buried. In response to the military man’s request, the elder, pointing to this place with a stick, told him: “In a year I will be here; and now take it off.” And so it happened - a year later Father Leonid was buried at the place he indicated. “The next year, after I arrived at Optina Pustyn,” said Hieromonk Anatoly 115, “I developed a strong desire to leave to live on Athos. First, I explained my desire to Father Macarius. He answered me: “Live in the monastery in the Athos style; then the skete will be Athos for you.” I was not satisfied with this, I went to the elder Father Leonid and began to ask him to bless me to go to Athos. How he makes noise at me, stomps: “Where do you want to go,” he says, “you such a slacker? An inexperienced novice, not yet established in monastic life, decided to go to Athos. So that you never think about it!” So I left the elder. But the desire to go to Athos did not leave me. I come to the elder another time and already begin to persistently ask him to let me go from Optina. The old man was about to make a noise at me again, but, noticing that I remained adamant in my desire, he suddenly came up to me, hugged me with both arms, pressed me to his chest and with tender fatherly love began to say: “Arsenyushka! What are you doing? Now you will go to a foreign side, and your father will die here without you. How will you feel when you hear about this? Then I began to cry, fell at his feet and, having asked for forgiveness in my reckless request, remained to live in Optina. A year after this, Father Leonid died.” In June 1841, the elder made his last visit to the Tikhon Hermitage, where, with his blessing, they began to build a new refectory. Speaking about the construction that had begun, the elder said to the abbot: “I will not see your new meal, apparently.” When the father abbot objected: “Perhaps the Lord will prolong your life and comfort us with your visit,” the elder again said: “No, I’ll hardly live until winter and I won’t be here anymore.” Having arrived in Optina Pustyn, he told many: “I won’t live through the winter” - and gave some the final solution in bewilderment. To one noble person who visited Optina Pustyn in the summer of 1841, the elder said: “If you want, live until November, and you will bury me.” But he did not dare to stay; and when the news of the death of Father Leonid subsequently reached him, he was very surprised that his words came true. Shortly before the death of the elder, Father Leonid, the monk Parthenius, who was later the abbot of the newly created Guslitsky monastery in the Moscow diocese, visited the Optina Pustyn and the elder. From his story about this visit, by the way, it is clear that almost until the end of his life, while he had the opportunity, the elder spent time in his usual activities - weaving belts and receiving visitors together 116. This is how he narrates: “On the fifth day from the Beloberezhskaya Hermitage I arrived at the hostel Optina Hermitage, which is in the Kaluga province near the city of Kozelsk. Previously, for many years, I had heard about the great elder Hieroschemamonk Leonid, who lived in the Optina Hermitage, and I had long wanted to see him, enjoy his conversation and receive instruction from him and consolation in my sorrows. Upon my arrival in Optina Pustyn, I impatiently wanted to go to Father Leonid, with the hope of receiving consolation for myself, and, having asked about his cell, I went to him immediately. And having arrived in his entryway, I was afraid, out of joy that I would be worthy to see such a great father, out of the thought of how unworthy I would appear before such a great old man, and for a long time, standing in the entryway, I was afraid to open the door. Then his student came out. I asked: “Can I go up to the elder?” He answered: “It’s possible.” Then I went into his cell, but there I became even more afraid and trembled. For the cell was almost full of people of different ranks: gentlemen, merchants and simple people, and everyone was kneeling with fear and trembling, as if before a formidable judge, and everyone was waiting for an answer and instruction. And I also fell to my knees behind everyone. The old man sits on the bed and weaves a belt. This was his handicraft - weaving belts and giving them to visitors as a blessing. Then the elder exclaimed: “And you, father of Athonite, fell to your knees? Or do you want me to kneel too?” I was frightened by the fact that he had never seen or known me, but I was in simple clothes, and he called me the father of Athos. I answered: “Forgive me, Holy Father, for the Lord’s sake; I obey the custom: I see that everyone is on their knees, and I fell to my knees.” He said: “Those worldly people, and even guilty ones, let them stand; and you are a monk, and an Athonite one at that; get up and come to me.” Getting up, I walked up to him. Having blessed me, he ordered me to sit with him on the bed and asked me a lot about the Holy Mount of Athos, and about monastic life, and about the monastic community, and about other Athos charters and customs, while he himself constantly weaved a belt with his hands. I told everything in detail; He wept with joy and glorified the Lord God that He still had many faithful servants who had left the world and all worldly cares and served and worked for Him, their Lord, with faith and love. Then he began to let people go and healed everyone’s mental and physical illnesses, physical ones with prayer, and spiritual ones with fatherly love and gentle words and soul-helping instructions, others with a stern reprimand and even expulsion from their cell. Among these people, one gentleman knelt before him, who had come to worship at the monastery and to visit the great elder. The elder asked him: “What do you want to get from me?” He answered with tears: “I wish, Holy Father, to receive soul-helping instruction from you.” The elder asked: “Did you do what I ordered you before?” He replied: “No, Holy Father, I cannot do this.” The elder said: “Why did you, having not fulfilled the first, come to ask for another?” Then he menacingly said to his disciples: “Push him out of the cell,” and they kicked him out. I and everyone who was there were afraid of such a strict act and punishment. But the elder himself was not embarrassed and began to talk with others with meekness and let people go. Then one of the disciples said: “Holy Father, he is lying on the floor.” “Golden woman.” He said: “Give it to me.” They gave it to me. Then I asked the elder: “Holy Father, why did you treat your master so very strictly?” He answered me: “Father of Athos! I know what to do with whom: he is a servant of God and wants to be saved, but he fell into one passion - he got used to tobacco. He came to me before and asked about this; I ordered him to stop using tobacco and gave him a commandment to never use it again and, until he stopped, I did not order him to come to me. He, having not fulfilled the first commandment, came for another. Behold, dear Father of Athos, how difficult it is to extricate passions from a person!” When we were talking, three women brought to him one sick woman who had lost her mind and reason, and all three cried and asked the elder to pray for the sick woman. He put on the epitrachelion, placed the end of the stole and his hands on the sick woman’s head, and, having read the prayer, crossed the sick man’s head three times and ordered her to be taken to the hotel. He did this while sitting; and therefore he sat because he could no longer get up, he was sick and was living out his last days. Then his disciples, monastery brethren, came to him and revealed to him their conscience and their spiritual ulcers. He healed everyone and gave them instructions. Then he told them that his death was approaching, and said: “How long will you, my children, be wise like a serpent and purposeful like doves? How long will you be exhausted? How long will you study? It’s time for you to be wise and teachers yourself, but you yourself are still exhausted and falling every day. How will you live without me? I am living out my last days and must leave you and repay my debt to my nature and go to my Lord.” The disciples, hearing this, wept bitterly. Then he let everyone go, including me. The next day I came to him again, and he again received me with love and talked to me a lot. Then yesterday’s women came, and the sick woman was with them, but no longer sick, but completely healthy. They came to thank the elder. Seeing this, I was surprised and said to the elder: “Holy Father, how do you dare to do such things? You can ruin all your works and exploits with human glory.” In response, he told me: “Father of Athos! I did not do this with my own authority, but it was done through the faith of those who came, and the grace of the Holy Spirit, given to me at my ordination, acted; but I myself am a sinful man.” Hearing this, I greatly benefited from his good reasoning, faith and humility. Then yesterday’s gentleman came again and asked the elder for forgiveness with tears. He forgave and ordered to do what was ordered before. Then he let us all go. I spent a whole week in Optina Hermitage and celebrated the Feast of the Nativity of the Blessed Virgin Mary. The all-night vigil was solemn: at the polyeleos all three psalms were chanted in verse; all the brothers and all the people stood with candles. And many times I visited the quiet and silent monastery, which is half a mile away from the monastery in the middle of the forest, and many times I talked there with the fathers, Hieroschemamonk John, who converted from the schism, and also with the spiritual father, Hieromonk Macarius. He also talked many times with the strange-loving Optina abbot Moses. Then he hit the road. And Elder Leonid ended his life a month after me and went to his Lord.” The stories given here clearly show that the elder Father Leonid knew the time of his death. Now we will talk about death. From the first days of September, the elder began to weaken in health and was ill for about five weeks. His illness was watery, and he felt severe pain in his right side, an accumulation of sputum in his chest and great hardness in his stomach. Those around the elder wanted to call a doctor, but he did not agree to this and did not want to take any medicine. Until September 15, the elder, although with difficulty, still walked little by little around his cell and on holidays - the Nativity of the Most Holy Theotokos and the Exaltation of the Precious Cross of the Lord, at the all-night vigil, which, due to his illness, was served for him in his cell, at the appointed time, supported by the brethren, he himself burned incense and sang magnification. On the 15th, the elder was honored with holy oil in the presence of a large crowd of brothers who loved him. By this very time, as if forewarned, the abbot of the Maloyaroslavets Monastery, abbot Anthony, and the abbot of the Tikhonova Hermitage, a student of Elder Leonid, Father Geronty, arrived in Optina Hermitage. They, together with the elder’s co-worker Father Macarius and abbot Varlaam, who lived in retirement at the skete, with the participation of the treasurer Hieromonk Gabriel, Hieromonk John and Hieromonk Joseph, performed the sacrament of the Blessing of Anointing. From that day on, the elder especially began to prepare for his death. He said goodbye to the brothers who came to him and, blessing them, gave a book to one, an image to another, and left no one without consolation. On September 28, having communicated the Holy Mysteries of Christ, the patient wished that the canon for the exodus of the soul be sung, which was fulfilled. The brothers around him were embarrassed and, thinking about their orphanhood, began to cry and ask him not to leave them in grief. He, hearing and seeing this, was indignant in spirit and, shedding tears, said: “Children! If I obtain boldness from the Lord, I will accept you all to myself. I commend you to the Lord. He will help you end this current; only you have recourse to Him. He will keep you from all temptations. And don’t be embarrassed about this because they sang the canon. Maybe you’ll sing it six or seven more times.” Indeed, from September 28 until the day of the elder’s blessed death, which followed on October 11, the canon was sung eight times. At this time he did not take any food, except for a small portion of water. He was strengthened only by one Heavenly Bread - the Most Pure Body and Blood of our Lord Jesus Christ, for in these last two weeks he was honored to receive this sacrament twelve times. From October 6, the elder could no longer get out of bed and, apparently, suffered severely - his whole body was swollen. Lying on his deathbed, he cried out in a tender voice: “O Almighty! O Redeemer! O most merciful Lord! You see my illness; I can no longer endure it: receive my spirit in peace.” And then: “Lord, in Your hands I commend my spirit.” He also appealed to the Most Blessed Mother, the Most Holy Theotokos, asking for help from Her. He said to the fathers and brothers who came: “Pray that the Lord will reduce my suffering.” But then again, obeying the will of God and entrusting himself to His Providence, he cried out: “Lord, Thy will be done! Do as You please.” “Two or three days before the death of the elder,” said his cell attendant Jacob (later hieromonk of the Kiev-Pechersk Lavra Joachim), “when the time came that I was alone with the elder, the desire came to me that he would tell me something to benefit me. The elder quickly looked at the icon and crossed himself, saying the words: “I thank You, my merciful Lord, that I have avoided those troubles and sorrows that await the coming time; but I don’t know if you will avoid them. Come here, Yasha!” I approached. The elder blessed me and repeated the same words. I, as I was young and inexperienced at that time, did not ask the priest what kind of troubles and sorrows these were. And after his death, I would have liked to know, but it was already too late.” The last day of the life of the elder Father Leonid has finally arrived - Saturday, October 11th. In the morning, at eight o'clock, he received the Holy Mysteries of Christ. That same morning, the holy fool Vasily Petrovich Braguzin, who was in that country and with whom the elder was in spiritual communion, arrived in Optina Pustyn to say goodbye to the ascetic departing from this world. Being 180 versts from the Optina Monastery in the house of the Dubrovins, he foresaw in his spirit the death of Elder Leonid and alarmed the owners of the house with this news, who themselves hurried with him to come to the Optina monastery by mail. Entering the sick man’s cell, Braguzin said: “We need to change clothes,” thereby implying the imminent departure of the soul from the body. “Vasily Petrovich! Pray that the Lord will deliver me from eternal death,” the elder said quietly. “Maybe he’ll deliver!” - Braguzin answered this humble request of the great ascetic in a drawn-out manner. At about 10 o'clock Elder Leonid began to cross himself, saying: “Glory to God!” Having repeated these words many times, he was silent for a while; then he said to those who surrounded him: “Today the mercy of God will be with me.” An hour after these words, the elder began to be more joyful in spirit and rejoice in heart; and although he experienced severe physical suffering, he, trusting in future rewards, could not hide the spiritual joy he felt, and his face began to brighten more and more. The announcement was made for Vespers. The elder blessed his disciples to read Little Vespers, but could not listen to it to the end. When he ordered to stop reading, his student, the aforementioned novice Jacob, said tenderly: “And the rest, father, you will surely rule there, in the Cathedral of Saints, Father?” - since the celebration of the memory of the holy fathers of the VII Ecumenical Council, scheduled for Sunday on October 11, was coming. The dying elder cried out several times: “Glory to God, glory to God, glory to You, Lord!” And to those who questioned him he gave God-wise answers, filled with great benefit. Then, saying goodbye to everyone around him, he hastily dismissed them, leaving with him one student, who after a while noticed his rare breathing and a quick glance at the icon of the Most Holy Theotokos and called others; but the old man had already stopped speaking. Looking at his upcoming disciples, he raised his right hand, crossed himself, then blessed them all and again looked at the icon of the Mother of God, as if asking his disciples for Her intercession. After this, at 7 o'clock and 30 minutes in the afternoon, closing his eyes, he quietly gave up the ghost and passed from local sorrows and illnesses to eternal peace 117. Many zealously devoted admirers of the elder in distant places received secret and comforting notification of his blessed death. The body of the elder Father Leonid stood in the cathedral church for three days, not emitting any mortal smell, and warmed all the clothes and even the bottom board of the coffin. His hands were soft, like those of a living person, and had a special whiteness. In illness, the old man had cold hands and his whole body. To many who especially loved him and especially to his beloved cell attendant, Jacob, he said: “If I receive the mercy of God, my body will warm up and be warm.” Until the burial, the church was full from morning to night with people who came to give their last kiss to the one who was the spiritual father and free doctor to everyone who came to him. Also, at the burial, which was performed on October 13 by Abbot Moses with all the present hieromonks and hierodeacons, the crowd of pilgrims was huge, as if on a great holiday. Although it is not the custom in the monastery to kiss the body of the deceased, the visitors, overcome by great love for the deceased, continuously kissed his hands with tears during the liturgy and funeral service. When the time came for the removal, the people began to crowd more and more towards the elder’s tomb. But, imbued with grief over the loss of their beloved father, the brethren rushed in a crowd to carry his coffin, and it was no longer possible for lay visitors to approach him because of the multitude of brethren. Blessed Vasily Petrovich Braguzin at the funeral, as was noticeable, triumphed in spirit, and when saying goodbye to the elder, he cried. The body of the elder Father Leonid was buried, according to the common desire of the rector and brethren, near the cathedral Church of the Presentation behind the southern aisle of St. Nicholas the Wonderworker, next to the grave of his spiritual son and friend in the Lord Alexei Ivanovich Zhelyabuzhsky, who died a few months earlier than Father Leonid, on June 11 of the same 1841. During his lifetime, father Leonid used to say to him, as if jokingly: “Elder! You and I will lie next to each other, side by side.” They remembered these words of Father Leonid after his burial and were amazed at their exact fulfillment. At the graves of the elder Father Leonid and A.I. Zhelyabuzhsky there are two tall monuments of the same shape, cast from cast iron, decorated with gilding and surrounded by a cast-iron lattice. On the monument to Elder Leonid, the visitor will read the following inscriptions: “Who is the man who will live and not see death; but blessed are those who die in the Lord; to her, they will rest from their labors”; “This monument covers the body of Hieroschemamonk Leonid (Leo), who rests in peace in the Lord, who bore the good yoke of Christ in monasticism for 46 years; was originally from Karachev citizens, with the last name Nagolkin”; “I fell asleep in the sleep of death in the hope of resurrection and eternal life. He left a memory of himself in the hearts of many who received consolation in their sorrows”; “Died October 11, 1841; his entire life was 72 years"; “This monument was erected by zeal and love for him.” After the death of the elder Father Leonid, his orphaned spiritual children were in great sorrow over the loss of their spiritual father and mentor. But this sorrow in everyone was dissolved by hope that the elder had received the mercy of God and was interceding before God for all his children. This is how the elder’s closest disciple and successor, Hieromonk Father Macarius, expressed these general feelings in letters to various persons: “Our dear father Father Leonid is no longer with us, his body was hidden from us by the damp mother earth, and his soul passed away faithfully in the hand of God... You will surely grieve for our orphanhood, but at the same time you will be comforted in spirit by his peace, which he will undoubtedly find through mercy God... Apparently, the time appointed for him by God’s decree had arrived and it was necessary for the soul to separate from the flesh, free itself from local sorrows and illnesses and move on to eternal peace... There is no doubt that he would not be worthy of receiving mercy from the Lord and would faithfully intercede for us sinners wandering in this deplorable vale and struggling with spiritual and physical passions.” “The feeling of your love for our venerable and dear father Father Leo was clearly depicted,” wrote Father Macarius to Father Abbot Anthony in Maloyaroslavets, “in your letter written to me on October 17, and your condolences about his departure from us. You and the brethren around you definitely shed unflattering, but sincere tears of sorrow at being separated from such a father. Yes, it seems that of those who knew him there are few who would not bring him this tribute. Remembering the righteous with praise (Prov. 10:7), this word was justified over him. And what news I receive from nunneries! What happened when we received letters about his death! There is much crying and sobbing and wailing. In Sevsk they established an indestructible Psalter for up to 40 days and thought that only a few adherents would read, but instead everyone vied with each other to honor his memory with the praise of God and prayer for him - up to two hundred people read it at random. The Tver abbess writes that she did not dry her tears, that she delayed her departure and deprived herself of seeing him (the elder) and accepting his blessing, established a memorial for him and sent him to some churches to commemorate him. M.T. writes from Borisovka that everyone close to the priest was extremely saddened by the news of his death; only some hope animates everyone about their acquisition of eternal bliss, and this dispels the darkness of sadness... Truly our monastery is happy that the Lord has granted us such a virtuous ascetic to have near us. And although the gloomy grave hid his body from our eyes, we mentally remember and contemplate his fatherly love for us and believe that he abides with us in spirit.” The righteous are remembered with praise (Proverbs 10:7). In conclusion of all that has been said about the life, exploits and death of the venerable elder Hieromonk Leonid (in the schema of Leo), we note here the joyful and significant phenomenon that by the last days of the life of this elder, all the circumstances unfavorable to him began to change for the better and his predictions were fulfilled; and soon after his death everything was settled. The case of the Belevsky exiles and other students of Father Leonid, according to his prophecy, ended in the complete triumph of truth. Kiev Metropolitan Philaret stood up for them, whom the elder asked in writing for protection not for himself, but for the poor nuns, who suffered such hardships solely because they wanted to use his spiritual instructions and lead a monastic life according to the instructions of the holy fathers. The Kiev saint, as already mentioned, who knew the elder Father Leonid well and for a long time, wrote to the Tula Bishop of Damascus in defense of the elder and the slandered nuns. Moscow Metropolitan Filaret wrote to him about the same thing. And the Right Reverend Damascene soon became convinced that he had been misled by jealousy beyond the understanding of the priest Father Gregory. At the end of 1841, on October 4, the Belev exiles Mother Anfia and Maria Nikolaevna Somova, with the permission of the Tula ruler, were again accepted into the monastery, so that the elder Father Leonid, who died on October 11 of the same year, a week before his death, was consoled and reassured by the news of the end of the persecution of his spiritual daughters. Then the books – the Philokalia and St. Ephraim the Syrian, presented by Abbess Claudia to the Tula Consistory as heretical, were returned to their owners as Orthodox. A few years after the death of the elder, another of his predictions came true. Namely: in 1848, one of the closest students of him and his mother Anfia, nun Pavlina, was elected and ordained as abbess of the Belevsky monastery, and Mother Anfia, tonsured into the mantle with the name of Magdalene, was appointed treasurer of the same monastery and until her death she was a zealous assistant to the abbess, especially in the spiritual care of the sisters of the monastery, as an experienced elder, being a mediator between the sisters and abbess in their needs, pacifying the warring, humbling the obstinate, comforting the faint-hearted, calming the weak and sick. The abbess's mother revered her as only a tender daughter can reverence her own mother. And the respect of the spiritual authorities, the common love of the sisters and the respectful attention of everyone who had any connection with the monastery and the abbess fully compensated the elder for the sorrows she endured at the beginning of her stay in this monastery. Under Abbess Pavlina and under the treasurer and Eldress Magdalena, the Belevskaya monastery, as predicted by Father Leonid, began to flourish. The Most Reverend Damascene, during the entire subsequent period of his administration of the diocese, with his power of attorney and paternal attention, with which he constantly distinguished those who were innocently suspected, not only smoothed out the memory of former sorrows in their hearts, but also earned their common love and grateful memory both for his personal attention to them, and especially for the patronage and approval of that very spiritual relationship that was previously presented to him in a perverted form. Another closest student of Elder Leonid, together with her mother Anfia, who suffered more than others during the persecution, Maria Nikolaevna Somova, in the monasticism of Macarius, in 1862 was made the abbess of the Kashira women's community (now a monastery), in which she safely ruled until a very old age. As for Father Gregory, the culprit of Belev’s troubles, he, having realized his mistake and guilt, although he did not dare to bring obvious repentance to everyone for the obvious temptation and indignation of many, but secretly many times asked for forgiveness from the treasurer Magdalene (former mother of Anthia) and other sisters who were persecuted. However, according to the unknown fate of God, he was taken away from this life in middle age. In the Optina Hermitage itself, various unrest and disturbances began to subside, for the old-time monks who had armed themselves against Elder Leonid, even during his lifetime, some moved from Optina to other monasteries, and some departed to eternal life. When people unfriendly to the elder appeared in the Optina Hermitage, then the skete schemamonk Father Vassian, as if not embarrassed by anyone, became humble. “It happened to me,” said Tikhonov’s monk Anthony, formerly Father Alexander, a student of Elder Leonid, “it happened to me to see him after the death of Father Father Leonid. Usually, when we meet, I greet him: “Bless him, father.” I will receive a sympathetic answer: “Oh, servant of God, God will bless you. Well, he’ll say, “Is it boring after the old man?” - “It’s boring, father, pray!” - “Yes, I pray for God’s servant.” Such meetings always caused heartbreak and tears. “Well, well,” Father Vassian will add, “be patient, servant of God. And the old man was a sage. Macarius, the servant of God, listened to him. But Macarius is good - and he remembers me. God save him!” I told him once again: “You, father, do not understand Father Leonid correctly. You yourself say that Father Macarius listened to him, but such an old man as Father Macarius would not listen to anyone.” “Yes, yes,” Father Vassian answered humbly, “apparently, there is a reason for it.” The kingdom of heaven to him!” This simple old man died at a ripe old age, about 90 years old, a peaceful Christian death, and on the third or fourth day after that he was buried by Father Abbot Moses himself. During all this time, the body of the deceased was soft, like that of a living one, which, according to the remark of spiritually experienced men, serves as a sign of God’s mercy.” Finally, the Kaluga Bishop Nikolai changed his opinion about the elder Father Leonid, although, however, not soon. For a long time, the bishop was carried away by the unfavorable reviews of the elder from his ill-wishers, and no one could dissuade him from this. Father Abbot Moses tried more than once to tell the truth about Father Leonid. But as soon as he would make a hint about it, the Eminence would immediately abruptly interrupt him. “I know, I know,” he will say, “he is a cash cow for you, so everything is fine, everything will do.” When the children of the late aforementioned Mr. Zhelyabuzhsky prepared two monuments of the same shape and size, one for the grave of their parent, and the other for the grave of his spiritual father, elder Father Leonid, then one of Zhelyabuzhsky’s sons deliberately went to Kaluga to ask the Eminence for permission to put these monuments in their places. The Bishop coldly replied: “There is nothing to do, put it over Father Leonid, although this is unnecessary, so be it! There’s no way to send the monument back.” That is why they concluded at that time that if they had first asked the Bishop for permission to cast a monument for the grave of Elder Leonidas, he would not have allowed it. Maybe so. But in 1842, His Eminence Filaret, Metropolitan of Kiev, visited Optina Pustyn for the second time, as well as the first time, while passing from St. Petersburg to Kyiv. As usual, he was accompanied by Kaluga Bishop Nikolai, who witnessed how the great metropolitan hierarch honored the memory of his longtime close person, Elder Father Leonid, by serving a litiya over his grave, and perhaps at the same time he told the Right Reverend Nikolai something from the long past that was sweetly remembered. Since that time, Vladyka Nikolai has already changed his opinion about the elder for the better. After that, jokes and ridicule were no longer heard from him when the conversation concerned the elder Father Leonid, but, on the contrary, he began to treat the deceased with respect. The following year, 1843, the Right Reverend Nicholas, having arrived in Optina Monastery, served a requiem service for the cathedral, and then a lithium at the grave of the elder; in conversations with the abbot and the brethren, he expressed respect for the deceased, and at the same time openly expressed regret that, due to a misunderstanding, during the elder’s life he did not appreciate him and gave faith to unfair rumors about him. “And I am a man,” said the bishop, “and therefore I could be mistaken in believing what some said.” At the same time, the bishop expressed the desire that information about the life of the elder Father Leonid be collected and his biography published. Subsequently, he even cited the words of the deceased elder for the edification of others. It was when the Maloyaroslavets abbot Father Anthony in 1843, due to illness, asked for his retirement, His Eminence Nicholas wrote to him: “In former times, the elders on similar occasions spoke to the prophet: I sing to my God, until I am... (Ps. 146:2). I recommend that you follow the example of these godly men.” Thus, the same archpastor, who previously looked with doubt and distrust at his service in favor of suffering humanity, honored the humble elder! But most of all, time justified the elder Father Leonid. The dignity of each teacher and the correctness of his teaching are learned most of all from their fruits. And it is known that the teaching of Elder Leonidas and his personal influence, wherever it extended and where it was and is not accepted with zeal, has always had and is having the most favorable effects. Three men's monasteries in the Kaluga diocese and five women's monasteries in other dioceses owe much of their improvement and prosperity to the elder's labors. In these latter, partly during the life of the elder, partly after his death, worthy students of his were appointed abbess. And who can count the great number of individuals, monks and laity who, through his fatherly care, found the right path to spiritual salvation and always gratefully blessed the memory of the elder mentor! The voices and echoes of Father Leonid's opponents have long since fallen silent, and his name has become known throughout Orthodox Russia and is pronounced with reverence by all true monks and admirers of monasticism. In the holy monastery of Optina, the ministers of the Church always proclaim to him: “Eternal memory!” On him the word of the Holy Scripture was fulfilled and is being fulfilled: the name of a pious man endures through childbirth, and his glory will not be consumed: people are led by his wisdom, and the Church is confessed by his praise (see: Sir.44:12:14). It is worthy of note that on the eve of that day (that is, Saturday, October 11, 1841), when it was appointed by the Holy Church to celebrate the memory of the holy fathers of the VII Ecumenical Council, the Lord deigned to receive to Himself the soul of His faithful servant, as if in denunciation of those who, in their foolishness, during their lifetime called him a heretic. So, marvelous and wondrous are the works of Your all-wise and all-good Providence, O Lord, who wants everyone to be saved and to come into the understanding of truth! For thou art, O God, shut all into disobedience, that thou mayest have mercy on all (Rom. 11:32). Glory and thanksgiving and worship befits you, Holy King, forever and ever. Amen. Application. Several letters from Elder Father Leonid, in the schema of Leo Our most honorable and most venerable Father A. 118, we earnestly wish you to rejoice in the One Most Sweet Lord Jesus! I hasten with this shedding of tears to inform you of the blessed death of our universal father, Father Theodore. His death was truly blessed. He reposed on the seventh of April, at the beginning of the ninth hour in the afternoon, on the heel of Bright Week. Before the late mass, the father archimandrite himself, solely out of his zeal, unctioned with oil; at the end of the Blessing of Unction, when the Gospel was unfurled over his head, during the reading of the last prayer, the Gospel of Matthew was revealed - the Sunday Gospel, the same one that is read on Holy Saturday at the Divine Liturgy. With all this, Father A quite participated with his zeal. From late mass they received the Holy Mysteries. Since Great Wednesday he had not consumed any bread or even hot water, except rusk water and kvass, and even then very little: two sips each. On the Easter holiday and on the second day I took little milk, twice a day - two sips and little more... Forgive me, for the Lord’s sake, I am unable to write in detail due to weakness, but if you wish, you can read it in a letter to Father G-u 119. If we don’t succeed, then with God’s help, in time, when we are alive and your desire is there, then we will write, but now I am exhausted: now thirds have ruled over him. On Svetlaya, two days before his death, the brethren came to say goodbye to him, and Father Archimandrite spoke to him repeatedly and with contented feeling and said goodbye three times, amazingly, although he had never had any quarrel with him before. But, thank God, beyond all hope, the Paleoostrovsky builder came from P-a and spoke to him affectionately, with diligent feeling and said goodbye, not without tears. The next day he went to his monastery. It is also worthy of attention that our father A-a’s own father, who came to the Solovetsky Monastery, having been tonsured into the mantle at his request (they had little idea about the great image, but only his father always lived an exemplary life and commendable simplicity), after living in Solovki with an increase of 10 years, also died on Friday on Bright Week before late mass. Father A. is very surprised at this identity, that is, that the most merciful Lord vouchsafed his spiritual father, as well as his own, to repose on the heel of Bright Week; even the number seven in their death was one. And, in short, we have to abide with the most sensitive respect, your humble servants and unworthy people of prayer, the great sinners, hieroschemamonks Leonid and A., we humbly bow in absentia and ask for your holy prayers in support of our mental and physical infirmities. Father F. and Father I-y also bow to you, and Father V-y especially testifies to you his respect with worship. Alexander-Svirsky Monastery. Our most honorable and most beloved fathers and brothers in the Lord, Father G. and Father I., we earnestly wish you to rejoice and be content in the One Most Sweet Lord Jesus. We received the scripture you sent out on April 10, 14, and according to the strength of our feeblemindedness, we heeded the content. Although we, for our many sins and negligence, have lost our universal spiritual guide to salvation - but what can we do?.. We do not completely despair of ourselves; for when, according to his last hours, we follow his dearest instruction, that is, so as not to be separated from our spiritual community and union, but to remain among ourselves in the counsel of spiritual love and to listen to each other - when we strive to fulfill this instruction with the help of the Almighty, then although we are in extreme spiritual poverty, we believe in the most merciful Lord that he, having with Him boldness, with his God-pleasing prayers to His unlimited benevolence, will help us, the poor, in every possible way; only we ourselves must try not to fall away from his spiritual wisdom through our negligence; otherwise, although he was separated from us in body, he will remain with us in spirit. And what do you write, that sometimes you find a trembling fear there, so as not to be poisoned by anything, this, according to our bad reasoning, we should all be afraid of and tremble at the creeps, and not only in the capital, but wherever we happen to live. As for food, it seems that you have already decided this during our personal visit, that what is offered should be consumed with abstinence for the glory of God, and not to seek excess for gluttony. And regarding the displeasure, in your opinion, from our brethren, we constantly ask and pray to our most merciful Master, Creator and Provider, to grant us, the poor, the understanding to deal sinlessly with them and to bestow patience on those who find them. In such cases, it is necessary to remember for consolation Abba Cyrus 120, whom the entire brotherhood kicked out and blasphemed 121 from the meal, and so on. But when he left his body, he thanked them for tempting him; Instead, he remained untempted by demons. Yes, I will also remind you of my father, our universal father Theodore, tell me - where was he loved?.. And the holy Apostle writes that although people live piously... we will be persecuted (2 Tim. 3:12). ... And your great ones, who sowed and continue to sow, will reap and reap until there is abundance... But to admit that you are insufficient in everything... this is obligatory, and not only for us, but for everyone in general; But we, the poorest, are so feeble-minded that we must live everywhere and constantly communicate with our brethren to borrow good things. And, in short, we ask you and pray in general, for the Lord’s sake, to be patient there. And the fact that you express in a great degree that you happen to spend the night in three or more houses is useful for you and me: you apparently forgot the words of the late priest Father Theodore; he often repeated the thought of the one spirit-bearing elder that we must train ourselves in such a way that, if the time calls, we will have to sit in prison, so that we can be together there. ...Let us thank the most merciful Lord God, who arranges our destiny in favor of our poor souls, and again we ask you to be patient: maybe the most merciful Lord will not show us some of His ineffable mercy! ...We have nothing to worry too much about, but only, if possible, about our wretched soul. And when demonic thoughts lead us into a soul-destroying life, then we must imagine and remember why we separated ourselves from the world and everything in it - solely for the salvation of our soul; When we were tonsured, we were given a spiritual sword against evil thoughts - a rosary, in order to thereby repel thoughts from the enemy, for St. John Climacus writes: “In the name of Jesus beat the warriors, for you will not find the strongest weapons either in Heaven or on earth.” Our fathers and brothers! Let us take care of the salvation of our poor souls and strive to always call on the name of God for help. And, in short, we have to abide with our most sensitive respect and usual devotion, your humble servants and unworthy prayers, many sinners: I. L., or in the form of Leonidas and Antiochus 122, we humbly bow in absentia, asking for your holy prayers in support of our mental and physical weaknesses. Most honorable and most revered among nuns, Mother N.! We earnestly wish you to rejoice and be content in the Most Sweet Lord Jesus Christ. We received your pleasant writing on May 8th and heeded the contents; to which we respond, but only with great compulsion. As for N.N.’s revelation, we have no intention of forcing you into this burdensome yoke; Yes, and her temper is partly foreseeable, and the rigidity she received in carrying on life either by her own free will, or in her communication with various mentors and mentors, which did a lot of harm to her and upset her to the extreme. This is clear to us. But as she writes and explains her extremeness and her, albeit mediocre, commitment to your good behavior, from which she sometimes feels some joy from you in her meetings; For these reasons, we advise her, according to her faith in you, to explain herself in order to relieve herself from the flood of evil thoughts and passions that shake our souls. Why remember the second commandment of the Lord (Matthew 22:39), which commands us to love our neighbor as ourselves. What and how to love? It is in no way possible to exclude this, so that, in whatever way we can, we can help our neighbors; and let us try in every possible way to console in a forgiving and compassionate spirit, but so that only according to our strength, that is, when, with the help of God, we do not harm ourselves; and when someone himself, while edifying another, is damaged, then the holy fathers advise to follow the best, that is, to listen to oneself and preserve oneself. So, in this part, pay attention and consider your strength and conscience. Covered by the goodness of the Most High, you can, according to your strength, help those in need, without hiding your God-given talent; for, as it is said in the Holy Gospel: to him much has been given, and much will be required, and also: bear one another’s burdens, and so fulfill the law of Christ in (Gal.6:2). When considering a need, it can be useful to consult with well-meaning people yourself; and it is commendable to reproach yourself before everyone. And there seems to be nothing to grieve about, but delve into your conscience and don’t worry that N.’s mother will involve you in rumors; We ask you to remain calm on this matter. But it’s clear that N.’s mother has not yet gathered the courage to reveal the thoughts of your love, although she feels that she is faint-hearted in her reasoning, but as if you will not bear her weakness; however, we are just guessing. However, if God tells your heart, then in times of need, for the sake of the Lord’s commandment, do not leave it 123. And what do you write that under no circumstances will you agree to accept her completely as your care, considering your weakness; We do not refute you in this; Yes, it’s unlikely that she can completely surrender. It seems that one can guess, but it is by no means possible based on the above-mentioned obdurate skills. It is written: the spirit is willing, but the flesh is weak (see: Matt. 26:41). What I reminded you about the abbess, I apologize for that - I worried you with my madness. To her, mother, I truly confess to you that we do not caress you, and we do not at all wish you, we even imagine that you would be an abbess, or that we would notice in you a tendency towards greed; but we are heartily consoled by your favorable and decisive answer about this; but arrogance and vainglorious opinion cries out inwardly, which is unlikely to persecute 124 Mother Z. of the abbess. But, however, forgive for God’s sake, and be complacent, and be at peace, because I am writing this out of madness. I will truly explain to you, mother, that I myself had no feeling or imagination of being a boss; but the most merciful Lord allowed me to be tempted, and by His mercy He freed me. But if, through your faith and frequent compulsion, you feel relief from your passions, for this give thanks to the most merciful Lord God, who lightens your burden. However, stay awake and watch out and beware, - the enemy will come again with impudence and begin to shake your spiritual church; but believe that help will come invisibly from the Lord and will strengthen you and restore you to goodness. As for the love of things and money-grubbing (that is, the excess of various things), this weakness, according to the reasoning of the holy fathers, is worse and more disastrous than the love of money; but may we replenish and replenish ourselves, and may the Lord make us and our destiny omnipotent in a benevolent and salutary end. About food, keep the advice we previously wrote to you, and you will be calm. Solitude, and although sensual silence, unquestioning and undeniable, is a means to salvation; and experiments always show, and saints affirm, what contributes to every good deed; and vice versa, action helps our salvation. And go through the Jesus Prayer as you do, and the time will come, then the very work and mercy of God will enlighten and enlighten your soul, how and whom to ask, and what you are looking for and desire will be sent. It is written in the troparion to the holy martyrs that “you, God-inspired, found your deed in a vision of the sunrise.” To say a prayer usually is an act, no matter what kind of prayer one does; and vision or admiration of the mind is a gift from God from the goodness of God to us. We advise you to read the canon, akathist one, but only with as much attention as possible. It is true that no matter who he is, an ascetic or a faster, but living according to his own will and feeding himself, you will by no means see affirmation and good reasoning in him. For this reason, Saint Simeon the New Theologian writes in word 6 that it is better to be called a disciple of a disciple than to live on your own. About this, Saint Mark the Ascetic writes in his letter to Nicholas the monk in part 1 of the Philokalia on the back of page 37: “I have endured many labors and fasting and suffering, and have endured many labors for God’s sake; but their self-rule, lack of reasoning, and lack of demand for benefit from their neighbors made their labors unsteady and vain.” Regarding the question of prayers, it’s as if I wrote the beginning to K.’s mother; it seems there must be an end. After every rule it must certainly read: “It is worthy to eat as in truth”; Glory, and now; “Lord, have mercy” - three times; “Through the prayers of the saints, our fathers, Lord Jesus Christ...” to the end and dismiss the common people 125 “Lord Jesus Christ...” to the end. And twice a day it should be added after the usual dismissal, that is, after “Lord Jesus Christ...” in the morning, after morning prayers, and in the evening, after prayers for the future: “Loose, forgive, forgive, O God, our sins...” to the end; then the prayer: “Those who hate and offend us,” which is at the end of Great Compline, then the daily confession, which can be found in the monthly book of the Kyiv press at the very end of the book. Although the canons should be read after Vespers and Compline, but when it doesn’t fit for you, leave it; and when occasion and time permit, then, having read the canons, one should also read the prayers at the canons and make the usual ending. And we, indecently, remain the most sincere wishers of your love for good and soul-saving successes - your humble servants and unworthy people of prayer, the squalor and many sins of I.L. and Schemamonk F., we bow to the ground in absentia and ask for your holy prayers to strengthen our infirmities; and all our brothers and fathers unanimously bow to you - and to all your like-minded sisters. May 15, 1817. Valaam Monastery. Your Reverence! Most venerable sister in the Lord and daughter in spirit, mother of N.! I sincerely wish you to be healthy mentally and physically and to rejoice in the Lord. I received your pleasant writing, which you sent by mail on October 27, in good order and, having read it, I heeded the content to the best of my weak understanding, from which I see that your disposition and zeal for my badness does not diminish to this day and you, out of your great faith, explain your weaknesses with regret and contrition of heart. As for your joyful feeling that you felt when reading my most insignificant letter, I believe that this is nothing other than the special help of God, comforting you, the weakest, so that you, offended by the muddy lake filled with leeches of the enemy, would receive refreshment for your thirsty soul for the present need. Glory to the most merciful, Greatly Gifted Lord, who announced to your love to listen to my unworthy advice: taking the soul-saving measures handed down by the spirit-bearing holy fathers, in agreement with the holy life-giving commandments commanded by the Savior Himself: love the Lord God with all your heart and all your mind, and to treat our neighbor as ourselves (see: Luke 10:27; Mark 12:31), so that we may be without stumbling and at the same time love our neighbors. And how can you, daughter, with such faith and reverence, be embarrassed about the appointment of Mother K. to you and say that on my advice she should not start anything and should not dare to do anything without you, and you write that you were offended by this - for me this is extremely incomprehensible and dark, what would that mean? It seems that I did not impose an oath on both of you and did not bind you in any way. And how you, by your faith, ask and pray, so as not to leave you, but to give you soul-edifying advice - in which hope I, indecent, dare to explain to you again that she, K., as you yourself wrote, during your illness served you with all zeal and diligence, not for any interest or benefit, but solely for the sake of the commandment of God; then why, if her faith and goodwill are towards you, don’t you take care of her position? And you know poorly that it is not so much the art and experiences of old age that act, but rather the faith with the trust of those who ask for the grace of God that generally attracts us; And why do you, daughter, grieve without thinking at all? If I had unreasonably tied you up with a prohibition so that you would pursue her reverence, K.’s mother, in all parts and, in a word, as if leading you on a whip, then it would definitely be burdensome for you. And just as you previously had the same mother and were brought up with spiritual milk from the same mother, you also, always being open to each other from frequent considerations, acquired the habit of opening up - this forced my despondency to offer the above, albeit for some consolation of your souls. As for her bold pronouncements in words, we must overcome everything with humility, self-reproach and patience; you yourself know that it is significantly damaged, and the Lord is able to fix it. So, if the most merciful Lord tells you to listen to me, a sinner, as being in agreement with the commandments of the Lord and the traditions of the holy fathers, then please be forced to fulfill it, and I hope that it will be useful to you. And when he is not informed, then as you wish; just be at peace and don’t be embarrassed. Moreover, I have decided to give you E. as well, as she asks my badness for this, and according to my feelings I am assigning her to you as well; and as much faith as she has, she will feel as much benefit, and without faith, whoever goes to the prophet will not receive the benefit... And you can answer everyone’s questions that by faith God will admonish them; and I will also tell you something amazing that Saint John Climacus writes: “Some fathers, according to their faith, spoke words to others and, being ashamed of their words, made a good beginning and corrected their lives.” And I approve of this intention of yours in order to make myself deaf and dumb... but with reason. And that although you decided to accept M., but Mother Abbess did not bless you, then know that, apparently, it would not be beneficial; and be careful what you accept. God save you! And if God wills what you have, then they cannot make a complete obstacle about it; Be patient, maybe M. will be blessed. Glory to the Lord for this, that we are persecuted and slandered, but because of this we should not plunge into destructive despair; Readings of two leaves can be added, and I honor Mother D. with you as one... May the most merciful Lord help you, and protect you, and protect you from all the snares and snares of the devil, and may all your sins be forgiven by the prayers of your father and mother; and I, the unworthy one, send you fatherly forgiveness and blessing. Your forever pilgrim, I.L., with your devoted brethren, we bow. We were honored to receive your pleasant writing for me, which you sent by mail in September, on October 2, and having read it, I understood, by the strength of my weak understanding, how much strength was allowed, and I clearly see that in such sorrowful adventures, by which you are oppressed to the point of exhaustion, you are overcome and suffer from soul-harming cowardice and pernicious sadness, which also frustrates and exhausts your last strength, which is very it is unfortunate for your weak, burdened soul in all parts, but from now on, let us begin, with God’s help, to give thanks and endure for everything we find, and the most merciful Lord, seeing your obedience and diligence for edifying deeds, will in every possible way send down His help and grace from above, granting good-natured feelings and complacency to carry on your life in patience and praise of the Lord, who called you to this blessed haven, that is, to the title of the angelic image of your abode. As for the deprivation of an experienced and highly skilled old woman, the memorable Mother V., also the removal for a time of the nurturer of your souls, the spiritual father and mentor Macarius, although these losses are significant and we must indisputably attribute this deprivation to our sins and unworthiness, that we have lost such edifying nurturers of our souls, but, however, with all this we must remember that the most merciful Lord arranges everything in our spiritual benefit; Moreover, God is infinite in mercy and His actions are also infinite; and wherever He desires to demonstrate His power, the rules and orders of nature are overcome!... But, O foolish and inert-hearted daughter!... Why do you fall into confusion and cowardice and why do you become despondent and immensely sad? And although you definitely lost your dearest and most tender mentor and mother, you lost her physically, not mentally; because she, the blessed one, was taken from us bodily, and her spirit and the good remains of her deeds - patience and hard suffering in those who find them, unforgettable malice and love without exception for everyone, not only for the well-minded and loving, but also for those who oppose, also obedience, and obedience, and faith for the well-skilled - will remain unforgettable. She continued these exploits until her final departure from this life; Finally, in addition, she sealed her wisdom with a favorable death, with which the merciful Lord honored her and accepted her into eternal bliss, where, according to the Apostle, what eye cannot see and ear cannot hear, this Lord has prepared for those who love Him (see: 1 Cor. 2:9). Let us come to our senses, why should we grieve unnecessarily, even though our mentor and teacher came before us? Here too, to the best of her ability and the measure of your faith, she nurtured and admonished you and protected you from enemies visible and invisible; but even in the physical, she did good, leaving you a cover and a refuge - a cell. When we preserve faith and observe its soul-edifying instructions and fulfill them, then in the future life we ​​will appease and beseech the Greatly Gifted Lord to unite and number our beloved child with ourselves in one abode. This is when we should be sad (only, God, deliver every person), if our mother, the teacher, began her life in the spirit, but ended it carnally, that is, with a sinful fall, and, without repenting, was taken away from among us; one should sob and cry about such a disastrous end!!! Also, in the same way, refrain from grieving and being despondent about the most kindly priest, Father Macarius 126, since although he is removed from you, as well as from us, for a time, he is united in spirit; as if from afar, for the sake of distance, his lips cannot act for instruction, but his love and his right hand, acted with a pen, will in the full sense nourish and comfort you, according to your good will and faith. And if it is clear to you that if a mentor up close and constantly reminds us of our shortcomings, compassionately advises and exhorts us to guard against malice, then to us the evil enemy the devil, the misanthropic one, often offers - to those who obey - in his thoughts his human shortcomings and puts contempt in order to distrust us in him and to calmly accept his edifying instructions. This is where we lose the benefit; Therefore, the holy and God-inspired Father Simeon the New Theologian advises: not to enter the abbot’s cell more often out of precaution, so as not to fall into contempt and insolence. Why do you deign to mention that during your priest’s stay in your monastery, you seemed to see him in a dream, for during his last absence you were almost insensible; thank God for this, because by this, for your weakness, you were protected from significant sorrow. As for your bewilderment and grief about not receiving letters from me, indecent, responsible for your love, please listen patiently and complacently to the reasons that prevent this: firstly, the weakness of my health; secondly, daily exercise with his brothers; thirdly, various well-meaning persons who come and come to me greatly deter and encourage 127 to satisfy your desires; and I’ll tell you, my beloved daughter, N.’s mother, that this letter is already in its third week, and from such passages you can notice from its contents that many words are placed inappropriately. Don’t grieve too much about sisters P. and A., whom Mother Abbess took, since the most merciful and almighty God is strong and can support and preserve such rumors; And don’t grieve over the time that has passed because she healed and instructed them poorly, for such instruction is most effective not through our imaginary art, but from their faith and goodwill with reverence. But even now, daughter, if they come from the abbot’s cell, you must, calling on God for help, so that he invisibly enlightens you and enlightens your mind and heart, teach them edifying and comforting words and advice to strengthen their souls; and although you, daughter of N., yourself yearn for someone from the wise to speak to you a soul-helping word, it is written: You shall love your neighbor as you love yourself (see: Matthew 22:39; Mark 12:31) and so on. I advise you to communicate with K.’s mother as if you were a sister of the same wisdom, not only in the physical, but also in the spiritual; and especially when the priest blessed you to be with her in an inseparable spirit; and therefore, respecting the good advice of Father Macarius, and besides, you yourself explain the fruits of her love for you during your most extreme need - illness - she inseparably served you, like a bought slave, and because of her commitment to you, it seems that she should not use female cunning, which is even directly contrary to our title, that the devil imagines the idea: when she is completely trained in your needlework, she will be given more work than you, and you will no longer you will have food left. And to this end, please listen to the fact that God is infinite in His unsearchable mercy towards us, strong and omnipotent to saturate us with His unsearchable Providence, and to saturate us abundantly. So, daughter, try to teach her all your external gifts, especially since she is one-wise, and you will be among the doers of God’s commandments. Doing the commandments of the Lord gives life to the soul, and even your body will pacify and comfort you to the fullest. In your cell, it seems, it is imperative for you to accept any of the well-meaning people, and especially with such weakness allowed to you - may the Lord bless you. And as for sister S., try to be careful so as not to notice her actions and her various cunning messages; In this way, protect yourself in every possible way from disastrous contempt - condemnation, which extremely darkens and upsets our whole life; but I will tell you that we must love her, and hate her obscene acts; She, according to Scripture, stands for her Lord and, while serving her own, falls, and who are we that we should judge alien slaves? Let us also try to guard against insolence and be forced to be more edifying in every possible way, for a soft word greatly infuses reverence into the feelings of the one who hears or the one who hears. May the most merciful Lord enlighten you, so that you become wiser in humility and more than these written by my badness: remember, “as against every temptation there is humility, self-reproach and patience are victory.” May the most merciful Lord help you, and protect you, and cover you from all the gums and snares of the enemy, and may you forgive all your sins; and I, a great sinner, send you my fatherly forgiveness and blessing, and, through the prayers of the deceased and blessed: Father Theodore and mothers Varvara and Vitaly - may the peace of God rest on you, and I, indecent, forever remain, thirsting for your salvation, the unworthy pilgrim I.L. with the like-wise brethren. If this letter finds my mother and daughter I. alive, then show her my zealous and loving respect; and I ask God’s blessing from above for her, so that she can endure and thank God for everything. Most venerable daughter in spirit, mother N., I sincerely wish you, together with your dear sister, mother I., to be healthy mentally and physically and to rejoice in the One Most Sweet Lord Jesus! Glory to the most merciful Lord, who told Father Macarius to console your sad souls with edifying writings to encourage and encourage those who are sad in spirit. But, oh daughter in spirit! Now, it seems, it is clear to you and you can see for yourself that the all-merciful and generously gifted Lord does not abandon you, but satisfies and consoles you in every possible way; and therefore we must, as weak as possible, thank His benevolence and not forget all His rewards. Why are you, daughter, complaining: although violent and carnal passions have receded for a while, the illness of cowardice oppresses you the most over time; then, oh mother and daughter! let it be known to your love that the universal enemy the devil, always changing his battles and intrigues, deceives and defeats us with such cunning and insidious tricks; and do not insist that your rage and carnal passion completely fade away; But have you been given some time to rest? And it is not the enemy who teaches this weakness, but through the mercy of God His grace invisibly helps fathers and mothers through the prayers; for if it were not for God’s grace invisibly protecting and strengthening, then hardly anyone would be able to keep himself in integrity. And when you openly explain that you cannot endure even the slightest word and that even every little thing touches you to your very heart, then, my daughter... this saddens me beyond measure; since the Savior Himself in the Holy Gospel spoke to us with His most pure lips: in your patience you will acquire (that is, train) your soul and: he who endures to the end will be saved (Luke 21:19; Matt. 10:22). And Saint Elijah Ekdik writes in chapter 62: “The home of the soul is patience, for it will endure in it; wealth is humility, it feeds on that.” From these reasons it is clear that you and I have little humility; and therefore we also have to find out for ourselves who to obey and explain our actions and thoughts, which is why you yourself will be better informed and, if possible, you will be more successful in teaching good advice to those who come to you. And there will be no place for the mental enemy to insert thoughts of vanity, that you console those who come with your gifts, but meanwhile you must imagine what the prayers of your father or mentor are; In this way, you will remain motionless from arrogance, but, according to the Apostle Paul, you will be strengthened by humble thoughts. And as you sadly inform about the, in your opinion, unbearable storm of temptations that befalls you, then I, rude, boldly remind your love by the Holy Spirit of Psalm 26 spoken through the prophet David: The Lord is my enlightenment and my savior, whom will I fear? The Lord is the protector of my life, from whom shall I fear? Sometimes those who are angry come close to me, so as to destroy my flesh: those who insult me ​​and my enemies, you and the weak and the fallen. Even if an army rises up against me, my heart will not fear: even if there is no battle against me, I will trust in Him (Ps. 26:1-3) and so on. Although the power of expression of these psalms refers to the invisible universal enemies, nevertheless, at the instigation of these enemies, people rebel and are confused and lead us into confusion. And that we are reproached and reviled, and called slaves, we must be content with our conscience, and according to the commandment of the Lord, let us pray for those who create storms for us - and in the blink of an eye they will turn into favorable silence. Oh, mother and daughter N.! Take courage, and let your heart be strengthened in complacency. Either reluctantly or with humility, resort to God’s protection and help, asking for protection; 2nd, they reassure us that, although we are the most insignificant and weakest of all creation, we have sorrow in accordance with those who lived according to God and succeeded in temptations and were saved; Just as we were allowed sorrow for our sins, and also for purification and humility, we are strengthened by trust and hope and are not allowed to fall into destructive despair. And let this not bother us, that a guard will be posted at your cell; let them toil and, tired, leave; But we must overcome everything with patience and thanksgiving, and the Lord will help. Glory to the gracious Lord that you and K.’s mother have become stronger in spirit; and from the outside the enemy raises a fight, but that too will soon disappear... And as for sister S., let us rely on patience in every possible way and strive in every possible way on our part, lest she, the weak one, cause guilt to embarrassment; for it is written: Bear one another’s burdens, and so fulfill the law of Christ (Gal.6:2). And the Savior Himself in the Holy Gospel explained: there is no greater love, but whoever lays down his own life for others (John 15:13). And since this is the most excellent and most necessary virtue, let us strive to bear even the smallest infirmities of our closest sister! And again it is said: you bear no power (Rom. 15:1). You explain that you cannot tolerate and are offended by those who slander and vilify you. About this, read the 127th chapter of St. Mark the Ascetic in the 1st part of the Philokalia, it contains this: “Whenever you see someone in many disgraces, he is sick, because the thought of vanity has been satiated, rejection of the heart reaps seeds handles" 128 ... For example, read Saint Simeon the New Theologian in part 1, chapter 31, and you will see your inability and what measures you should take. May the most merciful Lord enlighten you and enlighten you, may you become wise in humility, and may He help you, and may He protect you, and may He protect you from all the snares of the enemy, and may He forgive you all your sins. And I, a great sinner, send my fatherly forgiveness and blessing, and, through the prayers of our deceased fathers and memorable mothers, may the peace of God rest on you; and I remain forever your unworthy pilgrim, the great sinner I.L. with unanimous brethren. I wish the most honorable sister M. courage and long-suffering perseverance - and although I am unworthy, I beg the most merciful Lord to help her, and to protect her, and to protect her from all the snares of the enemy, and to forgive her all her sins. And I, the unworthy one, send my fatherly blessing and forgiveness to her, as well as to the suffering poor thing E., may the almighty and generously gifted Lord help her, and may he not betray her into complete desecration to the evil enemy the devil, but may he enlighten her and preserve her with His almighty power and may he set her on the path of salvation. W. and V. declare my respect, and may the most generous Lord Himself send His blessing from above to them; however, when it is not necessary to completely protect the doors with barriers about her lips, then otherwise it is not possible for her to free herself from the embarrassment and torment of the most voluptuous excuses and the same thoughts and from the resulting boredom and despondency, which attracts thoughts of the most destructive despair. Most honorable daughter in spirit, mother of Z.! I sincerely wish you peace of mind and a complacent stay! We received your pleasant letter, which you sent by mail on March 30, in all order; it clearly shows that your structure and position are progressing with weak success... Regrettably! As for the burden you feel when significant persons turn to you, you must remember that without labor and the shedding of blood in the insides it is impossible to be saved, since it is written: “Give blood and receive spirit,” which is why you are obligated to continue obedience with compulsion, according to the faith of those you care for; and the all-merciful Lord, for your compulsion and compassion for your neighbors, will invisibly help you, and indeed will help you. You complain with a painful tone, and apparently with a humble pronunciation, that you have been plunged into cowardice! These fruits grow most of all from vain dreams about oneself... It is good and laudable to trust in the prayers of the fathers, but in all this one should not forget oneself. You, out of your unlimited zeal, demand my constant answers and otherwise are faint-hearted: this is a sign of lack of faith; This recklessness grows from self-love and leads into darkness. You, having forgotten the Divine Scripture, which forbids placing any hope on corruptible people, but only on the One All-Merciful Lord, you suffered foolishly; for He alone raises up the poor from the rotten place, although through angelic mediation, or, according to the measure of faith of those who are in obedience to the skilled fathers, and through man. And truly, when the Holy Spirit would remember the words spoken in the psalm, that those who trust in the Lord, I am on Mount Zion: it does not move (Ps. 124:1); and again: and if the Lord does not preserve the city, guard it everywhere; and: “And yet the Lord has not built a house, they wait for all their labors” (Ps. 126:1), and so on, and if they had this in full feeling, they would not have suffered. Moreover, as you please explain, you are not only guided through me, the indecent one, but also through another – Father Macarius. And truly, according to the measure of faith, the grace of God acts invisibly, and comforts, and enlightens everyone who wants to be saved. If the sisters, out of goodwill towards you, ask for spiritual food, and you, on the contrary, feel greed within yourself; although we ourselves, as said above, cannot do anything for ourselves, but for the great need, according to their faith, God is strong and omnipotent and can provide life-giving nourishment from the barren fig tree. And if, as human beings, with God’s allowance for our humility, we speak rudely to some sister or show an unseemly appearance, then, sighing about this from the depths of our souls, let us finish with repentance and self-reproach. What do you explain: in your extreme exhaustion, you dared to tell the weakest and most damaged sisters, so that you could be given at least a little peace, this event represents your love with skill and experience, so as not to refuse at all; that is, these words that “I can’t speak, give me at least a little peace,” hold behind the cheekbone; you see that they even suffered from seizures because of this, all this is for your moralizing. So, it’s clear, daughter M., you and I don’t have to instruct others so much as we have to learn from their advice. And now a new temptation has come to you, that you should care about your dead man more than about others - that your sister is sick and the weakest of the weak, and you yourself have the weakest strength, and a great temptation arises in mutual weaknesses; it was like nothing else to act like you. It would be better, in my foolish reasoning, for you, having rested, to work with them in your own cell, rather than go to other people’s cells to console and pacify - bringing yourself and your sister into disarray. And what you ask is for me to pray to the worst person for the granting of your love edifying utterances, then in this let it be known to you that the prayer of the righteous will then help for good and then the grace of God acts inexorably when the one asking for prayer shows his will in everything. Before this, God does not teach it to us, as we are unable to accept it (due to the weakness of our spiritual strength in various temptations) and have not endured sorrows, by which alone our inner man is cleansed, but in proportion to patience and gratitude for them, the grace of the Holy Spirit and gift are granted from the all-merciful Lord. Let me also reproach you in absentia, although it is not enough, and you will bear it complacently: you there, like the Athenians 129, always want to find out one before the other everywhere whether there are letters from me or from the priest. When it is sent to one, but not to the other, then sedition and misfortune will be revealed - those who did not receive are overcome by sorrow and cowardice with a destructive opinion: what and why does he not write? And so on... and what you don’t understand is that sometimes, without finishing just five lines in a letter, someone will come and take it, and the letter is left for another post. But to be offended for preferring another sister is also a sign of pride... Your unworthy pilgrim I.L. Your Reverence, most venerable sister in the Lord, mother of N.! Together with all my sisters who are like-minded about Christ, I wish you to rejoice in the One Lord and remain in complacency! I, most unworthy, received your pleasant writing, sent by mail, in every order and, having read it, heeded the contents; from it I see your pitiful situation and dispensation... But since you have repentance and the will to correct your attempts, we assume that the all-merciful and generous Lord, solely by His mercy, is all-powerful to forgive you and restore you to the right path of the holy and life-giving commandments. The action you explain, that in your reasoning you admired the fierce part, is because of pride and for the contempt of others you allowed it, that the mental wolf scolded you and led you into such a frenzy!... And because you have suffered enough, from this you must recognize your unworthiness and insignificance, and, with the help of God, let us begin to warn ourselves. And most of all, I advise your love, in order to heal yourself and learn about the intricacies of the temptations of anger, to read about this suffocating passion in the 4th part of the Philokalia, the article by Cassian the Roman about eight passionate thoughts, and specifically about anger - number four; and I hope that when you read this chapter more often, then, with the assistance of God’s grace, through the prayers of God’s saints, you will be freed from this passion. Now it has become clear to you what kind of blindness this darkening and blinding passion creates, which even almost tore apart your sick half-sister. And truly the great mercy of God followed with you, that the Lord gave your sister such complacency and humble words that tamed your hardened and demon-acted heart; and now you and I, having felt, must say the words of the holy prophet David, uttered by the Holy Spirit: I have commanded the Lord to punish me, but I have not given me over to death (Ps. 118:18); and again: it is good for me, because you have humbled me, so that I may learn by your justification (Ps. 119:71). And let it be known to your love that this happened to you not without a reason hidden within you; for long ago proud thoughts have crept into you against Mother I., that she, being stricken with illness, burdens you and brings burden to your heart with actions in all parts... Such thoughts, nesting in your soul, like a smoldering spark, suddenly flared up from the wind into a flame of cruel anger at the occurrence of a small thing that was disgusting to you. And besides, the remains of obdurate delusion, apparently, have not yet been consumed by perfect obedience and cutting off one’s damned will; That too contributed to this soul-stirring act. These events turn out to be our insufficient dispensation; Therefore, let us firmly remember this: when a sister comes to you to explain her infirmities, then speak with danger and with the fear of God; Think of yourself not as an old woman, but as one of the weak, weaker and unworthy of anyone to heal, as if you yourself are lying in a grave illness in soul and body; It is precisely for holy obedience that she is obliged to do and continue this, and not as an owner, but as an unworthy adviser. Think the same about D. And we bless and deign to instruct you, to the extent possible, in your weakest strengths; accept and ask the Lord God to grant you feeling and reason with sound reasoning to pronounce words in favor of its soul and, if possible, to be forced to compassion. If, beyond your expectations, your weakness turns out to be completely and you cannot satisfy it according to her desire, then, having recognized your weaknesses, to whom should you write a letter, and you will be at peace with your conscience. What should I do, mother? Apparently, we are not worthy to be like-minded with you, we lived or were born in such disastrous times, in which the ancient proverb comes true: “There are no more sheep, so honor has fallen on the goats.” And speaking back to the mentors is not the same? For you can clearly see that even I, the indecent one, are now revered as an elder by those who have blindly trusted me; May you not be excluded from these blind ones. You are guessing that your upset did not result from the removal of the Holy and Life-Giving Sacraments of the Body and Blood of Christ. And this is undeniable, it can be; but the reasons also come from our negligence and failure to prepare for temptations. May the Lord Almighty enlighten and enlighten you, so that you become wise in humility. May the most merciful Lord help you and protect you, and cover you from all the snares of the devil, and may all your sins, voluntary and involuntary, forgive you. And I, a great sinner, send you fatherly forgiveness and blessing; and through the prayers of the father and mother who have gone before, may the peace of God rest on you; and I, although indecent in all parts, remain with my usual goodwill forever, your unworthy pilgrim I. L. with his devoted brethren. Most Honorable N. of the Lord! Your scripture, issued on the 28th of February, I had the honor of receiving through our monk Father A. on March 29th, upon his arrival in the desert. You explain your sorrows, the slander and slander of those who are unfavorable to you, and ask my advice: what should you do and how to protect and strengthen yourself against their villainous vengeance? Knowing my poverty in reason, and even more so in deeds, I should pass your question in silence, but seeing your confusion and, according to God, faith in my poverty, as well as your consciousness of the duty of Christian duties, I am forced out of compassion for you, forgetting my unworthiness and calling on the help of the most merciful Lord, who gives even to the dumb the voice of the word in favor of His rational creation, I dare to extend to you the feeble-minded my conversation not with the intricate words of a rhetorician, but from a sincere desire for you to strengthen and console yourself in sorrow. I am sure that you were raised in the bosom of our Holy Mother Church by Orthodox Christian teaching and, as I see from your letter, you are afraid, lest you give an answer at the Last Judgment of Christ! ABOUT! If this fear guided us in all our affairs, then there would not be so much sorrow and oppression caused by each other. Holy faith teaches us that the power of our head will not perish without the will of God, and the bird will not fall without it. You can lay this foundation on your heart, as well as this: no matter what happens to me, everything happens with God’s permission either for sins as punishment (when you are guilty of them, like a person), or for the sake of testing my faith; and finally - in order to prevent us from committing sorrows to any crimes, which we often do, intoxicated by prosperity, and do not enter our conscience to consider it; and those who attack and rebel against you are nothing but instruments with which God works. Believe this firmly and submit with humility of spirit; and even more so when, with all your efforts, you cannot turn away the sent scourge, but, not strengthened by faith, you are embarrassed and lose heart. It is clear that the Lord still loves you; for he does not want you to follow the long path, where this leads is quite well known, but wants to lead you along the narrow and sorrowful path, leading to the eternal belly. I don’t know your deeds and life, but who is not a sinner before God? Enter your conscience, remember your sins and accept the sorrows sent to you for them; Consider yourself worthy, give thanks to God - and you will see for yourself that these very sorrows will be bearable for you and very soon you will be freed from them. On the contrary, when you blame not yourself, but others (even if in such cases you were not guilty; but the truth of God acts for others) and you grumble at God and at His incomprehensible Providence, then your grief will increase even more and it will not be possible to free it soon. You are sick because through slander and gossip you have become a bad person in the sight of your elders, equals and neighbors; this is a clear sign of pride. If you are innocent, then your conscience should console you, according to the word of our Savior: it is better than nature, when they revile you and persecute you and speak all kinds of evil words against you, a liar, for my sake; Rejoice and be glad, for I have given you much in heaven (Matthew 5:11–12). How to deal with those who are hostile to you? The saving and life-giving commandments of Christ command: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who attack you and drive you out (ibid., verse 44); and: Have all the joy, my brother, whenever you fall into various temptations: knowing that when you are tempted, the neck of your faith works with patience: patience works. perfect and mother (James 1:2–4); and again: tribulation does the work of endurance, and patience is a skill, and a skill is hope, but hope does not put to shame (Rom. 5:3-5). To certify that God sends us sorrow out of His love, the holy apostle writes: because the Lord loves him, he punishes him: every son beats him, but he receives him. And if you endure the punishment, as God will be found to you as a son. Who is a son, his father will not punish him. And even without punishment, of course, all would have been partakers with him, for by nature they are adulterers, and not new (Heb. 12:6-9). You see what else should be feared by someone who lives in prosperity and has no sorrows. And so take comfort in the fact that God, loving you, visited you... But He is able to deliver when the measure of His justice is fulfilled. The Holy Apostle consoles us: have all joy (James 1:2)... Of course, peace and sensuality make these sorrows sensitive to you... but I have already told you that entry from the long path is not profitable; It is from this path that God is distracting you. It seems to you that through deprivation of something, your spouse and children must suffer disadvantages. But they, loving you, can share your sorrow with you and serve you as consolation. If they are not rich; then remember - to obtain eternal benefits, poverty is more convenient than wealth, and most people are in a moderate or poor state than in a rich one. And all this is done by the Wise Provider: couldn’t He really enrich everyone? But what good would any of this be? He humbles and exalts, he humbles and enriches; and who can resist His will? I think you can find books from someone there: the works of St. Demetrius of Rostov. In the 1st part there is a short essay of his: “Apology for the consolation of those who mourn,” which you are welcome to read. I hope that it will help you to relieve the sadness that weighs on your heart and to trust in God. Accept this meager advice, pour out the balm of faith and hope into your sorrowful heart, surrender yourself to the will of our Creator, and He will send you consolation, and even more so on the upcoming feast of the Holy Resurrection of Christ, before which, remembering the Great Week of His Passion, which we received for the sake of it, you will see the unworthiness of our sorrows against His innocently raised, ours for the sake of salvation, and give Him thanks. And so, celebrating the holiday of His glorious Resurrection, I wish you and your family to spiritually celebrate it with heartfelt joy and tranquility. Asking for you and your family the peace and blessing of God, with my respect I remain your zealous pilgrim, the many-sinful I.L. Most Honorable N. of the Lord! With a feeling of sadness, I saw from the venerable M.’s letter the news of the death, by the will of God, of your dear husband. I know that this separation is very sad for you, and, judging by the weakness of our nature, it is impossible not to grieve, parting forever with those closest to our hearts; but where to look for consolation? In holy religion! For unbelievers - those who have no hope of eternal life - the deprivation of loved ones is certainly inconsolable. And we, although sinners, have hope in the mercy of the all-generous and man-loving God, the Lord Jesus Christ, who redeemed us with His priceless Blood and gave us eternal life throughout this life... The Holy Apostle consoles believers this way: I don’t want you, brothers, not to know about those who have died, so don’t grieve, I and others who have no hope. If we believe that Jesus died and was raised again, so God also will bring with him those who died in Jesus (1 Thessalonians 4:13–14). Your late husband was a true Christian, who retained his faith until the end of his life, and with it he went to the Lord, although apparently he was not granted the Communion of the Holy Mysteries at his death. It offends you even more that you do not know the hidden destinies of God!... But He will accept his desire for the very action; If you read the books of the holy fathers, you will find many examples of this. Do not be embarrassed by this and place all your trust in the ineffable bounties and mercy of the humane Lord. Upon receipt of your news, commemoration began in our monastery both in the monastery during liturgies and in the monastery during the reading of the Psalter. May the Lord vouchsafe him to receive eternal life and create for him eternal memory! And to you, with your mourning dear children and close relatives, He will send His consolation through faith and trust in His ineffable mercy; With the desire to enjoy peace and health, I remain your zealous pilgrim I.L. Your Reverence, most venerable Father Hierodeacon N.! I received your most venerable writing, written in the worldly name of A. with the remark that you are on the eve of accepting monastic orders; why I hope that you have already been worthy of receiving this title, for which I most earnestly congratulate you and wish you to keep the vows you made to God when you took vows without stumbling. Entering into this title, you believe that you need edifying advice and, turning to me, you seek instructions from me for the futile passage of this great obligation. As true as your opinion is and as laudable as your desire, the satisfactory fulfillment of your request is inconvenient on my part, both due to my feeble-mindedness and lack of good deeds; Moreover, the way of life of communal monasteries differs greatly from regular monasteries, although the intention and goal are the same - salvation. Not finding it in myself either from my works or from reason to give you the instruction you seek, I advise you to resort to those blessed ascetics who, having corrected their piety, brought the gifts of humility, chastity, non-covetousness by fulfilling the commandments of God... and received from God the gift of reason and wisdom for the teaching and enlightenment of others who wanted to follow them, and betrayed this teaching in the surviving By the providence of God and their writings and books that have come down to us. You, having an educated mind, read their teaching not only out of curiosity, but wanting to imitate them in strength and in accordance with the possibility of the obedience you undergo, and by the grace of God you will be honored to find the true path, not lost; At the same time, you are looking for a spiritual interlocutor who, according to your faith, can give you sound and good advice in every deed, word and thought. I advise you to read books that are suitable for our intention, such as: St. John the Climacus, St. Abba Dorotheus, St. Ephraim the Syrian, Isaac the Syrian, Simeon the New Theologian, Gregory the Sinaite, Mark the Ascetic, Cassian the Roman “On Eight Passionate Thoughts” and his “Epistle to Leontinus the Abbot on Reasoning,” full of spiritual benefits, and other fatherly books that teach us to overcome anger and correct virtues not only externally, but internally. Wishing you to find spiritual benefit and entrusting myself to your holy prayers, I have the honor to remain with my heartfelt respect, your humble servant and pilgrim, unworthy I. Leonid. Most Reverend Mother O. in the Lord! Your scripture, issued on February 25, has been received by me; in it you describe your mental state and confusion, ask for my advice and opinion on what is happening to you and what remedy to use for healing. Without knowing exactly what kind of life and work you went through, it is impossible to give perfect advice; but as far as one can understand from the fruits, your disorder comes from the enemy’s delusion, God’s allowance for arrogance induced. It’s true, you tried ahead of time to gain silence and went through intelligent, but spontaneous prayer, seeking ahead of time a high dispensation and gifts, which are given to those who undergo only true prayer, and, by the way, feeling a certain similar movement in your heart, you accepted it as grace-filled; then, enjoying it, she gradually came to such a dispensation. But even though it was definitely a grace-filled dispensation, it is very dangerous to accept this for the time being without questioning the sensible ones; for what we demand untimely, we can hardly receive on time. Having read about this practice, you abandoned what you should first do to prevent yourself from delusion, while this is what the same fathers advise, that is, forcing yourself into silence and prayer, you did not try to heal the passionate, furious part (irritability) and did not recognize that it was operating in you. It is healed not by solitude, but by communicating with one’s neighbors and enduring annoyance from them, and in case of defeat by them, by knowing one’s weaknesses and humility. Saint John Climacus writes: “Whoever feels inclined to anger, rage, vengeance and deceit, let him see below the trace of silence”; and in the 4th degree again: “Look into the thoughts of unskilled novices - and you will find there a deluded thought: you will find in them the desire for silence, the most severe fasting, prayers not distracted by various thoughts, the perfect glory of vain rejection, unforgettable mortal memory, unceasing contrition for sins, the mildest lack of anger, deep silence and most excellent chastity. When they enter into the monastic feat of these virtues, according to the special Providence of God, without achieving them, they are finally deceived in their intention and fall away from them altogether. For the enemy inspires them to seek them ahead of time, so that if they are satisfied with their conversion, they will not receive them at the present time.” You probably felt this warmth in your heart or perseh, and mistook it for grace, but instead it turned out to be a lovely burning sensation. And this, copulating with the violent part, damaged your structure. I believe that this is why you have insomnia, because your heart, touched by this burning sensation, has no peace, but being worried, it deprives you of peace, and every little thing touches you and confuses you. Listen to the teaching of the holy fathers, who, while inciting people to silence and prayer, at the same time warn against delusion and advise not to seek untimely what is given in time and with humility to those who go through this work. It is Saint Isaac the Syrian who writes in the 2nd word: “The act of the cross is purely there, and this thing is by the essence of nature, divided into two parts. And to endure the sorrows of the flesh, fulfilled by the action of the violent part of the soul, is and is called an act, but through subtle work of the mind and the divine it is acquired through ever-teaching and the continuance of prayer and others, which is considered a desirable part and is called a vision. And one thing, that is, the act, cleanses the suffering part 130 of the soul with the power of jealousy; The other action is spiritual love, which is natural desire, and which sifts through the mental part of the soul. Every one, before perfect training in the first part, comes to them in the second for the sweetness of it more diligently, but I do not say from laziness, anger 132 finds nan, for not first killing one’s own cords on the earth, that is, healing the weakness of thoughts with the patience of doing the vexation of the cross. I dared to dream in my mind the glory of the cross. This is what was said by the ancient saints: because before the feelings are silent from weakness, if the mind desires to ascend to the cross, the wrath of God comes. The ascent to the cross, which induces anger, is not the first part of the endurance of sorrows, which is the crucifixion of the flesh, but the ascending into vision, which is the second part, which occurs after the healing of the soul. His mind is defiled by the passions of dishonor and the thought flows with his mind to dream dreams, the prohibition is suppressed 133, for not being first of a pure mind with sorrows and subduing the lusts of the flesh, but he lost his hearing, and the ink of writing flowed straight to his face 134, even if he goes on a journey full of darkness and he himself is blind in his eyes. And those who are healthy in sight and filled with light and have acquired mentors of grace - even these in trouble are night and day; sometimes their hair is filled with the essence of tears, and in prayer and weeping they work all day, and in the night of fear for the sake of travel and rapids for the sake of the stronger 135 those who meet, and the images of truth acquired mixed with hypocritical images.” From which it is clear that for abandoning the first part of the feat against the passions, the wrath of God comes, and this anger consists in the deprivation of peace and tranquility. And Saint Gregory of Sinaite in the Homily on Silence 136 in chapter 7 writes: “It is wonderful that someone who is new and has labored many times will be deceived by the fact that many people, both present and ancient, were seeking God. For the memory of God, which is mental prayer, is the highest of all works, this is also the head of virtues, as the love of God. And those who, without coldness and boldness, want to come to God and confess Him purely and to acquire Him in themselves, needlessly, let us slay the blue from the very demons, I say, if he is allowed; boldly and daringly more than his dispensation, having sought with arrogance, he is forced to achieve it more than time... with humility, and moreover with obedience and the questioning of the skilled, this wonderful thing happens. May it not reap thorns instead of wheat, and sorrow instead of sweetness, and destruction instead of salvation. For the mighty and perfect will always fight against the demon, and the sword of the spirit, and the word of God (Eph. 6:17), will be drawn out against them. For this reason, take heed, and do not put faith in anything, in agreement with this, even if there is good, before the questioning of the skilled and much torment, so that you do not receive harm; but always remain indignant at this, observing that your mind is uneducated, sightless, unimaginative... Seeing something in thought or feeling, even if leading - convenience is deceived or wants to be deceived, as if it is convenient... God is not indignant at someone who dangerously listens to charms for the sake of himself, even if he does not accept it from Him, except for asking and many trials, but rather praises her for being wise, even if she is indignant at some. Not everyone should eat, but only one, who is entrusted with feeding others and with a brilliant life, a wretched existence, and many riches, according to the Scriptures” (2 Cor. 6:10)... the many sinner I.L. Most Honorable N.N. I received your writing on the 11th of August; from it I see your embarrassed disposition and condolences that you returned from us with a disorder of spirit. You consider yourself guilty of this for your contradiction, but I do not dare consider myself so prudent and worthy that I could teach everyone about the way of life, and even more so to those enlightened in reason “according to this age”, who are in the circle of the “great world”. But if someone approaches with faith and an undoubted heart, rejecting his mind and will, then God is strong and can give a word of edification to the ignorant. And those who come with doubt and co-testing 137 and not with faith “if they ask a prophet, the Lord will command him to speak a word against the will of their heart.” I am not writing this in order to attribute this to your person, but I am only presenting to you the effect of grace; and if you find anything in yourself similar to this, then it is your will to correct it in yourself. You left us without telling us your embarrassment, which has already laid the foundation for the disorder of your spirit, which can shake the whole building. It is obvious that your pride did not allow you to do this (which you yourself admit); and even now you suffer from it; your words prove this: “What opinion should you have about me now?” - you say, what worries you and brings you sorrow... I ask you: what do you want me to have? If you want to show off what you don’t have, then this is politics, not sincerity. You don’t think about what opinion I will have, but about what I am, in order to exactly open the wounds of your soul, show these ulcers and seek healing... Leave grieving and faint-hearted about this - what opinion I have about you - and be at peace in your conscience. I have the opinion that you want to be saved, but you want to soar high without preparing, or you want to suddenly step onto the top of the ladder, without going through its lower steps, by fulfilling the commandments of God, with humility and surrendering yourself to the will of God and His holy Providence. However, your embarrassment should enlighten you on where to look for peace. It was this that forced you to write to me, a feeble-minded person, about your embarrassment - with this you opened your ulcers; but “he who opens the wounds,” according to the fathers, “will not prosper in evil, but will be healed.” May the Lord heal your mental illness for your confession and revelation. When you do not have peace of mind, know that you do not have humility in yourself. The Lord revealed this in the following words, which at the same time show where to look for peace. He said: Learn from Me, for I am humble and humble in heart, and you will find peace for your souls (Matthew 11:29). You want to soon achieve the perfect love of God, which is the crown of virtues, and not seeing this in yourself, you are embarrassed, but instead you must resort to humility, considering yourself unworthy of this height... and you must always lower your mind into the depths of humility. This might calm you down. And consider your own disorder as a punishment for inaction and for breaking the commandment of God; and so, making a beginning, force yourself to fulfill them, and through weakness, again humble yourself until the Lord looks upon your compulsion and humility; then the passion of self-love will be killed in you, which now does not give you peace of mind, which, by the way, brings sorrow with these thoughts: what opinion will I have of you now? For your consolation and strengthening, so that you have courage and are not embarrassed in the mental battles that befall you, I offer you the teachings on this subject written down by the holy fathers, 138 which, when you read, you will find spiritual benefit. You are still worried about some premonitions of possible sorrows. Attributing them to superstition, one can directly call it unbelief in the Providence of God, which cares for every creature and for us; when the strength of our head does not fall without the will of God, then how much more nothing sorrowful can happen to us without His will. (The end of the letter is missing.) Most Honorable N.N. in the Lord! 139 The spiritual life of the inner man, according to the holy fathers, is divided into two parts: active and speculative. The first is the sowing of virtues into the field of the heart by fulfilling the commandments, the second is a joyful harvest, the marriage of the soul, cleansed of passions by the commandments, with the Bridegroom Christ, performed in the secret chambers of the heart. Whoever goes to this marriage not in wedding clothes, but in rags, that is, who foolishly and impudently desires, without taking off the rags of passions and without putting on the wedding clothes of purity, to enter the bridal chamber - the inner cage of his heart, where a person’s loving conversation with God takes place through unceasing contemplation of God - such, according to the words of the Gospel, his hands and feet are bound, then that is, his progress along the path of piety ceases, all his works perish, and he is plunged “into total darkness,” that is, into ignorance, which is bitter than any ignorance, born from pride, in which a person, not understanding himself, dreams that he knows everything and that he serves as an example of virtue. And some, having felt in themselves a certain desire for a virtuous life, as if they were passionate, they reason passionately, and instead of the basis of their exploits they put conceit and pride, being unable, the poor, unfortunately, to recognize her face, having the eyes of the mind blinded by passions. Before the active part, they strive for the second and, so to speak, straight from the whorehouse of passions, they shamelessly seek to touch the purest Lord! Very few people choose the narrow and regrettable path of doing the commandments that the Lord Jesus Christ commanded us. That is why He spoke with His most holy lips, at the end of the parable about the man who went to the wedding of the king’s son not wearing a wedding garment, that many are the names, but few are chosen (Matthew 22:14). Beloved brethren in Christ! Hearing these words of the Savior and partly seeing the fulfillment of them, we are filled with fear and, at your request, we dare to put these intricate lines together as some precaution for you, because our enemy the devil, like a roaring lion, goes around seeking to devour someone (1 Peter 5:8) not only in clearly visible nets for everyone debauchery: drunkenness, fornication and other things, but also for rare noticeable charms (networks) of conceit or pride, which are often hidden under the guise of humility, like poisonous snakes under fragrant flowers. Thus, many of us read the Holy Gospel, but few understand it as they should, because their mental ears are not open to such hearing, like those who do not ask God for admonition in such an undertaking. Why does Christ often say: “Have ears to hear, that he may hear” (Matthew 11:15), thereby wanting to awaken us from negligence. We, sinners, are not softened by the sufferings of the Lord Jesus Christ, we are not struck by the visible hourly death of any of our brothers, and for this reason we neglect our salvation; and when a small desire to be saved comes, we take up it again not as the Holy Gospel commands, but as we ourselves desire, and therefore we fulfill not God’s will, but our own, and become slaves of self-conceit. In the present century we see many ascetics, many fasters, many who stand for whole nights in prayer, but, unfortunately, there are very few humble and meek, there are few who would be adorned with the silence of their lips, and not with grandeur, who would treat strangers, would lovingly go after the sick, feed the hungry, clothe the naked, visit prisoners in prisons, that is, there are few who would pay attention to their salvation turned to more important and necessary virtues. Nowhere is it directly stated in the Holy Scriptures that in order to save the soul it is necessary to starve oneself, make numerous bows, wear chains and undertake similar feats; Meanwhile, the Gospel says clearly that it is for dislike for their neighbor that sinners will be condemned at the Last Judgment, and the righteous will be justified for fulfilling it. And when the young man said to the Savior: O good teacher, what good will I do, and may I live and live forever? He answered: If you want to go into your life, keep the commandments. The verb said to Him: Who am I? Jesus said: You shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness, honor your father and mother, and love your neighbor, I will love myself (Matthew 19:16-19). And the holy apostle, explaining this, says: And even the tongues of men and the words of angels, but not in love, would I make the cabbage ringing like brass, or the cymbal ringing. And even mother, prophecy, and we know all the secrets and all the mind, and even mother, all the faith, as even mountains, but love is not even mother, I am nothing. And if I give away all my possessions, and if I give up my body, I will burn it, for love is not my mother, nor does I benefit from it (1 Cor. 13:1-3). And the Lord repeatedly repeated His words spoken before to the young man; So before His death He said to His disciples: If you love Me, you will keep My commandments, and you have My commandments and keep them, that is you loving Me; and again: If anyone loves Me, he will keep My word (John 14:15, 21:23). You see, beloved, that keeping the commandments gives birth to love, and whoever wants to achieve it cannot achieve it otherwise than by keeping the commandments. Consequently, he who does not have love has nothing, or, in other words, just as love is acquired by fulfilling the commandments, he who does not fulfill the commandments properly will not receive rewards, no matter what (imaginary) deeds he may have. And I will say even more clearly: not only an ordinary worldly person, to whom my words are directed, has no hope of salvation when he does not fulfill the commandments of Christ as he should, that is, when he does not put humility as the basis of his exploits and arbitrarily sets about them; but even a prophet and a wonderworker, if they do not keep all the commandments, are rejected by Christ the Savior, according to what was said: In that day I said to Me: Lord, Lord, was it not in Thy prophecy, and in Thy name and in me we cast out demons, and Have your powers done many things with me? And then we will confess to them, because I have never known you, depart from Me, you who practice iniquity (Matthew 7:22:23). Do you see who is driven out for not keeping the commandments? But for bringing due repentance, the publican, the harlot, the robber became heirs of endless bliss. Perhaps someone here will ask why many holy fathers did great feats, such as fasting, keeping silence, wearing chains (the latter although rare), the answer is: appropriate spiritual food is appropriate for every spiritual age. The Holy Fathers first cleansed themselves from passions by fulfilling the commandments; and when they were cleansed, they became so spiritual that sometimes they forgot whether they were in the body or outside the body, not feeling its needs, as Saint Macarius of the City (Alexandria) says: “You are still flesh, and you require food, but I do not demand it now.” (Ven. tale about the ancient holy fathers, chapter about Abba Macarius of the City, article 1); for he was spiritual and justified to himself what was said: Man shall not live on bread alone, but on every word of God that proceeds from His mouth (see: Matt. 4:4); for God, as the Lord of nature, makes the person in whom he dwells above nature and natural needs, to which, on the contrary, we, carnal, as passionate and weak, must necessarily submit. And what kind of humility was theirs, when, having achieved complete dispassion through continuous forcing of themselves to virtues, they still considered themselves passionate and, without ceasing to suspect themselves of this, continued to depress their body with exploits? For this reason, the husband “who had Christ in himself” said: By killing my body and enslaving it, lest by preaching to others, I myself should not be enslaved (1 Cor. 9:27). Now it seems clear why the holy fathers undertook great feats, although also in other unnecessary feats it was unnoticeable 140. With these words we do not intend to say that long fasts, prayers, kneeling and other feats, with which the body is depressed, are not at all necessary, but we only want to incline you to prudent moderation in them, which the holy fathers praise, calling it “the royal way”, and moreover, we want to draw your main attention to the fulfillment of the life-giving and most necessary commandments of Jesus. Love, brethren, your enemies, bless those who curse you, do good to those who hate and persecute you, overcome evil with good (that is, humility) according to the commandment: Turn to the one who struck you on the cheek, and give the other one who wants to take your robe and smear (see: Luke 6:29). Kiss mercy, for the Lord said: Amen I say unto you, Thou shalt do unto me only the least of these my brethren (Matthew 25:40). When you want to make friends with someone and trust him, find out in advance: is he a lover of the commandments of the Lord? To this the Savior says: By their fruit you will know them (Matthew 7:16:20); for from thorns, that is, a vicious person, they do not gather vines, that is, the commandments (deeds) of chastity and purity of soul, and from thistles (that is, proud and charming, self-made) they do not gather figs - the commandments of humility. And as, while fulfilling the commandments, and sometimes even before, others are carried away by condemning their neighbor, then as a warning we must remember the advice of the Gospel: first remove the plank from our own eye, that is, from our mind pride, from which the condemnation of others occurs, and then, having been cured of our weakness, we will be able to remove (skillfully) the mote from our neighbor’s eye, that is, his accidental creep, and mostly at a time when we will be asked to do so; and if you have condemned, unbidden, the speck in your brother’s eye, know that your eye is blocked up with the log of pride. Remember what was said: those who forgive their neighbors their sins, God also forgives them their own sins. Ask, and it will be given to you; seek, and you will find; seek, and it will be opened to you (Matthew 7:7). In your prayers, do not ask for enjoyment of the blessings of this world, but for the Kingdom of God, and the rest (that is, what you need and need) will be added to you (Matthew 6:33). Love temptations; for blessed are those who are reviled, persecuted, and slandered for the Lord's sake. Embrace patience, because those who have not taken up their cross, that is, patience and thanksgiving for everything that happens, cannot be disciples of Jesus. When you break God’s commandment, cry out in the publican’s voice: “God, be merciful to me a sinner”; and when you have fulfilled it, say to yourself: “I am an indestructible slave and did only what was commanded.” The merciful Lord, having mercy on our weakness, will reassure us in His Kingdom (when we strive for good) and will justify us at the Last Judgment, where, according to what is said in the Gospel, the first (that is, those who want to excel in this world) will be last, and the last (those humiliated and humble in spirit) will be first... I received your letter. It is true that it is difficult to be saved in the midst of abundance, or, more clearly, in wealth; however, all things are possible from God (Mark 10:27). And since wealth is a thing in itself, neither good nor evil, it is average and, moreover, it is said: Deliverance for a husband is his own wealth (see: Proverbs 13:8); then, consequently, nothing prevents a rich man from maintaining moderation in relation to those in need in life, no one prevents him from working as hard as he can, being merciful and remaining in deep humiliation of spirit. The thought is pleasing to God that the wealthy surpass the poor by his mere possessions; in the order of things, he is the same dust and ashes, not at all distant according to the laws of nature from every mortal, no less subject to the visible and unforeseen vicissitudes of earthly beings, like the beggar himself; it is not taken away from him: He who humbles himself will be exalted (see: Matt. 23:12). Such a thought keeps the feelings and spirit calm; she is the benefactor of the inner Christian in every kind of life; she is the guardian of the steadfastness of the mind in any case, as if a wise horseman, controlling the aspirations of the passions, limits them from incessant movements and the chariot of our body, sometimes driven by fierce (and vain) inclinations, safely steers towards the desired goal, or the soul itself towards the Heavenly Fatherland. So, have humility and, trusting in God, be generous. Try as much as you can for virtue, for heartfelt devotion to the fate of the Almighty, combining it with prayer. Do not get carried away by pleasures and do not be discouraged in sorrows. So, do not blame wealth, for the destinies of the Most High have brought you into the life of such a family; and don’t worry about that either, that it is not in our complete will, but maintain moderation; love feasible work, alms, direct devotion to God, possible prayer, and one most graceful thing - holy humility, behind which may the Lord guide you in other things, about you, and in you, and comfort your heart, in proportion to your humility, with grace-filled consolation. Your children, passing through P...u, when visiting our monastery, planned to stay one day, but, judging, they stayed for two days; They both quite and one by one worked with me about the Lord; Finally we set off safely. May God bless them and you all; I wish that He will arrange your salvation, and I entrust you to Him with sincerity. Your unworthy pilgrim, many sinners, I.L. and my brethren, we bow. I inform you of our common joy: for the icon of the Tikhvin Mother of God donated by you (which is located in the skete church on a high place), our monk Alexander, formerly a Mologa merchant Alexander Petrovich Maltsov, was diligent in placing on it the crown from you - with his own face, a silver chasuble, which, thanks to the diligence of other benefactors, was gilded and received from Moscow from the master Poltavtsev this June 18th. All our elders with heartfelt love blessed the benefactors of such decoration and took care to perform the due prayer for the Queen of Heaven, as the comforter of their old age and undoubted hope in the future life. But, to our common sorrow, our monastery leader, Father A., ​​known to you in life, (for the fifth week now) has been sick in his right leg, and his illness has multiplied so much that sleep was completely taken away and he could walk and sit any lower, nor could he lift his legs out of bed. The icon was brought to his cell in the evening on the 19th, and this old man, depressed by illness, Her unhypocritical servant, from the depths of his heart and with tears cried out to his Lady and Deliverer of all sorrows, asking to be granted patience in his illness, and in the morning (that is, on the 19th, on the day of the Holy Apostle Jude) the due prayer service was held, at which the the names of your family, monk Alexander and the sick hieromonk A. Then the holy icon, with church ceremony and ringing, was transferred to the church in its place, and Father A. as if from that hour he began to feel lighter and lighter and now, thanking God and His Most Pure Mother, he can get out of bed and move to a chair; sleep came and my sore leg felt calm. He, blessing your entire family, bows to you and prays to the Lord for the improvement of “the path that you walk on.” After writing these lines, I received your most respected letter, issued on June 16, from which I see that the Lord, providing for you, is arranging for the best for your peace regarding the order of your husband. I wish that you, with grateful feelings towards the Lord, would have concern for the fulfillment of His holy will and, thus taking advantage of His bestowed benefits, would have the hope of receiving in the future life the eternal benefits prepared for those who love the Lord according to His ineffable love for mankind. When there is the will of God to fulfill your intention to arrange the fate of your dear son with the chosen girl; then may the Lord bless you to complete the work you are starting, calling upon His holy help and handing it over to His all-powerful Providence. May they be with you for the comfort of your old age, together with all your dear children... may the Mother of God console you. I also received your writing dated May 22; I still couldn’t answer this; now, by the way, accept my zealous gratitude for these letters. I wish your dear son, who has gone on a journey, to successfully fulfill his assigned commission and return safely to you; May the Lord protect him and send a Guardian Angel to protect him from all the snares and snares of the enemy. 2. I wish for your dear son that the Lord will strengthen him in the good intention of observing himself, and that the Lord will deliver him from the sorrows that befall him. He wanted to write to me; I will accept his writing with love, and according to the strength of my weak mind, I will try to answer. Father I. shows you his deepest respect, as does Father S., and they thank you most earnestly for your memory of them, wishing you all the best and perfect health, mental and physical. This is what I equally wish for you and, calling upon you and your entire venerable family the peace and blessing of God, with my respect I remain your unworthy pilgrim, many sinner I.L. Beloved brother in Christ, father 2.! I received your writing filled with sorrow; listening to him and hearing the unfortunate death of your parent, I realize that there is truly great sorrow in your heart and in all your neighbors and truly worthy of sorrow. We also sensitively sympathize with your sorrow and cannot remember this event without a special feeling. You ask for my consolation. This is what you need to strengthen your spirit. But who is so strong in words that he could pour out a healing balm that cools and heals the wounds of your heart? The loss is irrevocable! But what the human mind is not able to invent for consolation and healing, the most merciful Lord has all this, for He alone has mercy and much... deliverance (Ps. 129:6) and hope in Him does not put one to shame. He is able to console you and pour the balm of His mercy onto your wounded and offended heart. And He will comfort us with incomprehensible consolation, only let us remain firmly in faith and not lose hope in His all-powerful right hand. Let us not dare to enter into the test of His unknown and incomprehensible destinies, but, in reverence before His Majesty, let us see ourselves in the boundless space and immeasurable abyss of His creatures, although the smallest creature, but by His Providence, ever-contained and venerable before other creatures by autocracy and reason, and by His saving descent we have been granted eternal life, redeemed by His priceless Blood. Let us strive to become worthy of His love by fulfilling His holy commandments and, as much as we have the strength, may we have a good will for this and preserve our dispensation with everything that His holy will wants by His permission. I appeal again to the guilt of your sorrow. The Holy Church specifically legislated for those who experienced this death not to make commemorations, to which we, as her children, must obey and leave this sad and unexpected event to the Judgment of God, as I have already said, without experiencing His destinies, but remain in submission to them. You can continue to give alms and alms; they work great miracles!... So, to calm yourself, surrender to the will of God, strengthen yourself with faith and hope in His ineffable mercy, and stop testing about what is unknown and incomprehensible to us. Take care of your soul: in the next terrible time, neither parents, nor friends, nor wealth, nor fame can help, but only good deeds done with humility. Having no more words to console you, I pray to the most merciful Lord, may He send down His grace and grant you and your brother consolation, through them He will tell you about your destinies, and may He strengthen you not to be faint-hearted, but may He help you, having finished your deeds, to return to your abode. I wrote out of true compassion and a desire to strengthen you, but “unless the Lord gives power to this word and pours out His mercy, our speculations are in vain.” At the end of these lines, the Moscow novice I. arrived in time with your letter and verbally complemented your opinion about 2. But it is only on this subject that it is difficult for us to give precise advice; you, having called upon the almighty Provider the Lord Jesus Christ for help and consulted with each other, you can tell him to try to behave more carefully, especially under such sad circumstances, but, however, try to maintain moderation. And since your presence there is most needed for your younger brother K., then for such a need (due to illness, for entertainment and reinforcement in cowardice) we give our blessing to finish the matter. May the most merciful Lord enlighten you and enlighten you to their successful completion and return to the monastery; and then, if the most merciful Lord rises, we will live. (James 4:15), - then we can talk about everything and generally advise. And, entrusting you to the protection of almighty God, I remain your unworthy pilgrim, many sinners I.L. And I, Hieromonk Macarius, and the well-disposed brethren wish you complacent consolation. Most Honorable N.N. in the Lord! Your desire to escape the snares of the world in your youth is soul-saving, and if it does not weaken, but takes root in your heart despite all obstacles, then this is a sign of God’s true calling to the sorrowful (especially in our time) monastic path. There is no doubt, you know that we are the only mediators in your cause, and the finisher is and will be our Lord, from Whom every good will flows, and by Whose power we, as mortals, can soon be called to His Judgment, and therefore hope in us alone is vain; and He abides forever. Therefore, your hope, support, adviser and leader must be the One to whom you wish to espouse your soul. First of all, you must pray to Him with fear and love, may He bless your intention, may He root in your heart the seed that He has sown, and may He remove obstacles at the beginning of your path, if your path is pleasing to Him. The fear of God is the beginning of wisdom, and you must think about what you are deciding to do without arrogance and insolence! For death not only to the world and relatives, but also to oneself. Unless someone hates his own soul, he cannot be His disciple. You are preparing for daily hardships, for uncomplainingly enduring insults, for bodily mortification, and, most difficult of all, for cutting off your will. When preparing for bloodless, prolonged martyrdom, one must rely not on strength or the ardor of one’s desire, but solely on the help of our Lord. Test yourself strictly: is your intention pure? Are there other extraneous reasons prompting this? What do you expect and desire in monasticism? One salvation and sorrows or something else? As for the obstacles from the parent 142, the Lord, who conquers, “wherever nature wills,” is able to bend his heart, if only your work is the work of God. The Lord will fulfill the will of those who fear Him and He will hear those who call on Him in truth. I entrust you to His holy protection, I humbly ask His blessing on you - your unworthy pilgrim, many sinners I.L. December 21st, 1838. From June 16, I regularly received your writing and heeded its contents... There are no words to explain how wonderfully the heart enjoys the invocation of the sweetest Lord Jesus Christ! As much as possible, move away from rumors, avoid vain people; Use your will and zeal to seek what is pleasing before the Lord and to acquire eternal things. Everything temporary will change, but the eternal will remain forever. Don't let good thoughts scatter; everything there is vanity, where the soul is not edified for salvation and is not enlightened by the fear of God. May the peaceful angel protect your heart with peaceful thoughts. I remain your unworthy pilgrim, many-sinful I.L. July 1839. Monastery of St. Tikhon 143. I sincerely wish you to be healthy mentally and physically and to rejoice in the One Lord. I have received your scripture; This is the second time you have asked for my advice on how you can leave this kind of life, which is always hateful to God. I wish that this desire of yours is fulfilled - to become a soldier of Christ, and you deign to write that heartfelt zeal and good will flare up in you, so that, according to the commandment of the Lord, calling for a perfect life, you leave everything and deny yourself and, having taken up the cross of patience, follow Christ’s life (that is, entering the fence of Christ’s verbal sheep - into a monastery); I spiritually rejoice in this and do not forbid you to join the army of Christ; but as you clearly prove that your brother not only hates, but also persecutes the monastic rite, and is also very strict, then if you went to the monastery secretly from him, there would not be any obstacle from your parent. I advise you to pray to God for him: make three bows in the morning and evening, saying this prayer: “Save, Lord, and have mercy on my dearest parent N., forgive my sins through his prayers.” And if you fulfill this prayer, then believe God that in every possible way the Lord will add him to your like-mindedness. However, I do not forbid you to join the army of Christ, but remember only this: the suffering path our hero Jesus Christ walked, the same path everyone who wants to follow Him must (go), and do not waste time. And, in short, I express my gratitude for the gifts sent, which I received promptly. Entrusting you to the protection of God, although I am unworthy, I ask for God’s blessing on you and remain, thirsting for your salvation, unworthy pilgrim, many sinners I. L. February 27, 1839. I received your scripture, and with it, from your zeal, a gift, for which I offer you my gratitude. May the most merciful Lord enlighten your sense and mind into the knowledge of the true path of salvation, and strengthen you to keep the holy commandments, and direct your life to the glory of God. And, in short, I entrust you to the Providence of God and, although I am unworthy, I ask for the peace and blessing of God on you, and I will always remain your unworthy pilgrim, much-sinful I.L. P.S. Your illness, as I admit, is more due to everyday cares; in this case, I ask you, so as not to upset yourself any more, entrust your affairs to the Providence of God, and may He, according to the word of the holy Apostle, be a quick helper in your affairs. I sincerely wish you good health mentally and physically and pass on the current days of your life with complacency. You write that your parent is inclined to let you go to the monastery, but only after 3 years. Thank God that he says so, I rejoice, but my only heartfelt regret is that he puts it off until such a long time, hoping that we will be alive, but it is unknown: is it in our will to continue life? It is written: From the morning I am, until the evening I am not. And Job the righteous writes: Yesterday we are (Job 8:9) - yesterday, we know, we lived, but we don’t know whether we will live the present day? And again it is written: From morning until evening time changes (Sir.18:26). And the rich man of the Gospel clearly serves as an example and proof that the time of our life lies in the will of God, and not in ours: he, having collected his good life, thought for many years to enjoy prosperity and the river, he said, to his soul - soul! I had much good for many years, eating, drinking and being merry (see: Luke 12:19), but the poor man was deceived; Instead, I heard a voice from above: I am devastated, this night your soul is drained from you, but I have prepared it for you, who will receive it? (Luke 12:20). It seems to me that your father is like that; he says: my two sons will grow up, then I’ll let them go. He hopes in children, but it is written: Do not trust in princes, in the sons of men (Ps. 146:3). Also to this: “The Day of the Lord is like a thief coming in the night.” Now you see that it is unknown whether you or the priest will live, then the day of salvation should not be postponed until the time comes. And, concluding, entrusting you to the protection of God, I ask for you the peace and blessing of God and will remain forever your pilgrim, much-sinful I.L. I wish you peace, health and peace of mind to receive from the Giver of all blessings, our Lord Jesus Christ. Do not grieve me, V., that I am not writing this letter with my own hand, but dictating it to someone else, because, due to my old age and decrepitude and, moreover, from being so busy with the people, I myself am not able to. Not wanting to upset you and your parent any longer, I am sending you brother I., although he would still need to stay, but during his stay with me, I offered him, according to the strength of my weak mind, advice and, with God’s help, as much as I could, I tried to use his consolation, but to send it is in the will of God, and if he accepted my advice with faith, he received healing for his sorrowful heart. For this, in short, I entrust you, as well as the whole family, to God’s Providence and, moreover, I dare to ask for God’s blessing, I remain forever, thirsting for your salvation, the unworthy pilgrim, the many sinner I.L. P.S. From your letter it is clear that you poorly repeated my ABCs, forgetting to bow three times for your parent. Try for the Lord's sake. I wish you peace and health of soul and body to receive from our Lord Jesus Christ. I received your letter in good order and from it I saw your request about the dreams you had - you ask for an interpretation, but this is completely unnecessary. Holy Scripture prohibits trusting dreams and seeking future events through them. But I advise you to rely in everything on the will of God, then your road to salvation will always be convenient. So, in shortening these lines, I entrust you to the protection of God and remain forever thirsty for your salvation, your unworthy pilgrim, the many-sinful I.L. From your letter I see that you have become faint-hearted due to your mother’s illness and are afraid that she will die. I advise you to surrender your mother’s fate to God’s Providence: God foresees people’s affairs, their circumstances, and their reasons, and arranges everything for their benefit. You hear the voice of the Lord, saying that He clothes the villages, and not a single bird falls without the will of the Heavenly Father (see: Matthew 10:29). He cares more about us than like a mother. So, you see, the Lord is strong and can preserve your mother for many years. At your request, I am sending holy oil and a bottle of water 144. Then I remain, thirsting for your salvation, an unworthy pilgrim - the great sinner I.L. I received and read your letter: from it I see that your son-in-law lost his sons and daughter by death and is complaining about being separated from them. For this reason, I am writing you a few lines, believing that they will bring consolation in his sorrow, and that you will read them to him with a great desire for a heavenly home. Holy Scripture shows us what we lose through death in this life and what we gain in the future: we gain eternal, painless life - a life in which there is no confusing passion, no withering envy, no offending troubles, in which there is no decrepit old age and infantile weakness, but an ever-blooming state, not subject to any changes, a blissful stay, having no limits, an immaculate life, from all the temptation of everyday life is removed. Imagining this in his lofty thoughts, blessed David cried out with joyful delight: “Lord of hosts! Blessed are those who live in Your house; they will praise You forever and ever! Better is one day in Your courts than a thousand.” Where we must also renounce: they, the dead, only precede us and make us feel how short our life is. Moreover, it consists in the will of God, to which I advise you to surrender yourself. In shortening these lines, I ask for God’s peace and blessing upon you, remaining forever thirsty for your salvation, unworthy pilgrim - much-sinned I.L. You notify me about your mother, that she is very ill, which makes you sad, looking at her suffering, and in such sorrow, ask me to pray and console you. I did not respond to your previous letter due to poor health, and, moreover, I did not find an extreme requirement; but now, being convinced by your request, although I am writing these lines by dictation, and if you accept it with faith, you will receive consolation. Although your mother is in pain, you need to be complacent and meditate on the words of our Savior God (Luke 12:6–7): Are not five birds of value worth the song of two birds; and not a single thing from them is forgotten before God. But the hair of the head of your neck is all the same: do not fear, for you have many birds. With these words the Lord clearly proved His providence for us. I advise you: put aside your lack of faith from your heart and place your trust in the Providence of God, which always arranges what is beneficial for our souls. For this reason, having reduced you, handing you over to God’s Providence and asking for God’s blessing on you, I remain forever thirsty for your salvation, unworthy pilgrim, many sinner I.L. I received your letter; in it you explain that during prayer you find bad thoughts, which is why you become faint-hearted. In this case, when our thoughts are distracted during prayer, the holy fathers teach us not to be embarrassed, but to humble ourselves and repent - then we can calm ourselves down. In which Saint John Climacus strengthens us, teaching us in the 4th degree: “Always try to gather wandering thoughts together. God does not require that during prayer you cannot have any other thoughts at all. Do not despair, being plundered by thoughts, but be complacent, always calling together your wandering thoughts. It is natural for a single angel to never be plundered by thoughts.” You also ask for advice: should your mother undergo treatment or not? I can’t completely manage this, as she wants. However, it seems to me and for her spiritual benefit that it would be better to patiently endure it with gratitude, and this patience of hers will give her Christian consolation and trust in God’s mercy to be rewarded with eternal bliss. And there will be no sin if you are treated by doctors; but no matter how it turns out, it’s just a waste of money. You can see for yourself that to this day there is no relief. Briefing these lines, I entrust you to the protection of God and, while asking for peace and God’s blessing on you and your family, I remain thirsty forever for your salvation, unworthy pilgrim, many sinner I.L. I received your letter in perfect order. In response, I will tell you that the Lord is able to forgive you in your attempts. But if you truly want to come into the love of the Heavenly King, you must leave all the amusements and amusements of this world and cleave to the Lord with all your soul and thought and not return to what you previously recognized as vile. Why is this so? Because, like a vessel that is given something to drink again, the smell will be difficult to get out of it. Likewise, a person, whatever morals he becomes accustomed to in his youth, will find it difficult to get behind at the very end of his life. This is why you should distance yourself from bad associations. For this I wish you peace and salvation, remaining thirsty for your prosperity, your unworthy pilgrim, many sinners I.L. P.S. And again I confirm that when you associate with the elect, you will be chosen, but with the obstinate you will become corrupt (Ps. 17:26). Most Reverend N. I sincerely wish you to receive the peace and blessing of God. I received your letter, and what I see especially remarkable from it is that you have a desire to be in the rank of monk. This is a good desire, but in order for it to come true for you, you must pray to God and not be like a branch that sways on both sides. The Lord is able to grant you this second baptism, that is, tonsure into an angelic image. First of all, I sent you a letter; I hope you have received it now. For this, entrusting you to the protection of God, I will forever thirst for your salvation, your unworthy pilgrim, many sinners I. L. 145 Preface to the 1917 edition. – Note. ed. It is also worth noting the following. In one of the periodical spiritual publications it is printed: “During his life in the monastery, he (Elder Hieromonk Leonid) often met with wild animals - bears and wolves, but the animals did not harm him, and only one wolf grabbed his leg with its teeth, but immediately, as if frightened by something, he left the hermit and ran away.” From previous editions of the biography of Elder Leonid, it is clear that he lived in two monasteries - in one monastery on Valaam and, after a considerable time, in the other - Optina. Regarding the Valaam residence of the monks, the former Valaam abbot Father Varlaam († 1849), who lived out the last years of his life in retirement in the Optina monastery, used to say on occasion: “It’s good, there’s nothing to say, it’s good with you too, but everything is not the same as on Valaam. There you might take a piece of bread in your bosom, and stay in the forest for at least three days: no wild beast, no evil man; God and you, you and God” ([Leonid (Kavelin), hierome]. Historical description of the skete in the name of John the Baptist, located near the Kozelskaya Vvedenskaya Optina Hermitage. St. Petersburg, 1862. P. 231). From these words of Father Abbot Varlaam, we can conclude that there are no wild animals on Valaam, and, therefore, Father Leonid could not meet bears and wolves there. Living in the Optina monastery, Father Leonid, although he used to sometimes take walks in the forest in the summer, but always at midday and accompanied by several of his students, who, after the death of the elder, when remembering him, said that there were never encounters with wolves and bears here either. And the fact that one wolf actually injured Elder Leonid was even before he entered the monastery. This biography is discussed in detail. Saint John of the Climacus says: “It is truly a great thing to strive complacently and courageously in silence... But without comparison, a greater thing is not to be afraid of external rumors, but in the midst of their noise to maintain a motionless and unafraid heart and, treating people according to appearance, to inwardly abide with God” (Word to the shepherd. Chapter 9 // John of the Climacus. Our Venerable Father John, Abbot of Mount Sinai, Ladder and Word to the shepherd). However, few people reach this measure of spiritual age and it is not easy, but they receive it as a reward for many works, especially for humility. And then, being providentially called to the feat of serving others, they can bring them great spiritual benefit, without themselves being harmed in the least by their association with others. Such were the ever-memorable elders Father Theodore and Father Leonid, - let us add to this: and the successors of Father Leonid - the Optina elders Father Macarius and Father Ambrose. In previous editions of the biography of Elder Hieromonk Leonid, it is said that in his capacity as a merchant clerk he often made long and long journeys. But this is a mistake, according to the remark of the Kiev-Pechersk hieroschemamonk Anthony, the closest student of the elder Father Leonid. Volotsky (var. - Voloshsky) walnut is the name given to walnuts in Russia, which were originally imported mainly from Greece. – Note. ed. However, the Kaluga diocese at that time was not yet independent. It was part of the Moscow diocese and gained independence only in 1799. Day laborer (obsolete) – temporary hired worker, day laborer. He did not have a specific profession, he received payment for work according to the number of days worked. – Note. ed. A pound is a Russian unit of weight equal to 409.5 g. “Judging by the labors and the workers,” noted Elder Hieroschemamonk Ambrose of blessed memory, “this is not much.” In fact, if the seven and a half pounds per person were divided into four parts - breakfast, lunch, afternoon snack and dinner, then each time one person had to eat one pound and three quarters and an eighth. Every ordinary working peasant can eat this in one go. Probably means baritone. – Note. ed. Prelest is a Slavic word, in Russian it means deception. The monastic expression “to fall into delusion” means “to be deceived by an evil demon.” The Life of Schemamonk Theodore was published for the first time in Moscow in 1839, a second time in 1847, and a third time in 1907. The publication belongs to Optina Pustyn. (Porfiry (Grigorov), [mon.]. The life and exploits of schema-monk Theodore) In previous biographies of the elder Father Leonid, it is said that during his command in the Beloberezh Hermitage he had spiritual communication with the abbot of the Bryansk Svensky Monastery, the rector of the Seva Theological Seminary, Archimandrite Filaret (Amphiteatrov). But Father Leonid was appointed rector in 1804, when it was in the same 1804 that Archimandrite Philaret was transferred from Sevsk to the city of Ufa, also to the position of rector of the seminary. Consequently, their spiritual rapprochement took place earlier, when Father Leonid was not yet abbot. Information about Archimandrite Philaret is taken from the book: Biography of Kyiv Metropolitan Philaret (Amphiteatrov) / Sergius (Vasilevsky), arichim. Kazan, 1888. Insanity, according to the teachings of St. Barsanuphius the Great, means: considering oneself as nothing, considering oneself as earth and ashes, not comparing oneself with anyone and not saying about one’s good deed: “And I did it” (Answers 269 and 610). Saint John of the Climacus says: “It is truly a great thing to strive complacently and courageously in silence... But without comparison, a greater thing is not to be afraid of external rumors, but in the midst of their noise to maintain a motionless and unafraid heart and, treating people according to appearance, to inwardly abide with God” (Word to the shepherd. Chapter 9 // John of the Climacus. Our Venerable Father John, Abbot of Mount Sinai, Ladder and Word to the shepherd). However, few people reach this measure of spiritual age and it is not easy, but they receive it as a reward for many works, especially for humility. And then, being providentially called to the feat of serving others, they can bring them great spiritual benefit, without themselves being harmed in the least by their association with others. Such were the ever-memorable elders Father Theodore and Father Leonid, - let us add to this: and the successors of Father Leonid - the Optina elders Father Macarius and Father Ambrose. Our venerable father Abba Dorotheus has soul-helping teachings and messages. Publication of Optina Pustyn. Lesson 5. About not relying on your mind. The testimony of this by the Monk Theodore the Studite can be read in the next III chapter of this biography, where he separates the hermit elder from the abbot. The primitive state is the class position of a person before accepting monasticism. – Note. ed. It seems that Father Leonid delved into mental prayer. These mother and daughter, the Cherkasovs, after the elder Father Leonid moved to Optina Pustyn, came to him from St. Petersburg and, with his assistance, were assigned to the Kaluga Convent, where they lived for some time and died. Father Theodore was an excellent singer and an expert in church choir rites. The excerpts from the holy ascetic fathers given in his time by Elder Ambrose in the Slavic dialect are now given for more convenient understanding in Russian and indicating them according to the Russian Philokalia. It is worth noting that in monasteries some Slavic words received the right of citizenship. For example, doing - business, work, occupation; nourish - manage, instruct, guide; prelest is a deception, since those who fall into delusion are usually deceived by crafty demons. Russian Philokalia. T. 5. St. Gregory of Sinai, chapters on prayer and silence. The 1st teaching of the Venerable Abba Dorotheus. That is, the flame of his own passions. Ladder. Word 26, div. 207. P. 262. They were deceived, that is, they were deceived. Edition of Optina Pustyn – Ladder. Word 1, div. 7. P. 16. Ladder. Word 26, div. 237. P. 265. Message to Nicholas the Monk. // In the book of St. Mark the Ascetic, published by Optina Hermitage. Interview 2. About reasoning. Ch. 10. Ladder. Word 26, div. 236. P. 265. Philokalia. T. 5. Monks Callista and Ignatius, instructions for the silent. Ch. 15. The Scriptures of the Venerable Father John Cassian the Roman in Russian translation, 1877. P. 191. (John Cassian the Roman. The Writings of the Venerable Father John Cassian the Roman: translated from Latin, [Bishop Peter]. M., 1877.) Philokalia. Saint Gregory the Sinaite. 5. About charm and other subjects. Philokalia. T. 5. Ch. 33: Twelve words of Saint Simeon the New Theologian. Russian lane Ed. Optina Pustyn. Life and writings of the Moldavian elder Paisius (Velichkovsky). Moscow: Publishing house. Svyato-Vvedenskaya Optina Hermitage, 1847. P. 248. Word 4, div. 112; word 26, div. 110 and a word to the shepherd. Ch. 8. P. 4. See: St. Theodore of Studium's catechetical teachings in Russian translation. Moscow: ed. Holy Vvedenskaya Optina Hermitage, 1872, p. 334. Teaching 33. St. Theodore of Studium's catechetical teachings in Russian translation. Lesson 33. Those who wish to have a more detailed understanding of the path of eldership should read: Basil the Great - words on asceticism and rules, expounded at length and briefly (part 5, especially pp. 49–51, 80–83, 157, 442–458; part 6, p. 57); St. John Climacus word 4 and word to the shepherd; Reverend Abba Dorotheus word 5; St. Theodore the Studite's catechetical words (published by the Optina Hermitage), especially: 2, 4, 8, 9, 10, 12, 17, 26, 29, 46, 47 and 95; Simeon the New Theologian chapters 15–19, 38–44 (in the 1st part of the Slavic Philokalia); St. Cassian the Roman's word on reasoning and Theodore of Edessa chapters 40–46 (in the 4th part of the Slavic Philokalia). They can also read the collection of letters of the Optina elder Hieroschemamonk Macarius, especially the 4th part - to the nuns. He died in retirement in the Nikolo-Babaevsky monastery in the Kostroma province on April 30, 1867. Hieroschemamonk Ignatius entered the monastery in 1830 and, transferred to a monastery, died in 1897 at the age of 95. Died on March 18, 1909. Ladder. Publication of Optina Pustyn. Word 28 on prayer, sec. I. P. 287. A similar example can be seen from the story about the Monk John Kolov: “One day the owner of the camels came to Abba John to take his baskets and take them to their destination. Abba entered the cell to bring out the baskets for him, and, taking one basket, he forgot, because his mind was caught up in God. The camel owner disturbed him again by knocking on the door. Abba went out to him, but, returning to his cell, he forgot again. The camel owner knocked a third time. Abba went out to him and, returning to his cell, repeated: “Baskets are a camel, baskets are a camel.” He repeated this so as not to forget again.” (“Fatherland” by Bishop Ignatius (Brianchaninov). About St. John Kolov, section 43.) Elder Hieroschemamonk Ambrose spoke in exactly the same way about the Jesus Prayer. See his biography compiled by Archimandrite Agapit (Belovidov - Ed. note). Part 2. P. 69. (Agapit, archimandrite. Biography in Bose of the deceased Optina elder Hieroschemamonk Ambrose.) “Why are there so few good elders nowadays?” - they once asked the Athonite confessor. “Because,” he answered, “there are now few good novices. The first are formed from the last.” Hieromonk Hilary died in 1872 and during his lifetime this is how he conveyed the described story personally to the compiler of this biography. Some rich lady, having once been cured of a headache with bitter water (by drinking a glass of it every night after dinner), bought the secret of this water for ten thousand rubles in banknotes. Here is its composition: three spools of ammonia and three spools of sabur are dissolved in a bottle of boiling water, and when it cools down, three spools of strong vodka are poured into it. Moreover, the elder ordered that a little oil from his cell Vladimir Icon of the Mother of God be poured into it. The discovery of the relics of St. Mitrofan took place in 1832, on August 6. This icon is now in the Kaluga Tikhonova Hermitage, where it was transferred from Optina after the death of Elder Leonid by his disciple and son, the spiritual monk Ioannikiy, in the schema of Leonid (information from 1917). After the death of the elder Father Leonid, the novice who was entrusted with the custody of these chains found up to 25 of them, each weighing from 25 pounds to a pound. Some writers wrote and published that Elder Leonid was surprisingly similar to a lion (beast). But the portraits of the elder say the opposite. Father Abbot Anthony (Bochkov), who lived under Elder Leonid and is mentioned in this biography, finds the only resemblance to a lion in the old man’s long and wavy hair. But he used this expression more for the sake of beauty of speech, since his schema name is Leo. True words of Father Abbot Anthony (Bochkov). And then, until the end of the chapter, his own words. For each day of the week (Monday, Tuesday, and so on) or for the holiday that happened on this day, there are akathists for private reading. – Note. ed. In previous editions it was printed: “In the Lavra of St. Paisiya." But in the manuscript it was written “St. (saint)" instead of "v. (elder)” due to a copyist’s mistake and an oversight by the compilers. It is said a little higher that Father Leonid read the Gospel according to the Moldavian method. This expression, “according to the Moldavian way,” shows that the mentioned Lavra of St. Paisius should be located in Moldova. And in Moldova, besides the Great Lavra of Elder Paisius (Velichkovsky), there has never been and is not another monastery of St. Paisius. Subsequently, hegumen Anthony, abbot of the Cheremenets monastery of the St. Petersburg province of Luga district; Petersburg native who received a good upbringing. Mukhoyarovy - here: cotton fabric, could be mixed with wool. – Note. ed. Exercise – walking, walking to improve health or for relaxation. – Note. ed. Part I, p. 535–542, first edition. See in the Appendix the letter of Elder Leonidas No. 14, edifying on this subject. Simplicity, or sincerity and kindness, is opposed to guile, or hypocrisy. Saint John Climacus says: “Just as the evil one is something dual, one in appearance, and the other in his heart’s disposition (that is, he is affectionate in appearance, but harbors malice in his heart), so the simple one is not dual, but is something united (that is, he has love for all his neighbors in his heart, and is friendly and respectful in appearance).” (Sl. 4. Ch. 21). Confessing thoughts on one’s knees as a sign of humility is an ancient Christian custom (see Ladder. Homily 4, section 62–64). Alexey Ivanovich Zhelyabuzhsky, Bolkhov landowner. Hieromonk Father Macarius (Ivanov), successor in seniority to Father Leonid. In one periodical publication, the described picture was inserted into an essay on the life of the Optina elder Hieroschemamonk Ambrose. But why do this? The Optina elders had their own characteristics. Elder Ambrose said during his lifetime: “Elder Leo (Leonidas) had it simple: men, women, monks and nuns often surrounded him together and revealed their thoughts.” For Elder Ambrose it was different. Although he taught the general blessing, he taught it especially to men and especially to women; for the revelation of thoughts he took one at a time. They will say: there is no particular importance here. But it's still better to tell the truth. Some people think and even say with confidence that smoking and sniffing tobacco is not sinful. But this bewilderment is resolved by a very simple consideration: smoking and snorting is not a necessary natural need, but a whim; whim is sin. Also: the holy apostle said: do not do the flesh according to lust. In Russian: do not turn cares for the flesh into lusts (Rom. 13:14). Smoking and snorting are what else but the satisfaction of one’s desire or lust? Consequently, those who smoke and snuff tobacco are transgressors of the apostolic commandment. Such are, for example, George, the recluse of Zadonsky, Hilarion Troekurovsky, etc. Subsequently, Archimandrite Leonid, abbot of the Trinity-Sergius Lavra, who died in the early nineties of the 19th century. († 1891. – Ed. note) Here are the chapters indicated by the elder. Chapter 70 “For those who appear to be virtuous and some appear in outward appearance, but are otherwise in their inner man”, sometimes filled with all unrighteousness”, full of envy”, zeal and the stench of sensual pleasures - many are revered as dispassionate and holy, having the eye of the soul uncleaned (to know them directly) and not being able to know them by their fruits; and those who live in reverence, virtue and simplicity of heart and are truly holy, are not distinguished from other people, they pass by with negligence and impute them to nothing.” Chapter 71 “Those who are talkative and showy are considered more teacherly and spiritual,” and those who are silent and oblivious to idle talk are considered a savage, “uneducated and voiceless.” Chapter 72 “From the one who speaks in the Holy Spirit, the highly intelligent and sick with devilish pride turn away, as from the highly intelligent and proud, being more amazed by his words than brought to tenderness and contrition; but the one who grinds like a millstone and speaks from his belly or according to science is praised and accepted, although he falsely interprets everything about the matter of salvation. Thus, among such people there is no one who could recognize and see (people and the work of salvation) well and as they really are.” (The words of Saint Simeon the New Theologian indicated by Elder Leonid according to the Slavic Philokalia are given here in the Russian translation according to the Philokalia of Bishop Theophan, where they are designated chapters 79, 80 and 81.) A word to the shepherd. Chapter 9 He served as episcopate in Kaluga from May 20, 1828 to August 26, 1831. He died in retirement in the Ryazan Olgin Monastery on April 7, 1862. The son of an honorary hereditary citizen of the city of Kursk, millionaire Ivan Vasilyevich Antimonov, later Father Meletius - Archimandrite, Ecclesiarch of the Kiev Pechersk Lavra, died in 1865 at the age of 72. Nikanor (Klementyevsky) ruled the Kaluga flock from September 9, 1831 to September 5, 1834, Doctor of Theology; died Metropolitan of St. Petersburg on September 17, 1856. In exactly the same way, as we will see below, the elder also named Mikhail Ivanovich’s younger brother, Ivan Ivanovich Antimonov, who for the first time in his life came to the elder to explain to him some of his circumstances. Died June 20, 1877 Ladder. Step. 22. Ch. 12. To cut one's hair (from the word bonfire - ruff) - to irritate. – Note. ed. Lesson 7. About self-reproach. The root of this word, in our opinion, is “ar”, which “according to Dahl’s dictionary” means: the trail of an animal in the powder. Consequently, the word “aryasina” corresponds to the word “animal” or “beast”. The above-mentioned Optina novices: Mikhail Ivanovich Antimonov, Meletius in monasticism, and Alexy Polikarpovich Bochkov, who, with the blessing of the elder, moved to the Tikhonov hermitage. For some time he was the manager of some gentleman's estate. This brother had a bump on his forehead. The brethren who belonged to the elder, if anyone had any money, did not keep it with them, but this money was always kept by the elder, and if anyone needed to buy any thing, it was always bought with the blessing and permission of the elder. He died in the seventies of the XIX century. Died on December 12, 1867, aged 73. Subsequently, Archimandrite Tikhonova Hermitage, who died in the fall of 1895. It should be noted that Elder Leonid, as a blessed man, acted this way at the inspiration of God. For other ordinary elders, the described fact cannot serve as an example. Broker is an intermediary in concluding transactions. – Note. roar He died in the eighties of the XIX century. Schemamonk Theodore, who was discussed above. Just say: pray with attention, delving into every word of the prayer. In his time, Elder Hieroschemamonk Ambrose also offered this prayer, in addition to cases similar to the one described, to those Orthodox Christians who asked him: is it possible and how to pray for deceased Catholics and Protestants, as persons close to them for some reason. Those who are attentive to their salvation should especially remember this instruction. A word often used by the elder. Anatolia is the abbess of the Borisov Hermitage, a woman of extraordinary kindness and a warm heart. Arkadia is the abbess of the Sevsky Monastery, whom the elder, as if jokingly, called the queen both in appearance and in dignity. The root of this word, like the word “Aryasina”, is “ar” (see note in Chapter VIII) Of the great desert dwellers and reverend fathers, few, following the example of Arsenius the Great and St. Theodore of Fermeus, until the end of their lives avoided as much as possible the responsibility of teaching others and shied away (however, only partially, not completely) from those who turned to them for spiritual advice. Most of the reverend fathers followed the example of the founder of monasticism, Anthony the Great, who, having spent 35 years in ascetic labors and silence, then became, in the words of St. Athanasius the Great, a good doctor for all of Egypt, that is, the spiritual leader and mentor of all monks and laity who resorted to him. Even the holy stylites, after a long withdrawal from the world and after asceticism in solitude, devoted the end of their lives to serving suffering humanity, without rejecting anyone who turned to them for spiritual healing. In Egyptian monasteries, not only visiting monks and clergy were received, but also laymen and women, for whose reception special rooms were set up. According to the charter of Pachomius the Great, the founder of the monastic community, it was prescribed to have special care for women, as they were weaker and more in need of spiritual nourishment. In addition, Pachomius the Great, not far from the Tavensky monastery, established a convent, which was managed by his sister, but at the same time was under his own spiritual leadership. Saint Basil the Great did the same. The Monk Isidore Pelusiot, jealous of the welfare of the entire Orthodox Church and the spiritual benefit of all Christians, wrote instructive letters (according to Nicephorus Callistus, numbering up to 10,000) to persons of all states and classes - from the emperor to the simple warrior, from the patriarch and bishops to readers and simple monks. At the time to which the story relates, transportation across the Zhizdra River was not under the monastery, as it is now, but under the village of Pryski. The persecution brought against Elder Leonid for the sake of his service to suffering humanity is reminiscent of the ancient life of St. Abraham of Smolensk, about whom St. Demetrius of Rostov tells the following: “Many not only monks, but also laymen, came to him on purpose from different places in order to hear from his lips soul-helping instructions. The devil, who hates goodness, not being able to bear to see the benefit that comes from the saint of God, instigated persecution against him, arousing envy and hatred of him in some of the monks. But the gentle servant of the Lord endured all this with meekness and humility; He did not cease from his work, but continued to teach and comfort those who came to him with the grace of Christ. The abbot, instigated partly by the monks and partly by an invisible enemy, forbade the blessed one to teach, saying: “Now you have attracted all the people to yourself and are proud and vain that you are learned and teacher and better than us; but stop teaching; I will answer to God for you.” So the abbot, forbidding Abraham with anger, drove away those who came to him for the sake of benefit and greatly insulted the servant of the Lord, blocking the source of grace flowing from his lips, and finally kicked him out of the monastery with dishonor. Then the servant of Christ Abraham moved to Smolensk and began to live in another monastery, but even there he did not leave his work, for even more people began to come to him there for spiritual edification.” Also in the biography of the Venerable Seraphim of Sarov we read that one day Father Abbot Niphon, while appeasing the elder for his exploits, at the same time conveyed to him that the brethren, due to the severity of their asceticism, did not approve of Father Seraphim, that he accepted people of every gender and kind, although only for saving edification. Father Abbot Niphon said this only because the brethren were tempted, and he himself deeply loved and respected Elder Seraphim. Having listened to the words of the father abbot, the elder fell at his feet and gave a wise and saving answer: not to indulge in false suggestions in the future and not to accept any word from the brethren against one’s neighbor without reasoning. “You are a shepherd,” he said, “don’t let everyone talk in vain and bother you and the travelers going to eternity. For your word is powerful and your staff is like a scourge, terrible to everyone.” Father Abbot was convinced by these words of the elder and gave his consent that Father Seraphim should not change his way of life and continue to accept everyone to himself for the sake of their spiritual benefit. At that time, all these books were not yet in print. They were skete novices: Nikolai, from the Karachev burghers, Alexey Chernov, from Kursk, and the cassock monk John (later Elder Hieroschemamonk Ephraim) - and from the monastery novice Sergius Koloshin, from the nobles. The name of the fifth brother is unknown. Kiev-Pechersk Hieromonk Anthony (who was Father Alexander at that time) notes that, despite all the helpfulness of Father Gerontius, the elder did not call him by name. When Father Gerontius was still a cassock and was called George, the elder called him “hero,” and when, when he was tonsured into the mantle, he received the name Gerontius, the elder called him “gorlanty,” and sometimes “bawler.” When Father Gerontius was appointed as a builder in the Tikhon Hermitage, then the elder respectfully called him “father builder,” but still not by name. And only once did he call him by name, when he read the parting prayer when Father Gerontius was sent to the abbotship. Died on August 22, 1894. Died November 4, 1895. Died on September 1, 1881. Died on April 26, 1904. The above-mentioned novices Pavel and Simeon Trunov were the brothers of Paraskeva Trunova. See this difference in detail below in the letter of Elder Father Macarius to Mother Anfia and Maria Nikolaevna Somova. Died on February 18, 1880. For some time he was a confessor in Optina Hermitage. In the world he was called Arseny Artemyevich Vulkovsky-Budnin, a Kharkov tradesman. See: The Legend of the Journey of the Monk Parthenius. Part I. Moscow. 1856. pp. 275–280. (Parfeniy (Ageev). A legend about wandering and travel through Russia, Moldova, Turkey and the Holy Land. M., 1856.) The small building with a mezzanine where Elder Leonid died is located on the south-eastern side of the Kazan Church. There are only four cells in it, excluding the mezzanine: at the entrance to the corridor there are two on the right side and two on the left. The cell in which the elder lived out the rest of his days and passed into eternal life is facing southwest. Subsequently, archimandrite and governor of the Alexander Nevsky Lavra. Treasurer in Optina Pustyn. See the book “The Ladder” by St. John Climacus, word 4. To blaspheme - to blaspheme, reproach, mock. – Note. ed. After the death of Father Theodore, the elder in the signature of some of his letters, out of humility, added to his name the name of Antiochus, his spiritual son, although the latter did not participate in his letters at all. And let it be known to your love that whoever asks with greater faith, then in the same measure the Lord teaches the mind of the respondent in telling the answer. Gonznet (from Slav. gonznuti) - will escape. – Note. ed. At that time he was in St. Petersburg, where he was taken by the bishop who was leaving for the next week. To reclaim – here: to delay, interfere; stop in front of an obstacle. – Note. ed. In Russian: “If you see that someone, being in a manifold dishonor, grieves over this, then know that he, satiated with thoughts of vanity, with unpleasantness reaps sheaves of heart seeds.” With this word, the elder compares them with the ancient inhabitants of the city of Athens, among whom the passion for curiosity and news was widespread. The passionate part, that is, lust and irritability. According to the teachings of the Holy Fathers, the nature of the soul is divided into three parts: verbal (reasonable), violent (irritable) and lustful (lustful). See Part 1 of the Slavic Philokalia. Unfortunately, they were subsequently lost. For those who asked the elder for handwritten instructions for constant guidance, the letter is especially remarkable. From here on, No. 14 and subsequent letters were written, on behalf of Elder Leo, by his collaborator, Elder Father Macarius (Ivanov). See in “Dist. tale about the basement Holy Fathers" chapter about Abba the Roman. All these last 14 letters were written to one person, who later became a monk at Optina Hermitage. His parent belonged to a schismatic sect. This was written from the Tikhonova Hermitage (Kaluga province), where the late elder often went before his death to study its internal structure, at the request of his students who lived there. [No number in the 1917 edition.] This probably refers to the bitter water that the elder often used for those asking. Elder Leonid’s letters to the above-mentioned person ceased, since the elder died on October 11, 1841.