The Venerable Sava of Iezere - a historical and theological study of the holiness of his life and work

In Romanian Orthodox spirituality of the 18th century and the early 19th century, the figure of the Venerable Sava Iezereanul occupies a special place, being representative of the Hesychast tradition of northern Oltenia and of the continuity of Athonite-style Romanian monasticism in the Carpathian region.

A study of his life cannot be separated from the historical context of the hermitages around the Căpățânii Mountains and the Buila-Vânturarița massif, a region which constituted, in the early modern era, one of the most important centres of Romanian monastic spirituality. The demonstration of his holiness is based on the convergence of historical sources, local tradition, his charitable endowments and direct testimonies passed down by his contemporaries, among whom the chronicler Chiriac Râmniceanu (c. 1765–1827) occupies a central place.

Before analysing the spiritual personality of the Venerable Sava directly, it is necessary to outline the spiritual context in which he was formed. The region of Iezer and Olănești had, since previous centuries, been a place of hermitic asceticism, marked by the presence of renowned hermits, such as the Venerable Antonie of Iezer. In the Romanian monastic tradition, these havens of tranquillity served as centres for the transmission of a Hesychast spirituality based on the prayer of the heart, asceticism, voluntary poverty and withdrawal from the world. In this context, the life of the Venerable Sava forms part of a historical continuity, being the fruit of an already established spiritual environment.

The documentary record indicates that the future hieromonk Sava, whose monastic name was Ștefan, was born around 1750 in the village of Scrada in Gorj County1. This rural background is not without significance, as Romanian monasticism was deeply rooted in the countryside and folk spirituality. His monastic training led him to the Iezer Hermitage, where he became a disciple of some of the great ascetics of the time. According to his nephew, Father Nicolae, he spent some time at the Diocese of Râmnic, after which he settled at the Iezer Hermitage.

The significance of this period is confirmed by the account of Chiriac Râmniceanu, who describes the spiritual atmosphere of Iezer and the influence it exerted on the disciples2. Chiriac Râmniceanu recounts that the young monk Chiril, who later became Archimandrite Chiriac, sought out the most renowned hermitages in Oltenia to fulfil his longing for hesychasm. He recalls his encounters with the great hermits of the era, including the hieroschemamonk Ștefan of Iezer, whom researchers have identified as the Venerable Sava himself. The description of him as an elder of nearly eighty years of age, spiritually mature and well-versed in ascetic literature, constitutes one of the most important historical accounts of his character. Chiriac Râmniceanu emphasises that this elderly spiritual father possessed numerous ascetic works, including the manuscript entitled ‘Paradise’, now preserved at the Library of the Romanian Academy3. The existence of this manuscript demonstrates the direct involvement of the Venerable Sava in the theological and Philokalian culture of the era, which constitutes an important argument for his holiness, since the Orthodox tradition regards the transmission of spiritual teaching as an essential work of the saints4.

Chiriac Râmniceanu’s account provides details of great importance regarding the spiritual influence of the Venerable Sava. A monk of the Iezera Monastery from his youth, the hieroschemamonk Ștefan led a pious life marked by good deeds. Archimandrite Chiriac describes him as “a humble and virtuous father, a native of Bojneag, who had lived as a hermit at the Holy Monastery of Tismana, on the summit of the mountain at the Cioclovina Hermitage, and in other secluded places of solitude.”5 At the same time, he established himself as a prominent figure in contemporary monastic spirituality, serving as the spiritual father of “Bishop Iosif of Argeș and other hieromonks, being a good and pious elder”.6 In the Orthodox tradition, the role of spiritual father to hierarchs is evidence of an exceptional spiritual life, as such a responsibility was entrusted only to monks with ascetic experience and spiritual discernment.

Another fundamental element in demonstrating the holiness of the Venerable Sava is his work as a founder. In the Orthodox tradition, founding a monastery is considered a form of liturgical and communal service, being the concrete expression of love for God and the Church. Bradu Monastery, his principal foundation7, is documented as far back as 1737, when it is mentioned in a boundary deed concerning the Cheia boundary8. This record confirms the existence of an earlier monastic tradition, which the Venerable Sava would continue and consolidate.

Documents from 1766 and 1768 show that the spiritual father Sava was already a recognised figure, being the beneficiary of donations and transactions intended for the Hermitage at Râpa Bradului. (a hermitage with a wooden church, predating the one built by Sava Ezăreanu)9. Thus, the nun Anastasia and her daughters donated the Gurguiata orchard, whilst several families from the village of Cheia sold or donated land to the hermitage10. These legal documents demonstrate the community’s trust in the spiritual father Sava and in his monastic work. In 1772, further donations confirmed the development of the settlement11, and in 1781, the hieromonk Sava requested that the hermitage’s boundaries be surveyed, a sign of the economic and administrative consolidation of the foundation. Furthermore, a document dated 12 August 1781 mentions Sava Ezereanu as ‘abbot of the Holy Monastery of Iezerul, steward of the holy hermitage known as Bradu’12.

The high point of his work as a founder was the construction of the stone church of Bradu Monastery, dedicated to ‘St John the Baptist’, together with the bell tower, completed and painted between 1783 and 1784 by the painter Dimitrie. The church’s inscription explicitly states that it was built from the foundations up by the servant of God, the hieromonk Sava, together with other benefactors: “† This holy and divine church was built from its foundations and adorned with frescoes, as can be seen, by the servant of God, Sava the hieromonk(o)mon(a)h, and by those who were kind enough to help further, as can be seen in the great memorial list, which includes those who donated ½ of the estate from this district, Cheia, from the Bâ[zâcească] village, half from the other two districts, Magherească and Puiască, as may be seen from their deeds and their names recorded in the memorial; whilst others sold their land to the Cheia Hermitage for money, during the reign of the enlightened lord, Io... [7292]. Priest Dimitrie the iconographer, 17 July 7292.”

This epigraphic testimony constitutes direct historical evidence of his role as founder. The mural portraits in the narthex, in which he is depicted holding the church in his hands, alongside Zamfir Gheorghe, logothete of the Holy Diocese, confirm the iconographic tradition of founders and perpetuate his memory within the liturgical space.

The artist, a contemporary of the founder, created, in addition to his portrait, figurative depictions of His Grace Filaret, Bishop of Râmnic (on the north wall), as well as of Sister Salomia, the mother of Abbot Sava, and of the nun Climenta (on the southern wall), integrating them into the decorative ensemble of the church.

His work was not confined to Bradu Hermitage. In 1789, Sava ‘the spiritual father from Ezăre’ also built the Church of the Annunciation at Viezuri Hermitage (Sărăcinești)13, which demonstrates a more extensive patronage14. Princely documents from 179315 and 179716 show the support given to the hermitage by the princes Alexandru Moruzi and Alexandru Ipsilanti, confirming the importance of the settlement at that time.

Chiriac Râmniceanu’s account from 1804 is essential for demonstrating the continuity of the spiritual life of the Venerable Sava. The chronicler states that he found him serving as abbot at Iezer, where he had lived for fifty years and where he also passed away. This statement confirms the longevity of his monastic life and the stability of his ascetic vocation17.

The last document mentioning the spiritual father Sava is dated 23 June 1795.18 After this, he became a hermit under the name of Ștefan.

Before his passing from this world, the reverend abbot bequeathed his foundation at Gurguiata to the Holy Diocese of Râmnic, leaving as his testamentary wish that ‘those who, in due course, shall serve as bishops in this diocese [of Râmnic] should ensure that a caretaker is appointed for the hermitage and a priest is assigned to serve the church, so that the memory of the founders may not be lost.”19

The order from the Vâlcea County Administration, sent on 18 May 1807 to Nicolae of Cacova to investigate the petition (of the bed-maker Ioan Bărbătescu) which states that: “if he is in the right, he shall receive his money and be granted an orchard, as he is not a landowner like him. If Nicolae has any objection, he is to appear in court; otherwise, he shall be brought by force. The bed-maker Ioan Bărbătescu had complained to the magistrate boyars that his grandfather, the priest Gligorie Bodescu, had owned an estate within the Cheia district, having donated part of it to the hermitage known as Râpa Bradului (sic!), founded by the hermit Father Ezăreanu on that estate received as a gift. Near that hermitage, the hermit kept a small orchard as a pledge from a villager. The villager had redeemed it from the pledge and, without consulting either the hermit or the steward, sold it to a certain Nicolae from Cacova, who was not on good terms with them. He, therefore, bought it by trickery, paying 30 thalers to have the orchard released or to take the matter to court20.

A monk’s holiness is demonstrated not only through outward deeds, but also through the spiritual fruits of his labour. The subsequent development of Bradu Monastery and its revival in the modern era can be interpreted as a continuation of the founder’s blessing. After periods of decline and abandonment, the monastic settlement was restored and reconsecrated on 22 October 2022 by His Eminence Varsanufie, Archbishop of Râmnic, a fact which demonstrates the enduring presence of his memory in the consciousness of the Church.

Archaeological research carried out at Bradu Monastery has revealed an extremely valuable material and spiritual heritage, demonstrating the direct link between this settlement and the monastic life led by Sava the Hieromonk, the founder of the church ‘St John the Baptist’. During the preventive excavations carried out in the summer of 2017, the graves of several important monks were identified, including those of Hieromonk Sava, Monk Climent and Monk Rafail, situated in the narthex and porch21. Regarding the mortal remains of these pious men, witnesses report the emission of a ‘sweet fragrance’, a phenomenon described in the Orthodox tradition as an indication of holiness and of their status as potential relics.

The discovery of bricks inscribed with the monks’ names made it possible to confirm their identities and their role in the monastery’s spiritual development. These graves, together with the associated stratigraphy, reveal how the monastic community utilised the sacred space over the centuries, reflecting the continuity of Orthodox funerary traditions and the importance of spiritual documentation through the marking of graves with inscribed bricks.

The archaeological finds uncovered during the excavations are diverse and relevant to our understanding of monastic life. Various ceramic fragments were found in the topsoil and the first excavation layers, including cups, plates, pots, and painted and glazed bowls – artefacts that reflect both the community’s everyday use and its aesthetic concerns. In some graves, silver coins, coffins and traces of leather garments were discovered, indicating both individualised funerary practices and the continuity of the burial ritual specific to the monastic environment. Furthermore, the discovery of black and red glass beads in certain graves suggests the existence of decorative elements or spiritual symbols associated with the funeral ritual.

The structure of the church and the bell tower was clarified through the marking out of excavation squares and the analysis of the stratigraphy, highlighting traditional 18th-century construction techniques, such as foundations of large stones bound with lime and sand, modern concrete underpinning and cement screeds used in recent interventions. Investigation of the altar, the nave and the porch revealed multiple phases of construction and restoration, including the underpinning works carried out in 2002, which altered the original stratigraphy but enabled the structural integrity of the church to be preserved.

The findings confirm the essential role of Bradu Monastery in the spiritual life of the local community, its connection with Iezer Monastery and with its founder, Sava the Hieromonk, who contributed to the consolidation and monastic development of the area. The archaeological inventory, stratigraphy and the graves discovered demonstrate the continuity of religious and funerary practices, as well as a concern for expressing spiritual identity through material elements. Overall, the archaeological research attests to the importance of the monastic complex as a testament to cultural, spiritual and historical heritage, emphasising the need for ongoing conservation and restoration to preserve its authentic value and to understand how the monastic community evolved over the centuries.

Archaeological research and historical documents demonstrate the profound devotion to the Venerable Sava the Hieromonk and his foundation at Bradu Monastery, evidenced not only by the direct involvement of the rulers, but also by the example set by the faithful and local benefactors. Over the centuries, acts of endowment and support have demonstrated gratitude for Sava’s spiritual mission and for the strengthening of the monastic community at Bradu. The documents mention the support of the rulers — Mihail Suțu, Alexandru Constantin Moruzi, Alexandru Ipsilanti, Constantin Hangherli, Constantin Ipsilanti — and of the officials of the time, who confirmed the donations or protected the hermitage’s rights, thereby contributing to the continuity of the monastic settlement.

A telling example is Păuna Otetelișanu, the wife of Colonel Ilie Olănescu, who donated a chalice to Bradu Hermitage, bearing the inscription ‘Păuna Olăneasca, 1798’, thus demonstrating her respect and piety towards the founder Sava and towards the church22. Later, following her husband’s death, Păuna took the veil under the name Pelaghia the Nun and became abbess at Dintr-un Lemn Monastery in Vâlcea County. Her spirit of patronage and her involvement in monastic life continued; she is also recognised as the founder of the Church of Sânbotin in Dăești, where the mural portraits painted between 1806 and 1807 commemorate her support and contribution.

Thus, both the involvement of the princes and the example set by the faithful, such as Păuna Otetelișanu (Sister Pelaghia) highlight a tradition of active piety, which supported not only the construction and consolidation of the Bradu Hermitage, but also the preservation of the living veneration of the Venerable Sava the Hieromonk within the local community. The donations, inscriptions and spiritual involvement of the lay and monastic founders reflect a continuity of devotion and gratitude towards Sava’s character and mission, contributing to the consolidation of the hermitage’s spiritual reputation and to the creation of a model of faithful living for future generations.

The Venerable Mother Arsenia Maxim, who came to this monastery in 1996 when the site lay in a state of desolation and ruin, also held the founder, Sava Iezeranul, in particularly high esteem. Together with the current abbess of the monastery, Rev. Sevastiani Alba, she succeeded, after praying to the venerable founder, in bringing the light of renewal to this monastic settlement.

In 2001, after Mother Superior Arsenia had told Sister Iuliana (Mother Isidora) to make three prostrations before the recently discovered holy relics of the founder, Sava Iezereanul, the Venerable Sava appeared to her in a dream, just as he is depicted in the votive painting in the church, and said to her: ‘Sister Iuliana, honour me too!’ Furthermore, in 2017, Sister Maria (Mother Macaria) was healed of pain in her collarbone by touching the holy relics of the Venerable Sava. Some believers, as well as the nuns of the monastery community, have sensed the sweet fragrance of the holy relics of the founders.

The evidence of the holiness of the Venerable Sava of Iezere is based on the convergence of several categories of sources. The testimonies of Chiriac Râmniceanu confirm his ascetic life and spiritual authority. Historical documents and inscriptions attest to his work as a founder and his role in strengthening monasticism in Oltenia. The continuity of the monastic tradition and the revival of his foundations confirm the lasting spiritual impact of his work. All these elements converge to paint a picture of a great ascetic, whose life and work follow the classical pattern of the holy monks of the Orthodox Church.

THE Venerable Sava the Hieromonk and His Foundation at Bradu

Chronology

• 15 July 1737. The first mention of the Hermitage beneath Bradul Cliff appears in a document drawn up by four boyars responsible for demarcating parts of the Cheia boundary: ‘They also marked out Gurguiata, in the orchards at Plaiu with stakes, from the beech trees that had been marked, as far as Valea Schitului; there are [....] [stânjeni] from the edge of Bradului, extending across to the large stream” (T.G. Bulat, Documentary Contributions to the History of Oltenia, pp. 67).
• c. 1750 The future spiritual father and abbot, the hieromonk Sava Iezereanul (whose monastic name was Ștefan), was born in the village of Scrada, Gorj County (BOR, Vol. XII, year 1888, no. 8, p. 535).
• 10 April 1766. The nun Anastasia, together with her daughters Grejdana and Voica, draw up a deed in the presence of ‘the spiritual father Sava, the hieromonk’, by which they grant “a gift for eternal remembrance to the holy church at Râpa Bradului, the orchard at Gurguiata cea Mare, which comprises 6 ‘falci’ of land and 9 ‘falcea’ of rope, and the width of the rope is 12 ‘coți’.” Among the witnesses is a monk named Pahomie from Izvorul Frumos (T.G. Bulat, Contribuțiuni, p. 70).
• 21 April 1768. Priest Matei, together with his brothers Marin, Constantin and Preda, the sons of Nicolae Modria from the village of Cheia, draw up a deed concerning “the Holy Hermitage at Bradul, where the Feast of St. Glorious Prophet John the Forerunner and Baptist of the Lord, and to the spiritual father Savia, the hieromonk […], because we have sold him a permanent plot of land beneath Râpa Bradului ‘for some money. In addition to this plot, the hermitage also possessed a portion bequeathed by the late Nichifor. On 25 April of the same year, the sellers state that they are bequeathing the aforementioned portion of property solely to the Bradul Hermitage, and not to the Holy Bishopric or to the Iezerul or Izvorul Frumos hermitages (T.G. Bulat, Contribuțiuni, pp. 71–72).
• 14 January 1772. Ilie Olănescu’s deed of donation to the Bradu hermitage for an orchard in Gurguiata (Vâlcea County Court, file 513/1840, f. 20. cf. Archival Monuments of Vâlcea, 1998, p. 127).
• 22 July 1772. Hieromonk Rafail, son of Priest Simii of Cheia, donates ‘the Holy Hermitage at Râpa Bradului, where St John the Baptist is celebrated, situated between Gurguiata the Great […] and another place in Tisa […] and I have also donated my entire share of the meadow that will fall to me across the river, from Urzici, so that the holy hermitage may build […] (T.G. Bulat, Contributions, p. 73).
• 20 October 1776. Bishop Chesarie of Râmnic granted the Bradu hermitage in the Cheii region a deed of ownership for an orchard in Gurguiata (I. Popescu, Băile Olănești, p. 335).
• 31 March 1779. The church of the Viezuri hermitage is mentioned in a document (N. Stoicescu, Notes).
• 11 June 1781: Hieromonk Sava, steward of the Bradu hermitage (and abbot at Iezer), together with the freeholders of Anghelești and all the villagers of Cheia, ask the prince to order the boyars in charge and the judge at the Vâlcea court to measure and distinguish between the three ‘funii’: Băzăcească, Puiască and Magherească. The Bradu Hermitage formed part of the Băzăcească district. The Prince ordered the survey to be carried out and, on 12 August, Costache Pandia, former steward, and Matei Băbeanu, former colonel, established the requested boundaries (T.G. Bulat, Contribuțiuni, pp. 76–78).
• 12 August 1781. The document mentions Sava Ezereanu as ‘abbot of the Holy Monastery of Iezerul, steward of the holy hermitage known as Bradu’. (I. Popescu, N. Gorgan, E. Groșenoiu, Fires of Romanian Spirituality: Religious Monuments in Olănești and the Surrounding Area, p. 80).
• 20 January 1782. Partenie, a monastic deacon and son of Preda, the barber, and his father Simion Andronescu of Cheia, drew up a deed ‘in the presence of his spiritual father, the hieromonk Sava’, by which he confirmed the donation made to the Bradu hermitage, and not to Bistrița Monastery as some claim (T.G. Bulat, Contributions, pp. 76–78).
• September 1783 – 31 August 1784. Priest Dimitrie Zugraf paints the church of the Bradu Hermitage (village of Gurguiata, Băile Olănești). Mural portraits in the narthex, on the west wall: ‘The spiritual father Sava, the founder, oversees the church together with Master Zamfir Gheorghe, logothete of the Holy Diocese.’ On the north wall: ‘Filaret, Bishop of Râmnic’. On the south wall: ‘Salomiia, the nun and mother of the abbot [Sava]’ and ‘Climenta, the nun.’
• 1784. The church dedicated to ‘The Nativity of Saint John the Baptist’ and the bell tower of Bradu Hermitage were built by Sava, a hieromonk, spiritual father and abbot, as the hermitage had been inhabited by monks from the very beginning. The reverend abbot received the support of Father Grigore, Jupan Zamfir and Gheorghe the scribe.
• 17 July 1784. The inscription in the narthex of the church: ‘Strengthen those who hope in You; strengthen, O Lord, Your Church, which You have won with Your precious Blood.’ Priest Dimitrie, the painter, 17 July, 7292 [1784] ‘Canon’.
• 1788/1789. Sava Ezereanu, the confessor, built the Church of the Annunciation at the Viezuri Hermitage (Sărăcinești): “The holy church dedicated to the Feast of the Annunciation, built from the foundations up by the servant of God, Father Sava Ezereanul, the confessor, in the year 7297” (according to the inscription that once existed at the Church of the Annunciation at the Viezuri Hermitage. The 1840 register mentions the date 26 October 1790).
• 1792. Document attesting to the grants bestowed by Prince Mihail Suțu, reconfirmed by his successors.
• 24 June 1793. Alexandru Constantin Moruzi granted the Bradu Hermitage in Vâlcea County and the hermit monks of that hermitage two tax-exempt serfs (V.A. Urechia, History of the Romanians, VI, p. 214).
• 23 June 1795. The last document mentioning the spiritual father Sava. After this, he became a hermit under the name of Ștefan (Popescu, Gorgan, Groșenoiu, Vetre…, p. 80).
• 11 March 1797. Alexandru Ipsilanti confirmed the above princely charter (V.A. Urechia, History of the Romanians, VII (V), pp. 301–302). The vineyard houses at Brad and the cellar were built by the monk Chiril (A.O., 1939, p. 125).
• 15 June 1798. Prince Constantin Hangherli confirmed Alexandru Moruzi’s princely charter (Popescu, Gorgan, Groșenoiu, Vetre…, p. 80).
• 1804. In this year, under his new name, the chronicler Chiriac Râmniceanu found Sava serving as abbot at Iezer and wrote as follows: ‘I found him there for 50 years [if he was born around the year 1750, this period of half a century marks the time he had spent in monastic life], where he also passed away, having previously established another hermitage at Bradu”. The chronicler also adds that this Stephen, the hieromonk, was the spiritual father of Bishop Joseph of Argeș (Olt Regional Museum, p. 34).
• 20 April 1804. Deed drawn up by Sava Duhovnicu, countersigned by the hieromonk Ștefan, founder of Bradu, concerning an orchard in Gurguiata belonging to the Bradu hermitage, a metochion of the Diocese of Râmnic (Vâlcea County Court, file 513/1840, f. 10, cf. Documentary Records of Vâlcea, 1999, p. 44).
• 18 May 1807. Order from the Vâlcea County Administration to Nicolae of Cacova to investigate the complaint (lodger Ioan Bărbătescu) and, if the latter is found to be in the right, to pay him the money and release an orchard to him, as he is not a freeholder like himself. If Nicolae has any objection, he is to appear in court; otherwise, he will be brought by force. The bed-maker Ioan Bărbătescu had complained to the county magistrates that his grandfather, Priest Gligorie Bodescu, had owned an estate within the Cheia district, having donated part of it to the hermitage known as Râpa Bradului, founded by the hermit Father Ezăreanu on that very estate received as a gift. Near that hermitage, the hermit kept a small orchard as a pledge from a villager. The villager had redeemed it from the pledge and, without consulting either the hermit or the steward, sold it to a man named Nicolae from Cacova, who was not on good terms with them. He, therefore, bought it by trickery, paying 30 thalers to have the orchard released or to take the matter to court. (Undated petition by the mattress-maker Ioan Bărbătescu). (Ms. 7, f. 26 v. Cop., cf. Documentary Sources of Vâlcea, vol. III, p. 74).
• 15 May 1814. Deed by which the priest Marin and his brother Stanciu from the village of Cheia sold an orchard in Varniță to the mattress-maker Ioan Bărbătescu. Boundaries: ‘the stone marking the boundary with the Bradului Hermitage […]’ (Documentary Sources of Vâlcea, vol. III, p. 119).
• 9 November 1814. Deed whereby Gheorghe Anghelescu and his sons sell to Deacon Ioan their entire share of the mountains, meadows and pastures from an estate, comprising one-third of the Băzăcească tract, which is divided in two with the Brad Hermitage (Documentary Sources from Vâlcea, vol. III, p. 124).
• 28 January 1820. Deed whereby Pătru, son of Constantin Enoiul of Bărbătești, sells his share of Mount Bărbătescu to the mattress-maker Ioan. Witness: Priest Tudor of the Bradu Hermitage (Documentary Sources of Vâlcea, vol. III, p. 176).
• 17 December 1824. An inventory is drawn up of all the items found at the hermitages of Iezer, Bradu, Viezuri and Izvorul Frumos (A.O., 1941, p. 137). By this time, the Izvorul Frumos hermitage had been abandoned and the furnishings ‘had been taken by the late hermit and brought to the Bradu hermitage’ (A.O., 1940, p. 35).
• 1840. The register for this year lists only the church of ‘St John the Baptist’. By this time, the Izvorul Frumos hermitage had been abandoned and the vestments had been taken by the late monk and brought to the Bradu hermitage.” (M.O., 1968, p. 268).
• 1840. The register mentions that Sava, ‘the spiritual father Ezăreanu’, is building the Church of the Annunciation at the Viezuri Hermitage in Sărăcinești (M.O., 1968, p. 268).
• 1854–1855. The Bradu Hermitage was merged with the Sărăcinești Hermitage and included in the budget of the Diocese of Râmnic (M.O., 1968, p. 268).
• 1861. The hermitage’s cells no longer had roofs, and the bell tower had already lost all its plaster (Report by caretaker G. Cheianu) (Popescu, Gorgan, Groșenoiu, Vetre…, pp. 80).
• 1863–1864, during the winter. The roofs of the churches collapsed, and the finials (ornaments) fell off due to the frost. The authorities remained indifferent to the warnings raised, and repairs were carried out by villagers from the vicinity of the hermitage (Popescu, Gorgan, Groșenoiu, Vetre…, p. 80).
• 1867. Correspondence with the Ministry of Public Instruction and Religious Affairs and the sub-prefectures, concerning the administration of monastic property. Complaints against the custodians of the property of the former hermitages: Slătioarele, Jghiabu and Bradu (DJVAN, Vâlcea County Prefecture collection, file 100/1867, cf. Vâlcea in Documents, 1986, p. 79).
• 1890. The visit of Bishop Ghenadie, who found much disorder, torn books and squalor. He also states that the priest from the village of Cheia was conducting services there ‘and there was a complete lack of care’ (Ghenadie, Vizite…, p. 49).
• 1893. In Alessandrescu’s Dictionary, the village of Gurguiata is listed as part of the commune of Cheia, in the Cozia region, with a population of 95 inhabitants (50 men and 45 women). It is situated on the banks of the River Cheia and to the north of the commune. Here stands the Bradu hermitage, founded by the hieromonk Sava in the year 7292, dedicated to ‘St John the Baptist’ (Alessandrescu, Geographical Dictionary of Vâlcea County, 1893, p. 187).
• 1 July 1907. Hieromonk Chesarie Popescu, born in the village of Șuici on 5 March 1854, who was a monk at Cozia Monastery, was appointed caretaker and priest at the Bradu Hermitage (Yearbook of the Church Fund Administration, Church Books Printing House, Bucharest, 1909, p. 144).
• 14 September 1909. Virgil Drăghiceanu visits Bradu Hermitage and records the following: “I cannot overlook the appalling state of squalor in which the abbot’s single little cell is found; the beams have snapped in the middle, and the abbot moves his bed from place to place, depending on where the ceiling is caving in, so as not to be killed during the night.” (Drăghiceanu, ‘Monuments of Oltenia’, Second Report, in B.C.M.I., vol. XXVI, fasc. 76, April–June 1933, p. 68).
• 1909. The Yearbook of the Church Fund Administration mentions the Bradu Hermitage, with its branch church of St John the Baptist in the parish of Cheia in the commune of Sărăcinești Cheia, built of stone by Sava Ezereanul, with Hieromonk Chesarie Popescu serving as caretaker and priest (Yearbook of the Church Fund Administration, 1909, pp. 144, 221).
• 1925. The Yearbook of the Diocese of Râmnic recorded that, in the village of Gurguiata in the commune of Cheia, Vâlcea County, there is the Church of St. Bradul Hermitage. It is over 200 years old and was once inhabited by some monks who, it is said, settled in this region. Today, apart from the church and the bell tower, which retain the character of a hermitage, there are no other signs, nor any trace of the ruins of the old cell buildings. The current hieromonk, who acts as caretaker of the hermitage, lives in a recently built cottage, whilst the church serves more as a village church. As a monastic community, it is very poor. The new measures for the organisation of monasteries may well have an impact on this hermitage as well.” (Yearbook of the Diocese of Râmnicu-Noul-Severin for the years 1921–1925, p. 623).
• 1940. The Yearbook of the Metropolis of Oltenia records that, ‘although it is evident from inscriptions and documents that it was endowed with substantial estates, today it possesses nothing more than a quarter-hectare plot. The hermitage lives in striking poverty. It has a bell tower and a small house with two cells where the abbot, Atanasie Nicolaescu, born in 1876 in Cheia […], and the cantor, Toma Croitoru, born in 1913 in Roești, live. There are no other staff members apart from those on the permanent payroll” (Yearbook of the Metropolis of Oltenia, 1941, p. 851).
• 1955. The Bradu Hermitage – the church and the bell tower – was listed in the Register of Historical Monuments of Romania, under code 2184 (LMI, 1955).
• 1960. From this year onwards, Bradu Hermitage was completely abandoned for several decades, having been overlooked by any initiative to restore its ruined walls.
• 1991. Bradu Hermitage appears on the new List of Historic Monuments in Romania, under code 39B0103 (LMI, 1991).
• 1994. A monk who moved from place to place settled in the abandoned cells, living in fear that the walls would collapse on top of him.
• 1996. The Venerable Mother Arsenia Maxim arrived at this monastery, which lay in a state of desolation and ruin.
• 1999. Nuns were brought to Bradu Hermitage, mostly from Iezer Hermitage.
• 30 July 2001. Sister Sevastiani Alba (the future abbess) was welcomed into the community of Bradu Monastery.
• 2001. Following Mother Superior Arsenia’s instruction to Sister Iuliana (Mother Isidora) to make three prostrations before the recently discovered holy relics of the founder, Sava Iezereanul, the Venerable Sava appeared to her in a dream, just as he is depicted in the votive painting in the church, and said to her: ‘Sister Iuliana, honour me too!’
• 2004. The Bradu Hermitage appears on the new List of Historical Monuments in Romania, with the code VL-II-m-B-09717 (LMI, 2004).
• 2011. The Vâlcea County Directorate for Culture issued its approval for consolidation and restoration work on the Church of ‘St John the Baptist’ and the bell tower.
• 2012. The Vâlcea County Directorate for Culture issued its approval for consolidation and restoration work on the church’s murals.
• 2017. Consolidation and restoration work began on the Church of St John the Baptist and the bell tower, with the blessing of His Eminence Varsanufie, Archbishop of Râmnic, based on a design by architect Aurel Ioan Botez, chairman of the National Commission for Historical Monuments. The consolidation works are continuing this year and are being carried out by SC Carolin SRL. The restoration of the painting was carried out by the firm ‘ART and Restoration’ (painter-restorer Mihail-Gabriel Bîrhală). A new phase was funded by the State Secretariat for Religious Denominations.
• 2017. Sister Maria (Mother Macaria) was healed of pain in her collarbone by touching the holy relics of Saint Sava.
• 11 November 2019. A reception was held to mark the completion of the consolidation and restoration works.
• 25 November 2020. The Venerable Sevastiani Alba was appointed abbess of Bradu Monastery.
• 22 October 2022. The church and bell tower at Bradu Monastery (Băile Olănești) were reconsecrated by His Eminence Varsanufie, Archbishop of Râmnic, following the completion of the consolidation and restoration works on the entire monastic complex. His Eminence Varsanufie ordained the Most Venerable Sevastiani Alba, abbess of Bradu Monastery, as a stavrofor, and conferred the ‘Cross of Râmnic’ order upon Professor Dr Florin Epure, Director of the Vâlcea County Directorate for Culture. His Eminence also presented certificates of merit to the restorers and to all those who had worked on the restoration of the monastic complex of Bradu Monastery.

• 1

  Constantin Erbiceanu, ‘Material for Contemporary Ecclesiastical and National History’, in the journal The Romanian Orthodox Church (BOR), Vol. XII, 1888, No. 8 (November), p. 535.

• 2

  Veniamin Micle, The Venerable Chiriac Râmniceanu: The Hesychast Monk, Holy Monastery of Bistrița, Diocese of Râmnic, 2003, pp. 77–80.

• 3

  BAR, manuscript no. 3457, 215 folios. According to a note, which has been only partially deciphered: “This book belongs to the Hermitage […] (indecipherable) of Brad, to […] the hermit father, hieroschemamonk […] 20 March 1805, Ștefan the schemamonk (reading of the name uncertain)”, cf. Gabriel Strempel, Catalogue of Romanian Manuscripts, vol. III, Scientific and Encyclopaedic Publishing House, Bucharest, 1987, p. 132.

• 4

  The memorial list of Iezerul Monastery, BAR, manuscript no. 2205.

• 5

  Erbiceanu, op. cit., loc. cit.

• 6

  Ibid., p. 536.

• 7

  Nicolae Stoicescu, Bibliography of Localities and Feudal Monuments in Romania, I. Wallachia, vol. I (Bradu Hermitage), Craiova, 1970, p. 86.

• 8

  The document dated 15 July 1737 is signed by four boyars responsible for sections of the Cheia boundary: “Markings were also made in Gurguiata, in the orchards, in Plaiu(l) with stakes, from the beech trees that were marked as far as Valea Schitului; there are[poles] 231 […] from the edge of Bradului, across the width, to the large stream”, cf. T.G. Bulat, Contribuțiuni documentare, doc. no. LXXII, p. 78.

• 9

  Ion Donat, The Religious Foundations of Oltenia, Part I: Monasteries and Hermitages, Scrisuri Românești Publishing House, Craiova, 1937, p. 22.

• 10

  Gheorghe Toma Bulat, Documentary Contributions to the History of Oltenia, 16th, 17th and 18th Centuries, ‘Viitorul Vâlcei’ Printing House, Râmnicu Vâlcea, 1925, pp. 70–72.

• 11

  SJVAN, Vâlcea County Court fonds, file no. 513/1840, fol. 20.

• 12

  T.G. Bulat, op. cit., pp. 76–78.

• 13

  “The holy church dedicated to the Annunciation, built from the ground up by the servant of God, Father Sava Ezereanul, the spiritual father, in the year 7297” (according to the inscription that once existed at the ‘Annunciation’ church at the Viezuri Hermitage. The 1840 register mentions the date 26 October 1790). Dumitru Bălașa, ‘Viezuri Hermitage (Vâlcea)’, in the Diocesan Guide, Year V (1949), nos. 8–9, p. 23; Ion Vârtosu, Wooden Churches and Stone Crosses in Râmnicul-Vâlcii County. Inscriptions (Viezuri Hermitage), in BCMI, vol. XXVI, fasc. 76, April–June 1933, p. 135.

• 14

  Ion Popescu-Cilieni, Churches, Fairs and Villages in Vâlcea County, Ramuri Publishing House, Craiova, 1941, p. 28.

• 15

  Vasile Alexandrescu Urechia, The History of the Romanians, Carol Gobl Press, Bucharest, vol. VI (1893), p. 214.

• 16

  Ibid., VII (V), pp. 301–302.

• 17

  BOR, Vol. XII, 1888, No. 8 (November), p. 535.

• 18

  Ion Popescu, Nicolae Gorgan, Emilian Groșenoiu, Foci of Romanian Spirituality: Religious Monuments in Olănești and the Surrounding Area, Râmnicu Vâlcea, Conphys Publishers, 2004, p. 80.

• 19

  ANIC, Râmnic Diocese collection, document LXI/18.

• 20

  Ms. 7, f. 26v (copy), cf. Documentary Sources from Vâlcea, vol. III, p. 74.

• 21

  Archaeological research report on the Church of St John the Baptist, Bradu Hermitage. Site code: RAN code: 167721.01. Scientific director/team: Claudiu Tulugea, Ion Tuțulescu, Carol Terteci – Aurelian Sacerdoțeanu County Museum, Vâlcea, 2017.

• 22

  The chalice is part of the museum collection at Bradu Monastery (Gurguita, Băile Olănești).