Leonid of Optina

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Leonid of Optina

Leonid von Optina ( Russian Лев Оптинский ; * 1768 in Karachev in the Orjol Governorate , Russian Empire ; † October 11th July / October 23rd  1841 greg. In the Optina Monastery in the Kaluga Governorate ), with real name Lev Danilowitsch Nagolkin ( Russian Лев Данилович Наголкин ), was a monk and pastor . He is venerated as a saint in the Russian Orthodox Church and is one of the Starzen. He is also considered a memorable witness of faith in the Protestant Church in Germany .

Life

All dates in this chapter are based on the Julian calendar used in Russia at the time.

youth

In 1784 Lev Nagolkin became a merchant's assistant. In this profession he traveled around Russia. So he learned to deal with different people.

Looking for loneliness

The white cliff monastery

In 1797 he joined the Optina monk colony in Kaluga. Even there life seemed too restless to him. So in 1799 he went to the hermitage on the white cliff near Oryol , which was led by Abbot Vasily Kishkin. He was previously a monk on Mount Athos . It was here that Nagolkin learned obedience, patience and various exercises. In 1801 he received the tonsure from Kischkin and became a monk under the religious name Leonid. He was ordained a deacon on December 22, 1801 and a priest on December 24 . By fulfilling his duties, Leonid became a role model for his brothers. This made his superiors aware of him. Leonid also stayed at the Cholnsk Monastery for a while. There he met Theodore, a student of Païssi Welitschkowski (1722–1794). Theodore, about ten years his senior, also came from Karachev. From him Leonid learned a lot about spiritual wrestling and how from an Orthodox point of view the grace of the Holy Spirit can be obtained. Leonid became very prominent unusually quickly. In 1804 he was elected abbot of the hermitage by Bishop Dorotheus von Orlov and Swensk; he was reluctant to leave Theodore.

The cathedral of the Valaam monastery

In 1805, Theodore also went to the hermitage. The conversations with him brought Leonid even more progress in his spiritual life. Theodore, longing for solitude, was given permission to set up his cell with his pupil Cleopas about a mile away. In 1808 Leonid resigned from the office of abbot and joined Theodore and Cleopas in order to devote himself even more to prayer and every kind of abstinence. He received the rank of schema monk and the name Lev (often translated as Leo). The fame of the three brothers drew numerous visitors and distractions from the spiritual wrestling. In 1809 Theodore withdrew to the New Sea Monastery, then Metropolitan Ambrosius of St. Petersburg sent him to the hermitage on Palei Island. In 1812 Theodore moved to the All Saints hermitage in the remote Valaam monastery in Lake Ladoga , where he met Leonid and Cleopas again.

Cleopas died in 1816. Leonid and Theodore moved into the monastery of St. Alexander von Swir. Tsar Alexander I visited the monastery in 1820 to meet the famous monks. They answered his questions as briefly as possible so as not to appear chatty. When he asked for her blessing, Theodore replied that he was not an ordained monk. The tsar bowed and left. Leonid continued to follow the path of starhood . This meant that he gave himself more and more to penance and asceticism and sought solitude with God. This and Theodore's death on April 7th, 1822, the Friday after Easter, made him want to leave the monastery and look for a more lonely place. Archbishop Ambrosius Podobedew of Kazan was ready to accept him in his diocese for this ; he was also invited to the Orlov diocese to live in the Ploschansky hermitage; he was also offered by the monk Moses and the bishop Philaret of Kaluga to return to the Optina monastery.

Encounter with Makari, Leonid as Starez

But it was not until 1828 that Leonid was allowed to leave his monastery. So he and his students first came to the aforementioned hermitage, where he met the monk Makari Ivanov . This was also a student of a Starez, who in turn was a student of Païssi Welitschkowski. After the death of this starez, Makari felt orphaned and prayed to God for an experienced spiritual guide. When Leonid arrived, Makari considered his prayers answered. Leonid now lived completely secluded and undisturbed deep in the forest. He was now considered a great starez. This title, which means something like "venerable old man", was used for people who were in complete solitude for years in full awareness of the presence of God and who constantly prayed the Jesus prayer . The abstinence should lead them to the simplest possible thinking and spiritual maturity in order to be able to advise others and lead them to God. These people were treated with special respect without any special office being associated with them.

The frequent changes of location Leonid in this phase of life are not due to an unsteady character of Leonid, but due to the circumstances. Starzism had fallen into oblivion in the monastic life of the 18th and 19th centuries in Russia and was considered an innovation, which led to misunderstandings, slander, envy and downright persecution. This should show itself especially in Leonid's last years of life.

Starez in Optina

The Optina monastery with the Shizdra river in the 19th century

In April 1829 Leonid finally accepted the invitation to Optina, where he has now returned with six students. They received hermit clauses, Leonid near the beekeeping, his pupils in other places. Leonid's arrival ushered in a new chapter in the history of Optina, as he and Makari, who continued to be in correspondence with him until he also moved to a hermitage in this monastery in 1834, introduced starhood in Optina. This meant that no decision was made without his knowledge and blessing. Every evening the monks visited him to discuss their spiritual needs and to confess their sins in thoughts, words and works. He offered them comfort in their worries, advice in their spiritual struggle, and help in solving their problems. Many people from all social classes, both urban and rural, sought Leonid's advice, he became famous far beyond Optina. He was able to help them in their spiritual trials based on the experience of his thirty years of asceticism. Sometimes he is also said to have healed her physical ailments by anointing her with oil from the lamp that always burned in front of the icon of St. Vladimir Mary in his cell.

He also trained other students, just as he had been trained by Theodore, who in turn was trained by Païssi Welitschkowski. The guidance as a student by an elder was regarded in Orthodoxy as a safe and reliable way to salvation. The origin of this tradition lay in Egypt and Palestine and finally reached Russia via Mount Athos. Starzism became widely known through Leonid.

Makari supported Leonid with his correspondence and the spiritual care of the monks and visitors to Leonid. Leonid adhered to the wisdom of Johannes Klimakos that a teacher could not expect a wage if he did not correct his students, that he would behave unfairly if he did not use the opportunity to lead a student a little further on his way and that even the most diligent and patient will set back if they are not reprimanded by their teacher. These views were also reflected in his dealings with Makari.

For example, a situation has come down to us in which Makari was asked by the abbot Moses to protect some novices at the time of admission. Makari took the request as an order, bowed and went to Leonid, who was surrounded by numerous people seeking advice, to tell him why Moses had called him. Leonid looked at him seriously and asked: “What have you done? Did you agree? "Makari replied:" I almost agreed, or rather: I didn't dare to contradict. "Leonid replied:" That is typical of your pride. "And reprimanded him with a raised voice as if he were very angry. Makari bowed for a long time and asked for forgiveness. Those present watched the event in amazement. After Leonid had finished, Makari said, “Forgive me, father. Will you give me your blessing to refuse? ”Leonid replied,“ How can you refuse? You cannot refuse, the matter is settled. "

On the other hand, Leonid showed affection and respect for Makari in many situations, since he showed him a lot of trust and made him his helper and colleague. Leonid introduced starism in two other monasteries in the Kaluga diocese.

Leadership of nuns

He also led a few nuns from other dioceses. In the women's monasteries in Belev, Sevsk and Baryssau , some of his pupils were more advanced than others on their spiritual path. These became star women for the other sisters, partly during and partly after Leonid's lifetime.

Complaints about Leonid

In the years 1835 and 1836, some people, including monks, who disagreed with the concept of Starzentum because they saw it as an innovation because they were unaware of its long tradition, complained to the bishop about Leonid. The complaints were not very successful. Bishop Gabriel von Kaluga visited Optina and showed himself to be favorable to Abbot Moses' policy. He rebuked the discontented in front of all the brothers and ordered them to reform. The discontent of some monks remained, this was due to the large number of visitors who, as they believed, disturbed the quiet of the monastery, as they wrote in reports to the bishop. Nikolaus, the new bishop of Kaluga, initially ignored the complaints. Then he received an anonymous false accusation against Moses and Leonid. For reasons unknown, the bishop ordered Leonid to leave his cell near the apiary and move into the monastery. He also forbade Leonid to receive laypeople, neither male nor female. Since there was no cell available in the monastery, Leonid moved into a hermit hermitage instead. In 1836 Leonid received the formal order to move into the monastery. Abbot Moses and Antonius, the head of the hermitage, had no choice. They knew that Leonid was innocent, but had to obey the bishop.

Replacement by Makari and end of life

Makari Ivanov

Also in 1836 Makari took over the task of the father of the monastery. He had already held this office for over seven years in the Sevsk convent. However, he continued to submit to Leonid in all matters voluntarily, who meanwhile saw Makari more as a friend and colleague than a student.

In 1837 Metropolitan Filaret I visited Amfiteatrow of Kiev (term of office 1837-1858) accompanied by Bishop Nikolaus von Kaluga Optina. The Metropolitan knew Leonid from his time in the monastery at the white cliff and showed his respect for Leonid and Abbot Moses. The opponents of the two were dismayed. Even Nicholas then began to attach less weight to the complaints, and Leonid's position consolidated.

In the last years of his life, Leonid faced another test. In 1841 he became involved in disputes among some nuns in the Exaltation of the Cross in Belew, who were among his pupils. The satisfaction of Abbess Epaphrodite with the progress of Mother Anthias, who had become a starzin under Leonid's leadership, and of some nuns close to her in laying down their own will, purifying their thoughts, and fighting their desires, aroused the envy of some sisters. One of them complained to her spiritual father and spread rumors about Anthia and her companions. The father was already taken against Anthia and her spiritual guidance by Leonid. He also began to spread accusations and slander against Leonid for rejecting starzism. Bishop Damascenus of Tula heard of the rumor that the priest had discovered a new heresy in the Convent of Belew, and summoned him and Anthia to question them. He believed the priest and decided to act. In February 1841, by order of the bishop, Starzin and another sister were expelled from the convent for allegedly dissenting opinions. Leonid was branded as a troublemaker and rebel against all authority, which he endured with patience. He was again instructed to leave his cell at the apiary and move into a cell that was to be as far away as possible from the gates of the monastery. He was also again banned from receiving lay people.

In September 1841 Leonid's health deteriorated; he was sick for five weeks. However, he declined to be examined by a doctor or to take any medication. He received the anointing of the sick on September 15 and prepared for his death. He said goodbye to his brothers and blessed them. He also gave each of them a memento, for example an icon or a book. He received communion on September 28th (a total of twelve times in the last two weeks of his life) and afterwards did not consume any food or water. He asked that the liturgy for the departure of the soul be read for him. The brothers reacted with concern, but Leonid said that they would have to read this liturgy several times. In fact, it was read to him eight times before his death.

Metropolitan Filaret's written intervention with the bishop for Leonid led to the resumption of the excluded sisters on October 4, 1841; the bishop became convinced that the priest had acted with blind zeal.

From October 6th, Leonid was bedridden and asked his brothers to pray for a reduction in his suffering. He received communion for the last time on the morning of October 11, 1841 and was visited by Basil Bragusin, who was known in the region as the so-called fool in Christ . Bragusin is said to have foreseen the death of Starez and had traveled 180 km to bid him farewell. At 10 o'clock in the morning Leonid began to cross himself several times, followed by the words "Glory to God". After that he was silent for a long time. Then he said to the bystanders: “Now the grace of God will be with me.” After about an hour he is said to have appeared very happy despite his pain, probably due to the expectations that he had for eternity. In the evening he said goodbye to those present and quietly blessed them. Except for one student, they left the room. Leonid finally died at 7:30 p.m.

Quotes

About worldly life

"Пристрастия к миру опасайся, хотя он и льстит тебе спокойствием и утешением, но они так кратковременны, что и не увидишь, как лишишься их, а наступит место раскаяния, тоска, уныние и никакого утешения."

Translation:

“Beware of passionate attachments to the world. Although they fill you with peace and comfort, they are so fleeting that you do not notice how they leave you, and in their place come sorrow, longing, despair and desolation. "

About prayer

"Кого посетит Господь тяжким испытанием, скорбию, лишением возлюбленного из ближних, тот и невольно помолится всем сердцем и всем помышлением своим, всем умом своим. -

Translation:

“Whoever the Lord visits with a painful trial, grief, or the loss of a loved one, such a person will involuntarily pray with all their heart, thoughts, and spirit. Hence, the source of prayer is in everyone: it is either tapped by gradually immersing oneself in accordance with the teachings of the Fathers, or suddenly, as if struck by lightning, when God sticks to the core of the soul. "

Dialogues

About the words of the saints

Student: "Which books of the Holy Fathers are better to read: those of Klimakos, or Isaac of Syria, or Abba Barsanuphios?"

Leonid: "Read the words of the saints through your actions."

About the way to salvation

Disciple: What is the easiest way to be saved? On what path? I only ask for myself. "

Leonid: “Imagine that the Lord Jesus Christ walks over the earth in all of His human, evangelical simplicity. If you went with him, would you be any better than now? "

Disciple: (After thinking for a moment, I replied to the starez :) I suspect I would stay the same as before, without any special grace from God. After all, weren't there many who followed Christ and then fell away? "

Leonid: "And what is it that attracts God's grace more than anything else?"

Student: "I don't know, father."

Leonid: “If you were just like the apostles, if you weren't hiding your human weaknesses, if you weren't pretending to be particularly pious, if you were walking free from hypocrisy, then that would be the path. Although it is simple, not everyone can find or understand it. This path is the shortest path to salvation and it attracts the grace of God. Unpretentiousness, innocence, sincerity of soul - this is what pleases the Lord, Who is humble in heart. If you do not become like the children, you will not enter the kingdom of heaven ( Mt 18 : 3  LUT ). "

anecdote

One day Leonid was busy teaching a group of novices when a tall, distinguished-looking man in military epaulettes walked up to him. "What can I do for you?" Asked the starez. “Well,” replied the man, “I've heard so much about you that I wanted to take a closer look at you.” In response, the Starez straightened up, straightened his shoulders and brushed his long beard down. After standing like this for a while, he turned into profile for a few seconds. "Seen enough?" He asked. The visitor, who had come to the monastery in great spiritual unrest, chose Starez Leonid as his confessor and was instructed by him for the next month.

Afterlife

Sadness

Leonid was laid out in the church for three days. It is said that his corpse did not smell after this time, that his body was warm and his hands were said to have felt soft. From morning until late at night the church was filled with people who wanted to say goodbye to him.

On October 13th, his funeral took place under the direction of Moses in the presence of all local monks and deacons. He was buried near the main church at the Madonna's Gate, opposite the chapel of St. Nicholas.

In 1843, Bishop Nikolaus von Kaluga visited Optina and celebrated a memorial service at Leonid's grave. He told the abbot and the brothers that he regretted that he did not adequately appreciate the Starez during his lifetime and even believed some untenable rumors about him that had led him to view Leonid with suspicion and suspicion. He admitted that he had been mistaken in believing what certain people had told him and expressed his hope that the Starez biography would be published.

Literary reception

Kliment Zedergolm wrote a hagiography on Leonid von Optina.

Fyodor Michailowitsch Dostojewski mentions a Starez Sosima in The Brothers Karamazov . Chapter 5 of the first book is based heavily on this hagiography in the presentation of the starchiness.

Evangelical remembrance

An initially unofficial day of remembrance for Leonid von Optina on October 24 was introduced by Jörg Erb for his book Die Wolke der Zeugen (Kassel 1951/1963, Vol. 4, Calendar on pp. 508-520). The Evangelical Church in Germany took over in 1969, this Memorial Day in the then introduced Evangelical Name calendar since the Protestant Memorial has official character.

Orthodox canonization

The Russian Orthodox Church abroad canonized Leonid together with some other Starzen von Optina - Makari, Ilarion Ponomarew , Amwrosi Grenkow , Anatoli Serzalow , Warsonofi Plichankow and Anatoli Potapow - in 1990 . Local worship was established by the Patriarchate of Moscow on June 13th jul. / June 26, 1996 greg. allowed. The collection of the relics began on June 24th . / July 7, 1998 greg. and was completed the following day. Since this day coincides with St. John's Day , the commemoration of the elevation of the relics of Patriarch Alexius II of Moscow has been set to June 27 in the Julian calendar (currently July 10 in the Gregorian calendar). The relics of the canonized Starzen now rest in the new church of the Vladimir icon of the Mother of God. Universal veneration was decided by the Moscow Patriarchate on August 7, 2000. As a saint, Leonid bears the title of venerable father.   

Leonid's Orthodox Memorial Day is October 11th in the Julian calendar and October 24th in the modern Orthodox calendar , which currently runs parallel to the Gregorian calendar in terms of dates.

Attributes

Leonid is depicted on icons in the clothing of a priest monk , sometimes with a scroll or a book in hand.

See also

Web links

swell

Individual evidence

  1. ↑ The Starzen from Optina on optina.ru
  2. ^ Quotations from Leonid in the Russian version of Wikiquote
  3. ↑ 79 Quotes from Leonid on wco.ru
  4. ^ Website of the Roseburg Orthodox Church , quoted from Fr. Clement Sederholm: Elder Leonid of Optina , St. Herman of Alaska Brotherhood 2002 ( Memento from April 2, 2015 in the Internet Archive )
  5. ^ Quotes from Leonid on Orthodox Church Quotes
  6. ^ Website of the Orthodox Peace League
  7. ↑ English version: Fr. Clement Sederholm: Elder Leonid of Optina , Saint Herman Press, November 1, 1990, ISBN 0-938635-50-6
  8. ↑ Leonard J. Stanton (1990): Zedergol'm's Life of Elder Leonid of Optina As a Source of Dostoevsky's The Brothers Karamazov, in: Russian Review, Vol. 49, No. 4 (October 1990), pp. 443-455


personal data
SURNAME Leonid of Optina
ALTERNATIVE NAMES Лев Оптинский; Наголкин, Лев Данилович; Nagolkin, Lev Danilovič; Nagolkin, Lev Danilowitsch; Starez Leonid
BRIEF DESCRIPTION Russian monk and pastor
DATE OF BIRTH 1768
PLACE OF BIRTH Karachev , Oryol Governorate
DATE OF DEATH October 23, 1841
Place of death Optina Monastery , Kaluga Governorate