Глава 10. Гонение на старца о. Леонида 1835–1836 гг. Перевод его из Скита в монастырь. Посещение Оптиной Пустыни Киевским митрополитом Филаретом (Амфитеатровым) с благими последствиями как для Старца, так и вообще для обители. Неоднократные запрещения и разрешения Старцу принимать посетителей. Важны

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 Optina Pustyn, 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 Fr. 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. In the Skete he spent the harshest life. For food he used (perhaps not always) steamed grass, which, after standing in a pot for several days, went rotten, turning into perfect manure. One monastery monk, a contemporary of Fr., recalled this. Vassian the baker Fr. Ivan: “I used to come and visit Fr. Vassian, and he will start treating me to 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 week of Great Lent completely without food. And twice in his life he was jealous of spending 40 days without food. He slept wherever he had to, sometimes on bare ground. Of course, all this is good, but it should only be noted that these feats are external; and there are also internal ones, incomparably more important monastic feats, namely: concern for cleansing the heart from the passions of dishonor, hidden pride, subtle vanity, anger, resentment, condemnation of neighbors, and so on... 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: “And about. Let them not think like anyone else and please his high life; but we are not imams of faith and do not want anyone to follow his height, which does not bear fruit, as it is said, you will know them. 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.” What about. Vassian believed that the matter of salvation rested more in appearance, as 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, the servant of God trembles.” - At the same time, he was busy with the thought that he founded the Skete, since he was older in age and in entering the monastery than the others who founded the Skete, and together with them he worked hard to clear the place for the Skete from centuries-old trees, cutting them out and pulling out the roots with his own hands. It should also be taken into account that Fr. 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 ever-sacred quality of this Lord was to greet a simple old-timer (as Fr. Vassian was perhaps the only one in the Skete at that time) 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 Pustyn 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 Fr. A lot of people came to 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 Skete was imagined by Fr. Vassian received an influx of evil spirits, and he called Elder Leonid and his disciples only by the name “Lyanidovshina.” In a strong spiritual disorder, he sometimes complained to those around him: “I started Skeet, but no one wants to know me, and look how many people he has!” Look, this is... witchcraft. I’ll disperse this Aryn 101 “Lyanidovshina.” - So, I think, he said about. Vassian, hoping in this matter more for the help of Kyiv Metropolitan Philaret. Those who became quiet for a time were not disposed towards the Elder, and at the same time towards Fr. Abbot Moses, the brethren took advantage of this weakness and simplicity of Fr. Vassian and decided to have him in their hands as a tool to carry out their secret plans. Among these averse 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 Leonidas to the new Vladyka, 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 to them shameful and disturbing the monastery's silence, despite the fact that visitors did not come directly to the Skete, but to the apiary, which was separated from the Skete, as now, by a high wall, where the Elder Fr. Leonidas, where the entrance from the outside was completely separate, and, therefore, none of the hermits were bothered by this. It is remarkable that almost all the brethren who rebelled against the Elder subsequently could not find peace in Optina Pustyn and scattered to different monasteries, and some of them even met a grave death. At first, Eminence Nicholas wrote written reports on behalf of Fr. He left Vassian without much attention. But, allowing God to act, and acting against the primordial enemy the devil, evil went further. Opponents of the elder Fr. Leonid was accounted for him and Fr. Moses received a false denunciation and sent it to the Eminence from an unknown person. At the same time, unfair rumors about Fr. Leonida, for the most part by such people who themselves did not know or see him at all, or 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, let’s see what kind of saint this is.” It is very natural that, instead of edification, such people were tempted and reproached the Elder for what others took advantage of. Finally, there were also persons 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 Pustyn, but also in 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, i.e., 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 came to them with 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 Fr. Leonidas from the skete apiary to the monastery and prohibit entry to it for worldly people of both sexes. 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 Skete. But soon there followed an urgent order, no matter what, to move Fr. Leonida to the monastery. This was February 2, 1836. This means that the Elder spent only three months after moving from his former cell in the apiary to the new one, inside the Skete. 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, Schemamonk Theodore, loudly sing: “It is worthy to eat, as truly blessed are You, the Mother of God,” and go to the cell indicated to him. Having placed St. the icon in a decent place and, having prayed in front of it, 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, following their Elder, will carry some books, some 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 considered it a mistake that I was 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 something to Him for my sins, I must accept it with humility, for we will never escape from His hand. men tell you ecu... 103 Truly the Lord creates all things 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 the decrees of the Church, 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.” This is how the Elder was pleased when he was transferred from cell to cell and, in particular now, when he was transferred from the Skete 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 Skete 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 abbot of the monastery, Fr. Moses and his brother the hermitage leader Fr. 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 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 numerous 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 brothers 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 Kiev-Pechersk Hieroschemamonk Anthony, who was at that time a skete novice and student of the Elder, Brother Alexander) - when I once noticed that Father felt this inconvenience, 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 uncomfortable. Yes, for me.” They could at least put it in the bell tower, if only it would be warm.’” – This is how the Elder always felt good-naturedly. Together with the Elder at this time, the monk Macarius (Gruzinov) and the novice Grigory Lavrov, close to the Elder, moved from the Skete to the monastery. This is a temptation for Fr. Leonidas is still not over yet. In addition to the above-mentioned false reports, the Bishop of Kaluga 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 is causing 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, etc. As a result of this denunciation, explanations were required from the Optina abbot. And to the elder Fr. 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, Bishop Nicholas even openly prepared the way for the Elder to the Solovetsky Monastery, if the Kiev Metropolitan Philaret (Amphitheaters), 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 (i.e., the next year after the transfer of Elder Father Leonid from 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 complete this event, which was in its way consoling for Optina Pustyn, Fr. The rector received news that Metropolitan Philaret, on his way from St. Petersburg to his Kyiv flock, 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 hierarch, worthy of everyone’s respect. - Skhemnik Fr. 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 this by his accomplices, opponents of the Elder and the elders, on the very day of the Metropolitan’s arrival, he set out to meet him for transportation across the river. Zhizdru, near the village. Pryski 104. 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?” - “To meet you, Lord, and talk with you on the way.” - “Well, are all the brothers here?” - “No, Lord, I am alone.” - “Why are you, with the blessing of your abbot, giving me an exceptional meeting?” - “Why should I be blessed by him, - he 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.” So at the first meeting with Metropolitan Fr. 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 Gate, 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 Fr. Abbot Moses and asked: “Where is the elder Fr. Leonid? I don't see him." “Yes, he accepted your blessing,” answered Fr. 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 Fr. Moses introduced the Elder to him: “Your Eminence! - Elder Fr. Leonid! - “Oh, oh. Leonid! - this is how the merciful Philaret 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, it seemed, 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. By the way, noticing that on Fr. Leonida was not wearing any of the schematic attire; the Metropolitan asked: “What are you doing, Fr. Leonid, are you not in the schema?” “The elder answered jokingly: “Yes, I wore it, but I was afraid.” “Reverend Nicholas, who was sitting right there, objected: “His tonsure was in his cell, so, probably, Fr. Leonidas wears the schema in his cell.” - At this, the Elder immediately showed under his cassock the great paraman belonging to the schema-monk. “Yes, that’s all good,” the Metropolitan continued, and then, turning to His Eminence Nicholas, he added: “Let Fr. Leonid, with your blessing, wears the schema and, as required by decree, openly.” - 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 who was 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 Elder, “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 Skete 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. He was also in the cell where the elder Fr. Leonid. I also went to see the schema monk Fr. 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 Gate, the Metropolitan turned to the church for the last time, looked around the entire Skete, prayed at the Church of God and said to the hermits accompanying him: “Well, forgive me, brethren.” “They all bowed to him to the ground.” “Sing,” he added, “Who will not please You, O Most Holy Virgin?” “With heartfelt tenderness 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 Fr. Leonid, said goodbye forever, showing him great fatherly love in front of everyone. Subsequently, the Elder wrote to one of his spiritual sons: “His Eminence 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 a certain humility. And how His Eminence, having seen Optina Pustyn, was pleased, it seems difficult to describe.” 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 Optina Pustyn 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 Fr. Leonid. When the Elder approached the Vladyka to receive the blessing, he said: “And you, impudent old man, so dared to occupy the Metropolitan!” - “What was I supposed to do? - answered the Elder; - after all, he himself called me for this. Everyone saw this. Yes, 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, Most Reverend Vladyka! 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 hide you”... - “Your power,” answered the Elder. The opponents triumphed, but why, they themselves did not know. For the Startsev students 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 menacing remark from the Lord, over time the Elder’s shy position, 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 premises for himself and for the Elder, each with four rooms. This unforgettable benefactor of Optina Pustyn was spiritually committed to Fr. We love Leonida and them mutually. 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 Elder 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 has just been discussed stands near the eastern monastery gate leading to the Skete. Behind it, opposite the windows, is the woodshed, where Fr. Leonid, being free from receiving visitors, from time to time chopped small firewood with a light ax. Under the building there is exit 105, and to the gate leading to the Skete there is a fence with a folding gate, which was tightly closed 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 Elder, crowding in whole crowds at the clogged 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 through the door to the courtyard. Without hesitation, she successfully performed it in front of everyone and found herself in tears at the feet of the Elder, 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. People poured in a wide wave to the gate from the hotels and from the church from the late Liturgy. Before the Elder had time to question the Sevsky novice well about her circumstances, the Elder’s cell and the courtyard were already crowded with people to the point of crowding. 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 rector Fr. found out about this. Moses himself 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 the accursed me. Even yesterday, the following event happened: one well-meaning person, known to the abbot and the unworthy me, 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 Right Reverend to avoid visitors, even left Optina Pustyn for a while for 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, I will 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 later. As the Elder wrote, it really turned out that way. With all his desire to fulfill the will of his superiors, he could not evade receiving visitors for long, for soon people appeared who, having arrived at the monastery to confer with Fr. Leonid and not being allowed to see him, they 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 he himself sometimes brought them to the Elder. And when he did not dare to do this, it happened that these visitors turned to the Most Reverend himself, who, convinced by their tearful prayers, finally allowed Fr. Leonida to accept 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 Fr. Leonid several times, and each time, obeying the will of the Lord, he stopped taking it, but when the opportunity presented itself, he started taking it 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 106. But oh. Leonid, as a true doer of Christ's commandments, did not pay attention to human obstacles. We think that if we took 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 schemamonk Fr. Theodora. It started with Fr. 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 Fr. Hegumen 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 studying, and ordered his cell attendants to bring to them the crippled man, who at that time was lying at the door of his cell. They brought it and laid it before 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 Fr. Leonidas and looking at the sufferer lying in front of him, Fr. The abbot shuddered. “But the Eminence,” he said, “is threatening to send you under command.” - “Well, so what? - answered the Elder, - even if you send me to Siberia, even if you light a fire, even if you put me on fire, I will still be the same Leonid! I don’t invite anyone to come to me, and whoever comes to me, I can’t drive them away. Especially among the common people, many perish from unreason and need spiritual help. How can I despise their crying spiritual needs?” Father Abbot Moses could not object to this and silently left, leaving the Elder to live and act as God Himself would direct him. The root of this word, like the word Aryasin, is ar. For consideration, see note No. 77 in Chapter VIII. Of the great desert dwellers and venerable fathers, few follow the example of Arsenius the Great and St. Theodore of Thermaeus, until the end of his life, whenever possible, avoided the responsibility of teaching others and evaded (however, only partially, and 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 the 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. St. did the same. Basil the Great. Rev. Isidore Pelusiot, jealous of the welfare of the entire Orthodox Church and the spiritual benefit of all Christians, wrote instructive letters (according to Nikephoros 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 refers, transportation across the river. Zhizdru was not under the monastery, as it is now, but under the village. In spurts. The persecution brought against Elder Leonidas 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 from different places on purpose 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 stop his work, but continued to teach and console those who came to him with the grace of Christ. The abbot, instigated partly by the monks, partly by an invisible enemy, forbade the blessed one to teach, saying: “Now you have attracted all the people to yourself, and you 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 much insulted the servant of the Lord, blocking the source of grace flowing from his lips, and finally with dishonor he kicked him out of the monastery. 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 St. Seraphim of Sarov we read that once Fr. Hegumen Niphon, congratulating 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 Fr. Seraphim, that he accepted people of all genders and genders, albeit for saving edification. He said so about. Abbot Nifont solely because the brethren were tempted, and he himself deeply loved and respected Elder Seraphim. After listening to the words of Fr. 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 from the brethren any word against your neighbor without reasoning. “You are a shepherd,” he said, “do not allow everyone to talk in vain, to disturb yourself and the travelers going to eternity. For your word is powerful, and your staff is like a scourge and is terrible to everyone.” Father Superior was convinced by these words of the elder and gave his consent to Fr. Seraphim did not change his way of life and still continued to accept everyone to himself for the sake of their spiritual benefit.