His ever-present disciple and friend, the humble and humble-minded Hieromonk Macarius,77 became the successor of the great work begun by Elder Leo, and he also had the glorious lot of publishing the works of Elder Paisius and promulgating the works of the Holy Fathers, who teach about the life of the inner man in Christ. During his lifetime, Elder Leo wrote few letters and usually signed those written by Father Macarius. Now Father Macarius conducted an extensive correspondence with both monastics and lay persons. His role in the publication of patristic works is truly enormous, and this work of the blessed Elder Macarius was accomplished precisely in the power of the work laid down by Elder Leo. That day and night the people received them, fulfilling the spiritual precepts of the ancient Holy Fathers, and Elder Macarius had the opportunity, under the guidance of the same Spirit of God, to restore and publish the basic books of the Holy Fathers on asceticism, mental work, and the spiritual path in the Church of Christ. A significant number of the Orthodox Russian intelligentsia were drawn into this great work by God's Providence.

The elderly leadership of Father Macarius is marked by his quiet and humble-minded spiritual work. It was, as it were, guarded by the feat of the suffering confession of the eldership of the Monk Leo, and now it reached its fullness, it was, as it were, legitimized and acknowledged. The image of the Elder Hieromonk (later Hieroschemamonk) Macarius rises especially clearly from the lines of his numerous letters to various persons. These letters are written by him easily and often, and are very lengthy: even during the lifetime of the Monk Leo he conducted a considerable part of the correspondence for him, and the Elder Leo signed the letters without reading. Elder Macarius in his letters is quiet and at the same time firm; he is humble and at the same time wise, he is characterized by strong and unfortunate humility; No event in the lives of his correspondents frightens him: there is a firm determination for everything, always ready. He knows well the teaching of the Holy Fathers, he carried it in his heart, he always knows what and where to give as reinforcement, for the edification of those who ask, and his quiet words only reveal and interpret the patristic mind. Quietly and confidently, he speaks of consolation, of genuine and also unfortunate spiritual joy. Noting in his letters the dates of his life, the course of events, he always remains peaceful and calm in God, relying entirely on His holy will. He writes letters all the time, even in a hurry to attend church services, but this again is quiet and with inner joy and conviction.

Thus, he hastens to say to his close spiritual children, nuns: "December 24, half past twelve in the evening. They preach the good news for the vigil. Now we come: Lord, bless us to glorify Thee, our Lord, Who was born for our salvation!" 78. Sometimes the elder grieves and does not hide his sorrow when he writes such words: "Yesterday I received your letters, I could not read them; something was not good, he did not sleep at night; the reason for this – I will not hide it – is your letters."79 Such appeals of the elder to his spiritual are relatively rare; more often he takes good cheers, teaches them to endure sorrows, speaks of God's Providence, and entrusts the course of the days of his loved ones to Him. The Elder does not enter into the events of public life in detail, although he vividly responds to the illnesses and deaths of the sisters in connection with epidemics, etc.

Most often, the lines of his letters are full of instructions about teaching a person through sorrows and about devotion in everything to the will of God. "I received your very sorrowful letter and your sorrows were reflected in me; it is evident that there is the will of God and the time for your trial has come; and sickness and disorder in the cell, and you do not find a compassionate One Do not lose heart, O children, but be firm and unyielding in the struggle of your patience; believe that the Lord, Who allowed this to happen, will bring about for the best."80

It is impossible to pass by such lines in the letters of Elder Macarius without inner silence and at the same time amazement and consolation: "Every day I have many guests of birds. A shelf is attached to the window, and all kinds of birds fly in with different grains: titmice, sparrows, ivanchiks, jays and others; and everyone feeds in her own way; natural science in nature, and creative power and wisdom are visible."81 "Agree, calm and healthy,"82 the elder usually concludes his letters, entrusting his spiritual children to the protection and Providence of God. "Be all peaceful and healthy," we read in other letters, "and succeed in humility and salvation."83

We have already written above that it was this humble-minded Optina elder who had the glorious lot of publishing the works of the Holy Fathers and Russian spiritual writings. In his book on the literary work of Elders Paisius Velichkovsky and Macarius of Optina, Archimandrite Nikodim (Kononov) points out how little spiritual and ascetic literature there was in Russia at the beginning of the nineteenth century, how books of mystical content were allowed to be printed, while the finished translations of the Holy Fathers made by Elder Paisius lay unpublished under a bushel for more than 50 years.84 By God's Providence, a group of intelligent and learned assistants was created around Elder Macarius, who managed to realize the salvific idea of the Elder about the publication of the works of the Holy Fathers, full of spiritual reason. The idea of publishing the patristic heritage was actively supported by Metropolitan Philaret of Moscow,85 and the humble Elder Macarius became a friend of the divinely wise Vladyka in this matter.

With gratitude to God, to His incomprehensible Providence, the numerous assistants of Elder Macarius should be commemorated, first of all the Kireevsky couple (Ivan Vasilyevich and Natalia Petrovna), Professor of Moscow University S. P. Shevyrev, censor Professor F. A. Golubinsky and others. Funds were available for the printing work, the divinely wise abbot of the Optina Hermitage, Archimandrite Moses,86 contributed much to the new undertaking,86 and among the brethren there were constant assistants for Fr. Macarius.

Archimandrite Nikodim writes in his study: "In all the best Russian people of the first half of the nineteenth century, the publishing activity of the Optina Hermitage met with full approval. The works of spiritual pupils on Paisius Velichkovsky, headed by Macarius, and the Slavophiles of Kireevsky were correctly understood and appreciated by their contemporaries."87

It is necessary to mention the main patristic works (in the order of their publication) prepared and published by the blessed Elder Macarius and his co-workers. Here, first of all, is the "Guide to the Spiritual Life" by the Venerable Fathers Barsanuphius the Great and John the Prophet, then (after the "Raptured Classes" by Elder Paisius) the book of Abba Dorotheus – the ABC of monastic life, the "Ladder" by St. John of the Ladder, which imprints the gradual ascent of a monk in the spiritual life. The last two spiritual manuals were especially carefully translated by the disciples of Elder Macarius. The book of Abba Dorotheus was translated into Russian by Father Clement (Zederholm)88; The "Ladder" of St. John was translated into Church Slavonic by St. Ambrose,89 and into Russian by Father Yuvenaly.90 Both of these books, as the main guides in the spiritual life, were carefully studied, and their translations were checked and supplemented by Elder Macarius.

The "Words of the Ascetics" of St. Isaac the Syrian were also published in the Church Slavonic translation of the blessed Elder Paisius Velichkovsky, a priceless treasure for monks undergoing a contemplative life, found and resurrected with great difficulty and tears by the Venerable Elder Paisius. The Homilies of the Monks Abba Isaiah and Maximus the Confessor were also published, as well as the ascetic Homilies of the Monks Abba Orsisius and Mark the Ascetic. Later, the works of the Hieromartyr Peter of Damascus, St. Symeon the New Theologian, St. Theodore the Studite, and others were published.

One can agree with Archimandrite Nikodim, who admits that although the publications of the Optina Hermitage were not excessively numerous, at the same time they contained all the basic spiritual literature that was necessary for the life of the monastery. The published books contain the necessary advice and guidance for both the elders and their spiritual children, both beginners and those who are being perfected in the spiritual and monastic life.91

Archimandrite Nicodemus expresses the thought that "the Slavonic Philokalia and the Optina editions in their entirety constituted a complete ascetic library, so necessary at any time for each monk individually and for the entire monastery in general."92 One can fully agree with this opinion, as well as with the author's indication of the need to observe consistency in the reading and study of the ascetic writings of the Holy Fathers, beginning with Abba Dorotheus and ending with the works of St. Isaac the Syrian and St. Mark the Ascetic.93

Thanks to the podvig of the Optina brotherhood headed by Elder Macarius, by the second half of the 19th century, Russian monasticism not only received the image of salvation under the guidance of the elders, but was also strengthened by the remarkable worldwide testimonies of the elders of ancient centuries about the guidance to the authentic spiritual life, which is the food and drink of the monk.94 During the lifetime of Elder Macarius in the Optina Hermitage, excellent editions of the works of Russian ascetic ascetics were made, of which the first was "The Life and Writings of the Moldavian Elder Paisius Velichkovsky," a book containing not only data on the life of the Elder, but also his lovingly collected writings and the writings of his companions. Further, the works of St. Nilus of Sorsky were revised and published, as well as an extensive book of letters of the hermit George.95 Later, the Optina Hermitage published the works of Bishop Peter,96 a number of individual pamphlets, and, what is especially valuable, biographies of individual elders, as well as their letters.

The letters of the elders Macarius, the head of the skete Anthony,97 and Hieroschemamonk Ambrose are life-giving and effective food until the last days. Many, not being able to ask their spiritual father, are guided by these letters and receive support and spiritual help.