CHARTER OF THE HOLY POKROVSKY MONASTERY
SOUTH SAKHALIN AND KURIL DIOCESE
CONTENT
Introduction
Chapter 1. Structure of the monastery
Chapter 2. Monastery officials
Chapter 3. Conditions for admission to the monastery
Chapter 4. Behavior of new monks and monastics
Chapter 5. About Spiritual Guidance
Chapter 6. About church services
Chapter 7. About the brotherly meal
Chapter 8. About the ringing of bells
Chapter 9. About cell stay
Chapter 10. About external visitors and mutual visits to cells
Chapter 11. Conditions of absence from the monastery
Chapter 12. Spiritual Council
Chapter 13. Penance
Chapter 14. Conditions for removal from the monastery
Conclusion
INTRODUCTION
An Orthodox monastery is a Christian community that strictly lives according to the commandments of God, seeking spiritual perfection in the deeds of Christian life. The basis of the monastic spirit are the words of the Lord Jesus Christ Himself: “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come and follow Me” (Matthew 19:21).
St. Basil the Great in one of his conversations gives a detailed description of monastic life. “A monk,” he says, “must, first of all, acquire a non-covetous life, physical solitude, a decent life, have a moderate voice and a modest speech, food and drink that does not cause rebellion, eat in silence, remain silent before elders, listen to the wise, to equals.” have love, give loving advice to those below; avoid worthless, carnal and vain people, think more and speak less, do not be bold in words, do not allow excesses in conversation, avoid laughter, adorn yourself with modesty, lower your gaze and lift up your soul to grief, do not respond to contradictions with contradictions, be submissive ; work with your own hands, always remember death, rejoice with hope, endure sorrow, pray unceasingly, give thanks for everything, be humble before everyone, hate arrogance, be sober and keep your heart from evil thoughts..., take care of the suffering, cry with them , to admonish the disorderly, to console the faint-hearted, to serve the sick..., to take care of brotherly love.”
A monk must more fully and completely strive to embody in his life one of the most important commandments of Christ - the commandment of love: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; ...and love your neighbor as yourself” (Matthew 22:37-39).
The monk creates love for God through unceasing prayers, talking with Him, confessing to Him his weaknesses, sins, and glorifying His goodness and mercy to everyone. A monk develops love for his neighbors in patience with their shortcomings, in constant prayer for them, in various types of help and mercy towards them.
While only single monks, the so-called anchorites, were saved according to the rules given to them by their fathers and their mentors, but with the advent of monasteries and a large brotherhood, a Charter was required that could regulate monastic life in them and contribute to a better development of the monastic spirit.
The Monk Pachomius the Great, an ascetic of the 4th century, received such a communal Rule from the Holy Angel, and it formed the basis of all other monastic Rules: St. Anthony the Great, St. Basil the Great, St. Savvas the Sanctified and St. Theodore the Studite (his Rule was subsequently adopted by St. Theodosius for Kiev-Pechersk Monastery and later became a model for all other Russian monasteries).
CHAPTER 1. SETUP OF THE MONASTERY
1. The Intercession Monastery of the Yuzhno-Sakhalin and Kuril Diocese is a cenobitic monastery. He is completely subordinate to the ruler
the bishop, who is the Holy Archimandrite of the monastery.
2. The names of His Holiness the Patriarch and the ruling bishop with their titles are raised daily during all monastic services.
3. The ruling bishop appoints the Vicar of the monastery, whose candidacy is approved by His Holiness the Patriarch and the Holy Synod .
4. The ruling bishop on the proposal of the Viceroy of the monastery:
a) appoints the main officials of the monastery - the assistant to the Viceroy,
confessor, treasurer, dean, steward, sacristan and some others;
b) gives a blessing for ordination to the rank of hierodeacon and hieromonk
worthy persons from the brethren, as well as a blessing for tonsure as a monk
novices ready for this;
c) honors the most well-behaved people with appropriate church awards
persons from among the monastics;
d) enlists among the brethren those whom the Viceroy represents; expels persons
who grossly violate monastic discipline and maliciously leave
obedience to those in authority, not wanting to heed the voice of admonition.
5. The ruling bishop carries out general supervision of the monastery. With him
blessings The Vicar leads all monastic life, including
economic
6. A Spiritual Council should be formed to assist the Viceroy.
7. The present Charter of the monastery provides for linking the spiritual structure
life not only with the achievement of one’s own goals - holiness and
the perfection of monks, but also the benefit they bring to the people around them in the world, i.e.
spiritual and educational activities, charity and mercy.
CHAPTER 2. OFFICIALS OF THE MONASTERY
GOVERNOR
1. The vicar carries out obedience in the monastery and conducts all monastic affairs
according to the blessing of his Superior, in connection with which he must know everything well
the needs of the monastery in order to have constant care for everything.
2. The responsibility of the Viceroy lies in every possible way to maintain high spiritual discipline and good order in the monastery; concern for the spiritual work and improvement of monks; observation of the splendor and regulations of worship in monastery churches; care for the household, the external condition of churches and other monastery buildings.
3. The vicar, as an official person and responsible for his monastery before the Rector-bishop, receives various visitors: pilgrims, foreign and domestic guests, employees of church and government institutions, guided by the good intentions and good judgment of the Church, which will serve for the good and benefit of his monastery .
4. The main concern of the Vicar is concern for the spiritual state of his brethren, their diligence in prayer, in the divine services of the monastery, their zeal in obedience and, especially, in the pursuit of purity and holiness of life. The vicar constantly keeps in touch with the confessors of the monastery and monitors how often the brethren approach the Sacrament of Holy Confession and communion of the Holy Gifts of the Body and Blood of Christ.
5. The vicar, if health permits, heads all Sunday and holiday monastery services, delivering teachings after them or entrusting them to others capable of this, those who have the priestly rank.
6. The viceroy, cultivating the will of the monks, instilling humility in them, checks the fulfillment of the obediences assigned to each of the members of the monastery, and, if necessary, in a fatherly manner makes comments, and even severe reprimands, even penance, in order to admonish and correct the sinning brother , prudently seeking from him recognition and repentance for the mistakes he has made.
7. In the event of absence, illness or death of the Vicar, the Spiritual Council of the monastery, headed by the Father Assistant to the Vicar, takes over the temporary administration of his duties.
ASSISTANT GOVERNOR
1. The duty of the Assistant Vicar is to provide comprehensive assistance to the Vicar of the monastery in the conduct of monastic affairs, and in the absence of the Vicar, to perform his duties in accordance with the blessing.
2. The Assistant to the Viceroy carries out the orders of the Viceroy to ensure the statutory life of the monastery and monitors the correct performance of their duties by officials.
3. All officials of the monastery are subordinate to him. He reports serious violations of their duties to the Viceroy.
4. The Assistant to the Viceroy has the right to communicate in matters related to the activities of the monastery with government departments, according to the blessing of the Viceroy.
CONFESSIONAL
1. The main responsibility of the confessor is pastoral care for the brethren of the monastery and their spiritual condition. By performing the Sacrament of Repentance for them, he spiritually guides their lives, putting them on the path to salvation of the soul. The confessor, caring for the brethren, in case of their painful condition or overload, can petition the Vicar for a change or simplification of obedience for individual monks.
2. The confessor ensures that all the inhabitants of the monastery undergo confession without fail and partake of the Holy Mysteries of Christ. For monks, private conversations with a confessor will also be very useful, which will help them to better understand their monastic affairs.
3. The confessor visits his brethren, gets acquainted with the monks’ housing, and in case of illness, consoles and protects someone. In the field of vision of the confessor is every brother of the monastery, involved in obediences, exercising himself in reading spiritual books, in work and prayer, avoiding idleness, as the mother of all vices. The confessor must pay great attention to the obediences of the brethren of the monastery, observing and clarifying their spiritual attitude towards them.
4. If for some reason the confessor does not have time to care for all his spiritual children, an assistant may be assigned to him. In the case of monks evading obedience or a careless attitude towards them, the confessor takes into account this behavior and admonishes him at a time convenient for him.
5. The confessor ensures that each of the brethren of the monastery undergoes the Sacrament of Confession at least once a week, and if one of the brethren deviates from this, he informs the Vicar about this.
6. The confessor is the closest mentor to the new monks.
7. The fraternal confessor oversees the confession of the monastery’s pilgrims and directs their confessors.
8. The confessor helps his children in their assimilation of the Rules of the monastery, encourages them to submit and teaches them humility before the elder brethren and especially before the Viceroy, strengthening their authority in the monastery. In confession, he does not so much accept the complaints of the repentant monk against the brethren and the Vicar, but rather seeks to instruct him in patience and bearing his cross of life.
The circle of questions and answers between the confessor and the brethren is purely spiritual and it should not concern the external and administrative side of the monastery, which belongs to the Viceroy.
TREASURER
1. The duties of the treasurer include careful monitoring of the receipts and expenditures of the monastery treasury and maintaining receipts and expenditure books, in compliance with reporting rules. These books are annually presented by the Viceroy to higher spiritual authorities for review.
2. The treasurer also monitors the condition and movement of all other types of material assets of the monastery.
3. The treasurer maintains an archive of the most important monastic documents, both economic and financial.
4. The treasurer monitors the condition and storage of inventories of the monastery property and valuables entering the monastery.
5. The Treasurer, with the blessing of the Deputy Governor, gives advance money to the steward and other persons sent for purchases, and demands an account from them.
6. On the last days of the month or if the need arises, the treasurer, in the presence of the assistant to the Vicar or the dean and the accountant, opens the church circles, counts the money and enters the total amount in the cash book.
7. The keys to the monastery circles are kept in the treasury. The candle maker, shopkeeper, prosphora seller, librarian and accountant report to the treasurer.
RECENT
1. The responsibility of the dean is to supervise the brethren of the monastery, their discipline and their attitude towards their obediences, both in the church and in the monastery.
2. The dean ensures that complete silence and strict order are maintained in the church during the service. For this purpose he appoints monks to ensure discipline in the temple.
3. In the event of violations of discipline by any of the brethren, the dean gives instructions, admonishing him with fraternal words.
4. The dean has the right to enter the cells of the brethren in order to know their everyday needs, as well as to monitor the order and cleanliness in them.
5. In order to maintain monastic discipline, the dean must take care that there are no strangers in the cells of the monastery - even close relatives, meetings with whom can only be allowed in a reception room specially designated for this purpose, and then with the permission of the dean.
6. The dean accommodates monastery guests in the living rooms and takes care of them. The dean also takes care of the parishioners of the monastery. Through dedicated clergy it satisfies their spiritual needs.
7. The dean blesses those who arrive at the monastery to eat at the fraternal and common meals.
8. Subordinate to the dean are gatekeepers, janitors, church watchmen, sellers of candles and prosphora, and bell ringers.
9. The dean may have an assistant (with the blessing of the Viceroy), who, in his absence, performs the same functions.
10. The duties of the dean include constant monitoring of the correct reading of the liturgy, prayer services and memorial services of synodics and notes and memorials submitted by the laity.
11. Reports to the Viceroy about serious violations of discipline among the brethren.
SACRISTAN
1. The duties of the sacristan include the management of church utensils, vestments and all temple property, as well as their careful storage and use for their intended purpose.
2. The sacristan keeps an inventory of all church property and all sacristy items, especially newly received ones, establishing the inventory number, indicating the source of receipt, century, and price. If possible, the history of especially valuable temple relics, icons, and relics is included in the inventory. Valuables from the sacristy should be kept in a safe place. Without the blessing of the highest monastic authorities, THE DESCRIPTION IS NOT ISSUED TO ANYONE. Periodically introduce them for introduction to the Vicar of the monastery, the assistant to the Vicar or the treasurer.
3. The sacristan must keep the keys to the sacristy.
4. The sacristan issues vestments for the sacred service and ensures that things requiring repair or washing are promptly repaired and washed, and that church utensils are regularly cleaned and wiped down.
5. According to custom, the sacristan re-robes the altar, brings the holy Antimins, as well as the vessels into the Altar in vestments (epistrachelion, arm).
6. Vestments, covers, bedspreads, towels and others that have become unusable are destroyed upon review by the Viceroy or Treasurer, for which an act is drawn up.
7. The Sacristan monitors the lighting of the Altars and temples and, especially, the cleanliness and order in the Altar, starting with the Altar, the Altar and ending with the sexton’s place.
8. The sextons and monastery tailors are subordinate to the sacristan.
9. The Sacristan may have one or two assistants at his disposal, if necessary (with the blessing of the Viceroy).
The sacristan, with the blessing of the Viceroy, can purchase utensils with subsequent reporting to the treasurer.
ECONOMY
1. The duties of the housekeeper include management and supervision of the economic and construction parts of the monastery
2. Particularly cares about churches and chapels, as the first shrines of the monastery. Economic care extends to the fraternal buildings, as well as to all ancillary premises.
3. At the disposal of the steward are both monks engaged in monastic economic work and hired workers, whom the steward accepts and assigns at the right time to perform various types of work, coordinating their work plans with the Viceroy, with his blessing.
4. The distribution of time for the working brethren depends on the discretion of the Viceroy or the Vicegerent’s assistant, and the steward only makes sure that everyone is doing their work conscientiously at the appointed time.
5. The distribution of the time of hired workers depends on the discretion of the housekeeper himself, who assigns the necessary work, monitors the quality of their execution, and also pays for their labor, agreeing with the Viceroy.
6. Subordinate to the housekeeper are: the cellarer, the head of the workshops, the hotel manager, all the monks working in the economy, drivers, electricians, masons, painters, carpenters and others.
7. If the steward finds it necessary and useful to make any improvements in the monastic economy, then he is given the right to present his considerations to the Viceroy, and after approval and blessing he can begin to implement his plans.
The housekeeper has a special monastic obedience - to carry out construction and housekeeping work with minimal costs, protecting the monastery treasury, carefully guarding and using household materials.
8. The housekeeper, if desired and necessary, can have an assistant (with the blessing of the Viceroy).
9. The steward receives the right from the monastery to communicate in business matters with government departments, according to the blessing of the Viceroy.
10. Work in the monastery economy begins and ends according to the church - with prayer.
CELLARER
1. The duties of the cellarer are to purchase the necessary food products, as well as monitor their safety.
2. The monastery kitchen, food warehouses, prosphora and refectory are under the supervision of the cellarer, in which cleanliness and tidiness must be maintained.
5. The cellarer ensures that at the meal what is required according to the monastic Rules is always prepared, so that the food left on the tables does not go to waste.
4. Without the special blessing of the Viceroy, the cellarer should not release food into the monastic cells.
5. The cellarer takes care of the timely preparation of vegetables and fruits for the winter.
6. The following persons are subordinate to the cellarer: the refectory, the cook, the cellar and all kitchen workers.
7. In the absence of a cellarer, he is replaced in everything by his assistant - the refectory.
CHARTER
1. The duties of the charterer are to strictly monitor the order of all church services, so that they are performed in accordance with the typicon and local monastic customs.
2. The guide monitors the daily readers, their correct statutory administration of the hours, troparions, kontakia, kathismas and other readings, which must be performed without errors, reverently, clearly and artlessly.
3. The guide monitors the correct reading of the teachings in the temple and in the refectory and coordinates the book proposed for reading with the Viceroy.
4. The charterer must draw up a schedule of church services a month in advance, which must be submitted to the Vicar for approval in advance.
5. Beginners and readers who know little should be taught by the charterer correct church reading.
6. The charterer must monitor the condition of church liturgical books, and those that have fallen into disrepair must be promptly restored or, with the blessing of the Viceroy, destroyed if they cannot be repaired.
7. The following are under the obedience of the charter: the regent, the canonarch, the honorary readers and singers.
8. The Charterer may have an assistant (with the blessing of the Viceroy), to whom he must transfer his knowledge and experience.
REGENT
1. The duties of the regent are to manage the monastery choir and to establish exemplary order in the choir.
2. The choir must sing harmoniously and prayerfully, so that the singing touches, touches and brings spiritual benefit to all those praying.
3. Neither the regent nor the singers should allow jokes, laughter, quarrels, idle talk and noise in the choir.
4. The regent instructs the canonarch to review the texts of the stichera in advance so that he can canonize clearly and distinctly, making meaningful stops between phrases.
5. The director is obliged to systematically organize choir rehearsals, in which all singers must take part.
6. The regent submits to the charterer and coordinates all services with him.
7. The list of chants is submitted to the Viceroy for approval.
SEXTON
1. The duties of a sexton require a very attentive attitude towards oneself, since this obedience is associated with his presence in the Altar near the Holy See and Altar, in which idle talk, laughter, jokes and everything indecent to this holy place are unacceptable. The sexton must come to the Altar in advance to prepare it for the service.
2. The sexton is obliged to serve during the divine service, light the lamps and censer, prepare prosphora, wine, water, warmth and other things related to the divine service.
3. The sexton has the responsibility to look after the cleanliness of the Altar and the temple; clean the censer, candlesticks, remove dust and cobwebs from windows, icons, look after the carpets, pour water from the washbasin into a specially designated and arranged place, ventilate and sweep the Altar.
4. The sexton is subordinate to the sacristan.
5. At the end of the service, the sexton carefully checks the Altar for fire safety. Usually the side doors of the Altar are unlocked and locked by the sexton himself.
CLERK
1. The duties of the clerk are to conduct all the clerical work of the monastery.
2. All written files of the monastery, including archival ones, must always be in perfect order and properly registered.
3. Correspondence between the monastery and various organizations and individuals should be conducted carefully and not delayed.
4. The scribe accepts the monastic correspondence and presents it to the head of the chancellery. He also deals with issues of postal orders, parcels and processes them properly.
5. The scribe may have an assistant (with the blessing of the Viceroy), who delivers and receives all monastic correspondence at the post office.
BELL RINGER
1. The bell ringer, with the blessing of the dean, rings the bell for the divine service at the appointed time.
2. Blagovest or trezvon is carried out in accordance with the Charter. The nature of the ringing must correspond to the established traditions of church sounds.
3. The bell ringer should not allow unauthorized persons into the bell tower without special orders and need.
4. With the help of the housekeeper service, he monitors the condition of the entire belfry.
LIBRARIAN
1. The duties of the librarian include managing the monastery library, purchasing the necessary books, as well as other publications, compiling a catalog and card index.
2. The librarian issues books to the inhabitants of the monastery against receipt.
3. The position of a librarian requires a person experienced in spiritual work, who would issue books in accordance with the development and spiritual preparation of everyone who wants to borrow a book.
4. The librarian promptly sends damaged books for restoration.
Monitors the book depository, monitors its internal conditions and, especially, fire safety.
5. The video and audio library are part of the library, so turning on and viewing the video recorder and listening to the audio recorder is the responsibility of the librarian.
6. The librarian, through the Viceroy or his assistant, clarifies the time and procedure for the library’s work and agrees with him on the circle of persons who have the right to use the library.
PROSPHORE BOOK
1. The prosphora maker is responsible for the quality and timeliness of production of prosphoras,
especially liturgical ones.
2. Prosphora is baked from pure, fresh premium wheat flour.
3. The student of the prosphora must live in purity and reverence, being in prayer, especially while working in the prosphora, where outside conversations, laughter, and jokes are unacceptable, since bread is being baked for the Sacrament of the Divine Eucharist.
4. While baking the prosphora, everyone who takes part in the baking of the prosphora should take turns reading Psalm 50 aloud.
5. The prosfornik is subordinate to the steward, receives flour and everything he needs from the cellarer.
6. The prosphora room is kept in proper cleanliness and order. The steward of the monastery reports on repair work in the prosphora.
REPLACEMENT
1. The refector oversees the timely and high-quality preparation of food for the brethren in the cook’s room and keeps order during the meal.
2. While eating in the refectory, the lives of the saints, the prologue, or something from the writings of the holy fathers are usually read.
3. The refector ensures that the cleanliness of the premises, tables and utensils is always maintained in the refectory.
4. Sets the tables for the established meal times for the brethren and then removes the dishes.
HOSPITAL
1. The responsibilities of the sick leaver are to care for and supervise those undergoing treatment in the monastery isolation ward.
2. The sick person should be gentle, patient, compassionate and caring for the sick.
3 Sick leave provides the sick with food, drink and medicine at the appropriate times.
WORKSHOP HEAD
1. The responsibility of the head of any workshop (icon painting, sewing, carpentry, etc.) is to supervise the work carried out in it, as well as the workers.
2. Irregularities or abuses must be reported to the steward.
3. Tea drinking in workshops is prohibited.
HEAD OF THE OFFICE
1. The main responsibility of the head of the office is to diligently maintain the personal correspondence of the Viceroy.
2. He is obliged to promptly submit to the Viceroy personal letters that have come to him, and, with his blessing, respond to them, and respond to other correspondence through the clerk.
3. He is entrusted with maintaining the minutes of the meetings of the Spiritual Council, their correct execution and conservation.
4. Ensure that the monastics and novices of the monastery correspond only with a circle of people determined by the Vicar. In cases where he discovers a violation of correspondence, promptly report this to the Viceroy.
5. Clarify the agenda of the Spiritual Council in advance and systematize the issues proposed for consideration at it.
CHAPTER 3. CONDITIONS OF ACCEPTANCE INTO THE MONASTERY
1. Whoever, for the sake of God, renounces the world and enters monasticism, takes the path of spiritual life. A Christian’s motivation for it appears as a result of his faith and internal desire for spiritual perfection, which is based on the renunciation of evil and the passions of the world, as the first condition for the salvation of the soul.
2. No previous moral way of life in the world prevents a Christian from entering a monastery for the purpose of saving the soul, as stated in Canon 43 of the VI Ecumenical Council.
3. The following cannot be accepted into the monastery:
- persons under the age of majority;
- a husband with a living wife and a wife with a living husband; as well as parents with young children requiring their guardianship;
- monks who took monastic vows in another monastery or in the world;
Spouses sealed by church marriage can enter a monastery on the condition that they take a blessing from the bishop for a new way of life and at the same time each enter their own monastery.
4. Anyone entering the monastery must present a passport, a certificate of marital status, a military ID (or a certificate of exemption from military service), write an autobiography and submit a petition addressed to the Viceroy for admission to the monastery. It is advisable to provide a recommendation from a clergyman.
5. After submitting a petition to the brethren, the newcomer becomes acquainted with this Charter and undergoes a test for three years and, if he turns out to be worthy, according to the decision of the Spiritual Council, the Viceroy, with the blessing of the ruling bishop, tonsures him into the monastic rank.
6. The period of probation may be shortened depending on the moral stability and good behavior of the newcomer, as well as if the person being tonsured was known for his pious life before entering the monastery: these include seminary students, students of theological academies, widowed priests and others.
CHAPTER 4. CONDUCT OF NEW MONSKS AND MONSKS
1. The novice, first of all, must carefully read and assimilate the monastic Rules, so that during the very first steps of his stay in the monastery he does not violate the order and discipline established in it.
2. The newcomer gives a signature that he undertakes to sacredly fulfill everything set out in this Charter; in case of violation of the mentioned Charter, he is subject to appropriate punishment by the monastery administration for the purpose of admonition and repentance, and in case of persistent disobedience he may be removed from the monastery.
3. The novice must strive in every possible way for spiritual life, as the first goal of his calling, abandoning secular habits, remembering the instructions of St. Basil the Great to novice monks: “Have a modest gait, do not speak loudly, observe decorum in conversation, eat food and drink reverently, remain silent in front of elders, be attentive to the wise, obedient and in authority, have unfeigned love for equals and lesser ones, avoid the evil ones “, speak little, carefully collect knowledge, do not talk too much, do not be quick to laugh, adorn yourself with modesty.”
4. In relation to the Viceroy and the inhabitants of the monastery, the novice must show humble respect.
5. When meeting with the Viceroy, as well as with brothers in holy orders, the novice should take a blessing; To other inhabitants, greetings can be expressed with a bow from the waist.
6. You should enter someone else’s cell with the Jesus Prayer and only when the answer is received: “Amen.”
7. After the evening rule, all idle conversations and walks are prohibited, the brethren go to their cells in silence and prepare for bed, reading spiritual literature, as well as handicrafts, are allowed until 24.00.
8. The brethren are not allowed to independently establish a cell rule for themselves, or to do it at night.
9. It is appropriate to unquestioningly obey the Vicar, the rulers of the monastery, remembering that Christ Himself said about Himself: “For I came down from Heaven not to do My will, but the will of the Father who sent Me” (John 6:38).
10. Diligent and diligent obedience for beginners is the key to their future spiritual growth and salvation.
11. Avoid self-will: do nothing without the blessing of your superiors, even if it is praiseworthy, so as not to fall into temptation, pride and delusion.
12. It is not customary for monastics to discuss or criticize the orders of the Vicar for the monastery, but, on the contrary, to carry them out with prayer and humility.
13. If a brother does not agree with the orders of his superiors, he may, with meekness and privately, express his opinion to the one who gave this order at his further discretion.
14. A novice and monastic must be in constant peace and love with all the brethren of the monastery, trying to be friendly and helpful to everyone.
15. No one should take into his cell any thing, even the most necessary, without the blessing of his elders, remembering that any such acquisition without a blessing is theft.
16. Monastics should not bring unnecessary things into their cells and fall into the sin of money-grubbing. The best decoration of a monastic cell are holy icons and books of the Holy Scriptures, as well as the works of the holy fathers. The monk's cell contains the bare minimum of everything that cannot be done without. The cell should be red not by things, but by the spirit of faith and prayer of the monk living in it. Secular and purely worldly things and accessories should not have a place in the cell.
17. Monastics and novices are prohibited from drinking tea and eating in their cells, as well as bringing food to their cells.
16. The brethren are prohibited from having tape recorders, cameras, refrigerators, and musical instruments in their cells.
19. It is indecent for monastics or novices to talk loudly, laugh or behave freely.
20. Chastity or purity of the soul consists not only of keeping oneself from vicious deeds and actions, but also from unclean thoughts as the first reasons for sin.
21. Everywhere and always it is proper for a monk to refrain from idle talk, remembering the words of the Lord: “I tell you that for every idle word that people say, they will give an answer on the Day of Judgment: for by your words you will be justified, and by your words you will be condemned” ( Matthew 12:36).
22. Smoking, drinking alcoholic beverages and foul language in the monastery should not even be mentioned in it, that is, it is strictly prohibited, and violation of this ancient rule entails serious punishment, including expulsion from the monastery.
CHAPTER 5. ABOUT SPIRITUAL GUIDANCE
1. Every monastic and novice must be under special spiritual guidance - a fraternal confessor, who must reveal his spiritual state - perplexities, doubts, difficulties, temptations - and receive instructions and spiritual support from him.
2. Each of the brethren of the monastery should reveal his thoughts to the fraternal confessor as often as possible, but at least once a week.
3. For spiritual knowledge and growth, every monastic should, as a rule, read several chapters of Holy Scripture every day with great attention, and also diligently read the works of the holy fathers and other soul-helping literature, finding in it spiritual food and consolation.
4. An unspiritual monk must not undertake anything in the spiritual matter of salvation according to his own thoughts and will; for example, imposing on oneself a fast beyond what is prescribed by the Charter or something else, so as not to fall into delusion and harm one’s salvation.
5. If any misunderstanding or quarrel occurs between the brethren, it is necessary to hasten to extinguish them with mutual forgiveness and humility, and immediately restore peace and love, remembering the covenant of Holy Scripture: “Let not the sun go down on your anger” (Eph. 4:28 ).
6. A brother who violates monastic discipline may be subject to spiritual punishment through the imposition of penance, which should be viewed not as a punitive scourge, but as a necessary medicine that heals spiritual illnesses and infirmities.
7. If the sick consider doctors to be benefactors, although they give them bitter medicine, so a monk who sins should look at the penances that are given to him and accept them as good medicine and a sign of mercy for the salvation of the soul (St. Basil the Great, rule 52 ).
8. Each sinner is given penance in accordance with his spiritual dispensation and his weakness. Just as it is impossible to treat bodily illnesses with the same medicine, so spiritual forgiveness must be of a varied nature: “Just as there is no one healing for bodily illnesses, so there is no one for mental illnesses,” says St. Isaac the Syrian.
9. The following measures can be used as correction: removal from the fraternal meal for one or several days; fast all week; transfer from one obedience to another, more difficult one; bowing; excommunication for a certain period from communion of the Holy Mysteries of Christ; removal of the hood and cassock; transfer from a cell to another, less convenient one, as well as others that the Viceroy deems necessary to apply.
CHAPTER 6. ABOUT CHURCH SERVICES
1. The most important moment of church life is church worship, general prayer vigil, and therefore participation in them should be the primary concern and aspiration of all those living in the monastery.
2. Evasion or careless attitude towards temple prayer, towards this most sacred matter, should be considered an important violation of the routine of the spiritual life of the monastery.
3. The purpose of frequent, lengthy prayer is to acquire the grace of the Holy Spirit in your heart by acquiring the skill of constant and living remembrance of God.
4. In order to ensure the splendid performance of divine services in the monastery, the dean, together with the charter director, draw up a schedule of church services a month in advance, indicating the names of the clergy, readers, sextons, canonarchs taking part in them, and notifying them of this obedience. All schedules for the temple and monastery are signed by the Viceroy. Unauthorized violation or change of the service schedule is not permitted.
5. Half an hour before the start of the morning service, the alarm clock goes around all the cells with a bell and wakes up the brethren for prayer.
6. Each of the monastics should try to come to church without delay, before the start of the service. No one should also leave the temple before the end of the service, unless there is an urgent matter of obedience. The dean reports to the Viceroy about the most malicious violators.
7. Weekly hieromonks and deacons arrive at the service early, no less than 15 minutes before the start, dress and prepare everything necessary for the service.
8. Some of the monks, due to their special obedience in the monastery, cannot attend divine services every day, for which they receive a blessing from the Viceroy. They are charged with such obedience in the same way as prayer in church.
9. Priests who read and sing in church must carry out their work with unflagging attention, without haste, “with fear and trembling” and without violating the monastic Rules.
10. On the way to and from church, one should not stop with strangers and enter into conversations with them, and if anyone is asked about anything, one should limit oneself to a short answer.
11. In church you cannot talk, look around, but be focused, listen to God, the service and yourself.
12. Due to the fact that monastery churches are visited not only by monastics, but also by pilgrims, special rites of worship and Sacraments can be performed for them - prayers, memorial services, akathists, unctions, but weddings should not be performed in the monastery.
13. In special cases, with the blessing of the Viceroy, the rite of Baptism may be performed.
14. Under no circumstances should clergy take money for their own needs, but give it to the monastery treasury.
15. On all days when the all-night vigil is celebrated, the brethren must be in the church in the prescribed clothes: monastics - in cassocks, robes and hoods (in warm weather, cassocks can be removed); monks - in robes and hoods; novices wear cassocks (if there is the blessing of the Viceroy to wear it). Cowls are removed only at designated moments of service.
16.Clothing should be clean and simple. The color of monastic clothing is always black and no other. For work, it can be gray, brown or something else, but not bright. Wearing clothes of a different color is allowed only to the Viceroy and the priest with the rank of abbot with the blessing of the Viceroy.
17. If one of the brethren falls ill and cannot come to the service, he must warn about this in advance through someone or himself, an assistant to the Viceroy or a dean.
18. Priests are allowed to sit in the Altar only during the reading of the Apostle, Parimius Ikathism. In all other cases, it is necessary to ask for the blessing of the Viceroy. Deacons can sit in the Altar only if they feel unwell with the permission of the Viceroy.
CHAPTER 7. ABOUT THE BRotherly MEAL
1. On simple days, the morning meal starts at 12.00. Before this, 5 minutes before this, the refectory rings the bell 12 times and the brethren gather in the refectory. The meal begins and ends with a prescribed prayer. In the absence of the Viceroy, the food is blessed by the weekly hieromonk.
2. On holidays, when the rite of “Panagia” is performed, the fraternal meal begins immediately after the end of the service and the arrival of the brethren in the refectory, which also begins and ends with the established prayer. The food is blessed by the Viceroy; in his absence, by the Vicegerent’s assistant or the weekly hieromonk.
3. The evening meal begins immediately after the end of the service and the arrival of the brethren in the refectory. In the absence of the Viceroy, the food is blessed by the weekly hieromonk. 5 minutes before the end of the service, the bell ringer strikes the bell 12 times.
4. On the days when the all-night vigil is celebrated, the brethren arrive at the refectory in the prescribed clothing: monastics in robes and hoods, monks in cassocks.
5. The weekly hieromonk and hierodeacon always arrives at the refectory in a cassock, mantle and hood.
6. The meal in the monastery is a continuation of the divine service and is of a sacred nature and requires a sacred attitude from the monk.
7. It is forbidden to talk and laugh during the meal. If someone is missing something on the table, let him call for the meal-keeper with a gesture.
If the Viceroy needs to clarify something, then let the necessary brother quietly approach and give an answer to the Viceroy.
8. Late entry into or exit from the refectory before the end of the meal without the blessing of the Viceroy is considered a violation of discipline and worthy of reproach.
9. No one should take food in the cell, except for those who are allowed to do so by the Viceroy or the dean, as they cannot come to the common meal due to illness or for some valid reason.
10. A monastic must humbly eat the food served and not say: “This is not tasty, it is harmful to me.” He can then express his wishes and sorrows regarding this matter to his confessor or steward, without disseminating them further.
11. For special dietary meals, the monastic must take a blessing from the Vicar or confessor.
12. The brethren of the monastery are prohibited from eating food at the common meal, as well as being in it, if this is not related to his obedience.
13. The abbot of the monastery has the right to have a separate meal and a separate kitchen. He can invite to his table whoever he wants from the brethren, as well as arriving guests.
CHAPTER 8. ABOUT THE RINGING OF BELLS
1. The ringing of bells in the monastery takes place at the time specified by the Charter
and moments of service and is entrusted to the senior bell ringer who makes the ringing
either himself or through his assistants.
2. The ringing of bells is based on:
a) in the morning 15 minutes before the start of the service - 12 strikes on the small bell;
b) before the start of the refectory - 12 strikes on the small bell;
c) at the end of the morning meal on the eve of the all-night vigil, the bell is struck 12 times;
d) at the meeting of the Bishop - a festive ringing;
e) before the start of the liturgy and in all cases provided for by the Charter.
CHAPTER 9. ABOUT THE CELL STAY
1. The time remaining from church services and fulfillment of obedience should be spent by monastics in their cells very prudently and carefully, with the desire to acquire as much benefit as possible, and mainly spiritual, avoiding any indulgence of their passions,
2. Such useful cell activities can be:
a) cell rule according to the Rules and the blessing of the confessor;
b) reading spiritual books and extracting from them the most lively and edifying places for monks;
c) exercise in spiritual reading, study of the Church Slavonic language, Church Rules and preparation for church services;
d) needlework for the benefit of the monastery and for one’s own needs with the blessing of the confessor;
e) cleaning the cell, cleaning and repairing clothes, shoes, etc.
3. A monk’s favorite reference book should be the Holy Bible with its interpretations.
4. The cell clothes of the brethren should be clean, simple, without pretensions to luxury.
“From luxurious clothing comes vanity and bitterness,” says Isaac the Syrian.
5. In case of a serious illness, a monk can consult a doctor by leaving the monastery to see him, having previously taken a blessing for this from the authorities. The monk uses the medical service of the monastery hospital in case of sudden illness.
6. Cell prayer, reading the Psalter and especially the Holy Gospel - extinguish many passions of the soul and body.
7. Cell contemplation of God elevates, sanctifies the mind and purifies the heart, bringing peace to the soul.
8. The mind, according to the teaching of the holy fathers, should never be idle.
CHAPTER 10. ABOUT EXTERNAL VISITORS AND MUTUAL VISITATION TO CELLS
1. Reception of external visitors into the cells is allowed only with the blessing of the monastery authorities, and during daylight hours.
2. Females are not allowed in the cell under any circumstances. If it becomes necessary for a monastic to see close relatives, then they are received not in the cell, but in a specially designated reception room of the monastery (monastic hotel) with a blessing.
3. Without the blessing of the Viceroy, no one has the right to leave any stranger in his cell for the night, and also no one from the brethren has the right to spend the night in someone else’s cell of his monastery.
4. Monastics and novices do not have the right to enter into communication with visitors to the monastery and relatives without receiving the blessing of the Viceroy, his assistant or the dean.
5. Brothers, with the blessing of their confessor, can visit each other in their cells for spiritual conversation or to help the sick and elderly, but not for empty talk and fun.
6. After the evening rule, the monastic must remain in his cell, except for those special cases when he calls the spiritual authorities or needs to visit the sick, etc., having received the blessing of the assistant viceroy or dean.
CHAPTER 11. CONDITIONS OF EXCEPTION FROM THE MONASTERY
1. Leaving the monastery can be in two ways: by obedience, by official necessity, or by the desire of those who have a respectful personal need for it.
2. If any of the monastics needs to leave the monastery for a short time during the daytime (before the start of the evening service), then for this it is necessary to have the verbal permission of the Vicar, and in his absence, his assistant or dean. When traveling home, to other cities or villages, even for the smallest period, you must write a petition addressed to the Viceroy, indicating the reason, the exact address of your trip and the time of return.
3. Regular vacations do not correspond to the monastic way of life, therefore leaving the monastery for a long period is carried out only for urgent needs (for emergency treatment, illness or death of relatives and other cases), as well as for business trips. But in each individual case, the Viceroy has a special judgment on this, so that the time spent by the brother outside the walls of the monastery does not harm him spiritually.
4. Those sent for obedience to the city or other places outside the walls of the monastery due to special needs must immediately return to the monastery upon completion of this obedience.
5. Monks in holy orders who are released outside the walls of the monastery do not have the right to perform sacred functions without the permission of the ruling bishop of the area where they are going
arrived and where they wish to serve.
6. The brethren of the monastery are prohibited from visiting the monastery hotel without the blessing of the Viceroy, his assistant or the dean.
7. Monastics should in every possible way avoid leaving their monastery even for the shortest time, remembering that the walls and spirit of the monastery are the best protection against various temptations and temptations. Every monk, having been in the world, returns to his cell spiritually worse than when he left it: this is what the holy ascetics teach.
8. Let us force ourselves, brothers, to acquire the good habit of patiently staying in the monastery, leaving it only when absolutely necessary. St. Anthony the Great once said about this: “Just as fish, remaining on land, die, so monks, staying with worldly people, outside the monastery, lose their disposition for silence. Just as a fish strives for the sea, so we must strive for our cells, so that, slowing down outside, we do not forget about internal storage” (Alphabetical Patericon).
CHAPTER 12. SPIRITUAL CATHEDRAL
1. To help the Viceroy, a Spiritual Council of the monastery should be formed,
which includes:
- Viceroy;
- Assistant to the Viceroy;
- confessor;
- treasurer;
- dean;
- economy;
- sacristan;
- cellarer;
- head of the office;
and also, if necessary, other persons of the monastery with the blessing of the Viceroy.
2. Having heard the opinion of the brethren, the Viceroy must discuss everything himself and do what he finds more useful.
3. The brethren must offer their opinions with all humble submission, not daring to insistently defend what they have come up with.
4. It is the will of the Viceroy to make the final decision, which he considers more salutary, and everyone must submit to him.
5. No one in the monastery should follow their own will or impudently enter into a dispute with the Viceroy regarding his orders for the monastery. Anyone who dares to do this must be subject to established corrective measures.
6. Let the Vicar himself do everything with the fear of God and in observance of truth, remembering that he will, of course, give an account of all his judgments to God, the Most Righteous Judge.
7. If it is necessary to do something minor for the benefit of the monastery, then the Vicar can use the advice of only the elder brothers, as it is written: “without advice do nothing, and when you do it, you will not repent” (Sir, 32, 21).
8. The head of the office clarifies issues submitted for decision by the Spiritual Council in advance through the Viceroy and reads them in an orderly manner before the Council.
9. The Spiritual Council meets as necessary, but at least 4 times a year, its decisions come into force after the approval of the minutes of the meeting by the Viceroy.
CHAPTER 13. PENANCE
1. Human weaknesses are so great that the most beneficial institutions for others remain fruitless, or are not always and not fruitful in everything. Sometimes due to weakening of attention, sometimes due to laziness, sometimes due to enemy temptation, falls often occur in violation of not only monastic rules, but also Divine commandments.
Therefore, it is necessary to use measures of correction and admonition, so that if the need arises to expel someone, expel him in the confidence that there is no longer any hope for his correction.
2. The rules that are applied to correct the fallen constitute the rules of punishment or penance.
3. The judge of all is the Viceroy of the monastery; he alone has the right to punish any of the brethren.
4. The remaining officials, who are prescribed by the Charter to monitor the brethren, must make comments to the sinner up to 3 times, and if he does not correct himself, then report this to the Viceroy.
5. If such officials do not care about the correction of the brethren and do not report violations to the Viceroy, then they themselves must be punished.
CHAPTER 14. CONDITIONS FOR REMOVAL FROM THE MONASTERY
1. Monks who betrayed their vows and began to live shamefully, defaming the Holy Church and their monastery, after repeated admonitions and disciplinary sanctions, are removed from the monastery as unfit for monastic life and as bringing temptation among the monastics.
2. A monk removed from the monastery leaves his monastic robes.
3. If any monk, removed from the monastery or voluntarily leaving it later, having realized his fall, returns and asks to return to the monastery, he can, after considering his case, be accepted, but in the category of new entrants.
4. From those removed or who left the monastery without permission and who wish to return to it again, a written promise should be required to henceforth lead a life in accordance with the Gospel and the monastic Rules.
5. In the event of the death of a monk, all his property, according to the inventory, is transferred to a warehouse and is the common property of the monastery.
CONCLUSION
This monastic Rule, as a guide for monastic life, must be carried out with prayer and diligence, to the best of one’s ability, for the sake of salvation and spiritual growth.
BY THE PRAYERS OF OUR HOLY FATHERS, LORD JESUS CHRIST OUR GOD, HAVE MERCY ON US. AMEN.
Modern monastic regulations contain both communal rules (disciplinary part, description of obedience duties, instructions for spiritual improvement) and a liturgical section.
Emergence
The emergence of monastic charters is associated with the emergence of cenobitic monasticism. The first monastic charter was created by Pachomius the Great for the Tabennisian monastery (Southern Egypt) in 318. The monastic charter of Pachomius became the basis for Basil the Great when he compiled “ Extensively stated rules for monks"for the monastery he founded in Cappadocia. Basil's charter has been preserved in Orthodox monasticism to this day. In the West, with its variety of monastic charters, such monasteries are called by his name: “ Basilian monasteries».
Other ancient monastic charters include:
- Works of St. John Cassian the Roman " On the decrees of the Palestinian and Egyptian monasteries"(in 12 books);
- Rules of Venerable Benedict of Nursia (6th century) for the monastery at Monte Cassino, in Italy.
Information about the rules of residence of monks in Egyptian monasteries of the 5th century is contained in the Narrative of St. Sophronius, Bishop of Jerusalem, and St. John Moschus about their visit to the Sinai Monastery (the rules of Nile of Sinai are described).
Ancient monastic regulations provided for punishments: for lying, grumbling, laziness, anger, carelessness about monastic property, etc. Punishment for the guilty included excommunication from communion, deprivation of communication in food and prayer with other monks, and temporary dry eating.
Jerusalem and Studite Charters
The Byzantine era knew a huge number of monastic charters; they were compiled by abbots, bishops, ktitors who established monasteries. But the greatest role in the development of cenobitic monasticism was played by the Jerusalem and Studite statutes.
- Jerusalem Charter(the charter of St. Savva the Sanctified, written for the monastery he founded) largely regulated the order of divine services, although it describes the monastic traditions of the 6th century Palestinian monasteries. The creation of the Jerusalem Rule was influenced by the monastic rules of St. Pachomius and St. Basil the Great. The original copy of the Jerusalem Charter, according to Simeon of Thessalonica, burned in 614 when Jerusalem was captured by the Persian king Khosrow.
- Studio Charter(the charter of St. Theodore the Studite, written for the Studite monastery), in contrast to the Jerusalem charter, resembles a staffing table, describing in detail the responsibilities for monastic positions and obediences. Also, a feature of the Studio Charter in comparison with the Jerusalem Charter is that it was written for monks living in a city monastery under the leadership of one abbot (Sava the Sanctified wrote his charter for monks who lived in scattered cave-cells and gathered together in the church only for communal worship services). The full text of the Studite Charter was written down at the end of the 10th - beginning of the 11th century; before that time, only short monastic “ Styles».
The Studio Charter was introduced in Rus' by the Monk Theodosius of Pechersk in the Kiev Pechersk Lavra. It was used in Russia until the 14th century, when it was supplanted by the Jerusalem Charter, which became widespread in the East.
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An excerpt characterizing the Monastic Charter
– Tell me, Sever, why did I see the sign of the royal “lily” on Magdalene and Radomir, and on many Magi? Does this mean that they were all Franks? Can you explain it to me?“Let’s start with the fact that this is a misunderstanding of the sign itself,” Sever answered, smiling. “It was not a lily when it was brought to Frankia Meravingli.”
Trefoil - the battle sign of the Slavic-Aryans
– ?!.
“Didn’t you know that it was they who brought the “Threfoil” sign to Europe at that time?..,” Sever was sincerely surprised.
- No, I've never heard of it. And you surprised me again!
– The three-leaf clover once, a long time ago, was the battle sign of the Slavic-Aryans, Isidora. It was a magical herb that helped wonderfully in battle - it gave warriors incredible strength, it healed wounds and made it easier for those leaving for another life. This wonderful herb grew far in the North, and only magicians and sorcerers could get it. It was always given to warriors who went to defend their homeland. Going into battle, each warrior uttered the usual spell: “For Honor! For Conscience! For Faith! While also making a magical movement, he touched the left and right shoulders with two fingers and the middle of the forehead with the last. This is what the Three Leaf Tree truly meant.
And so the Meravingli brought it with them. Well, and then, after the death of the Meravingley dynasty, the new kings appropriated it, like everything else, declaring it a symbol of the royal house of France. And the ritual of movement (or baptism) was “borrowed” by the same Christian church, adding to it a fourth, lower part... the part of the devil. Unfortunately, history repeats itself, Isidora...
Yes, history really repeated itself... And it made me feel bitter and sad. Was anything real from all that we knew?.. Suddenly I felt as if hundreds of people I didn’t know were looking at me demandingly. I understood - these were those who KNEW... Those who died defending the truth... It was as if they bequeathed to me to convey the TRUTH to those who do not know. But I couldn't. I left... Just as they themselves once left.
Suddenly the door swung open with a noise and a smiling, joyful Anna burst into the room like a hurricane. My heart jumped high and then sank into the abyss... I couldn’t believe that I was seeing my sweet girl!.. And she, as if nothing had happened, smiled widely, as if everything was great with her, and as if she wasn’t hanging over ours. lives are a terrible disaster. - Mommy, honey, I almost found you! Oh, North!.. Have you come to help us?.. Tell me, you will help us, right? – Looking into his eyes, Anna asked confidently.
North just smiled at her tenderly and very sadly...
* * *
Explanation
After a painstaking and thorough thirteen-year (1964-1976) excavation of Montsegur and its environs, the French Group of Archaeological Research of Montsegur and the Environment (GRAME) announced in 1981 its final conclusion: No trace of ruins from the First Montsegur, abandoned by its owners in the 12th century, has been found. . Just as the ruins of the Second Fortress of Montsegur, built by its then owner, Raymond de Pereil, in 1210, have not been found.
(See: Groupe de Recherches Archeologiques de Montsegur et Environs (GRAME), Montsegur: 13 ans de rechreche archeologique, Lavelanet: 1981. pg. 76.: "Il ne reste aucune trace dan les ruines actuelles ni du premier chateau que etait a l" abandon au debut du XII siecle (Montsegur I), ni de celui que construisit Raimon de Pereilles vers 1210 (Montsegur II)...")
According to the testimony given to the Holy Inquisition on March 30, 1244 by the co-owner of Montsegur, arrested by Lord Raymond de Pereil, the fortified castle of Montsegur was “restored” in 1204 at the request of the Perfects - Raymond de Miropois and Raymond Blasco.
(According to a deposition given to the Inquisition on March 30, 1244 by the captured co-seigneur of Montsegur, Raymond de Pereille (b.1190-1244?), the fortress was "restored" in 1204 at the request of Cather perfecti Raymond de Mirepoix and Raymond Blasco.)
However, something still remains to remind us of the tragedy that unfolded on this small piece of mountain soaked through with human blood... Still firmly clinging to the foundation of Montsegur, the foundations of the disappeared village literally “hang” over the cliffs...
Anna looked at Sever enthusiastically, as if he was able to give us salvation... But little by little her gaze began to fade, because from the sad expression of his face she understood: no matter how much he wanted it, for some reason there would be no help.
Continuation of the story about how to ask for an overnight stay in a monastery or church with minimal losses. talked about some philosophical points of this topic, some terms (and their explanations) and what increases the chances of providing overnight accommodation in Christian institutions.
- This article will discuss about the following things:
- Who lives in an Orthodox monastery.
- Charter of the monastery.
- Who and how in the monastery gives blessings for lodging/overnight.
- Evening/morning prayers (obligatory and not so obligatory).
- How obligatory is it to attend evening/morning prayers and services?
- Kiss the priest's hand.
WHO LIVES IN AN ORTHODOX MONASTERY
For those who are not yet in the know, let us inform you that monasteries (Christian and also Buddhist) arose with the purpose that people who went to them could retire and devote themselves more to prayers and meditation. Well, all people are different, and everyone has their own outlook on life. Some people believe that you need to have a full time in life, while others, on the contrary, believe that you need to devote more time to more spiritual values.
In Russian Orthodox monasteries there is an established hierarchy of people living there (in Orthodox/Orthodox monasteries in other countries the hierarchy is the same, or with minimal differences), which is described in a few paragraphs below:
- Abbot of the monastery.
He is the abbot... He is the main priest of the monastery. The difference between him and the priest of an ordinary city/rural church is that the first one gives all sorts of monastic vows, of which perhaps the main one is the vow of celibacy (and even more so, the absence of sex at all), and the second one is that one can marry and spread one’s genes (but only through a legal spouse).
Well, the abbot of the monastery is, as it were, the director of this institution (and the owner of almost any operating Orthodox monastery in Russia is the Russian Orthodox Church, in other countries it is an analogue of the Russian Orthodox Church).
The abbot gives instructions to all other residents of the monastery, blessing them on what they should do and what they should not do (including junior priests). Director, in a word. Almost all of these directors went from a novice laborer to a rector.
Perhaps in the early 90s, when the religious and monastic movement was hastily revived in the post-Soviet space, there was not much time to wait for all candidates to pass a normal time examination. And many probably missed the fate of the laborer stage, or for some it was too short.
- Other priests of the monastery.
In rank lower than the abbot, but higher than the monks, they can lead the service, and sometimes give instructions on what to do to whom or who should be allowed to spend the night or in the refectory for lunch. All these acts are performed with the blessing of the abbot.
A monastic (that is, monastic) priest is also called a hieromonk (that is, a senior monk), as far as I know.
Also, such monastic priests may be called "black clergy"(for they are dressed in black robes), and secular priests are “white in clergy.”
- Monks.
Let's put it this way, the middle class of the monastery's inhabitants. They are blessed for work on a par with novices and laborers, but usually for cleaner work and more responsible ones. For example - bell ringer, librarian, driver, kitchen worker.
Hieromonks- these are more senior monks. They can also be priests in this monastery (but below the abbot).
There is another interesting category of Orthodox monks - schemanik. This is a monk who went into seclusion or took very strict vows (in their slang, he took the schema).
- Novices. These are those who have already risen from the level of laborer and are going to become monks (and then, you see, they will rise to the highest ranks - after all, as they say, “a bad novice is the one who does not want to be an abbot”)... Many of them (or even the majority) have ascended to this level from laborers.
- Workers.The lowest caste category of monastery residents. According to my observations, among them there are at least half of those who came to the monastery because they have nowhere else to go, and at the same time do not want to completely become homeless... In some monasteries there is an absolute majority of such former homeless people, in some - less than half.
But there are also such laborers who became such with the goal of later climbing the spiritual career ladder to a novice, and then to a monk. That is, they want to devote their life (or part of it) to God and prayers addressed to Him. Or at least try to do it (since only God knows how it will turn out).
Some arrive at the monastery simply "to work for the glory of God" for a while - for a week, for a month, and they are also placed in the cell rooms of the workers.
Travelers are usually also accommodated in the cells of the workers.
As a rule, workers in the monastery don't give money, but it happens that, for example, they can give money for a ticket to somewhere (for some people wander from one monastery to another monastery, and sometimes thousands of kilometers).
Women, as a rule (in about 99% of cases), do not live in the monastery. Sometimes some workers (cooks) come during the day, but they are not allowed to stay at night.
In nunneries
- They have the same system, but besides the priests. For in Orthodoxy a woman cannot be a priest. In the churches of convents, services are conducted by lay priests ordered from the city or the nearest settlement. That’s what they sometimes say: “we order a priest from the city.” The order is apparently paid for somehow. I didn't recognize it.
- In a nunnery abbess there too. She is the abbot.
There are also hieromonks, nuns (not nuns!!!), novices and laborers. - Also at some nunneries(more often outside than inside) men live who help the monastery in some way - usually with physical strength. As a rule, such men do not smoke or drink (otherwise they would hardly be kept). Some are paid well for their work (especially if the monastery is financially rich), some are paid a little - depending on the monastery and the situation.
Sometimes some men work in the nunnery during the day (including those hired for normal wages), but at night they are almost always expelled.
CHARTER OF THE MONASTERY
A monastery usually has its own specific charter, which in one way or another differs from the charters of other monasteries. Somewhere there is a very strict regime(we encountered several monasteries where even local villagers were not allowed to pray in the monastery church, not to mention some travelers eager to look at the ancient architecture of this regime institution).
And somewhere it happens the other way around— life is comfortable for everyone living in the institution, especially for the workers, who in the absolute majority come to the monastery NOT to “work-for-the-glory-of-God-and-pray,” but because they simply do not have their own housing, that is, they are homeless.
Of course, almost all such workers have so-called "bad habits"- cigarettes, alcohol, gambling, girls. They can wean you off of them in a monastery, but this is very rarely 100% successful.
However, I have never seen (at least I don’t remember this) even a hint of some sexual or homosexual relationships in Orthodox monasteries (although, for example, this has happened more than once in Buddhist monasteries). But it happened among church parishioners.
Almost not a single Orthodox monastery (and we are talking about them in this paragraph) officially no smoking on the territory of the monastery, but in about half the cases the workers living there smoke somewhere behind the toilet, or in another secluded corner, where they will not be caught by the eye of the abbot's overseer or some senior monk.
There are also special “smoking rooms”, almost official ones - either outside the walls of the monastery, or somewhere in the far corner or near the toilet.
I remember how in one monastery in 2004 (the year of my first pilgrimage) immediately after the morning general obligatory prayer (more details about such obligatory prayers will be discussed below in the section “(semi) obligatory evening/morning prayers”) the abbot said to some workers- “If I smell tobacco again, I’ll drive you out of the monastery.”
I could not check the further development of events, for that morning I left this monastery with God's help.
I don’t know whether they often drink alcohol in monasteries, but somehow I don’t remember such cases.
If there are quite a lot of monks and novices in the monastery, then it happens that during common meals one of them stands in front of those eating and reads some pages from the Bible (perhaps some other church books), so that the Grace of God would flow along with the food. When everyone has eaten, this reader will sit down and catch up with his brothers in satisfying their hunger.
Work in the monastery
Workers work 3-6 hours a day(5-6 days a week, Sunday is always a day off) in the monastery itself or sometimes at work, where the abbot or his right hand sends. For this they are given shelter, food, a shower, and occasionally some money (mainly to especially honored and pious workers). And of course, that peace of mind is given for which (as is implied) the workers came here to the monastery.
Those at a higher level (monks, novices) probably have more benefits and other dividends. For length of service, so to speak.
Sometimes the abbot or monks of this monastery may ask a pilgrim staying with them help them with some housework. It happens that they may ask (directly or in a hint) “If you are staying with us for a night or two or three, then you should help us with something.”
Sometimes this means that if the pilgrim does not agree to work, then on the second night they will not really want to see him (and even more so on the third). But everything depends on the monastery and the abbot. Situations are different.
If I more or less liked the monastery and its inhabitants (for example, because you can admit to them that you are “NON-Orthodox” and they will not reproach you for it), then I could agree to work. But usually, the opposite happened (by the way, in Georgia there were often quite loyal priests, but Georgia is a separate story). Well, it’s all God’s will.
Blessing for staying/overnight
In the vast majority of monasteries blessing for lodging/staying is given only by the abbot of the monastery(or the head priest of the church where you came to in search of accommodation for the night). If a pilgrim is suddenly brought to stay for the night, and the abbot has left somewhere (well, the commander also has his own affairs), then usually they will NOT be allowed to stay without his knowledge.
In the event of the bishop's departure There are three main options (well, besides simply saying “We don’t accept overnight stays”):
- Or they can call your boss and report to him about the arrival of the traveler (if the abbot picks up the phone, then he usually gives the go-ahead, sometimes he may ask a question like “Does the traveler have a cross?”) ... But they don’t call very often. And in half the cases they disturb the abbot at the insistent (and at the same time modest) request of the alien.
- Or there is someone else in the monastery who has the right to give a blessing for lodging (such a deputy chief may be called a “dean”).
- Or they'll just say“The abbot is away, and we won’t dare resolve this issue without his knowledge.”
- Or some other option is possible, but I have come across exactly these three options described above... Usually the abbot is in the monastery. In women's monasteries everything is about the same.
In nunneries
usually a man will not be allowed to spend the night, even if he were a thrice-merited pilgrim. An exception, as a rule, is in cases where the monastery has premises for accommodating pilgrims, or there is some free space away from the nuns’ chambers.
In most cases, I spent the night in nunneries in 2004-05 - during my first two years of pilgrimages and related travel. Feelings from the last 5-6 years - Nowadays it has become stricter with overnight stays
both in women's and men's monasteries.
The same is true in a monastery - if there are any separate rooms for pilgrims
, then the woman can be accommodated. If not, then the chances for a wandering woman will be very slim.
In some especially holy and visited monasteries There are large apartments for these purposes - for 100 people or more.
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- Of course that The charter of a monastery or church is not always and not everywhere observed 100%. Sometimes in a monastery (or in a city church) you can have lunch just by knocking on the door of the refectory with the words “sorry, we are not local, we have been on the road for a long time, would you please feed us who are swollen and tired.” But as a rule, even this action requires the blessing of a priest or someone else who has the right to issue permission.
In rural churches Feeding can be easier (if such conditions exist). There, sometimes after walking around the icons and some simple gestures towards these shrines, a worker in the church (for example, a saleswoman of candles and various applications) may herself offer to drink tea or have lunch in their refectory - this has happened to me more than once.
But!!! They will hardly offer you this unless they suspect you to be an Orthodox pilgrim, since the attitude towards brothers in mind is much warmer than towards dissidents.
But they usually don’t let you spend the night without the blessing of the rector (or the priest of the church), the pilgrim kiss at least 315 icons and make 820 body movements in the Orthodox style... But even here there are some nuances, which are additionally written about (Orthodox, Catholic, Baptist, etc.).
(SEMI) OBLIGATORY EVENING/MORNING PRAYERS
Not always, but usually in Orthodox monasteries there are morning (at 6-6.30) and/or evening prayers (usually after dinner). They may also be called "evening/morning rules" ... This aspect concerns only Orthodox monasteries (perhaps it also exists in Catholic monasteries, but I visited them only 2-3 times, unlike Catholic churches).
I got the impression that there are almost always morning prayers/"rules", but not always evening prayers - probably only in more or less high-security institutions. These prayers/"rules" are not the usual services that take place in churches. These are prayers for monks and novices and workers living there. They also take place in the church.
For a person who is not accustomed to such torment of his spirit, it will not be so easy to come to terms with the fact that such a prayer must be defended, because to many it may seem like the meaninglessness of this action. But usually such prayers are not as long as church services - 30-60 minutes, and the laity are not invited there (although the laity can come to such prayers if the gates of the monastery are still or already open).
On such prayers/rules everyone prays themselves, and not in time with the sounds and movements of the priest leading the service (for he does not walk with a censer, does not shake it in front of the gathered parishioners who are not invited to such actions). And also, everyone approaches the icons, kisses them and performs other traditional body movements (well, of course, if he knows what to do, but if he doesn’t know, then he will look at the brothers around him and figure it out).
- After evening/morning prayer in some monasteries (not all!!!) it happens procession, when everyone present at this prayer takes an icon (chooses it himself - usually from the row from which everyone takes it), and then all participants move out into the fresh air to cut circles around the same church and around other monastery buildings.
At the head of the entire procession are the elders (priests of the monastery) and carry crosses. They can approach some special places in the monastery (for example, the graves of previous abbots), stop there, make interesting movements, and then continue the procession. Usually there are either one or three circles.
If there is some special holiday on this day (or its eve), then probably more circles can be cut. In general, it is quite interesting, and taking part in such a festival once will probably be very interesting for you. Or maybe you will be so saturated with the goodness of this action that you will eventually become a normal Orthodox Christian. Amen.
Is it obligatory to attend evening/morning prayer and service?
Here too depends on the rigor of the institution. You can carefully ask the workers about the obligation, and perhaps they will tell you. But they may not say much, but get off with the phrases “well, as you know, it’s up to you to decide.”
Some workers themselves shirk from going to such prayers (and to services too, which similarly happen every evening and every morning, sometimes there are one or the other, but usually in every monastery there is at least one service a day). They may sleep through the morning prayer, or come only for part of the service (then go out to smoke in a secluded place, take a walk somewhere and come back to pray). From such actions it is usually clear why this worker went to the monastery.
If you want to stay NOT just one night, but longer , then it is better to attend such prayers and services so that the locals understand that you are not just a rogue, but truly a pilgrim. At least stand for 5-10 minutes. And so that time is not wasted, do not stand like a statue, but do approximately the same exercises as the people around you do. Yes, and kiss the icons. It’s nice for the monasteries, and it won’t hurt you. And most likely it will arrive.
Well, once you try it, perhaps you will like it, and maybe you will become a real Orthodox Christian. And then into your backpack pocket download the mobile application as an icon some kind, and in your future mobile life it will protect you and save you strength... Amen.
- By the way, travelers are recommended to download the St. Nicholas the Wonderworker app, images of which are in almost every Orthodox church. Nikolai not only helps travelers, but also heals them from illnesses.
Kiss the priest's hand
Often, during the service/prayer (usually at the end), you need to kiss the priest’s hand, when everyone present in the church goes to the final walk around the main icons. And so, after putting his lips to the shrines, it is the turn of the priest’s hand holding the cross.
As far as I understand, you need to hit the hand, and not the cross (well, where all the parishioners were kissing, that’s where I was aiming). I don’t know what sanctions will be applied to those who miss.
Perhaps for the first time it will be difficult for you to kiss the hand of some uncle (even a priest), but after the first try you will certainly understand/feel that the goodness that has descended on you from this contact overshadows the fear and embarrassment experienced before this act.
They will not offer to kiss or wash your feet. This is for a special few only.
- At all, at the beginning of my pilgrimage career (in 2005) I had the opportunity to visit Baku, the capital of Azerbaijan. There I went to ask for an overnight stay at the church (there were as many as 5 Orthodox churches in Azerbaijan at that time).
First, one of the chief priest’s assistants warned that when approaching the priest with my request it is advisable to kiss his hand(it is implied that a person becomes somewhat less proud during such an operation, even if he is UNchurched or, God forbid, a representative of some other cult).
After 15 minutes, the priest came out from behind the scenes, and when I approached him to ask for an overnight stay, I hesitated a little. The assistant whispered “Kiss the hand.” Well, in the end he kissed me, however, this did not help to settle down for the night. The priest said they didn't have room. Although, they treated us to dinner.
If he had carried out this operation without confusion (thereby positioning himself as following their own course), then, probably (or perhaps), they would have accepted.
However, during further attempts to request an overnight stay in the church, there were no similar situations when they would offer to kiss the hand. Perhaps I behaved incorrectly or, on the contrary, behaved correctly.
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The last part of this monastic-church trilogy tells about others - about the types of feeding in monasteries and churches, washing in the shower, overnight accommodation in churches of various denominations (Catholic, Protestant, etc.), and about options for obtaining free clothes in churches and monasteries.
Also available collection of treatises
Thank you for your attention to this little-needed site!
Internal charter of the Holy Xenia Convent, Baran village
The Lord called, and the sisters came to the monastery to see and realize their sins, repent of them and, with God’s help, devote their lives to serving God and people.
Learning to love God and one's neighbor is the goal of every sister's life. To do this, they left their home, their relatives according to the flesh, all material values and worldly distinctions, everything that distinguished them in the world and fed their pride.
The life of a monastic sister is a life of obedience. Obedience is the sister’s voluntary sacrifice of her sinful self, a bloodless sacrifice that the sister brings to the altar of God. Obedience is built on trust in the sister, abbess, and confessor. Not external strict discipline, but an internal desire to fulfill everything
God's will moves the novice to obedience. Cutting off one's will, in the fight against internal sinful protest and despondency, a new person is born in this world - a novice of Christ - a nun. By acquiring obedience, which is given in constant internal struggle, the sister receives true freedom to live with God and see Him in her neighbor. Without obedience, a sister cannot pray purely, because God opposes the proud and only the humble is given the grace of prayer. Without obedience, the sister will not be able to live in the monastery, she will not have enough of her own strength in the fight against sin, and the enemy will find a way to drive her out of the monastery, instilling in her distrust of the sisters, the abbess and the confessor. By violating obedience, the sister opposes the will of God and takes the path of fighting God.
The Holy Orthodox Church, through its Sacraments, strengthens the sisters in their service to God and their neighbors. Therefore, participation in divine services, church and cell prayers, frequent confession and Holy Communion are necessary for a sister in her monastic life. Without a special blessing due to circumstances of obedience or weakness of the flesh, a sister has no right to leave church and cell prayer. Each sister has her own cell rule, corresponding to her rank (novice, nun, nun). A sister can increase or decrease her rule only with the blessing of the abbess and confessor.
Reading patristic literature brings great spiritual benefit. For this purpose, a library has been established in the monastery, and the sister finds time for her spiritual edification in reading the Holy Fathers and ascetics of piety. It is advisable that books be read with the blessing of the abbess and confessor. My sister should read at least a page a day.
For spiritual development, a sister needs to monitor her inner world and expose her weaknesses and the machinations of the enemy through regular revelations of her thoughts to the abbess and confessor. To do this, it is suggested that each sister keep a spiritual diary, which would reflect all the movements of the soul, and the devil would not be able to confuse the sister during spiritual warfare. Not to hide sin within oneself, not to justify oneself in weaknesses, but to wage a merciless war against sin within oneself, to clear a place in the soul for God and His Holy Gifts, to uproot from oneself sinful habits and vices acquired in worldly life - the task of every sister in creation holy monastery One sister is sick with sin, and all the sisters of the monastery are sick with her. The sister must remember that her sin becomes a common sin and destroys what was created with such great difficulty through joint efforts and prayers - the peace and blessing of Christ. Responsibility for the life of the monastery encourages the sister to be careful and prudent in words, thoughts and views, in communication with neighbors and especially with the opposite sex. Modesty and chastity distinguish the monastic sister. Not only yourself, but also others, do not give rise to temptation.
The monastery in honor of St. Blessed Xenia of St. Petersburg is a communal one, therefore all the values of the monastery are church property and belong not to individual nuns, but to the entire community.
Careful attitude towards church and personal property, simplicity and modesty - this is what distinguishes nuns in everyday life. Particular attention is paid to reverent behavior in the temple. An internal state of repentance and prayer during services distinguishes a monastery sister. The temple is a holy place, and all sorts of extraneous conversations, free walking around the temple, and fussiness are not permissible for the sisters. The sisters are zealous about the statutory monastery services and value the time spent in the church.
The territory of the monastery must be kept clean and orderly. The temple, the cells, the refectory, the courtyard of the monastery - everything should become family, and everything should be under the care and diligence of the sisters. The sisters show special diligence and zeal in preparing the church for church holidays and services.
Each sister bears her own obedience and is responsible for the diligence with which it is carried out. Obedience is prescribed by the abbess, and it is mandatory for all sisters without exception.
The time of the meal in the monastery is determined so that the sisters, when gathering together, not only eat bodily food, but also spiritually nourish themselves with reading, which is performed by the statutory reader. Only the needs of obedience allow the sister not to be at the common meal. The common meal begins and ends at the bell given by the abbess.
The day at the monastery ends with a common evening prayer, after which the sisters, singing church prayers, walk around the territory of the monastery in a religious procession, asking for God's protection and blessing. At the end of the religious procession, the sisters ask each other for forgiveness and go to their cells with peace in their souls.
In the monastery, time is allotted for the sisters to rest, and the sister must distribute it so that there is enough time and energy for church prayer and obedience. Not to strain yourself, but to be cheerful and able to support someone who needs help, not to fall asleep on the move, but to carry out your obedience with zeal - all this requires prudence from the nun sister and a sober assessment of her physical and spiritual capabilities.
A sister who comes to the monastery not only struggles with the sin living in her, but also tries to pray and serve her neighbors in her obedience. For holy obedience, the sister is given the strength to help others in the knowledge of God and the Holy Church. Through his sister, the Lord gives his hand to the sick and toiling, and instills hope for salvation in the desperate. With her Christian love, the sister warms the hearts of sick people tormented by sin. In this obedience to mercy, the sister nuns imitate Saint Blessed Xenia of St. Petersburg, whose name the monastery bears.
The monastery is the spiritual core of the Sisterhood. The sisterhood provides for the material needs of the monastery, and the monastery spiritually supports and strengthens the sisters and brothers in their difficult obediences. Therefore, nun sisters should be an example for them in prayer and acts of mercy. At general meetings, sister-nuns, through their participation, try to strengthen the spiritual foundations of the Sisterhood, recalling the words of the Apostle Paul: “Bear one another’s burdens, and thus fulfill the law of Christ.”
Having completely surrendered to the will of God, the sisters put on the sacred robes of monastic repentance. Each sister must understand and always remember that her vestment is not a sign of special veneration and a reason for exaltation over other sisters, but the humble rags of Christ, which does not give any rights or privileges, but obliges us to do many things. A sister must feel her responsibility before the Holy Church, which has clothed her in the wedding garments of the Brides of Christ.
The sisters firmly believe that the monastery is the place that the Lord designated for their salvation. God is Love, and therefore to love God is to strive to live in everything according to the will of God. It was for this purpose that God gathered the sisters together and created a monastery - a holy family of nuns.
Humbling before each other, supporting the sister who is nearby, each sister tries her best to ensure that the atmosphere of love and mutual trust is maintained in the monastery. All controversial issues and misunderstandings are resolved jointly with the participation of the abbess and confessor. It is not human wisdom, but humble, repentant joint prayer that helps the sisters go to God together.
Condemnation, partiality, flattery, and people-pleasing are not permissible in a monastery. Saying bad things about your sister in her absence is strictly prohibited and is punished in the most severe manner. Everyone should strive for openness and decency in their relationships with each other. Without this, no spiritual creation is possible. If unity is destroyed, the monastery breaks up into separate individuals, opposing each other, fighting for their superiority, forcibly imposing their will on another. Only by learning to love each other, with God's help, will the sisters be able to love their neighbors who will need help through prayer and acts of mercy. Love is the greatest gift of God in this world, and only those who constantly monitor their inner world, humble themselves before each other, make a daily effort in the fight against sin, and through the holy prayers of the sisters, taste this Heavenly Gift.
PRACTICAL RULES FOR LIFE IN THE MONASTERY
compiled by the sisters of the Holy Xenia Monastery with the blessing of Abbess Vasilisa (Bear) and confessor Archpriest Viktor Belyakov
Conditions for admission to the monastery
1. Whoever, for the sake of God, renounces the world and enters monasticism, takes the path of spiritual life. A Christian’s motivation for it appears as a result of his faith and internal desire for spiritual perfection, which is based on renunciation of evil and the passions of the world, as the first condition for the salvation of the soul.
2. No previous moral way of life in the world prevents a Christian from entering a monastery for the purpose of saving the soul, as stated in Canon 43 of the VI Ecumenical Council.
3. The following cannot be accepted into the monastery: persons who have not reached the age of majority; a wife with a living husband, not legally divorced from him, as well as a parent with young children requiring her guardianship, as well as mentally ill people for medical reasons.
4. Nuns who left another monastery without permission are not accepted. Those entering the monastery with the blessing of the ruling Bishop from another monastery give a written commitment to obey the Rules and customs of the monastery in everything and are entrusted to one of the older sisters.
5. An applicant to the monastery must present a passport, a certificate of marital status, and other documents listed in the application form for applicants to the monastery, accepted in the Moscow Diocese, and also writes her autobiography and a petition for admission to the monastery in the name of the Mother Superior. A copy of the Mother Superior’s order on admission to the monastery and all specified documents are submitted to the Diocesan Administration.
6. The newcomer undergoes a test for three years and, if she turns out to be worthy, the Prioress petitions the ruling Bishop to tonsure her into the monastic rank.
7. The nomination of a novice for tonsure as a monk should be based not simply on the completion of the usually required three years of probation, but on the certification acquired through supervision and testing of her reliability to adequately complete the monastic feat.
8. The subject is accepted into the community of sisters and undergoes a probationary life under the guidance of a nun-mentor.
9. The period of probation may be shortened depending on the moral stability and good behavior of the new initiate, as well as if the pious life of the person being tonsured before entering the monastery is known.
10. A novice accepted into the ranks of the sisters, after a certain test, with the blessing of the ruling Bishop, is allowed to wear a cassock, and after she has lived in the monastery for at least one year, with the blessing of the ruling Bishop, she can be tonsured into a cassock - in this case, her name can be changed.
11. Trying to cut off their own will in everything, the sisters of the monastery cannot seek tonsure as a monk, completely entrusting themselves to the will of the Mother Superior. At the suggestion of the Mother Superior, the nuns of the monastery write a petition in her name for tonsure as a monk, asking the ruling Bishop to intercede for this.
12. When entering a monastery and preparing to take monastic vows, a novice cuts off all connections with the world, maintaining only spiritual relationships with loved ones. She undertakes, according to the commandment of the Lord, not to have any property in the world, having disposed of it in advance or transferring it to the disposal of her closest relatives.
13. Nuns of the monastery who have not been tonsured may be dismissed by the Mother Superior, in which case a copy of the Mother Superior’s order is sent to the Diocesan Administration. Those who have tonsured leave with the blessing of the ruling Bishop.
14. A person admitted to the sisterhood cannot claim the premises she occupies (a cell, or part of a cell), for it is not her property, but represents a special dormitory or office space.
15. Those who come to the monastery are not required to make a monetary contribution. It is not forbidden to accept a voluntary donation for the monastery from an applicant, but only on the condition that the donor sign that she will not seek benefits for her sacrifice or demand it back upon dismissal from the monastery.
16. The nuns of the monastery who receive disability pensions, old age pensions and other benefits transfer them to the monastery’s account.
BEHAVIOR OF NEW NUNS
1. First of all, the novice carefully studies the Charter of the St. Xenia Convent, so that during the very first steps of her stay in it she does not violate the order and discipline established in the monastery. Having read the entire Charter from beginning to end, the novice signs that she is familiar with the Charter and undertakes to fulfill it religiously, and in the event of a violation of the Charter, she undertakes to immediately, with the blessing of the Mother Superior (or the person replacing her), leave the monastery, without making any claims against monastery administration.
2. The novice should try in every possible way, leaving behind secular habits, to be imbued with the spirit of monastic life, remembering the instructions of St. Basil the Great to beginning monks: “Have a modest gait, do not speak loudly, observe decorum in conversation, eat food and drink reverently, remain silent in front of elders, be attentive to the wise, obedient to those in authority, have unfeigned love for equals and lesser ones, withdraw from evil, speak little, carefully collect knowledge, do not talk too much, do not be quick to laugh, adorn yourself with modesty" (Lemon for January 1 to the students of the philosopher Livani).
3. In relation to the Mother Superior and the sisters, the novice must show humble respect. When meeting the Mother Superior, you should take a blessing: greetings to other nuns can be expressed with a bow from the waist. Each time you meet the Mother Superior, you should show her respect with a humble, deep bow from the waist.
4. You should enter the cell to the sisters with the prayer: “Lord Jesus Christ our God, have mercy on us,” and only when the answer “Amen” is received.
5. After the evening rule, all idle conversations and walks are prohibited.
6. It is fitting to unquestioningly submit to the will of the Mother Superior and those in authority, remembering that true and perfect obedience is demonstrated in not only refraining from doing inappropriate things without blessing, but also not doing the most praiseworthy things, remembering that Christ Himself said about Himself: “For I came down from Heaven, not to do My will, but the will of the Father who sent Me" (John 6:38).
7. Diligent and diligent obedience for those who entered the monastery is the guarantee of their future spiritual growth and salvation.
8. Avoid self-will; do nothing without the blessing of your superiors, even if it is supposedly praiseworthy, so as not to fall into temptation, pride and delusion.
9. It is not customary for monastics to discuss or criticize the orders of the Mother Superior for the monastery, but, on the contrary, to carry them out with prayer and humility.
10. If any of the sisters evades the rules of monastic life, the Mother Superior tries to reason with her with admonitions. Anyone who persists in disobedience and does not take corrective measures must be severely rebuked in front of all the sisters. If someone, even after repeated admonitions, does not correct himself, then he should, like a damaged member of the body, be completely cut off from the common body of the sisterhood.
11. Whoever does not accept the obedience approved by the Superior must privately or openly raise his objections if he has any reasonable grounds, or silently do what is ordered. If he himself is ashamed, let him use others as intermediaries. If anyone persists in disobedience, complaining in secret, but not openly and honestly declaring his grief, he, as one who sows doubt in the sisters and shakes confidence in the sanctity of obedience, is subject to expulsion from the sisterhood.
12. No one should enter into curious research and condemnation of the actions of the Abbess and other officials, except those who are close in degree and prudence to the Abbess and whom she herself, of necessity, allows to consult and discuss the general affairs of the monastery.
13. The novice must be in constant peace and love with all the sisters of the monastery, trying to be friendly and helpful to everyone.
14. The beginning of all obedience is accomplished by making the sign of the cross while reading a short prayer (“Lord, bless,” etc.), and at the end of obedience, one must make the sign of the cross with a prayer (“Glory to Thee, Lord,” etc.).
15. Beginners should not have luxury items in their cells, as they distract from the thought of God and contribute to the distraction of the mind. The best decoration for a monastic cell is the Holy Bible and other spiritually beneficial books
16. Smoking, drinking alcoholic beverages and foul language in the monastery should not even be mentioned in it, that is, they are strictly prohibited, and violation of this ancient rule entails serious punishment, including expulsion from the monastery.
17. Chastity or purity of the soul consists not only of keeping oneself from vicious deeds and actions, but also from unclean thoughts, as the first reasons for sin.
18. Everywhere and always it is proper for a nun to refrain from idle talk, remembering the words of the Lord: “I tell you that for every idle word that people speak, they will give an answer on the day of Judgment: for by your words you will be justified, and by your words you will be condemned” (Matthew 12 , 36).
ABOUT SPIRITUAL GUIDANCE
1. Each member of the monastery sisterhood in relation to spiritual life must be under the supervision of the abbess or nun-mentor.
2. The Mother Superior and the Confessor see to it that all the sisters clear their consciences with the sacrament of repentance and partake of the Holy Mysteries in all four Lents without fail, and some, depending on their state of mind, more often.
3. For the sake of spiritual prosperity, each resident of the monastery should consider it her sacred duty to daily read the Holy Scriptures, as well as the works of the Holy Fathers and other soul-helping literature, finding in it spiritual food and spiritual consolation.
4. Sisters should not undertake anything special out of their own thoughts and will (in relation, in particular, to special spiritual deeds), for example, impose fasting on themselves beyond what is prescribed by the rules, etc., so that self-indulgence and self-indulgence in spiritual deeds do not harm the common good cause of saving the soul.
5. If one of the sisters offends someone, he must immediately ask for forgiveness from the offended person, and the offended person must try with meekness and love to forgive the offender.
6. The nuns of the monastery must remember that by their hardworking and unflagging fulfillment of the commandments of God, the rules of the fathers and church statutes, they open for themselves the path to a higher life, spiritual and contemplative, and by violating the established rules of monastic life they will be subject to bitter condemnation. Therefore, for the benefit of those who stumble in their behavior, corrective measures are also necessary, used without anger towards those who sin, but with careful consideration of guilt. The guilty person, receiving penance, accepts it not as a scourge, but as a medicine to encourage him to do better.
7. Corrective measures can be used: removal from the common meal for one or several days, transfer from obedience of a more responsible and honorable one to a less responsible and honorable one, as well as prostration.
8. Regarding bows, the monastery is guided by the following judgment of Metropolitan Philaret of Moscow: “The custom of making bows for offenses requires spiritual reasoning. Both the leader and the guilty should not look at this as punishment. Prayer, in its essence, is and should be represented as a beneficial action , and not punitive. Bowing in front of the brethren should also not be done with the thought of humiliation or shame. Prayer is a sacred act and should not be presented as a shameful action. Bowing should be done so that the one who has violated his duty asks God for forgiveness and help to his correction. This should be done without many witnesses, so that he can pray more conveniently without embarrassment. If there is a need to make someone bow before the brethren, then it is necessary to inspire him and the brethren that this is not to humiliate him, but so that others, seeing his repentance, will call God's help for him to improve."
ABOUT WORSHIP
1. The most important subject of attention of the monastery authorities and the zeal of the sisters is church services and prayer rules. Therefore, all sisters, from the leading ones to the novice ones, must unacceptably and reverently participate in the Divine service and prayer rule or be present at it.
2. Evasion or careless attitude towards temple prayer, towards this most sacred matter, should be considered an important violation of the routine of the spiritual life of the monastery.
3. The purpose of frequent, lengthy prayer is to acquire the grace of the Holy Spirit in your heart by acquiring the skill of constant and living remembrance of God. The church service is performed splendidly and according to the Rules, without omissions or innovations. The abbess and those responsible for the performance of Divine services must strictly ensure that the service is performed according to the order established once and for all in the monastery, and that necessary changes are carried out with the greatest caution.
4. To maintain decorum and order in the performance of Divine services, the Dean of the monastery, together with the senior priest, monthly draw up a schedule of Divine services for the monastery, metochion and skete, controlled and signed by the Mother Superior, indicating the clergy involved in each individual service.
5. Half an hour before the start of the morning prayer rule or Divine service, the wake-up caller, having taken the blessing from the Dean, goes around all the cells with prayer to awaken the sisters from sleep.
6. Each of the sisters should try to come to church before the start of the Divine service or prayer rule. The Dean announces to the Mother Superior those who did not come or who came to church late. Also, no one should leave the church before the end of the service or prayer rule.
7. Some of the nuns, due to their special obedience in the monastery (in the refectory, prosphora, etc.), cannot attend divine services every day, for which they receive a blessing from the Mother Superior or Dean. They are charged with such obedience in the same way as prayer in church. On weekdays, the sisters who do not participate in the divine service disperse for obedience at the beginning of the reading of kathismas at Matins, on the days of the polyeleos holidays - after anointing with holy oil. All sisters who are not engaged in obediences with the blessing of the Mother Superior are present at the evening services.
8. Celebrants of worship, reading and singing in church, must perform their work with unflagging attention, without haste, “with fear and trembling” and without disturbing church singing with innovations incompatible with the simplicity and tenderness characteristic of monastic worship.
9. None of the sisters, under any pretext, should take money or other things for themselves personally, but hand over all income to those responsible for the monastery.
10. Sisters are required to appear for Divine services in full vestments, and for the prayer rule - in a tunic and apostle / novices - in a tunic and scarf/.
11. On the way to and from church, sisters should not stop and engage in idle conversations with strangers, but if anyone is asked about anything, limit themselves to the necessary short answer.
About the monastery clergy
1. The monastery priest must conduct church services gracefully and according to the rules, without omissions or innovations.
2. The contents of the priests are provided by the monastery with the blessing of the Diocesan Bishop.
3. The liturgical order and order in the church are determined by the Mother Superior of the monastery.
4. The confessor of the monastery is the priest recommended for this obedience by the Mother Superior of the monastery.
About behavior in the temple
1. You must arrive at the Liturgy by the 3rd hour. You can sit during a service only during the reading of kathismas, proverbs and sermons. If, due to weakness, a sister cannot stand during the service, then let her try to sit in a more secluded place. It is forbidden to read magpies while sitting.
2. At services, sisters who are not busy in the choir look after the candlesticks and serve drinks during Communion.
3. Sisters approach Communion, the Cross, and anointing in order after the parishioners. At the Liturgy, prosphora are taken after the prayers of thanksgiving for Holy Communion, first by the choir members, and then by the rest of the sisters according to rank.
4. The indefatigable Psalter is read immediately after the statutory service (for the sake of a private service, the Psalter is not canceled). On Sundays, patronal and twelfth feasts, on Christmastide and on Bright Week (from Easter to the Liturgy on Wednesday in the second week) the Psalter is not read.
5. Attendance at the ceremony of Forgiveness is mandatory. Approaching your sister, you need to say: “Forgive me, a sinner, and pray for me, a sinner,” and kiss the shoulders three times. From Easter to Ascension, the elder says: “Christ is Risen!”, the younger answers him: “Truly He is Risen!”
About attending services
The sisters attend all services during the week; Services on Sundays and twelve feasts are also obligatory.
About blessing
1. In the monastery, everything is done with blessing: what obedience to the sister, how much time to spend there, how to attend divine services and follow the cell rule; over time, with changes in any circumstances, again with the blessing of the abbess, the necessary adjustments are made.
2. When a sister is given some additional obedience, she makes sure that there are no failures in the obediences she already has.
3. Monastic and sisterhood meetings, weekly confession with a confessor, Sunday and holiday all-night vigils, and common meals are mandatory. If a sister cannot attend them, she must notify the abbess or confessor in advance.
4. For departures from the monastery, for letters and telephone calls, a blessing is sought from the abbess or confessor. In cases of leaving the monastery or other changes in the usual course of daily life, the sister must inform the dean and the elders in obedience (regent, head of the workshop, responsible for the schedule of reading the Indestructible Psalter, etc.).
5. You cannot be late for a service, meal, or meeting. If you are late for a meal or meeting, ask the elder for permission to enter. Also, in order to go out during a service, meal, meeting, you need to ask the elder for time off. If the sister violated the blessing without asking for leave in advance, then she asks God for forgiveness at Confession and informs the dean (or abbess).
6. A blessing is taken from the abbess for the issuance of things from the junk room, the purchase of things, medicines, and the receipt of dietary food. Money for purchases is taken from the dean.
7. In order to bring a meal to a sick sister in her cell, you need to take a blessing.
8. Outsiders may enter the cells only with the blessing of the dean.
Cell prayer rule
Each sister must daily follow the prayer rule in her cell.
For novices : morning and evening prayers with additional prayers for unity and construction, 10 prostrations in the morning and evening for the monastery and the Sisterhood, sisterly memorial, akathist to St. Blessed Xenia of Petersburg, John the Baptist the Baptist of the Lord, prayers for the temple, about construction, canon, chapter of the Gospel and the head of the Apostle and 150 Jesus prayers throughout the day;
for nuns to the above are added 3 chapters of the Gospel and 3 chapters of the Apostle and the pentacenta, the daily Psalter, 200 prostrations to the ground, instead of 150 prayers - 1000 Jesus prayers during the day;
for nuns the kathisma of the Psalter, 300 prostrations to the ground are added to the monastic rule, and instead of 1000 prayers, 2000 Jesus prayers are read during the day.
About tonsure
After tonsure, the sisters spend time in the church in prayer and contemplation of God, withdrawing from business and conversations: nuns - at night, nuns - for three days (they go out only when necessary, accompanied by a sister), remaining in the clothes in which the newly tonsured sister was dressed (at night you can hide outerwear). The feeding of the sisters in the church and all issues that arise are resolved through the blessing of the abbess. After monastic tonsure, a sister tries to wear a tonsure shirt for 40 days and not wash. After 40 days, the tonsure candle, sandals, shirt and stockings are neatly folded and kept by the sister for her burial.
About vestments
During the statutory service and reading of the Indestructible Psalter, the sister must be in full vestment. In hot weather, it is allowed to wear a white apostle on the territory of the monastery and in workshops, as well as during obediences to collect donations. You cannot enter the church wearing a white apostolic coat. The forehead should always be closed. Walking around in a shirt and with your head uncovered is not blessed.
About the meal
The monastery has two common obligatory meals outside of fasting: lunch at 10.00 and dinner at 15.00. If the sisters' meal is served immediately after the end of the church service, then the sisters go directly from the church to the refectory.
Having asked for a blessing from the Mother Superior, the refectory rings the bell, and the sisters immediately gather for a meal, which begins and ends with the prayers prescribed by the charter.
During the meal, the sisters remain silent, listening to the proposed reading from the lives of saints or from instructive books. A special schedule is drawn up for the readers for a week or more, and none of the sisters should shirk this obedience.
Going to the meal late or leaving it before the end without blessing is recognized as a disorder and is not left without responsibility.
No one should take food into the cell, except for those who are allowed by the Mother Superior or the Dean, as those who cannot come to the common meal, for example, due to illness, extreme old age and other serious reasons. Those who are illegally late may be reprimanded or even deprived of a meal.
It is prohibited to store food in the cell. You can drink tea at any time in a room specially designed for this; you can ask for tea supplies in the refectory.
Sisters are not allowed to enter the kitchen area.
About the cell stay
1. The time remaining from church services and the fulfillment of obedience should be spent by monastics in their cells very prudently and carefully, with the desire to acquire as much benefit as possible, and mainly spiritual, avoiding any indulgence of their passions.
2. Such useful cell activities can be: a) cell rule according to the Rules and the blessing of the Mother Superior; b) reading spiritual books and extracting from them the most edifying passages for nuns. c) exercise in spiritual reading and singing, studying the musical alphabet, Church Slavonic language, Church Rules and preparation for church services; d) activities performed as obedience, handicraft for the benefit of the monastery and for other useful purposes; e) cleaning cells, cleaning and repairing clothes, shoes, etc.
3. The nun’s favorite reference book should be the Holy Gospel.
4. Among spiritual and moral literature, the works of the following ascetics of piety can be recommended for cell reading: Abba Dorotheus, Basil the Great, John Climacus, Ephraim the Syrian, Macarius the Great, Isaac the Syrian, Gregory the Theologian, John Chrysostom, Tikhon of Zadonsk, Demetrius of Rostov, Theophan the Recluse , Ignatius Brianchaninov, five volumes of the Philokalia, Spiritual Meadow, Prologue, Kiev Patericon, Athonite Patericon, Lives of the Saints and many other works of our holy fathers and spiritual writers.
5. Receiving outside visitors, as well as sisters of one’s monastery, into the cell for idle conversations is categorically unacceptable. Anyone who has come on business must briefly state its essence, and, having received a short answer, leave immediately. The presence of an unauthorized person in the cell late, after the time of reading Compline, is recognized as a serious violation.
6. In case of a serious illness, a nun can consult a doctor or go to him from the monastery, having previously taken a blessing from the Mother Superior for this.
7. Cell prayer, reading the psalter and especially the Holy Gospel extinguish many passions of the soul and body,
8. Cell contemplation of God elevates, sanctifies the mind and purifies the heart, bringing peace to the soul.
9. The mind, according to the teaching of the holy fathers, should never be idle.
On external visitors and mutual visits to cells
1. Males are not allowed in the cell under any circumstances. If a monastic needs to see close relatives, they are received not in the cell, but in a specially designated reception room of the monastery.
2. Without the blessing of the Mother Superior, no one has the right to leave any stranger in their cell for the night, and also none of the sisters has the right to spend the night in someone else’s cell of their monastery.
3. Sisters, with the blessing of the Mother Superior, can visit each other in their cells to help the sick and elderly, but not for empty talk and fun.
4. After the evening meal and Compline, the monastic must remain in her cell, except for those special cases when the spiritual authorities call or need to visit the sick, etc.
About the monastery property
We must treat the monastery property with care: turn off lights that are burning unnecessarily, do not leave the alarm clock on; wear your vestments carefully, do not leave them soaked for longer than necessary, and in the summer, in good weather, dry your vestments outside and not in the bathroom; immediately carry out the necessary repairs to clothing (if possible, on your own, and give it to a repair shop only with a blessing).
A monastic sister does not need any special personal care items (for example, perfume, hair dryer, manicure set), except for the simplest (soap, shampoo, toothbrush, washcloth, scissors, comb). Even the clothing and objects permitted in the monastery must be kept by the sister in the minimum required quantity. Things that are unnecessary for the sister (including due to severe wear and tear) are handed over to the dilapidated sister.
My sister does not invite plumbers, electricians, or carpenters on her own. If problems arise in the operation of furniture and equipment, it is necessary to report this to the housekeeper or dean.
In any situation, the sisters leave order behind them.
Communication culture
They enter cells and workshops, say a prayer and wait for “Amen,” and carefully close the doors behind them.
Nuns and nuns are addressed as “mother,” and novices and brothers are addressed as “sister” or “brother.”
The sisters greet each other with the words “Christ is in our midst.” The answer is “There is and there will be.”
The sisters observe holy silence everywhere!
Conditions of absence from the monastery
1. Leaving the monastery can be in two ways: by obedience (official necessity), and by the desire of those who have a respectful personal need for it. Without the blessing of the Mother Superior, no one has the right to leave the monastery, not only for their own needs, but also for the affairs of the monastery.
2. If any of the monastics needs to leave the monastery for a short time during the daytime hours (before the start of the evening service), then for this it is necessary to have the verbal permission of the Mother Superior, and in her absence, a person replacing her. When traveling home, to other cities or villages, even for the smallest period, you must write a petition addressed to the Mother Superior, indicating the reason, the exact address of your trip and the time of return.
3. Those sent as a special need for obedience to the gorbd or other places outside the walls of the monastery must immediately return to the monastery upon completion of this obedience.
4. Those leaving the monastery upon their return give an immediate report to the persons who released them (including for economic reasons).
5. Monastics should not go to houses for funerals, memorial services, etc. lunches.
6. Novices should not wear monastic attire during absence from the monastery.
7. Monastics should in every possible way avoid leaving their monastery even for the shortest time, remembering that the walls and spirit of the monastery are the best protection against various temptations and temptations. Each nun, having been in the world, returns to her cell spiritually worse than when she left it: this is what the holy ascetics teach.
8. Let us force ourselves, sisters, to acquire the good habit of patiently staying in the monastery, leaving it only when absolutely necessary. Saint Anthony the Great once said on this occasion: “Just as fish, remaining on land, die, so monks, staying with worldly people, outside the monastery, lose their disposition for silence. Just as a fish strives for the sea, so we should strive for your cells, so that, slowing down outside it, you do not forget about internal storage" (Alphabetical Patericon).
Conditions for removal from the monastery
1. Nuns who betrayed their vows and began to live shamefully, putting a stain on the holy monastery and defaming the Holy Church with their faults, after repeated admonitions and disciplinary sanctions, can be removed from the monastery as unfit for monastic life and as introducing temptation among the monastics.
2. Dismissal of novices from the monastery is carried out by order of the Mother Superior, which is brought to the attention of the ruling Bishop, and of nuns and nuns by order of the ruling Bishop. Those who voluntarily leave the monastery submit a written application to the Mother Superior about this. They undertake not to wear monastic garb.
3. A nun dismissed from the monastery must, within the shortest possible time specified by the Mother Superior, hand over the cell and the keys to it, monastic clothes and other government items to the dean, return the books taken from the library to the librarian and leave the monastery in secular clothes.
4. If any nun, removed from the monastery or voluntarily leaving it, then, having realized her fall, returns and asks to return to the monastery, she can, after considering her case, be accepted, but only as a new entrant.
5. From those who have been removed or left the monastery without permission and who wish to return to it again, a written promise should be required to henceforth lead a life in accordance with the Gospel and the monastic Rules.
6. In the event of the death of any sister, all her property, according to the inventory drawn up by the treasurer, housekeeper and dean, is transferred to a warehouse and is the common property of the monastery.
CONCLUSION
1. This monastic Rule, as a guide for monastics, must be carried out with prayer and diligence, to the best of one’s ability, for the sake of salvation and spiritual growth.
2. The Rule is not a scholastic creation or a creation of the human mind, but has its source in the Holy Bible, the teaching of the holy fathers and the rich, centuries-old experience of our ascetics and monasteries.
The Charter of the Holy Xenia Convent was compiled on the basis
Charter of the Trinity-Sergius Lavra /1956/ in April 2013
Before introducing the reader to the regulations of the Athos Panteleimon Monastery, we will talk about monastic rules in general. In Athonite monasteries, even in our time, the patristic rules of monastic life are strictly observed. First of all, the abbot is elected only by the brethren. It is absolutely unacceptable for him to be appointed by anyone from outside. The abbot is also the confessor of the monastery, and only he can accept confession. Therefore, the brethren perceive the obediences received from the abbot not as orders from their superiors, but as the blessing of their confessor. At the same time, it is not allowed for power to be concentrated in one hand. Almost all issues are resolved by the abbot together with the council of elders, which meets regularly once a week or more often. In some cases, the abbot may be re-elected, for example, if he has deviated into heresy, violated the monastic rules, committed a moral failure, made a serious financial mistake, often leaves the monastery, does not confess to the brethren, and if his affairs contradict the monastic rules and the teachings of the holy fathers. The monks pray in the temple in the place with the abbot at all services of the daily circle. Exceptions are allowed only for the most necessary obediences. The meal is considered a continuation of the divine service, and all the brethren must also be present at it along with the abbot. It is not allowed to keep food supplies in cells. The council of elders manages the funds, but the monks do not have any personal property. If a monk needs anything, then everything he needs is provided from the monastery fund.
In Russian monasteries now, unfortunately, the order in many ways does not correspond to the patristic rules. What must be done first and most of all to raise monasteries to the desired height? The saint gives an excellent answer to this question Ignatiy Brianchaninov : “For the establishment, maintenance and correction of monasteries, it is necessary that they be headed by worthy men who have studied the Holy Scriptures and the writings of the Holy Fathers, who have educated themselves according to them, who have acquired active, living knowledge, who have attracted Divine grace into themselves.”. From the lives of the saints we see that only monks of high virtue in life were appointed to the position of abbot. Such abbots tried to lead in their footsteps the brotherhood entrusted to their care, without disdaining at the same time, like the reverends Sergius of Radonezh And Joseph Volotsky , the most difficult monastic work. Their high monastic spirit gave them correct spiritual knowledge: they saw lies far beyond the borders of their own monasteries and entered into an irreconcilable struggle with it, regardless of the rank and social status of the bearers of evil. Modern Russian monasteries, for the most part, have bowed their necks to the one that usurped our state Jewish power and, receiving handouts from Judas, turn a blind eye to the atrocities it commits, which greatly confuses Orthodox believers.
Internal charter of the sacred Russian cenobia of the Saint
Great Martyr Panteleimon on Holy Mount Athos
(translation from Greek)
And everyone who leaves home, or brothers, or sisters,
or father, or mother, or wife, or child, or
village, for My name's sake, will receive a hundredfold, and
he will inherit an eternal life (Matthew 19:29).
Our sacred Russian cenobitic (coenobitic) monastery in the name of the Holy Great Martyr Panteleimon is self-governing, according to the established order of the Holy Mountain.
The abbot with the council of elders (gerondia) constitute the highest authority of our sacred kennovia.
The hegumen, elected by the brethren, is the lifelong spiritual father and head of the monastery. He must fairly resolve all spiritual and ecclesiastical issues of monastic life (such as church order, food and fasting, spiritual punishments, etc.), guided by the church typicon, the customs of the monastery and personal spiritual life.
All members of the brethren who are six years old from the date of tonsure take part in the election of the abbot by secret ballot. The procedure for election is determined by the customs established in our cenobia and the relevant articles of the Charter of the Holy Mountain.
The abbot must be a monk of our sacred monastery.
The Council of Elders consists of twelve members and the abbot as its chairman.
The members of the Council of Elders are called proistamens (primates). New proistamens are elected for life by the Council of Elders at the proposal of the abbot or other members of the Council of Elders.
Only those who have been obedient in the monastery for at least ten years from the moment of tonsure can be elected to the council of elders. Preference is given to holders of church and humanities education who have administrative abilities and experience.
The Council of Elders meets at the invitation of the abbot and epitropes regularly every Saturday, and especially whenever the need arises. Decisions are recorded in the minutes. To form a quorum, 2/3 of the members are required, that is, eight members and the abbot.
The Council of Elders discusses and makes decisions by majority vote on all important issues, including those requiring financial expenditures. The following are considered important: a) the appointment of ministers to responsible obediences; b) agreements with entrepreneurs regarding forest felling and sale of lumber; c) significant purchases of products; d) concluding agreements and providing loans; e) sending the brethren from the Holy Mountain on monastery affairs; f) construction and repair of buildings; g) correspondence with church and state authorities.
Members of the Council of Elders are required to attend meetings regularly, except in cases of illness or while on a business trip. Those who systematically do not come to meetings after the first and second comments are recorded in the minutes of the meeting and are excluded from the Council of Elders temporarily or permanently by its decision.
Prostamens must be in every way a model and example of a true member of the kenobia, visiting the temple and coming to a common meal, except in cases of serious illness or other valid reason. They must also willingly accept, as far as they can, the obedience assigned to them by the council of elders. Otherwise, they are condemned according to the decisions of the previous article.
The executive power of the monastery consists of the abbot, who is assisted by the epitropia (a board of trustees of three people), with which he cooperates in all matters of an administrative and economic nature.
Epitropes (members of the epitropy) are elected by the council of elders for one year according to the custom of the monastery at its meeting on January 8 of each year after the proposal of the abbot or other members of the council of elders. The most capable, experienced and educated are preferred. Re-election of the same person for the next year is permitted.
Epitropes gather daily in the abbot's (cathedral) hall and, together with the abbot, discuss all existing issues. If a matter occurs that requires a decision by the council of elders, or any disagreement or doubt arises, then a decision is made to discuss it at the council of elders. Otherwise, decisions are immediately made and implemented by epitropy.
Epitropia is responsible for the faithful and timely execution of the decisions of the Council of Elders.
The great seal of the monastery is kept in the cash desk of the abbot's hall, the keys to which are held by the abbot and one of the epitropes.
In addition to general administrative duties, the first and second epitropes simultaneously perform the duties of treasurers. They have the keys to the small treasury (treasury), located in the cathedral hall, receive money and make payments for current expenses within the framework determined by the council of elders. All receipts and payments must be made in the cathedral hall of the monastery.
The third epitrope performs the duties of the steward, and under his direct control are the monastic workers, pack animals and other means of transportation. He also looks after the vegetable gardens, vineyards and other monastic property; takes special care of the monastery forest. A forester from the monastery brethren helps him in this.
The antiprosopos (permanent representative) at the Holy Kinot is elected by the council of elders on January 8 of each year from the proistamens of the monastery. He must be proficient in Greek and have an appropriate education in order to properly perform his duties. An extraordinary representative is elected by the council of elders from among its members each time after the appropriate instructions of the Holy Kinot, when it comes to convening a biennial or double sacred assembly. In the election of an extraordinary representative, preference is given to those who have already served as permanent representatives.
Antiprosopos must regularly inform the monastery about what is happening in the Holy Kinot and about Svyatogorsk affairs in general. For economic matters and matters concerning our sacred monastery, he must first request the monastery.
The secretary is appointed by a council of elders from the educated and capable proistamens or brethren of the monastery. He is considered permanent, but can be replaced after his resignation or by decision of the Council of Elders. The secretary compiles official letters from the monastery, i.e. correspondence with the Holy Kinot and the Holy Monasteries of the Holy Mountain, the Ecumenical Patriarchate and government authorities; also maintains correspondence with entrepreneurs and other persons, draws up relevant agreements; compiles and stores lists of monks, customs certificates, documents with powers and the like.
All treasury and administrative books provided for by the Charter of Athos, under the supervision of treasurers, are compiled by a special treasurer appointed by a council of elders from the proistamens or brethren of the monastery, having the appropriate knowledge and experience in accounting and administrative matters. The treasurer is permanent and is replaced only after resignation or by decision of the Council of Elders.
At the end of each year, the treasurer draws up an estimate of income and expenses for the next year and submits it to the Council of Elders for approval.
At the beginning of each year, the treasurer draws up a report on the income and expenses of the monastery for the past year, which, together with payment receipts, is submitted for approval to the council of elders.
The librarian is appointed by the council of elders from the prostamens or brethren of the monastery. He must conscientiously fulfill the duties assigned to him and be responsible for the storage of manuscripts and printed publications in the library in accordance with the relevant canonical decree on libraries, etc.
Healers are appointed by the council of elders at the suggestion of its members or the abbot. They retain their ministry until a new decision of the Council of Elders. Frequent replacement of doctors is considered undesirable, as it does not promote the interests of the kenobia.
The economists of the monastic sites on the Holy Mountain, Khromitsa and Thebaid, are appointed by the council of elders; replaced after their resignation or by decision of the Council of Elders.
The prostamenos of our courtyard in Constantinople is appointed by the council of elders and must be ordained.
The acceptance of novices and tonsure of monks is carried out by the abbot as spiritual father after the approval of the council of elders. Intervention by any other person is prohibited.
To those who have fallen into errors of a disciplinary or other nature, the abbot or the council of elders first of all applies paternal warnings and punishments arising from the customs of monastic life. The judicial procedure provided for by the Charter of Athos is applied to those who have not reformed.