Life of the Venerable Optina Elder Macarius (1788-1860)

One day a man possessed by a demon was brought to Macarius. The possessed man had not seen or known the elder before. “Makariy is coming!” - the sick man shouted and hit his confessor on the cheek.

The monk, according to the commandment of Christ, turned the other cheek. The possessed man fell unconscious and woke up healed. Unable to withstand such humility, the demon left the person forever.

Like all great saints, Macarius of Optina was famous not for his miracles, but for his senile labors and mentoring of the God-saved people.

The spiritual advice of the elder is a wise guide on the path of salvation for Christians.

Portrait of Optina Elder Macarius

From early youth, Macarius was distinguished by his meek disposition and unusual actions.

Mikhail Ivanov

This is the worldly name of Macarius of Optina

The future saint was born into a pious family with the name Mikhail Nikolaevich Ivanov, not far from Optina Pustyn. Since childhood, having a quiet and meek disposition, Mikhail was inclined to solitude and prayer.

After the death of his parents, he was left alone on the estate. The peasants were never punished and were not worried about profits.

When his buckwheat was stolen, he instructed the offenders with gospel examples. To their surprise, the men repented, falling on their knees before Mikhail.

Sharing his thoughts on the understanding of happiness, he subsequently wrote:

“Life lived with a clear conscience and humility brings peace, tranquility and true happiness.

But wealth, honor, glory and high dignity are often the cause of many sins and do not bring happiness.”

Monasticism is the only true choice of life path

Mikhail's meek disposition and quiet way of life prepared him for monasticism. His path to the monastery was simple and direct. Arriving as a pilgrim to Ploshchanskaya Hermitage, he remained there forever, renouncing part of the inheritance in favor of his brothers.

At the age of 22, Michael was tonsured into the ryasophore with the name Melchizedek.

The novice's mentor was Elder Athanasius, a disciple of the great Paisius Velichkovsky. Athanasius had a collection of works by the ancient fathers of monasticism, collected by Paisius.

The spiritual formation of the young novice took place on the basis of these works, under the guidance of an experienced mentor.

After 5 years, the novice takes monastic vows in honor of Macarius the Great. For several years, in addition to his obediences, he has been making pilgrimage trips.

After 15 years of monastic life, Macarius was appointed confessor of the Sevsky nunnery.

Soon he met with the elder of Optina Hermitage Leo. Friendly correspondence began between the confessors. Over time, Father Macarius moved to Optina Pustyn, being a 46-year-old experienced confessor.

Venerable Leo of Optina, co-secretary and spiritual mentor of Elder Macarius

Estate management

In 1806, Mikhail Nikolaevich’s father died. Four brothers and a sister, left without parents, lived together, supported each other, and made all decisions together. By the way, Varvara Nikolaevna, like her older brother, will eventually, after the death of her husband, take monasticism. At the family council after the death of the father, it was decided that the estate should go to the eldest son. Mikhail Nikolaevich, who was already burdened by the responsibilities of the service, happily accepted the brothers’ decision and, upon retiring, moved to Shchepyatino. Prone to solitude and concentration, the young man deep down wanted to gain freedom in order to devote more time to his favorite activities - reading and music.

He lived in the village for two years and did not succeed in economic activity. The estate required constant supervision, the workers had to be treated with the utmost severity, punished for negligence, theft - Mikhail Nikolaevich was completely incapable of this. They remember that the servants even laughed at the unlucky master, who did not want to act using generally accepted methods - severe punishment and reprimand. But this episode is indicative. Once the men stole a lot of buckwheat, which could not go unnoticed. Mikhail Nikolaevich called them to him and began to admonish them with words from the Holy Scriptures, urging them not to anger God. The witnesses to this scene were convinced of the uselessness of these speeches and, as usual, laughed good-naturedly at the master. Imagine their surprise when the men, shocked to the depths of their souls, confessed to their theft, repented from the bottom of their hearts for what they had done and, in tears, began to ask for forgiveness on their knees. The neighbors, having learned about the kindness of the young master, constantly turned to him for various help, and he did not refuse anyone, even if it was to the detriment of his own household.

So two years passed little by little. Reading remained his favorite pastime, but Mikhail Nikolaevich was increasingly interested in issues of saving his soul. One day he went to the Root Fair and bought many books of spiritual content, which he delved into greedily. He often did carpentry work, standing until tired at the workbench - following the advice not to indulge in idleness and laziness. His relatives tried to marry him, but could not find a suitable bride. When they finally chose one of the neighbors and went to her, the family of the intended bride was not ready to immediately give an answer and asked for time to think and wait. When the brothers returned, upset by this answer, Mikhail Nikolaevich was very happy, saying that he really did not want this matchmaking, but could not help but listen to the brothers (by nature he was given a peaceful character and a rare gift of obedience) and was very pleased with this answer. In his soul, he perceived such a turn as a manifestation of God’s will for him, and the hesitant response of the bride’s family decided his future path - even then he became increasingly stronger in his desire to devote himself to God.

There is no evidence of what finally prompted him to leave the world. But in reality, the whole life, character, actions, words and reflections of the young man, preserved in his letters and memories of close people, speak of his gradual internal growth, and this step seems completely natural.

On October 6, 1810, Mikhail Nikolaevich went on a pilgrimage to Ploshchanskaya Hermitage, not far from Shchepyatino, and never returned home. He sent a letter to his family, informing them that he was staying in the monastery and was handing over the estate to his brothers for complete disposal. Whether he went to the monastery already having the intention of staying there, or whether the situation in the monastery, which immediately struck him, according to the elder’s testimony, contributed to his final decision, is unknown. But, one way or another, at the age of 22, Mikhail Nikolaevich embarked on the monastic path.

Optina Pustyn - the field of great labor and deeds of the elder

Father Leo considered Macarius his equal, but at his humble requests, he treated him as a student. During their friendship, they raised the future great holy elder Ambrose of Optina.

For seven years both confessors looked after the brethren and instructed the pilgrims arriving at the monastery. After the death of the Monk Leo, the burden of clergy fell on the shoulders of Macarius.

Elder Macarius was distinguished by a meek disposition. He covered everything with love. His children testified:

“...the power of this love so attracted everyone’s hearts to him,

that we were ready not to leave him,

to always enjoy his bright sight and the sweet conversation of his God-speaking lips.”

The elder received each visitor with humility and love. He brought joy and comfort with him. Being a wise and caring father, he helped the brethren bear the burden of monastic life.

“The old man was of enormous stature, with an ugly face, with traces of smallpox, but white,

bright, his gaze was quiet and full of humility.

His character was extremely lively and active.

He has an excellent memory: after the first confession, he remembered the person for the rest of his life.

But tongue-tiedness and shortness of breath when speaking embarrassed him all his life. He was always dressed poorly."

- the visitors recalled.

For 20 years the Monk Macarius corresponded with his spiritual children

Instructing them in faith and piety, comforting them in sorrow. With these letters the elder left a good memory of himself. They still contain spiritual benefits.

20

for so many years Macarius of Optina corresponded with his spiritual children

Comforting a man who suffered from numerous sorrows, he wrote:

“People for the most part desire and seek prosperity in this life, and try to avoid sorrow.

And it seems that this is very good and pleasant, but the constant prosperity and happiness harms a person.

He falls into various passions and sins and angers the Lord,

and those who go through a sorrowful life draw closer to the Lord and more easily receive salvation, therefore the Lord called a joyful life a long path:

the wide gate and the long path lead to destruction and many follow it

(Matt. 7:13)

and called the sorrowful life:

...there is a narrow way and a narrow gate that leads to eternal life, and few find it...

(Matt. 7:14)

So, out of His love for us, the Lord, foreseeing the possible benefit,

whoever is worthy leads many astray from the broad path, and places them on the narrow and regrettable path,

so that through the patience of illnesses and sorrows we can arrange their salvation and grant them eternal life.”

The elder took care of the improvement of the monastery, the correct conduct of services and chants. He was hardworking. Under his leadership, crafts developed in the monastery, including turning and bookbinding.

He rarely performed divine services out of humility, but often sang in the choir.

His modest cell was equipped with a small reception room and a small bedroom. In the bedroom there was a narrow bed and a desk. In the corner there is an iconostasis, which includes a particularly revered icon of the Vladimir Mother of God with an unquenchable lamp.

On the walls hung images of ascetics and views of monasteries. In this cell the elder labored for 20 years.

He performed the prayer rule daily from 2 to 6 in the morning.

Then, until the closure of the monastery, he received visitors. Righteous labors took a lot of energy. Sometimes he had to receive the monastery and skete brethren during the evening rule and instead of a fraternal meal.

Visitors awaited him every day.

He received men in his cell, and women outside the gates of the monastery, in a special room. His conversations brought spiritual benefit to people.

The elder paid attention to the leadership of a group of scientists, writers, monks and laymen who translated the works of the holy fathers of antiquity into literary language.

The Monk Macarius is considered the founder of an entire school of translators and publishers of spiritual literature. He strengthened ties between Optina and the Russian intelligentsia.

The following people turned to the elder for spiritual guidance: I. S. Khomyakov, N. V. Gogol, A. K. Tolstoy, A. N. Muravyov and others.

Venerable Macarius of Optina

Birth: November 20/December 3, 1788

Worldly name days: November 22/December 5

He was tonsured into the mantle: March 7/20, 1815.

Name Day: January 19/February 1

Priestly consecration: May 27/June 9, 1817

He was tonsured into the schema: 1858.

Death (memorial day): September 7/20, 1860

Discovery of relics: June 27/July 10, 1998

What does monasticism mean? The fulfillment of Christianity, which consists in fulfilling the commandments of God, in them also lies love for God: “If anyone loves Me, he will keep My word,” said the Lord, and by doing the commandments a person is cleansed of passions, achieves dispassion and ascends to spiritual contemplation, and all this must be dissolved by humility, therefore humility crushes all the enemy’s snares; When fulfilling the commandments, the fire of temptation must pass from people and from enemies (demons), and without temptation we do not know ourselves and cannot humble ourselves and receive spiritual understanding

Elder Macarius. Sotainer and disciple of the first Optina elder Leo, mentor of the great Optina elder Ambrose. Younger than Father Leo by 20 years and older than Father Ambrose by 24 years. God's providence did not leave Optina without elders; they seemed to pass the baton to each other. They were different and similar at the same time. They were united by grace, the love of Christ.

And each, meanwhile, had its own characteristics: grace does not cancel individual character traits, temperamental features, but gives them sublimity and spirituality, like cutting a diamond. A strong-willed, strong, decisive father Leo, who overcame all criticism, persecution, and slander, like an icebreaker that cleared the fairway for his children. A lively, affectionate, cheerful elder Ambrose, whose gifts are reminiscent of the great elders of the past, who resurrected the dying and healed the hopeless. And Elder Macarius among them - “with a pure, loving and humble soul, a rare combination of simplicity, quietness and humility, which made him accessible to everyone.”

These words were written about him with love by the elder’s child, Archimandrite Leonid (Kavelin). This is how he saw Father Macarius: “Medium height, all grey-haired, dressed in summer in a worn duckweed and boots, in winter - in a very worn fur coat covered with a dark green draped, with a crutch in one hand and a rosary in the other hand. The face is nothing striking at first glance, not at all beautiful (according to ordinary concepts of physical beauty), even somewhat irregular, with the sadness of constant deepening into oneself, therefore, in appearance, more stern than affectionate.”

The path of the Monk Macarius to monasticism was simple and direct. He remained a novice in the monastery, Ploshchanskaya Hermitage, arriving there as a pilgrim at the age of only 22. The Lord, apparently, from the very beginning destined his young and pure soul for the monastic path, and he had neither hesitation nor doubts. It was as if he had been prepared for this path from infancy.

Ever since he heard the words of his beloved mother, who more than once spoke about the quiet and meek Mishenka: “My heart feels that something extraordinary will come out of this child.” Elder Ambrose, brilliantly educated, lively, witty, the life of the party, had difficulty leaving the world. And Father Macarius, who lost his beloved mother early (at age five), loved solitude and read a lot, especially spiritual books. He found solace in playing the violin. He did not support his relatives’ attempts to marry him, and he had no desire to do so. His soul was looking for other joys - spiritual ones.

His family roots also contributed to this. His great-grandfather, John, after the death of his wife, became a monk. The noble family of the Ivanovs lived in the Oryol province and were distinguished by their piety. His father, a collegiate assessor, Nikolai Mikhailovich Ivanov, and his mother, Elizaveta Alekseevna, named their son in honor of the holy Prince Mikhail of Tverskoy. After Mishenka, there were four more children in the family. They lived not far from Optina Pustyn, in the vicinity of Kaluga, next to the Laurentian Monastery. They often attended monastery services and were ministered to by the monastic confessor, Archimandrite Theophan.

“Having before my eyes a quiet monastic monastery, from which the ringing of bells could be heard daily, calling the monks to prayer, the future monk and prayer book, unknown to the world even then, grew up,” this is how a contemporary of the elder described the child’s first impressions.

When the child’s mother fell ill, the family moved to the city of Karachev, where Misha attended school. At the age of fourteen, he already began working as an accountant, coping well with this difficult position. After his father's death he went to the village.

From a commercial point of view, he did not particularly manage the estate: he did not pursue profit. Later he would write about his understanding of happiness: “Life lived with a clear conscience and humility brings peace, tranquility and true happiness. But wealth, honor, glory and high dignity are often the cause of many sins and do not bring happiness.”

Therefore, the young man did not seek wealth, did not try to make a career, did not chase the mirages of secular success. He read spiritual books, played the violin, and loved to work in a carpentry workshop. He treated the peasants with love and never punished them. When they once stole buckwheat from him, instead of punishing him, he admonished them with examples from the Holy Scriptures. The relatives laughed at Misha, but were amazed when the men suddenly sincerely repented and fell to their knees in front of the young man.

After coming to the monastery, Mikhail refused his share of the inheritance in favor of his brothers, asking only to build a chapel on his father’s grave. In the monastery he found the joy of his soul. Later the elder wrote about the monasteries:

“These habitations - monasteries - are not an invention of the human mind, but the Holy Spirit, through the inspired Fathers, established this residence for those who will be called by God either out of love for Him, or because of the multitude of their sins.”

And answering his child’s question why, being in the world, she felt calm, and in the monastery this calm was replaced by spiritual warfare, the elder explained:

“It’s good that you learned that the peace that you relied on in the world is fragile and unreliable. And besides, know that, living in a monastery, you are in the field of battle, like a spiritual warrior, and you accept wounds and are awarded crowns, and when you retire from this field, you no longer have battle, and you imagine that you have peace, but it is false, for it may soon turn into a fierce storm. So, thank God, who called you to this path and teaches you in battle.”

In Ploshchanskaya Hermitage, a young novice studied church rules and musical singing, and helped in writing. Michael knew well how great the role of spiritual guidance is for spiritual prosperity. Later, having become an old man, he would write: “Achieving salvation precisely consists in acquiring a leader and cutting off one’s will and reason.” The Holy Fathers said: “It is better to live with a confessor in a market square than to live alone in the desert.” And again: “Spiritual orphanhood is worse than carnal orphanhood.”

It was apparently no coincidence that God’s providence brought Mikhail to this monastery. At that time, the disciple of the great elder Paisius Velichkovsky, Athanasius, was asceticizing in the Ploshchanskaya Hermitage. He became Mikhail's mentor. Father Athanasius had many translations of the ascetic works of the ancient fathers of monasticism, made by the Monk Paisius. And the young novice gained access to such treasures! Later, these books will move to Optina and will be published in translation from Slavic into Russian.

Elder Leo's first mentor, Schemamonk Fyodor, was also a student of Paisius Velichkovsky. Just as Father Fedor passed on to his student, the future Elder Leo, the instructions of the great Paisius Velichkovsky, so Father Afanasy taught the future Elder Macarius such spiritual concepts as unceasing prayer, purification of the heart, revelation of thoughts. Having received the correct and identical spiritual direction at the very beginning of their spiritual path, Father Leo and Father Macarius later became co-secretaries and were in rare unanimity.

Five years after entering the monastery, in 1815, the young novice took monastic vows with the name Macarius in honor of the Monk Macarius the Great.

During these years he made pilgrimage trips. On foot, with a staff, I went to the Kiev Pechersk Lavra. I visited the famous Glinsk Hermitage, where I met the elder, abbot Philaret. In 1824 he went to Rostov to venerate the relics of St. Dmitry of Rostov, and also visited Optina Pustyn. At that time, Elder Lev was not yet in Optina; he would arrive there together with six disciples only in 1829. But their meeting with Father Macarius, which determined his entire future life, was already close.

In 1825, Macarius' mentor, Father Afanasy, died. But Hieromonk Macarius is already a spiritually mature man: 15 years in the monastery, 10 years of mantle tonsure. And it’s not just a matter of years. Spiritual maturation occurs in people at different speeds. Father Macarius is still young, he is not even forty years old, but he has grown spiritually so much that it is obvious to those around him. And he is appointed confessor of the Sevsky nunnery. Thus begins his pastoral service as a confessor.

Apparently, Father Macarius felt his spiritual orphanhood, having lost his mentor. In response to his prayers, the Lord, to whom “all things are possible,” sends him a fateful meeting. Father Lev comes to the Sevskaya monastery with his students. And, although their stay together was short-lived, after the departure of Elder Lev, a correspondence began between them, which ended with Father Macarius moving in 1834 to the St. John the Baptist Skete of Optina Pustyn.

The Monk Leo provided care for the elderly brethren and received all the suffering, infirm, and sick. Healing the soul, he also healed the flesh. He saved many people from physical death, but even more from spiritual death - he saved their souls. The elder’s insight, his spiritual knowledge, the gift of healing, examples of miracles that he performed with God’s help occupy entire volumes of books.

Although Father Leo considered Father Macarius a spiritual friend, a co-secretary, he, yielding to his humble requests, treated him as a student. The Monk Macarius was next to the Monk Leo until his death, from 1834 to 1841. Father Macarius completely entrusted his will to his mentor, not daring to undertake anything without his blessing.

For seven years the venerable elders Leo and Macarius led the spiritual life of the brethren and many thousands of people. Compared to Father Leo, Father Macarius was of a softer soul. He was also extremely modest. His children testified about him: “One can say about him without hesitation the same thing that was said about his namesake ascetic Abba Macarius the Great: “He, like God, covers everyone with love.” And the power of this love so attracted everyone’s hearts to him that we were ready not to leave him, in order to always enjoy his bright sight and the sweet conversation of his God-speaking lips.”

Together with Father Leo, they “nursed” the great elder Ambrose. After the death of Father Leo, the entire burden of spiritual leadership fell on Father Macarius. Quiet joy in the Lord never left him. The Lord gave St. Macarius the gift of spiritual reasoning. To everyone who came to him for the revelation of his conscience, he gave medicine suitable for infirmity. His humble word was also an effective word, a word with power, for it forced the unbeliever to obey and believe. Humility was manifested in the appearance of the monk, in the form of his clothes, in every movement. His face was bright from the constant Jesus Prayer he performed; it shone with spiritual joy and love for his neighbor.

The following case is known: a demoniac was brought to the Monk Macarius, who previously knew nothing about the elder and had never seen him. The possessed man, rushing towards the approaching old man, shouting: “Makarius is coming, Macarius is coming!”, hit him on the cheek. The monk immediately turned his other cheek, and the patient collapsed on the floor unconscious. He woke up healed. The demon could not bear the great humility of the elder.

This is how his children remembered him at that time: “The elder was of enormous stature, with an ugly face, with traces of smallpox, but white, bright, his gaze was quiet and full of humility. His character was extremely lively and active. He has an excellent memory: after the first confession, he remembered the person for the rest of his life. But tongue-tiedness and shortness of breath when speaking embarrassed him all his life. He was always poorly dressed. But he was perspicacious: when he saw a person for the first time, he sometimes called him by name before he introduced himself. Sometimes he answered written questions before receiving them, so that the writer received an answer to a letter sent an hour ago.”

The letters did not leave his table. Having finished the morning skete rule, he began to write, but the doors of the cell were open to everyone who came, and from time to time they announced that they were asking him to go to the gate. The elder came out; Having returned, he again took up his pen. The elder’s letters contain instructions on the path of salvation, consolation in sorrows and solutions to perplexities in a wide variety of spiritual issues. We can affirmatively say that with these letters alone the elder left an eternal memory!

Letters are still read today with great spiritual benefit. This is what the elder answers to someone who suffers from numerous sorrows: “People for the most part desire and seek prosperity in this life, but try to avoid sorrows. And it seems that this is very good and pleasant, but constant prosperity and happiness harms a person. He falls into various passions and sins and angers the Lord, and those who go through a sorrowful life come closer to the Lord and more easily receive salvation, therefore the Lord called the joyful life a wide path: the wide gate and the wide path lead to destruction and many follow it (Matthew 7: 13), and called the sorrowful life: a narrow way and a narrow gate that leads to eternal life, and few find it (Matthew 7:14). So, out of His love for us, the Lord, foreseeing possible benefit for those who are worthy of it, leads many away from the long path, and puts them on a narrow and regrettable path, so that through the patience of illnesses and sorrows they can arrange their salvation and grant them eternal life.”

And here is his answer to a child who suffered from the fact that he did not see himself corrected from infirmities and passions: “You, with a lack of your corrections in virtue, grieving, are enslaved by embarrassment and are deprived of peace of mind, and this is a sign of self-love and pride. You want to see yourself as righteous and, not achieving this, are embarrassed; and if they had achieved it, they would also have been carried away into pride, they would have become a strict judge of other vicious people and would have sinned more before God.”

The life of the elder was also full of pastoral care for the improvement of the monastery. In the church he established the singing of the Kyiv chant, introduced the position of canonarch, smooth reading and singing in “similar.” Father Macarius himself, although he was a hieromonk, did not serve, mainly out of his humility, but often sang with zeal and with tears. He especially loved “Your Chamber.”

The elder spent 20 years in his modest cell, where there was a reception room and a small bedroom. In the bedroom, the furniture consisted of a narrow bunk, a desk neatly covered with stacks of letters for reply, spiritual journals and patristic books, and an armchair with a cushion. In the eastern corner, among the icons, there was a particularly venerable icon of the Vladimir Mother of God with an unquenchable lamp and, instead of a lectern, a wooden triangle for performing the rule, with the Gospel and other books. The walls were hung with views of monasteries and portraits of ascetics. Everything testified to his secret sighs and a spirit that had renounced the inheritance of the earth. Here the elder spent frequent sleepless nights and stood up as usual when the monastery bell struck at 2 o’clock in the morning; He often woke up his cell attendants himself. We read: morning prayers, 12 psalms, 1st hour, Theotokos canon with akathist. He sang Irmosa himself. At six o’clock he was read “fine hours” and he drank one or two cups of tea.

Then he received visitors and listened to people's grief. The elder received men in his cell at any time of the day, from early morning until the closing of the skete gates, and the female sex - outside the gates of the skete in the outer cell (built at its gate). In addition, after the meal, having rested for half an hour in his crib, narrow as the path of his life was, almost every day (except for extreme weakness) he walked or occasionally went to the monastery hotel. There, along the hermitage path, at the gates and in hotel cells, often hundreds of people of all classes, both sexes and all ages, from different cities and villages were waiting for him. Whoever happened to walk with the Elder at least once from the monastery gates to the wooden inn, is, of course, unable to forget the impressions of these minutes.

Often he himself went into the cells of the brethren and was always on time, leaving behind him peace and joy. He also gave obedience: reading the patristic books, assigning this according to the spiritual age of each. I couldn't stand idleness. Therefore, he introduced handicrafts into the monastery: turning, bookbinding and others. Each of the brethren knew and felt that the burden of his labors and sorrows was shared by his loving and wise father, and this made monastic life easier.

After talking with him, people were renewed. By anointing people with oil from his unquenchable lamp, he brought great benefit to the sick. There were numerous healings. Healings of the possessed were especially frequent. Exhausted, barely catching his breath, he returned from his daily feat. The time had come to listen to the rule. They called for the evening meal. Sometimes they brought it to him. But even at this time he received the monastery and skete brethren.

The body ached from exhaustion, and the heart from the impressions of the abundantly revealed human suffering. My eyes were watering with tears... and on the table lay a pile of letters requiring an answer. He sat down and wrote. When the candle went out, the elder stood up to pray. Prayer did not stop in him, whether he was in a crowd, at a meal, in a conversation, or in the quiet of the night. She exuded the oil of his humility.

The Monk Macarius led a group of scientists and writers (monks and laymen) who translated, processed and translated into literary language the writings of the greatest ascetics of antiquity: Isaac the Syrian, Macarius the Great, John Climacus (mainly in the translations of Elder Paisius Velichkovsky). He received great help in this from his spiritual children - the Kireevsky spouses. Under the influence of St. Macarius, a whole school of publishers and translators of spiritual literature, which Orthodox Russia so needed, arose, and the connection between the Optina elders and the Russian intelligentsia was strengthened. For this task, the elder sacrificed his short rest. A.K. Tolstoy, I.S. Khomyakov, N.V. Gogol, A.N. came for confession and blessing to St. Macarius. Muravyov.

More than once, especially in the last years of his life, the elder expressed to his close disciples his spiritual sorrow that he did not know where and how to avoid the multitude of people. More than once, feeling extreme exhaustion and loss of physical strength, he decided to completely stop his spiritual correspondence, which was multiplying every year; but, following the example of his teacher and, of course, not without secret notification, overcome by the strength and ardor of love for those suffering from various mental illnesses, seeing the increase in social illnesses, and most of all, out of humility, he did not dare to leave the cross on which he had also been raised Christ-like love.

Two years before his death, the Monk Macarius was tonsured into the great schema without changing his name. Until his death, the monk received spiritual children and pilgrims, instructing and blessing them.

The elder predicted the time of his death. A week before his death he was given unction. Already seriously ill, he said goodbye, distributed his belongings, and instructed. People flocked to even look at him through the window. Around midnight, the elder asked for a confessor and, after a half-hour conversation with him, asked him to read the funeral service. - “Glory to You, my King and my God!” - the elder exclaimed while reading the funeral service, - “Mother of God, help me!” The night was very difficult, but even here, through a handshake, a blessing, and glances, he expressed his gratitude to those caring for him. At 6 o’clock in the morning he received the Holy Mysteries of Christ in full consciousness and tenderness, and an hour later, on the 9th song of the canon on the separation of the soul from the body, the great elder Macarius quietly and painlessly departed to the Lord in the Heavenly Palace. It was September 7, 1860.

The relics of St. Macarius of Optina are located in the Vladimir Church of Optina Hermitage, next to the relics of his mentor, spiritual friend and co-secretary, St. Leo. As in life, the Monk Macarius hears the prayers of the suffering and helps them with his prayerful intercession.

Print

September 20, 2013 Source: Optina Pustyn

Social media

Short link:

copied

The blessed death of the saint, which he knew about in advance

Towards the end of his life, the elder often complained of fatigue and lack of peace. Sometimes he was overcome by physical exhaustion, so that he had to refuse to receive visitors.

Until the end of his ascetic journey, the monk did not stop helping the suffering. Imitating the Savior, the elder humbly carried the cross.

Two years before his death, the monk was tonsured into the great schema with the same name.

The elder predicted the time of his death in advance. A week before, he was unctioned. Being seriously ill, he gave his last instructions, said goodbye to his spiritual children, and distributed things.

Even when he was on his last legs, the elder thanked those who had come to see him off with his eyes. At midnight the elder’s confessor came and talked with him for half an hour. The monk asked to read the funeral service.

“Glory to You, my King and my God!”, “Mother of God, help me!”

- the elder exclaimed while reading the funeral service. At 6 o'clock in the morning he received the Holy Mysteries of Christ, and an hour later, he quietly rested on the 9th song of the canon on the separation of the soul.

The relics of Macarius of Optina rest in the Vladimir Church of Optina Hermitage, next to the relics of his spiritual friend and co-secretary, Venerable Leo.

Temple of the Vladimir Icon of the Mother of God, where the holy relics of Macarius of Optina are kept

As in life, the Monk Macarius remains an ambulance to all those who turn to him for help.

Literature

• Agapit (Belovidov), schiarchim.
  Life of the Optina Elder Macarius. — Kozelsk: Vvedensky Stavropegic Monastery of Optina Pustyn, 2022. — 511 p. — ISBN 978-5-86594-215-3 — 3000 copies.
• Anatonieva T.V., Kashirina V.V., Ya.E.Z.
  Makariy // Orthodox Encyclopedia. - M., 2016. - T. XLII: “Lviv Cathedral - Maxim, blessed, Moscow.” — P. 444—451. — 752 p. — 30,000 copies. — ISBN 978-5-89572-047-9.
• Bezhanidze G.V.
  Correspondence of Konstantin Zederholm with Elder Macarius of Optina (1857-1859). - M.: PSTGU Publishing House, 2013. - 383 p. — ISBN 978-5-7429-0717-6. Archived copy from December 11, 2013 on the Wayback Machine
• Biography of the Optina elder Hieroschemamonk Macarius: biography of an individual / [prepared by. text by Lizunov S., Pomeltsova E.]. - M.: Father's House [etc.], 1997. - 416 p. — ISBN 5-7676-0035-X
• Leonid (Kavelin), archimandrite.
  Life of the Optina Elder Macarius. - Reprint. ed. - Kozelsk: Vvedenskaya Optina Pustyn, 1995. - 184 p. - (Reverend Optina elders). — ISBN 5-86594-029-5.
• Nikodim (Kononov), archimandrite.
  Elders: Father Paisiy Velichkovsky and Father Macarius of Optina and their literary and ascetic activities. - M.: Athos. rus. Panteleimon Monastery, 1909. - 172 p.

Memorable dates in the life of Elder Macarius

In the Bogoroditskaya Ploshchanskaya Hermitage

The Ploshchanskaya hermitage, remote from the populated area and surrounded on all sides by forests, fully met the requirements of monastic solitude. Mikhail Nikolaevich entered the hermitage under Hieromonk Ioanikeia, then there were up to 50 brethren in it. The monastery did not have rich funds, but the hardworking brethren, regularly performing obediences, provided themselves with everything necessary for life.

Mikhail Nikolaevich zealously began to comprehend the basics of monastic work; he perceived the new way of life as a gift of grace. He himself later recalled that upon arrival in the Ploshchanskaya Hermitage he felt such a rise that “he did not know where he was: on earth or in heaven, and all the monastics seemed to him like angels of God.”

At first, Mikhail was busy with various obediences: in the refectory, preparing firewood, in the summer - in the garden, harvesting hay, etc. But soon his talent for music was noticed, he began to study the rules and church singing, and was also involved in the writing of the monastery. Over time, he was appointed canonarch, and then the charterer of the left choir. In December 1810, novice Mikhail was tonsured into the ryassophore with the name Melchizedek.

Its first leader was the abbot of the monastery, Father Ioannikis. The simple, kind monk treated the newcomer with attention and care; later Elder Macarius always remembered this first mentor with gratitude. But there was no real spiritual leadership in the Ploshchanskaya hermitage at that time; Father Melchizedek grieved that he could not undergo a genuine school of monastic work.

In 1814, Father Melchizedek went on a pilgrimage in Kyiv, visiting some other monasteries along the way. Upon his return, in 1815, the new rector, Father Paul, tonsured him into the mantle with the name Macarius in honor of the Monk Macarius of Egypt. Providentially, the name of this ascetic, who is revered among the founders of Eastern monasticism, will be given to the one who will be one of the founders of the Optina eldership. Soon Father Macarius was ordained as a hierodeacon and appointed sacristan.

At the same time, in 1815, Elder Hieroschemamonk Afanasy (Zakharov) entered the Ploshchansk Hermitage. In his person, Father Macarius finally found that experienced leader in spiritual life, the need for whom he had long felt. Schemamonk Afanasy, originally from the nobility, was a military man in the world, served as a captain in a hussar regiment, and at the age of 30 he entered the Nyametsky monastery. He lived there for 7 years, was tonsured a monk by Elder Paisius (Velichkovsky) and was cared for by this great ascetic. Father Macarius lived under the leadership of Elder Afanasy for almost ten years; from 1817 he became his cell attendant, so that he could constantly use the advice of the wise ascetic.

Father Athanasius had translations made by Elder Paisius of ancient works devoted to the foundations of ascetic life - St. Macarius the Great, John Climacus, Isaac the Syrian, Gregory Palamas, Simeon the New Theologian and others, as well as the works of the Elder himself. This priceless treasure for those seeking true monastic life was now available to Father Macarius; he learned to write semi-chartered and, on the instructions of the elder, rewrote these ascetic works, and also made extracts for himself. Thus, he deeply comprehended the teachings of the fathers about the salvation of the soul, and later in his advice and instructions he constantly resorted to them, rarely giving instructions on his own behalf.

In 1824, he went to Rostov to venerate the relics of St. Demetrius of Rostov, and then for the first time he visited Optina Pustyn and the Baptist Skete, which had recently been built there. The following year, Elder Athanasius died, and Father Macarius was again left without a spiritual leader. The advice of Father Afanasy and close acquaintance with ascetic works strengthened Hieromonk Macarius in his spiritual growth. In 1827, he was appointed confessor of the Sevsky Trinity Convent, which marked the beginning of a new period of his activity. The difficult task of spiritual care, which he began at the age of forty, would become his main ministry until the end of his days. The mentor and assistant of Father Macarius in this work was Elder Leonid, who arrived in Ploshchanskaya Hermitage in 1828 from the Alexander-Svirsky Monastery. His leadership will complete the spiritual improvement of Father Macarius, who completely devoted himself to obedience to the elder. Elder Leonid immediately saw in Father Macarius an ascetic with many gifts, and treated him more like a friend, a prayer partner, a collaborator in spiritual work, only yielding to his request and sincere desire to have an experienced leader, he agreed to be his mentor. Although Elder Leonid soon moved to Optina Pustyn, communication between them continued through correspondence; Father Macarius with all his soul wanted to unite with his elder, which eventually happened.

Father Macarius then already held the position of dean of the monastery; he first had to spend a long time on business in Sevsk, and then Bishop Orlovsky would take him with him to St. Petersburg to attend to the needs of the monastery, where he lived until October 1832. The vain clerical and household worries, the crowds of the big city, were very depressing for the man of prayer who was accustomed to solitude; in his letters he complained about his situation, but saw in these sorrows a manifestation of the will of God. On the way back from St. Petersburg, he visited the Optina Hermitage, saw his friend and teacher Father Leonid, and submitted a request to be transferred here, but he himself returned to the Ploshchanskaya Hermitage, where he began to await a decision on his fate. The situation was complicated by the fact that the then rector of the desert, Father Markellin, was seriously ill and could not manage the monastery, and Father Macarius was one of three candidates for the position of rector. In 1833, he wrote to Elder Leonid: “But as the Lord arranges, His holy will be done. Although I am a great sinner, I entrust myself to the protection of the Most Pure Mother of God - intercession and salvation for all sinners; I expect that the Lord, through Her holy prayers, will arrange it for the benefit of my soul.” On January 14, 1834, Father Macarius received a decree to move him from the Ploshchanskaya hermitage to Optina and on February 5 arrived at the Baptist monastery, where he would labor until the end of his days.

The miracles and insight of the elder are like evidence of the Holy Spirit.

Many cases of God's miraculous help were observed by spiritual children during the life of the elder.

Macarius often served prayers for healing and anointed the suffering with oil from an unquenchable lamp. At the same time, there were cases of healing, especially of those possessed by demons.

Maria Pavlovna Polunina suffered from demonic possession. She was brought to Optina for healing. As she approached Macarius, she began to have a fit. The elder girded her with his belt, and Mary calmed down. Since then the seizures have stopped forever.

In one village, a rabid wolf bit many peasants. At this time, a priest came there to visit a lady. Some of the victims were sent to the hospital, but the elder did not bless the peasants of the lady he knew to go to the hospital.

He sprinkled them with holy water and prescribed a prayer rule. They all survived, but they all died in the hospital.

A 5-year-old girl, Dasha, constantly had a fever and vomited from fish. The elder ordered her to sit next to her. Having broken off part of his crucian carp, he forced the girl to eat it. Dasha ate it in tears, thinking that she would start vomiting. But the disease disappeared forever.

The son of a landowner in the Oryol province, Alexei Govorov, suffered greatly from drunkenness. On the advice of friends, he and his wife went to Optina Pustyn to visit the elder.

Macarius jokingly hit Alexei on the head 3 times with his hand and ordered him to prepare to receive the Holy Mysteries. As Alexei began to take the cup, he felt strong resistance and nasty thoughts.

Overcoming himself, he took communion.

After that, he was forever freed from passion, and felt an aversion to alcohol.

They testified about the elder that he

“he was perspicacious: when he saw a person for the first time, he sometimes called him by name before he introduced himself.

Sometimes he answered written questions before receiving them, so that the writer received an answer to a letter sent an hour ago.”

In this program for 7:27 minutes they talk about the miracles and life of Macarius of Optina

TEMPLE OF THE HOLY DUCHESS OLGA IN OSTANKINO

On September 20 we celebrate the day of remembrance of the great Optina elder Macarius. His relatives were spiritual people: his great-grandfather was a monk in a monastery, known for the strict life of an ascetic. Grandfather and grandmother were distinguished by piety and acts of mercy. Every Saturday my grandmother visited prisoners in prison, making pies for them with her own hands. This virtue later saved his and his grandfather’s lives: in winter, their cart was attacked by a gang of robbers, and one of the robbers persuaded the leader to spare the travelers, recognizing the woman from whose hands he so often accepted alms in prison. The father and mother of the future elder lived not far from Optina Pustyn, next to the Laurentian Monastery, often attended monastery services and were cared for by the monastery confessor, Archimandrite Feofan.

The Monk Macarius, in the world Mikhail Nikolaevich Ivanov, as a child and youth, was quiet and meek, preferring reading and prayer, playing the violin to noisy games and amusements. When he was only 5 years old, his beloved mother died, and the child became even more distant from the noisy fun of his peers.

His pure soul sought spiritual achievement, and the future elder began monastic life when he was only 22 years old, staying during a pilgrimage in a monastery in the Ploshchanskaya Hermitage.

The Monk Macarius arrived in Optina Pustyn in 1834, at the age of 46, already a spiritually experienced ascetic: he was not even forty when he was appointed confessor of one of the women’s monasteries. In Optina, the mentor of numerous children who used his spiritual advice, the companion of the great Optina elder Leo, he showed in practice the traits of true humility and meekness. The Monk Macarius did nothing without the blessing of the Monk Leo; he attributed the successes and good fruits of all his undertakings to the prayers and advice of his spiritual father, and grew spiritually every day.

The position of monastery commander, which the elder began to perform in 1839, did not in the least change his meek and humble disposition. When the Monk Leo subjected his younger spiritual friend to reprimands and remarks, not missing the opportunity to give him crowns of humility and patience, the Monk Macarius accepted all the comments with meekness and love and prospered spiritually.

Here is one of many examples: when Father Superior asked St. Macarius to accept the mantle from the brethren who were preparing to be tonsured, Father Macarius humbly agreed. When he came to Elder Leo and briefly spoke about the abbot’s request, he, bearing in mind the spiritual benefit of Father Macarius and the surrounding monks (to give one the crown of humility, and for the rest to learn from him humility, patience and meekness), he sternly asked:

- Well, did you agree?

- Yes, I almost agreed, or, better said, I didn’t dare refuse...

The Monk Leo assumed the appearance of an angry one and reproached:

- Yes, this is typical of your pride...

All those present froze, watching with reverent surprise the meekness and humility of Father Macarius, whom they revered on a par with the Monk Leo. And the Monk Macarius stood with his head bowed, humbly bowing and repeating only:

- I’m sorry, forgive me for God’s sake, father!

When Elder Leo fell silent, Father Macarius, bowing at his feet, asked:

- Excuse me, father, bless me to refuse?

- How to refuse? You asked for it yourself - and why not refuse? No, now we can’t refuse: the job is done...” answered the elder, who had achieved his goal.

For seven years the elders worked hand in hand, together they spiritually raised the great elder Ambrose. After the death of Father Lev in 1841, the entire burden of spiritual leadership fell on Father Macarius. He continued to devote all his strength to the external and internal improvement of the monastery and the spiritual care of his numerous children. The doors of his cell and his heart were open to those who came and needed at all times; the elder’s cell attendant testified that in 20 years he never saw the elder angry with any of the brethren for untimely arrival, including even a short hour of rest after a meal .

The Monk Macarius led a group of scientists and writers (monks and laymen) who translated, processed and translated into literary language the writings of the greatest ascetics of antiquity: Isaac the Syrian, Macarius the Great, John Climacus (mainly in the translations of Elder Paisius Velichkovsky). He received great help in this from his spiritual children – the Kireyevsky spouses. Under the influence of St. Macarius, a whole school of publishers and translators of spiritual literature, which Orthodox Russia so needed, arose.

Archimandrite Leonid (Kavelin) described the elder during these years as follows:

“He is of average height, all gray-haired, dressed in a worn duckweed and boots in summer, in a very worn fur coat covered with a dark green draped in winter, with a crutch in one hand and a rosary in the other hand.

The face is nothing striking at first glance, not at all beautiful (according to ordinary concepts of physical beauty), even somewhat irregular, with the sadness of constant deepening into oneself, therefore, in appearance more stern than affectionate; but such is the power of grace that this face, serving as a mirror of a pure, loving and humble soul, shone with some unearthly beauty, reflecting in itself one or another of the properties of the inner man, the fruits of the Spirit, counted by the Apostle. In general, he had a rare combination of simplicity, quietness and humility, which made him accessible to everyone.”

The children remembered St. Macarius as follows:

“The old man was of enormous stature, with an ugly face, with traces of smallpox, but white and bright, his gaze was quiet and full of humility. His character was extremely lively and active. He has an excellent memory: after the first confession, he remembered the person for the rest of his life. But tongue-tiedness and shortness of breath when speaking embarrassed him all his life. He was always poorly dressed. But he was perspicacious: when he saw a person for the first time, he sometimes called him by name before he introduced himself. Sometimes he answered written questions before receiving them, so that the writer received an answer to a letter sent an hour ago.”

The elder’s numerous letters to monastics and laity contain guidance on the path to salvation, consolation in sorrows and solutions to perplexities in a wide variety of spiritual issues. These letters are still read today with great spiritual benefit. The elder instructed:

“Faith does not consist only in believing that there is a God, but also in His all-wise providence, governing His creatures and arranging everything for good; times and years are set in His power (Acts 1:7), and for each of us he determined the limit of life before our existence, and that without His will neither a bird will fall, nor the hair of our head will perish (Luke 12, 6. 21, 18)".

“Each of us has a test of faith, but not all at the same time, and not in the same things; one is tested by poverty, burdened with family, without daily food; others through deprivation of honor, disgrace, another from wealth to poverty, another through the disagreement of the party, the unkind behavior of children, is consumed by heartfelt sadness or grieves, having no children - the hope and support of his old age, another by the deprivation of a spouse, friend, brother, children, parents and relatives and other many motley sorrowful adventures are burdened, but all this happens according to the all-wise and unknown destinies of God.”

The monk explained the spiritual law, according to which the Lord humbles us as we are proud, and as we are humble, He rewards and consoles us:

“As we become humble, it rewards and consoles us, and as we become proud, it humbles us. Everything here is short and fleeting, but eternity is endless; Through the sorrows here, the Lord leads to eternal bliss, albeit involuntary.

And we need to take care of our structure and our soul. We are full of passions, but we dream high, we always read and talk about humility, but when it comes, we won’t even say a word or look at it.”

The elder taught:

“Be sure that God does not send us temptations beyond measure, but perhaps (only) for pride, for conceit and for murmuring, with which we aggravate our own sorrows. Beware of grumbling and cowardice. Generosity and patience ease sorrows, but cowardice and murmuring multiply and burden them.”

Numerous cases of spiritual help and healing through the prayers of St. Macarius are known. Here are just a few of them:

“Nun Tatiana Ivanova told the following story about the elder: “Once a rabid wolf in our area bit several peasants, including two of my lady’s men. Just at this time the priest came to us. The bitten peasants were sent to the hospital; but the elder did not give his blessing to take my lady’s peasants there. They were called to the priest. He blessed them, sprinkled their wounds with holy water and consoled them with the hope of God’s mercy, since they were very bored and were afraid of going crazy. Then he ordered them to bow three times, pray to the Queen of Heaven and St. Nicholas the Wonderworker, and drink Epiphany water in the morning. They did this and remained alive and well; and all the others who were sent to the hospital died.”

Here is a story about the healing of a sick child:

“Five-year-old Dasha suffered from a high fever and an upset stomach in the monastery. She often vomited, especially after she sometimes ate fried fish. One day Father Macarius came to our monastery and visited our cell. He was informed about Dasha's fever. “But we’ll take her away,” he said and took the sick girl to dinner with him. The owners noticed to him: “Why, father, are you putting a girl with you?”

But he insisted on his own and ordered the girl to eat fish soup from the same plate as him. Then they served fried crucian carp. The elder cut it in half lengthwise and kept one half for himself, and ordered the girl to eat the other. She eats and cries, being sure that after this pleasure she will begin to vomit violently. The elder, despite her tears, forced her to sit down the entire half of the crucian carp that had been set aside for her. The girl obeyed. Then the priest, having said goodbye to us, went home, and Dasha turned out to be completely healthy. Neither fever nor vomiting recurred with her.”

Healings of the possessed were especially frequent. Archimandrite Father Leonid (Kavelin) wrote:

“Many of us remember one demon-possessed woman who, sitting on the path leading from the monastery to the monastery, reviled the elder, saying among other things: “Will this Macarius die soon? He shocked the whole world. Oh! Woe is me!" Brought to the elder by the faith of her husband, this woman, who had suffered from demonic possession for several years, after drinking the blessed oil given to her by the elder, recovered completely. Subsequently, she was delivered of a child who screamed incessantly and incessantly. When they brought him to the elder, who blessed him in the name of God, the baby calmed down, and the day and night cries that terrified his parents, from then on, by the grace of God, ceased.”

Alexey Vasilyevich Govorov, the son of a landowner in the Livensky district of the Oryol province, told the following about himself: “For a long time I have been subject to extreme drunkenness. It happened that when the time came to drink, no force could keep me from this weakness. By this I completely upset both my condition and my family. People advised my wife to turn to certain people in the hope of receiving healing from them for my illness; but for some reason things didn’t go well. They finally advised me to visit Father Macarius in Optina. So my wife and I went.

Upon arrival, when we explained to the elder about my weakness, he only jokingly hit my head lightly three times with his hand; and then ordered to prepare for communion of the Holy Mysteries. But when I began to approach the Holy Mysteries, everything began to break down in me so much that I myself was unable to approach. He breaks and shakes himself; and the evil thought repeats: “Why are you going? What, will communion help you? All this is nonsense. Leave it! Go away!” And some invisible force seemed to push me away. However, my wife, with persuasion and force, helped me approach the Holy Gifts. Immediately after communion I felt a relief, which grew more and more intense in me over time.

When, finally, I completely calmed down, such a disgust was born in me for all alcoholic drinks that I could not even stand the smell of them. And for six years now I have not even been able to taste honey, beer, or champagne... At the death of Father Macarius, at the news of this, we were very sad, and especially my wife. At night he appears to her in a dream, exactly as she saw him alive, in the same clothes, only with a much lighter appearance, and says: “Don’t mourn! Continue driving to Optina. You will receive from my ashes the same thing that you received from me alive. I’m still the same!” When we were perplexed whether to go and how to go, the elder again appeared in a dream and said: “Why aren’t you going to Optina? I said I'm the same; and you will receive the same benefit from my ashes as from me living.” And we no longer dared to doubt.”

Troparion to St. Macarius of Optina

Voice 3

A heart filled with grace, / in the robe of humility and meekness / you carried without outpouring / through all your monastic life / blessed Father Macarius; / Thou hast given drink to the thirsty, / Thou hast comforted the sorrowing, / Thou hast healed the sick. / Also ask from Christ God the dew of grace for our souls, / peace and great mercy. (Also ask from Christ our God and for us sinners the dew of grace for the salvation of our souls.)

Materials used from the site pravoslavie.ru