Blessed Elder Joseph of Vatopaidi: His 63 Year Monastic Life on Mount Athos in Pictures (1946-2009)

From the Cave of Saint Anne to the Monastery of Vatopaidi

These pictures are from the photographic archives of the Monastery of Vatopaidi which they have offered now to those who honor the Elder.

The Elder came to Mount Athos in 1946 from Cyprus to the Skete of Saint Anne to be with Elder Joseph the Hesychast. This photo was found in his passport.

This is the Church of the Sacred Forerunner John the Baptist belonging to the Brotherhood of the Elder Joseph the Hesychast and where Elder Joseph lived.

The Brotherhood of Elder Joseph the Hesychast. Behind the Elder Joseph the Hesychast's right shoulder is Elder Joseph. Noteworthy also is Elder Ephraim of Philotheou (now America) who is second from the far right of the seated Elder.

The cell of the Annunciation at New Skete where the Brotherhood lived until the death of Elder Joseph the Hesychast.

Elder Joseph at New Skete a few years after the passing of Elder Joseph the Hesychast.

This was taken in 1982 at the Sacred Monastery of Koutloumousiou where the Elder lived for a short time with his own Brotherhood. Depicted is Elder Paisios, Hieromonk Athanasios (now Metropolitan of Limassol) and he who is now Monk Niphon before entering the monastic life.

The cell of the Annunciation at New Skete as it was built for the needs of Elder Joseph's Brotherhood, until the year they left for the Sacred Monastery of Vatopaidi.

Below are a few photos from the Elders daily life at New Skete.



The donkeys of the Elder, whom he named Kitsos and Kastanis.

Fishing

In the Kitchen

Though he was the Elder of his Brotherhood, the Elder did not consider himself above everyone and worked just as hard as they did. Here he is shown resting from work.

With Papa-Haralambos at New Skete, who was then (1986) Abbot of the Monastery of Dionysiou.

The Elder in prayer on the grounds of the cell at New Skete.

The inside of Elder Joseph's cell at New Skete.

The Elder at his desk where he spent much time responding to letters and writing his books.

The Elder with the two hieromonks of his Brotherhood (in 1985) Athanasios (Metropolitan of Limassol) and Ephraim (Abbot of the Sacred Monastery of Vatopaidi).

The last photograph at New Skete on Pascha of 1987 before his departure for the Monastery of Vatopaidi.

The Elder deep in thought in the first years at Vatopaidi Monastery, wich were difficult years.

May of 1988. In front of the gate of Vatopaidi Monastery with Elder Ephraim Katounakioti and Elder Ephraim who was then Abbot of Philotheou (now in Arizona).

The first Pascha at Vatopaidi Monastery in 1989. The Elder looks astonished from when the visitors lit loud fireworks during the "Christ is Risen".

Cheesefare Sunday - March 1990. The installation of Elder Ephraim as Abbot of the Monastery of Vatopaidi.

Sunday of the Myrrhbearers - April 1990. Day of the enthronement of Abbot Ephraim. Visible in this photo also is Blessed Theoklitos Dionysatis.

After the enthronement refreshments were served in the synodikon of the Monastery. Visible also is the Governor of Mount Athos Mr. Loulis, the Archbishop of Athens Christodoulos (then Metropolitan of Dimitriados), the Abbot of Stavrovouniou Monastery in Cyprus, Abbot Ephraim and Elder Joseph.

September 1991. The visit to the Vatopaidi Monastery of Ecumenical Patriarch Dimitrios.

The cell in which the Elder lived at Vatopaidi and died.

One of the last photos of the Elder during Pascha 2009, his last Pascha.

"We believe in the resurrection of the dead." 

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The orthodox monastic life

Christian monasticism inaugurated by hermit St. Anthony of Egypt in 305, when he organized ascetic hermits in primitive monastic communities, was continued by Anthony's disciple, Pachomius, who introduced communal monastic life. Between 358-364, St. Basil drew up the rule that still governs Christian religious communities, including the Orthodox Church. Both monks and nuns are required to take vows of poverty, chastity, and obedience, and to devote their lives to prayer and work. The goal of this way of life is the achievement of personal salvation or union with God through a continual spiritual battle with temptation.

Monasticism spread quickly throughout the Byzantine Empire in the 4th-7th centuries, flourished in the 16th century in all Europe, and recorded a revival of interest in the 19th century.

Most monastics are imitators of Christ. Like Christ, they fast. Like Christ, they live the life of poverty, both in what they wear and what they possess. They do, therefore, spend time thinking about food and clothing, but this in the strange sense of thinking how best not to think of these.




They are careful not to eat that which invites gluttony or attachment to food, but to partake of the "daily bread" that provides for sustenance. They are worried about clothing that might move them away from the hem of the Savior's garment, which we all touch, entreating Christ to clothe them in His righteousness. And all of this monastics do for the very purpose of salvation. It is precisely the search for salvation which prompts them to be concerned about such things.

As Christ was obedient, so, too, the monastic is obedient. While some converts enter into the Orthodox monastic life wishing to reform the services and to discard this or that "typikon", most Orthodox monastics follow the typikon of their monastic superiors, linking themselves to an on-going succession of spiritual power that affects, indeed, the roots of salvation itself.

Orthodox monastic life involves a system which contemporary psychologists call a "feed-back loop." By attention to externals, we affect internals; and by the restored internal state, external attributes are affected. Endlessly linked to one another, internals and externals interact with one another to the point that they are no longer separate. The humble spirit manifests itself in the humble face; the sweet countenance in the sweetness of spirit; and the contrite heart within a contrite act. Grace brings what is inside out and what is outside in. Grace molds, blends, and transforms.


Last parts from "Orthodox Tradition", Vol. 6, No. 4, 1989.