Namesday/Birthday
08 - Evgeny Harrison - Namesday
09 - Evgeny Harrison - Birthday
14 - Elias Gawrieh - Birthday
16 - Dennis Stone - Birthday
21 - John Gawrieh & Margaret Carder - Birthday
22 - Tatiana Skoumbourdis - Birthday
26 - Nikita Harrison - Birthday
Synaxis of the Venerable Elders of Optina:
The Hermitage of Optina (Optina Pustyn) is situated at the edge of deep forests in the district of Kaluga on the right bank of the River Zhizdra, some way from the town of Kozelsk (about eighty miles from Moscow). Throughout the nineteenth century and until the Bolshevik persecution, it was the focal point of a widespread movement of spiritual renewal, inspired by the hesychast tradition brought to Russia by disciples of Saint Paisius Velichkovsky (Nov. 15). For a full account, please visit: Optina Elders (stpaisiusmonastery.org)
Although the beginning of monastic life in Optina monastery dates to at least as early as the sixteenth century, it is most known for its tradition of spiritual eldership in the tradition of St. Paisius (Velichkovsky) of Moldavia, which flourished there in the nineteenth century—particularly in the monastery’s Skete of St. John the Forerunner. This pleiad of spiritual luminaries bears a significance to Russian Orthodox spirituality that cannot be overestimated.
Hieroschemamonk Leo (Nagolkin) 1768–October 11, 1841:
Eldership at Optina properly begins with Elder Leonid (Leo in schema) who arrived when he was already matured in this ministry. Outwardly his monastic path was unsettled. It began in Optina at the dawn of its revival, initiated in 1795 by Metropolitan Platon, then led him to White Banks Monastery where he was tonsured, to Cholnsk, the Roslavi forest, Valaam, St. Alexander of Svir monastery, Ploshchansk and the Briansk forest, before he "returned" to Optina in 1829 at the invitation Elder Moses. This transience was the result not of instability but of circumstance. The tradition eldership and hesychasm had become so removed from the Russian monastic experience of the 18th century that it was suspected of being an innovation and not infrequently aroused misunderstandings leading to slander, jealousy and outright persecution—something which Elder Leonid experienced at varying degrees throughout his monastic career, and particularly in his last years at Optina. Leonid's involuntary mobility did not, however, prevent him from developing a solid spiritual foundation. In his sojourning he was in constant association with Paisian disciples, and spent some twenty years in the company of Elder Cleopas and Elder Theodore (of Svir) who had lived with Elder Paisius. From them Leonid learned the art of unceasing prayer.
At Optina the brethren came daily to Elder Leonid to reveal their thoughts practice which nurtured spiritual vigilance and control. With his gift of clairvoyance, the Elder expertly wielded the spiritual scalpel, going directly to the heart of the person's problem and inspiring healing tears of repentance. He worked countless miracles also among laymen. In the world he had been engaged in commerce and this experience helped him to establish a rapport with pilgrims from diverse backgrounds. At first acquaintance, many were misled by the rather jovial exterior which often hid his ascetic temperament.
Trials were bound to follow this soul-saving activity. The same authority which sent Elder Anthony from Optina forbade Elder Leonid from receiving visitors. But people continued to flock to him with their troubles, and, possessing great love and compassion, he could not refuse them. Fortunately, he received moral support from Elder Moses and also Metropolitans Philaret of Moscow and of Kiev. But the tension was wearying. Elder Leonid died after a serious illness of five weeks.
Hieroschemamonk Macarius (Ivanov) 1788 - September 7, 1860
Elder Macarius's face was scarred by smallpox, he stuttered and was always poorly dressed, but he was distinguished by a very refined personality. He was born to a landed gentry family, loved music and was a talented violinist. After some years' experience in the world as a bookkeeper, in 1818 he entered upon the monastic path at the Ploshchansk Hermitage. There he formed ties with Elder Leonid and followed him to Optina.
With Elder Leonid's repose, the burden of the spiritual guidance of the skete fell to Elder Macarius. He was soft-spoken and emanated a quiet joy in the Lord. Like Elder Leonid, he used his gift of spiritual discernment to work numerous healings, especially of the demon-possessed. He also carried on a tremendous correspondence: his letters of counsel fill two volumes, each numbering a thousand pages.
Elder Macarius did not tolerate idleness among the brethren. He introduced various handcrafts: bookbinding and woodworking. He also adorned the skete with mass planting of flowers. His greatest contribution to Optina, however, was to initiate its work of publishing patristic texts. This was historically significant, since Peter's reforms had greatly curtailed such activity, which subsequent laws restricted to ecclesiastical print shops. The result was that many works of Holy Fathers existed only in manuscript form or in very limited editions. Meanwhile, the secular press was churning out translations of mystical-philosophical works from the West, some of them plainly hostile to Orthodoxy. With the blessing and earnest support of Metropolitan Philaret of Moscow, and the active collaboration of the Orthodox writer and philosopher Ivan Kireyevsky, Elder Macarius began meticulously editing manuscripts translated from the Greek by Paisius Velichkovsky, which he had acquired in Ploshchansk, and other patristic manuscripts donated by various individuals, thus launching an undertaking which, in 50 years, produced more than 125 books in 225,090 copies. These were sent to libraries and seminaries all over Russia, putting into circulation the works of St. Isaac the Syrian, St. Symeon the New Theologian, St. Nilus of Sora, Elder Paisius (Velichkovsky), and others, and inspiring a growing circle of religiously inclined intelligentsia.
Schema-Archimandrite Moses (Putilov) 1772–June 16, 1862
As a youth, Elder Moses received the blessing of St. Seraphim of Sarov to enter the monastic life. He was sixteen when he joined the Roslavl forest ascetics, among whom were disciples of Elder Paisius Velichkovsky, and for fourteen years he exercised himself in spiritual warfare and inner concentration under their tutelage. Forced to move by the War of 1812, he lived for a time with ascetics in the Briansk forest where he forged ties with Elder Leonid. In 1821 he visited Optina, which had been revived by Paisian disciples not long before, and he was persuaded to stay and establish nearby a skete. With his younger brother Anthony and two other monks he began building, and a year later the skete church dedicated to St. John the Forerunner was consecrated.
In 1825 Moses was appointed superior of the Optina Monastery, while his brother succeeded him as head of the skete. Elder Moses greatly expanded the physical plan of the Hermitage: he built the St. Mary of Egypt refectory church, additional cells for the brethren; he added stables, a kiln, a large library and an apiary. More importantly, he strengthened its spiritual foundation by inviting Elder Leonid to Optina and himself setting an example of utmost obedience and meekness. After Elder Leonid arrived, he did nothing without his blessing. His love and gentleness attracted many pilgrims, with their financial support, but his true spiritual stature remained largely hidden, just as his life was hidden in God.
Schema-Abbot Anthony (Putilov) 1795–August 7, 1865
Elder Anthony was a disciple of his own brother, Elder Moses (Putilov) in the Roslavl forest before following him to Optina. He was only thirty when he was appointed superior of the skete, and even in this position of authority he did nothing without his brother's blessing. Visitors to the Skete were impressed by the order and cleanliness, which were mirrored in the inner tranquility of the brethren under the care of this spirit-bearing elder. The diocesan bishop, however, saw the revival of eldership as an innovation and made things difficult for the elders. In 1839 he transferred Elder Anthony to the derelict Maloyaroslavl monastery. Leaving Optina was a great trial for the Elder, but nevertheless, he applied himself to revitalizing the monastery and endured that obedience for fourteen years before returning to his beloved Optina for retirement.
For thirty years the Elder suffered from sores on his legs which, in time, penetrated to the bone. Even in this condition he did not spare himself for the sake of his brothers. One monk often gave in to a weakness to oversleep and missed Matins, which was served at one or two in the morning; finally he gave up going altogether, in spite of repeated entreaties by his superiors. One morning after service in church, Elder Anthony came to the brother's cell. "I must give an account for you. Have pity on me and on your ' own soul," the Elder implored. He prostrated himself before the brother, whereupon blood poured out from the elder's boots, forming a pool beneath his mantia. The brother was stricken by the abbot’s extreme humility, and was cured of his weakness.
Hieroschemamonk Hilarion (Ponamarov) 1805–September 18, 1873
Elder Hilarion was born on Pascha night and baptized Rodion. In the world he was a tailor and ran a clothing store, devoting his spare time to missionary work among the schismatic Skoptsy sect[1]. He spent a year visiting various monasteries before settling in Optina in 1839, drawn by the presence of Elders Leonid and Macarius. When the latter was appointed skete superior, he chose Rodion as his cell attendant, an obedience he fulfilled for twenty years, until Elder Macarius's repose. In addition he worked in the gardens, made kvass, baked bread and looked after the apiary He was characterized by simplicity, goodwill and a readiness to help. With his missionary background he showed special concern for those outside the Church. Although he remained for posterity in the shadow of his more famous fellow elders, his spiritual greatness may be judged by the fact that Elder Macarius entrusted to him, as well as to Elder Ambrose, his spiritual children.
Appointed skete superior and father confessor in 1863, Elder Hilarion tried to plant love and oneness of mind in the hearts of the brethren, and continued the order established by Elder Macarius, following the pattern of his elder’s wise instructions as if he were still his obedient cell-attendant. During a painful illness in the last two years of his life, he asked not for healing but for patience and fulfilled his cell rule to the end.
Hieroschemamonk Ambrose (Grenkov) 1812–October 10, 1891
The sixth of eight children, the future Elder had a lively sense of humor and sociable personality which conflicted with his spiritual yearnings. A serious illness helped him to resolve his inner struggle.
He arrived at Optina in 1839 when the monastery was spiritually in full bloom. Guided at first by Elder Leonid and then by Elder Macarius, who chose him as his cell-attendant, he made rapid spiritual progress. After only three years he was tonsured and in another three years he was ordained a hieromonk. Illness forced him into semi-reclusion for several years, enabling him with great profit to concentrate on the Jesus Prayer and to experience the meaning of hesychia, the silence of the soul before God. Plagued by a weak constitution for the rest of his life, he continued nevertheless to expend every effort—at first in assisting Elder Macarius with the translation of the Holy Fathers, with his correspondence and in conveying his counsel to pilgrims, and later as an elder in his own right—for the sake of that love which beareth all.
For thirty years after Elder Macarius’s death, Elder Ambrose was in the position of being Optina's principal elder (starets). Countless pilgrims streamed to his cell, and even when he was thoroughly exhausted and had to receive them lying in bed, he never turned away anyone in need of soul-profiting counsel. Men's souls held no secrets from him; abundant testimony exists of his clairvoyance. He always adapted his advice to the individual and no one's problem was considered too insignificant.
Dostoevsky found in Elder Ambrose a living example of the Christian ideal, while Elder Nectarius called him "an earthly angel and a heavenly man." Indeed, he was seen more than once surrounded by uncreated light, a sign of transfiguration and citizenship in paradise.
Hieroschemamonk Anatole I (Zertsalov) 1824–January 25, 1894
Elder Anatole's parents encouraged their children towards monasticism. After attending seminary, a miraculous healing from consumption led him to Optina. He became a disciple of Elder Macarius, who, foreseeing his future greatness, jokingly called him "the tall one". He had a difficult novitiate, working in the kitchen and sleeping there on a woodpile. In 1870 he became a hieromonk and then, at Elder Ambrose's request, skete superior. With his exceptional gift of prayer, he was in great demand as a spiritual father and received up to 200 letters a day. He often forewarned people of impending trials, counseling submission to God's will. He worked closely with Elder Ambrose, who, recognizing his rare spiritual gifts, depended on his help in guiding the Shamardino nuns. When Elder Ambrose reposed, Fr. Anatole felt orphaned, although he was consoled by ties with St. John of Kronstadt. Like so many of the elders, Elder Anatole suffered from slanders, a trial which further weakened his heart and hastened his departure from this world. In 1893 he was secretly tonsured into the great schema, and three and a haft months later, he reposed.
Isaac I (Antimonov) 1810–August 22, 1894
Elder Isaac was born on May 31, 1810, in Kursk. His name in the world was Ivan Ivanovich Antimonov. For a time he worked in his father’s business. However, he did not wish to marry and lead a worldly life. Consequently he entered the hermitage attached to the monastery of Optina in 1846. In 1858 he was ordained a priest. The bishop appointed him superior of Optina Skete in 1862, despite the fact that he was not the monks’ choice. However, he managed by his gentelenss and humility to overcome this opposition, and governed the community in peace for 30 years. Elder Isaac reposed in Optina August 22, 1894.
Hieroschemamonk Joseph (Litovkin) 1837–May 9, 1911
St. Joseph of Optina was born on November 2, 1837 in the village of Gorodishcha in the province of Kharkov. His name in the world was John Litovkin, and his parents Euthymius and Maria were simple but pious people. They were generous to the poor, and often lent money to those in need even when there seemed little chance that it would be repaid. Euthymius also loved to receive monks who came to his door collecting alms for their monasteries. Invariably, he would give each one five rubles for the needs of the monastery. Although a sickly child, Joseph was happy and affectionate and led a God centered life. While a young child he suddenly became transfixed while playing, lifted his head and hands to the sky and then collapsed. Later, he said he had seen the Queen of Heaven in the air.
Both his parents had died by the time he was eleven years old. Orphaned, John was moved from one home to another, often suffering from hunger, enduring cold, and sometime beatings until a merchant took a liking to him and his quiet ways. Although the merchant offered to take him into his family, the merchant realized that John had committed himself to the Lord and released him to go on a pilgrimage. John received advice from an eldress at his sister’s convent to go to Optina Monastery.
Heeding her advice, John went to Optina and remained there for the rest of his life. He served as cell attendant to Elder Ambrose for fifty years, enduring all the difficulties involved with serving an elder whose cell was continually filled and surrounded with people seeking spiritual guidance. However, his deep love for his elder far outweighed any grief he had to endure. Having been long prepared by Elder Ambrose, Fr. Joseph eventually succeeded him as confessor of the brothers in the skete. When the elder departed on his final trip to Shamordino Convent, he ordered Fr. Joseph to move into his cell. Fr. Ambrose never returned from Shamordino, and the people who had always relied upon Elder Ambrose naturally came to rely upon Elder Joseph.
St Joseph became a great Elder because first he had been a great disciple. He was obedient to his Elder Fr Ambrose in all things, and never contradicted him. Because he renounced his own will, refrained from judging others, and reproached himself for his own sins, Fr Joseph acquired humility and the grace of God. He also obtained from the Lord the discernment to recognize every sort of spiritual illness, and how to treat it. After a long illness, he reposed in the Lord on May 9, 1911.
Schema-Archimandrite Barsanuphius (Plikhanov) 1845–April 1, 1913
Paul Ivanovitch Plikhanov was born in the city of Samara on July 5, 1845, the son of John and Natalia Plikhanov. His mother died in childbirth, and his father soon remarried so that his son would have a mother. Although his stepmother was very strict, she was a real mother to him, and he loved her very much.
Descended from the Orenburg Cossacks, Paul enrolled in the Polotsk Cadet Corps to pursue his education and a military career. After completing his studies at the Orenburg Military School, he received a commission as an officer. Later, he graduated from the Petersburg Cossack Staff Officers' School and then served at the headquarters of the Kazan military district. He eventually rose to the rank of colonel.
In 1881, Paul contracted pulmonary pneumonia. At his request his orderly read the Gospel to him. As the orderly read, Paul passed out and saw a vision. It was a miraculous vision in which the heavens seemed to open and, as he became afraid because of the great light, his whole sinful life passed before him, and he was overcome with repentance. While the doctors did not think he would recover, his health did improve. As he recovered, Paul learned about the Optina Hermitage that he now wanted to visit. In August 1889, Paul visited the Elder of the Monastery, Fr. Ambrose, who told him to set his worldly affairs in order. Two years later, Fr. Ambrose blessed him to cut all ties to the world and told him to enter Optina within three months.
Resigning his commission within the specified three month period proved not to be easy. Obstacles were placed in his way including a request to delay his retirement and an offer for promotion to the rank of general. Only his stepmother was happy that he wished to become a monk. He was finally able to close his affairs and move to Optina, to find that Fr. Ambrose had died.
Fr. Barsanuphius was first assigned as cell attendant to Elder Nectarius, He was accepted as a novice on February 10, 1892 as a member of the brotherhood of the St. John the Baptist Skete. After passing through the stages of monastic tonsure and ordination, Fr. Barsanuphius was appointed to assist Elder Joseph in the spiritual direction of the brethren in September of 1903. It was said of Fr. Barsanuphius that he “became an elder overnight.”
When the Russo-Japanese war began in 1904, Fr. Barsanuphius was sent to the Far East as a military chaplain to minister to wounded soldiers at the St. Seraphim of Sarov Military Hospital. When the war ended in August 1905, Fr. Barsanuphius returned to Optina on November 1, 1905.
In 1912, after troubles in Optina that threatened closure of the skete, Fr. Barsanuphius was appointed abbot of the Golutvin monastery in the town of Kolomna, where he revived it from physical and spiritual decay. He reposed on April 1, 1913 after an illness in Golutvin Monastery, but his body was transferred to his beloved Optina for burial.
Schema-Archimandrite Anatole II (Potapov), the “Younger” July 30, 1922
Alexander Potapov, as a youth, wanted to be a monk, but his mother would not give her consent. Thus, he entered Optina Monastery only after her death. At the monastery, he became the cell-attendant of Elder Ambrose, and after Ambrose's death he functioned as an elder, even though he was still a deacon. With his tonsure as a monk, he was given the name Anatole.
Anatole gave himself over completely to the Jesus Prayer. He would hardly sleep at all, only dozing off a little during the reading of the Psalms during Matins. Through this inward activity he preserved an unshakeable calm even though thousands of people from all over Russia came to visit him.
On February 27, 1917, as Emperor Nicholas prepared to abdicate, Fr. Anatolius prophesied that the organizational unity of the Russian Church would break up into a number of branches or splinters. But, he continued that these splinters and wreckage can save the people as through a great miracle of God they are gathered together and united and canonical unity would be restored.
Under the Bolsheviks in the early 1920s, Fr. Anatole was mocked and tormented by soldiers of the Red Army. He endured much suffering, but continued to receive visitors. During the evening of July 29, 1922, soldiers came to arrest him. But putting them off, he asked for time to prepare himself. The next morning, soldiers returned and asked the Elder's cell attendant if he was ready. Fr. Barnabas invited them to come in. There they found Fr. Anatole in the middle of his cell, all "prepared", lying dead in his coffin. The Lord had taken him during the night to spare him further suffering.
The body of Elder Anatole was buried next to that of Elder Macarius, whose relics were then found to be incorrupt.
Hieroschemamonk Nectarius (Tikhonov) 1857–April 29, 1928
Elder Nectarius came from a poor working class family. A schema-nun counseled him to go to Optina where he arrived in 1876. For 20 years he became a disciple of Elder Anatole, and also received counsel from Elder Ambrose. Both were strict with him; and later, as a spiritual father, the medicine he gave was often bitter, although he was kindly affectionate towards those undergoing difficulties. He became something of a fool-for-Christ and spent several years as a semi-recluse, reading not only spiritual texts but also the world's literary greats: Milton, Dante, Shakespeare; he studied science, mathematics and painting, and in conversation with intellectuals was able to relate all human knowledge to the spiritual world and the wonder of God's gift of creativity.
In 1913 he reluctantly agreed to be spiritual father of the brotherhood. Comparing himself to his predecessors, he said, "They had whole loaves of wisdom, while I have but a slice." In fact, it was said of Elder Nectarius that he was "a sword of light piercing the soul."
When in 1923 Optina was closed by the communists, Elder Nectarius was imprisoned briefly, then released, and spent the rest of his life in trying circumstances in the village of Kholmishcha. Nevertheless, he managed to preserve a radiant peace and maintained ties with some of his spiritual children. Two months before he died he foretold to them his repose. He also said that his body would not remain in the Kholmishcha cemetery. His prophecy was fulfilled on July 16, 1989, when the monks from the newly reopened Optina Monastery transferred the Elder's relics—wondrously fragrant—to the monastery where they now repose in the main church, in a side chapel dedicated to Elder Nectarius’ beloved abba, Elder Ambrose.
New Hiero-confessor Nikon 1888–June 25, 1931
St. Nikon was born on September 26, 1888, the son of Metrophanes and Vera Belyaev, and was named Nicholas at his Baptism. His parents, who were both very devout, belonged to one of Moscow's merchant families.
The Belyaev family received a visit from St John of Kronstadt when Nicholas was in his first year. He blessed Vera and gave her a signed photograph of himself.
Both Nicholas and his brother John loved going to church and reading the Holy Scriptures and other spiritual books. When John and Nicholas decided to embrace monasticism, they cut up a list of Russia's monasteries from an old book, and Nicholas was asked to pick one of the strips after praying to God. The strip he selected read, "The Optina Hermitage of the Entry of the Theotokos into the Temple, Kozelsk." Until that moment, neither of them had ever heard of this monastery.
The brothers traveled to Optina on February 24, 1907 with their mother's blessing, and were accepted into the monastery on December 9, the commemoration of the "Unexpected Joy" Icon of the Most Holy Theotokos.
Nicholas was assigned as secretary to Fr Barsanuphius, the Superior of the Skete, in October 1908. Elder Barsanuphius foresaw the novice’s future spiritual stature.
Fr Nikon could not help but remember the prophecy of Fr Barsanuphius made several years before the Russian Revolution. St Barsanuphius foresaw times of difficulty for monasteries when Christians would be persecuted and suffer martyrdom. He predicted that he himself would be dead before this happened, and that Fr Nikon would live through those terrible times.
Fr Nikon was arrested and jailed on September 18, 1919 without the benefit of a trial, just because he was a monk. He was later released and permitted to return to Optina, where the monks had formed a farming cooperative.
The Soviets closed the cooperative in 1923, and the monastery was turned into a museum. Two monks were allowed to stay and work in the museum, while the others were expelled and told to go wherever they wished. Fr Nikon was blessed by Fr Isaac to serve in the church dedicated to the Kazan Icon and to receive visitors. When people came to him for advice, he always quoted the words of the Optina Elders.
The last church at Optina was closed early in 1924, and Fr Nikon was obliged to leave in June. He went to live at Kozelsk with Father Cyril Zlenko. There he continued to receive visitors and offer spiritual counsel, sharing money and food with those who were too old, or too sick to work. Fr Nikon, Fr Cyril, and Fr Agapitus Taub were arrested and thrown into prison in June of 1927. Fr Nikon and Fr Agapitus were sent to the a Soviet concentration camp, and later exiled to Archangelsk, were he was found to be sick with tuberculosis.
Soon, Fr Nikon was visited by Fr Peter, who had once lived at Optina. He begged Fr Peter to take him in, which he did. Fr Peter cared for the Elder to the best of his ability. On June 25, 1931 Fr Nikon was so weak that he could not speak. Archimandrite Nikita was called to bring him Communion, and to read the Canon for the Departure of the Soul. That night the Elder fell asleep in the Lord at the age of forty-three.
New Hieromartyr Archimandrite Isaac II (Bobrakov) 1865–January 8, 1938
Schema-Archimandrite Isaac, in the world Ivan Nikolayevich Bobrikov, was born in 1865 in the village of Ostrov, Orel province, to a peasant family. In 1884 he entered Optina monastery as a novice. He was the last abbot of Optina monastery, and was distinguished by his great calm, simplicity and by the abundance of tears he shed during Divine services. When Optina monastery was closed in 1923, several of the monks led by Fr. Isaac remained in Kozelsk, where he served in the St. George church. Together with them were the blind, the halt and the hunchbacked.
In August, 1929, on the second or third day after the Transfiguration, all the Optina hieromonks, headed by Fr. Isaac, were arrested and imprisoned in Kozelsk prison. The arrested were sent to Sukhinichi prison, and from there to Smolensk.
In January, 1930, after the end of the "investigation", Fr. Isaac, was exiled to Siberia along with others of the Optina monks, where, according to one source, they ended their lives.
According to another source, Fr. Isaac was exiled to Belev in Moscow province. In 1932 he was arrested in Belev, but was released. On December 16, 1937, Archimandrite Isaac was arrested in Belev. On December 30 he was condemned to be shot by a "Troika" of the NKVD in Tula, and on January 8, 1938, he was shot together with other Optina monks in Tesnitsky wood near Tula.
Full account and Source: Synaxis of the Saints of Optina / OrthoChristian.Com
"Our whole life is a great mystery of God. All the circumstances of our life, however insignificant they may seem, have huge significance. We will only fully understand the meaning of our present life in the age to come. How circumspectly we ought to relate to it! But we leaf through our life like a book, page after page, not realizing what is written there. There is nothing accidental in life—everything is wrought by the will of the Creator" -Elder Barsanuphius.
