1909 Father Alexis Toth defender of the Orthodox Faith miracle worker and zealous worker in the Lord's vineyard 1889 appointed pastor of a Uniate parish in Minneapolis MN. Archbishop Ireland greeted him with open hostility refused to recognize him as a legitimate Catholic priest or grant permission to serve in his diocese. Miracle of finding a lost son for a man, and that occurred after Alexis's death

Our holy Father Alexis, the defender of the Orthodox Faith and zealous worker in the Lord's vineyard, was born in Austro-Hungary on March 18, 1854 into a poor Carpatho-Russian family. Like many others in the Austro-Hungarian empire, the Toths were Eastern Rite Catholics. Alexis' father and brother were priests and his uncle was a bishop in the Uniate church. He received an excellent education and knew several languages (Carpatho-Russian, Hungarian, Russian, German, Latin, and a reading knowledge of Greek). He married Rosalie Mihalich, a priest's daughter, and was ordained on April 18, 1878 to serve as second priest in a Uniate parish. His wife died soon afterwards, followed by their only child - losses which the saint endured with the patience of Job.

In May, 1879, Fr Alexis was appointed secretary to the Bishop of Presov and also Administrator of the Diocesan Administration. He was also entrusted with the directorship of an orphanage. At Presov Seminary, Father Toth taught Church History and Canon Law, which served him well in his later life in America. St Alexis did not serve long as a professor or an administrator, for the Lord had a different future planned for him. In October, 1889 he was appointed to serve as pastor of a Uniate parish in Minneapolis, Minnesota. Like another Abraham, he left his country and his relatives to fulfill the will of God (Gen 12:1).
Upon his arrival in America, Father Alexis presented himself to the local Roman Catholic diocesan authority, Archbishop John Ireland, since there was no Uniate bishop in America at that time. Archbishop Ireland belonged to the party of American Catholics who favored the "Americanization" of all Roman Catholics. His vision for the future was founded on a common faith, customs, and the use of the English language for everything except liturgical celebrations. Naturally, ethnic parishes and non-Latin rite clergy did not fit into this vision. Thus, when Father Toth came to present his credentials, Archbishop Ireland greeted him with open hostility. He refused to recognize him as a legitimate Catholic priest or to grant permission for him to serve in his diocese.

As a historian and professor of Canon Law, Father Toth knew his rights under the terms of the Unia and would not accept Archbishop Ireland's unjust decisions. In October of 1890, there was a meeting of eight of the ten Uniate priests in America at Wilkes-Barre, Pennsylvania under the chairmanship of Father Toth. By this time the American bishops had written to Rome demanding the recall to Europe of all Uniate priests in America, fearing that Uniate priests and parishes would hinder the assimilation of immigrants into American culture. Uniate bishops in Europe refused to listen to the priests' pleas for help.

Archbishop Ireland sent a letter to his parishes ordering their members not to attend Father Toth's parish nor to accept any priestly ministrations from him. Expecting imminent deportation, Father Toth explained the situation to his parishioners and suggested it might be best for him to leave and return to Europe. "No," they said. "Let's go to the Russian bishop. Why should we always submit ourselves to foreigners?" It was decided to write to the Russian consul in San Francisco in order to ask for the name and address of the Russian bishop.
Ivan Mlinar went to San Francisco to make initial contact with Bishop Vladimir; then in February, 1891 Father Toth and his church warden, Paul Podany, also made the journey. Subsequently, Bishop Vladimir came to Minneapolis and on March 25, 1891 received Father Toth and 361 parishioners into the Orthodox Church of their ancestors. The parishioners regarded this event as a new Triumph of Orthodoxy, crying out with joy: "Glory to God for His great mercy!"

This initiative came from the people themselves, and was not the result of any coercion from outsiders. The Russian Orthodox Church was unaware of the existence of these Slavic Uniate immigrants to America, but responded positively to their petition to be reunited to the Orthodox Church.

The ever-memorable one was like a candle upon a candlestick giving light to others (Mt.5:15), and his flock may be likened to the leaven mixed with meal which leavened the whole (Mt.13:33). Through his fearless preaching he uprooted the tares which had sprung up in the wheat of true doctrine, and exposed the false teachings which had led his people astray. Although he did not hesitate to point out errors in the doctrines of other denominations, he was careful to warn his flock against intolerance.

His writings and sermons are filled with admonitions to respect other people and to refrain from attacking their faith.

While it is true that he made some strong comments, especially in his private correspondence with the church administration, it must be remembered that this was done while defending the Orthodox Church and the American Mission from unfounded accusations by people who used much harsher language than Father Toth. His opponents may be characterized by intolerance, rude behaviour, unethical methods and threats against him and his parishioners. Yet, when Father Alexis was offended or deceived by other people he forgave them, and he would often ask his bishop to forgive his omissions and mistakes.

In the midst of great hardships, this herald of godly theology and sound doctrine poured forth an inexhaustible stream of Orthodox writings for new converts, and gave practical advice on how to live in an Orthodox manner. For example, his article "How We should Live in America" stresses the importance of education, cleanliness, sobriety, and the presence of children in church on Sundays and Holy Days.

Although the Minneapolis parish was received into the Orthodox Church in March, 1891, it was not until July, 1892 that the Holy Synod of Russia recognized and accepted the parish into the Diocese of Alaska and the Aleutians. This resolution reached America only in October, 1892. During that time there was a climate of religious and ethnic hostility against the new converts. Father Alexis was accused of selling out his own Carpatho-Russian people and his religion to the "Muscovites" for financial gain.

In reality he did not receive any financial support for a long time, for his parish was very poor. Until his priestly salary began to arrive from Russia, the righteous one was obliged to work in a bakery in order to support himself. Even though his funds were meager, he did not neglect to give alms to the poor and needy. He shared his money with other clergy worse off than himself, and contributed to the building of churches and to the education of seminarians in Minneapolis. He was not anxious about his life (Mt.6:25), what he would eat or drink or wear. Trusting in God to take care of him, St Alexis followed the admonition of Our Savior to "seek first the kingdom of God and His righteousness, and all these things shall be added to you" (Mt.6:33).

Bishops Vladimir, Nicholas, St Tikhon, and Platon recognized the special gifts of Father Toth, so they often sent him forth to preach and teach wherever there were people of Slavic background. Even though he was aware of his shortcomings and inadequacies, yet he was obedient to the instructions of the bishops. He did not hesitate or make excuses, but went immediately to fulfill his mission. St Alexis visited many Uniate parishes, explaining the differences between Orthodoxy, Protestantism, Roman Catholicism and Uniatism, stressing that the true way to salvation is in Orthodoxy.

Like Josiah, "he behaved himself uprightly in the conversion of his people" (Sir 49:2). He was instrumental in the formation or return of seventeen parishes, planting a vineyard of Christ in America, and increasing its fruitful yield many times over. By 1909, the time of his blessed repose, many thousands of Carpatho-Russian and Galician Uniates had returned to Orthodoxy. This was a major event in the history of the North American Mission, which would continue to shape the future of Orthodoxy in this country for many generations to come.

Who can tell of the saint's spiritual struggles? Who can speak of the prayers which his pious soul poured forth unto God? He did not make a public display of his piety, but prayed to God in secret with all modesty, with contrition and inward tears. God, Who sees everything done in secret, openly rewarded the saint (Mt.6:6). It is inconceivable that St Alexis could have accomplished his apostolic labors unless God had blessed and strengthened him for such work. Today the Church continues to reap the fruits of his teaching and preaching.

He received a jeweled miter from the Holy Synod, as well as the Order of St Vladimir and the Order of St Anna from Czar Nicholas II for distinguished service and devotion to God and country. In 1907, he was considered as a candidate for the episcopal office.

At the end of 1908, St Alexis' health began to decline due to a complication of illneses. He went to the seashore in southern New Jersey in an attempt to regain his health, but soon returned to Wilkes-Barre, where he was confined to bed for two months. The righteous one reposed on Friday, May 7, 1909 (April 24 on the Old Calendar), the feast of Sts Sava and Alexius the Hermit of the Kiev Caves. St Alexis' love and concern for his spiritual children did not cease with his death. Before closing the account of his life, it would be most appropriate to reveal but one example of his heavenly intercession:

In January, 1993 a certain man prayed to St Alexis to help him obtain information about his son from whom he had been separated for twenty-eight years. Placing his confidence in the saint's boldness before God, he awaited an answer to his prayer. The very next day the man's son telephoned him. It seems the young man was in church when he was suddenly filled with an overwhelming desire to contact his father. He had been taken to another state by his mother, and she changed his name when he was a child. This is why his father was unable to locate him. Having learned from his mother that his father was an Orthodox Christian, he was able with the help of an Orthodox priest to obtain his father's phone number in a distant city. As a result of that telephone call, the young man later visited his father, who rejoiced to see what sort of man his son had become. The father gave thanks to God and to St Alexis for reuniting him with his son.

St Alexis was a true man of God who guided many Carpatho-Russian and Galician immigrants through the dark confusion of religious challenges in the New World and back to the unity of the Orthodox Church through his grace-filled words and by his holy example. In his last will and testament St Alexis commended his soul to God's mercy, asking forgiveness from everyone and forgiving everybody.

1914 Departure of St. Abraam, bishop of El-Fayyoum ordained a monk and  priest; meek, humble, had a pure life, and he prayed much in seclusion; Many patients, of different religions, came to him, seeking the blessing of his prayers and were healed miracles were manifested through him after his departure, and his tomb became and still is a pilgrimage for many who have special needs or infirmities..
Today also, the saint Anba Abraam, Bishop of El-fayyoum and El-Giza, departed. This was in the year 1630 A.M. (June 10, 1914 A.D.). This saint, whose name was Paul (Boulos), was born in 1545 A.M. (1829 A.D.) in the Estate of "Gilda", district of Mallawi, governate of Miniah, to righteous parents. They brought him up in a Christian manner. They sent him to the church school, where he learned religious subjects and the church hymns. As he was a very bright student, Anba Yousab, the Bishop of Sunabbo ordained him a deacon for the church of Gilda. His heart longed for the monastic life, so he went to El-Muharrak monastery where he was ordained a monk by the name of Paul Gabriel El-Muharraki. He was nineteen years old.

When Anba Yakoubos, bishop of El-Meniah, heard of him, he summoned him. He retained him in the episcopate for a period of time during which he promoted him to a priest. When he returned to his monastery, the monks with a consensus decided to make him the abbot over the monastery after the death of their Abbot. He was then promoted to archpriest (hegumen) in the days of Abba Demitrius the second (111th Patriarch). He remained Abbot of the monastery for five years, during which the monastery was the refuge for thousands of the poor. So he was called the father of the poor and the destitute. During his time as abbot, he did not spare an effort to improve the condition of the monastery spiritually and physically. He improved its finances by developing its agricultural land. As he increased his charity toward the poor, the orphans and the widows, some of the monks became more resentful of him, for they considered these charitable works as squandering and extravagant acts. They complained against him to Anba Morcos, Metropolitan of El-Behira, who was the acting Patriarch after the death of Pope Demitrius. Anba Morcos accepted their complaints and deposed him as the abbot of their monastery. Shortly after his dismissal, he left El-Muharrak monastery and went to the monastery of El-Baramous. Several monks from the El-Muharrak monastery went to the monastery of El-Baramous, with archpriest Bolous (Abba Abraam), because they did not like the attitudes of the complaining monks. He stayed there for some time studying the Bible and teaching the monks.

The abbot of the monastery of El-Baramous at that time was archpriest Youhanna the Scribe, who became later on Pope Kyrillos the fifth (112th Patriarch). In the year 1597 A.M. (1881 A.D.), Pope Kyrillos the Fifth chose and ordained him a bishop for the parish of El-Fayyoum and El-Giza. He replaced its reposed bishop, Anba Eisak, and was ordained with the name of Abba Abraam.

During his episcopate, he became famous for two attributes:
The First: His charity to the multitude of poor that came to the bishopric residence. He gave them all what he had of money. He made the bishopric residence a shelter for many of them. He offered clothing for those who had no clothes and food for those who were hungry. He never allowed anyone to offer him food that was better than that offered to the poor. Once he went down to visit the poor while they were eating, and found that the food he was offered that day was better than that offered to them. He became very sad, and immediately relieved the nun supervising the feeding service of the poor from her duties.

The Second: He was famous for his prayer of faith. Many miracles were performed, through his prayers, on his hands. His fame was spread to all parts of Egypt and also to some parts of Europe. Many patients, of different religions, came to him, seeking the blessing of his prayers and were healed. Anba Abraam was well read of the holy books. He always gave to his visitors advice, instructions and sermons which showed the great depth of his knowledge. More important was that he possessed a pure nature and many virtues. Particularly, his severe denial of himself, and his true renouncement of the pleasures of life and its vain glory. His food and clothing were just bare necessities. His ambition never looked up to the glory of higher ranks or positions. When the Patriarch wanted to promote him to the rank of metropolitan he apologized saying that the Holy Bible did not mention any ranks in the priesthood except the ranks of the priest and the bishop.

He was also straightforward in revealing his own opinion, looking only for the truth. He never gave any attention to the rank and greatness of people in higher places, for their greatness was far less than the greatness of the truth. For this reason, all the metropolitans and bishops of the church avoided his anger and sought to please him.

Abba Abraam departed to the heavenly bless on the 3rd day of Baouna, 1630 A.M. (June 10, 1914 A.D.).

More than ten thousand Christian and Moslems walked in his funeral precession. His pure body was laid in the tomb, which was prepared for him in the monastery of the Virgin Mary in El-Ezab. Many miracles were manifested through him after his departure, and his tomb became and still is a pilgrimage for many who have special needs or infirmities.  May his prayers be with us and Glory be to God forever. Amen.

1914 Blessed Rafqa (Rebecca) Shabaq al-Rayes  God's gift to the universal Church from the Maronites  revelations by voices, dreams, and visions many miracles V (AC)
(also known as Rafka, Rebecca, Pierina, or Boutrosiya)
Born in Hemlaya, Lebanon, June 29, 1832; died October 23, 1914; beatified November 17, 1985.
Too often we forget that there are other rites within the Catholic Church beyond the Roman Rite. Blessed Rafqa (Rebecca) is God's gift to the universal Church from the Maronites, which hale from Lebanon. Raqfa, like the bride in the Song of Songs, listened to her Beloved's call: "Come from Lebanon, my promised bride, Come from Lebanon, come on your way. Look down from the heights of Amanus, From the crests of Senir and Hermon, The haunt of lions, The mountains of leopards. The scent of your garments Is like the scent of Lebanon. She is a garden enclosed, My sister, my promised bride; a garden enclosed A sealed fountain Fountain of the garden, Well of living water, Streams flowing down from Lebanon!" [vv. 4:1-15].

Pierina (Petronilla), the only child Mourad Saber Shabaq al-Rayes and his wife Rafqa Gemayel, was named after Saint Peter on whose feast she was born in the land of the Canaanites and Phoenicians. This blind seer, known as the "Little Flower of Lebanon," the "Purple Rose," and the "Silent, Humble Nun," related the story of her life to her mother superior months before her death.

Life in Lebanon was not easy even in the 19th century and was made more difficult for Pierina by the death of her mother when she was six years old. She worked as a house maid in Syria for four years (1843-1847) and a few years later (1853) entered the Marian Order of the Immaculate Conception as a postulant at the convent of Our Lady of Liberation in Bikfaya. Saint Maron's Day 1855 she was received as a novice and took the name Anissa (Agnes). Five years later she witnessed the massacre of Christians in Deir-el-Qamar. In 1871, her order was united with that of the Sacred Heart of Jesus to form the Order of the Sacred Hearts of Jesus and Mary. Each nun was given the choice of entering the new order, another existing order, or being dispensed from her vows.

Throughout her life, Raqfa was gifted with extraordinary revelations by voices, dreams, and visions. In 1871, Sister Anissa went to Saint George's Church in Batroun to pray about the future of her vocation. That night she dreamed that Saint Antony the Hermit told her to become a nun in the Baladiya Order of the Maronites. At the age of 39 (July 12, 1871), she responded to the dream by entering the ascetic Baladiya Order at the cloistered convent of Saint Simon in El-Qarn, where she was known as Boutrosiya from Hemlaya. She made her perpetual vows and received the veil from Father Superior Ephrem Geagea al-Bsherrawi on August 25, 1873, and took the name Rafqa (Rebecca).

As a member of an ascetic order, in 1885, Rafqa asked our Lord to let her share in His suffering. From that night on her health began to deteriorate. Shortly she was blind and crippled and still she imposed greater penances upon herself, such as eating only the leftover scraps of food. She continued to share in the prayers of the community and its work by spinning wool and knitting of stockings. By 1907, Sister Rafqa was totally paralyzed and in constant pain, but by uniting her suffering with Christ's she was able to bear all with joy, without complaint.

Four days after her death, her superior, Sister Doumit experienced the first of many miracles wrought at the intercession of Blessed Rafqa (Hourani, Zayek).

1922 St. Maria Bertilla Boscardin  nursing very ill and disturbed children b.1888 
If anyone knew rejection, ridicule and disappointment, it was today’s saint. But such trials only brought Maria Bertilla Boscardin closer to God and more determined to serve him.
Born in Italy in 1888, the young girl lived in fear of her father, a violent man prone to jealousy and drunkenness. Her schooling was limited so that she could spend more time helping at home and working in the fields. She showed few talents and was often the butt of jokes.
In 1904 she joined the Sisters of St. Dorothy and was assigned to work in the kitchen, bakery and laundry. After some time Maria received nurses’ training and began working in a hospital with children suffering from diphtheria. There the young nun seemed to find her true vocation: nursing very ill and disturbed children. Later, when the hospital was taken over by the military in World War I, Sister Maria Bertilla fearlessly cared for patients amidst the threat of constant air raids and bombings.
She died in 1922 after suffering for many years from a painful tumor.
Some of the patients she had nursed many years before were present at her canonization in 1961.

1922 St. Bertilla Boscardin Virgin, also called Mary Bertilla
She was born in Brendola, in northern Italy. A member of the Congregation of Teachers of St. Dorothy, Daughters of the Sacred hearts, she spent her life caring for children and the sick. She was canonized in 1961.

Maria Bertilla (Ann Francis Boscardin) V (RM) Born at Brendola near Vicenza; Italy, in 1888; died at Treviso, October 20, 1922; beatified in 1952; canonized in 1961.

Anna Francesca Boscardin was a dull peasant girl, who was raised in a very dysfunctional family. She went primary school only intermittently because her father, Angelo Boscardin, was jealous, violent, and often drunk (according to his own testimony in the beatification process). While attending classes, she also worked as a domestic servant in a nearby home.

Although a local clergyman, the archpriest Gresele, called her a "goose" because of her slowness and she was turned down by one convent, in 1904, Annetta was accepted as a sister in the congregation at Vicenza known as the Teachers of Saint Dorothy, Daughters of the Sacred Heart. The new Bertilla (her name in religion) told her novice-mistress, "I can't do anything. I'm a poor thing, a goose. Teach me. I want to become a saint."

She worked for three years as a kitchen maid and laundress. After the first year she was sent to Treviso to learn nursing at the municipal hospital under the charge of the order, but the local superioress again put her to work in the kitchen. In 1907, Bertilla was promoted to help in the children's diphtheria ward at Treviso.

During the air-raid after the disaster of Caporetto in 1917, Sister Bertilla was imperturbably careful of her patients, especially those who were too ill to be moved to safety. She attracted the admiring notice of the authorities of a military hospital, especially the chaplain Peter Savoldelli and the officer Mario Lameri, at Viggiú near Como when the sisters were evacuated to that site to tend to the wounded soldiers. But the local superioress, who did not appreciate her work, assigned her to the laundry, from where she was rescued four months later by a more perceptive mother-general, Azelia Farinea.

In 1919, she was put in charge of the children's isolation ward at Treviso. In 1922, her health, which had been frail for 12 years from a painful internal malady, failed entirely, necessitating a serious operation that she did not survive.

Saint Bertilla's life was a simple record of devoted hard work. Her industry and loving care had made a deep impression. A memorial plaque described the saint as "a chosen soul of heroic goodness . . . an angelic alleviator of human suffering in this place."

Crowds flocked to her first grave at Treviso. After her tomb at Vincenza became the site of pilgrimage and miracles of healing were attributed to her intercession. This led to her canonization in 1961 in the presence of crowds that included members of her family and patients whom she had nursed (Attwater, Benedictines, Farmer, Walsh).

1936 Blessed Rita Dolores Pujalte Sanchez & Companions These eight nuns were martyrs of the Spanish Revolution bodies incorrupt emitting an indescribable perfume. MM (AC)

Blessed Rita as photographed through the convent grille.     Born in Aspe, Spain, February 19, 1853; died July 20, 1936; beatified recently.

Rita's parents, Antonio Pujalte and Luisa Sanchez, raised their five children in a deeply Christian household. As a young girl she was a model of piety: she belonged to the Daughters of Mary, the Third Order of Saint Francis, the Saint Vincent de Paul Society, and was a catechist as well. In 1888, she entered the Sisters of Charity of the Sacred Heart of Jesus and took her temporary vows two years later. Highly esteemed by her community, she was given positions of responsibility, and the foundress, before dying in 1899, recommended that she be elected Superior General, which she was in 1900.

Mother Rita served as superior until 1928, when she retired to devote herself to prayer and recollection at Saint Susanna's College in Madrid. On July 20, 1936, the revolutionaries attacked Saint Susanna's College, battering the doors and firing shots. Aware of the danger, all the sisters had pray the Rosary in the chapel and then were commending their souls. The superior asked the soldiers to allow the blind, 83-year-old Mother Rita and the sick Sister Francisca to leave. The two religious took refuge in a nearby apartment. Two hours later a group of armed revolutionaries dragged the two elderly sisters down the stairs and took them to a Madrid suburb, near the town of Canillejas. There the soldiers forced the two sisters out of the car and shot them.

The next day the doctors performing the autopsy were astonished that the bodies were not stiff and were emitting an indescribable perfume. When the bodies were exhumed in 1940 to be taken to the Almudena cemetery in Madrid, the doctors and other witnesses said that the bodies were still flexible and retained the color of the living. Because of their reputations for holiness, in 1954 their uncorrupted bodies were taken to Villaverde, near Madrid, and installed in the chapel of their institute's college.

Six Visitation nuns also joyfully faced martyrdom for Catholic faith. They all came from devout Christian families and were all members of the Madrid house of the Order of the Visitation of the Blessed Virgin Mary, founded in France in 1610 by St. Francis de Sales and Saint Jane Frances de Chantal.

The religious persecution intensified in early 1936. Realizing the danger of remaining in Madrid, the Visitation community moved to Oronoz, leaving behind a group of six nuns in the charge of Sister Maria Gabriela do Hinojosa. By July they were confined to their apartment, where they enjoyed relative peace. However, an antireligious neighbor reported them to the authorities; their freedom was curtailed, their belongings confiscated, and arrests followed. Nevertheless, they refused to seek refuge in the consulates to save their lives. Their fervor was stronger than the threat of death.

When their apartment was searched on November 17, they expressed a desire to die for the faith, exclaiming: "What a joy, martyrdom is not far off!" and spent the night in prayer. The following evening, a patrol of the Iberian Anarchist Federation broke into the apartment and ordered all the sisters to leave. The majestic serenity of the nuns contrasted strikingly with the noisy mob. They were taken by van to a vacant area. As they held hands, a barrage of gunfire shattered their bodies, except for the 26-year- old Maria Cecilia, who had unwittingly started to run when she felt the sister next to her fall. Moments afterwards she surrendered, declaring herself a nun. Five days later she was shot at the cemetery wall in Vallecas on the out skirts of Madrid.

    Francisca Aldea (see separate entry).     Josefa Maria Darrera Izaguirre     Born on May 23, 1881, in El Ferrol, La Coruna, Spain.     Maria Angela Olaizola Garagarza     born November 12, 1893, in Azpeitia, Guipuzcoa, Spain.     Maria Cecilia Cendoya Araquistain     Born January 10, 1910, in Azpeitia, Guipuzcoa, Spain.     Maria Engracla Lecuona Ararnburu     Born July 2, 1897, in Oyarzun, Guipuzcoa, Spain.     Maria Gabriela de Hinolosa Naveros     Born July 24, 1872, in Alhama, Granada, Spain.     Maria Iñes Zudaire Galdeano     Born January 28, 1900, in Echavarri, Navarre, Spain.     Teresa Maria Cavestany y Anduaga     Born on July 30, 1888, in Puerto Real, Cadiz, Spain.

He was born on November 2, 1837 in the village of Gorodishcha in the province of Kharkov. His name in the world was John Litovkin, and his parents Euthymius and Maria were simple but pious people. They were generous to the poor, and often lent money to those in need even when there seemed little chance that it would be repaid. Euthymius also loved to receive monks who came to his door collecting alms for their monasteries. Invariably, he would give each one five rubles for the needs of the monastery.

The Litovkins had six children, and they often read to them from spiritual books, especially from the Lives of the Saints. The second of their three sons (the future St Joseph) was baptized with the name John in honor of St John the Merciful (November 12). Instead of providing them with earthly wealth, the couple endowed their children with heavenly treasures, raising them in piety, obedience, and in the fear of God.
John learned to read even before he started school, taught by his older sister Alexandra at home. He was a sickly child, nearsighted and hard of hearing in one ear. He also met with various accidents. Once he was knocked down by another child and bit off the tip of his own tongue. Another time he was scalded with boiling water. In spite of all this, he was a happy and affectionate child.

When he was only four, John's beloved father died, and his mother had to raise the children herself. When he was eight, John was playing with some friends, and suddenly froze on the spot. He raised his arms and his head toward the sky, then fell down unconscious. They carried him home and put him to bed. When he awoke, they asked him what had happened.

He told them that he had seen the Queen of Heaven in the air.

"What makes you think you saw the Queen?" they asked.
"Because she had a crown with a cross," he replied.
From that time on, the boy became more quiet and thoughtful, and started to avoid children's games. Soon after this, the family moved into a new home. There was a great fire in the village, and John prayed that the Mother of God would protect their house from the flames. The Livotkin home was spared, even though everything around it was burned.

In 1848, their mother died during an outbreak of cholera. John was only eleven at the time. His older brother Simeon and his sister Anna were both married before their mother passed away, and his sister Alexandra had gone to the Borisovsk monastery in Kursk Province to become a nun. Simeon became the head of the family, although his drinking problem made him rather unreliable. Simeon took care of John for a while, and their younger brother Peter went to live with Anna. Simeon decided to leave home, and so John was placed in the care of various people, including a tavern keeper and a grocer.
Unable to endure conditions in the homes of such people, John went to live with a cousin who was a deacon in Novocherkassk. He ate nothing on his journey, for he was ashamed to beg, and people did not offer him any food on their own. When he arrived at the church where his cousin served, John sat down outside and waited for the Liturgy to end. Two women with rolls passed by and took pity upon him. One of them gave him a warm roll, which the boy regarded as manna from heaven.
John stayed with his cousin for a brief time, then moved on to other places, taking various jobs to support himself. Later in life he was asked whether he had ever had a girlfriend when he was living in the world. He shook his head and said, "Since I was nearsighted, I couldn't really see anyone at a distance, and I was too shy to approach anyone up close."
While living in the world John was often unhappy, and he found consolation in prayer and in church services. One day he received a letter from his sister, Mother Leonida, suggesting that he enter the skete at Optina, which was blessed with experienced Elders.

Learning that John was planning to make a pilgrimage to the Kiev Caves, the man for whom he was working offered him his daughter in marriage.

With his employer's permission, John started out for Kiev. On the way, he stopped to visit his parents' graves and the place where he had spent a happy childhood. He stayed briefly at the Dormition Monastery in Kharkov's Holy Mountains, but he did not wish to remain there. Finally he went to the Borisovsk Women's Hermitage to visit his sister, Mother Leonida. She had spoken to St Macarius of Optina (September 7) of her concern for John. He told her not to worry, because John would become a monk.

Mother Leonida's Eldress, Schemanun Alypia, overheard some of their conversation and said to John, "Forget about Kiev. Go to the Elders at Optina." Mother Leonida gave him a look indicating that John should obey.  He traveled to Optina with some nuns of the women's monastery at Belev, driving the cart for them. St Macarius had already departed to the Lord in 1860, and was succeeded as Elder by his disciple, St Ambrose (October 10). Knowing of John's monastic inclinations, the nuns jokingly introduced him as "Brother John." St Ambrose replied solemnly, "This Brother John will prove useful to us, and to you."  On March 1, 1861 John found himself standing before the Elder Ambrose, telling him of his life, and asking for a blessing to go to Kiev. Fr Ambrose told him to remain at Optina, forseeing the blessings he would bring to Optina, and to the women's monasteries which were under the guidance of the Optina Elders. Taking St Ambrose's words as an indication of God's will, John murmured, "May it be blessed."

John, like all new novices, was given an obedience in the kitchen. He was assigned to help the cook in the skete. From the very start, John demonstrated perfect obedience and humility. Life in the monastery was everything he had hoped it would be, and he was glad to leave the tumult of the world behind.  In June the Superior of the Skete, Fr Paphnutius, asked John if he would like to move in with the Elder Ambrose as his cell-attendant. The next day he moved to the Elder's quarters, where he remained for the next fifty years. As happy as he was to be near the Elder, he was disturbed by the constant flow of visitors. He felt that there was no time to pray or go to church, and began to have misgivings. He was tempted by the thought that perhaps he would be better off in Kiev or on Mount Athos, and did not notice that Fr Ambrose had entered the cell. Suddenly he felt a hand on his shoulder and heard the Elder say, "Brother John, it's better here than it is on Athos. Stay with us."

On April 15, 1872 he was tonsured as a rassophore (wearer of the rassa), then on June 16, 1872 he was tonsured as a monk, receiving the name Joseph in honor of St Joseph the Hymnographer (April 4). He was unexpectedly ordained as a deacon in 1877 in a way which demonstrated that God was directing the course of his life.  On December 7 (Fr Ambrose's nameday), Igumen Isaac served Liturgy in the skete church. Later, he visited Fr Ambrose to offer his congratulations, and the cell-attendants Fr Joseph and Fr Michael served them tea. The Superior asked Fr Ambrose about a monk whom he proposed to recommend for ordination to the diaconate. The Elder said that the time was not right for that particular monk, recommending someone else instead. Noticing Fr Joseph standing nearby with a tray, Fr Isaac smiled and said, "Well Father, you don't want my candidate, and I don't want yours. Let's ordain Fr Joseph."

So it was that Fr Joseph was sent to Kaluga, where he was ordained by Bishop Gregory on December 9. It was customary at Optina that a newly-ordained deacon or priest would serve every day for forty days. Fr Joseph's health did not permit him to fulfill the forty days, however. He developed an inflammation on his right side, and he nearly died.  Fr Joseph's life continued as it had before, but with more responsibilities. He had no cell of his own, but continued to sleep in the reception room, which the Elder used each day until almost 11 P.M. Fr Ambrose frequently tested his cell-attendant in order to give him the opportunity to acquire patience and humility, following the instructions of St John of the Ladder (Book 4, paragraphs 27 and 28).

Fr Ambrose built the Shamordino Convent about eight miles from Optina, and on October 1, 1884 Bishop Vladimir of Kaluga came for its opening. At the Liturgy that day, Fr Joseph was ordained as a priest From that day forward the nuns regarded him as their priest, and he became the spiritual director of the convent after the repose of Fr Ambrose.  Fr Joseph now became the Elder's senior cell-attendant, and tried to protect him and also to placate the visitors who grumbled about having to wait for so long to see Fr Ambrose. In spite of his duties, Fr Joseph found time to read spiritual books. He particularly loved the PHILOKALIA and the writings of the Fathers. In these books he found spiritual wisdom, which he shared with those who came to him for advice.

St Joseph's inner life was known only to God, but his advice to others indicates that he practiced unceasing prayer of the heart. Forseeing that Fr Joseph would serve as Elder after him, Fr Ambrose blessed some people to start going to Fr Joseph for their spiritual needs. Fr Joseph attended St Ambrose for thirty years, until the Elder's death on October 10, 1891. Fr Ambrose prepared Fr Joseph for eldership, teaching him by word and by example. He would also refer some visitors to Fr Joseph for advice. There was such oneness of mind between them that when people would ask Fr Joseph about something and then ask Fr Ambrose about the same thing, they would receive the very same answer.

Fr Joseph's health was not good, and he was susceptible to colds in winter. In February 1888 he became very ill and took to his bed, and he received the Mystey of Holy Unction. The doctor recommended that he be moved to the infirmary for treatment, but Fr Joseph did not wish to leave Fr Ambrose. The Superior of the skete insisted on the transfer, however. The ride to the monastery in a sleigh during cold weather only made his illness worse.

Fr Joseph was tonsured into the schema (the highest level of monasticism) during the Liturgy on February 14. The next day, prayers for the Departure of the Soul were read for him, and people came to bid him farewell. A novice, sitting behind a screen, heard Fr Joseph praying aloud. Peering through a slit in the screen, he saw Fr Joseph gazing at an icon of Christ and lifting up his hands. This novice went to the infirmary later and heard someone behind the screen say, "Be patient, my dear one, only a little remains." He looked behind the screen, but saw no one there except Fr Joseph. Later, Fr Ambrose told people that Fr Joseph had seen the Mother of God during his illness. Though he had been quite near death, he got well.

After his recovery, Fr Joseph began to hear confessions on a regular basis, since this was becoming too difficult for Fr Ambrose. He blessed people to go to Fr Joseph "not just once, but always."

In the summer of 1888, Fr Ambrose blessed Fr Joseph to go on a pilgrimage to Kiev. After nearly thirty years, he was able to fulfill his desire to visit the holy places of Kiev. On his way back to Optina, he stopped to visit his sister Mother Leonida at Borisovsk.
Fr Ambrose usually spent three weeks during the summer at the Shamordino Convent, accompanied by Fr Joseph. In June of 1890 Fr Joseph began to prepare for the journey, but Fr Ambrose said, "I'm not taking you this time, you're needed here." He ordered Fr Joseph to move into his cell and to transfer a large "Surety of Sinners" Icon (March 7 and May 29) into the reception room. Fr Joseph had a premonition that Fr Ambrose would never return.
Although he missed the Elder, Fr Joseph resigned himself to the situation. He did go to Shamordino once a month to visit Fr Ambrose, however. In the absence of Fr Ambrose, many monks who confessed to him began to go to Fr Joseph. During the Nativity Fast Fr Ambrose started sending his spiritual children at Shamordino to confess to Fr Joseph as well. This was difficult for the nuns, who were used to Fr Ambrose. Even when he heard a nun's confession himself, Fr Ambrose would send her to Fr Joseph for the prayers of absolution. In this manner, he indicated that he was entrusting his spiritual children to no one but Fr Joseph.
In September 1891 Fr Ambrose became ill, but no one thought it was serious. On October 8, he was so critical that they sent for Fr Joseph. That evening the service of Holy Unction was performed, and the next morning Fr Joseph gave Fr Ambrose Communion for the last time. St Ambrose reposed on the morning of October 10, and no one grieved more than Fr Joseph. Even in his sorrow, however, he comforted and consoled others.
Without any outside influence or pressure, the monks of Optina began coming to Fr Joseph just as they had come to Fr Ambrose. When the nuns of Shamordino asked to whom they should go for spiritual direction, Fr Isaac told them, "At Optina all we have Fr Joseph as our common Elder, and he must be yours as well."
For the next twenty years, St Joseph received visitors, gave spiritual counsel to those who asked for his advice, and even performed miracles of healing for the afflicted. Out of humility, Fr Joseph never said anything on his own authority, but quoted the words of Fr Ambrose, or gave examples from his life. He spoke very little, and then only to answer a question which had been put to him. Some laymen, and even some of the monks, were annoyed with him because he did not say more.

One monk had the thought that since Fr Joseph was filled with spiritual wisdom and was so familiar with the writings of the Fathers, he could have said many beneficial things to people. The Elder explained this to him, quoting St Peter of Damascus, who said that one should not say anything helpful unless asked by the brethren, because then the resulting benefit would come from their free choice. Even concerning something which might be useful for salvation, the ancient Fathers would not speak without being asked, considering unsolicited advice as idle talk (Vol. 3 of the English PHILOKALIA, p. 186).

His greatest care was for the Shamordino Convent, which remained unfinished, and for the spiritual welfare of its nuns. The Superior of the convent now turned to Fr Joseph to consult him about everything related to the life of the convent, and would do nothing without his blessing. He went there twice a year, during the Apostles' Fast, and during the Dormition Fast, to hear the confessions of the sisters. In the winter, they would visit him at Optina for Confession. Soon he was obliged to give up traveling to Shamordino because of his health.
Fr Joseph was officially appointed as confessor for the Optina brotherhood near the end of 1893 when Fr Anatole became ill and could not fulfill this duty. Many of the monks had already been confessing to Fr Joseph, but now they all came to him.
On January 25, 1894 St Anatole, the head of the skete, fell asleep in the Lord. Archimandrite Isaac and the bretheren unanimously chose Fr Joseph to succeed Fr Anatole as Superior of the skete. Although he never sought this honor, Fr Joseph accepted his election with all humility. He discharged his duties, not by issuing orders, but with paternal love and humility.
As Superior, he could have chosen to serve only on major Feast Days when the priests concelebrated, and designated one of the priests of the skete to serve on other days. He often served as a simple monk, however, with only one deacon to assist him.
During the last years of his life, Fr Joseph grew weaker and was often ill. In May of 1905 he felt that he lacked the strength to carry out his duties, and he asked to retire as Superior of the skete. He also had to give up hearing the confessions of visitors, since this exhausted him. His spiritual children were saddened by his decision, but the monks and nuns continued to come to him with their spiritual wounds and afflictions.
In 1911 Fr Joseph was weak and ill, but began to feel somewhat better during Great Lent. He was unusually joyful during Holy Week, which led some to believe that he had had some sort of vision. On April 11, the third day of Pascha, Fr Joseph developed a fever and stopped seeing visitors. The following week, a doctor diagnosed him with maleria, declaring that there was no hope for recovery.

On April 20 the wonderworking Icon "of the Sign" was brought to his cell and a molieben was served. In the afternoon, the Kazan Icon and the rassa of St Seraphim were brought to him. Two days later, he requested that the skete brotherhood be permitted to come to him so that he could bid them farewell and ask their forgiveness. Then he asked that the Shamordino nuns also be allowed to come.
Fr Joseph stopped taking food from April 28 on, nourishing himself only with the Holy Mysteries of Christ. Up until the time of his death, he was conscious and lucid, answering questions and dictating replies to letters. On May 8 he felt a little better, then became weak again. On the morning of May 9 he received Holy Communion, then at four in the afternoon he received some people for a final blessing.
That evening the Elder lay resting on his bed with his eyes closed, and his face shone with an unearthly radiance. At 10:45 he drew his last breath and departed to the Lord with a smile on his face.
After the body was prepared for burial, panikhidas were served one after another for the departed Elder. The saint appeared to some of the brethren in dreams both that night and on subsequent days.  The body was placed in a coffin at six o'clock the next morning and was carried to the skete church. Following the Liturgy, a panikhida was served, then the casket was brought to the monastery church of St Mary of Egypt. The monks began taking turns serving panikhidas for Fr Joseph until his burial.
Several miracles took place on the day St Joseph was laid to rest at the feet of Fr Ambrose. Even today, he continues to intercede with God and to work miracles for those who entreat him with faith.
St Joseph became a great Elder because first he had been a great disciple. He was obedient to his Elder Fr Ambrose in all things, and never contradicted him. Because he renounced his own will, refrained from judging others, and reproached himself for his own sins, Fr Joseph acquired humility and the grace of God. He also obtained from the Lord the discernment to recognize every sort of spiritual illness, and how to treat it.
The Moscow Patriarchate authorized local veneration of the Optina Elders on June 13,1996. The work of uncovering the relics of Sts Leonid, Macarius, Hilarion, Ambrose, Anatole I, Barsanuphius and Anatole II began on June 24/July 7, 1998 and was concluded the next day. However, because of the church Feasts (Nativity of St John the Baptist, etc.) associated with the actual dates of the uncovering of the relics, Patriarch Alexey II designated June 27/July 10 as the date for commemorating this event. The relics of the holy Elders now rest in the new church of the Vladimir Icon of the Mother of God.