THE LIFE OF Saint Sabbatius of Solovki

THE LIFE OF
Saint Sabbatius of Solovki
IN THE ARCTIC WATERS OF THE WHITE SEA1

___
1 From the September Volume of The Lives of Saints, Moscow, 1903, with a few corrections from the Solovki Patericon, St. Petersburg, 1873.


EDITORS PREFACE

LYING IN the cold waters of the White Sea, the towers and ruined churches of the Monastery of Solovki still stand today, silent witnesses of five centuries of ascetic labors and holy deeds. The sacred monastery of Saints Sabbatius, Zosimas, and Herman is the northernmost Lavra of the Rassian Thebaid.

Today the monastery is being "restored" as an historical monument, but of course the God-hating Soviets will not allow even the mention of the very essence of Solovki its holiness, exemplified in its life of monastic labors and missionary enlightenment for the northern nomads.

To this twofold significance of Solovki the Soviets themselves have added a third dimension by making it a place of martyrdom for Orthodox Christians. Solovki, beginning just fifty years ago, was the chief concentration camp for clergymen, especially bishops; there the successors of the Apostles worked at such labors as fishing and mending nets. One of Solovki's new martyrs, Archbishop Hilarion (Troitsky) noted that "the Holy Spirit turned fishermen into apostles, but the Bolsheviks have turned apostles into fishermen." These latter fishers of human souls, stripped of the outward marks of their apostolic rank, became thereby yet more greatly filled with the Holy Spirit and today shine resplendently as a great source of light for the contemporary world, which sinks ever deeper into the darkness of godlessness.

The saints and ascetics of Solovki, now joined by the new choir of martyrs of the Communist Yoke, are ever alive in the heavenly abodes of the living God, being intercessors by whose prayers we, the last Christians, may draw the strength and inspiration to prepare to join them. The desecration of its holy places has not at all deprived Solovki of the spiritual tressure which, for those with eyes to see, may yet be seen, made our living inheritance, and used to gain an everlasting crown.


16th Century Moscow Icon

STS. ZOSIMAS AND SABBATIUS OF SOLOVKI
Commemorated together on August 8

TROPARION TO ST. SABBATIUS, TONE 3

HAVING LEFT the world and settled in the wilderness,+ in good labors thou hast labored,+ in suffering ills and in heedfulness and prayers:+ wherefore after death also thou gushest forth healings,+ O Sabbatius our father,+ pray to Christ God that our souls may be saved.



Voyage to the isles of Solovki
(Watercolor by Archimandrite Cyprian)



IT IS NOT KNOWN from what city or village St. Sabbatius came, nor who his parents were, nor at what age he received the monastic tonsure. It is only known that in the days of the Metropolitan of All Russia Photius (1408-1431) the praiseworthy Elder Sabbatius labored in the White Lake Monastery of St. Cyril. The devout ascetic mortified his body by prayer, untiring vigil, hunger and thirst, and many other uncountable labors of strict monastic life, zealously going through all the monastic labors, in constant obedience to the abbot and the brethren. For his unwavering fulfillment of his monastic vows St. Sabbatius was beloved and respected by all, being an example of virtuous and labor-loving life for the other brothers of the monastery, so that his name was constantly extolled by the brotherhood and the abbot. But firmly knowing that not from men, but from God, is it meet to seek glory in this earthly life, the Saint was weighed down by the glory rendered to him, and therefore he constantly thought of leaving St. Cyril's monastery, in which he had labored for many years, and of finding a new place for his monastic labors, where it would be possible to live in obscurity and retirement from men.

Hearing that in the same Novgorod province there was a certain Lake Ladoga, and on it an island called Valaam,1 where there was a monastery dedicated to the Transfiguration of the Lord, where the monks remain in strict labors, offering unceasing prayers to God and feeding themselves by the labors of their own hands-St. Sabbatius began to ask the abbot and brethren of St. Cyril's monastery to let him go with their blessing to the Valaam monastery to live. Having left with their blessing, the Saint came to Valaam, where he was joyously accepted by the brethren. Here the Saint also spent not a little time. Emulating the difficult labors of those monks and constantly increasing his labors, St. Sabbatius here, just as in St. Cyril's monastery, surpassed all in ascetic labors, so that his virtuous life began to be known to all in Valaam, since he mortified his body to the utmost and even during his lifetime manifested himself as an abode of the Holy Spirit.

___
1 On Valaam monastery and its founders, Sts. Sergius and Herman, see The Orthodox Word, 1970, no.1.


As one experienced in the ascetic life, St. Sabbatius in Valaam monastery was an elder for beginning monks, whom he guided in their ascetic labors. Among his disciples was Gennadius, later Archbishop of Novgorod (1484-1504).

Since in this new place of his sojourn, just as in the monastery of St. Cyril, the Saint was respected and extolled, he again began to grieve, finding it difficult to bear the respect and praise of the brothers, and again he thought of finding a quiet and solitary place for his labors. Previously the Saint had heard of the uninhabited Solovetsk island, which lay in the cold waters of the White Sea, a two-day's voyage from the mainland. Hearing the tales of the uninhabited isle, the Saint rejoiced in spirit and was filled with a warm desire to settle on it in labors of silence. He began fervently to implore the superior of Valaam monastery to let him go. The superior, however, together with the brethren, loved the Saint and, respecting in him one sent by God, did not want to lose such a praiseworthy elder, who was an example of virtue for everyone, and they implored the Saint not to leave them. Condescending to the requests of the Valaam monks, the Saint lived in the monastery for yet a short while, and then, having prayed to God and trusting in His help, he left the monastery secretly at night, unseen by anyone.

BEING DIRECTED and preserved by God, St. Sabbatius wended his way to Solovetsk island. Having reached the sea, the Saint met people who lived on the shore opposite the island, and he began to question them about the island. They informed him that Solovetsk island was situated far from the shore, that the way to it was difficult and dangerous, that voyagers scarcely reached the island after two days of sailing, and then only in calm weather. Having inquired in detail about the island, the Saint came to the thought that this was a most convenient place for labors of silence and monastic solitude. He found out that the island was more than seventy miles in circumference; near it there were fishing and hunting for sea animals; on it there were sweet water suitable for drinking, fishing lakes, mountains whose tops were covered with building timber, valleys overgrown with smaller trees, and many different berries. The Saint found out that the island was most suitable for human habitation, and it was uninhabited because of the difficult communication with the shore. Many who wished to settle there could not do so because they were afraid of misfortune at sea. Only sometimes, in good weather, fisherman came to the island, but after catching fish they immediately returned to the mainland.

Hearing all this from the coastal residents, St. Sabbatius was inflamed with an ardent desire to settle on Solovetsk island. Finding out about this intention of the blessed one, the coastal inhabitants tried to dissuade him from such thoughts, saying: "O Elder! With what shall you feed and clothe yourself on the island, being in such an advanced age and having nothing? And how will you live in this cold country so far from men, when you already have no strength to do anything for yourself?"

The Saint answered them: "I, my children, have a Master Who makes the nature of an old man young, and likewise brings up an infant to years of ripe old age. He enriches the poor, gives what is necessary to the destitute, clothes the naked, and with a small measure of food satisfies the hungry, as when in the desert He fed to satiety five thousand men with five breads" (John 6:5-13).

Hearing from the Elder words from the Holy Scripture, some of the people were surprised at his wisdom, but others, through their senselessness, mocked him. In the meantime the Saint, casting his care upon the Lord (Ps. 54:22), retired to the river Vyg, where he met the monk Herman,1 who was living there by the chapel. St. Sabbatius lived for some time with St. Herman. From him he found out about Solovetsk island the same things he had already heard from the coastal inhabitants. Having consulted each other and placed their trust in God, both the ascetics decided to go and settle together on the island. Having obtained a boat, and taking with them a little food and clothing, and also some tools for necessary work, they fervently prayed to God and, placing all their hope in Him, they got in the boat and in calm weather began their voyage.

___
1 St. Herman of Solovetsk, f1479, July 30.


WITH GOD'S HELP, on the third day the Saints reached the island, in the year 1429, and, rejoicing and being glad in soul, they thanked God Who had showed them this deserted spot. On the part of the shore where the boat landed, they placed a cross. After going some distance into the interior of the island, the holy monks saw on the shore of the island a most beautiful mountainous place, where they decided to settle permanently. Here, having built a cell, they began to live for the Lord, dwelling in labors, procuring for themselves lenten food by the sweat of their brow, digging the ground with picks. The Saints labored with their hands, and with their lips they glorified the Lord, drawing near to Him in spirit through constant prayer and the singing of the psalms of David.

After the passing of some time, the inhabitants of the coast which was nearest the island began to envy the holy Elders who had established themselves on the island, and, thinking to banish them from there, said among themselves: "We are the nearest neighbors of the island, more or less its own. ers, being the natural inhabitants of the Korelian land, and therefore we, and after us our children from generation to generation, should have part in the ownership of the island."

Some time later a certain fisherman, at the advice of his friends, came with his wife and all his family to that island and settled down not far from the cell of the God-pleasing Elders. Living here, he began, together with all his household, to fish in the lakes. The blessed fathers, however, being con cerned about their salvation, remained in solitude and did not even know that the fisherman's family had settled there.

On one Sunday early in the morning, after performing the usual rule, St. Sabbatius, taking the censer, came out to cense the holy cross which he had erected near his cell. At this time he heard blows and moans, as if someone were being beaten. The Saint greatly feared because of these moans and, thinking it to be an apparition, he guarded himself with the sign of the cross, returned, and told the blessed Herman of the blows and moans he had heard. Leaving the cell and hearing the same, St. Herman went toward the noise and saw a weeping woman and asked her what was wrong with her and why she was weeping. With tears the woman told what had happened to her.

"When I went to the lake with my husband," she said, "two resplendent youths met me and, seizing me, strongly beat me with branches, saying: Leave this place; you are unworthy to live here, because God has appointed it for the dwelling of monks. Quickly depart from here so as not to perish from an evil death. After that the resplendent youths became invisible."

The blessed Herman, returning to the holy Elder Sabbatius, told the latter what he had heard from the fisherman's wife, and together they glorified God. The fisherman, taking with him his wife and belongings, without tarrying rowed away to the village where he had lived before. From that time on no one among the laymen dared to settle on the island, and only fishermen came to the island from time to time in order to fish.

After the passage of several years, the blessed Herman left the island to get provisions at the river Onega, and St. Sabbatius with deep faith in God remained alone on the island. The Saint's stay on the island, his fasting, his labors are known only to the All-knowing Lord, Who looked down upon His Saint, and His holy angels, who visited God's slave Sabbatius, one who in his body imitated the bodiless ones. We, however, can only judge of the labors and privations of the Saint's ascetic life by the very nature of the place where he settled. The holy Elder, remaining alone on the remote island, not visited by anyone, had no other work except occupation in constant labors of prayer and divine vision. And in truth, being deeply engrossed in constant prayerful conversation with God and turning to Him eyes full of tears, the Saint sighed day and night, wishing to leave the body and be united with the Lord.

FEELING IN DEEP old age, after labors pleasing to God, the ap proach of death, St. Sabbatius began to think of how to become worthy of receiving the Divine Mysteries, of which he had been deprived since leaving Valaam monastery. Having prayed for this to God, he got in a small boat and then, when by his prayer the sea became calm, in two days he crossed to the opposite shore of the sea. Having reached the shore, he walked farther, wishing to reach the chapel on the river Vyg. It happened that at that time at the Vyg there was a certain Abbot Nathaniel, who had come here with the object of visiting the Christians residing nearby.

Going the way designated beforehand for him by Divine care, he met Abbot Nathaniel, who was going with the Divine Mysteries to a remote vil lage to administer Holy Communion to a sick man. After the usual salutation between monks, the wayfarers entered into conversation, and each finding out who the other was, they were glad to see each other. St. Sabbatius was glad that he had found what he was seeking, and Abbot Nathaniel was glad that he was found worthy to see the honorable gray hairs and the holy face of St. Sabhatius, of whose virtuous life he had heard mach. And the blessed Sabbatius said to Nathaniel: "Father, I implore your holiness: by the authority given you by God to forgive, remit my sins which I shall confess to you, and make me worthy of the Communion of the Holy Mysteries of the Most Pure Body and Blood of Christ my Master. For many years already 1 have been inflamed with the desire to feed my soul with this Divine Food. So, holy father, feed me now, because Christ my God has showed me your holiness in order to cleanse me from the sins which I have committed from my youth up to this day, in word, deed, and thought."

"May God forgive you, brother," answered Abbot Nathaniel, and, having become silent, he raised his hands to heaven and with tears pronounced: "Oh, if only I, for the cleansing of my negligence, could have your sins, O holy one!"

St. Sabbatius said to Nathaniel: "I implore your holiness, immediately make me worthy of the Divine Communion, because the end of my life approaches." The Abbot replied: "My lord, Father Sabbatius, go now to the chapel and wait for me there. I am going now to a sick man and shall soon return to your holiness; early in the morning I will come to you."

To this St. Sabbatius said: "Father, do not put it off until morning; truly, we do not know if we shall breathe the air until tomorrow, and all the more, how can we know what will happen later?" St. Sabbatius said this, foretelling his coming end.

Seeing in Sabbatius one who pleased God, Abbot Nathaniel did not T dare to contradict him further, but fulfilling his desire, after performing the confession, he administered the Divine Mysteries of Christ to him, and, giv him the brotherly kiss, said: "Slave of God, I implore you: wait for me by the chapel on the Vyg."

The Saint agreed to wait there for the Abbot. The latter went to the nick man, and St. Sabbatius went to the appointed place, where, having given thanks to God for the reception of Communion and for all His benefactions to him, he entered the cell which was at the chapel, and having closed the door, occupied himself with preparing his blessed soul so as to give it over into God's hands.

At that time a certain merchant from Novgorod the Great, by the name of John, who was travelling the river with his wares, reached the chapel which stood on the shore. Leaving his vessel and coming out on the shore, he bowed down to the holy icons in the chapel and, entering the cell, received the blessing of St. Sabbatius. Having given his blessing, St. Sabbatius taught the merchant from the Holy Scriptures, instructing him in good deeds. The merchant was very rich, had slaves, and wished to reward the Saint with all necessities from his wares. The Saint, however, not wishing to take anything from the merchant, said: "If you wish to give alms, you have the needy, but I do not need anything."

After this, the Saint taught John love of the poor, mercy towards members of his household, and other virtues. The merchant was grieved that the Elder had not taken anything from him. Wishing to console him, the Saint said: "Child John! Pass the night here until morning, and you shall see God's grace and go safely on your way."

However, John wished already to leave on his voyage. And behold suddenly there came a storm with thunder and lightning, and the river and the sea became rough. Seeing the sudden change of weather and the great roughness of the water, John was filled with fear and remained to pass the night there. In the morning he came to the cell, wishing before his departure -for the roughness had subsided to receive the Saint's blessing. Having knocked with prayer at the door of the Saint's cell, he did not receive any answer. After he had knocked a second and a third time, the door opened and, entering the cell, John saw the Saint sitting in his mantle and hood with the censer near him. And the merchant said to the Saint: "Forgive me, slave of God, because, having love and faith toward your holiness, I have dared to come to you. I beg your holiness, give me your blessing for my voyage so that, guarded by your holy prayers, I may travel safely."

When John had said this, in answer there was neither voice nor response, because the holy soul of the Saint had departed unto the Lord, and at that time a strong fragrance spread througout the cell. Seeing that the Saint did not answer him, and thinking that he was asleep, John came to him and touched him with his hand; but becoming convinced that he had reposed in the Lord, he was filled with awe and at the same time was moved with feeling and warm tears gushed forth from his eyes.

At that time the Abbot Nathaniel returned from the sick man. He entered the cell and, seeing that the Saint had reposed, he wept bitterly and kissed his righteous body. The Abbot and the merchant told each other about the Saint-the former, how yesterday he had been found worthy to administer to the Saint of God the Divine Mysteries; and the second, how he had been found worthy to delight in soul-profitting conversation with the Saint. After the funeral hymns, they buried the holy body of the Saint, returning earth unto earth.

Saint Sabbatius died on the 27th day of the month of September, in the year 1435. On this day his memory is venerated to the glory of God Who is glorified in the Trinity, Father and Son and Holy Spirit, to Whom may there be glory and worship forever. Amen.



THE LIFE OF ST SABBATIUS OF SOLOVKI

Fragments of a 16th-century icon of the Lives of the Solovki Saints: Sts. Sabbatius, Zossimas, and Herman


St. Herman, departing to the mainland for provisions and tools, bids farewell to Saint Sabbatius.



Feeling his end approaching, St. Sabbatius rows across the White Sea to receive Holy Communion before his death.



Left: the Saint implores Abbot Nathaniel to give him Holy Communion before it is too late. Right: he receives Communion.



The repose of St. Sabbatius. The Abbot Nathaniel and the merchant John tell each other of the holy man.



General view of the central part of Holy Transfiguration Monastery, Solovki



The towers of Solovki Monastery in wintertime


Shrine with the holy relics of Sts. Sabbatius and Zosimas in the main cathedral. Beside it the daily cycle of Divine services was conducted until the Communists closed the holy Lavra of the Far North and turned it into an infamous concentration camp.


The main refectory church of Solovki Monastery.



HOLY TRANSFIGURATION CATHEDRAL (16th Century) AS IT LOOKS TODAY WITH DOMES AND CROSSES REMOVED AFTER ITS CONVERSION INTO A PRISON BY MILITANT ATHEISTS

The main sanctuary of the northernmost Lavra of Holy Russia was the magnificent cathedral of the Holy Transfiguration, built by the greatest Abbot of Solovki since St. Zosimas, St. Philip, later the martyr-Metropolitan of Moscow. After the satanic Communist regime took over the monastery, it was converted into a truly infernal domain, altars being used for toilets and everything holy being defiled.



THE SOLOVETEK MONASTERY.
Nineteenth-century engraving showing the monastery at the height of its development as a bastion of Orthodoxy


Solovki Patericon


THE YEAR AFTER St. Sabbatius' repose, St. Herman returned to Solovetsk island, this time with another seeker of solitude, St. Zosi mas (+1478, com. April 18), who was responsible for the foundation of a c;nobitic monastery there. St. Zosimas' holy life attracted many others and the whole group of the Solovki islands became inhabited and adorned by holy monks throughout all these centuries, until in 1922 the God-hating Soviets desecrated it, turning it into a fierce "isle of hellish terror"...

But it was St. Herman who dictated and left for postersty the accounts of Sts. Sabbatius' and Zosimas holy labors, who collected a large manuscript library, and who generally was responsible for the formation of the Solovki monastic tradition, a tradition whose fruits may be seen in the Soloski Patericon of 1873, which lists a whole army of saints, some canonized and others still waiting for their earthly glorification. Among the canonized saints are: the missionary to the Laps St. Theodoritus; the Abbot St. Phillip, who later became a hieromartyr as Metropolitan of Moscow, and his disciples and founders of local sketes, Sts. John and Longinus, Sts. Bassian and Jonah; St. Irenarchus the Abbot and his friend St. Eleazar, founder of the Anzetka Skete, who was worthy to behold the vision of the Most Holy Theotokos Herself; and the simple monk-hermits entirely living in divine vision: Sts. Elisha, Diodorus, Andrew, Sabbas, Nestor, Nicephorus. Of the uncanonized saints it is important to mention the Blessed Job (or Joshua), the founder of the Golgotha Skete; the blessed desert-dweller Theophanes, disciple of Paisius Velichkovsky, and his angel-like disciple Clement; and then the Elders Nahum, Matthew, Gerasimus, Pamphilus, Zosimas, Jerome, and many, many more. There were yet others in the second half of the last century whose names were not entered into the 1873 listing. Indeed, the names of all the saints of Solovki are known to the Lord alone...



Icon of the holy Patrons of Solovki Monastery, Sts. Sabbatius and Zossimas, depicted standing on the island with the monastery churches. (16th-century icon of the Usting School, painted at the Solovki icon-painting shop.