Letters of the Valaam elder schema-abbot Ioann (Alekseev)

John (Alekseev) of Valaam
(1873 - 1958), schema-abbot of the New Valaam Monastery, Venerable Memory of May 23 (Const. [1])

In the world, Ivan Alekseevich Alekseev, was born on February 14 [2] 1873 in the Tver province into a peasant family. He graduated from the Ilyinsk parish school.

Father John recalled about his childhood: “I am by nature a shy person, narrow-minded, and my memory is bad, I am fully aware of this.
When I was a boy, our tailor sewed fur coats, he knew how to read and taught me. I understood stupidly, but my sister soon memorized the letters and reproached me: I’ve already memorized them, but you still don’t understand. Finally, I learned to read. At that time there was no kerosene, and at night they worked in the hut with a splinter. My father wove bast shoes, and my mother and sister spun or repaired something. I also had two brothers. When I learned to read, I bought several books of the lives of saints, then small books were printed. I had a like-minded friend, so he and I discussed how we could be saved. We walked to the Nilova Hermitage, 150 versts from us. They dried a bag of crackers, placed them on their shoulders, and off they went. We went there three times. We heard that there, in the forests, the hermit Matryona lives, but we could not see her, and we were stupid - after all, we were only 13 years old.”

[3]

Following his brother, he moved to St. Petersburg.

“My elder brother lived in Petrograd. He was businesslike and intelligent, had a tavern and took me in with him. I lived with him for a little while, and kept buying books. My brother went to the village, and I went to the Konevsky Monastery: I found a companion who spoke Finnish. We didn’t like it at Konevets, so we went to Valaam.”

In 1889 he entered the Valaam Monastery. He was sent to the monastery of St. Herman of Valaam, where they farmed and raised livestock. Ivan had to help in the barn and in the fields, which he himself had been accustomed to since childhood. There he worked for four years.

Then Ivan was drafted into the army, he served for four years in a rifle battalion, and after the army he returned to his home village to his parents. But he did not live there long and in 1901 he again went to Valaam. He was assigned obedience to the St. Petersburg Valaam Metochion, at the chapel of the Valaam Monastery near the Kalashnikov pier on the Sinop embankment. He stayed there for two years. Father John said:

“This multi-rebellious city had a harmful effect on me, and I, weak in spirit, could not cope with the bustle of the city, since I had to purchase, go to the station and ship and receive various goods that were required for the monastery.”

On December 21, 1906, Ivan was enrolled as a novice at the monastery.
On May 22, 1910 he was tonsured a monk with the name Iakinthos

.

After repeated petitions, he was returned to the monastery and settled in the Valaam Elias Skete.

In 1915, the St. John the Baptist skete was moved, where he served as the keeper of the monastery.

He found himself in exile in Finland due to changes in state borders.

On October 19, 1921, he was appointed rector of the Trifono-Pechenga Monastery. This appointment became for Fr. John was a big surprise. He recalls that he accepted the appointment completely complacently and did not feel any excitement. Father Iakinf himself was even surprised at this, since, in his own words, he was a naturally timid person. It happened that when, having come from the monastery to the main monastery, he approached the Gospel during the all-night vigil, his legs weakened, his head began to spin so that he was afraid to fall. Because of this, he sometimes did not even approach the Gospel. But now, after being appointed abbot, something exactly the opposite happened to Father Iakinthos: instead of fear, tears appeared.

On November 13 of the same year he was ordained a hierodeacon, on November 15 a hieromonk, and on December 11 he was elevated to the rank of abbot.

He assumed the position of abbot of the monastery on December 30.
Before the transition to Finnish rule, the monastery was devastated and virtually liquidated by the godless authorities of Soviet Russia, so the new abbot actually had to revive the monastery. In 1932, he was relieved of his duties as abbot and returned to the Valaam Monastery, managing the economy of the Baptist monastery.

In 1933 he took the schema with the name John

.

In 1938, he was elected confessor of the Valaam Monastery and from that time on he cared for Russian-speaking pilgrims.

Together with the brethren, in 1940, he survived the evacuation of the monastery to the city. Papiniemi in the Heinavesi region (Finland).

He died peacefully on June 5 [4] (according to other sources - June 6 [5]) 1958 in his cell in the New Valaam Monastery in Finland. Buried in the monastery cemetery [6]

Prayers

Troparion, tone 4

From your youth you walked the narrow path of asceticism,/ like our Father John,/ you were dedicated to the image of an angel,/ you dedicated your entire life to prayer./ Like a servant Christ, you followed Him, / the cross on the frame in the air. / You fought the good fight of faith , and have boldness before God, // to whom we pray to have mercy on our souls.

Kontakion, tone 8

Let us honor the humble John, the ascetic of Valaam, who followed in the footsteps of the holy fathers, / who walked wisely through the temptation of this world, / passing from strength to strength, from deeds to the contemplation of the Divine./ Now, like a bright star, rejoices in heaven Our Church is ours,/ we on earth cry out to him:/ Rejoice, light of Balaam,// like our Father John!

"Arch-sinner Schema-Abbot John"

When “Letters of the Elder of Valaam” was first published in Finland in 1956, this book immediately found its reader. It was soon followed by publications in various languages ​​in other countries of the world. In one of the reviews from an Argentine reader, it was said that the main thing in this book is the very personality of the Valaam elder. The author of these “Letters” was Schema-Hegumen John (Alekseev).

Biography

John's childhood

Schema-abbot Ioann (Alekseev) Ivan Alekseev was born on February 14, 1873 in the village of Gubka, Tver province. The boy’s parents were peasants and, according to his own recollections, they were “exemplary people.” The father wove bast shoes, the mother sewed. Ivan also had two brothers and a sister. Since the family lived poorly, the elder brother, having matured, left for St. Petersburg, where he opened a tavern.

The elder recalled that the Alekseev children were taught literacy by a tailor who sewed fur coats for peasant families. Having learned to read, Ivan acquired several thin books of the lives of saints and began to read them. Although he himself wrote that he was illiterate and “did not go to school,” the register of the Valaam Monastery lists the parish school of the village of Ilyinskoye, which Ivan graduated from.

The elder also recalled that in his childhood he had a “like-minded friend” with whom they discussed the lives of saints and made pilgrimages to some remote monasteries, including walking to the deserts of the Nile of Stolobensky. Ivan also went on pilgrimage with his parents.

Later, Ivan moved to his older brother in St. Petersburg, where he helped him by working in a tavern. With the money he earned, the young man bought spiritual books for himself and read all his free time. Ivan did not live long with his brother, and at the first opportunity he and some passing people went to the Konevsky Monastery. However, he did not like it here, and from Konevets Ivan immediately went to Valaam.

Valaam Monastery

Valaam Monastery

Ivan was 16 years old when he arrived at the Valaam Monastery and decided to stay here. He was sent for obedience to the monastery of St. Herman of Valaam. Here he was engaged in farming and caring for cattle, which he was accustomed to since childhood, and also served obedience in a shoe shop and baked prosphora in a bakery. The young man spent four years in the monastery, after which he was called up for military service. After serving the required four years in the rifle regiment, Ivan returned home, where he lived for about two more years with his father. After this, on May 28, 1901, he returned to Valaam and remained in the monastery forever. After that, as he himself admitted, Ivan “never had a thought to return to the world.”

Soon after arriving in Valaam, Ivan was sent to the Kalashnikovskoe metochion in St. Petersburg, where he served obedience in the Valaam chapel on the Sinop embankment. The bustle and crowdedness of St. Petersburg had a depressing effect on the young novice, but he spent at least two years on this obedience.

New obediences

In June 1910, Ivan was tonsured a monk with the name Iakinthos and, after numerous requests, was transferred to the Ilinsky monastery of the Valaam Monastery, located on a separate island. Here he served as a psalm-reader for three and a half years. After the monastery, Iakinthos was sent for obedience to the buffet of the hotel of the Valaam Monastery. Then he was again transferred to the Germanovsky monastery as a psalm-reader.

The next translation most pleased the young monk - he was transferred to the monastery of John the Baptist. What especially attracted Jacinthos to this monastery was the rigor of the ascetic life and the presence of spirit-bearing elders, under whose leadership he spent 6 whole years here.

Trifonov Pechenga Monastery

Trifonov Pechenga Monastery

The next translation came as a complete surprise to Father Iakinthos - on October 19, 1921, he was appointed rector of the Holy Trinity Trifonov Pechenga Monastery. This was all the more surprising for Iacinthos because at that time he was not even a priest, but a simple monk. However, this was quickly followed by his ordination: on November 13 - as a hierodeacon, two days later - as a hieromonk, and already on December 11 of the same year he became abbot. On December 30, 1921, Iakinf already assumed the position of abbot of the Pechenga monastery.

However, although he was surprised, Father Iakinthos accepted his appointment very calmly. He himself noted some unusual changes that occurred in him. For example, being timid by nature, as he himself admitted, Iakinthos used to sometimes not even approach the Gospel at the all-night vigil, since his legs would give way from excitement and he was afraid to fall. However, with his appointment to the position of rector, this fear was suddenly replaced by tears, which he himself recalled with emotion.

In fact, the new abbot had to begin restoring the monastery

At that time, the Trifonov Pechenga Monastery was in a state of ruin by the godless Soviet authorities. In fact, the new abbot had to begin restoring the monastery. Father Iakinthos assumed his position with an address to the brethren, in which he apologized in advance for his possible mistakes due to lack of experience and called for peace and mutual understanding between the brethren to be the basis of monastic life in the monastery.

Return to Valaam

Hegumen Iakinf spent 10 years in the Pechenga monastery. All this time, he painfully felt the huge difference between life in this monastery and Valaam and missed his native monastery. His request to return to Valaam was granted, and in the spring of 1932 Iakinthos returned to the Valaam monastery dear to his heart. He was immediately sent to his native St. John the Baptist monastery. And on May 8, 1933, Iakinthos accepted the schema with the name John.

Schema-abbot John liked life in the Baptist monastery; he also liked it for its solitude. He joyfully recalled how once he even had the opportunity to celebrate the Feast of the Lord's Easter alone. However, the decrease in the number of hermits in the monastery made it impossible for Father John to continue living here, and in 1937 he was forced to return to the main monastery, where he was appointed confessor of the monastery.

New Valaam

The year 1940 became fateful for the Valaam Monastery, when, as a result of the Soviet-Finnish war, the Valaam archipelago was transferred to the USSR, which threatened the monastery with closure. For this reason, the brethren of the Valaam monastery, including schema-abbot John, were forced to move to Finland. Here, in the town of Pappiniemi on the shores of Lake Juoyarvi, they founded a new monastery, which was named New Valaam. The history of the founding of this monastery is interesting, the choice of location for which was not accidental. When the abbot and part of the brethren were inspecting the estates for sale, on the wall of the building of one of them they saw an icon of the Venerable Sergius and Herman of Valaam, which they perceived as a sure sign that the monks from Valaam should move here.

New Valaam

On the wall they saw an icon of the Venerable Sergius and Herman of Valaam, which they perceived as a sign

The main obedience of Father John in New Valaam was clergy. Also, until the end of his days, as long as his strength allowed, he and his brethren carried out other obediences around the house: he worked in the field, chopped wood. In his free time, schema-abbot John conducted extensive correspondence with his spiritual children, as a rule, Russian emigrants scattered to all ends of the earth. Among his spiritual daughters there were also many nuns from the Pukhtitsa monastery, whom he began to spiritually care for back on Valaam.

Burial of the Elder

Father John gradually lost his strength: in recent years his legs were very painful, he suffered greatly from dropsy and hernia. Since November 1957, the elder was in a nursing home in Heinävesi. A few months later he returned to New Valaam, which he missed very much. He died in the monastery. This happened on June 6 (according to other sources - 5) June 1958. During his lifetime, schema-abbot John was modest and loved silence. His funeral was just as modest, as some eyewitnesses recalled. The elder was buried in the New Valaam cemetery.

On November 29, 2021, Schema-Abbot John (Alekseev) was canonized as a saint by the Synod of the Patriarchate of Constantinople on the proposal of the Finnish Orthodox Church.

"Letters of the Valaam Elder"

Among the spiritual children of Elder John (Alekseev) there were both simple and highly educated people, different in their social status and spiritual structure - he knew how to find an approach and the right words to everyone. He himself sometimes wondered how he, without sufficient education, could write to intelligent and highly educated people. “Sometimes the thought confuses me: “Why am I corresponding, illiterate, with educated people?” "- wrote Father John. In the signature to his letters, he always called himself a “person of prayer,” but never an elder. He also liked to sign himself: “arch-sinner schema-abbot John,” and called himself “spiritually lame on both legs.”

He himself always called himself a “person of prayer,” but never an elder

The Colliander family played a special role in the publication of Father John’s letters: artist Inna Colliander and writer Titus Colliander. It was the latter who suggested that Schema-Hegumen John publish his letters and undertook to edit them. Before this, some letters translated into Finnish had already been published in the 1950s in the magazine Aamun Koitto. The elder suggested calling the collection “Letters on Spiritual Life,” Titus suggested another name: “Letters of the Elder of Valaam.” Father John agreed.

In 1956, a small collection in Russian was published for the first time in Helsinki. It was then translated into several foreign languages ​​and consistently received good reviews from readers. The sole purpose of publishing the letters of schema-abbot Ioann (Alekseev) was spiritual benefit for readers, and not personal glory.

From “Letters of the Valaam Elder”

Schema-abbot Ioann (Alekseev) Spiritual life is like physical growth: a person does not notice himself. However, the sign of spirituality is <…> when a person sees his sins, like the sand of the sea. This is the health of the soul.

If you take strict care of yourself, you will truly see yourself worse than everyone else, then those who praise you will not harm you, for people look only at a person’s appearance, but do not know him inwardly.

We must strive for virtue as far as our strength is sufficient, but to persist in virtue is not in our power, but in the Lord’s, and the Lord protects us not for our labors, but for our humility.

There is no such commandment to demand from others love and a good life. Let those who are assigned to this by the Providence of God take care of others.

Sins can never be satisfied; the more you feed them, the more they demand food.

There are two benefits from sorrow: the first is zeal for God and gratitude from the bottom of the soul, the second is liberation from vain cares and worries.

Without prayer, life will be full of inspiration, but from prayer, when you gain the skill, your heart will rejoice and be at peace - a blissful state.

Our work must be, and success depends on grace, grace is given not for work, but for humility; whoever humbles himself, to the extent that grace comes.

If there is a person in spirit, then talk and consult with him - this is the best way in our time. But an inexperienced leader can only harm the spiritual cause; there were many such cases in former times and in ours.

The most useful thing is to see everyone as good, and yourself as the worst.

If you happen to waver in virtue, do not tremble, for our nature is very changeable. It is only characteristic of angels to remain constant in virtue.

Spiritual life is like a tree, the holy fathers said, without leaves, i.e. Without labor there is no fruit, but even without fruit the tree is cut.

According to our free will, we must work to please God, then grace helps us, and if we do not work, God’s grace will not help; our work and the grace of God go together.

Although it is difficult to endure sorrow, it is very useful. And we must prepare, with God’s help, to endure reproach, reproach, contempt and ridicule. If we prepare in this way when they come, it will be easier to bear them.

There is no need to be afraid of weaknesses, for the Lord came down from heaven for the weak. If a person realizes his weakness and repents, the Lord, in His goodness, will not remember his weaknesses and sins. Most of all we need to be afraid of the devil's pride, vanity, enmity and condemnation, and weaknesses humble our imaginary piety.

When you say what is for the benefit of someone’s soul, speak simply. You don't have to think to influence a person. The grace of God will do this beyond our desire, if only it will benefit the one who listens.

In all perplexed questions, take as a rule the advice of the God-wise holy fathers: if you are faced with two evils, choose the lesser, and if two virtues are presented to you, choose the greater.

Temporary solitude is useful, because the spirit calms down a little from all the fuss. And to live in solitude... It does not heal passions, but only lulls them to sleep. If you live carefully among the people, you will sooner come to self-awareness, for there are many terrible reasons that reveal our rottenness.

If something human happens, we must remember that we are no wiser than the wise Solomon, no stronger than the prophet David and no more zealous than the Apostle Peter.

Build your own house, and don’t worry about strangers, then you will learn how to build houses for others.

Knowledge without spiritual experiences is only boastful.

Holy Scripture must be read not for knowledge, but in order to save one’s soul.

Don’t be too eager to jump high; spiritual life requires patient gradualness.

Reproach is very useful, but praise is very harmful, because it exposes one’s foot in spiritual life. Vain fame binds us greatly and weakens our free will.

Silver is recognized by its breakdown, and asceticism is recognized by humility.

We must deeply believe in God's Providence and not look for reasons why this and that happens to us.

We must do everything for the sake of God, and not pay attention to people, because people praise today, but tomorrow they will blame us.

It is human nature to fall, but the devil is not to repent.

Only holy angels live without change, constantly praising the Lord. And we must endure. During difficult experiences, expect joy, and during joy, expect sorrow.

Living together and having peace of mind requires patience and humility, but since we don’t have these virtues, we think: everyone else is to blame, not us. However, you must try not to get angry for at least a long time, otherwise the prayer will not make sense.

If a person masters mortal memory, then only he will have a correct view of his temporary, fleeting life.

Illnesses and sorrows are not random phenomena, but are sent by God for our benefit. And they can be called the wedding garment, in which we could enter the eternal bridal chamber.

It is very difficult to give in to another - only great souls can do this, but weak souls firmly insist on their own.

The property of pride is to see only good in oneself, and only bad in others, and the property of humility is to see one’s sins, and good qualities in others.

Of course, physical labor is necessary, because without it there will be no fruit. However, know that all bodily labor is not as a virtue, but as an aid to virtue. Many worked hard, but did not receive fruit, for their labor was external, killing the spirit.

We should not believe ourselves until we lie in the coffin. And to persevere in virtue depends not on us, but on the grace of God. And the Lord protects humility: the extent to which a person humbles himself, the more successful he is in spiritual life.

Humanity is in turmoil, and poor people do not know the secret of inner peace, they do not know how to find it. Here is a secret: do not interfere in any other people's affairs and do not notice the weakness of your neighbor. Know only yourself, and enough is enough for you. If you do this, believe me, you will always be peaceful.

This life of ours is temporary and filled with various sorrows, and no one can avoid them, only there are different sorrows. And since the soul is created in the image and likeness of God, except for God, peace and consolation can never be found anywhere. If we align ourselves with the will of God, then sorrows will only disturb us slightly.

Thoughts that give rise to spiritual peace and tenderness, know for sure that they are angelic. And the thoughts that cause mental confusion and frustration are demonic.

Humanity has invented politeness instead of love, and under this politeness lies vanity, hypocrisy, deceit, anger and other spiritual passions.

He who condemns others is likened to the Antichrist, for he delights in the judgment of God.

To the extent that the heart is cleansed of passions, the extent to which God is known, and the Kingdom of God will be within you.

His Holiness Patriarch Alexy II about Valaam

According to His Holiness Patriarch Alexy II of Moscow and All Rus', it was on Valaam that he felt the calling to follow the path of serving the Church of Christ. As a teenager, Alexey and his parents came twice – in 1938 and 1939 – to go on pilgrimage to the Valaam monastery. These pilgrimage trips made a huge impression on the sensitive youth. Subsequently, His Holiness the Patriarch wrote in his memoirs: “Valaam made an indelible impression on me, a nine- and ten-year-old boy. The architecture of the monastery and monasteries, the prayers of the temples, the amazing nature of the Northern region, the spirit-bearing elders and inhabitants of the monastery: their hard work, openness, accessibility for every pilgrim and their special sensitivity - all this was amazing. In many ways, these two visits to Valaam determined my future path in life.

Alexey Ridiger (sixth from right in the bottom row)

, the future Patriarch, with the brethren of the Valaam Monastery, Abbot Khariton and pilgrims. Photo July 28, 1939

Valaam Monastery

Among the inhabitants of the monastery, the most memorable were its confessors - Schema-Abbot John and Hieroschemamonk Ephraim[1]. Many times we were in the Smolensk monastery, where Hieroschemamonk Ephraim carried out his feat, performing the Divine Liturgy daily and especially remembering the soldiers killed on the battlefield. Once, in 1939, my parents and I visited the skete of St. John the Baptist, which was distinguished by the strictness of its monastic life. Schema-Hegumen John took us there in a rowing boat. The whole day was spent communicating with this wonderful old man. Schemamonk Nikolai, who lived in the Konevsky monastery and was always greeted with a samovar, over which soul-saving conversations were held, was imprinted in the heart. I remember the host, Abbot Luka, an outwardly stern but sincere shepherd, as well as the loving hieromonk Pamva, who came to Tallinn several times. A special relationship developed with the archivist, monk Iuvian, a man of exceptional reading and erudition...

Eternal memory of you, blessed are our fathers and brothers, ever remembrance!”

Letter 6

September 14, 1943

Christ is among us!

There is little benefit if we just read and ask how to be saved, but we must begin to work, work, cleanse our hearts of passions. You now know what spiritual life is about; Good hour, begin, God make you wise, and do not forget me in your holy prayers.

At Saint Fr. Isaac, yes, the language is difficult, but its content is even more difficult for us, for the well is deep, but our rope is short, and we cannot reach its deep, wonderful saving water.

Bishop Theophan even composed a prayer to Saint Isaac to help us understand his saving teaching. In general, the holy fathers wrote from their experience, from their feelings, and their teaching is understood by those people who work on their hearts.

Asking for God's blessing on you!

Letter 5

Thank God that He has given you to taste, even if only in a small way, “that the Lord is good.” Yes, even a confessor does not need to reveal his inner state if he does not go through the same inner life. St. Anthony the Great writes: “If you talk to the unspiritual about the spiritual, it will seem funny to him.” I wrote to you in a previous letter about humility and I repeat: humble yourself, child, the enemy is very cunning and we are very weak. The Monk Macarius the Great writes: “I knew people who were in such spiritual perfection that they saw the glory of the saints in heaven, and in this state they remained for six years, and it’s scary to say - they died.” He also cites some martyrs who fell after severe torture. And the Holy Spirit speaks about the forgiveness of sins through the prophet Ezekiel: “If a sinner repents and lives well, then the Lord will not remember his sins; Likewise, if a righteous person becomes corrupt, the Lord will not remember his righteousness.”

Be wise, child, be wise as a snake, and meek as a dove.

I get great benefit from living in a common room and sleeping side by side on bunks. God is one, but the paths to Him are different - we see this in the example of St. fathers: some went through internal mental work, succeeded in spiritual life, while others read a lot of psalms, canons, troparia, and also succeeded in spiritual life. Let me also note, they write to St. Fathers, that natural shortcomings remain among the saints - for their humility.

Being on Tabor with the Savior is very fun, but when you have to be on Golgotha, then be patient - have ears to hear, and listen, be attentive.

May the Lord make you wise!