The Distinctive Features of Orthodox Spirituality (Ch. 2 of John Dunlop's, "Staretz Amvrosy")
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In order to understand what the fleeting schoolteacher Alexander
Gerenkov encountered at the famous Optina Pustyn monastery in Kozelsk, it is
necessary to carry out a brief survey of Eastern Orthodox spirituality.
For, as we shall see, Staretz Amvrosy was no "accident"; he was above
all else a man totally immersed in a particular "tradition," a
tradition which we shall now examine
According to the New Testament the Christian must pursue
perfection through self-renunciation, through a "shifting of the
center" in which the overweening human ego is removed to the periphery and
God himself is placed as the center of the human personality. This vital
and life-giving shift occurs only through the greatest effort (praxis); the
soul must die to this world so that it may pass into the next, which has
already been initiated by Christ and will culminate in His Second Coming.
Good will alone is not sufficient to effect such a shift, for there are
innumerable pitfalls awaiting one who would heed the Saviour's call. Not
only is God at work in the world but the "enemy," (The expression is
Christ's. See, for example, Matthew 13:39.) that rebellious spirit
who was cast down from the heights of heaven, the "ruler" of this
world, is also very much at work, waging "invisible warfare" against
the children of light, seeking by every means possible to drag the human soul
down into non-existence. The "enemy" is a wily and skillful
antagonist; no Christian can hope to triumph over him alone. In order to
achieve victory the Christian is in need of a battle plan, a spiritual
"map" which will assist him in avoiding the adversary's snares.
This map is that provided by Orthodox Tradition, the broad contours of which
were sketched in by the New Testament and the details of which were filled in
by the ascetic Fathers of the Church. The spiritual history of Orthodoxy
is in large part the history of this "map." When the map lies
open before all and when a prophetic segment of the Church is assiduously following
the maps directions, the age is one of spiritual flowering; the fullness of
Christianity burgeons forth and floods the world with the light of
Christ. When the map is ignored or, even worse, suppressed, the age is
bleak, and Orthodoxy is seen to stumble about as a blind man groping for
guidance.
In examining the history and development of this
"map" we are of necessity limited to a very cursory treatment of the
subject. We shall deal firstly with the Byzantine developmental period of
the map, a period culminating in the logical formulations of St. Gregory
Palamas. Then we shall deal with the "map's" history in
Writing about the early period of Christian spirituality P.
Pourrat has observed that, "There were not two spiritualities: one for
those who had retreated from the world and one for the simple faithful.
There was only one spirituality: monastic spirituality." And John
Meyendorff has written that, "The Eastern Church has recognized in the
monks its authentic 'porte-parole.' It adopted their liturgy,
their spirituality, their type of sanctity." It is to the monks,
therefore, that we must look for our "map." For it is they who,
in seeking spiritual perfection, discovered the basic dimensions of the human
soul within which God and the devil carry on a life-long battle for supremacy.
When in the fourth century the emperor Constantine embraced
Christianity with an imperial bear-hug, the Church suddenly found itself in an
ambiguous position. As Fr. Florovsky has written, "After so many
decades of suffering and persecution, 'this world' seemed to have been opened
for the Christian conquest. The prospect of success was rather
bright. Those who fled into the wilderness did not share these
expectations. They had no trust in the 'christened Empire.' They
rather distrusted the whole scheme altogether. They were leaving the
earthly Kingdom, as much as it might have been 'christened,' in order to build
the true Kingdom of Christ in the new land of promise, 'outside the gates,' in
the desert." The flight to the desert provided the background for
the development of what was to be to this day the basic spirituality of the
Orthodox Church. In early Christian symbolism the desert was the dwelling
place of Satan who, despite all his apparent interest in human affairs, actually
preferred to be alone. The exodus of the early monks to the desert was a
direct challenge to Satan. St. Anthony, the spiritual father of all
monks, went directly to dwell in the tombs and challenge Satan in his own
kingdom of death. It was in the desert that these incredible men began to
fill in the details of the "map" which had been bequeathed to them by
the writings of the apostles and preserved by the death of the martyrs.
The passion and temptations which must inevitably beset any Christian were
unearthed and described with almost scientific precision. Pride,
vainglory, sensual lust – each passion was isolated and catalogued. This
"map" of the Christian soul was then passed on from one generation of
ascetics to another, each generation profiting from the discoveries of the
previous ones. Not only were the passions and temptations which afflict
the soul unearthed, however, but a "system" was developed to combat
them. This system was later to become known as "hesychasm" or
"prayer of the heart."
The writings of St. Macarius were of extreme importance in
developing this medicinal "science." Macarius asserted that it
is the Christian's vocation to achieve mastery of the heart. "The
heart is in effect the master and the king of the entire corporeal organism,
and when Grace takes hold of the pastures of the heart, it assumes reign over
all the members of the body and over all thoughts."
Of perhaps even greater importance, however, was the Ladder
of Divine Ascent written by St. John Climacus around the end of the sixth
century. Here the "map" is presented in a very detailed
form. The Ladder is a work of spiritual genius, startlingly
profound in its knowledge of human psychology. Its value was such that
Staretz Amvrosy did not hesitate to employ it as a virtual text-book of the
human soul at the end of the nineteenth century. In the Ladder the
entire doctrine of hesychasm may be discovered in embryo form.
From the earliest period of Christian monasticism,
therefore, a "tradition" was developed which dealt with the passions
and prescribed methods of dealing with them. Of all the methods which
were used by the early monks the two chief ones appear to have been: "(1)
a total confidence in the opening of the heart to a superior to the point where
one reveals even one's most secret thoughts to him and (2) the most perfect
obedience." From the earliest period, thus, we find the figure of
the staretz (Greek: geron, English: elder) to whom the monk reveals his
thoughts and tenders absolute obedience. Sometimes the staretz would be
an established functionary of a monastery such as an abbot; sometimes he would
be a hermit to whom less experienced monks would go for advice; and sometimes
he would be a simple monk dwelling in a monastery who was seen to possess the
charisma of spiritual direction. Whatever his position, his task was to
direct those who came to him on the path toward spiritual perfection.
For centuries the Eastern Church quietly made use of its
"map." Through absolute obedience, the revealing of
"thoughts," and mental prayer many were led to heights of spiritual
perfection. In the late tenth and early eleventh century, however, there
appeared a Byzantine monk who set forth the "tradition" which had
been continually developing for nine hundred years in a forceful lyrical
poetry: "God is Light, and those whom He makes worthy to see Him, see Him
as Light; those who receive Him, receive Him as light." This was St.
Symeon the New Theologian whose daring claim to have seen God as Light set off
a furor which culminated in the theology of St. Gregory Palamas. The
crucial question which Palamite theology tried to resolve was: "Does man
really encounter God in this present life on earth? Does man encounter
God, truly and verily, in his present life of prayer? Or is there no more
than and action in distans?" The Palamite distinction between
essence and energies provided a solution for this problem. Man
communicates with God through His Divine energies which are truly God and yet
not His super-transcendent essence which "dwells in approachable
light." Palamite theology, thus, set the seal on what Orthodox monks
had claimed to experience all along. St. Gregory's theology was a
theoretical explanation of the real divinization (theosis) which the monks had
been experiencing in their witnessing of the Divine Light. It was this
practice and its theological justification which Nil Sorsky and Paisy
Velichkovsky would later attempt to bring to
It behooves us now to take a closer look at the
"system" which we have been elaborating. How do all these
elements – knowledge of the mechanism of the passions, obedience, the
revelation of "thoughts," prayer of the heart, the vision of the
Divine Light – combine in practice? How are they synthesized? And
what is "prayer of the heart"? How does it work? How does
one attain it?
Let us first take a close look at the “normal”, i.e.
Fallen, man of this world. His spiritual state consists essentially of his
relation to the various “thoughts” (in Russian: pomysly) which play about in
his mind. In literature this has come to be known as the “interior monologue.”
James Joyce made it famous in the concluding pages of his novel Ulysses
in which he describes how his heroine, Marion Bloom, is lulled to sleep by the
“thoughts” which come and go in her mind. “Thoughts,” the well-known Russian
spiritual director Theofan the Recluse writes, “jostle one another like
swarming gnats and emotions follow on the thoughts.” That this condition of
wandering thoughts is very favorable for the “enemy” is obvious. Like a
skillful merchant he is able to hold up one enticing ware after another to our
spiritual eye. When we begin to desire one of these wares, when we, as it were,
reach out for it, we have already set out on the path of self-destruction.
How, then, does the Christian fight against these thoughts?
How can he repulse them? To a certain extent he can, of course, repulse them by
an effort of will. But only to a certain extent. As
The center of man, however, is not the mind but the heart.
The New Testament teaches that the heart is “the main organ of psychic and
spiritual life, the place in man at which God bears witness to Himself.” Heart
is a synonym for person which in Christian theology denotes the depth of one's
being, the “I” which makes me absolutely distinct from the “essential” traits
(i.e. Mind, memory etc.) which I possess together with all other men. The heart
according to B. Vysheslavtsev “is the center not only of consciousness but of
the unconscious, not only of the soul, but of the spirit, not only of the
spirit but of the body, not only of the comprehensible but o the
incomprehensible: in one word, it is the absolute center (of a human being).”
What then, the question might arise, is the relation of the
mind to the heart? “The extraordinarily characteristic feature of eastern
Christianity,” Vysheslavtsev writes, “consists in the fact that for it the
mind, intellect or reason is never the final basis, the foundation of life;
intellectual reflection about God is not authentic religious perception. The
Eastern Fathers of the Church and the Russian startsy give the following
instruction for a genuine religious experience” one must stand with the mind in
the heart.'”
The object of the spiritual life according to the
tradition of the Eastern Church is, therefore to bring the mind into the heart;
otherwise it remains “fallen,” hopelessly prone to sin. Timothy (Fr. Kallistos)
Ware has given a marvellous description of this “descent” in his introduction
to the Art of Prayer:
By the use of his brain, he
(the ascetic) will at best know about God, but he will not know
God. For there can be no direct knowledge of God without an exceedingly great
love, and such love must come, not from the brain alone, but from the whole man
– that is, from the heart. It is necessary then, for the ascetic to descend
from the head into the heart. He is not required to abandon his intellectual
powers – the reason, too, is a gift from God – but he is called to descend with
the mind into his heart.
Into the heart, then, he
descends – into his natural heart first, and from there into the “deep” heart –
into that “inner closet” of the heart which is no longer of the flesh. Here, in
the depths of the heart, he discovers first the “godlike spirit” which the Holy
Spirit implanted in man at creation, and with this spirit he comes to know the
Spirit of God, who dwells within every Christian from the moment of baptism,
even though most of us are unaware of his presence. From one point of view the
whole aim of the ascetic and mystical life is the rediscovery of the grace of
baptism. The man who would advance along the path of inner prayer must in this
way “return into himself” finding the kingdom of heaven that is within, and so
passing across the mysterious frontier between created and uncreated.
Referring to
this process Bishop Theofan writes, “When the mind is in the heart, this is in
fact the union of mind and heart which represents the reintegration of our
spiritual organism.”
But how is
this union achieved? Here we come to asceticism and the use of the so-called
“Jesus Prayer.” Ascetic warfare against the passions is necessary before the descent
which we have described can take place. The mind which is divided against
itself, which goes chasing after every “thought” which enters it, can in no way
attain to the concentration which is necessary for a descent into the
heart. It is understandable, therefore why obedience, absolute and
unquestioning, and the “revelation” of thoughts to a staretz are necessary
disciplinary steps in self-control. The rebellious human will must be broken,
and this can only occur when it is surrendered to a spiritual director. The
monastic cycle of services and established prayers also help to mould the monk,
forming in him the habit of spiritual concentration. All these measures,
however, are merely preparatory. The chief spiritual sword by which the
Orthodox monk employs in his battle for perfection is prayer.
The Desert
Fathers were familiar with the practice of employing short prayers to attain
spiritual concentration. The short prayer, as opposed to the long one, does not
give the mind a chance to wander after the innumerable “thoughts” trying to
force their way into it. The early monks also gave precedence to short prayers
centering around the name “Jesus.” This was far from an accident. The New
Testament itself attributes a great importance to the “name” of the Saviour
just as the Old Testament put great stress on the “names” of God. Many forms of
the Jesus Prayer evolved and no one of them can claim precedence over the
others. The most wide-spread form of the prayer, however, is “Lord Jesus
Christ, Son of God, have mercy on me a sinner.” This version of the prayer owes
its popularity to its beautiful balance wherein the humanity and Divinity of
our Lord are combined with heartfelt contrition and a plea for mercy.
Through the
Jesus Prayer, therefore, the mind, constantly repeating the prayer, descends
into the heart. This, as E Behr-Sigel explains, “is not so much a matter of
starting a psychic mechanism as of freeing one's spiritual spontaneity, a short
prayer of the heart which by saying the holy name brings Christ into our
presence like water gushing out. The name of Christ is clearly something more
than a mere symbol, or rather it is only so if there is a real relation between
the instrument and the thing itself.” “The transcendental reality of God, she
continues, “becomes known and transmitted through that name (of Jesus) and
dominates one's whole being until the very heartbeat becomes prayer and
glorifies the Lord. So long as this prayer remains mechanical and mental its
full purpose has not been reached. The soul must immerse itself in prayer,
which must absorb it until the light of the holy name can reach the very depth
of our being and light it up. This is what the startsy mean when they tell
their pupils to go down from the mind into the heart. It is not just a matter
of a mere intellectual grasp of the meaning of the words accompanied by a
certain amount of emotional warmth. The name of Jesus actually brings the
presence of God with it.”
Here we see
the importance of the Palamite theology which was summoned forth by St.
Symeon's claim to have seen the Divine Light. The presence of God in the form
of His uncreated Grace actually enters into the human heart. And through this
advent of Grace the human being is divinized; his person rises above his
created nature and becomes a partaker of the Divinity. That many Orthodox
saints were seen to shine with a light “not of this world” follows logically
from this analysis; they received into themselves the same Light with which our
Lord shone on the mount of Transfiguration.
It is in the
Jesus Prayer that the command of
And that is how I go about
now, and ceaselessly repeat the Prayer of Jesus, which is more precious and
sweet to me than anything in the world. At times I do as much as forty-three or
four miles a day, and do not feel that I am walking at all. I am aware only of
the fact that I am saying my prayer. When the bitter cold pierces me, I begin
to say my Prayer more earnestly and I quickly get warm all over. When hunger
begins to overcome me, I call more often on the Name of Jesus, and I forget my
wish for food. When I fall ill and get rheumatism in my back and legs, I fix my
thoughts on the Prayer and do not notice the pain....I have become a sort of
half-conscious person. I have no cares and no interest.
And Bishop
Theofan, more theoretically but equally lyrical, puts it thusly:
The sense of incompleteness
and dissatisfaction that troubled us before the spiritual life was kindled in
our hearts, the unrestrainable wanderings of thought from which we suffered:
all cease now. The atmosphere of the soul becomes clear and cloudless: there
remains only one thought and one remembrance, which is of God. There is clarity
within and throughout, and in this clearness every movement is noticed and
valued according to its merit in the spiritual light that flows from the Lord
whom we contemplate. Every evil thought and feeling assailing the heart meets
with opposition as soon as it approaches and is driven away. If something
contrary slips in despite our will, it is at once humbly confessed to the Lord,
and the conscience is always kept clear before the Lord. As a reward for all
this inner struggle, we are granted boldness of approach to God in warmth of
prayer which unceasingly glows in the heart. An unwavering warmth of prayer is
the true breath of this life, so that progress in our spiritual journey ends
with the cessation of our natural breath.
This is the
goal toward which we are directed by the spiritual “map” of the Orthodox
Church. The natural destination of our spiritual life is nothing short of
direct and constant participation in the eternal Divinity.
The question
might then arise: if the Orthodox “map” is so clearly delineated, and if any
Orthodox Christian can attain to perfection, why are saints such a rare
phenomenon? The answer, of course, stems from the state of our fallen humanity.
It is exceedingly difficult to attain to the state of perpetual prayer,
for the “old Adam” exerts a tenacious grasp on practically all men in the
world. Those Christians who elect to live in the world are hindered from
attaining “concentration”in prayer by the many cares and troubles which descend
upon them day and night. And monks are forced to do intense and extremely
painful battle with their innermost selves before they can even set out on the
road toward perfection. The ascetical “ground work” is long and arduous:
Orthodox ascetical literature is, as we have seen, a virtual encyclopedia of
sins and passions, many of which are highly-refined and subtle.
The higher states
of mental prayer also require the strict and knowing guidance of a staretz;
such a heightened spiritual consciousness can prove extremely dangerous, even
fatal, for the man who is poorly directed . Although skilled startsy have not
been plentiful in the spiritual history of Orthodoxy, their worth has been
inestimable. This is because, as Vladimir Lossky has expressed it, “One often
has a false idea of oneself, on fabricates an artificial conventional 'I' which
serves as a passe-partout in external relations, and this mask ends in
replacing, even for us, our true person such as it is before God. In these
conditions the blind conscience, bound by sins which have not been declared,
does not succeed in freeing itself, in righting itself through the sacrament of
penance. Christians do not know how to confess, and their confessors, most
often, can do nothing to help them.”
Like Christ
the Staretz knows “what is in man” and is able to direct those who come to him
along the path of salvation. “A staretz,” Lossky writes, “always addresses
himself to a human person with its unique destiny, with its vocation and
particular difficulties. By virtue of a special gift he sees each being as God
sees him, and he searches for a way to help him, opening his interior sense
without doing violence to his will, so that the human person, freed from its
hidden fetters, can bloom forth in Grace. To accomplish this charismatic
operation it is not enough to have that profound knowledge of human nature
which is given by long experience. One must each time have a vision of the
person; and a person cannot be known except in a revelation.” Often the
best disciples of a startez have been able to succeed their masters in their
charismatic function. Furthermore, through their writings startsy have been
able to provide invaluable assistance to later generations of Christians.
It was this
“tradition” which we have been describing, dealing with “invisible warfare”
against the devil and the practice of the Jesus Prayer, which encountered the
school teacher Alexander Grenkov upon his arrival at Optina Putsyn monastery.
The “tradition” would never have reached him, however, were it not for the
heroic efforts of several of his predecessors.
In the tenth
century St. Vladimir converted to Christianity and adopted Christianity as the
faith of the Kievan state. That the Byzantine tradition was the decisive
influence on the development of Russian Christianity cannot be denied. However,
as Professor Fedotov has shown in the first volume of his Russian Religious
Mind, the Byzantine tradition made itself felt on the newly-converted
nation chiefly through its liturgy and the ethical writings of a few Fathers
such as St. John Chrysostom and St. Ephraim the Syrian. It would be many
centuries before
We have to
wait until the fourteenth century for the appearance of a Russian monasticism
which is primarily contemplative in nature:
This new Russian monasticism,
which can be dated from the second quarter of the fourteenth century, is
essentially different from that of ancient
The guiding
light of this new exodus was unquestionably St. Sergius of Radonezh whose
influence on Russian monasticism and spirituality was extremely powerful. In
reviving “desert” monasticism St. Sergius raised Orthodox monastic spirituality
in
The followers
of St. Sergius spread far and wide throughout the Russian wilderness. The time
was truly a “golden age” for Russian monasticism. A number of Sergius's
followers were canonized. Unfortunately, however, none of them left any
writings after them. Hence we have no direct link to their minds. In the case
of St. Nil Sorsky (1433-1508), however, we have writings which testify to a
broad knowledge of the Eastern Patristic Tradition: “Of all the ancient Russian
saints, he alone wrote on the spiritual life, and in his works he has left a
complete and precise guide for spiritual progress. In the light of his writings,
the scanty allusion s in the ancient vitae of the Northern hermits
receive their real meaning.” St. Nil represents, as it were, the spokesman for
the contemplative tradition of Russian monasticism.
We know that
Nil journeyed to Mt. Athos which was at that time the spiritual center of
Orthodox monasticism, and it is there he most probably came in contact with
Orthodox ascetical literature. We know that he became familiar with the
writings of practically all the major Byzantine spiritual writers including
Basil the Great, Pseudo-Macarius, John Cassian, Nilus of Sinai, Dorotheus,
Barsonuphius, John Climacus, Maximus the Confessor, Isaac the Syrian, Peter
Damascene, Gragory of Sinai and others. This is very important. For, as we have
seen, the history of Orthodox Spirituality is very closely tied up with the
history of this literature, what we have called a “map”. A monk can, of course,
attain to a very high level of sanctity and influence others in a positive way
even without this literature. Without the existence of such writings, however,
the influence of a monk will not long survive him. That St. Nil is vitally
concerned with preserving the “map” is evident from his writing:
We should be faithful to the
tradition of the saints and holy fathers and to our Lord's commandments,
instead of seeking to exempt ourselves by saying that nowadays it is impossible
to live according to the Scriptures and the precepts of the fathers. We are
weak indeed, but we must nevertheless follow, according to the measure of our
strength, the example of the blessed and venerable fathers, even though we are
unable to become their equals.
Nil himself
contributed to the corpus of Orthodox spirituality. His writings are not
overly original, but they show a total grasp of the Byzantine literature, a
grasp such as can come only from experience. It is known that St. Nil was a
practicer of “mental prayer.” A glance at his writings demonstrates this quite
easily:
We should endeavor to maintain
our mind in silence, remote even from such thoughts as may seem legitimate. Let
us constantly look into the depths of our heart saying: “Lord Jesus Christ, Son
of God, have mercy upon me.” Some of the time we should repeat only part of
this prayer: “Lord Jesus Christ, have mercy upon
It is obvious
that with St. Nil the Byzantine tradition received a highly articulate
spokesman. It did not, hopwever, triumph. The famous struggle between St.
Joseph of Volok (and the so-called “possessors”) and St. Nil (and the
“Transvolgans” or “non-possessors”) ended in the defeat of the latter. We shall
not enter into a discussion of this conflict about which there is an enormous
literature. Suffice it to say that the “possessors” stressed the duty of Church
to the world and insisted on the right of monasteries to possess extensive
holdings. The Trans-volgans denied that monasteries should own lands and were
wolrd-denying ascetics. Father Florovsky has indicated that there was a truth
in both movements. Nevertheless, with Joseph and especially his followers the
negative side of the Church's involvement in the world became readily apparent.
St. Nil and his followers, who were spiritually vastly superior to their
opponents, were heavily pressured and at times even persecuted by the
“Josephites”; eventually they virtually disappeared from the scene.
The sixteenth
century was one of decay for the “map”; the two following centuries were
catastrophic. The rise of
The revival of
Orthodox spirituality in
Paisy was,
however, far more than a translator. He was also a staretz of acute perception,
and his writings on the Jesus Prayer show his thorough grasp of, and experience
with, his subject. His monastic following was immense; from his “base”
monastery in
Staretz Paisy
was a “return movement of the Russian spirit to the Byzantine Fathers.” Optina
Putsyn, about which we shall now speak, is indisputably a spiritual child of
this great Moldavian ascetic who taught that Christians should be like bees
collecting honey from the works of the Fathers.
The monastery
of Optina Putsyn itself is located some two miles from the town of
In 1821 a skit
was constructed in the monastery in honor of the beheading of
What exactly
is a “skit”? A very good description is offered by Sergei Chetverikov in his
book Opisanie Zhizni Optinakogo Starca Ierosximonaxa Amvrosija (
For those who are unfamiliar
with the structure of Optino and of monastic life in general we would remark
that, compared to regular monastic life, life in a skit is stricter and more
solitary. Apart from the fact that in the skit there is not such a multitude of
pilgrims as in the monastery, the skit brothers live in far greater solitude
than those of the monastery. While church services are performed daily in the
monastery, in the skit they are served only on Saturdays and Sundays and on
certain feast days. On other days the Psalter is read.... The monks perform the
rule of prayer in their own cells in which in general they spend the greater
part of their time in solitary contemplation of God and in the reading of
spiritual literature. On entering the skit the visitor will very rarely meet
any of the skit dwellers, and the skit produces the impression of a deep
wilderness. For rest the skit dwellers work with their hands binding books,
making covers, doing woodwork, making spoons and copying (writing down the
rule). The inhabitants of the skit fast the whole year except for Christmas,
Easter and the weeks requiring no fast. To keep a check on themselves
spiritually the skit dwellers are required to go as often as possible to a
staretz in order to confess their thoughts to him in great detail. (p. 45)
Philaret who
was later to become a well-known Metropolitan of Kiev (and should not be
confused with Philaret of Moscow), was at that time made bishop of the new
diocese into which Optina Putsyn happened to fall. He placed great emphasis on
the skit because he was of the opinion that in addition to the monastery there
should be a special place for those who wished to live a more contemplative and
strictly ascetical life. As directors of the skit, Philaret chose two brothers,
Moises and Anthony, who had already spent ten years living in another skit
under the spiritual direction of some of Paisy's disciples. Moisei and
The most
important dramatis personae were, however, still to arrive. In 1829
Father Leonid (also known as Lev, the name he took upon becoming a skhima
monk) Nagolkin settled in the skit of Optina Putsyn. This was an event of no
small importance. For Father Leonid had already reached an extremely high state
of spirituality by the time he entered Optino. He had ived for a number of
years with a monk named Fyodor who had been for a period of time a monk at
Paisy's monastery in
Leonid was
born into a family belonging to the merchant class, and for a period of time he
himself functioned as a merchant going from market to market selling his goods.
He soon saw the emptiness of such a life, however, and entered the monastic
life. He appears to have bee a big, powerful man of a rather simple nature. His
physical and moral strength were extremely providential inasmuch as he, as it
were, took upon himself the task of establishing the starchestvo as an
acceptable practice. It should not be forgotten that for many the whole
Byzantine tradition with its “revelation of thoughts” and “mental prayer” was
regarded as an “innovation” and even “heresy.” Paisy had bee required to defend
himself against such charges, and Leonid underwent some real persecution before
the starchestvo was able to win acceptance. Before coming to Optino,
Leonid and his teacher Fyodor had been persecuted by the bishop of Valaamo for
their “strange” practices. Even when he came to Optino, however, his problems
did not cease. For it was considered that a monk of his stature who chose to
live in a skit should have nothing to do with visitors but should devote
himself to a solitary life of prayer. Leonid proved to be very “rebellious” at
this point; whenever a peasant or other visitors would come to him for
spiritual guidance, he never hesitated to provide it. At one point he was
actually forbidden by his bishop to receive visitors. Abbot Moisei was,
therefore, more then a little surprised when, upon visiting Leonid, he noticed
a crowd of visitors about him. “Father!” he is reported to have shouted. “What
are you doing? You are forbidden to receive visitors! You could be summoned to
the bishop and sent to Solovki!” But Leonid answered, “Do what you want with
me. Look at these sick ones – can I refuse them in their prayer in which they
alone hope and which because of their faith and diligence toward the Mother of
God will give them healing?” The persecution of Leonid ceased only because of
personal intercession on his behalf of Metropolitan Philaret of Kiev. Leonid,
as we shall see, served as Amvrosy's first staretz, directing his spiritual
life until his death in 1841.
In 1834
Optino's second great staretz, Makary, arrived. Two years after his arrival he
began to share the duty of the starchestvo with Leonid; after Leonid's
death he assumed complete responsibility for the spiritual direction of the
monastery. Outwardly Makary was Leonid's mirror opposite. Leonid had been a
merchant; Makary came from gentry (the Ivanov family) of Orlov province. Leonid
had been rugged and simple; Makary was both an asthete and an “intellectual.”
He loved to read and as a youth had even been proficient at playing the violin.
Even when a startez “he reserved himself one free hour a day during which time
he walked alone in the garden, stopping to admire each flower for a long time.”
Whereas Leonid had been prodigiously strong, Makary was rather frail and was
often seriously ill. However, although their characters and backgrounds were
strikingly different, their spiritual education was much the same. Like Leonid,
Makary had briefly considered a career in the world and had even contemplated
marriage, but upon visiting a monastery in his province he was struck by the
grat beauty and holiness of the monastic vocation and ceased to think of a
worldly career. He entered the monastery of Polahchansk and came under the
spiritual direction of an immediate disciple of Paisy Velichkovsky, the monk
Afanasy. Thus, both Leonid and Makary were fortunate enough to receive their
training from men who had been under the direct influence of the great
moldavian staretz. Makary spent thirteen years under Afanasy's tutelage; these
years were undoubtedly decisive for his spiritual development.
From
1836-1860 Makary directed the lives of the brethern of Optina Putsyn. His
activities, however, extended far beyond this arduous task. He also carried on
a vast correspondence with laymen and clergy from all over