The venerable Anatoly of Optina (Zertsalov) lived to be 70 years old, his days intersecting with those of the revered Optina elders. The Lord's design was evident in the passing of knowledge and guidance from one generation of Optina monks to the next, creating an unbroken chain of wisdom that spanned over a century, from the arrival in 1929 of Elder Leo, the founder of the Optina Elders succession, through the monastery’s closure in 1923 and martyrdom of the last Optina elders, Venerables Nikon and Isaac in the 1930s.
Father Anatoly arrived at Optina in 1853, a disciple of the Venerable Optina elders Macarius and Ambrosius. Under their tutelage, the hermitage flourished as a spiritual haven for seekers of enlightenment. Optina was home to Hieroschimonk Hilarion, Schema-hegumen Anthony, and Monk Schimandrite Moses at that time. Among the ascetics who dwelled there, Anatoly's name shone brightly, undimmed by the presence of other great souls. So what was the path that led him to Optina?
Optina Pustyn Stavropegial Monastery of the Entry in the Temple
The venerable Anatoly, in the world Alexey Kopyev, was born in 1824 into the family of a deacon serving in the church of Bobyli village, in the Kaluga Province. He was baptized in honour of Saint Alexis, a Man of God. From the humble abode of his family, the Monk Anatoly emerged, a beacon of piety and austerity, echoing the age-old wisdom, “The prayer of parents builds up the homes of children.”
An early start in literacy unfolded at the tender age of five, under the guidance of his father. Bright and capable, Alexei swiftly mastered the alphabet and soon began to learn to read from the Book of Hours and Psalms.
The allure of God's temple beckoned him, and alongside his mother, he stood in reverence. His father wanted him to serve as a reader, but his aspirations faced a hurdle — the boy had a quiet and delicate voice. Yet, within the walls of his home, Alexei's constant companion was a book. He had an inquisitive and cheerful spirit, and also outstanding generosity. Whatever toys or treasures he was given, he gave them all away to his sisters and fellow children.
Alexei's parents envisioned him as a monk and at the age of eight, they dispatched him to the Borovsk Theological School. After completing his studies in four years, he entered the seminary in Kaluga. Yet, health did not favour the young man. Insomnia, a frequent companion, led him to the window, where, in the embrace of spring, his thoughts meandered towards the tranquil monastic sanctuaries. Beyond the confines of Kaluga, he frequently retreated to Mount Vyrka during his moments of respite. There, he would immerse himself in solitary contemplation.
Kaluga Religious Seminary
At the age of fourteen, after missing a year at the seminary due to illness, he was close to abandoning his studies altogether. He had made up his mind to settle among the elders of the Roslavl forests, including Elders Moses and Anthony, the future venerable of Optina. However, only miles outside Kaluga, he was caught in a heavy thunderstorm. Interpreting these adverse weather conditions as signs of divine dissent, he retraced his steps. He completed the seminary course, ranking third among the students. While at the seminary, he adopted the surname Zertsalov, and a vast tableau of life unfolded, enticing the youthful soul with its myriad possibilities.
After graduating from the seminary, the young man was offered several priestly positions, but the Lord judged him a different lot. In the meantime, he was living at home, serving in the Treasury Chamber, and going on pilgrimage journeys. With his sister Anna, they venerated the relics of Saint Sergius of Radonezh, then stopped at Khotkovo, where they liked it so much that the young man persuaded his sister to enter this monastery. The young girl of eighteen obeyed her brother, and her mother joyfully blessed her.
Khotkov Convent of the Protection of the Mother of God
Subsequently, Father Anatoly, who highly appreciated such obedience of his sister and cared for her all his life, had her transferred to Shamordino, where she, five years after the death of her brother-mentor, was tonsured to the schema with the name of Augusta, departing five years later.
And he himself served for some time in the Treasury Chamber. Receiving a salary, he shared it with his family, and remained modest and strict in life, loved and respected by all. Handsome in appearance, neat in clothes, and even in temperament, he was a comfort to his relatives when he came to visit them. His mother often visited him frequently and always heard much praise for her son. He avoided public revels, and when he visited, he did so with great judgement, and he always brought good cheer.
He was once spending time with a friend at his flat where he knew something was amiss. Every once in a while, odd things would occur, such as objects flying around for no obvious reason. When he saw this happening, he advised his friend to serve a Moleben. The friend listened, and the odd phenomena ceased.
The young man continued to contemplate monastic life. Often, he went to pray to God in the churches, and his mother always missed him. By the time she arrived in the morning, he was already off for the early afternoon service. He had an abiding love for attending church, always positioning himself at the front to hear better. However, when new worshippers arrived, he would graciously move away, eventually finding himself near the door, making room for others.
The journey of Alexei to Optina might have been longer, but the Lord, by His wondrous ways, guided him towards a more direct and quicker path. The young man was seeking divine guidance through prayer, patiently awaiting a clear sign of God's will. Eventually, it came to pass. Just as the Lord revealed Himself to Elijah not in tempest or tumult, but in a gentle whisper, so too did the divine will concerning his admission to the monastery unfolded in the ordinary course of his life.
Alexei was stricken with tuberculosis, an illness considered fatal in those times. Two of his colleagues also succumbed to it. In response, Alexei made a vow: if he recovered, he would enter monastic life. His comrades did not survive their ordeal, yet the future elder of Optina lived through it. Following his recovery, he declined secular service. “For those who love God, all things work together for the good,” and thus Alexei was lovingly welcomed in 1853 by the abbot and elder of Optina, Monk Moses.
Elder Moses of Optina
His parents blessed their son to follow his monastic vocation when he was twenty-nine years old. Well-educated, virtuous, gentle, and diligent, he was warmly received by his spiritual father, Archimandrite Moses. The elder Macarius said to the monk's mother, “Blessed are you, good woman, for allowing your son to embark on such a noble path!”
From that day onward, Elder Macarius began to guide the spiritual journey of the young novice. He loved and personally instructed him in Jesus’ Prayer. The novice often retreated deep into the forest for solitary prayer.
The path to spiritual maturation is different for every person, but the Lord Himself will always guide His chosen ones. Only after spending ten years as a novice was Alexei tonsured into the mantle with the name Anatoly. Father Macarius, who sensed the approach of weakness and death, had blessed him to seek guidance from the Venerable Elder Ambrosius, so he was already in his obedience and one of his best disciples by the time of his tonsure.
Venerable Elder Ambrosius
These ten years were marked by great difficulty for the novice. Elder Macarius had discerned the gifts of the would-be elder and he directed him to a narrow path of ascetic trials to cultivate a strong monastic attitude within him.
Alexei had a love for order and neatness, yet he was constantly transferred from cell to cell with the intent to prevent attachment to material things and foster a disposition to change. As Elder Ambrosius used to say, “We must live on earth as a wheel turns, with just one point touching the ground and the rest tending upwards, unlike many of us, who lay down once and without a chance of rising again.” Once placed in a new cell, he would clean it up, put everything in order and arrange his favourite religious books, only to be moved to another cell shortly and start everything anew. Alexei humbly accepted these changes, finding solace in his modest belongings: icons, felt, and reading.
This experience later allowed Father Anatoly to offer words of consolation to a troubled nun, emphasizing that such inconveniences are sent to remind the soul of its real, eternal home and to inspire a longing for the Homeland in Heaven. The reward for Alexei's patience was the nurturing guidance he received from the esteemed elders of Optina Monastery.
Despite his frail health, he was tasked with arduous duties in the monastery kitchen. These physical labours were strenuous, leaving little time for rest. He slept little, often reclining on the wooden floor of the kitchen.
As a test of his endurance, Alexei was assigned to live in the tower. Initially residing with Monk Macarius (Struchkov), and then with an older monk who did not acknowledge the authority of the elders. He struggled with sleep deprivation, uncomfortable living quarters, and unfamiliar tasks, which led to severe headaches. There were days when he lay in agony with no one to tend to him or provide sustenance, as he was unable to join the others for meals. The incessant sound of wood being chopped in the tower only added to his distress.
Alexei often sought out Father Ambrosius, yet the venerable elder would not see him, saying he was busy. Yet he did not turn the young novice away either.
Cell of the Venerable Ambrose of Optina
The monk endured these lessons in patience, often returning to his room after midnight, only to be woken for the morning service before he could even lie down. After the enduring obediences, he was assigned to the kliros, but he was not there long. When he began to sing in the choir, the conductor sent him behind because he was too tall and the other singers could not see the notes. He was told to watch and sing from the back row, and Alexey obeyed. Still, the conductor was annoyed with the new singer because of the advice that he would give him from time to time. He even reported him to the Abbot.
Alexei was then sent to work in the forge, and it was another trying task for him. He was given only a bench on which to rest, and it was too short for his tall frame. The thin blanket was long enough to cover his head or feet, leaving one or the other in the cold. Despite these challenges, the young novice developed a spirit of humility, patience, meekness, and perseverance.
He took every opportunity to retreat for prayer and reading, often going to the woods in the late evening or early morning.
He was making good progress in prayer, and when His Eminence Ignatius Bryanchaninov visited the monastery and asked to speak to a monk who was practising Jesus’ prayer according to the teachings of the Holy Fathers, the brethren recommended Monk Alexey for the conversation. The monk accepted the invitation out of obedience to his elder, and only after declining it twice.
Bishop Ignatius engaged in a lengthy talk with him, praising his knowledge of spiritual and secular subjects. Saint Ignatius expressed his admiration and respect, referring to Alexei as “Joseph the Beautiful” and highlighting his great virtues.
Bishop Ignatius Bryanchaninov
Upon departing from Saint Ignatius, halfway to the hermitage, the young monk encountered the venerable elder Macarius, surrounded by onlookers. As soon as the elder learned of the praise bestowed by Saint Ignatius, he assumed a stern countenance and, before the assembled crowd, proceeded to admonish the monk. Father Macarius concluded with a strict exhortation against self-aggrandizement, reminding him, “What do you imagine of yourself, that you are so clever? His Eminence told you so out of courtesy, and you were only too happy to listen, thinking that it was true.”
Sometime later, he explained to a group of listeners: “How could I not have cautioned him? He is an astute monk, intelligent, educated, and respected by such people. How could he not be at risk of puffing himself up?” Thus, he confirmed the assessment of Bishop Ignatius. The Monk Macarius, at times, referred to Father Anatoly as “the most outstanding” referring not just to his physical stature but also to the height of his spiritual disposition.
Possibly recalling this incident, Monk Anatoly later wrote these words about the path to humility: “Here is the best means of acquiring humility: to endure all pain that pricks the proud heart. Start practising, and you will see the result. One must understand that the sharp sting of such pain is the genuine source of humility and God's mercy, where the grace of God is hidden.”
After the departure of Elder Macarius in 1860, Monks Ambrose and Anatoly grew remarkably close as they were grieving the loss of their beloved mentor. In the 1860s, with Elder Ambrose's blessing, Father Anatoly contributed to the preparation of Optina editions of works by Abba Dorotheus, Simeon the New Theologian, and the Monk Theodore the Studite.
Soon, Elder Ambrosius dispatched him to the monastery hotel to console the grieving. Witnessing his disciple's readiness for instructing others in spiritual work, Elder Ambrosius gradually introduced him to the duties of the elders, seeing him as his closest companion and assistant. In 1870, at the age of forty-six, Monk Anatoly was ordained to the rank of hieromonk.
The following year, he was appointed as the abbot of the Spaso-Orlovsky Monastery, attaining the rank of archimandrite. However, his deep attachment to his native Optina and his reverence for Elder Ambrosius led him to decline this esteemed position. The Venerable Ambrosius, recognizing his humility and dedication, initially requested him to serve as an assistant and later entrusted him with the role of the hermitage's superior.
John the Baptist Skete, Optina Pustyn
Father Anatoly, an example of modesty and humility, embraced these roles obediently, devoid of any desire for personal power. Reflecting on his tenure as superior, he revealed that many did not know about his appointment for a long time. Once, observing misconduct among the brethren, he admonished them. Unaware of his position, they retorted, “What's it to you?” It was only when someone revealed that he was the superior that they sought forgiveness, pleading with him not to inform the archimandrite.
Father Anatoly, choosing not to disclose the incident, habitually sought guidance from Father Ambrosius before reporting any misdeeds to his superior. He eschewed ostentation and never sought personal honour. Even after attaining the rank of hieromonk, he continued to attend the hierodeacon's tea ceremony, exemplifying his humility and reluctance to assert his status.
In 1874, at fifty years of age, Father Anatoly accepted the position of hermit superior out of obedience to Monk Ambrosius. Despite his newfound authority, Father Anatoly continued to treat Monk Ambrosius with reverence. During a conversation, the elder Ambrosius pointed to Father Anatoly and declared, “I am pleased to introduce you to my superior,” imparting a powerful lesson in humility and obedience through this gesture.
As a clergyman and hermit superior, Father Anatoly tended lovingly to the brethren, overseeing their spiritual well-being and addressing their daily needs. When Father Ambrosius was approached about hermitage affairs, he directed everyone to Father Anatoly, referring to him as his superior. In turn, Father Anatoly sent those seeking advice on important matters to Father Ambrosius. Father Ambrosius always asked in these situations, “What did Father Anatoly say?”, and always respected his opinion. Unanimity and trust reigned between the elders at all times.
Entrusted by Monk Ambrosius, Father Anatoly assumed responsibility for the spiritual direction of the newly established Shamordino convent. Monk Ambrosius often said to the Convent’s sisters: “I rarely gather you for a conversation, because I know that Father Anatoly will take good care of you.” He often noted Father Anatoly’s exceptional gift to reassure the young.
Shamordino Convent
When a church was established at the Convent, Father Anatoly was also instrumental in instructing the sisters on the statutes of Divine Service, introducing them to the Typikon, and teaching them the monastic prayer rule.
For twenty-one years, Monk Anatoly dedicated himself to serving the nuns at the Shamordino monastery. The sisters looked to Monk Ambrosius as an elder and Father Anatoly as a father, seeking his guidance in all their needs, sorrows, and temptations. Father Ambrosius blessed Father Anatoly to provide spiritual direction to the nuns from the dioceses of Kaluga, Moscow, Smolensk, Tula, Oryol and Kursk.
The task of spiritual guidance is intricate, and nurturing women's monasteries presents even greater challenges. It requires skill to untie the knots of spiritual battles without causing harm, avoid treating others with excessive harshness, and not give way to frustration when the fruits of one's labour are not yet visible.
Father Anatoly dedicated himself to working hard for women's monasticism, despite choosing a life of seclusion from women's society. His efforts to improve spiritual well-being in the newly founded Shamordino monastery are deeply intriguing and will continue to be instructive for many monks and nuns in the future.
The companions of Elder Ambrosius and fondly remembered first figures of the Shamordino monastery — Mother Ambrosia, Mother Sophia, and Mother Euphrosyne — each played significant roles. Mother Euphrosyne survived the monastery's first two elders and rested alongside them, whereas Mother Ambrosia and Mother Sophia departed during their lifetimes. Mother Abbess Euphrosyne, the last Mother Abbess, served as a constant companion to Father Anatolius, even after the elder Ambrosius' passing.
Mother Abbess Euphrosyne
Father Anatoly and Mother Sophia shared a straightforward nature and held a deep respect for each other. Mother Sophia regarded Father Anatoliy with profound reverence, expressing that a good monk's approach to others aligns with that of a well-bred aristocrat. The key distinction, she pointed out, lay in the monk's embodiment of tact out of conviction and love for others. She held Father Anatoly as an exemplar of such an approach. When Mother Sophia became an abbess, she acknowledged their respective roles, telling Father Anatolius, “Father, I am to take care of the household, and you are entrusted with the care of the souls.”
Mother Abbess Sophia
Mother Sophia always looked forward to Father Anatoliy's visits, and she would console her sisters, who sometimes felt down, by reminding them of his arrival. She would say, “How can we be sad? Father Anatoly is coming today.” Everyone found it comforting to take walks with Father Anatoly, which brightened the difficult lives of the convent’s first inhabitants, who spent their days in intense labour and toil.
One particular walk and conversation with Father Anatoly still held a special place in the sisters' memories. Mother Sophia asked, “What would Mother Sarah, who had not left the cave to see the light in thirty years, have said to us?” To that Father Anatoly answered, “Everyone finds salvation in their own way, and I am most inspired by the saints who loved nature, like Monk Sergius of Radonezh, Savva of Zvenigorod, and Monks Anthony and Theodosius, who established their monasteries in beautiful locations because they believed that nature brought people closer to God.”
When the sisters first arrived in Shamordino, there were about twenty of them, mostly young, and they faced a daunting amount of work, sorrow, and uncertainty about whether the monastery would thrive. The sisters had to till the land and do all the work themselves, which often left them feeling discouraged. However, they found solace in Father Anatoliy's visits and inspiration in his example.
One day, the sisters were spreading manure. They felt exhausted and despondent from this work, to which they were unaccustomed. Father Anatoly arrived, and immediately he took a pitchfork and joined the sisters. All at once, the despondency that had settled over the sisters was gone. Father Anatoly was known for his comforting gestures, sometimes bringing minty gingerbread or Optina lambs to lift the spirits of the toiling sisters. This was the elder's way of consoling the young women as they sought enlightenment in their spiritual journey.
Whenever the sisters felt sad or experienced fear during their time in the woods at the summer cottage, Father Anatoly was a source of comfort. When the sisters felt that someone was walking near the house, filling them with fear, the elder served a Moleben and advised them to say the Jesus Prayer more often. By following his guidance, they found solace and felt much more at peace. Moreover, whenever the sisters argued or did not get along with one another, the elder sympathetically addressed their grievances, mended their differences, and taught them how to avoid discord in the future.
Abbess Sophia said of Father Anatoly: “He is not a father, but a gentle mother to her children.” The sisters remarked: “He knew of nothing better or nobler than monasticism, and he frequently encouraged young sisters to join the monastery and lavished them with fatherly care, like a bird over her chicks. Many remained in the monastery due to the powerful impact he had on them.”
Father Anatoly was blessed with a wealth of gifts from the Holy Spirit, including a keen insight and spiritual discernment, as well as the ability to heal both spiritual and physical afflictions. He had the remarkable ability to foresee the passing of his spiritual children, as well as their illnesses and struggles, and would gently caution them about the trials that lay ahead. The memories of his spiritual children are replete with accounts of such occurrences. To illustrate, he prophesied significant future events to a nun and a monk well in advance, and he also forewarned a young woman of her impending death. Additionally, he predicted leg ailments for a nun, offering guidance on how to prepare for the challenges and detach from the sorrows that were on the horizon.
There was a poignant case of a young girl who had joined a monastery. Her relatives became angry and turned away from her when they found out. Her mother visited, but seeing her daughter's firm resolve to stay, she abruptly left, without even saying goodbye. Feeling orphaned and profoundly lonely, the young ascetic sought solace and went to see Father Anatoly, bursting into tears. As she sat in the reception room, she heard footsteps in the corridor, followed by a voice singing: “My father and my mother have forsaken me, but the Lord will take me” (Psalm 27:10). At that very moment, the door swung open, and there was the radiant and joyful figure of Monk Anatoly. It was clear that the elder had been divinely informed about the situation and expressed its meaning through the words of the psalm.
Saint Venerable Anatoly of Optina
Father Anatoly's appearance exuded spiritual nobility and exceptional reverence in prayer. Even in mundane matters, his remarkable humility shone through; his genuine zeal and modesty stood in stark contrast to both seeking favour from others and the visible display of harsh asceticism.
He was a man of great integrity and treated everyone with simplicity, never suspecting others of falsehood or deceit. When someone shared their sorrows with him, he deeply empathized and shared in that person's pain. If anyone questioned the veracity of others' accounts, he simply responded, “Why would they deceive me?”
He could not abide hypocrisy and flattery, preferring straightforwardness and frankness, and he himself displayed this same honesty in his interactions. In his openness, he mirrored Elder Leo, whom he greatly admired. Father Ambrosius described him in Gospel terms, saying, “He is an Israelite in whom there is no deceit.”
Father Anatoly's kindness and love for his neighbours were indescribable — he was prepared to sacrifice himself for others. Despite enduring hardships from others, he never feared what people might say about him. In fact, he rejoiced when he heard unfavourable comments, asserting, “God knows the truth.” He often said, “I do not care about what they say about me; truth is above everything.” He likened this to St. Macarius of Egypt, who prayed for simplicity for twelve years, while he had prayed for seventeen years and refused to sacrifice it for the sake of people's opinions.
Reminiscing about Elder Anatoly, Father Barsonophius, with great fondness, conveyed to his disciple Nikon (Belyaev): “He loved God in a way few could. This was felt by everyone who approached him. He had no enemies; he loved everyone, including those who did not love him; — he loved them even more than others, as it seemed.”
Father Nikon (Belyaev)
K.N. Leontiev was very familiar with Father Anatoly, considering him one of the most distinctive personalities at the monastery. Complimenting the wisdom of Elder Ambrosius he wrote, “Here, there have been and are clerics who are simpler at heart than he is, for example, Father Anatoly, the hermitage’s superior. He's been called a "huge child" by one of his followers, referring to the purity of his heart and character. Father Anatoly was known for his passionate, compassionate, and incredibly kind nature, trusting to the point of naivety, without any artifice or cunning, but not at all simple-minded. He was deeply thoughtful and enjoyed engaging in serious philosophical discussions on theology. It was also noted that he understood theoretical concepts even better than Father Ambrosius.”
Father Anatoly always treated his kin with great warmth and affection, but not any more than he did all others. He considered everyone as a part of his extended family. His love and compassion for others were rooted in his profound devotion to Christ. He served the liturgy after meticulous preparation and seemed almost otherworldly to the brethren who honoured him, as he stood with his hands uplifted to the singing of the Cherubic Hymn.
His fatherly, loving, yet firm pastoral care nurtured great elders of the Optina Pustyn, such as Schema-archimandrite Barsanuphius and Hieroschimonk Nektarius.
On 10 October 1891, Elder Ambrosius died. His death was an irreparable loss for everyone who knew him, but especially for the vulnerable monastic community of women. By that time, it was already home to more than three hundred sisters, with an active shelter with fifty orphaned girls, an almshouse and a hospital. Mother Euphrosyne, the abbess, lost her eyesight shortly before Elder Ambrose’s departure, but he had commanded her categorically not to abandon the management of the convent. In addition, Bishop Vitaly (Iosifov) of Kaluga and Borovsk ordered that Optina and Shamordino sever all communications, leaving the orphaned community without external or internal assistance.
All these hardships had a profound impact on Father Anatoly's health. The loss of the elder, and his inability to comfort and support the Shamordino sisters in the most difficult and sorrowful moments, caused heavy pain to his loving heart. His already poor health further deteriorated after many years of the austere monastic life. Father Anatoly's condition declined rapidly after Elder Ambrose's death, whom he survived by only three years. Pensive and sad, he suffered from an acute sense of spiritual orphanhood as his life was nearing the end.
A fervent intercessor, Father Anatoly travelled to St. Petersburg in 1892 to meet Saint John of Kronstadt, whom he held in high esteem. Together with Father John, Father Anatoly served a memorial service for Elder Ambrosius, and was relieved by his conversation with Father John. As recalled by Elder Barsonofius, Father John saw two angels serving with Father Anatoly. It is not known if Father Anatoly had seen the angels, but Father John saw them.
Saint John of Kronstadt
After some time, the sisters of Shamordino were allowed to renew contact with the Optina elders and receive spiritual guidance from them. Father Anatoly's visits to Shamordino resumed and remained a source of joy and comfort for his spiritual children.
His health was deteriorating quickly, but that did not stop Father Anatoly from visiting Shamordino one more time, where he prayed fervently before the icon of the Kazan Mother of God and over the grave of Mother Sophia. He saw everything he wished to see, met everyone he meant to meet, and gave blessings and comfort to everybody. For the sisters of Shamordino, those were the last glimpses of the final days of their beloved guide and bright and precious star of piety and righteousness.
Elder Anatoly had an extraordinarily merciful and compassionate personality. When he learned of someone's sorrow, he would be deeply moved to the point of experiencing an intense headache, followed by an aching heart. According to doctors, this was the onset of heart disease and lung oedema. Physicians recommended treatment, advising walks in the fresh air. However, the elder's legs began to swell and could no longer fit into shoes, forcing him to discontinue the walks. Despite his illness, the elder endured it patiently and with humility.
On December 15, 1893, he secretly took the schema, known only to his spiritual father, Father Gerontiy, and a few close friends, and became a hieroschemamonk.
From that point, his terminal illness began. However, on the commemoration days of his unforgettable mentors, Elders Makary and Ambrose, on September 7 and October 10, he regained enough strength to still be able to serve. In the last three months, he did not rise from his chair; his sufferings were great, sometimes accompanied by severe hiccups lasting three days. He frequently received Holy Communion and various miraculous icons were often brought to him during his illness. He was comforted by a telegram from Father John of Kronstadt.
Venerable Macary of Optina
During his illness, he found solace when the Holy Gospel was read to him, especially chapters fourteen and fifteen of the Gospel of John. Throughout his life, the elder had a special reverence for Saint John the Apostle, Gregory the Theologian, Archangel Michael, and Saint Barbara; he often invoked them, especially during his illness. Among the ancient ascetics, he frequently remembered Antony and Pachomius the Great. He also held the Optina elders, such as Leon, Makary, Ambrose, Moses, and Antony, as well as Mother Sophia and many others, in great esteem.
In his final days, the sisters from Shamordino, with the blessing of Bishop Anatoly of Kaluga and Borovsk, tenderly cared for the elder during his illness. Their hearts were heavy with grief for their beloved elder's suffering, and they expressed their concern, saying, “We pray for your health, but the Lord does not seem to hear us.” In response, the elder offered words of wisdom and faith, saying, “Can it be that the sun does not illuminate, water does not refresh, fire does not warm? The Lord is a thousand times brighter than any sun; He hears your prayer but acts according to His divine will.”
A month and a half before his passing, he bestowed his blessing upon Shamordino, entrusting the young convent to the protection of the Pure Virgin through the icon of the Sign of the Mother of God, which he held dear in his prayers.
The Christmas season was a sombre time as the elder remained confined to his bed. On Epiphany, as he observed monks making their way to the church through his window, he expressed his sorrow, saying, “Here are the children of God going to the church, and I, a sinner, sit at home, neither for people nor for myself.”
Despite his declining health, whenever possible, he continued to offer solace and guidance to his spiritual children, including laypeople and nuns from other convents. He made a point to promptly receive those from outside Shamordino, emphasizing that they had endured hardships to come and should not be made to wait.
“My heart is ready, O God, my heart is ready,” he would repeat.
One evening, as night descended, he instructed for a table to be set with a cross upon it, candles to be lit, and incense to be brought forth. Once everything was prepared, he led the chanting of “We venerate Your Cross, O Master…” and directed everyone to sing and cense around. Afterwards, he blessed the sprinkling of holy water throughout the space. As the group dispersed and quiet settled in, the ailing elder appeared to doze off, bowing his head. Suddenly, after a few moments, he raised his head and hands in a manner reminiscent of a serving priest during the Cherubic Hymn and exclaimed, “O Trinity!” His gaze seemed fixed on something beyond this world.
At times, he would say gently, “The sinful Anatoly has nothing except someone sighing to God about him.” On Monday, January 24, he felt very unwell, almost not opening his eyes, deep sighs audible, and it was clear that he was constantly reciting the Jesus Prayer. Until his death, he did not abandon the Jesus Prayer, either teaching about it with a weakening voice or whispering it with fading lips. Sometimes, he uttered, “My heart is ready, O God, my heart is ready.”
After midnight, with great reverence, he partook of the Holy Gifts again and seemed to fall into a kind of forgetfulness. Someone softly suggested that the final prayers should be read, and the dying man himself began: “Blessed is our Lord…” The final prayers were read; his breathing became rarer. Finally, he sighed deeply three times and peacefully departed to the Lord. It was at four twenty in the morning on Tuesday, January 25, 1894, in the seventieth year of his life.
Many spiritual children of the elder saw him in dreams after his death: comforting, heartening, therapeutic, and after these dreams, they felt consolation, joy, and often healing from spiritual and physical ailments.
In 1996, Elder Anatoly the Elder (Zertsalov) was canonized among the locally venerated saints of Optina Monastery, and in August 2000, he was glorified for pan-Orthodox veneration by the Jubilee Council of the Russian Orthodox Church. The relics of Elder Anatoly rest in the Vladimir Cathedral of Optina Monastery.
Church of the Vladimir Icon of the Mother of God, Optina Pustyn
Father Anatoly held monasticism in high esteem, but he also underlined the importance of spiritual guidance from elders. He believed that he could not go a day without seeing an elder and sharing his thoughts with them. He greatly valued monastics who were zealous in this matter, advising them to repent more often, preserve the purity of heart above all else and learn the value of repentance. He advised his disciples to repent to God from the heart and share all the movements of their spirit with their spiritual fathers. “I like it when people talk honestly about themselves,” he would say, “for the enemy can plant no seeds of evil where every thought is revealed to the spiritual father.”
Father Anatoly stressed the importance of opening up and sharing one's innermost thoughts, explaining that this practice leads to a greater understanding of one's sins and fosters humility, an essential element of salvation. He cautioned that ignoring or going against his advice would lead to a lack of inner peace and, instead of benefiting from it, one would suffer harm.
To show the power of a spiritual father’s prayer for their disciples, Father Anatoly would give this example from the Paterik in a letter to his spiritual daughter:
“A brother who was steeped in sin was dying, and the Abbot and the brethren were praying for him. In a vision, one brother saw a huge serpent suck the sinner up, but he could not complete the act because his spiritual father was praying for him.
However, even as he was being rescued, the sinner implored his spiritual father to stop praying: “I'd rather be fully devoured by this demon than remain halfway down its throat,” he pled. It is sheer madness to think that one could be better off inside the demon, so the spiritual father kept praying until the demon finally set the sinner free."
The venerable monk Ambrosius testified to the power of Father Anatoly's prayer: “He possesses the gift of prayer and as only one in a thousand might have.” A master of prayer, he generously shared his talent with his spiritual children, emphasising the need for ceaselessly saying the Jesus prayer from a pure heart.
As he taught the sisters the Jesus Prayer, he engaged with them as with little children, knowing that they, because of their youth, could not yet understand its spiritual depth. Having experienced its mysterious power, he endeavoured to entice the young souls to this marvellous prayer in every way. Sometimes, he would say, “I will bring you gifts, just keep saying: Lord, Jesus Christ, Son of God, have mercy on me, a sinner”...
One nun complained of having poor vision and difficulty reading, to which Father Anatoly responded, “Read the Jesus Prayer and you will be saved.” He recommended that those who were busy with duties engage in the Jesus Prayer with diligence, and give it more priority than reading the prayer rule.
Another nun recounted her experience: “When I came to the monastery, I got sick. I was fifteen years old and the doctors diagnosed me with a heart condition and tuberculosis of the throat and told me to prepare to die. But I did not want to die, so Father Anatoly told me: “Read the Jesus Prayer whenever you can, sitting or lying down, and everything will pass.” I followed his advice, and by his holy prayers, I recovered. Twenty-three years have passed since, and I have lived and carried out my duties to the best of my abilities. Though my health is not the best, I am now able to move around my cell.”
Regarding prayer, Father Anatoly also used to say: “One must pray to God so that nothing and nobody would stand between God the soul of the one who prays — just God and the soul. One should not feel the presence of the earth, the sky, or anything else, or the prayer would not be perfect. Prayer is also imperfect when it is spurred by good singing or reading at church. True prayer is this,” he would say “Think of the Prophet Elijah, who prayed fervently with deep concentration, pleading with the Lord to relent from His wrath.”
Father Anatoly was strict regarding the conduct of his spiritual children during church services. ”At church, stand like an angel. Do not speak or look around, because the Church is the Heaven on earth. On your way home, read “O Blessed Virgin, rejoice,” and do not engage in conversation, as you will be like a full vessel whose content was split along the way. When taking Communion, watch yourself and stay focused. Approach the Cup with a calm spirit, calling for the prayers of your spiritual father. Above all avoid disturbing others in the temple: remember, you come to Church to ask for God's mercy; woe be on you if you disturb a neighbour at church.”
While being uncompromising in his insistence on the observance of the divine services according to the rule, Elder Anatoly also disapproved of individuals who, despite being exhausted by their duties, still aimed to flawlessly observe the church and cell rules. To him, such ambitions were the beginnings of spiritual pride.
He did not permit anyone to sit during the reading of the first kathisma at the Sunday vigil, emphasizing the example of Abbot Anthony, brother of Archimandrite Moses, whose legs were all in sores, but who still stood through the service. Similarly, he discouraged the faithful from leaving the church during the reading of the kathismas, saying, “Wolves are running loose. Beware!”
Father Anatoly cared for the spiritual progress of his disciples, by cultivating in them a moral sensitivity and willingness to engage in physical labours. Yet he also guarded them wisely against self-aggrandisement on account of their ascetic exploits.
One nun was so unwell that she could not perform any obediences. When Father Anatoly visited her, she suggested: “I am not fulfilling any obediences, so would you bless me to perform the exploit of solitary living, fasting and sleeping on bare wood?”
Father Anatoly replied: “At some moment you will be certain to think of your exploit and take pride. But the demon, as you know, does not eat or drink or sleep, either, and he still lives in Hades. Why? Because he is not humble. It is the enemy tempting you. What kind of feat are you talking about? Bear with what the Lord has sent you. Go with His will, and that will be a good enough feat for you. Say the Jesus Prayer and remember that feats are branches, and prayer is the stalk. Practise humility, belittle yourself, and accept your sorrows and pains with gratitude above all else. That will be even more important than feats or fasting.”
Regarding humility, he regarded joint living as an excellent school of patience and humility. Explaining his idea, he gave the example of a snake who sits quietly in its den but hisses when touched. The shared experiences of the monastic community allay passions and cultivate virtue. He compared the process to stones becoming rounded when shaken in a sack, and nails becoming brighter as they were walked upon, but remaining dark in the ceiling. Likewise, a monk, purified by his troubles, begins to shine for others.
Father Anatoly warned that if the Lord allows trials to humble a person, then not only the superior, sisters, strangers, or relatives, but even, according to the words of Isaac the Syrian, all creation will rise against such a person.
One spiritual daughter complained about her temporary superior Pelageya, saying that she was finding fault with her. The elder replied: “I think if not Pelageya, then Akulina or Arina will annoy you. No batushka or matushka will help. Only one thing will save you, recommended to you a hundred times — patience.”
And when one of the sisters asked Father Anatoly to teach her patience, he replied, “You, mother, are asking to be taught patience... What a wonderful request! God teaches it! People teach it — the sisters! Life's circumstances teach it! And they all teach you patience, teach you through action, through the very things, through the very nature of the ability to endure — and you are asking me for a theoretical lesson in patience... Endure everything that comes your way — and you will be saved!”
A sister complained to the elder that her cellmate had a bad temper and it was difficult for her to get along with her. She also expressed her frustration that lustful thoughts were overwhelming her and that she didn't know how to deal with them.
“You are complaining about the neighbour who disagrees with you and about your lustful passion at the same time.” Father Anatoly replied. “You must be out of your mind! You are being consumed by fire on the right, and doused with cold water on the left. Do the obvious, you silly one, take some water and pour it onto the fire. Bear the burdens of your weaker sister, that is, and the lustful passion will be gone. After all, this passion lives and is fueled by the hellish kindling — pride and impatience! Endure, and you will be saved!”
All obediences, according to the venerable Anatoly, are forms of serving the Lord, and he taught calm endurance of sorrows that are invariably associated with the honest execution of any task. The elder helped the sisters become accustomed to physical labour while also arousing their spiritual aspirations and disposition. Father Anatoly would advise those who refused strict obediences to persevere because things will eventually work out for the best.
One sister found her obedience difficult, and the elder simply said, “Endure a little.” She became ill after a while, and when she recovered, she was given a new obedience and relieved of the difficult one. Another sister complained to Father Anatoly about different obediences being burdensome at different times. He consoled her and encouraged her to persevere. When she asked him once, “When will I be relieved of this obedience?” he replied, “When you improve.”
Father Anatoly advised another spiritual daughter who asked for his blessing to purchase the Gospel and the Psalms, “Buy them, of course, but most importantly, diligently fulfill obedience, humble yourself, and endure. This will be more important than fasting and prayer.”
As a lesson in endurance, he would also say, “Take a stone, hit it, praise it. If it remains silent, so should you be prepared to put up with insults.” Comforting those in sorrow during obediences, Father Anatoly would sometimes share something appropriate from the lives of the saints or recall his own experiences. To a sister who found her obedience in the garden burdensome, he recounted the story of an ascetic who, fleeing fame in his hermitage, went to another where, as a simple man, he had to work in the garden. He wished to know if God found such work pleasing, and he had a dream that he died, and the judgment took place. At that moment, when there was nothing more to contribute to his merits and to reduce the weight of his sins, the Angels threw a shovel, and it outweighed the cup of sins.
To another sister who was troubled by being called for various obediences, the elder simply said, “If they call you, then they must need you.” To a third sister, who was burdened with picking potatoes, he said that he had used to love to engage in this work at times. All three were comforted and took up their tasks with renewed strength. He taught them not to give in to despair but to always keep themselves prepared for sorrows.
Father Anatoly greatly disliked it when someone in sorrow wished for death, and he rebuked them. Once, when a sister said such things, he frightened her: “Do you want me to pray so you will die?” She, of course, replied, “No, no!” And she began to ask for forgiveness, realizing how unprepared she was for death, which she had so thoughtlessly asked for herself.
One sister, while serving during the singing of “Your life-giving hymns, O Mother of God…” thought that only those who sang would receive a reward, and she was upset that she was not a singer. With these thoughts, she went to the elder. He met her, asking her three times, “Do you sing?” and receiving a negative answer, he said, pointing to her heart: “That's what matters here; there is no singing there!” That way, he made her understand that the value lies in the inner state of the soul during obedience, not in its nature.
Another sister once came to Father Anatoly in sorrow and complained: "Oh, why did I ever go to the monastery?" To this, he said to her: "If they knew in the world how difficult it is to live in a monastery, they would rather be beaten with sticks than enter it; they would rather walk barefoot in the world. But if they knew what reward awaits those who live as monks in heaven, they would leave everything and go to the monastery."
Today, Father Anatoly's teachings are included in many collections. Reading them, one notices how much patience the elder put into warming the sisters with his attention and gradually correcting the inner structure of every nun — of different ages and different dispositions.
He comforts a twenty-year-old with a joke and reassures her not to be disheartened. He tells her that even though she may feel like she is fighting against passions at a young age, it's not uncommon for people to struggle with passions at 30, 40, 50, 60, and 70 years old.
He advises an older sister not to form opinions about her own merits but to focus on her weaknesses and sins, and the Lord will never abandon her.
For the elderly and weak, he offers comfort, telling them that even in their weakened state they can still pray and that it's not a condemnation to ask for release from obedience when it's difficult.
Father Anatoly was especially gentle with the young ones who had left the world and encountered the hardships and sorrows within the monastery. While reminding the obedient girls and novices that sorrows cannot be avoided, either within the monastery or beyond its walls, he still pointed out the loftiness of their calling: “The crown of virginity is the highest Christian virtue; it is the beauty and crown of the Church... St. Dimitry of Rostov teaches: ”Take away the wings from an Angel, and he will be a maiden. And give wings to a maiden, and she will be an Angel.”
Everything has its measure, everything is approached with reasoning, and Father Anatoly comforts all, both the beginners and the burdened sisters: do not be disheartened, for despondency is the main enemy of those in monastic life; although the labour may be challenging now, “...the lot of nuns is so high, that's why it is heavy here.”
His instructions were not only useful for those in the monastery but also for lay people. For example, he spoke about preserving peace and forgiving easily, advising people to endure everything to bring peace to themselves and others.
He also offered insight into prayer, advising people not to be cunning in prayer but to keep it simple, as the Lord said: “Unless you become like children, you cannot enter the Kingdom of God.”
Throughout his letters, he shared brief but memorable instructions. What set them apart from the Optina legacy was their personal touch, arising from life experience and involvement in the hardships of those to whom the trials were known. For example, he addressed those who were tired on the ascent and no longer found the strength to endure the trials sent, offering wonderful and strengthening words: “Every soul's wound will shine there more than a precious diamond; but still, universal joy will be so great that we will only, looking at others, console ourselves and rejoice. So good will all those who have suffered here be there.”
The wise spiritual guidance and advice of the venerable Anatoly were a spiritual treasure for those thirsting for the elder’s direction:
“It is evident that you strive and desire salvation — only you do not know, do not understand the spiritual life. The whole secret here is to endure what God sends. And you will enter paradise before you know it.”
“Consider yourself worse than everybody else, and you will top everybody else.”
“Your patience should not be mindless, that is, deprived of joy. Exercise your patience with understanding. Remember that the Lord sees through your actions, and your very soul, as we can read the faces of our loved ones... He watches and observes how you will behave in the face of sorrow. If you endure, you will be His beloved. But if you do not endure and grumble instead, but repent eventually, you will still be His beloved.”
“Every prayer reaches God. Which He will heed, we do not know. He is the only righteous Judge, and we may mistake a lie for truth. Pray and have faith.”
“...Let me reveal to you the secret recipe for humility. Here it is: endure every pain that pierces the proud heart. And wait day and night for our Most Merciful Saviour to have mercy on us. Whoever waits, will finally receive.”
“Learn to be gentle and quiet, and you will be everyone’s favourite. But a wide-open soul is the same as a wide-open gate: dogs and cats run through them to leave their crap.”
“We should love all people, but we have no right to demand of others to love us.”
“Without winter, there would be no spring; without spring, there would be no summer. So it is in the spiritual life: a little comfort, then a little sorrow, leading us, little by little, down the path of salvation.”
“Let us accept all things from the hands of our Lord. If He comforts us, let us thank Him, if he does not, let us still give Him thanks.”
A children's shelter was soon established near Shamordino, and Father Anatoly loved these children dearly. He would send them apples and candies. When a fire broke out at the shelter at night, he was with the children. He came to the scene with the icon of the Kazan Mother of God, and his fervent prayer helped stop the fire. The children sometimes wrote him letters with sins they had forgotten to confess, and he wrote them back.
Explaining to one sister the reason for his special concern for children and young people, the elder said: “A young tree needs to be watered and tended to, or else it will wither. So, too, does a young soul, estranged from her relatives and finding no comfort anywhere, and always at risk of falling into despair. When a young tree is watered, and it takes root, it will no longer need so much care when it grows, and can do without the same attention as before.”
The Venerable Father Anatoly, pray to God for us!
