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.

The work of the third Optina elder, Hieroschemamonk Ambrose, is the most glorious and radiant time of the Russian eldership. The work of the elders has traveled almost forty years since Hieroschemamonk Lev arrived with his disciples in Optina from the Alexander Svirsky Monastery. The powerful spirit of Elder Leo withstood the great and prolonged temptations that were brought to him by the official church leadership. He also laid the foundations of the work of the elders, the great work of Christ's love, which, in addition to enlivening the monastic life, filling it with the true commandments of Christ, also became a work of the people, raising the spirit of those who came to the elder to the true height of Christ's commandments. Just as true, sincere and self-sacrificing was the activity of the elder Hieroschemamonk Macarius, who took upon himself the work of publishing spiritual and ascetic literature.

Father Ambrose, a disciple and cell-attendant of Elder Macarius, entered into the work of his spiritual father during his lifetime; everything happened here naturally, as if by itself. However, the path of Elder Ambrose's work, as if equalized, smoothed out by the work of his great predecessors, the path, freed from sorrowful external circumstances, was burdened with his grave and almost continuous illnesses and bodily sufferings. Elder Ambrose, having served as a hieromonk for less than one year, had to retire, remain dependent on the monastery, and become, from an external point of view, a kind of scum for it.98 And it was this sickly elder who was destined by the Lord Providence to become a luminous lamp, a tireless worker, a preacher and an apostle of the work of the elders. The name of the elder Hieroschemamonk Ambrose, among others, brought world fame and glory to the Optina Hermitage, where he asceticized in the elderly work for more than thirty years. Now canonized as a Russian saint, he stands before the throne of God with the same warmth as during his lifetime, praying for the Russian land, for its people, who are just as grieving as they were during his lifetime, just as demanding his support and intercession.

What made the name of Elder Ambrose seem to be a household name, as if the only one of its kind, vividly depicting, depicting the work of Christ on earth? True death with Christ, strengthened by the daily cross of illnesses, and here is the true resurrection in Christ and with Christ in the matter of living and active love for one's neighbor – love that became the testament of the elder's entire life.

Thus, on the one hand, it was like the rabble of the world (of which the Apostle speaks), the rabble of the monastery, which the elder could not serve, and on the other hand, the radiant, invincible, almost incomprehensible Love of Christ, which triumphed and conquered in the elder all his external sufferings. One has only to read the endless testimonies of the elder's spiritual children and his eyewitnesses in order to understand how great, all-embracing, and indisputable was his love, which was expressed in his restoration of the image of God in those who came to him. How unexpectedly their life was rebuilt, took on a new direction and content, and only in this new content did they find themselves, found genuine unspiritual joy, found themselves. These stories are always read with unflagging interest, in them there is the striking and conquering truth of the resurrection of souls in Christ. All this new, restored New Testament army poured into the old, decrepit world and imperceptibly but steadily transformed it, saved it, and inspired it to live love and life in God.

Such was the great significance of the elder's work, which poured out from the bed of the sick elder, who, however, was at the same time "merry," in the words of his cell-attendants. It was the elder Hieroschemamonk Ambrose who was given the opportunity to attract the attention of the great Russian writers to his work: Gogol, Dostoevsky and Leo Tolstoy. In our days, when commemorating the Optina Hermitage, the public word speaks more about them than about Elder Ambrose himself. It was the impression of meeting him that formed the basis of the image of the elder Zosima, created by Dostoevsky. Through these lines in The Brothers Karamazov, the world learned about the existence of eldership; he also learned Dostoevsky's prophecy that in the last days those who believe in Christ will remain in the world as monks, not understood by him, ridiculed and expelled.

In the last decade of the last century, the service of Elder Ambrose ended. He was replaced by worthy men, imbued with the order of the elderly, but here the days of the new century were already approaching, when the monastery was closed and devastated, and the last laborers of the elderly work, such as Father Nikon99 and others, died in exile and camps.