Rule of monastic life. Community charter as the basis of monastic life

Which may also contain the order of worship. The emergence and development of monastic statutes is closely connected with the appearance of the Typikons, which determine the order in which church services are performed. Modern monastic charters contain both cenobitic rules (a disciplinary part, a description of obedience duties, instructions for spiritual perfection) 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 Tavennisian monastery (Southern Egypt) in 318. A novice is assigned a probationary period of 10 days and an elder who takes patronage over him. Receives a novice and a new monastic robe. He performs various assignments and reads psalms. The monastery has three common prayers a day and one common meal at noon (except Wednesdays and Fridays, on which fasting is provided). The monastery was headed by an abba, and the steward was in charge of the economic side.

The monastic charter of Pachomius became the basis for Basil the Great when he compiled “ Extensively laid out 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 the writings of St. John Cassian the Roman " On the Ordinances of the Cenobites of Palestine and Egypt"(in 12 books); on its basis, the charter of the Monk Benedict of Nursia (VI century) was drawn up for the monastery in Monte Cassino, in Italy.

Information about the rules for the residence of monks in Egyptian monasteries of the 5th century is contained in the Narrative of St. Sophronius, Bishop of Jerusalem, and St. John Mosch about their visit to the Sinai Monastery (the rules of the Nile of Sinai are described).

Ancient monastic charters provided for punishments: for lying, murmuring, laziness, anger, neglect of monastic property, etc. As a punishment for the guilty, excommunication from communion, deprivation of communion in food and prayer with other monks, temporary dry eating.

Jerusalem and Studite statutes

The Byzantine era knew a huge number of monastic charters, they were abbots, bishops, ktitors, who established monasteries. But the Jerusalem and Studite Rules played the greatest role in the development of cenobitic monasticism.

• Jerusalem Charter(the charter of the Monk Savva the Sanctified, written for the monastery he founded) to a greater extent regulated the order of worship, although it describes the monastic traditions of the Palestinian monasteries of the 6th century. 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 down in 614 when Jerusalem was captured by the Persian king Khosrov.
• Studio charter(the charter of the Monk Theodore the Studite, written for the Studite Monastery), in contrast to the Jerusalem charter, resembles a staffing table, describing in detail the duties of monastic positions and obediences. Also, a feature of the Studian Rule in comparison with the Jerusalem Rule is that it was written for the monks living in the city monastery under the guidance of one hegumen (Sava the Sanctified wrote his Rule for the monks who lived in scattered cave-cells and gathered together in the church only for joint worship). The full text of the Studian Rule was written down at the end of the 10th - beginning of the 11th century, until that time there were only brief monastic " Inscriptions».

The studio charter was introduced on

The goal of every Christian's life is the acquisition of the Holy Spirit through the fulfillment of the Commandments of God.

A monk is an Orthodox Christian who strove to fulfill the Commandments of the Lord his God to perfection. A perishable man who loves infinite love.

The first condition of monastic life is silence, stillness, non-vanity; only by being silent ourselves, we can hear the Word of God.

The second is sobriety, standing before the Face of God, readiness to hear the Will of God.

The third condition is obedience to the Will of God and abbess with bosses as the spokesmen of His Will.

The fourth is repentance, the constant readiness to change one's nature, to free oneself from sinful habits.

And the fifth is reasoning, maintaining a reasonable measure in every deed, in every thing.

Without the first condition, the second is impossible; without the second, the third. And having fulfilled all five, we fulfill the commandment of God: Love your Lord with all your heart, with your mind and with all your strength ...

So, a monastery is an institution that creates the most favorable conditions for monastic life. That is, in it one should sacredly observe silence, non-vanity, a strict regularity of the day and a reasonable proportion of prayer, rest and work.

Spiritual nourishment of the sisterhood.

The abbess of the monastery is the mother of the sisters who live in it.

Any sister, at any time of the day, can come to the abbess for advice and help in an urgent matter or with a problem that has arisen.

The abbess should know well each sister personally, her past, present, her aspirations from monastic life, her state of health, etc. Not a single sister should be left without the attention of the abbess, who is the core of the whole society, its conscience, moral and aesthetic example.

In Christianity, the desire for asceticism has always come from a leader, from a vivid example of life in Christ. Therefore, the ruling monasteries should not differ from the sisterhood in any way. Living conditions, the quality of clothing, the quality of food, medical care should be equal, both for the abbess and for the new novice.

The abbess should in every possible way strengthen the feelings of sisterhood among the members of the monastery. Compliance, attentiveness, helpfulness should be instilled in a sister from the first days she enters the monastery. Any quarrel, misunderstanding are resolved as soon as possible. May peace and forgiveness greet the evening chime of the bells.

The confessor of the monastery is an experienced priest (preferably a monastic) who is in perfect years, elected in agreement with the abbess of the monastery.

A confessor cannot live inside a monastery. For him and other clergy to live, there should be a building outside the monastery. The sisters don't serve there by any means. To do this, you need to look for helpers from the outside.

The confessor confesses all the sisters, instructs those who come to him the Christian life, the fulfillment of the Commandments of God, encourages in the desire for asceticism, strengthens in patience, awakens from despondency. With the help of God, based on personal and paternal experience, he gives good advice to the sisters who come to him.

Confession is made in the monastery, in a room specially designated for this. The confessor and the confessor do not remain alone in the room. There must be a sister appointed by the abbess.

A confessor in a women's monastery is not the legislator of the order in the monastery. Therefore, complex issues regarding not so much Christian piety as the relationship of sisters and their management are resolved in agreement with the abbess and the monastery council. At the same time, the names of the sisters of the confessors should not be revealed, but only to clarify the problem that has arisen.

The order of the weekly day in the monastery.

Midnight Office with Akathist At 6.30 (call at 6.15)___ a visit is a must

BREAKFAST at 9.30 (call at 9.20)

WORKING DAY from 10.00 to 15.00

LUNCH at 15.00 (call at 16.50)___ a visit is a must

EVENING SERVICE AT 17.00

DINNER AFTER EVENING SERVICE

FIVE CENTURY 20.00 (call at 19.50)____ a visit is a must

Divine services in the Temple are performed slowly, but not too long.

Reading should be loud and intelligible enough so that everything can be heard verbatim, but without loudness.

The singing is harmonious, conveying the meaning of the text, not pretentious, but not boring and completely colorless.

A sister going to the Temple prays the Jesus Prayer with concentration, or reads 50s, 90s psalms. Approaching the Temple, he reads:

I will enter Your house, I will bow to Your holy temple in Your fear. Lord, instruct me in Thy righteousness, for the sake of my enemy, correct my path before Thee: as if there is no truth in their mouth, their heart is vain, their throat is open to the grave, their tongues are lying. Judge them, O God, that they fall away from their thoughts, according to the multitude of their wickedness, forgive me, as if grieving Thee, Lord. And let all who trust in Thee rejoice, rejoice forever, and dwell in them, and those who love Your name boast in Thee. Like you bless the righteous, Lord, like a weapon of good will crowned us.

Entering the inside of the Temple, he is baptized three times with a prayer:

God, cleanse me, a sinner!

God, be merciful to me, sinner!

Created me, Lord, have mercy on me!

I have sinned without number, Lord, forgive me!

Then he bows to both sides, speaking to himself, bless me, sisters, and forgive me, a sinner. Then he kisses the lectern icon in the middle of the temple and reverently goes to his place.

Cell rules are drawn up for each sister individually with the advice of the abbess and confessor.

Five hundred.

After the usual three bows, which are supposed at the beginning of each prayer, both in the church and in the cell, with prayers:

1) God! Be merciful to me a sinner!

2) God! Cleanse my sins and have mercy on me!

3) Creating me, Lord, have mercy! I have sinned without number, Lord, forgive me!

In the cell, the fourth bow with a prayer joins:

4) My mistress, the Most Holy Theotokos. Save me a sinner!

Then it reads:

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us!

Glory to Thee, our God! Glory to Thee! To the King of Heaven: Holy God: Glory now: Holy Trinity: Glory now: Lord have mercy: ( thrice ) Our Father: Lord have mercy 12 times: Glory now: Come and worship: ( thrice ) Psalm 50: and the Creed.

After that, 100 prayers: Lord, Jesus Christ the Son of God, have mercy on me a sinner! At the first 10 prayers on the ground, on the next 20 prayers on the waist, on the last, i.e. the hundredth prayer again bow to the earth. After that, a prayer to the Most Holy Theotokos, laid at the end of the morning prayers and beginning with the words: "My Most Holy Lady, the Mother of God ...". At the end of this prayer, bow to the ground.

In this order, we celebrate three hundred with the Jesus Prayer.

The fourth hundred of such prayers to the Most Holy Theotokos: My Most Holy Lady Theotokos, save me a sinner! performed in the same way as the first three.

Then 50 prayers: Holy Angel, my Guardian, pray to God for me a sinner! at the first 5 prayers on the ground, on the next 10 on the waist and on the last earthly bow, and again the prayer is read: “My Most Holy Lady Theotokos ...” with a bow to the ground.

The next 50 prayers: All saints, pray to God for me a sinner! I am committed as the previous ones to the Guardian Angel.

Then “It is worthy to eat ..” and bow to the earth, Glory now: Lord have mercy three times and:

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us. Amen.

In conclusion, four prostrations to the earth with brief prayers said at the beginning.

On weekdays, all the above-mentioned prostrations are made. On the days of Pentecost, polyeleos, prefeasts and afterfeasts, on the days when the great doxology is sung at matins and prostrations are canceled in church prayer, they are also canceled in the cell, and are replaced by waist ones. And on vigils throughout the year (here we mean the night service), on the last two days of Holy Week, throughout Bright Week, and starting from the 24th of December, until the 7th of January, this cell rule is completely abandoned. Also on Sundays throughout the year, even if the All-Night Vigil was not celebrated, but Vespers and Matins.

Admission to the monastery.

Actually, the monastery accepts unmarried girls or widows from 20 to 45 years old, good-natured, reverent and God-fearing, physically and mentally healthy, able to endure the harsh monastic life.

Candidates must be prepared to carefully observe the charter of the monastery, to fulfill all the instructions of the abbess and grandparents, to accept with humility the duties that the council of the monastery will impose on them.

But the main conditions for each candidate are selfless, sacrificial love for God.

First steps in monasticism. Labor.

Those wishing to get acquainted with the life of the monastery can stay in the monastery for a while. The worker is given the charter of the monastery for review.

The working women live together in the same cell, learning to love and care for each other.

If the result of this stay is the decision to enter the monastery, the candidate, after a meeting of the abbess and the monastery council, is credited as a novice of the monastery. She is given a chiton, a black scarf and a rosary.

If, after some time, the novice confirms her decision to stay in the monastery, her request is transferred to the council of the monastery. The community meeting decides whether to accept the novice to the monastery. However, the abbess can cancel the verdict of the council and, at her own will, refuse, or allow the novice to accept monasticism.

Monasticism.

At this time, the nun wears a chiton, a cassock, an apostle and a basting.

Although she has not yet taken her vows, she does not have any property. Her only asset is our Lord Jesus Christ and love for Him. The monastery takes care of everything else.

During monasticism, an aspirant to monasticism may leave the monastery or move to another. But such a person should remember the gospel words: “Whoever lays his hand on the plow and turns back, the Kingdom of Heaven is not destined for him.”

About monasticism

Monk in Greek means "alone" or "lonely". This is the name of people who have left the vanity of the world in order to devote their lives to God in hermitage, contemplation, and prayer. Usually monks take three vows - chastity (celibacy), poverty (non-possession) and obedience to a spiritual mentor. The goal of monastic life is spiritual, it is the path to God, the path from earth to heaven, that is, from the earthly world to the heavenly, spiritual world. It is no coincidence that the main guide for monks is called the Paradise Ladder (glorious staircase). Monastic asceticism (Greek exercise), or feat (from the word “move”, “move”), implies certain stages of ascent, or spiritual growth, passing through which the ascetic is cleansed of sins, from selfishness and self-will and, having acquired the grace of the Holy Spirit, moves towards holiness. Monasticism has been known since ancient times and is practiced not only by Christians. The first settlements of hermits were known in ancient Egypt. The monastic way of life was especially popular in Eastern religions: in Hinduism, Buddhism, Taoism, Shintoism. The monks united in small communities - sketes (from the ancient Egyptian "shi het" - "weight of the heart") or larger ones - monasteries. Monasteries were not only religious centers, but also educational centers, schools, libraries, and art workshops were created in them.

Often in the East, monasteries became a political and military force. It was in the monasteries that the oldest types of martial arts were born: kung fu, karate, and so on. In Christianity, from the very beginning, people appeared who refused to live according to the laws of this world and devoted themselves to God, they preferred celibacy to family happiness, led an ascetic lifestyle. But at first they were units, and by the 4th century. the monastic movement becomes a mass phenomenon. In 313, the Roman emperor Constantine the Great, who believed in Christ, proclaimed a decree on freedom of religion (the so-called Edict of Milan), and Christians fell into a privileged position: previously persecuted, they began to receive high positions, acquire position in society and wealth. Many of them began to put purely worldly goals at the forefront, tried to get a good job, forgetting about the values ​​of the Gospel that Christianity preached. The boundaries of the Heavenly Kingdom of God literally narrowed down to the boundaries of the Roman Empire.

The world has become Christian, but the difference between Christians and pagans has practically disappeared. And then the most zealous followers of Christ, considering that it is impossible to be saved from sin in the world, began to go into the wilderness. The first monastic settlements appear in Egypt, Christians fled here during the persecution, and here they began to flee, fleeing from the growing rich and politicized Constantine Christianity. Seeing that the original purity of Christ's teaching was obscured by pagan prejudices, leaving the world, the monks protested against the secularization of the church. But they did not just reject a compromise between Christianity and worldly customs, they sought to save this world with their prayers and deeds. Monasticism, which originated in the earliest period of the history of Christianity, had no statutes. It was born, as it were, intuitively from the gospel commandments and from a fiery love for Christ. The first monks were burned by zeal for piety, and they had absolutely no need for written charters. Each of the ascetics was his own charter. But over time, jealousy weakened, and the number of monks grew. When monasticism greatly increased in number and became a massive new phenomenon in the Roman Empire, then the imperial administration had to regulate the lives of such a large number of people (the inhabitants of many Egyptian monasteries numbered in the thousands), living according to different laws than the majority of the inhabitants of the Empire lived. These laws began to appear from the pen of the emperors, but this began to happen much later - somewhere in the VI century. Initially, the monastics themselves began to develop certain rules that they considered necessary for maintaining order in their ever-increasing ranks.

The name of St. Anthony the Great is associated with the rules worked out by the reverend for his monks and the so-called "Spiritual Instructions". They were first published in 1646 by the Western scholar Abraham Enkhelensky. In those days, neither hair cutting, nor solemn vows, nor solemn renunciation of the world, nor a change of name and clothes were required from the first monks. All that was needed was firm determination, confirmed by deeds. The very first difference between monks and clerics and laity was, of course, their way of life. Very soon there were differences in clothing.

One of the first who compiled the written rules of monastic life were the Monk Pachomius the Great and Saint Basil the Great, Archbishop of Caesarea in Cappadocia. These rules formed the basis of almost all subsequent monastic charters. They have come down to our time. And already in them we see how the questions of entry into monasticism are resolved and how the exit from it is sharply condemned. If earlier, before the formation of a strict cinnovial structure of monasteries, anyone who wished could consider himself a monk, if he lived in solitude and labored in piety, then with the advent of community life, rites appeared, indicating that this or that person, joining the monastic brotherhood, was obliged to lead a different Lifestyle. In order to somehow indicate this otherness, signs were established by which the life of a monk differed from life in the world.

The first Christian hermits and their charters

The initial period of development of the Charter is the least favorable for scientific research. The oldest monastic charters that have come down to us contain little liturgical material. In addition, if in the present statutes the disciplinary part is separated from the liturgical part, then this separation was not carried out in the monuments of that time. Separate monastic charters, which can illustrate the state of the then monastic life, are as follows:

1. Rule of the Monk Pachomius the Great († 348) for the Tavennis Monastery.

2. Extensive rules for the monks of St. Basil the Great (c. 329-379).

3. The writings of St. John Cassian the Roman "On the organization of hostels" (in 12 books).

4. Rule of St. Benedict of Nursia († 543) for the monastery at Monte Cassino, in Italy.

5. The narrative of St. Sophronius, Bishop of Jerusalem, and St. John Mosch about their visit to the Sinai Monastery (Abba Nile of Sinai).

The most ancient sources include the Life of St. Savva the Sanctified, which contains a lot of information about the monastic worship of the 5th-6th centuries, and such early monuments as the "Apostolic Tradition" of St. Hippolyta, Armenian Lectionary of the beginning of the 5th c. (aka - Jerusalem), Jerusalem canonary, published by Archpriest. K. Kekelidze.

Saint Anthony the Great

Although the first Christian hermit is considered to be Paul, who in 251, during the persecution under the emperor Decius, settled in the desert, in Upper Egypt - in Thebaid (near the city of Thebes), Anthony the Great (251–355), who formed the first community, became the father of monasticism. anchorites (Greek hermits). It was not an organization with a specific charter, but simply a group of students who freely came to their teacher.

Biography of St. Anthony compiled by St. Athanasius the Great. From it we learn that, being the son of wealthy parents, Antony lived in Alexandria. One day in church he heard a priest reading the Gospel - an episode with a rich young man to whom Christ said: go give your property to the poor and follow me. Anthony took these words as addressed to himself and, having distributed his property, he went into the wilderness. Saint Anthony spent his days in prayer, in reading and memorizing the Holy Scriptures and in work. At the age of 35, he retired to an even more secluded place near Mount Pispir, on the right bank of the Nile. Only twice a year some of his friends came to him and brought bread, receiving in return baskets made by the hands of the monk. Hermit life passed for him, however, not without worries and unrest. The ascetic was often subjected to temptations from demons, who inspired fear and horror in him, his soul was troubled by his own thoughts about the pleasures and pleasures left by him in the world. Finally, having overcome all temptations, Antony became so strong that neither temptations nor base thoughts disturbed him. The rumor about his holiness over the next 20 years encouraged other hermits to come there and settle in cells near him. In 305 St. Anthony, at the request of these hermits, violated his seclusion, agreeing to instruct them in the ascetic life. Hermit communities such as this one subsequently began to appear throughout Central and Northern Egypt, and this marked the emergence of a new, semi-hermitic form of monastic life, the most famous examples of which were the communities in Nitria and Skea. Here the strictest hermits lived in seclusion in cells arranged so that their inhabitants could neither see nor hear each other. Other monks gathered in the church on Saturdays and Sundays. Some met daily in groups of three or four to read psalms together, or sometimes visited each other to talk on spiritual topics.

According to the order established by Anthony, the ascetics, being under the guidance of an elder, abba (father), lived separately from each other in huts or caves. But on major holidays, they gathered together to celebrate the main Christian service - the liturgy (Eucharist). Such communities of hermits began to be called laurels, because the temple in which the monks who lived in the desert gathered to perform worship, as a rule, was located in an oasis, among greenery, and these were often laurel trees.

Venerable Pachomius the Great

Even during the life of Anthony the Great, another kind of monastic life appeared - kinovia (Greek hostel), which, in fact, is called a monastery. Gathering in a community under the direction of one abba, the monks organized their life together in one or more rooms, following the general rules.

The founder of cenobitic, or cenobitic, monasticism was the Monk Pachomius the Great (292-348). He created a monastery on the banks of the Nile. Pachomius was born into a pagan family and raised in paganism. At the age of twenty he entered military service, under the banner of Emperor Constantine, who fought with Maxentius. During the campaign, he stopped in one city in the house of pious Christians and, seeing their faith, he realized that his life must change. He became weary of military service and once prayed to God: “Almighty God, who created heaven and earth! If You save me, then I will dedicate all the days of my life to You!”

During the entire military campaign, he remained safe and sound, and at the end of the war he returned to the Thebaid and was baptized. Pachomiy settled in the town of Shenesit and began to lead a solitary life. The famous hermit Palamon becomes his spiritual mentor. Pachomius labored for ten years in the desert, and one day, finding himself near the ruins of the village of Tavenisi, he heard a voice commanding him to build a monastery on this site. Elder Palamon blessed him on the foundation of the monastery and predicted Pachomius its future glory.

According to his life, soon an angel of God appeared to Pachomius in the form of a schemer and handed over the charter of monastic life. According to this charter, uniformity in food and clothing was attributed to the monks, the monks had to work in obedience for the general benefit of the monastery. Among the obediences was the rewriting of books. Monks were not supposed to have their own money or accept anything from their relatives. Prayer was considered the main doing of the monk. It is Pachomius who is credited with introducing the rosary into Christian prayer practice.

The first monk in the monastery of Pachomius was his older brother John, but gradually other students began to come to them.

One day Saint Pachomius was visited by his sister Maria, who had long desired to see her brother. The strict ascetic refused to see his sister, but through the gatekeeper he gave her a blessing to enter the path of monastic life, promising his help in this. Mary acted according to her brother's instructions. The Tavennisian monks built a dwelling for her on the opposite bank of the Nile. Other women began to join Mary, and soon the first women's monastery appeared with a strict cenobitic charter, which was drawn up by the Monk Pachomius.

By the end of Pachomius' life, his community numbered over 3,000 monks of both sexes, who lived in nine male and two female monasteries. The Charter of Pachomius has come down to us in a Latin transcription made in 404 by Blessed Jerome. And here is a small example of how, according to the charter, they were accepted as monks.

First of all, it must be said that the monasteries of St. Pachomias were closed communities and it was very difficult to get there. By the time the Rev. Cassian, they had already reached their peak, and they were received with great discrimination. They did not accept everyone who wanted to, but at first everyone who came was tested for a long time. It was a test of willpower. The newcomer was given under the supervision of a hotelier (he was one of the confidants of the abba of the monastery, an experienced and proven elder monk), whose duties included dealing with new candidates and testing them for suitability for monastic life. First of all, the newcomers were engaged in the study of the Holy Scriptures. Since monasticism is an image of a perfect evangelical life, the main occupation of the monks was the complete and perfect study of all Holy Scripture. The newcomer sat down to memorize the Psalter and some of the Gospel. This was a test of his perseverance and love for the word of God. Every new member of the fraternity underwent an identity check.

First, they were determined with the status of the visitor. They found out who came, from what class, what state, whether a runaway slave, whether he had done something bad, whether he was hiding from justice or from any state duty, whether he had abandoned his family and whether there were other crimes behind him. Then they found out the reason for coming to the monastery, and also found out the circumstances that prompted the seeker of monasticism to take such a step. The abbots of all monasteries were instructed to accept those wishing only after a due test. It consisted first of testing the novice at the gates of the monastery for seventy days. They pushed him away, they laughed at him, they drove him away and treated him deliberately rudely, showing him that he would not be able to live in such a harsh place and that the monastic life is very difficult. It was a test of determination and determination. Then the visitor was forced to carry out such commands that seemed absurd to a sound and rationally thinking mind. This was done intentionally in order to teach the beginner not to trust himself and his understanding. This control over the sin-corrupted will of the newcomer was very hard, but very effective. Having learned obedience and obedience, the beginner gained an experience of genuine humility, which contributed to rapid spiritual growth. “On whom shall I look, says the Lord, but on him who is meek and quiet, who trembles at my words” (Isaiah 66:2).

According to the Egyptian fathers, the struggle with pride was the most important thing on which the whole future spiritual life of a monk depended. Whoever did not destroy the many-headed spirit of pride at the beginning of the path by cutting off his will, by means of a humble residence, by means of labors of obedience, he will not be able to taste the fruits of the Holy Spirit in the future. The abbots of the monasteries were ordered not to accept the rich until they renounce all their property and come to the monastery completely poor. However, this rule applied not only to the rich, but also to everyone else who had at least a small estate, consisting of at least one coin.

The rules prescribed to get rid of all acquisitions (that is, from material property) even before entering the monastery. In addition, the monasteries refused to take deposits from those who entered, because some, after some time, repenting of monasticism, returned to the world and then with impudence began to demand from the monastery the return of their money, which had long been spent on the needs of the monastery and the brethren.

Teaching literacy and the basics of faith was one of the main directions in the classes with the beginners, so all those who came were forced to learn by heart, even if they did not want to, the Holy Scripture and the Psalter. As a result, many monks of the Tavennisiot monasteries knew by heart all the Holy Scriptures of the Old and New Testaments. The mind of a monk should, as it were, float in the words of the Holy Scripture: “whatever you do, have a basis for it in the Divine Scripture.”

Those on probation were kept in a special room outside the walls of the monastery. When they were convinced of their complete determination to follow the precepts of monasticism and when they did not find other obstacles to their entry into the monastery, they acquainted them in detail with all the monastic orders, so that they would know for sure how they should behave and continue to live. But they have not yet entered the monastery.

Then the newcomer was given enough time to practice and learn and get used to the new way of life. The newcomer entered one of the houses of the monastery, where there were their elders, their own hierarchy and their own obediences. He was enrolled in one of the dozens and completely obeyed the elder of this ten, and then his life passed under the control of an experienced old man - a monk who taught him everything and reported on his successes to his superiors. The newcomer received monastic clothes immediately after settling into the monastery. The moment of admission to monasticism was determined by the abba of the monastery, looking at the success of the newcomer, or immediately accepting, or postponing admission to the monastery, if any significant obstacles were identified.

The rite of tonsure is not described in the rules. It is possible that the rite of tonsure itself in the monasteries of Pachomius (meaning the tonsure of Vlass while taking vows at the same time) was not yet practiced. In any case, the rules clearly stipulate only the moment of solemn dressing in monastic clothes, which took place in the temple of the monastery with the confluence of all the brethren. Apparently, this moment (removal of secular and putting on monastic clothes) meant nothing more than entry into monasticism.

And, finally, it was indicated in the Rule that there should be gradualness in the whole structure of the life of a monk, and especially in ascetic deeds: only after three years, when he has become accustomed to all labor obediences, let him enter this field. Thus, since ancient times, the God-wise teachers of monasticism have established a three-year probationary period for those who wish to join the ranks of monastics.

Basil the Great

The process of formation of cenobitic monasticism was completed by St. Basil the Great (c. 330 - c. 379). Before devoting himself to the monastic life, he traveled to Egypt to study it in its first sources, and the cenobitic type seemed to him the most attractive. Saint Basil demanded that the monks gather together at fixed hours of the day for prayer and joint meals. Monasteries, modeled on the monastery of St. Basil, spread throughout Greece, and then throughout the Slavic countries. However, in Syria and some other countries, preference was still given to the hermit type of monastic life.

St. Benedict of Nursia

The cenobitic way of monastic life, in its developed form, was established in the West thanks to the efforts of St. Benedict of Nursia (c. 480 - c. 543). Having become acquainted with the lives of the Desert Fathers and the monastic rules of St. Basil the Great, he sought to adapt the way of monastic life to the peculiarities of the conditions and climate of Western Europe. According to the system adopted by St. Benedict, each monastery was an independent unit, and each monk was associated for life with his monastery through a special vow prohibiting a change of residence (stabilitas loci). Benedict partly softened the strictness of monastic life accepted in the East. He set the hours at which the monks gathered for prayer and services; the joint singing of the canonical "hours" was considered the main duty of the Benedictine monks. The Rule of St. Benedict taught the brothers kindness and tolerance towards each other. Benedict was not a supporter of a harsh attitude towards himself and towards his neighbors. He believed that complete self-denial and self-abasement should not be demanded from a person; love for the Lord can be proved by simpler and more modest means. A monk is adorned not so much by "exploits" as by humility and obedience... For a long time, monasteries remained the main centers of science, culture and art: they set the fashion in architecture and book illustration, contained monastic schools in which children of noble seigneurs studied. Benedictism became the defining form of monastic life in the West: by the end of the 18th century. all the monks of Europe, with the exception of Ireland and some Spanish monasteries, were Benedictine.

Jerusalem and Studite statutes

The Byzantine era knew a huge number of monastic charters, they were abbots, bishops, ktitors, who established monasteries. But the Jerusalem and Studite Rules played the greatest role in the development of cenobitic monasticism.

The Rule of Jerusalem, or of St. Savva the Sanctified, is a reflection of the liturgical life and monastic traditions of Palestinian monasteries in the classical era of their history. He is associated with the name of the Monk Savva the Sanctified and with the famous Palestinian Lavra near Jerusalem known under his name. If this Charter is not the own work of this famous ascetic, then, in any case, it reflects the life of his Lavra and the spirit of his traditions and instructions. Saint Sava died in 532. His moral authority during his lifetime was very high. He was summoned by the Patriarch of Jerusalem and the Patriarch of Constantinople at a troubled time of Origenist disputes among the monastics. Tradition also connects with him the name of Leonty of Byzantium, one of the prominent church writers of that time. That St. Savva introduced some kind of charter in his monastery (three laurels and four coenoviums at a small distance from one another) is beyond doubt. It is likely that the monastic statutes of St. Pachomius and St. Basil the Great influenced his Rule. Judging by the "Tradition", which is printed in the form of a preface to the present Typicon, the Rule was received by Saint Sava from the glorious Palestinian ascetic - the Monk Euthymius the Great († 473), his teacher.

According to Blessed Simeon of Thessalonica, the copy of the Charter of Saint Sava burned down at the time when the Persian king Khosrov took Jerusalem in 614. Saint Sophronius, Patriarch of Jerusalem, who lived for a long time in the Lavra of Saint Sava, around the year 640 edited and introduced in the churches of his Patriarchy the Rule of the Jerusalem Church of the Resurrection. In the 8th century, the Ustav was enriched with its canons and stichera by Saint John of Damascus, who himself labored for a long time in the Lavra of Saint Sava, Saint Cosmas of Maium, and Saint Andrew of Crete. Especially in the Studian monastery in Constantinople, the Rule was greatly supplemented by hymns composed by its ascetics (Studites) - Mitrofan, Anatoly, Theodore the Studite, his brother Joseph, Theophan the Inscribed, Joseph the Songwriter and Gregory, Metropolitan of Nicomedia. Later, Nikon of Chernogorets (XI century), Patriarchs of Constantinople Alexy (XI century) and Philotheus (XIV century) and Patriarch of Tarnovo (Bulgarian) Saint Euthymius (XIV century) worked on the processing of the Charter.

The original version of the Charter of St. Sava was brief. In it, the Disciplinary Rules prevailed over the liturgical part. The later edition of the Charter of St. Sava can be judged by the Tacticon of Nikon of Montenegro, a monk on Black Mountain, near Antioch (second half of the 11th - first half of the 12th century), who greatly contributed to the spread of the Jerusalem Charter. Nikon, who was well aware of the Studian, Jerusalem, Athos and other statutes contemporary to him, compared them, and thanks to these notes, one can get an idea of ​​the editions of the statutes of that time that have not come down to us. Nikon had an inclination towards community life; he preferred it to the Kelliot way of life. At the time of Nikon, the Jerusalem Charter was not yet developed as it was later, in particular, it did not yet contain the so-called Markov chapters. Until the 11th century, worship was performed according to the Jerusalem Rule in the Churches of Jerusalem, Alexandria and Antioch, then it began to enter into the practice of other Churches. The main reason for the spread of the Jerusalem Rite was its authority as the creation of the ascetics of the Holy Land.

Under the conditions of the Mohammedan expansion that engulfed the entire Orthodox East, the Slavic Churches, like the Russian Church, in Jerusalem saw the beacon of Orthodoxy, guarded by the Providence of God. Contributed to the spread of this Charter and, in particular, circumstances such as the arrangement of the metoch (compound) of the Jerusalem Lavra of St. Sava in Constantinople; the visits of the Jerusalem patriarchs to Constantinople, and finally, the introduction by Saint Sava of Serbia of the Jerusalem Charter to the Hilendar Monastery of Athos and to Serbia, from where it began to spread to other areas. In Constantinople, Palestinian customs were known, for, according to prof. I. Mansvetov, the Monk Savva was highly revered in Constantinople as a great teacher of monastic life (I. Mansvetov. Church Charter. M., 1885, p. 130), and some of the Patriarchs of Constantinople in the XI-XII centuries came from Jerusalem and Antioch - Cosmas Jerusalemite (1075-1081), Theodosius of Antioch (1178-1183), Dositheus of Jerusalem (1190-1191). Therefore, it is understandable, for example, why in the ktitor charter of Queen Irene (1183) there are such characteristic features of the Jerusalem Rite as agripnia (all-night vigils) and interhours. The transition to the Jerusalem Rite in Constantinople took place around the 12th century. Some of the provisions of this Charter on fasting, in particular the Assumption, were stricter than those previously in force, but, nevertheless, caused controversy on Athos (on the Holy Mountain, fasting was also allowed on middle holidays). To resolve perplexed questions about fasting, the Athos brethren turned to the Patriarch of Constantinople Nicholas Grammatik (1084-1111), who, in his message to the Protatus of the Holy Mountain, preferred the Jerusalem custom.

The Studian Rule is another Typicon, which has also come into widespread liturgical use. This is the Charter of the Studian monastery, founded in 463 in Constantinople at the church in the name of John the Baptist by the Roman patrician and senator Studius. In Constantinople, this monastery had the same significance as the monastery of St. Savva the Sanctified in Palestine (A. Dmitrievsky. Description of liturgical manuscripts stored in the libraries of the Orthodox East. T. I. Kyiv. 1895, XII). This monastery soon became one of the most remarkable monasteries in the capital. Proximity to the center of the church, intellectual, political and social life of Byzantium explains the position that this monastery occupied in the history of the Eastern Church. At first, it stood in close connection and, perhaps, depending on the so-called monastery of the Unsleeping Ones (Greek - "akimi΄ton"). The first monks in it were precisely from akimits. The Studian Monastery gained particular importance during the period of iconoclastic disputes. Led by their famous abbot, the Monk Theodore the Studite († 826), the monks of this monastery became zealous defenders of icon veneration and bore the brunt of the struggle against iconoclasm. During the period of struggle between the supporters of the Patriarchs of Constantinople Ignatius and Photius, as well as at all important moments in the life of the Church of Constantinople, this monastery always took part and often decided the issue thanks to its enormous moral authority. It is clear that she took a leading place in the monastic life of the capital. Her worship was exemplary thanks to the zealous efforts of her abbots. The royal attention to the monastery allowed it to acquire a number of privileges early and great wealth in utensils, sacristy, etc. On the feast of the Beheading of John the Baptist, royal exits were made to the monastery. Since 1381, the archimandrite of the monastery became the first among other abbots of the monasteries.

The monastery early created its own, special way of life, which was enshrined in the original forms of the "Inscription" of the Charter. A more complete Rule was written down much later after the death of the Monk Theodore the Studite, at the end of the 10th - beginning of the 11th century. But this first complete Rule has not come down to us; one can only guess about it from various other monuments and reports of church historians. The Studian typikon was also the one that the Monk Theodosius of the Caves transferred to Kyiv around 1065 to his Lavra, from where it spread to all Russian monasteries. But this, again, is not the Studian Typicon in its pure form, but the so-called Typicon of Patriarch Alexy of Constantinople (1025-1043). This patriarch was at first a monk of the Studian monastery and, understandably, was jealous of its glory. In 1034 he founded a monastery near Constantinople in honor of the Dormition of the Theotokos and, as a ktitor, laid at the foundation of it the Studian Rule, but with some changes and additions, partly taking advantage of the Rule of the Great Church and the established rules of monastic community. It was precisely from this Alexyevo-Studio Typika that the Monk Theodosius of the Caves rewrote the Rule for the Caves Monastery. According to the Studian Rule, the service was performed in the churches of the Patriarchate of Constantinople, in some regions of Asia Minor, on Mount Athos, in southern Italy, initially in Russia (especially in monasteries).

Abbess Quiz (Perminova)

Report of the Mother Superior of the Nativity Stauropegial Convent, Moscow, at the Congress of Monastics of the Yekaterinburg Metropolis (Yekaterinburg, October 3, 2014)

Introduction

The cenobitic charter is not just a set of rules for external monastic discipline. The observance of the rules affects the inner dispensation and can gradually change it, making it truly monastic. Directing the monk to fulfill the Gospel commandments and given vows, the charter protects from temptations, resolves perplexities, helping to see the will of God in specific circumstances.

It has a deep meaning that, while pronouncing vows, the tonsured person must answer the question whether he accepts “the entire monastic community life of the Charters and rules of the holy fathers, compiled and from the rector ... submitted.” The answer contained in the rank of tonsure expresses a special attitude to the monastic rules: “Yes, honest father, I accept and kiss with love.”

There are no two identical monasteries, but, despite the differences, perfection in the gospel commandments and keeping vows of obedience, non-possession and chastity are common to all. The holy fathers are united in understanding these foundations of monasticism, thus, the cenobitic rules compiled by them are close in essence and spirit. Therefore, we have the opportunity to talk about a single concept of "coenobitic charter", without considering in detail the establishment of each monastic community.

The history of the Church traces the continuity of the rules from the first centuries of Christianity to the present day. Based on the foregoing, let me move on to the historical aspect of our topic.

Historical aspect

According to St. Basil the Great, cenobitic monks are called to imitate the earthly life of the Lord Jesus Christ, Who “having formed the face of disciples, even made Himself common to the apostles.” Headed by the Savior and bound by the union of love, the apostolic community lived in obedience to the Divine Teacher. After the Descent of the Holy Spirit, the community of the first Christians became the fruit of the apostolic labors, about which it is said in the book of Acts that the entire multitude of believers had one heart and one soul, and no one called anything theirs. Christians of the first centuries were distinguished by a strict life and a spirit of sacrificial love. Every moment they were preparing for martyrdom and the transition to another world. “We believe in the Holy Trinity and love one another,” was their response to the pagan world. When the persecution ceased, and those in power began to support the Church, not only sincere believers began to join the community, but also those people who wanted to benefit from their step. It is good that they also crossed the threshold of the church; many of them were able to correct their lives, bring repentance. But the sacrificial spirit of the Christian community began to wane. Then the zealots of piety began to retire to the desert.

Saint Anthony the Great, despite the fact that he was a silent and hermit, advised young people who wanted to become monks to join monastic communities, which were still at the dawn of their existence in the Church.

The Monk Pachomius the Great, according to a revelation from God brought to him by an angel, compiled the perfect rule of monastic community. He gathered thousands of monks into his brotherhood. From the 4th century, from the time of St. Basil the Great, cenobitic monasteries began to appear in multitudes, both large monasteries and small communities, and the very system of cenobitic monasticism began to take shape.

Whatever charter we may consider - St. Basil the Great or his follower, St. Theodore the Studite, St. Savva the Sanctified, or one of the founders of Western monasticism, St. Benedict of Nursia, - the rules are strict. Nevertheless, the cenobitic rule is fulfilled in the most spiritually well-organized monasteries.

On Russian soil, cenobitic monasticism was planted by Saints Anthony and Theodosius of the Kiev Caves. In the 14th century, their undertaking was resurrected by the Abbot of the Russian Land, St. Sergius. By that time, the brethren had already gathered around him, living according to a special charter. The Monk Sergius arranged a hostel with the blessing of Patriarch Philotheos of Constantinople and Metropolitan Alexy of Moscow. Abbot Sergius introduced these rules not only in his monastery, but also in a number of monasteries that continued his work. The cenobitic cloisters withstood the most difficult periods of history, including the Time of Troubles, during the Polish-Lithuanian intervention, which brought Catholicism with it. The Trinity-Sergius Monastery then again revealed itself as a stronghold of Orthodoxy.

Unfortunately, in the 18th century, the life of Russian society was directed towards secularization (an absolutely secular way of life). The authorities artificially created conditions for closing, if not all, then most of the monasteries or turning them into purely charitable institutions. During the reign of Catherine II, four-fifths of Russian monasteries were destroyed with one stroke of the pen. The number of inhabitants of the remaining monasteries could not exceed the number prescribed by the state. Many monasteries became non-social, so that their inhabitants could earn their livelihood.

No one could have imagined then that the humble monk who labored on Mount Athos, studied the patristic works and translated them, would revive Russian cenobitic monasticism. The Monk Paisios (Velichkovsky), his disciples and numerous brotherhoods provided laborers who revived the traditions of monastic community in Russia. The strict charter of the hostel contributed to smart doing; obedience to monastic rules brought up the elders. Optina Hermitage, Glinskaya, Sarovskaya, Sofronieva, Svyatogorsk Hermitage, women's Zosimova, Anosina Hermitage, Diveevsky, Novotikhvinsky monasteries and many other monasteries before the revolution became famous for the high life of their nuns and nuns.

In my report, I would like to dwell on the state of cenobitic monasteries before the revolution, since by that time, relatively close to modern times (until recently, those who remembered pre-revolutionary monasteries were alive), Russian monasticism had acquired a rich and varied experience that is in demand today.

pre-revolutionary state of the monasteries

In pre-revolutionary Russia, the most comfortable monasteries were those where the rules of monastic community were strictly observed. Divine services began in such cloisters at night or early in the morning. Cell time was devoted to prayer, spiritual reading, needlework. All obediences were performed with prayer, often in a vowel. The rules directed the monk to pray before he went to church and placed special emphasis on nighttime prayer. There were monasteries where the Sunday and festive vigil began around midnight (for example, according to the charter of the Glinskaya Hermitage). But the charter also indicated the time of rest, so that the monk’s strength would not be exhausted, and he would not have exaltation of his exploits.

Along with the feat of prayer, the brotherhood spent its life in sobriety and work. The monks had no property, they did not receive anyone in their cells, they rarely met with relatives and only in a hotel or a place specially designated for this in the monastery. Everyone who entered the monastery was entrusted to the elder, who appointed the cell rule and received the revelation of thoughts. The main leader of the spiritual life of the monastery, as well as its economic activities, was the abbot himself. Numerous workshops operated in the cloisters, there were subsidiary farms, fields, vegetable gardens, orchards, apiaries. The inhabitants tried to do everything possible with their own hands. So the monastery reduced the cost of buying many things.

A monk striving to fulfill the charter understood that by violating any one rule, he violates the entire charter and thereby ruins his monastic dispensation. The charter always arranged the life of a monk in such a way that, fulfilling it, he spiritually grew in obedience to the abbot and the brotherhood, and, therefore, in humility and love.

The strictness of cenobitic rules at all times confused those who accepted monasticism, but were accustomed to perceive it as a form behind which a comfortable way of life could be hidden. Let's look at historical examples. The discontent of the brethren in the monastery of St. Sergius was so palpable that the holy abbot considered it best to retire from his monastery. The zeal of St. Sergius for the monastic community was alien to the then abbots of the monasteries - large landowners and owners of a lot of property. All sorts of slanders were erected against the saint, up to accusations of heresy.

If we turn to the history of the monasteries that arose earlier, then the monks Anthony and Theodosius endured sorrows both from the brethren and from outside. They tried to poison Saint Benedict of Nursia. Slanderers from the monastic brethren presented the Monk Savva the Sanctified before the Jerusalem Patriarch as a rude, ignorant person who is incapable of leading a large brotherhood (fortunately, the Patriarch knew the truth and did not listen to them).

In our time, history often repeats itself, albeit on a smaller scale: this can be witnessed by every rector who tries to adhere to the rules of monastic community in his monastery. And here I would like to point out to the audience some of the current problems of monasteries and monastics and talk about ways to solve them.

Modern problems and ways to solve them

Most of the monasteries in our time are cenobitic, but, unfortunately, the charter is not observed everywhere and not completely. Of course, there are serious reasons in the reviving monasteries that prevent the observance of a number of rules, and this is quite understandable. But I would like to draw your attention to something else. Many monastics do not attach any importance to the importance of following the rules of the monastic community. Modern people, with the words “charter”, “rule”, are tuned in to the fact that it will be about something tedious, boring, imposed from the outside. According to modern concepts, the law is always opposed to freedom and love, and the word "love" does not mean the rejection of self-love and selfless service. Those who have crossed the threshold of a monastery often do not have not only correct, but also no concepts about spiritual life and the meaning of life in general. And it is important for him, in my opinion, to understand and feel that in the monastic rules there is love and the path to true love. They can inspire, support, empower and bestow true freedom - freedom from passions.

Those who come to the monastery, if they wish to stay in the monastery, must carefully read its rules and try to fulfill them. And here many problems arise not only for the newcomers, but also for those who have been living in the monastery for a long time. On the one hand, the charter must be followed, and on the other hand, former sinful habits overcome, doubts creep in, but is it really necessary to follow this or that rule? I think that here one must trust God and the patristic experience, realize the incorrectness and insufficiency of one's own concepts, and try to adhere to the Rule, overcoming difficulties. There is no need to lose heart if something fails to be fulfilled, or a sinful habit wins in something, but, repenting, work again on the fulfillment of the monastic rule.

Also, modern man is often used to justifying himself by saying that the rules are strict, and he is weak and sick, cannot get up early, stay awake at night, bow down, eat any kind of food at a common meal; needs extra rest, food, and so on. There are some really good reasons to consider. But we must remember that our time is a time of spiritual relaxation, and many of us suffer from a lack of determination to strive. This is where the charter comes in handy. Anyone who feels weak or sick has the opportunity to turn to the abbot, senior residents, tell them about his problem, trust God, acting through them, receive a blessing, what should he do in this case. The Charter also provides rules for the sick, but, in the light of its regulations, everything must be done with blessing and adhere to the middle between constant indulgence to oneself and unauthorized feat.

In fact, even such an act as a night prayer is not something unusual and difficult to perform. “Night prayer is traditionally a monastic occupation,” says Schema-Archimandrite Joachim (Parr), one of the modern abbots and confessors. – It changes you spiritually, pacifies passions, cools condemnation and anger, suspicion and rejection, helps to pray. At this time, you clearly understand the presence of sleepers in the world, and how we put our souls to sleep, and how we need to wake up.

It happens that those who asceticize in a monastery experience “burnout”, a cooling off towards everything spiritual. In this case, it is recommended to continue to follow the monastic rules. About the benefits of constancy in spiritual work and the good fruits of this constancy, St. Theophan the Recluse, St. Ignatius (Bryanchaninov), Optina elders and other saints. The fulfillment of the Rule helps to understand that life in a monastery is life in God. God is present in every relationship and business. The monastic rules rekindle the initial zeal for the ascetic life. By sincere obedience to the abbot and brethren, by conscientious fulfillment of the assigned tasks, we express and develop in ourselves love for God and in Him for our neighbors. The more difficult obedience is for us, the more opportunities we have to learn to cut off our will and trust God.

In our time, people have a strong desire to acquire something, love for comfort and their own passions. A monk who lives according to the charter has no need to acquire things and accumulate funds, and is also limited in any earthly attachments. Finally, the fulfillment of the rule helps the monk to keep the marriage union with the Heavenly Bridegroom and the brotherhood, with whom he is also betrothed, intact.

“Monasticism is an institution of God, by no means human,” writes St. Ignatius (Bryanchaninov), who was the head of a cenobitic monastery. Indeed, no one can refer, for example, to the Gospel in order to reject any monastic rule that causes difficulty for him.

The inhabitants of the monasteries often ask about the will of God. In the monastery, the will of God is manifested in obedience to the abbot and brotherhood, in following the monastic rules in specific circumstances. The Rule is not something different from the will of God. “I will not be able to stand before God if I do not fulfill one of these commandments, because with it all the others will fall, as those connected with it. I can’t choose for myself this or that rule and I accept them all as the law of God,” Schema-Archimandrite Emilian (Vafidis), abbot of Simonopetra monastery, says about the charter.

The Rule embraces all aspects of monastic life and all who labor in the monastery, beginning with those in charge and ending with the youngest in the brotherhood. The life of the abbot and brotherhood, according to the charter, is Christ-like - it is a life-service in mutual love in the Lord. If we remember this and stick to it, many problems will be solved. The rules of the charter are, first of all, the rules of love. Each person will gladly serve those whom he loves and who love him, and with no less joy, for the sake of the Loving Lord, he will serve those who do not love him - he will be able to love people who are not disposed towards him.

If it seems to a person in a monastery that he is not like everyone else, that they do not understand and do not love him, this is most often a delusion. He is already loved by God, whose love is all-encompassing. God called him to the monastic life, gave the Gospel commandments and monastic rules, spiritual mentors and brotherhood. If something does not work out for the monk, he can turn to the rulers and elders in the brotherhood in order to resolve his perplexities.

In our time, more than ever, people suffer from their own egocentrism, disunity with others, inconstancy; passions "throw" them from one extreme to another. The value of the cenobitic charter lies in the fact that it deals not only and not so much with the organization of the cenobitic community, but with the upbringing of monks in the spirit of love and unity. He lays the foundations for true and enduring monasticism, avoiding extremes, so that the souls of the ascetics do not suffer harm.

“Monastic life is compared to that of the angels. Not because the monks are trying to become incorporeal. It’s just that their ministry is likened to the ministry of angels,” said Hieromonk Chrysostomos, a resident of the Kutlumush Monastery. - The ministry of angels is to glorify God and fulfill the obediences to which He sends them. ... It is necessary to constantly refer to the monastic charters and carefully preserve their spiritual content so that the letter does not quench the spirit. When the letter quenches the spirit, then, according to Father Chrysostom, this is not the fault of the charter, but the penetration of the worldly spirit, which reduces spiritual institutions to the rules of secular organization. How to avoid it? I think we need to remember that the commandments and rules were given to us by God in His word or through the holy fathers of the Church. Accordingly, we are called to do the Lord's commands by walking before Him, seeking to express love for Him, and desiring to do as best and as accurately as possible what He commanded. If a person forgets about God, that He looks not only at actions, but also in the depths of the soul, then in the charter he begins to see only the “letter”. Then the person's attention switches to the attitude of the authorities and the surrounding people towards him. He begins to neglect the commandments, and at the same time experiences a human fear of the authorities, and, being, as it were, "between two fires", falls into human pleasing and many sins and troubles.

If one strives to adhere to the spirit of the rule, without neglecting the exact execution of the rules, then obedience and the life of a monk as a whole becomes, as it were, unceasing prayer and thanksgiving to God. And the meal, according to the charter, is a continuation of the divine service, is consecrated by prayer, spiritual reading, expresses the unity of the brotherhood, as well as the general rule of prayer. All this supports a prayerful mood and helps to concentrate, calm down, renounce the fuss and condemnation of others, start an inner life, solving real, not fictional problems of one's being.

A modern person, accustomed to an abundance of information and impressions from the outside, is sometimes not capable of a concentrated inner life, it is difficult for him to pray. The monastic rules gradually help him to learn walking before God and inner attention.

Now many people have developed a negative perception of life, and they often create this atmosphere of negativity themselves “from scratch”. Being in such a state, a person cannot create: even if he is young and full of energy, he is already “tired of life”. Often, the inhabitants of monasteries also suffer from this. The monastic rule is based on a completely different, positive, evangelical perception of life, which gradually develops in a person the desire for goodness and makes him a builder of the Kingdom of God in his soul and in the world around him. Observance of the Rule, no matter how difficult it may be, brings peace to the soul, the desire to pray, joy in the Lord.

The monk of the monastery gradually begins to understand what he possesses by observing the charter, and what he loses by violating it. If monastics begin to care about acquisitions, worldly comforts and pleasures, they are forced to break a number of rules. As a result, they cannot fully devote themselves to worship and lose prayer; they are not able to fulfill their obedience as they should, which defile their conscience and damage the brotherhood; lose their inner peace, bring on themselves many temptations, becoming the cause of conflicts and embarrassment.

I would also like to express my opinion on why the cenobitic rule seems strict and difficult to enforce. The strictness of the cenobitic rule does not, in fact, consist in vigil and abstinence, and not in external discipline. The Charter, as an expression of the gospel life, calls to that with which the preaching of the Savior and His Forerunner began: "Repent!" . One who does not want to change himself, bring active repentance, engage in inner work, live in constant sobriety, self-observation, and work on correcting life cannot truly follow the Rule. Also, the one who stays in the monastery, but does not observe the rules, will not grow spiritually, or this growth will proceed extremely slowly, through sorrows, and in his path a person will lose more spiritually than gain. One cannot really pray who does not perceive life in the light of the Gospel commandments and the monastic rule - with trust and gratitude to God. The one who will not thank God for everything will not move even a millimeter in his spiritual development. So, having one Source - God, monastic rules have a deep relationship with each other.

Observance of the Rule helps monastics to begin to look forward to heavenly blessings and to cultivate the Kingdom of God in their souls. And therefore, I see one of the main tasks in that monastics kindle in themselves the desire and determination to follow the cenobitic rule, reflecting the experience of the holy fathers, asking for help and strength from the Human-loving God, without whom we cannot do anything.

I would like to sincerely wish that people who come to the monastery do it out of love for God, that those who labor in the monasteries turn to the Gospel and the monastic rule, checking how far they are from monastic ideals or close to them. A monastery is not a prison, but it is equally not a place where a person lives according to his desires and passions. After all, everything does not happen the way we want. Wherever we are, it will be good for us to accept the will of God. The monastic charter eliminates the need to seek the will of God, because it expresses it. If a person comes to the monastery and accepts with joy, or strives to accept so, its rules; does not judge or discuss the actions of others, tries not to forget that the Lord is always looking at him; seeks to understand what God wants from him in his present position, often asks himself the question why he left the world - he is on the right track. Gradually purged of passions, he will create in himself the Kingdom of God, which begins within us and extends into eternity.

The rite of monastic vows. Big breviary.

Basil the Great, St. Creations in 2 vols. M.: Siberian benefic, 2009. T. 1. S. 352.

Evgeny Poselyanin writes about this in the book “The Russian Church and Russian Ascetics of the 18th Century” (St. Petersburg. Edition of I.L. Tuzov, 1905). Historians count over five hundred monasteries that closed during the reign of Catherine II . Archpriest Vladislav Tsypin summarizes historical information (see History of the Russian Church. Synodal period. Ch. 2. Paragraph 8): “The so-called “states” were introduced for monasteries. The states included 226 monasteries (159 male and 67 female) - less than a quarter of all the monasteries located in the Great Russian dioceses where secularization was carried out. Of the monasteries that remained outside the state, more than 500 were abolished, approximately 150 monasteries were not closed, but had to exist on the offerings of the believing people and at the expense of small plots of uninhabited land, which was cultivated by the hands of the monks themselves or hired workers. About the same: Chudetsky P. I., arch. The experience of historical research on the number of Russian monasteries closed in the 18th and 19th centuries. Kyiv: KDA, 1877. Part 4. P. 74; Zavyalov A. A. The question of church estates under Catherine II. St. Petersburg: A. P. Lopukhin Printing House, 1900. S. 270–271 and others.

Cm. Bishop Benjamin of Borisov The revival of monasticism on the example of the monastery of St. Sergius of Radonezh. Report at the XXII International Christmas Educational Readings (Sretensky Stauropegial Monastery, January 28–29, 2014) Golubinsky E.E. St. Sergius of Radonezh and the Trinity Lavra he created: Biography of St. Sergius; Lavra guide. Sergiev Posad: STSL, 2012.

Joachim (Parr), Schema-Archimandrite. Oral conversation with the sisters of the Mother of God-Christmas stauropegial convent

Ignatius Brianchaninov, St. About monasticism. A conversation between Orthodox Christians, a layman and a monk // Full. coll. creations: in 8 vols. T. 1. M .: Palomnik, 2001. S. 421.

See the report of Hieromonk Chrysostomos (Kutlumush Monastery, Holy Mount Athos) at the conference “Monasteries and Monasticism: Traditions and Modernity” (Holy Trinity Sergius Lavra, September 23, 2013) // Monasteries and Monasticism: Traditions and Modernity. International theological scientific-practical conference in the Holy Trinity Sergius Lavra. Moscow: Synodal department for monasteries and monasticism, 2013, pp. 90-98.

See Matt. 3, 2; 4, 17; Mk. 1, 4, 15; OK. 3, 7-14.

CHARTER OF THE HOLY POKROVSK MEN'S MONASTERY
SOUTH SAKHALIN AND KURIL DIOCESE

CONTENT

Introduction

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Conclusion

INTRODUCTION

An Orthodox monastery is a Christian community that strictly lives according to the commandments of God, seeking spiritual perfection in the affairs of Christian life. The basis of the monastic spirit is the words of the Lord Jesus Christ Himself: "If you want to be perfect, go, sell your possessions, 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 the monastic life. “A monk,” he says, “must, first of all, acquire a non-possessive life, bodily solitude, a decent life, have a moderate voice and a modest word, food and drink that does not cause rebellion, eat in silence, be silent before elders, listen to the wise, to equal to have love, to give love-filled advice to inferiors; move away worthless, carnal and vain people, think more and speak less, do not be impudent in words, do not allow excesses in conversation, avoid laughter, adorn yourself with modesty, downcast your eyes down, and lift up your soul to grief, do not answer contradictions with contradictions, be submissive ; work with your own hands, always remember death, rejoice with hope, endure sorrow, pray without ceasing, 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 should more fully and completely strive in his life to embody one of the main commandments of Christ - the commandment of love: “Love the Lord your God with all your heart and with all your soul and with all your mind; ...and love your neighbor as yourself” (Matthew 22:37-39).

A monk creates love for God through unceasing prayers, talking with Him, confessing to Him his infirmities, sins, and glorifying His goodness and mercy to all. A monk accomplishes love for his neighbors in the patience of their shortcomings, in constant prayer in them, in various help and mercy towards them.

While the monks were only singles, the so-called anchorites, they were saved according to the rules given to them by their fathers and their mentors, but with the advent of monasteries and numerous brotherhoods, 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 cenobitic Rule from the Holy Angel, and it formed the basis of all other monastic Rules: St. Anthony the Great, St. Basil the Great, St. Kiev-Pechersk Monastery and later became a model for all other Russian monasteries).

CHAPTER 1. DEVICE OF THE MONASTERY

1. The Intercession Monastery of the Yuzhno-Sakhalinsk and Kuril diocese is a cenobitic monastery. He is completely subordinate to the ruling
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 daily raised at 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 Vicar of the monastery:

a) appoints the main officials of the monastery - assistant Viceroy,
confessor, treasurer, dean, housekeeper, sacristan and some others;

b) gives a blessing for initiation into the rank of hierodeacon and hieromonk
worthy persons from the brethren, as well as a blessing for monastic vows
ready for this novices;

c) bestow appropriate church awards on the most well-behaved
persons from among the monastics;

d) enrolls among the brethren those whom the Viceroy represents; dismisses persons
who grossly violate monastic discipline and maliciously go out of

obedience to commanding persons, not wanting to heed the voice of admonition.

5. The ruling bishop carries out general supervision of the monastery. With his
blessings The vicar leads the entire monastic life, including
economic.

6. A Spiritual Council should be formed to help the Viceroy.

7. The present Charter of the monastery provides for the linking of the way of spiritual
life not only with the achievement of their own goals - holiness and
the perfection of the monks, but also their bringing benefit to the people around them in the world, i.e.
spiritual and educational activities, charity and mercy.

CHAPTER 2. OFFICIALS OF THE MONASTERY

GORGEOUS

1. The viceroy carries out obedience in the monastery and conducts all monastic affairs
according to the blessing of his Rector, in connection with which he must know everything well
the needs of the monastery, in order to have constant care for everything.

2. The duty of the Viceroy is to maintain in every possible way high spiritual discipline and good order in the monastery; concern for the spiritual work and improvement of the monks; observation of the splendor and tiredness of divine services in monastic churches; taking care of the economy, the external condition of churches and other monastic 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 state 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 to take care of the spiritual state of his brethren, their diligence in prayer, in the worship of the monastery, their zeal in obedience and, especially, in striving for purity and holiness of life. The vicar constantly keeps in touch with the confessors of the monastery and monitors how often the brethren come to the Sacrament of Holy Confession and communion of the Holy Gifts of the Body and Blood of Christ.

5. The vicegerent, if health permits, leads all Sunday and festive monastic services, delivering teachings after them or entrusting them to other persons who are capable of this and have a holy order.

6. The vicar, cultivating the will of the monks, inculcating humility in them, checks the fulfillment of the obediences assigned to each of the members of the monastery, and, if necessary, paternally makes comments, and even severe reprimands, up to penance, in order to admonish and correct the sinning brother , seeking in a prudent way from him recognition and repentance for the mistakes made.

7. In case of absence, illness or death of the Vicar, the Spiritual Council of the monastery, headed by the Father Assistant to the Vicar, enters into the temporary administration of his duties.

ASSISTANT GOVERNOR

1. The duty of the Assistant Viceroy is to provide comprehensive assistance to the Viceroy of the monastery in the conduct of monastic affairs, and in the absence of the Viceroy, the performance of his duties in accordance with the blessing.

2. The Viceroy's Assistant 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 the officials of the monastery are subordinate to him. On serious violations of their duties, he reports to the Viceroy.

4. The Viceroy's Assistant has the right to keep in touch with government departments in matters related to the activities of the monastery, according to the Viceroy's blessing.

Confessor

1. The main duty of a confessor is the pastoral care of the brethren of the monastery, their spiritual condition. Performing the Sacrament of Repentance for them, he spiritually guides their lives, setting them on the path of soul salvation. The confessor, taking care of the brethren, in case of their illness or overload, may petition the Viceroy for a change or facilitation of obedience for individual monks.

2. The Confessor sees to it that all the inhabitants of the monastery regularly go to confession and partake of the Holy Mysteries of Christ. For the monks, private conversations of the 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 habitation of the monks, and in case of illness, he consoles and protects someone. In the field of view of the spiritual father is every brother of the monastery involved in obedience, 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 ascertaining their spiritual attitude towards them.

4. If for some reason the confessor fails to provide for all his spiritual children, an assistant may be assigned to him. In the case of monks evading obedience or negligent attitude towards them, the Confessor takes this behavior into account and admonishes him at a convenient time for him.

5. The confessor makes sure that each of the brethren of the monastery passes the Sacrament of Confession at least once a week, and if one of the brethren evades this, he informs the Viceroy about it.

6. The confessor is the closest mentor to the novice monks.

7. The fraternal confessor oversees the confession of the pilgrims of the monastery, directs their confessors.

8. The confessor assists his children in mastering the Charter of the monastery, disposes them to obedience and teaches humility before the elder brethren and especially before the Vicar, strengthening their authority in the monastery. In confession, he does not so much accept the complaints of the penitent monk against the brethren and the Vicar, but seeks to instruct him in patience and bearing his own cross of life.

The circle of questions and answers of the confessor and the brethren is purely spiritual, and it should not concern the outer and administrative side of the monastery, which belongs to the Vicar.

TREASURER

1. The duty of the treasurer is to carefully monitor the receipt and expenditure of the monastic treasury and to maintain income and expenditure books, in compliance with the rules of accountability. 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 oversees the condition and storage of inventories of the monastery property and valuables coming to the monastery.

5. The Treasurer, with the blessing of the Assistant Viceroy, issues advance money to the steward and other persons sent for purchases, and requires a report from them.

6. On the last days of the month, or in case of need, the treasurer, in the presence of the Viceroy's assistant or the dean and the accountant, opens the church mugs, counts the money and enters the total amount into the cash book.

7. The keys to the monastery mugs are kept in the treasury. A candlemaker, a shopkeeper, a prosphora seller, a librarian and an accountant are accountable to the treasurer.

AUDIENCE

1. The duty of the dean is to supervise the brethren of the monastery, their discipline and attitude towards their obediences, both in the church and in the monastery.

2. The Dean makes sure that complete silence and strict order are observed in the church during the service. For this, he appoints monks who ensure discipline in the temple.

3. In case of violations of discipline by any of the brethren, the dean's father gives instruction, admonishing him with a fraternal word.

4. The Reverend has the right to enter the cells of the brethren in order to know their everyday needs, as well as to keep 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, a meeting 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 places the monastic guests in the living rooms and takes care of them. The Reverend also takes care of the parishioners of the monastery. Through the inner clergy, he satisfies their spiritual needs.

7. The Reverend blesses those who have arrived at the monastery for food in the fraternal and common meal.

8. Under the control of the dean are gatekeepers, janitors, church watchmen, sellers of candles and prosphora, bell ringers.

9. The Dean may have an assistant (with the blessing of the Vicar), who, in his absence, performs the same functions.

10. It is the responsibility of the dean to constantly monitor the correct reading of the Liturgy, prayers and panikhidas of the Synodists and the notes and commemorations submitted by the laity.

11. Serious violations of discipline among the brethren report to the Vicar.

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 vestry items, especially those newly received, with the establishment of an inventory number, indicating the source of receipt, century, price. If possible, the history of especially valuable temple relics, icons, and relics is included in the inventory. Valuables should be stored in a safe place. Without the blessing of the higher monastic authorities, THE INVENTIONS SHOULD NOT BE ISSUED TO ANYONE. Periodically introduce them for acquaintance to the Viceroy of the monastery, assistant to the Viceroy or treasurer.

3. The sacristy's keys must be kept by the sacristy.

4. The sacristan issues vestments for the clergy and ensures that things that require repair or washing are corrected and washed in a timely manner, and church utensils are regularly cleaned and wiped.

5. According to custom, the sacristan recloths the throne, brings the holy Antimins, as well as vessels into the Altar in vestments (epitrachel, handrails).

6. Vestments that have become unusable, covers, covers, towels, etc., upon consideration by the Viceroy or treasurer, are destroyed, for which an act is drawn up.

7. The sacristan oversees the illumination of the Altars and temples, and, especially, the cleanliness and order in the Altar, starting with the Throne, the Altar and ending with the sacristan's place.

8. Sextons, monastery tailors are subordinate to the sacristan.

9. The sacristan may have at his disposal one or two assistants, if necessary (with the blessing of the Viceroy).
The sacristan, with the blessing of the Viceroy, can acquire utensils with a subsequent report to the treasurer.

ECONOMY

1. The duty of the steward is to manage and supervise the economic and construction part of the monastery

2. He takes special care of churches, chapels, as the first shrines of the monastery. The housekeeper's care extends to the fraternal buildings, as well as to all utility rooms.

3. At the disposal of the steward are both monks engaged in monastic household chores, and hired workers, whom the steward accepts and appoints at the right time to carry out various types of work, coordinating their work plans with the Viceroy, with his blessing.

4. The distribution of the time of the working brethren depends on the discretion of the Viceroy or assistant to the Viceroy, and the steward only ensures that at the appointed time everyone is conscientiously engaged in work.

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 performance, and also pays their labor, coordinating it with the Viceroy.

6. Subordinate to the steward are: the cellar, the head of the workshops, the hotelier, all the monks working in the sector of the economy, drivers, electricians, masons, painters, carpenters and others.

7. If the steward finds it necessary and useful to carry out 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 economy has a special monastic obedience - to carry out construction and household work at minimal cost, protecting the monastic treasury, carefully guarding and spending household materials.

8. The housekeeper, if desired and necessary, may have an assistant (with the blessing of the Viceroy).

9. The economy receives the right from the monastery to keep in touch with government departments in business matters, according to the blessing of the Viceroy.

10. Work in the monastic economy begins and ends according to the church - prayer.

CELLARER

1. The duties of the cellarer are to acquire the necessary food products, as well as to monitor their safety.

2. Under the supervision of the cellar is the monastery kitchen, food stores, prosphora and the refectory, in which cleanliness and tidiness must be observed.

5. The cellarer oversees that at the meal everything is always prepared according to the monastic Rule, so that the food left on the tables does not disappear.

4. Without a special blessing from the Viceroy, the cellarer should not release food to the monastic cells.

5. The cellarer takes care of the timely harvesting of vegetables and fruits for the winter period.

6. The following persons are subordinate to the cellar: refectory, cook, cellar and all kitchen workers.

7. In the absence of the cellarer, he is replaced in everything by his assistant - the refectory.

INSTALLER

1. The duties of the superintendent are to strictly observe the order of all church services, so that they are performed in accordance with the typikon and local monastic customs.

2. The setter monitors the daily readers, for the correct statutory administration of hours, troparia, kontakions, kathismas and other readings, which must be performed without errors, reverently, distinctly and artlessly.

3. The Ruler oversees 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 steward must draw up a schedule of church services a month in advance, which he must submit in advance to the Viceroy for approval.

5. Novice and little knowing readers should be taught the correct church reading by the usher.

6. The clerk must monitor the condition of church liturgical books, and those that have become unusable must be restored in a timely manner or, with the blessing of the Viceroy, destroyed if they cannot be repaired.

7. In the obedience of the usher are: regent, canonarch, regular readers and singers.

8. The Ruler 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 kliros.

2. The choir should sing harmoniously and prayerfully, so that the singing touches, touches and brings spiritual benefit to all those who pray.

3. Neither the choir director nor the singers should allow jokes, laughter, quarrels, idle talk and noise on the kliros.

4. The regent instructs the canonarch to review the texts of the stichera in advance so that he can canon clearly and distinctly, making semantic stops between phrases.

5. The regent is obliged to systematically organize rehearsals of the choir, in which all singers must take part.

6. The regent submits to the steward and coordinates all divine 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, since this obedience is associated with his presence in the Altar near the Holy See and the Altar, in which idle talk, laughter, jokes and everything obscene 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 attend the service, kindle the lamps and the censer, prepare prosphora, wine, water, warmth and other things related to the service.

3. The sexton has the duty to look after the cleanliness in the Altar and the temple; clean the censer, candlesticks, remove dust and cobwebs from windows, icons, look after carpets, pour water from the washbasin into a specially designated and arranged place, ventilate and sweep the Altar.

4. The sexton obeys 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 duty of the clerk is to manage the entire clerical office of the monastery.

2. All written records of the monastery, including archives, must always be in perfect order and be properly registered.

3. Correspondence of the monastery with various organizations and individuals should be carried out carefully and not be delayed.

4. The clerk accepts monastic correspondence and presents it to the head of the office. He also deals with the issues of postal orders, parcels and draws them up properly.

5. The clerk may have an assistant (with the blessing of the Vicar) who delivers and receives all monastic correspondence at the post office.

RINGER

1. The bell-ringer, with the blessing of the dean, at the appointed time produces the evangelism for the service.

2. Blagovest or trezvon is made in accordance with the Charter. The nature of the bells should correspond to the established traditions of church sounds.

3. The bell ringer should not allow unauthorized persons to enter the bell tower without special instructions and need.

4. With the help of the housekeeper service, he monitors the condition of the entire belfry.

LIBRARIAN

1. The responsibility of the librarian lies in the management of the monastery library, the acquisition of the necessary books, as well as other publications, the compilation of 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 lend out books, in accordance with the development and spiritual preparation of everyone who wants to take a book.

4. The librarian gives damaged books for restoration in a timely manner.
Supervises the book depository, monitors the internal regime in it and, especially, fire safety.

5. The video and audio libraries are part of the library, so turning on and viewing the VCR and listening to the audio recorder is the responsibility of the librarian.

6. The librarian, through the Governor or his assistant, specifies the time and order of the library and agrees with him on the circle of persons who have the right to use the library.

PROSFORNIC

1. The prosphora maker is responsible for the quality and timeliness of the production of prosphora,
especially liturgical ones.

2. Prosphora is baked from pure, fresh wheat flour of the highest grade.

3. The samprosphorist should live in purity and reverence, being in prayer, and especially while working in the prosphora, where extraneous conversations, laughter, jokes are unacceptable, as bread is baked for the Sacrament of the Divine Eucharist.

4. During the baking of the prosphora, all who take part in the baking of the prosphora should take turns reading aloud the 50th psalm.

5. The prosforist obeys the steward, receives flour and everything he needs from the cellarer.

6. The prosphora room is kept in proper cleanliness and order. He reports to the steward of the monastery about the repair work in the prosphoron.

MEAL

1. The trapeznik oversees the timely and high-quality preparation of food for the brethren in the cook's room and looks after the order during the meal.

2. While eating in the refectory, the life of the saints, the prologue, or something from the writings of the holy fathers is usually read.

3. The refectory attendant ensures that the rooms, tables and dishes are always kept clean in the refectory.

4. Sets the tables for the set meals of the brethren and then clears the dishes.

HOSPITAL

1. The duties of a sick person are to care for and supervise those who are being treated in the isolation ward of the monastery.

2. The sick person must be gentle, patient, compassionate and caring for the sick.

3 The sick-list provides the sick with food, drink, and medicines at the right time.

SHOP MANAGER

1. The duty 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. Violations in work or abuses must be reported to the housekeeper.

3. It is forbidden to drink tea in workshops.

OFFICE MANAGER

1. The main duty of the head of the office is the diligent conduct of the personal correspondence of the Viceroy.

2. He is obliged to timely submit to the Viceroy the personal letters that have come to him, and, with his blessing, answer them, and respond to the rest of the correspondence through the clerk.

3. He is entrusted with keeping the minutes of the meetings of the Spiritual Council, their correct execution and saving.

4. Ensure that the monastics and novices of the monastery correspond only with the circle of persons of people determined by the Vicar. In cases of detection of a violation of correspondence by him, promptly report this to the Viceroy.

5. Specify in advance the agenda of the Spiritual Council and systematize the issues proposed for consideration at it.

CHAPTER 3. CONDITIONS FOR ADMISSION TO A MONASTERY

1. Who for the sake of God renounces the world and enters into monasticism, he embarks on the path of spiritual life. The Christian's motivation for it appears as a result of his faith and inner striving 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 his soul, as stated in canon 43 of the VI Ecumenical Council.

3. The following cannot be admitted to 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 required by their guardianship;

- Monks who have taken tonsure in another monastery or in the world;

Spouses, sealed by a church marriage, can enter a monastery, provided 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. An applicant to 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 submit a recommendation from a clergyman.

5. After submitting a petition to the brethren, the newcomer gets acquainted with the present Rule and passes a test for three years, and if he proves worthy, according to the decision of the Spiritual Council, the Vicar, with the blessing of the ruling bishop, tonsures him into the monastic rank.

6. The period of probation can also be shortened depending on the moral stability and benevolence of the newcomer, and also if the person being tonsured was known for his pious life before entering the monastery: these include students of seminaries, students of theological academies, widowed priests and others.

CHAPTER 4

1. A novice, first of all, must carefully read and assimilate the monastic Rules, so that at the very first steps of his stay in the monastery he does not violate the order and discipline established in it.

2. The novice gives a signature that he undertakes to sacredly fulfill everything set forth in this Charter; in case of violation of the above Charter, he is subject to an appropriate penalty from the administration of the monastery for the purpose of admonishment and repentance, and in case of persistent disobedience, he can be removed from the monastery.

3. A novice must strive in every possible way for spiritual life, as the first goal of his calling, leaving secular habits, remembering the instruction of St. Basil the Great to beginner monks: “Have a modest gait, do not speak loudly, observe good manners in conversation, eat and drink reverently, remain silent in front of the elders, be attentive to the wise, obedient and in command, have unhypocritical love for equals and lesser ones, move away from evil 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 Vicar and the inhabitants of the monastery, the novice must show humble respect.

5. A novice, when meeting with the Viceroy, as well as with brethren in holy orders, should take a blessing; greetings to other inhabitants can be expressed with a waist bow.

6. Entering someone else's cell should be 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 in silence disperse to their cells and get ready for bed, reading spiritual literature is allowed until 24.00, as well as needlework.

8. It is not allowed for the brethren to independently establish a cell rule for themselves, and also to create it at night.

9. It is fitting 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 the beginners is a guarantee of their future spiritual growth and salvation.

11. Avoid self-will: do nothing without the blessing of superiors, even if it seems to be laudable, so as not to fall into temptation, pride and charm.

12. It is not customary for monastics to discuss or criticize the orders of the Vicar of the monastery, but, on the contrary, to fulfill them with prayer and humility.

13. If a brother does not agree with the orders of those in charge, he, with meekness and in private, may well express his opinion to the one who gave this order at his further discretion.

14. A novice and monastic should be in constant peace and love with all the brethren of the monastery, trying to be friendly and helpful with everyone.

15. No one should take to his cell any thing, even the most necessary, without the blessing of elders, remembering that any such acquisition without blessing is theft.

16. Monastics should not bring unnecessary things into the cell, fall into the sin of misbehavior. The best decoration of the monastic cell are the holy icons and books of Holy Scripture, as well as the creations of the holy fathers. A monk's cell contains the bare minimum of everything that cannot be dispensed with in it. 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 belongings should not have a place in the cell.

17. Monks and novices are prohibited from drinking tea and eating in the cell, as well as bringing food products into the cell.

16. It is forbidden for the brethren to have tape recorders, cameras, refrigerators, musical instruments in their cells.

19. It is indecent for monastics or novices to speak loudly, laugh and behave freely.

20. Chastity or purity of soul consists not only in keeping oneself from vicious deeds and deeds, but also from impure 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 alcohol and foul language in the monastery should not even be named in it, that is, it is categorically forbidden, and violation of this ancient rule entails serious punishment, up to expulsion from the monastery.

CHAPTER 5. ABOUT SPIRITUAL GUIDANCE

1. Each monastic and novice should be under special spiritual guidance - a fraternal confessor, who should reveal his spiritual state - perplexity, doubt, difficulty, temptation and receive instructions and spiritual support from him.

2. Each of the brethren of the monastery should open 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 with great attention every day, and also diligently read the works of the Holy Fathers and other soul-beneficial literature, finding in it spiritual food and consolation.

4. A monastic without a spiritual father should not undertake anything in the spiritual work of salvation according to his own thought and will; for example, to impose a fast on oneself in excess of the prescribed by the Charter, or something else, so as not to fall into delusion and not damage one's salvation.

5. If any misunderstanding or quarrel occurs between the brothers, it is necessary to hasten to extinguish them by mutual forgiveness and humility, and immediately restore peace and love, remembering the covenant of Holy Scripture: “Let not the sun go down in 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 punishing 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 the sinning monk 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. Every sinner is given penance according to his spiritual constitution and his infirmity. Just as it is impossible to treat bodily diseases with the same medicine, so spiritual forgiveness should be of a diverse nature: “Just as there is no one healing for bodily ailments, so there is no one for spiritual ones,” says St. Isaac the Syrian.

9. As a correction, the following measures can be used: removal from the fraternal meal for one or more days; fasting all week; transfer from one obedience to another, more difficult; bowing down; 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, as well as others that the Vicar deems necessary to apply.

CHAPTER 6. ABOUT CHURCH SERVICE

1. The most important moment of church life is the church service, the general prayerful vigil, and therefore participation in these should be the primary concern and aspiration of all those living in the monastery.

2. Evasion or careless attitude to temple prayer, to this most sacred matter, should be considered an important violation of the order of the spiritual life of the monastery.

3. The purpose of frequent long prayer is to acquire the grace of the Holy Spirit in your heart by acquiring the habit of unceasing and living remembrance of God.

4. For the purpose of the magnificent celebration of divine services in the monastery, the dean, together with the steward, draw up a schedule of church services for a month in advance, indicating the names of the clergy, readers, sextons, canonarchs who take part in them, notify them of this obedience. All schedules for the temple and the monastery are signed by the Viceroy. Unauthorized violation or change of the schedule of services is not allowed.

5. Half an hour before the start of the morning service, the wake-up caller goes around all the cells with a bell and raises the brethren to 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, at least 15 minutes before the start, dress and prepare everything necessary for the celebration of the service.

8. Some of the monks, by virtue of their special obedience in the monastery, cannot attend divine services daily, for which they receive a blessing from the Vicar. Such obedience is imputed to them in the same way as prayer in the temple.

9. Clergymen who read and sing in church must do their work with unflagging attention, without haste, "with fear and trembling" and without violating the monastic Rule.

10. On the way to and from the church, one should not stop with strangers and enter into conversations with them, and if anyone is asked about something, then one should limit oneself to a short answer.

11. In church, you can’t talk, look around, but be concentrated, listen to God, worship and yourself.

12. In view of the fact that monastic churches are visited not only by monastics, but also by pilgrims, special rites of worship and Sacraments can be performed for them - prayers, panikhidas, akathists, unctions, but weddings in the monastery should not be performed.

13. In special cases, with the blessing of the Vicar, it is possible to perform the rite of Baptism.

14. Priests, under no pretext, should take money for their needs, but give them to the monastic treasury.

15. On all days when the All-Night Vigil is performed, the brethren should be in the temple in the prescribed clothes: monastics - in cassocks, mantles and klobuks (cassocks can be removed in warm weather); monks - in cassocks and hoods; novices - in cassocks (if there is a blessing of the Viceroy for wearing it). Hoods are removed only at set times of the service.

16. Clothing should be clean and simple. The color of monastic clothes is always black and no other. For work, it can be gray, brown or otherwise, but not bright. Wearing clothes of a different color is allowed only to the Viceroy and the priestly monk 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, the assistant to the Viceroy or the dean.

18. Priests are allowed to sit in the Altar only during the reading of the Apostle, Parimial icathism. In all other cases, it is necessary to ask for the blessings of the Viceroy. Deacons can sit in the Altar only if they feel unwell, with the permission of the Vicar.

CHAPTER 7

1. On simple days, the beginning of the morning meal at 12.00. Before this, 5 minutes before this, the refectory strikes the bell 12 times and the brethren gather in the refectory. The meal begins and ends with the established prayer. In the absence of the Vicar on it, the weekly hieromonk blesses the food.

2. On holidays, when the rite of "Panagia" is performed, the beginning of the fraternal meal immediately after the end of the service and the arrival of the brethren at the refectory, which also begins and ends with the established prayer. Food is blessed by the Viceroy, in his absence - by the assistant of the Viceroy 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 weekly hieromonk blesses the food. 5 minutes before the end of the service, the ringer strikes the bell 12 times.

4. On the days when the all-night vigil is performed, the brethren arrive at the refectory in the prescribed clothes: monks in cassocks and klobuks, monks in cassocks.

5. A 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 the monk to have a sacred attitude towards it.

7. It is forbidden to talk and laugh at the meal. If someone is missing something on the table, let him call the trapper with a gesture.

If the Viceroy needs to clarify something, then the right brother should quietly come up and give an answer to the Viceroy.

8. Late entry into the refectory or exit from it before the end of the meal without the blessing of the Viceroy is recognized as a violation of discipline and is reprehensible.

9. No one should take food in the cell, except for those who are allowed by the Viceroy or the Dean, as they are unable to come to the common meal due to illness or for some good reason.

10. A monk should humbly eat the food served and not say: “This is not tasty, this is harmful to me.” He can then express his wishes and sorrows on this occasion to the spiritual father or the steward, without spreading them further.

11. For a special, dietary meal, a monastic must take a blessing from the Viceroy or confessor.

12. The brethren of the monastery are forbidden to eat food in a 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 the guests who have arrived.

CHAPTER 8

1. The bell ringing in the monastery is performed at the time specified by the Charter
and moments of service and is assigned to the senior bell ringer, who makes the ringing
either by himself or through his assistants.

2. Bell ringing relies:

a) in the morning 15 minutes before the start of the service - 12 strokes of the small bell;

b) before the start of the refectory - 12 strokes on a 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 beginning of the liturgy and in all cases provided for by the Charter.

CHAPTER 9

1. The time remaining from church services and obedience should be spent by monastics in the cell 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 Charter and the blessing of the confessor;

b) reading spiritual books with an extract from them of the most lively and edifying places for monks;

c) exercise in spiritual reading, the study of the Church Slavonic language, the Church Charter and preparation for the church service;

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. The monk's favorite reference book should be the Holy Bible with interpretations on it.

4. The brethren's cell clothes should be clean, simple, without pretense of luxury.

“Vanity and bitterness come from luxurious clothes,” says Isaac Sirin.

5. In case of a serious illness, a monk can go to a doctor by leaving the monastery, having previously taken a blessing from his superiors. The monk uses the medical service of the monastery hospital in case of a sudden illness.

6. Prayer in the cell, reading the Psalter and especially the Holy Gospel - extinguish many passions of the soul and body.

7. Private contemplation elevates, sanctifies the mind and purifies the heart, brings peace to the soul.

8. The mind, according to the teachings of the holy fathers, should never be idle.

CHAPTER 10. ABOUT EXTERNAL VISITORS AND MUTUAL VISITS TO CELLS

1. Reception in the cells of external visitors is allowed only with the blessing of the monastic authorities, and during the daytime hours.

2. Female persons are not allowed in the cell under any circumstances. If a monastic needs to see close relatives, then they are received not in the cell, but in a specially appointed reception room of the monastery (monastic hotel) with a blessing.

3. Without the blessing of the Vicar, no one has the right to leave any of the outsiders in his cell for the night, and also none of 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 dean.

5. The brethren, with the blessing of the confessor, may visit each other in their cells for spiritual conversation or to help the sick and the elderly, but not for empty talk and fun.

6. After the evening rule, the monk 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 of the Viceroy or the dean for this.

CHAPTER 11 CONDITIONS OF ABSENCE FROM THE MONASTERY

1. Exit from the monastery can be twofold: out of obedience, out of official necessity, at the request 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 hours (before the beginning 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 most insignificant period, one must write a petition addressed to the Viceroy indicating the reason, the exact address of one's 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 when absolutely necessary (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 in view of special need for obedience in the city or other places outside the walls of the monastery must immediately return to the monastery after the end of this obedience.

5. Monks in holy orders, released outside the walls of the monastery, do not have the right to serve as priests without the permission of the ruling bishop of the area where they are
arrived and where they wish to serve.

6. The brethren of the monastery are forbidden to visit the monastery hotel without the blessing of the Viceroy, his assistant or dean.

7. Monastics should by all means avoid leaving their monastery, even for the shortest time, remembering that the walls and the spirit of the monastery are the best defense against various temptations and temptations. Every monk, having been in the world, returns to his cell spiritually worse than he came out of it: this is what the holy ascetics teach.

8. Let us force ourselves, brethren, to acquire the good habit of patiently staying in a monastery, leaving it only when absolutely necessary. St. Anthony the Great once said about this: “Like fish, remaining on land, die, so monks, staying with worldly people, outside the monastery, lose their disposition towards silence. As a fish tends to the sea, so we must strive to our cells, so that, slowing down outside of it, we do not forget about inner storage ”(Alphabetic Paterik).

CHAPTER 12. SPIRITUAL CATHEDRAL

1. To help the Vicar, the Spiritual Council of the monastery should be formed,
which includes:

- Viceroy;

- Deputy Viceroy;

- confessor;

- treasurer;

- dean;

- economy;

- sacristan;

- cellar;

- head of the office;

as well as, if necessary, other persons of the monastery with the blessing of the Viceroy.

2. After listening to the opinion of the brethren, the Viceroy must discuss everything himself and do what he finds more useful.

3. The brethren should offer their opinions to them with all humble submission, not daring to defend with perseverance what they have thought up.

4. Decide the last decision is the will of the Viceroy, which he considers more saving, and everyone must submit to him.

5. No one in the monastery should follow his own will or impudently enter into a dispute with the Viceroy regarding his orders for the monastery. Anyone who dares to do so must be subject to the prescribed measures of correction.

6. Let the Vicar himself do everything with the fear of God and with the observance of the truth, remembering that he will certainly give an account of all his judgments to God, the Most Righteous Judge.

7. If it is necessary to do something insignificant for the benefit of the monastery, then the Vicar can only use the advice of the elder brothers, as it is written: “do nothing without advice, and when you do, do not repent” (Sir, 32, 21).

8. Questions submitted for decision by the Spiritual Council are clarified in advance by the head of the office through the Viceroy and read them in an orderly manner before the Council.

9. The Spiritual Council meets as needed, 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

1. Human infirmities are so great that the most beneficial institutions for others remain fruitless, or not always and not in everything fruitful. Sometimes due to weakening of attention, sometimes due to laxity, sometimes due to enemy temptation, falls often occur in violation of not only monastic rules, but also the Divine commandments.

Therefore, it is necessary to use measures of correction and admonition, so that if it becomes necessary to exile someone, expel him in the confidence that there is no more hope for his correction.

2. The rules that apply to the correction of the fallen constitute the rules of punishment or penance.

3. The judge of all is the Abbot of the monastery, he alone has the right to punish any of the brethren.

4. The rest of the 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 such officials 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 exhortations and disciplinary sanctions, are removed from the monastery as unfit for monastic life and as bringing temptation to the environment of monastics.

2. A monk removed from a monastery leaves his monastic robes.

3. If any monk who was removed from the monastery or who voluntarily left it later, having known his fall, returns and asks to return to the monastery, he can, after considering his case, be accepted, but already in the category of newcomers.

4. From those who have been removed or arbitrarily left the monastery and again wished to return to it, a written promise should be required to continue to lead a life in accordance with the Gospel and the monastic Rule.

5. In the event of the death of a monk, all his property, according to the inventory, is transferred to the warehouse and is the common property of the monastery.

CONCLUSION

This monastic Rule, as a guide for monastic life, must be fulfilled with prayer and zeal, to the best of our ability, for the sake of salvation and spiritual growth.

BY THE PRAYERS OF OUR HOLY FATHERS, LORD JESUS ​​CHRIST, OUR GOD, HAVE PARTY ON US. AMEN.