The Monk Joseph of Volotsk
Commemorated on October 18 and September 9
The Monk Joseph of
Volotsk, in the world John (Ioann) Sanin, was born on 14 November 1440
(1439 per another source) in the village of Yazvisch-Pokrov, not far from the
city of Volokolamsk. He was born into a pious family with his father named
Ioann (in monasticism Ioannikii) and Mother Marina (in schema Maria). The seven
year old lad John was given over for education to the pious and enlightened
starets (elder) of the Volokolamsk Kresto-Vozdvizhensk (Exaltation of the
Cross) monastery, Arsenii. Distinguished by rare qualities and extraordinary
aptitude for church service, for one year the talented lad studied the Psalter,
and the following year – the entire Holy Scripture. He became a reader and
singer in the monastery church. Contemporaries were astonished at his
exceptional memory. Often, without having in his cell a single book, he would
do the monastic rule, reciting from memory from the Psalter, the Gospel, the
Epistles, and all that was properly required.
Even before becoming
a monk, John lived a monastic lifestyle. Thanks to his reading and studying of
Holy Scripture and the works of the holy fathers, he dwelt constantly in
thought about God. As his biographer notes, he "from his boyhood years
much disdained obscene and blasphemous talk and endless mirth".
At twenty years of
age John chose the path of monastic striving and, leaving from his parental
home, he went off into the wilderness nigh to the Tver Savvin monastery, to the
reknown starets and strict ascetic, Varsonophii. But the monastic rule seemed
to the young ascetic insufficiently strict. With the blessing of Starets
Varsonophii, he set off to Borovsk to the Monk Paphnutii of Borovsk, who had
been a novice of the starets Nikita of the Vysotsk monastery, who in turn was a
disciple of the Monks Sergei of Radonezh and Athanasii (Afanasii) of Vysotsk.
The simple life of the holy starets, the tasks which he shared with the
brethren, and the strict fulfilling of the monastic rule suited the state of
soul of John. The Monk Paphnutii lovingly accepted the young ascetic who had
come to him, and on 13 February 1460 he tonsured him into monasticism with the
name Joseph (Iosif), thus realising John's greatest wish. With love and with
zeal the young monk shouldered the heavy obediences imposed upon him – in the
kitchen, the bakery, the infirmary – this latter obedience the Monk Joseph
fulfilled with especial care, "giving food and drink to the sick, taking
up and arranging the bedding, so very anxious and concerned with everything,
working, as though attending to Christ Himself". The great spiritual
abilities of the young monk were evidenced in the Church reading and singing.
He was musically talented and possessed a voice such that "in the church
singing and reading it was like that of a swallow and wondrously harmonious,
delighting the hearing of listeners, as much as anyone anywhere". The Monk
Paphnutii made Joseph "ecclesiarch" (church doorsman) in church, so
that he would observe the fulfilling of the Church ustav (rule).
Joseph spent about
seventeen years in the monastery of the Monk Paphnutii. The strict efforts of
monastic obedience under the direct guidance of the experienced hegumen was for
him an excellent spiritual schooling, having educated him into a future tested
instructor and guide of monastic life. Towards the end of the life of the Monk
Paphnutii (+ 1 May 1477) Joseph was ordained priestmonk and, in accord
with the final wishes of the Monk Paphnutii, he was appointed hegumen of the
Borovsk monastery.
The Monk Joseph
decided to transform the monastic life along strictly coenobitic
(life-in-common) principles, following the example of the Kievo-Pechersk,
Trinity-Sergiev and Kirillo-Belozersk monasteries. But this met with strong
opposition on the side of a majority of the brethren. Only seven pious monks
were of the same mind with the hegumen. The Monk Joseph decided to visit at
Russian coenobitic monasteries, so as to investigate the best arrangement for
monastic life. He arrived together with the starets Gerasim at the
Kirillo-Belozersk monastery, which itself presented a model of strict
asceticism on the principles of a coenobitic ustav (monastery rule). His
acquaintance with the life of these monasteries strengthened the views of the
Monk Joseph. But, having returned to Borovsk monastery at the wish of the
prince, the Monk Joseph encountered anew the former staunch resistance of the
brethren to change from their customary ustav‑rule as hermits. Therewith,
having resolved to found a new monastery with a strict coenobitic rule, he set
off with the seven like-minded monks to Volokolamsk, his native region, to a
forest known to him since childhood.
In Volokolamsk at the
time the prince was the pious brother of GreatPrince Ivan III, Boris
Vasil'evich. Having heard about the virtuous life of the great ascetic Joseph,
he gladly received him and allowed him to settle on the outskirts of his principality,
at the confluence of the Rivers Struga and Sestra. The selection of this spot
was accompanied by a remarkable occurrence: a storm whipping up blew down the
trees before the eyes of the astonished travellers, as though clearing the
place for the future monastery. And right here it was that the ascetics in June
1479 erected a cross and sited a wooden church in honour of the Uspenie
(Dormition) of the Mother of God, consecrated on 15 August 1479. This day and
year stand in history as the date of the founding of the monastery of the
Uspenie of the Most Holy Mother of God as "volok' lamsk"
("broken-up peninsula"), later named after its founder. The monastery
was built quite quickly. Much of the work in the construction of the monastery
was taken on by the founder himself. "He was skilled in every human craft:
he felled trees, carried logs, he chopped and he sawed". By day he toiled
with everyone at the monastery construction, nights he spent in solitary cell
prayer, remembering always, that "the carnal desires of the lazy can
kill" (Prov. 21: 25). Good reports about the new ascetic attracted
students to him. The number of monks soon increased to an hundred men, and Abba
Joseph strove in everything to be a good example for his monks. Preaching
temperance and spiritual sobriety in everything, he was in no way externally
distinct from the others – his simple, cold-weather tatters were his constant
clothing, and bast-shoes served as his footwear. He was the first of anyone to
appear in church, he read and sang in the choir alongside the others, he spoke
an instruction and was the last to leave church. At nights the holy hegumen
walked round the monastery and the cells, safeguarding the peace and prayerful
sobriety of the brethren entrusted him by God; if he changed to hear a
frivolous conversation, he rapped on the door and unassumingly withdrew.
The Monk Joseph
devoted great attention to the inner ordering of the life of the monks. He
himself led a strict common-form life in accord with the "ustav"
("rule") compiled by him, to which all the services and obediences of
the monks were subordinated, and it governed their whole life: "whether in
their comings or goings, their words or their deeds". At the core of the
Ustav was total non-covetousness, detachment from one's own will together with
constant work. The brethren possessed everything in common: clothing, footwear,
food and other things. Without the blessing of the hegumen, none of the
brethren could take anything into their cell, not even a book or an icon. Part
of the refectory meal of the monks through general consent was given away to
the poor. Work, prayer, spiritual efforts filled the life of the brethren. The
Jesus Prayer never vanished from their lips. Festivity was viewed by Abba
Joseph as a chief weapon for demonic seduction. The Monk Joseph invariably
imposed upon himself quite burdensome obediences. The monastery was much
occupied with copyist transcription of Divine-service books and those of the
holy fathers, such that the Volokolamsk book collection soon became one of the
finest of Russian monastic libraries.
With each passing
year the monastery of the Monk Joseph flourished all the more. In the years
1484-1485 a stone church of the Uspenie of the Mother of God was erected in
place of the wooden one. In the Summer of 1485 "artistic masters of the
Russian land" painted within it, – Dionysii the Iconographer with his
sons Vladimir and Theodosii. In the icon fresco-painting of the church
participated also the Monk Joseph's nephews and disciples – Dosithei and
Vassian Toporkov. In 1504 was set up an heated refectory church in honour of
the Holy Theophany, then a bell-tower was erected and by it – a temple in the
name of the Hodegetria Most Holy Mother of God.
The Monk Joseph
trained a whole school of reknown monks. Certain of them gained reknown in the
arena of church-historical activity – they were "good pastors",
while yet others gained fame with works of enlightenment, some left after them
a devout memory and were a worthy example to be imitated with their pious
monastic efforts. History has preserved for us the names of many disciples and
co-ascetics of the holy Volokolamsk hegumen, who afterwards continued to
develope his ideas.
Among the disciples
and followers of the Monk Joseph were: the Metropolitans of Moscow and All Rus'
– Daniel (+ 1539) and Makarii (+ 1563), the Archbishop of Rostov Vassian (+
1515), the Bishops of Suzdal' – Simeon (+ 1515), Dosithei of Krutitsk (+ 1544),
Savva of Krutitsk termed the Swarthy, Akakii of Tver, Vassian of Kolometsk, and
many others. Monastics of the Iosifo-Volokolamsk monastery preeminently
occupied the most important archbishop cathedra-chairs of the Russian Church:
Sainted-Hierarchs of Kazan – Gurii (+ 1563, Comm. 5 December) and German (+
1567, Comm. 6 November), and Sainted Varsonophii, Bishop of Tver (+ 1576,
Comm. 11 April).
The activity and
influence of the Monk Joseph were not limited to the monastery. Many a
layperson went to him to receive advice. With a pure spiritual insight he
penetrated into the deep secrets of the souls of questioners and
perspicaciously revealed to them the will of God. Everyone living around the
monastery considered him their spiritual father and protector. Eminent
boyar-nobles and princes took him as god-father for their children, they
revealed to him their souls in confession, they besought written letters of
guidance for fulfilling his directives.
The common folk found
at the monastery of the monk the means for sustaining their existence on
occasions of extreme need. The number of those fed through monastery resources
sometimes approached 700 people. "All the Volotsk land towards good doth
wend, enjoying indeed peace and quiet. And the name Joseph, as something
sacred, is carried about on the lips of all".
The monastery was
famed not only for its piety and help for the suffering, but also for its
manifestations of the grace of God. The righteous monk Vissarion once beheld at
the Matins-service of great Saturday [i.e. Friday evening] the Holy Spirit in
the form of a white dove, sitting upon the Plaschanitsa, which was being
carried by the Monk Abba Joseph. The hegumen, bidding the monk to keep silent
about the vision, himself rejoiced in spirit, hoping that God would not forsake
the monastery. This monk had seen the souls of dying brethren, white like snow,
issuing forth from their mouths. To him himself was revealed the day of his end,
and he reposed with joy, having communed the Holy Mysteries and assuming the
schema.
The saintly life of
Abba Joseph was neither easy nor placid. In these difficult times for the
Russian Church, the Lord raised him up as a zealous protagonist for Orthodoxy
in the struggle with heresies and churchly disputes. The Monk Joseph exerted
quite a great effort in denunciation of the Judaisers, who tried to poison and
distort the foundations of Russian spiritual life. Just as the holy fathers and
teachers of the OEcumenical Church had elaborated on the dogmas of Orthodoxy in
responding against the ancient heresies (which contended against the Spirit,
Christ, or icons), so also Saint Joseph was summoned forth by God to oppose the
false teachings of the Judaisers and therein compile the first codex of Russian
Orthodox theology – his large book "The Enlightener"
("Prosvetitel'"). Already even far earlier preachers from among the
Khozars had come to the holy Equal-to-the-Apostles Vladimir (Comm. 15 July),
trying to convert him to Judaism. But the great Baptiser of Rus' repudiated the
pretensions of the rabbis. After this, the Monk Joseph writes, "the Great
Russian land dwelt for five centuries in the Orthodox faith, until the enemy of
salvation the devil, shouldst bring the cunning Jew to Great Novgorod".
With the retinue of the Lithuanian prince Mikail Olel'kovich came to Novgorod
in 1470 the Jewish preacher Skhariya (Zakhariya). Playing upon the inadequacies
of faith and of learning on the part of certain of the clergy, Skhariya and his
accomplices sowed distrust among the petty-minded towards the church hierarchy,
they inclined them towards a revolt against the spiritual authorities, they
tempted them with the idea of "self-authority", i.e. a personal
capricious self-determination of each in matters of faith and salvation. Those
they tempted gradually pushed towards a full break with Mother Church, they
disdained holy icons, and repudiated veneration of the Saints, – basic
elements of Orthodox popular morality. Ultimately, they led the religiously
blind and deluded to a denial of the saving Sacramental-Mysteries and the
fundamental dogmas of Orthodoxy, outside of which there is no knowing of God –
the dogma of the Most Holy Trinity and the dogma of the Incarnation of the
God-man our Lord Jesus Christ. If decisive measures were not taken – "it
would be the doom for all Orthodox Christianity from heretical teachings".
Thus was posited the question by history. GreatPrince Ivan III, enticed by the
Judaisers, invited them to Moscow; he had two of the most prominent of the
heretics made archpriests – one at the Uspensky, the other at the Arkhangelsky
cathedrals of the Kremlin, and he summoned to Moscow even the arch-heretic
Skhariya himself. All those close to the prince, beginning with the clerk
heading the government, Theodore (Feodor) Kuritsyn – whose brother became a
ringleader of the heretics, were led astray by the heresy. Even the in-law of
the great prince, Elena Voloshanka, accepted the Judaisers. And finally, upon
the cathedra-chair of the great Moscow Sainted-hierarchs Peter, Alexei and
Jona, was installed the heretical metropolitan Zosima.
The Monk Joseph and
Sainted Gennadii, Bishop of Novgorod (+ 1505, Comm. 4 December), called
for a struggle against the spread of the heresy. The Monk Joseph wrote his
first missive "Concerning the Mystery of the Most Holy Trinity" while
still a monk at the Paphnut'ev Borovsk monastery – in the year 1477. The
Uspensk Volokolamsk monastery became from the very beginning a bulwark of
Orthodoxy in the struggle with the heresy. Here it was that Saint Joseph wrote
his chief works, here emerged "The Enlightener", here were engendered
his fiery anti-heretical missives, or as the monk himself unassumingly called
them, "Book-exercises". The works of the Monk Joseph and holy
Archbishop Gennadii were crowned with success. In 1494 the heretic Zosima was
deposed from the hierarch's cathedra, and in the years 1502-1504 at a conciliar
gathering were condemned the malicious and unrepentant Judaisers, who
blasphemed against the Holy Trinity, Christ the Saviour, the Most Holy Mother of
God and the Church.
Saint Joseph had many
another trial and tribulation sent him – but the Lord each time tried him in
the measure of his spiritual strength. The saint angered the GreatPrince Ivan
III, who only towards the end of his life reconciled with the saint and
repented of his former weakness for the Judaisers. The saint angered also the
Volotsk appenage prince Theodore, on whose lands Joseph's monastery was situated.
In 1508 the monk suffered wrongful interdiction from Sainted Serapion,
Archbishop of Novgorod (Comm. 16 March), with whom however he apparently soon
reconciled. In 1503 a Sobor (Council) at Moscow under the auspices of the Monk
Joseph and his disciples adopted a "Conciliar Answer" concerning the
indissolubility of church properties: "wherefore all church-acquired
property – is essentially the acquired property of God, pledged, entrusted and
given to God". The legacy of canonic works of the Volotsk hegumen is
notably in "The Nomocanon Codex" – a vast codex of canonical rules
of the Orthodox Church, initiated by the Monk Joseph and completed by
Metropolitan Makarii.
Views exist about the
differences of outlook and discord between the two great pedagogues of Russian
monasticism at the end-XV beginning XVI Centuries – the Monk Joseph of Volotsk
and the Monk Nil of Sorgsk (+ 1508, Comm. 7 May). In the historical literature
these views usually present them as proclaiming two "contrary in position"
currents within Russian spiritual life – external action and inner
contemplation. This is profoundly incorrect. The Monk Joseph in his
"Ustav" gave synthesis to these two aspects in the Russian monastic
tradition, proceeding without interruption from the Athonite blessing given to
the Monk Antonii of Pechersk, through the Monk Sergei and down to our own day.
The "Ustav" presupposes the need for a full inward regeneration of
man, submitting one's whole life to the task of salvation and "deification"
("obozhenie", Grk. "theosis") not only for each individual
monastic, but also the collective salvation of the whole human race. A great
emphasis in the "Ustav" is put on the demand to monastics for
constant work in conjuction with inward and churchly prayer: "the monk should
never be on holiday". Work, as "a collective deed", comprised
for Joseph the very essence of church life – faith, embodied in good works, is
the realisation of prayer. On the other side, the Monk Nil Sorsky had himself
asceticised for a number of years on Athos, and he brought from there the
teaching about the contemplative life and "Mental Prayer" [i.e. the
Jesus Prayer] as a means of an hesychiast service of monks to the world, as a
constant spiritual activity, in conjuction with the physical work necessary for
sustaining one's life. But spiritual work and physical work – are two sides of
the one selfsame Christian vocation: a vital continuation of the creative
activity of God in the world, encompassing as much the ideal as well as
material spheres. In this regard the Monks Joseph and Nil – are spiritual
brothers, varied in continuing the Church tradition of the holy fathers, and
heirs to the precepts of the Monk Sergei of Radonezh. The Monk Joseph highly
esteemed the spiritual experience of the Monk Nil and dispatched his own
disciples to him for study of the experience of inner prayer.
The Monk Joseph was
an active social activist and proponent of a strong centralised Moscow realm.
He was one of the instigators of the teaching about the Russian Church as the
recipient and bearer of the ancient OEcumenical piety: "the Russian land now
in piety hath surpassed all". The ideas of the Monk Joseph, possessing
tremendous historical significance, were later on further developed by his
students and followers. And from them came forth, with his own teaching about
Moscow as Third Rome, the Pskov Spaso-Eleazarov monastery elder Philothei,
declaring: "For two Romes art fallen, and the third doth stand, and a
fourth there shalt not be".
These views of the
Josephites on the significance of monastery possession of land-properties for
church building, and the participation of the Church in social life, were set
amidst the conditions of the struggle for centralised power by the Moscow prince.
His opponents were separatists who tried to disparage these views for their own
political ends, using surreptitiously the teaching of the Monk Nil Sorsky about
"non-acquisitiveness" – the cutting off of the monastic from worldly
matters and possessions. This supposed opposition engendered a false view on
the hostility between the trends of the Monks Joseph and Nil. In actuality both
trends legitimately co-existed within the Russian monastic tradition,
complementing each other. As is evidenced from the "Ustav" of Saint
Joseph, complete non-acquisitiveness, renunciation of the very concepts
"thine-mine" was posited in its basis.
The years passed. The
monastery flourished with the construction work and efforts of the Monk Joseph,
and as he got old he prepared himself for passing on into life eternal. Before
his end he communed the Holy Mysteries, then convened all the brethren, he gave
them his peace and blessing, and reposed blessedly on 9 October 1515.
The funeral oration
to the Monk Joseph was compiled by his nephew and student, the monk Dosithei
Toporkov.
The first
"Vita" ("Life") of the saint was written in the decade of
the 40's of the XVI Century by a disciple of the Monk Joseph – the Krutitsk
bishop Savva the Black, with the blessing of Makarii, Metropolitan of Moscow
and all Rus' (+ 1564). It entered into the "Great Menaion-Readings"
("Velikie Minei-Chet'i") compiled by Makarii. A second redaction of
the "Vita" is from the pen of the Russified Bulgarian writer Lev the
Philolog with the assist of the monk Zinovii of Otensk (+ 1568).
Local celebration of
the Monk Joseph was established at the Iosifo-Volokolamsk monastery in December
of 1578, on the hundred year anniversary of the founding of the monastery. On 1
June 1591 was established the general church celebration of his memory, under
Patriarch Job. Sainted Job, a student of the Volokolamsk tonsured Saint German
of Kazan, was a great admirer of the Monk Joseph and was author of the service
to him, which was entered into the Menaion. Another student of Saints German
and Varsonophii was likewise the companion and successor to Patriarch Job –
the Patriarch PriestMartyr Ermogen (+ 1612, Comm. 17 February), a spiritual
leader of the Russian people in the struggle for liberation under the Polish
incursion.
The theological works
of the Monk Joseph comprise an undeniable contribution within the treasury of
the Orthodox tradition. As with all church writings, inspired by the grace of
the Holy Spirit, they continue to be a source of spiritual life and knowledge,
and they have their own theological significance and pertinence.
The chief book of the
Monk Joseph was written in sections. Its original form, completed in the time
period of the 1503-1504 councils, included 11 Sections. In the final redaction,
compiled after the death of the saint and involving a tremendous quantity of
scrolls, – "The Book against the Heretics" or "The
Enlightener" is in 16 Sections, prefaced by way of an introduction by
"An Account of the Newly-Appeared Heresies". The first section
expounds the Church teaching about the dogma of the Most Holy Trinity; the
second – about Jesus Christ, the True Messiah; the third – about the
significance within the Church of the prophesies of the Old Testament; the
fourth – about the Incarnation of God; the fifth through seventh – about icon
veneration. In the eighth through tenth sections, the Monk Joseph expounds on
the fundamentals of Christian eschatology. The eleventh section is devoted to
monasticism. In the twelfth is demonstrated the ineffectualness of the anathemas
and sanctions, imposed by heretics. The final four sections consider methods of
the struggle of the Church with the heretics, and the means for their
rectification and repentance.
[Trans. Note: the
enterprising English reader may do well, and perhaps should, access G.
Fedotov's classic work "The Russian Religious Mind" for an alternate
perspective of the Josephite legacy in the Church and alleged amicable
confluence with the Saint Nil Sorsky current, in contrast to this somewhat
glossed-over and strained synthesis offered here].
© 1996-2001 by translator Fr. S. Janos.