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The wonderful help of St. Ambrose in our days. Finding the relics of the Optina elders

The wonderful help of St. Ambrose in our days. Finding the relics of the Optina elders

Ambrose (Grenkov Alexander Mikhailovich, November 23, 1812, village B. Lipovitsa, Tambov district, Tambov province - 10.10.1891, village of Shamordino, Peremyshl district, Kaluga province), Venerable. (memorial on October 10, October 11 - in the Cathedral of Optina Elders, June 27 and in the Cathedral of Tambov Saints) Optina. Genus. in the family of sexton M.F. Grenkov. The family, which included 8 children, lived in the house of their grandfather, a local dean priest. Theodore, who served in the Trinity Church in the village. B. Lipovitsa. The children were raised strictly Orthodox. spirit, at home Alexander learned to read Church Orthodoxy. the ABC book, the Book of Hours and the Psalter, read in church and sang in the choir. In 1824, A. Grenkov entered the Tambov DU for semi-government support, in July 1830.

as one of the best graduates he was sent to the Tambov DS. While studying at the seminary, he became seriously ill and made a vow to God to take monastic vows, but after recovery he was in no hurry to fulfill the vow, since he had a lively and sociable character. In July 1836, having successfully completed his DS, he became a home teacher for a wealthy landowner; from March 7, 1838, he became a Greek teacher. language in the Lipetsk DU, where he left a memory of himself as an attentive teacher.

The thought of an unfulfilled vow did not leave A. Grenkov; in the summer of 1839, on the way to a pilgrimage to the Trinity-Sergius Lavra, he, together with his friend P. S. Pokrovsky (later Optina Hierarch Plato) visited the famous Troekurov recluse Hilarion, who pointed to Alexander: “Go to Optina, you are needed there.” Oct 8 1839 A. Grenkov was admitted to Optina Pust. St. Lev (Nagolkin), who blessed him at first to live in a hotel and rewrite the translation of the Greek work. mon. Agapia Landa “Salvation of Sinners.” In Jan. 1840 Alexander went to live in the monastery, April 2. 1840 was accepted into the ranks of the brethren; bore the obedience of the cell attendant and reader to St. Lev, then worked in a bakery. On Nov. In 1840 he was transferred as an assistant cook to the monastery, where he worked for a year. Work took up most of the day, and the novice had little occasion to attend divine services; then he became accustomed to unceasing inner prayer.


St. Leo before his death, transferring leadership to the novice St. Macarius (Ivanov), said: “Here, a man painfully huddles with us, the elders. I am already very weak now. So I’m handing it over to you half-heartedly, own it as you know.” From the autumn of 1841 to January 2. 1846 Alexander was the cell attendant of St. Macaria. In the summer of 1841 he was tonsured into the ryassophore, on November 29, 1842 - into a mantle with a name in honor of St. Ambrose of Milan; 4 Feb 1843 ordained as hierodeacon, December 9. 1845 - became a hieromonk. During a trip to Kaluga for ordination, A. caught a severe cold and became ill, sometimes he was so weak that during Divine Liturgy, when he gave communion to the pilgrims, he could not hold the saint. chalice and returned to the altar to rest. In March 1848, A. left the state for health reasons and, probably, at the same time was privately tonsured into the schema, retaining the name A.

A severe and prolonged illness, which closed the path of external activity for A., ​​was a clear manifestation of the will of God, which called him to a higher service - eldership. Even during the life of St. Macarius, with his blessing, some of the brethren came to A. for the revelation of thoughts. After the death of St. Makaria 7 Sep. 1860 A. moved to a house near the monastery fence, with right side bell tower, to which an extension (“hut”) was built to receive women. Here he lived for 30 years, selflessly serving his neighbors, gradually taking Optina empty in his spiritual life. place of St. Macaria. At 4 o'clock in the morning the cell attendants read A. the cell rule - morning prayers, 12 selected psalms and 1st hour. After a short rest, the elder stood listening to the clock and, depending on the day, a canon with an akathist to the Savior or the Mother of God. The evening prayer rule consisted of Small Compline, the canon to the Guardian Angel and evening prayers. The rest of the time, A. received visitors who needed spiritual consolation, resolution of everyday issues, and absolution.

A. possessed the gift of Christ to a special, rare extent. love, which made him a condescending and wise healer of human weakness and unworthiness. A. considered love to be the highest virtue, its acquisition necessary for salvation; A. most often gave advice to spiritual children about patience, indulgence in weaknesses and forcing oneself to do good. The experience of a heart enlightened by love, the wisdom of a mind immersed in the heart, the ability to use this wisdom and experience in relation to specific people and circumstances attracted thousands of people to A. - aristocrats and peasants, rich and poor, educated and illiterate - who came to him with their troubles and weaknesses. A. warmly took to heart the needs of all his spiritual children. It was visited by representatives of the upper classes, famous public figures, writers: Vel. book Konstantin Konstantinovich, Chief Prosecutor of the Synod A.P. Tolstoy, F.M. Dostoevsky, Vl. S. Solovyov, K. N. Leontiev, L. N. Tolstoy, M. P. Pogodin, N. N. Strakhov, P. D. Yurkevich and others. A. became a link between the educated classes, the people and the Church in the 60s -80s XIX century, when in Russian. the society had extremely strong anti-church sentiments.

A. covered all his extraordinary talents with the gift of humility, which he sought to pass on to his spiritual children. The elder never taught directly from himself, he referred to the Holy Spirit. Scripture or hid his knowledge behind the words “people say.” A. hid the gift of healing, sending the sick to famous miraculous springs and shrines. Often, the elder put his teachings in the form of rhymed, easily remembered sayings, close to proverbs: “We need to live unhypocritically and behave exemplarily, then our cause will be right, otherwise it will be bad,” “You can live in the world, but not in the South, but live quietly”, “Live - don’t bother, don’t judge anyone, don’t annoy anyone, and my respect to everyone.”

Despite the many visitors and constant illness, A., even during the life of St. Makaria participated in the book publishing activities of Optina Pust. When St. Macarius published only patristic ascetic literature in the 60-80s. XIX century under the leadership of A. and with the active participation of Rev. Clement (Zederholm), archimandrite. Leonidas (Kavelina), Venerable Anatoly (Zertsalova), Fr. Agapit (Belovidov) and others prepared and published church-historical works of Optina Hermitage itself: “The Legend of the Life and Deeds of the Elder of Optina Hermitage, Hieroschemamonk Macarius” (compiled by Archimandrite Leonid (Kavelin). M., 1861, 18812); “Historical description of the monastery at the Kozel Optina Hermitage” (compiled by Hierom. Leonid. M., 18622); “Collected letters of the Optina elder Hieroschemamonk Macarius of blessed memory” (1862-1863. 4 volumes); “Letters to various persons of Abbot Anthony, former abbot of the Maloyaroslovets Nikolaevsky Monastery” (M., 1869); “Biography of the abbot of the Maloyaroslovetsky Nikolaevsky Monastery, Abbot Anthony” (compiled by Hieronymus Clement. M., 1870); “Historical description of the Kozelskaya Optina Hermitage, with applications” (compiled by Hieronymus Leonid. M., 18763); “The Biography of the Optina Elder Hieromonk Leonid (in the schema of Leo)” (compiled by Hierom. Clement. M., 1876; Od., 1890); “Biography of the rector of the Kozelskaya Vvedenskaya Optina Hermitage, Archimandrite Moses” (compiled by Archimandrite Yuvenaly. M., 1882). In addition, 20 brochures were published and previously published works were republished. The books were sent to diocesan bishops, to the churches of Mont-Rei, academies, and seminaries and distributed to pilgrims.

The name of A. is associated with the establishment of the Shamorda wife in 1884. Mon-rya, in which, unlike other mon-rays, poor and sick women were accepted. With the blessing of the elder, in 1890 the artist. D. M. Bolotov (later Hierom Daniel) created the icon of the Mother of God “Control of the Loaves” for the monastery. A. spent the last year and a half of his life in the Shamorda monastery. On June 2, 1890, as usual, he went there for the summer; he tried three times to return to Optina, but due to ill health he could not leave and died in Shamordin. Oct 15 In 1891, the holy relics of A. were transferred to Optina Pust. and buried to the southeast. side of the Vvedensky Cathedral, next to St. Macarius. Many times after death, A. appeared to the sick in a dream with the command to serve a prayer service to St. Ambrose of Milan, sometimes ordered him to drink water from a well near the monastery. There are known cases of healing from bodily illnesses and demonic possession after serving a requiem service at the grave of A.

On June 6, 1988, at the Local Council of the Russian Orthodox Church, A. was canonized and all-Russian veneration was established for him. Oct 16 1988, during excavations in Optina, empty. The honest remains of one of the Optina elders were found, mistakenly mistaken for the remains of A. and later. identified as the remains of St. Joseph (Litovkin). A.’s relics were found on July 10, 1998, together with the relics of 6 more Optina monks, and to this day. for a time they rest in the chapel in the name of Ambrose of the Vvedensky Cathedral of the monastery. Optina is empty. The icon of the Mother of God “The Spreader of the Loaves” from A.’s cell and things that belonged to the monk (skufia, stick-staff, award cross, korets) are kept. For the glorification of A., a troparion was written (project by Abbot Andronik (Trubachev)) and a kontakion (project by Archimandrite Innocent (Prosvirnin)), followed by a Service with an akathist (project by Archpriest Vadim Smirnov, later by Abbot Nikon).

Essays: Sayings... written down mainly by the sisters of the Shamorda community // DC. 1892. Part 1. pp. 176-195, 383-385, 527-530; Part 2. pp. 151-154; Part 3. pp. 370-371; Sat. letters and articles. M., 1894. Part 1; 1897. Part 2; Favorite passages from letters to family members. M., 1897; Soulful instructions. M., 1898; Collection letters... to worldly persons. Serg. P., 1908. Part 1. M., 1991; Collection letters... to monastics. Serg. P., 1908. Issue. 1; 1909. Issue. 2; Same. Kozelsk, 1995r; Prayers for help and other everyday matters: Advice from St. Ambrose of Optina. M., 1995; Prayer Rule St. Ambrose of Optina, read during times of sorrow and temptation. M., 1996; Collection letters... [to monastics and laity]: At 3 p.m. Moscow, 1997r; Three unknown compositions. St. Petersburg, 1997; Teachings of Elder Ambrose: Selections. sayings, extracted from various sources / Comp. Schema-archim. John (Maslov). M., 1998.

Literature: Agapit (Belovidov), archimandrite. Biography in Bose of the deceased Optina elder Hieroschim. Ambrose. M., 1900. Serg. P., 1992r; E[rast] V[ytropsky], monk. A short story about the life of the Optina elder Hieroschim. Father Ambrose: With adj. fav. his teachings. Serg. P., 19083; Chetverikov S., prot. Description of the life of the Optina elder Hieroschim of blessed memory. Ambrose in connection with the history of Optina Pustyn and its eldership. Shamordino, 1912; Gayun A. Shepherding the Hieroschim. Ambrosia: Cand. dis. / MDA. Zagorsk, 1987; Akathist St. Ambrose, the Optina elder and wonderworker. M., 1991; Andronik (Trubachev), abbot. Venerable Ambrose of Optina: Life and Creations. M., 1993; John (Maslov), archimandrite. Venerable Ambrose of Optina and his epistolary heritage. M., 1993; Venerable Optina Elders / Ed. Vvedenskaya Optina Pustyn. M., 1998. S. 202-223.

Mon. Ekaterina (Filippova)


Iconography dedicated to St. Ambrose Optinsky

A significant number of surviving picturesque portraits of A. were made by Rev. Daniil (Bolotov). One of the earliest signatures is a portrait of 1892 (TsAK MDA), created a year after the death of the elder, on the day of his death: A. is depicted in a monastic robe and hood, with a pectoral cross and an award cross in memory Crimean War, with a staff and a rosary in his hands. Several author's repetitions of the portrait, where the elder is depicted lying on pillows, in a white cassock, dark robe and skufya, with a rosary in his hands, written by Hierarch. Daniel, for example. 1892 (Church Historical Museum of St. Daniel Monastery); 1899 (comes from the Linen Factory; currently in a private collection) - A. together with O. K. Goncharova; 1902 (TsAK MDA); 2 portraits from Optina are empty. (without the artist’s signature; Pyukhtitsky Assumption Monastery). Apparently, the work of Hierarch. Daniel also features chest-to-chest images of the old man. XIX - early XX century (Optina is empty; MF - from the collection of Archbishop Sergius (Golubtsov)). In addition, there are several. portraits created by unknown artists (2 in the State Metallurgical Complex; in the Church Historical Museum of St. Daniel's Monastery; in Optina empty); in the portrait of con. XIX century (TsAK MDA) the monk is depicted sitting in the courtyard, with a stick and rosary in his hands (judging by the inscription on the stretcher, it belonged to M. A. Lesenkova).

In the ranks of the newly glorified saints, the image of A. was placed in 1989 in the altar of the Intercession Church of the Moscow Academy of Arts and Sciences. After the canonization, icons appeared, in which the elder is depicted blessing, in a monastic robe, in a doll or with his head uncovered, often with an unfolded scroll in his left hand (for example, with the inscription: “We need most of all to have sincere humility before God ]gom and before people” - on the icon of 1990 by L. Shekhovtsova) or in an epitrachelion and skufya, with a stick-staff (icon of 1993 by A. Dydykin). Hagiographical iconography of A. was developed (for example, the 1997 icon by the monk Artemy (Nikolaev) over the saint’s shrine in the Vvedensky Cathedral of Optina Pust.), an embroidered cover was created on the shrine (1990, workshop of the Princess of the female monastery in Bulgaria), banners and embroidered icons (late 90s of the 20th century, Optina’s workshop is empty).

Literature: Pavlovich N. A., Tolmachev A. L. On the biography of the artist Bolotov // Prometheus. M., 1983. [Issue] 13; Spiritual lights of Russia. pp. 235-239. Cat. 214, 215; Soloviev V. Paintings of the Linen Factory // Russian Gallery. 2001. No. 1. P. 85-89.

Father Ambrose of Optina, who lived in the rank of hieromonk, was distinguished by a special virtue called high Christian love. Having renounced worldly prosperity, the saint devoted his life to serving God and people.

The relics of the Holy Venerable Ambrose of Optina, kept in the tomb of the Cathedral of the Icon of the Vladimir Mother of God, still possess miraculous powers, granting healing and help in solving complicated life issues. After death, the elder continues to selflessly serve people, giving them God's special protection and grace.

Life story

Father Ambrose, in everyday life Alexander Grenkov, born in 1812, lived a life dedicated to God, and after his death he was canonized. Having a spiritual education, Alexander did not take the priesthood, but went to work as a teacher. During a terrible illness, on the verge of death, Grenkov made a vow to God to take monastic vows if he recovered.

Venerable Ambrose of Optina

In 1839, Alexander went to Optina Pustyn, where he was ordained a monk under the name Ambrose. After some time, the monk, who knew 5 languages, was introduced to the publishing business, and was soon ordained as a hieromonk.

The previous illness made itself felt; Father Ambrose spent most of his time in bed, constantly in prayer. The Lord, in His great mercy, rewarded the monk with the gift of clairvoyance and healing. People flocked to the seer, but he made no distinction between a St. Petersburg senator and an old peasant woman, between a professor and a fashionable woman. Some he admonished jokingly, and for some he had a stick prepared.

Father Ambrose was the spiritual mentor of Dostoevsky and Tolstoy.

Even during the life of the righteous man, some visitors saw the elder allegedly soaring in the air or with his face glowing with a bright light, but the future saint forbade talking about this during his lifetime.

By the goodwill of the elder, a church was built near Optina convent, Father Ambrose often paid for the stay of poor women himself.

With the blessing of the reverend father, monasteries were opened in different provinces:

  • Orlovskaya;
  • Saratovskaya;
  • Poltava;
  • Voronezh.

Death and burial

Tormented by pain, sensing his imminent death, Elder Ambrose dreamed of returning to the Optina Hermitage, but illness confined him to the Shamordino monastery, depriving him of the opportunity to hear and speak. After unction and communion, in the presence of Archimandrite Isaac, the elder died on October 23.

Important! All of Russia mourned his death. People who came to see off their spiritual mentor on his final journey noted the unusually peaceful and bright expression on his face, which bore the stamp of peace.

It was decided to bury the elder in the Optina Desert, where the sisters carried the coffin on a stretcher. The procession was accompanied by icons, banners and the ringing of bells as it moved from village to village.

The body was buried near the Vvedensky Cathedral, with words from the Bible written: “He was like one who was weak to the weak, that he might gain the weak” (1 Cor 9:22). The funeral service for a simple hieromonk was performed by a priest.

Soon, pilgrims flocked to the grave of Father Ambrose. And miracles of healing and getting answers to troubling problems began to happen. In 1998, it was decided to rebury the relics of the saints kept under the Vvedensky Cathedral.

Veneration of the relics of St. Ambrose of Optina

When the saint’s tomb was opened, his relics had a special color, were perfectly preserved and emitted a pleasant aroma.

You can venerate the shrine of St. Ambrose in the Vvedensky Cathedral of Optina Hermitage.

How do the relics of the monk help?

As in life, the flow of people does not stop seeking advice and help from the loving elder, whose heart was filled with God’s special love for people.

According to the records made in the cathedral, after visiting the holy relics, many miracles occurred:

  • the boy's deafness went away;
  • disappeared severe pain in the legs;
  • advanced tuberculosis was cured;
  • toothache went away instantly;
  • stomach pain and many others disappeared;
  • liberation from addictions came.

Remembering the elder’s prudence, people come to the relics for advice on running a business or moving in the future. purchasing real estate or a car.

The saint helps everyone, appearing to some in a dream and giving an answer. There are testimonies from people that the Monk Ambrose appeared to them in a dream and warned them of danger.

Divine services on the day of the discovery of the relics of St. Ambrose of Optina

In the name of the Father and the Son and the Holy Spirit! Beloved brothers and sisters in the Lord, “today the grace of the Holy Spirit has gathered us” to the holy, glorified, prayed-for Vvedenskaya Optina Hermitage, to these holy holidays, on the day of remembrance of the discovery of the relics of our venerable and God-bearing father Ambrose, the elder of Optina, the elders Leo, Macarius, Hilarion, Barsanuphius and Anatoly the Younger.

There is great grace both in this holy temple and in the holy monastery, because the Optina elders, as many years ago, prayed for the people of God, admonishing, comforting, strengthening life path numerous pilgrims - pilgrims who not only flocked to this holy monastery from everywhere, but also mentally, from a distance, revered the Optina elders and kept their covenant in their loving heart. Just as the Optina elders helped us before, so they help us today, in the 21st century, to follow the saving path of pious Orthodox life.

Once, when I was with Father John (Krestyankin) and began to ask him questions about spiritual life, about the difficulties on the paths of salvation, he said: “Father, read, delve into and memorize the works of the Optina elders. In them you will find answers to all your complex questions.” And indeed, we, both laity and monks of the 21st century, should keep in our thoughts, in our hearts, at least the basic advice and instructions of the great Optina elders.

Why do people come to Optina Pustyn? What do they want to know here? Most main question, with which thousands and tens of thousands have come, are coming and will come to Optina Pustyn and in general to the Church of God: how to live and how to be saved. That is, how to have life with God, which is what salvation means.

Saint Philaret, Metropolitan of Moscow, once asked the laity during a sermon: “Do you know what is necessary for God to be with us? We need to be with God." How to escape? We are saved when we are with God. And when are we with God? When we are in righteousness, in truth, when we are in brotherly love, in remembrance of God, when we remember that we all walk under God. IN Holy Scripture It says: Enoch walked with God, and pleased Him, and was taken up into heaven alive. When we are with you in love of philosophy, in piety, then the Lord is with us.

Many times there were appeals and prayers to Elder Ambrose: Father, how can I be saved? And he answered: in order to be saved in our time, one must have patience, not a cartload, but a whole convoy. Nowadays you have to be either iron or gold. Iron - have great patience, gold - have great humility...

This is how we will remember the words of Elder Ambrose, who said: “Moses endured, Elisha endured, Elijah endured, and I will endure.”

At the age of 37 he became disabled and was removed from the monastery. And he lived until he was seventy-nine. Born during Patriotic War 1812. And he died in 1891... Longevity is from God. Not from pills, not from a balanced diet, climate, water, etc. - from God.

And if we want to live long, we need to pray to God, fulfill His holy commandments, and not think at all about how long to live. Because we shouldn’t be afraid of death, we should be afraid of an empty life.

Once the wise philosopher Socrates said: true life is life not only for oneself. If you live not only for yourself, and people want you to live, you will live... We must be the kind of people so that they pray for us and want us to live longer. We get joy when we give joy to others.

Someone said about Elder Ambrose: this man, lying on his bed and barely breathing, brought more benefit to Russia than all its “life improvers,” revolutionaries, and transformers. The peasants were freed from serfdom, but who will deliver us from dependence on sin - the most terrible dependence? Clears the path of spiritual, Christian life.

Elder Ambrose also spoke about how you and I should have modesty, trying to be like our Lord in this. Especially, turning to the sisters, he said: “Sister, don’t be colorful, don’t be angry, but be meek and you will be peaceful. Sister Meliton, stick to the middle tone, if you take it high, it won’t be easy, if you take it low, it will be slimy, and you, Meliton, stick to the middle tone...” When women complained to Elder Ambrose, condemning their husbands, children, grandchildren, he answered: “Don’t It’s trouble when there’s quinoa in the rye, but it’s trouble when there’s no rye or quinoa...”

Therefore, with patience we will bear our life’s cross, outside of which there is no and will not be a path of salvation. As Elder Nikon (Belyaev), whose memory we recently commemorated, said: “There was not, is not and will not be a peaceful place in this world. The only place of peace we can find is our heart, purified by repentance and loving God.”

And may God grant us all to cherish our stay here, to cherish the prayerful memory of the venerable Optina elders, the fact that we, who love Optina Pustyn, are pious pilgrims who remember their covenants.

The Monk Barsanuphius, whose memory of the discovery of his relics we also celebrate today, said: “Staying in the Optina Hermitage is the greatest mercy of God, which we must still be granted by living in accordance with the covenants of the Optina elders who rest in it.” And Elder Ambrose advised: “You need to live unhypocritically and behave exemplarily, then things will turn out right, otherwise it will be bad. To live is not to bother, not to judge anyone, not to annoy anyone, and my respect to everyone.”

…We all need to be each other’s sunshine. As Elder Ambrose was for all the countless pilgrims of this holy monastery. Let us remember the instructions of one God-wise elder: look forward with hope, back with gratitude, down with repentance, upward with faith, and around with merciful love, and you will be saved. The Optina elders had such merciful love, and if you imitate them, then you too will be saved and will be with God, glorified in the Trinity by the Father and the Son and the Holy Spirit in a jubilant, never-ending eternity. Amen!

Archimandrite Melchizedek (Artyukhin)

Memorial Days:
July 10— finding the relics of Saint Ambrose of Optina.
August 10 - Cathedral of Tambov Saints (approved with the blessing His Holiness Patriarch Pimen in 1988). The Monk Ambrose was confirmed in the Cathedral of Tambov Saints as a Tambov native.
September 23 - Cathedral of Lipetsk Saints (approved in 2010 to glorify the saints who shone in the land of Lipetsk). The Monk Ambrose lived and worked for some time in Lipetsk
October 23- day of remembrance of the Monk Ambrose of Optina.
October 24 – Council of the Venerable Optina Elders

WHAT DO YOU PRAY FOR TO THE HOLY REVEREND AMBROSY OF OPTINA

You can pray to St. Ambrose of Optina in a variety of cases - in illness, for help in any everyday needs, he will help to console in sorrows, strengthen in Orthodox faith. There is a lot of evidence of help venerable elder in illness, in establishing relationships in the family, in work, in protection from danger and in many completely unusual cases.

An incident that happened to me... The first time we came to Optina Pustyn by car for one day. While in one of the churches, my wife overheard a conversation between two women, one of whom needed to get to Moscow that day (a distance of 250 km) and invited her to come with us. On the way, in a conversation, it turned out that this woman asked the Monk Ambrose to help her get to Moscow.

It must be remembered that icons or saints do not “specialize” in any specific areas. It will be right when a person turns with faith in the power of God, and not in the power of this icon, this saint or prayer.
And .

THE LIFE OF THE HOLY REVEREND AMBROSY OF OPTINA

Alexander Grenkov, the future father Ambrose, was born on November 21 or 23, 1812 in the spiritual family of the village of Bolshiye Lipovitsy, Tambov diocese. His grandfather was a priest, his father, Mikhail Fedorovich, was a sexton. Before the birth of the child, many guests came to the grandfather-priest and the mother, Marfa Nikolaevna, was transferred to the bathhouse, where she gave birth to a son, named in holy baptism in honor of the blessed Grand Duke Alexander Nevsky, and in this turmoil she forgot the date when he was born. Later, Alexander Grenkov, having already become an old man, joked: “Just as I was born in public, so I live in public.”

At the age of 12, Alexander entered the Tambov Theological School, which he brilliantly graduated first out of 148 people. Then he studied at the Tambov Seminary, but did not go to the Theological Academy or become a priest. For some time he was a home teacher in a landowner family, and then taught at the Lipetsk Theological School. Comrades and colleagues loved the kind and witty Alexander Mikhailovich; he had a lively and cheerful character. In his last year at the seminary he suffered dangerous disease and made a vow to become a monk if he recovered.

The illness subsided, but Alexander kept postponing the fulfillment of his vow, although reproaches of conscience, over time, became more acute. One day, while walking in the forest, he, standing on the bank of a stream, clearly heard in its murmur the words: “Praise God, love God...”

At home, he fervently prayed to the Mother of God to enlighten his mind and direct his will. To be honest, the Monk Ambrose did not have a persistent will, and already in his old age he said to his spiritual children:

“You must obey me from the first word. I am a compliant person. If you argue with me, I may give in to you, but it will not be to your benefit.”

Alexander Mikhailovich decided to ask advice from the famous ascetic Hilarion who lived in that area. “Go to Optina,” the elder told him, “and you will be experienced.”

Optina Pustyn

Grenkov obeyed and in the fall of 1839 he came to Optina Pustyn, where Elder Lev received him. After some time, he took monastic vows and was named Ambrose, in memory of St. Milan, then he was ordained a hierodeacon and later a hieromonk. This took five years of his ascetic life and hard physical labor.
It is known that Alexander worked in a bakery, baked bread, and helped the cook. Apparently, these obediences were needed for an educated novice who knew five languages ​​in order to cultivate humility, patience and the ability to curb his will.
For some time he was a cell attendant and reader to Elder Leo, who loved the young novice Sasha. The elder affectionately called him this way, but in public he pretended to be strict towards him, instilling Alexander’s humility. At the same time he said about the young novice: “He will be a great man.”

After the death of Elder Leo, the young man became the cell attendant of Elder Macarius. Soon after his ordination, he fell ill with a serious and prolonged illness, which undermined the health of Father Ambrose until the end of his days. Due to his illness, until his death he was unable to perform liturgies or participate in long monastic services. But, despite his physical condition, Father Ambrose remained in full obedience to Elder Macarius.
When Father Macarius started his publishing business, Fr. Ambrose, who graduated from the seminary and was familiar with ancient and modern languages, was one of his closest assistants.

Having comprehended Fr. Ambrose's serious illness undoubtedly meant to him great value. She moderated his lively character, protected him, perhaps, from developing conceit in him, and forced him to go deeper into himself, to better understand himself and human nature.
Based on this experience, later, Fr. Ambrose said:

“It is good for a monk to be sick. And when you are sick, you don’t need to be treated, but only healed!”

Father Ambrose continued to be involved in publishing even after the death of Elder Macarius. Under his leadership the following were published: “The Ladder” by Rev. John Climacus, letters and biography of Fr. Macarius and other books.
But publishing was not the goal of Fr.’s life. Ambrose. Even during the life of Elder Macarius, with his blessing, some of the brethren came to Fr. Ambrose for revelation of thoughts. So Elder Macarius gradually prepared himself a worthy successor, joking about this:

“Look, look! Ambrose is taking my bread away.”

After the death of Elder Macarius, Father Ambrose gradually took his place. He had a lively, sharp, observant and insightful mind, enlightened and deepened by constant concentrated prayer, attention to himself and knowledge of ascetic literature. By the grace of God, his insight turned into clairvoyance.
His face, a Great Russian peasant, with prominent cheekbones and a gray beard, shone with intelligent and lively eyes. With all the qualities of his richly gifted soul, Fr. Ambrose, despite his constant illness and frailty, had inexhaustible cheerfulness and was able to give his instructions in such a simple and humorous form that they were easily and forever remembered by everyone who listened:

  • We must live on earth as a wheel turns, just one point touches the ground, and the rest tends upward; but no matter how we lie down, we can’t get up.
  • Where it’s simple, there are a hundred angels, and where it’s tricky, there’s not a single one.
  • Don’t boast, peas, that you are better than beans; if you get wet, you’ll burst.
  • Why is a person bad? - Because he forgets that God is above him.
  • Whoever thinks of himself that he has something will lose.
  • Living simpler is best. Don't break your head. Pray to God. The Lord will arrange everything, just live easier. Don't torture yourself thinking about how and what to do. Let it be - as it happens - this is living easier.
  • You need to live, not bother, not offend anyone, not annoy anyone, and my respect to everyone.
  • If you want to have love, then do things of love, even without love at first.

Once they told him: “You, father, speak very simply,” the elder smiled: “Yes, I asked God for this simplicity for twenty years.”

When necessary, he knew how to be exacting, strict and demanding, using “instruction” with a stick or imposing penance on the punished. The elder did not make any distinction between people. Everyone had access to him and could talk to him: a St. Petersburg senator and an old peasant woman, a university professor and a metropolitan fashionista, Solovyov and Dostoevsky, Leontiev and Tolstoy.

With whatever requests, complaints, with whatever sorrows and needs people came to the elder! A young priest, appointed a year ago, comes to him at will, for the very last parish in the diocese. He could not stand the poverty of his parish existence and came to the elder to ask for a blessing to change his place. Seeing him from afar, the elder shouted:
“Go back, father! He is one, and there are two of you!” The priest, perplexed, asked the elder what his words meant. The elder replied: “But there is only one devil who is tempting you, but your helper is God! Go back and don't be afraid of anything; It’s a sin to leave the parish! Serve the liturgy every day, and everything will be fine!” The delighted priest perked up and, returning to his parish, patiently carried on his pastoral work there and many years later became famous as the second Elder Ambrose.

Tolstoy after a conversation with Fr. Ambrose joyfully said: “ This is what. Ambrose is a completely holy man. I talked to him, and somehow my soul felt light and joyful. When you talk to such a person, you feel the closeness of God».

Another writer, Evgeny Pogozhev (Poselyanin) said: “ I was struck by his holiness and the incomprehensible abyss of love that was in him. And I, looking at him, began to understand that the meaning of the elders is to bless and approve life and the joys sent by God, to teach people to live happily and to help them bear the burdens that befall them, whatever they may be.».

Elder Ambrose often taught others to undertake some business, and when private people came to him for a blessing on such a thing, he eagerly began to discuss and gave not only blessings, but also wise advice; he really liked to create something.

Elder Ambrose's cell

The elder's day at the Optina monastery began at four or five in the morning. At this time, he called his cell attendants to him, and the morning rule was read. It lasted more than two hours, after which the cell attendants left, and the elder, left alone, indulged in prayer and prepared for his great daily service.
At nine o'clock the reception began: first for the monastics, then for the laity. The reception lasted until lunch. At about two o'clock they brought him meager food, after which he was left alone for an hour and a half. Then Vespers was read, and the reception resumed until nightfall. At about 11 o'clock a long evening rule, and not before midnight the old man was finally left alone.
Father Ambrose did not like to pray in public. The cell attendant who read the rule had to stand in another room. One day, one monk violated the prohibition and entered the elder’s cell: he saw him sitting on the bed with his eyes directed to the sky and his face illuminated with joy, and there was a bright radiance around the elder.

For more than thirty years, every day, Elder Ambrose accomplished his feat. Despite his illness, he received visitors from morning to evening, comforting them and giving advice. As for the healings, they were countless, and the elder tried to cover up these healings. Sometimes he, as if as a joke, hits his head with his hand, and the illness goes away. It happened that the reader who was reading the prayers suffered from severe toothache. Suddenly the elder hit him. Those present grinned, thinking that the reader had made a mistake in reading. In fact, his toothache stopped.
Knowing the elder, some women turned to him: “Father Abrosim! Beat me, my head hurts.”

In the last ten years of his life, he took on another concern: the founding and organization of a women’s monastery in Shamordin, 12 versts from Optina, where, in addition to nuns, there was also an orphanage and a school for girls, an almshouse for old women and a hospital. Unlike other monasteries of that time, more poor and sick women were accepted into the Kazan Shamordin Hermitage. There they did not ask whether a person was capable of bringing benefit and bringing benefits to the monastery, but simply accepted everyone and put them to rest. By the 90s of the 19th century, the number of nuns in it reached 500 people.

Shamordino

This new activity was not only an unnecessary material concern for the elder, but also a cross placed on him by Providence and ending his ascetic life.

Elder Ambrose spent the last summer of 1891 of his earthly life in the Shamordino monastery, where he supervised the work, and the new abbess needed his instructions. The elder, obeying the orders of the consistory, repeatedly set the days of his departure, but due to deteriorating health and ensuing weakness, a consequence of his chronic illness, his departure was repeatedly postponed. And so autumn came.
The Eminence himself was already preparing to come to Shamordino and take him away. Meanwhile, Elder Ambrose grew weaker every day. And so, the bishop had barely managed to travel half the way to Shamordin and stopped to spend the night in the Przemysl monastery when he was given a telegram informing him of the death of the elder. The Eminence changed his face and said embarrassedly: “What does this mean?” It was the evening of October 10 (22). The Eminence was advised to return to Kaluga the next day, but he replied:

“No, this is probably God’s will! Bishops do not perform funeral services for ordinary hieromonks, but this is a special hieromonk - I want to perform the funeral service for the elder myself.”

It was decided to transport him to Optina Pustyn, where he spent his life and where his spiritual leaders, the elders Leo and Macarius, rested.
Soon a heavy deathly smell began to be felt from the body of the deceased, but during his lifetime he told his cell attendant Fr. Joseph. When asked why this was so, the humble elder said:

“This is for me because I have accepted too much undeserved honor in my life.”

But surprisingly, the longer the body of the deceased stood in the church, the less the deathly smell was felt. And this despite the fact that the church was hot because of the many people who came to the coffin for several days to say goodbye. On the last day of the elder’s funeral, a pleasant smell began to be felt from his body, as if from fresh honey.

The elder was buried on October 15, on that day Elder Ambrose established a holiday in honor of the miraculous icon of the Mother of God “,” before which he himself offered up his fervent prayers many times.

The marble tombstone is engraved with the words of the Apostle Paul:

“I was weak, as I was weak, that I might gain the weak. I would be everything to everyone, that I might save everyone” (1 Cor. 9:22).

He was like one who was weak to the weak, so that he might gain the weak. I became everything to everyone, in order to save at least some. These words accurately express the meaning of the elder’s life feat.

Myrrh-streaming icon over the shrine of the holy elder Ambrose

GREATNESS

We bless you, Reverend Father Ambrose, and honor your holy memory, mentor of monks and interlocutor of angels.

VIDEO


October 16 - Finding of the relics of St. Ambrose, Elder of Optina and Wonderworker of All Russia (1988).

The Monk Ambrose of Optina (in the world Alexander) was born on November 23, 1812 in the village of Bolshaya Lipovitsa, Tambov province, into the large family of sexton Mikhail Fedorovich (whose father was a priest and dean) and Marfa Nikolaevna Grenkov.
In 1836 he graduated from Tambov Theological Seminary. Having become seriously ill in 1835, Alexander made a vow to God if he recovered to go to a monastery and quickly recovered. The vow was not fulfilled, but God’s admonition followed. In 1839, Alexander entered the Vvedenskaya Optina Monastery of the Kaluga province to the elder Hieroschemamonk Lev (Nagolkin). In 1842 he was tonsured a monk with the name in honor of St. Ambrose of Milan. Upon his ordination as hieromonk by Bishop Nikolai of Kaluga in 1845 and after a serious illness, the consequences of which did not go away until the end of his life, Hieromonk Ambrose began to help Elder Macarius (Ivanov) in his works as a confessor, received visitors, participated in the publication and translation of the works of the holy fathers and books of spiritual content. After the death of the elder Hieroschemamonk Macarius († September 7, 1860), the Monk Ambrose became the spiritual mentor of the brethren. Thousands of believers and non-believers from all over Russia came to him for guidance. F. M. Dostoevsky, V. S. Solovyov, K. N. Leontiev (monk Clement), A. P. Tolstoy, L. N. Tolstoy, M. P. Pogodin and many others came to him for advice or for conversation . The Monk Ambrose never allowed himself empty or rotten words and spoke only for the purpose of correction and edification. The Monk Ambrose had the gift of clairvoyance; he healed the sick, helped the needy and the poor. To provide assistance, the elder appeared to people at a distance, in reality or in a dream. The Monk Ambrose established the Kazan Shamordino women's community (monastery), where he sent either the needy sick or poor pious women, girls and orphans to live. The Monk Ambrose was a great man of prayer for all of Russia. During prayer, his face was sometimes seen transformed.
The Monk Ambrose died on October 10, 1891 in the Shamordino monastery and was buried in the Optina Monastery next to the grave of Elder Macarius. After his death, Elder Ambrose appeared to many people in different parts of Russia, healing the sick and helping the suffering. The holiness of the life of Elder Ambrose is revealed in his active love for his neighbors; his veneration by the Orthodox people has always been deep.

“To live is not to bother, not to judge anyone, not to annoy anyone, and my respects to everyone.”
Instructions of Elder Ambrose of Optina
On the one offered to the elder general question: "How to live?" - sometimes he answered somewhat differently: “You need to live unhypocritically and behave exemplarily; then our cause will be right, otherwise it will turn out badly.”
***
“We must,” the elder said, “live on earth as a wheel turns: just one point touches the ground, and the rest must certainly strive upward; but as soon as we lie down on the ground, we can’t get up.”
***
“Our salvation must be made between fear and hope”
When asked how the righteous, knowing that they live well according to God’s commandments, are not exalted by their righteousness, the elder replied: “They do not know what the end awaits them.” “Therefore,” he added, “our salvation must be achieved between fear and hope. No one should give in to despair under any circumstances, but one should not hope too much.”

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