Not wanting to leave the miraculous icon unattended in a remote location, a group of men remained by the oak tree permanently.

[7] According to Father Serafim Żeleźniakowicz [pl], the author of the most comprehensive monograph dedicated to the monastery, this view does not hold up in the light of newer research.

[19] Successive owners of Jabłeczna – the Zabrzeziński, Nassut, Bohowitynowicz, Bogusz, Proński, Leszczyński, Sapieha, and Kodeński families – supported the monastery materially.

[23] The Jabłeczna monastery became the residence of the Orthodox Bishop of Chełm, Paisius Cherkawski [pl], who lived there and simultaneously served as the abbot until his death in 1633.

[29] From 1 March 1681, the pastoral activity of the monks was further restricted: on this date, a decree from King John III Sobieski was issued to "non-Uniate" communities, prohibiting Orthodox clergy from serving in villages where Uniate churches were located.

During this period, a significant portion of the parishioners of the Jabłeczna pastoral outpost came from villages where former Orthodox churches were in the hands of the Uniats, and who did not want to convert to Catholicism.

[30] The situation of the monastery changed radically in 1699, when the Jabłeczna estates were purchased by Karol Stanisław Radziwiłł, a Catholic (unlike the previous owners of the village).

The Radziwiłł family exerted strong pressure on the monastery to join the Uniate Church,[31][32] and, using their patronage rights, forced the local clergy to convert in the parish.

[41] As a result of the provisions of the Third Partition of Poland, the land of Chełm found itself within the borders of Austria, which meant that the monastery in Jabłeczna came under the jurisdiction of the Bukovinian Metropolis [pl].

[34] Father Żeleźniakowicz disagreed with the view that the jurisdiction of the bishops of Minsk over the Jabłeczna community was formally extended in 1815, stating that according to him, the monastery came under their control only in 1825, as there were no clear regulations in this regard before.

Upon explicit orders from the tsarist authorities, the monks undertook a broader social and missionary work among the local Catholic population and former Uniates, expanding the already existing school from their own funds[66] and admitting 50 people in 1880.

[42][69] Thanks to the efforts of Archimandrite Narcissus [pl] in 1862, they obtained an increase in the subsidy for the school's operation, which allowed them to admit 62 children to study from 1881.

His efforts to strengthen the monastery's role in the social life of Chełm Land were limited by the fact that the monks from Jabłeczna were poorly educated, and their number did not increase.

[75] However, those joining the monastery were primarily peasants with education levels that did not allow them to participate in missionary activities in line with the policies of the tsarist authorities.

[80] German (Ivanov) died after a short illness in 1903; his successor, Archimandrite Arkadiusz (Wielmożyn), due to his advanced age, did not continue his predecessor's social activities on the same scale.

Given the fact that the same year's tolerant decree led to the conversion of approximately 180–200 thousand former Uniates from the Orthodox Church to Roman Catholicism, the Jabłeczna monastery was assigned an even greater role in promoting Orthodoxy and Russian identity.

[82] Ultimately, the Most Holy Synod recognized that the oldest functioning monastic community in Podlasie should remain active and, after reorganization, could play its designated role as a center of Orthodoxy and Russian identity.

[99][100] After the German troops entered the Chełm region (two days after the monks' departure),[100] the monastery buildings were taken over for military purposes,[91] and Hieromonk Hiob was arrested.

[102][99] In 1922, Polish authorities expelled the monastery's superior, Bishop Sergius (Korolow) of Bielsko, who as a monk had been involved in strengthening Orthodoxy in the Chełm region and had opposed the autocephaly of the Orthodox Church in Poland after 1918.

[106] The monastery also failed to obtain permission to operate a parish due to the opinion of the Biała Podlaska starosta, who cited the past involvement of Orthodox clergy in the Russification of the Chełm region.

[102] Since 1934, they also organized two-year courses for psalmists, and since 1936, for deacons, and shortly before the outbreak of World War II, they opened a religious teacher training institute.

[114] To improve their situation, the monks were forced to sell the Skete of Saints Sergius and Herman on Lake Białe in 1925, which was acquired by the Orthodox parish in Omielce.

The Bug river served as the border between the General Government and the Soviet Union until 1941, so a German military guardhouse was stationed on the monastery grounds.

[118] During the night of August 9–10, 1942, the Germans set fire to the main monastery buildings, destroyed the furnishings of the church, the library, and the archives, and murdered Monk Ignatius Bazyluk [pl].

Bishop Timothy (Szretter), who agreed with this decision of the Polish Committee of National Liberation, managed the Orthodox structures in the Lublin Voivodeship and requested not to close the monastery in Jabłeczna.

[125] By the late 1950s, after Archimandrite Eulogius Horbowiec [pl] took over as acting superior of the monastery, the provisional reconstruction of the buildings after the war damage was completed.

[127] Additionally, in 1955, the acting superior, Hegumen (later Archimandrite) Eulogius, complained about the low moral standards of the monks, including cases of alcoholism.

After World War II, due to material and personnel difficulties of the monastery, it was managed by acting superiors until 1955,[140] one of whom, Father Mikołaj Smolski, was a widowed priest without monastic vows.

[141] Since the monastery was granted the status of stauropegion, its titular head has always been the Metropolitan of Warsaw and All Poland, who appoints a deputy to effectively lead the community.

[146] The chapel of the Dormition of the Mother of God houses a single-tier iconostasis made in Moscow, and the rest of the church's furnishings consist of 12 icons.