The first monastic rules. Monastery Charter Community Charter
The goal of every Christian’s life is to acquire the Holy Spirit by fulfilling the Commandments of God.
A monk is an Orthodox Christian who strives 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, quietness, non-fussiness, because... Only by being silent ourselves can we 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 the abbess with by the bosses, as exponents of His Will.
The fourth is repentance, constant readiness to change one’s nature and free oneself from sinful habits.
And fifth - reasoning, maintaining a reasonable measure in every matter, 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: Thou shalt love thy Lord with all thy heart, and with all thy mind, and with all thy strength...
So, a monastery is an institution that creates the most favorable conditions for monastic life. That is, it must sacredly observe silence, restlessness, strict regularity of the day and reasonable proportionality of prayer, rest and work.
Spiritual care of the sisterhood.
The abbess of the monastery is the mother of the sisters living 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 must know each sister well 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 entire society, its conscience, moral and aesthetic example.
In Christianity, the desire for asceticism always came from a leader, from a shining example of life in Christ. Therefore, the leaders of the monastery should not differ in any way from the sisterhood. Living conditions, quality of clothing, quality of food, medical care must be equal for both the abbess and the new novice.
The abbess should in every possible way strengthen the feelings of sisterhood between the members of the monastery. Compliance, attentiveness, and helpfulness should be instilled in the sister from the first days of her arrival at the monastery. Any quarrel or misunderstanding is resolved as soon as possible. May peace and forgiveness greet the evening bells.
The confessor of the monastery is experienced in perfect years a priest (preferably a monk), chosen in agreement with the abbess of the monastery.
A confessor cannot live inside a monastery. For him and other clergy to live there must be a building outside the monastery. The sisters do not serve there under any circumstances. To do this, you need to look for outside help.
The confessor confesses all the sisters, instructs those who come to him in Christian life, in fulfilling the Commandments of God, encourages them in the desire for asceticism, strengthens them in patience, and awakens them from despondency. With God's help, based on personal experience and fatherly experience, gives good advice to the sisters who come to him.
Confession takes place in the monastery, in a room specially designated for this purpose. The confessor and confessor are not left alone in the room. The sister appointed by the abbess should be present there.
Confessor in convent is not the legislator of the order in the monastery. Therefore, complex issues regarding not so much Christian piety, but the relationship between the sisters and their management, are resolved in agreement with the abbess and the monastery council. At the same time, the names of the confessor sisters should not be revealed, but only to clarify the problem that has arisen.
The order of the weekday in the monastery.
Midnight Office with Akathist at 6.30 (call at 6.15)___ visit is required
BREAKFAST AT 9.30 (call at 9.20)
WORKING DAY FROM 10.00 TO 15.00
LUNCH AT 15.00 (call at 16.50)___ visit is required
EVENING SERVICE AT 17.00
DINNER AFTER EVENING SERVICE
PENTECENTURAL 20.00 (call at 19.50)____ visit is required
Divine services in the Temple are performed slowly, but not too drawn out.
The reading should be loud and clear enough so that everything can be heard verbatim, but without being loud.
The singing is harmonious, conveying the meaning of the text, not pretentious, but not boring and completely colorless.
A sister going to the Temple concentratedly prays the Jesus Prayer, or reads 50s, 90s psalms. Approaching the Temple, he reads:
I will go into Your house, I will bow to Your holy temple in Your passion. Lord, instruct me in Thy righteousness, for the sake of my enemy, straighten my path before Thee: for truth is not in their mouth, their heart is vain, their throat is open, their tongues are flattering. Judge for them, O God, that they may fall away from their thoughts; for the multitude of their wickedness, I will purge them, for I have grieved Thee greatly, O Lord. And let all who trust in You rejoice, rejoice forever, and dwell in them, and let those who love Your name boast in You. For you have blessed the righteous, O Lord, for you have crowned us with weapons of favor.
Entering the interior of the Temple, he crosses himself three times with the prayer:
God, cleanse me, a sinner!
God, be merciful to me, sinner!
Who created me, Lord, have mercy on me!
Without number of sinners, Lord, forgive me!
Then he bows to both sides, saying to himself, Bless me, sisters, and forgive me, a sinner. Then he kisses the analogue 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.
Pentecentenary.
After the usual three bows, required 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) Who created me, Lord, have mercy! Without number of sinners, Lord, forgive me!
The fourth bow with prayer is added to the cell:
4) My Lady, 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 You! To the Heavenly King: Holy God: Glory even now: Holy Trinity: Glory even now: Lord have mercy:( three times ) Our Father: 12 times Lord have mercy: Glory even now: Come, let us worship:( three times ) Psalm 50: and the Creed.
After this, 100 prayers: Lord Jesus Christ, Son of God, have mercy on me, a sinner! At the first 10 prayers, bow to the ground, at the next 20 prayers, bow to the ground, at the last, i.e. bow to the ground again for the hundredth prayer. After that, a prayer to the Most Holy Theotokos, placed at the end of the morning prayers and beginning with the words: “My Most Holy Lady Theotokos...”. At the end of this prayer, bow to the ground.
In this order we celebrate three hundred with the Jesus Prayer.
The fourth hundred 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 there is a bow to the ground, at the next 10 prayers there is a bow to the ground and at the last one there is a bow to the ground, and again the prayer is read: “My Most Holy Lady Theotokos...” with a bow to the ground.
The following 50 prayers: All saints, pray to God for me, a sinner! I am performing the same as the previous ones to the Guardian Angel.
Then “It is worthy to eat...” and bow to the ground, Glory and 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 bows to the ground with short prayers said at the beginning.
On weekdays, all the mentioned bows are made. On the days of Pentecost, Polyeleos, pre-celebration and post-celebration, on days when the Great Doxology is sung at Matins and prostrations to the ground are abolished in church prayer, they are also abolished in the cell room and replaced with bows. And on vigil days 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. Likewise, on Sundays throughout the year, even if the all-night vigil is not celebrated, but Vespers and Matins.
Admission to the monastery.
Actually, unmarried girls or widows from 20 to 45 years old, good-natured, reverent and God-fearing, healthy physically and mentally, who can endure the harsh monastic life, are accepted into the monastery.
Candidates must be prepared to carefully observe the rules of the monastery, carry out all the instructions of the abbess and superiors, and humbly accept the duties that the monastery council will assign to them.
But the most important conditions for each candidate - selfless, sacrificial love for God.
First steps in monasticism.Trudnichestvo.
Those who want to get acquainted with the life of the monastery can live in the monastery for a while. The worker is given the charter of the monastery for review.
The workers live together in the same cell, learning to love and be attentive to 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 enrolled as a novice of the monastery. She is given a tunic, a black scarf and a rosary.
If, after some time, the novice confirms her decision to stay and live in the monastery, her request is submitted to the monastery council. The community meeting decides on the admission of the novice to the monastery. However, the abbess can cancel the council’s verdict and, of her own free will, refuse, or allow the novice to accept monasticism.
Monasticism.
At this time, the nun wears a tunic, a cassock, an apostolic dress and a mark.
Although she has not yet taken vows, she does not own any property. Her only asset is our Lord Jesus Christ and love for Him. The monastery takes care of everything else.
During monasticism, an applicant for monasticism can leave the monastery or move to another. But such a person must remember the words of the Gospel: “Whoever puts his hand to the plow and turns back is not destined for the Kingdom of Heaven.”
Which may also contain the order of worship. The emergence and development of monastic charters is closely connected with the appearance of Typikons, which determine the order of church services. Modern monastic regulations contain both communal rules (disciplinary part, description of obedience duties, instructions for spiritual improvement) and a liturgical section.
Emergence
The emergence of monastic charters is associated with the emergence of cenobitic monasticism. The first monastic charter was created by Pachomius the Great for the Tabennisian monastery (Southern Egypt) in 318. The newcomer is assigned a probationary period of 10 days and an elder who takes patronage over him. The novice receives a new monastic robe. He carries out various assignments and reads psalms. The monastery has three common prayers a day and one common meal at noon (except Wednesdays and Fridays, which include fasting). The monastery was headed by the abbot, and the economic side was in charge of the housekeeper.
The monastic charter of Pachomius became the basis for Basil the Great when he compiled “ Extensively stated rules for monks"for the monastery he founded in Cappadocia. Basil's charter has been preserved in Orthodox monasticism to this day. In the West, with its variety of monastic charters, such monasteries are called by his name: “ Basilian monasteries».
Other ancient monastic charters include the works of St. John Cassian the Roman “ On the decrees of the Palestinian and Egyptian monasteries"(in 12 books); on its basis, the charter of St. Benedict of Nursia (6th century) was drawn up for the monastery at Monte Cassino, in Italy.
Information about the rules of residence of monks in Egyptian monasteries of the 5th century is contained in the Narrative of St. Sophronius, Bishop of Jerusalem, and St. John Moschus about their visit to the Sinai Monastery (the rules of Nile of Sinai are described).
Ancient monastic regulations provided for punishments: for lying, grumbling, laziness, anger, carelessness about monastic property, etc. Punishment for the guilty included excommunication from communion, deprivation of communication in food and prayer with other monks, and temporary dry eating.
Jerusalem and Studite Charters
The Byzantine era knew a huge number of monastic charters; they were compiled by abbots, bishops, ktitors who established monasteries. But the greatest role in the development of cenobitic monasticism was played by the Jerusalem and Studite statutes.
- Jerusalem Charter(the charter of St. Savva the Sanctified, written for the monastery he founded) largely regulated the order of divine services, although it describes the monastic traditions of the 6th century Palestinian monasteries. The creation of the Jerusalem Rule was influenced by the monastic rules of St. Pachomius and St. Basil the Great. The original copy of the Jerusalem Charter, according to Simeon of Thessalonica, burned in 614 when Jerusalem was captured by the Persian king Khosrow.
- Studio Charter(the charter of St. Theodore the Studite, written for the Studite monastery), in contrast to the Jerusalem charter, resembles staffing table, describing in detail the duties of monastic positions and obediences. Also, a feature of the Studio Charter in comparison with the Jerusalem Charter is that it was written for monks living in a city monastery under the leadership of one abbot (Sava the Sanctified wrote his charter for monks who lived in scattered cave-cells and gathered together in the church only for communal worship services). The full text of the Studite Charter was written down at the end of the 10th - beginning of the 11th century; before that time, only short monastic “ Styles».
The studio charter was introduced on
CHARTER OF THE HOLY POKROVSKY MONASTERY
SOUTH SAKHALIN AND KURIL DIOCESE
CONTENT
Introduction
Chapter 1. Structure of the monastery
Chapter 2. Monastery officials
Chapter 3. Conditions for admission to the monastery
Chapter 4. Behavior of new monks and monastics
Chapter 5. About Spiritual Guidance
Chapter 6. About church services
Chapter 7. About the brotherly meal
Chapter 8. About the ringing of bells
Chapter 9. About cell stay
Chapter 10. About external visitors and mutual visits to cells
Chapter 11. Conditions of absence from the monastery
Chapter 12. Spiritual Council
Chapter 13. Penance
Chapter 14. Conditions for removal from the monastery
Conclusion
INTRODUCTION
An Orthodox monastery is a Christian community that strictly lives according to the commandments of God, seeking spiritual perfection in deeds Christian life. The basis of the monastic spirit are the words of the Lord Jesus Christ Himself: “If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven, and come and follow Me” (Matthew 19:21).
St. Basil the Great in one of his conversations gives a detailed description of monastic life. “A monk,” he says, “must, first of all, acquire a non-covetous life, physical solitude, a decent life, have a moderate voice and a modest speech, food and drink that does not cause rebellion, eat in silence, remain silent before elders, listen to the wise, to equals.” have love, give loving advice to those below; avoid worthless, carnal and vain people, think more and speak less, do not be bold in words, do not allow excesses in conversation, avoid laughter, adorn yourself with modesty, lower your gaze and lift up your soul to grief, do not respond to contradictions with contradictions, be submissive ; work with your own hands, always remember death, rejoice with hope, endure sorrow, pray unceasingly, give thanks for everything, be humble before everyone, hate arrogance, be sober and keep your heart from evil thoughts..., take care of the suffering, cry with them , to admonish the disorderly, to console the faint-hearted, to serve the sick..., to take care of brotherly love.”
A monk must more fully and completely strive to embody in his life one of the most important commandments of Christ - the commandment of love: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; ...and love your neighbor as yourself” (Matthew 22:37-39).
The monk creates love for God through unceasing prayers, talking with Him, confessing to Him his weaknesses, sins, and glorifying His goodness and mercy to everyone. A monk develops love for his neighbors in patience with their shortcomings, in constant prayer for them, in various types of help and mercy towards them.
While only single monks, the so-called anchorites, were saved according to the rules given to them by their fathers and their mentors, but with the advent of monasteries and a large brotherhood, a Charter was required that could regulate monastic life in them and contribute to a better development of the monastic spirit.
The Monk Pachomius the Great, an ascetic of the 4th century, received such a communal Rule from the Holy Angel, and it formed the basis of all other monastic Rules: St. Anthony the Great, St. Basil the Great, St. Savva the Sanctified and St. Theodore Studite (his Charter was subsequently adopted by the Monk Theodosius for the Kiev-Pechersk Monastery and later became a model for all other Russian monasteries).
CHAPTER 1. SETUP OF THE MONASTERY
1. Pokrovsky monastery The Yuzhno-Sakhalin and Kuril diocese is a cenobitic monastery. He is completely subordinate to the ruler
the bishop, who is the Holy Archimandrite of the monastery.
2. The names of His Holiness the Patriarch and the ruling bishop with their titles are raised daily during all monastic services.
3. The ruling bishop appoints the Vicar of the monastery, whose candidacy is approved by His Holiness the Patriarch and the Holy Synod .
4. The ruling bishop on the proposal of the Viceroy of the monastery:
a) appoints the main officials of the monastery - the assistant to the Viceroy,
confessor, treasurer, dean, steward, sacristan and some others;
b) gives a blessing for ordination to the rank of hierodeacon and hieromonk
worthy persons from the brethren, as well as a blessing for tonsure as a monk
novices ready for this;
c) honors the most well-behaved people with appropriate church awards
persons from among the monastics;
d) enlists among the brethren those whom the Viceroy represents; expels persons
who grossly violate monastic discipline and maliciously leave
obedience to those in authority, not wanting to heed the voice of admonition.
5. The ruling bishop carries out general supervision of the monastery. With him
blessings The Vicar leads all monastic life, including
economic
6. A Spiritual Council should be formed to assist the Viceroy.
7. The present Charter of the monastery provides for linking the spiritual structure
life not only with the achievement of one’s own goals - holiness and
the perfection of monks, but also the benefit they bring to the people around them in the world, i.e.
spiritual and educational activities, charity and mercy.
CHAPTER 2. OFFICIALS OF THE MONASTERY
GOVERNOR
1. The vicar carries out obedience in the monastery and conducts all monastic affairs
according to the blessing of his Superior, in connection with which he must know everything well
the needs of the monastery in order to have constant care for everything.
2. The responsibility of the Viceroy lies in every possible way to maintain high spiritual discipline and good order in the monastery; concern for the spiritual work and improvement of monks; observation of the splendor and regulations of worship in monastery churches; care for the household, the external condition of churches and other monastery buildings.
3. The vicar, as an official person and responsible for his monastery before the Rector-bishop, receives various visitors: pilgrims, foreign and domestic guests, church employees and government agencies, guided by the good intentions and prudence of the Church, which will serve for the good and benefit of his monastery.
4. The main concern of the Vicar is concern for the spiritual state of his brethren, their diligence in prayer, in the divine services of the monastery, their zeal in obedience and, especially, in the pursuit of purity and holiness of life. The vicar constantly keeps in touch with the confessors of the monastery and monitors how often the brethren approach the Sacrament of Holy Confession and communion of the Holy Gifts of the Body and Blood of Christ.
5. The vicar, if health permits, heads all Sunday and holiday monastery services, delivering teachings after them or entrusting them to others capable of this, those who have the priestly rank.
6. The viceroy, cultivating the will of the monks, instilling humility in them, checks the fulfillment of the obediences assigned to each of the members of the monastery, and, if necessary, in a fatherly manner makes comments, and even severe reprimands, even penance, in order to admonish and correct the sinning brother , prudently seeking from him recognition and repentance for the mistakes he has made.
7. In the event of absence, illness or death of the Vicar, the Spiritual Council of the monastery, headed by the Father Assistant to the Vicar, takes over the temporary administration of his duties.
ASSISTANT GOVERNOR
1. The duty of the Assistant Vicar is to provide comprehensive assistance to the Vicar of the monastery in the conduct of monastic affairs, and in the absence of the Vicar, to perform his duties in accordance with the blessing.
2. The Assistant to the Viceroy carries out the orders of the Viceroy to ensure the statutory life of the monastery and monitors the correct performance of their duties by officials.
3. All officials of the monastery are subordinate to him. He reports serious violations of their duties to the Viceroy.
4. The Assistant to the Viceroy has the right to communicate in matters related to the activities of the monastery with government departments, according to the blessing of the Viceroy.
CONFESSIONAL
1. The main responsibility of the confessor is pastoral care for the brethren of the monastery and their spiritual condition. By performing the Sacrament of Repentance for them, he spiritually guides their lives, putting them on the path to salvation of the soul. The confessor, caring for the brethren, in case of their painful condition or overload, can petition the Vicar for a change or simplification of obedience for individual monks.
2. The confessor ensures that all the inhabitants of the monastery undergo confession without fail and partake of the Holy Mysteries of Christ. For monks, private conversations with a confessor will also be very useful, which will help them to better understand their monastic affairs.
3. The confessor visits his brethren, gets acquainted with the monks’ housing, and in case of illness, consoles and protects someone. In the field of vision of the confessor is every brother of the monastery, involved in obediences, exercising himself in reading spiritual books, in work and prayer, avoiding idleness, as the mother of all vices. The confessor must pay great attention to the obediences of the brethren of the monastery, observing and clarifying their spiritual attitude towards them.
4. If for some reason the confessor does not have time to care for all his spiritual children, an assistant may be assigned to him. In the case of monks evading obedience or a careless attitude towards them, the confessor takes into account this behavior and admonishes him at a time convenient for him.
5. The confessor ensures that each of the brethren of the monastery undergoes the Sacrament of Confession at least once a week, and if one of the brethren deviates from this, he informs the Vicar about this.
6. The confessor is the closest mentor to the new monks.
7. The fraternal confessor oversees the confession of the monastery’s pilgrims and directs their confessors.
8. The confessor helps his children in their assimilation of the Rules of the monastery, encourages them to submit and teaches them humility before the elder brethren and especially before the Viceroy, strengthening their authority in the monastery. In confession, he does not so much accept the complaints of the repentant monk against the brethren and the Vicar, but rather seeks to instruct him in patience and bearing his cross of life.
The circle of questions and answers between the confessor and the brethren is purely spiritual and it should not concern the external and administrative side of the monastery, which belongs to the Viceroy.
TREASURER
1. The duties of the treasurer include careful monitoring of the receipts and expenditures of the monastery treasury and maintaining receipts and expenditure books, in compliance with reporting rules. These books are annually presented by the Viceroy to higher spiritual authorities for review.
2. The treasurer also monitors the condition and movement of all other types of material assets of the monastery.
3. The treasurer maintains an archive of the most important monastic documents, both economic and financial.
4. The treasurer monitors the condition and storage of inventories of the monastery property and valuables entering the monastery.
5. The Treasurer, with the blessing of the Deputy Governor, gives advance money to the steward and other persons sent for purchases, and demands an account from them.
6. On the last days of the month or if the need arises, the treasurer, in the presence of the assistant to the Vicar or the dean and the accountant, opens the church circles, counts the money and enters the total amount in the cash book.
7. The keys to the monastery circles are kept in the treasury. The candle maker, shopkeeper, prosphora seller, librarian and accountant report to the treasurer.
RECENT
1. The responsibility of the dean is to supervise the brethren of the monastery, their discipline and their attitude towards their obediences, both in the church and in the monastery.
2. The dean ensures that complete silence and strict order are maintained in the church during the service. For this purpose he appoints monks to ensure discipline in the temple.
3. In the event of violations of discipline by any of the brethren, the dean gives instructions, admonishing him with fraternal words.
4. The dean has the right to enter the cells of the brethren in order to know their everyday needs, as well as to monitor the order and cleanliness in them.
5. In order to maintain monastic discipline, the dean must take care that there are no strangers in the cells of the monastery - even close relatives, meetings with whom can only be allowed in a reception room specially designated for this purpose, and then with the permission of the dean.
6. The dean accommodates monastery guests in the living rooms and takes care of them. The dean also takes care of the parishioners of the monastery. Through dedicated clergy it satisfies their spiritual needs.
7. The dean blesses those who arrive at the monastery to eat at the fraternal and common meals.
8. Subordinate to the dean are gatekeepers, janitors, church watchmen, sellers of candles and prosphora, and bell ringers.
9. The dean may have an assistant (with the blessing of the Viceroy), who, in his absence, performs the same functions.
10. The duties of the dean include constant monitoring of the correct reading of the liturgy, prayer services and memorial services of synodics and notes and memorials submitted by the laity.
11. Reports to the Viceroy about serious violations of discipline among the brethren.
SACRISTAN
1. The duties of the sacristan include the management of church utensils, vestments and all temple property, as well as their careful storage and use for their intended purpose.
2. The sacristan keeps an inventory of all church property and all sacristy items, especially newly received ones, establishing the inventory number, indicating the source of receipt, century, and price. If possible, the history of especially valuable temple relics, icons, and relics is included in the inventory. Valuables from the sacristy should be kept in a safe place. Without the blessing of the highest monastic authorities, THE DESCRIPTION IS NOT ISSUED TO ANYONE. Periodically introduce them for introduction to the Vicar of the monastery, the assistant to the Vicar or the treasurer.
3. The sacristan must keep the keys to the sacristy.
4. The sacristan issues vestments for the sacred service and ensures that things requiring repair or washing are promptly repaired and washed, and that church utensils are regularly cleaned and wiped down.
5. According to custom, the sacristan re-robes the altar, brings the holy Antimins, as well as the vessels into the Altar in vestments (epistrachelion, arm).
6. Vestments, covers, bedspreads, towels and others that have become unusable are destroyed upon review by the Viceroy or Treasurer, for which an act is drawn up.
7. The Sacristan monitors the lighting of the Altars and churches and, especially, the cleanliness and order in the Altar, starting with the Altar, the Altar and ending with the sexton’s place.
8. The sextons and monastery tailors are subordinate to the sacristan.
9. The Sacristan may have one or two assistants at his disposal, if necessary (with the blessing of the Viceroy).
The sacristan, with the blessing of the Viceroy, can purchase utensils with subsequent reporting to the treasurer.
ECONOMY
1. The duties of the housekeeper include management and supervision of the economic and construction parts of the monastery
2. Particularly cares about churches and chapels, as the first shrines of the monastery. Economic care extends to the fraternal buildings, as well as to all ancillary premises.
3. At the disposal of the steward are both monks engaged in monastic economic work and hired workers, whom the steward accepts and assigns at the right time to perform various types of work, coordinating their work plans with the Viceroy, with his blessing.
4. The distribution of time for the working brethren depends on the discretion of the Viceroy or the Vicegerent’s assistant, and the steward only makes sure that everyone is doing their work conscientiously at the appointed time.
5. The distribution of the time of hired workers depends on the discretion of the housekeeper himself, who assigns the necessary work, monitors the quality of their execution, and also pays for their labor, agreeing with the Viceroy.
6. Subordinate to the housekeeper are: the cellarer, the head of the workshops, the hotel manager, all the monks working in the economy, drivers, electricians, masons, painters, carpenters and others.
7. If the steward finds it necessary and useful to make any improvements in the monastic economy, then he is given the right to present his considerations to the Viceroy, and after approval and blessing he can begin to implement his plans.
The housekeeper has a special monastic obedience - to carry out construction and housekeeping work with minimal costs, protecting the monastery treasury, carefully guarding and using household materials.
8. The housekeeper, if desired and necessary, can have an assistant (with the blessing of the Viceroy).
9. The steward receives the right from the monastery to communicate in business matters with government departments, according to the blessing of the Viceroy.
10. Work in the monastery economy begins and ends according to the church - with prayer.
CELLARER
1. The duties of the cellarer are to purchase the necessary food products, as well as monitor their safety.
2. The monastery kitchen, food warehouses, prosphora and refectory are under the supervision of the cellarer, in which cleanliness and tidiness must be maintained.
5. The cellarer ensures that at the meal what is required according to the monastic Rules is always prepared, so that the food left on the tables does not go to waste.
4. Without the special blessing of the Viceroy, the cellarer should not release food into the monastic cells.
5. The cellarer takes care of the timely preparation of vegetables and fruits for the winter.
6. The following persons are subordinate to the cellarer: the refectory, the cook, the cellar and all kitchen workers.
7. In the absence of a cellarer, he is replaced in everything by his assistant - the refectory.
CHARTER
1. The duties of the charterer are to strictly monitor the order of all church services, so that they are performed in accordance with the typicon and local monastic customs.
2. The guide monitors the daily readers, their correct statutory administration of the hours, troparions, kontakia, kathismas and other readings, which must be performed without errors, reverently, clearly and artlessly.
3. The guide monitors the correct reading of the teachings in the temple and in the refectory and coordinates the book proposed for reading with the Viceroy.
4. The charterer must draw up a schedule of church services a month in advance, which must be submitted to the Vicar for approval in advance.
5. Beginners and readers who know little should be taught by the charterer correct church reading.
6. The charterer must monitor the condition of church liturgical books, and those that have fallen into disrepair must be promptly restored or, with the blessing of the Viceroy, destroyed if they cannot be repaired.
7. The following are under the obedience of the charter: the regent, the canonarch, the honorary readers and singers.
8. The Charterer may have an assistant (with the blessing of the Viceroy), to whom he must transfer his knowledge and experience.
REGENT
1. The duties of the regent are to manage the monastery choir and to establish exemplary order in the choir.
2. The choir must sing harmoniously and prayerfully, so that the singing touches, touches and brings spiritual benefit to all those praying.
3. Neither the regent nor the singers should allow jokes, laughter, quarrels, idle talk and noise in the choir.
4. The regent instructs the canonarch to review the texts of the stichera in advance so that he can canonize clearly and distinctly, making meaningful stops between phrases.
5. The director is obliged to systematically organize choir rehearsals, in which all singers must take part.
6. The regent submits to the charterer and coordinates all services with him.
7. The list of chants is submitted to the Viceroy for approval.
SEXTON
1. The duties of a sexton require a very attentive attitude towards oneself, since this obedience is associated with his presence in the Altar near the Holy See and Altar, in which idle talk, laughter, jokes and everything indecent to this holy place are unacceptable. The sexton must come to the Altar in advance to prepare it for the service.
2. The sexton is obliged to serve during the divine service, light the lamps and censer, prepare prosphora, wine, water, warmth and other things related to the divine service.
3. The sexton has the responsibility to look after the cleanliness of the Altar and the temple; clean the censer, candlesticks, remove dust and cobwebs from windows, icons, look after the carpets, pour water from the washbasin into a specially designated and arranged place, ventilate and sweep the Altar.
4. The sexton is subordinate to the sacristan.
5. At the end of the service, the sexton carefully checks the Altar for fire safety. Usually the side doors of the Altar are unlocked and locked by the sexton himself.
CLERK
1. The responsibilities of the clerk include maintaining all the clerical work of the monastery.
2. All written files of the monastery, including archival ones, must always be in perfect order and properly registered.
3. Correspondence between the monastery and various organizations and individuals should be conducted carefully and not delayed.
4. The scribe accepts the monastic correspondence and presents it to the head of the chancellery. He also deals with issues of postal orders, parcels and processes them properly.
5. The scribe may have an assistant (with the blessing of the Viceroy), who delivers and receives all monastic correspondence at the post office.
BELL RINGER
1. The bell ringer, with the blessing of the dean, rings the bell for the divine service at the appointed time.
2. Blagovest or trezvon is carried out in accordance with the Charter. The nature of the ringing must correspond to the established traditions of church sounds.
3. The bell ringer should not allow unauthorized persons into the bell tower without special orders and need.
4. With the help of the housekeeper service, he monitors the condition of the entire belfry.
LIBRARIAN
1. The duties of the librarian include managing the monastery library, purchasing the necessary books, as well as other publications, compiling a catalog and card index.
2. The librarian issues books to the inhabitants of the monastery against receipt.
3. The position of a librarian requires a person experienced in spiritual work, who would issue books in accordance with the development and spiritual preparation of everyone who wants to borrow a book.
4. The librarian promptly sends damaged books for restoration.
Monitors the book depository, monitors its internal conditions and, especially, fire safety.
5. The video and audio library are part of the library, so turning on and viewing the video recorder and listening to the audio recorder is the responsibility of the librarian.
6. The librarian, through the Viceroy or his assistant, clarifies the time and procedure for the library’s work and agrees with him on the circle of persons who have the right to use the library.
PROSPHORE BOOK
1. The prosphora maker is responsible for the quality and timeliness of production of prosphoras,
especially liturgical ones.
2. Prosphora is baked from pure, fresh premium wheat flour.
3. The student of the prosphora must live in purity and reverence, being in prayer, especially while working in the prosphora, where outside conversations, laughter, and jokes are unacceptable, since bread is being baked for the Sacrament of the Divine Eucharist.
4. While baking the prosphora, everyone who takes part in the baking of the prosphora should take turns reading Psalm 50 aloud.
5. The prosfornik is subordinate to the steward, receives flour and everything he needs from the cellarer.
6. The prosphora room is kept in proper cleanliness and order. ABOUT repair work in a prosphora he reports to the steward of the monastery.
REPLACEMENT
1. The refector oversees the timely and high-quality preparation of food for the brethren in the cook’s room and keeps order during the meal.
2. While eating in the refectory, the lives of the saints, the prologue, or something from the writings of the holy fathers are usually read.
3. The refector ensures that the cleanliness of the premises, tables and utensils is always maintained in the refectory.
4. Sets the tables for the established meal times for the brethren and then removes the dishes.
HOSPITAL
1. The responsibilities of the sick leaver are to care for and supervise those undergoing treatment in the monastery isolation ward.
2. The sick person should be gentle, patient, compassionate and caring for the sick.
3 Sick leave provides the sick with food, drink and medicine at the appropriate times.
WORKSHOP HEAD
1. The responsibility of the head of any workshop (icon painting, sewing, carpentry, etc.) is to supervise the work carried out in it, as well as the workers.
2. Irregularities or abuses must be reported to the steward.
3. Tea drinking in workshops is prohibited.
HEAD OF THE OFFICE
1. The main responsibility of the head of the office is to diligently maintain the personal correspondence of the Viceroy.
2. He is obliged to promptly submit to the Viceroy personal letters that have come to him, and, with his blessing, respond to them, and respond to other correspondence through the clerk.
3. He is entrusted with maintaining the minutes of the meetings of the Spiritual Council, their correct execution and conservation.
4. Ensure that the monastics and novices of the monastery correspond only with a circle of people determined by the Vicar. In cases where he discovers a violation of correspondence, promptly report this to the Viceroy.
5. Clarify the agenda of the Spiritual Council in advance and systematize the issues proposed for consideration at it.
CHAPTER 3. CONDITIONS OF ACCEPTANCE INTO THE MONASTERY
1. Whoever, for the sake of God, renounces the world and enters monasticism, takes the path of spiritual life. A Christian’s motivation for it appears as a result of his faith and internal desire for spiritual perfection, which is based on the renunciation of evil and the passions of the world, as the first condition for the salvation of the soul.
2. No previous moral way of life in the world prevents a Christian from entering a monastery for the purpose of saving the soul, as stated in Canon 43 of the VI Ecumenical Council.
3. The following cannot be accepted into the monastery:
- persons under the age of majority;
- a husband with a living wife and a wife with a living husband; as well as parents with young children requiring their guardianship;
- monks who took monastic vows in another monastery or in the world;
Spouses joined together church marriage, can enter a monastery on the condition that they take a blessing from the bishop for a new way of life and at the same time each enters their own monastery.
4. Anyone entering the monastery must present a passport, a certificate of marital status, a military ID (or a certificate of exemption from military service), write an autobiography and submit a petition addressed to the Viceroy for admission to the monastery. It is advisable to provide a recommendation from a clergyman.
5. After submitting a petition to the brethren, the newcomer becomes acquainted with this Charter and undergoes a test for three years and, if he turns out to be worthy, according to the decision of the Spiritual Council, the Viceroy, with the blessing of the ruling bishop, tonsures him into the monastic rank.
6. The period of probation may be shortened depending on the moral stability and good behavior of the newcomer, as well as if the person being tonsured was known for his pious life before entering the monastery: these include seminary students, students of theological academies, widowed priests and others.
CHAPTER 4. CONDUCT OF NEW MONSKS AND MONSKS
1. The novice, first of all, must carefully read and assimilate the monastic Rules, so that during the very first steps of his stay in the monastery he does not violate the order and discipline established in it.
2. The newcomer gives a signature that he undertakes to sacredly fulfill everything set out in this Charter; in case of violation of the mentioned Charter, he is subject to appropriate punishment by the monastery administration for the purpose of admonition and repentance, and in case of persistent disobedience he may be removed from the monastery.
3. The novice must strive in every possible way for spiritual life, as the first goal of his calling, abandoning secular habits, remembering the instructions of St. Basil the Great to novice monks: “Have a modest gait, do not speak loudly, observe decorum in conversation, eat food and drink reverently, remain silent in front of elders, be attentive to the wise, obedient and in authority, have unfeigned love for equals and lesser ones, avoid the evil ones “, speak little, carefully collect knowledge, do not talk too much, do not be quick to laugh, adorn yourself with modesty.”
4. In relation to the Viceroy and the inhabitants of the monastery, the novice must show humble respect.
5. When meeting with the Viceroy, as well as with brothers in holy orders, the novice should take a blessing; To other inhabitants, greetings can be expressed with a bow from the waist.
6. You should enter someone else’s cell with the Jesus Prayer and only when the answer is received: “Amen.”
7. After the evening rule, all idle conversations and walks are prohibited, the brethren go to their cells in silence and prepare for bed, reading spiritual literature, as well as handicrafts, are allowed until 24.00.
8. The brethren are not allowed to independently establish a cell rule for themselves, or to do it at night.
9. It is appropriate to unquestioningly obey the Vicar, the rulers of the monastery, remembering that Christ Himself said about Himself: “For I came down from Heaven not to do My will, but the will of the Father who sent Me” (John 6:38).
10. Diligent and diligent obedience for beginners is the key to their future spiritual growth and salvation.
11. Avoid self-will: do nothing without the blessing of your superiors, even if it is praiseworthy, so as not to fall into temptation, pride and delusion.
12. It is not customary for monastics to discuss or criticize the orders of the Vicar for the monastery, but, on the contrary, to carry them out with prayer and humility.
13. If a brother does not agree with the orders of his superiors, he may, with meekness and privately, express his opinion to the one who gave this order at his further discretion.
14. A novice and monastic must be in constant peace and love with all the brethren of the monastery, trying to be friendly and helpful to everyone.
15. No one should take into his cell any thing, even the most necessary, without the blessing of his elders, remembering that any such acquisition without a blessing is theft.
16. Monastics should not bring unnecessary things into their cells and fall into the sin of money-grubbing. The best decoration of a monastic cell are holy icons and books of the Holy Scriptures, as well as the works of the holy fathers. The monk's cell contains the bare minimum of everything that cannot be done without. The cell should be red not by things, but by the spirit of faith and prayer of the monk living in it. Secular and purely worldly things and accessories should not have a place in the cell.
17. Monastics and novices are prohibited from drinking tea and eating in their cells, as well as bringing food to their cells.
16. The brethren are prohibited from having tape recorders, cameras, refrigerators, and musical instruments in their cells.
19. It is indecent for monastics or novices to talk loudly, laugh or behave freely.
20. Chastity or purity of the soul consists not only of keeping oneself from vicious deeds and actions, but also from unclean thoughts as the first reasons for sin.
21. Everywhere and always it is proper for a monk to refrain from idle talk, remembering the words of the Lord: “I tell you that for every idle word that people say, they will give an answer on the Day of Judgment: for by your words you will be justified, and by your words you will be condemned” ( Matthew 12:36).
22. Smoking, drinking alcoholic beverages and foul language in the monastery should not even be mentioned in it, that is, it is strictly prohibited, and violation of this ancient rule entails serious punishment, including expulsion from the monastery.
CHAPTER 5. ABOUT SPIRITUAL GUIDANCE
1. Every monastic and novice must be under special spiritual guidance - a fraternal confessor, who must reveal his spiritual state - perplexities, doubts, difficulties, temptations - and receive instructions and spiritual support from him.
2. Each of the brethren of the monastery should reveal his thoughts to the fraternal confessor as often as possible, but at least once a week.
3. For spiritual knowledge and growth, every monastic should, as a rule, read several chapters of Holy Scripture every day with great attention, and also diligently read the works of the holy fathers and other soul-helping literature, finding in it spiritual food and consolation.
4. An unspiritual monk must not undertake anything in the spiritual matter of salvation according to his own thoughts and will; for example, imposing on oneself a fast beyond what is prescribed by the Charter or something else, so as not to fall into delusion and harm one’s salvation.
5. If any misunderstanding or quarrel occurs between the brethren, it is necessary to hasten to extinguish them with mutual forgiveness and humility, and immediately restore peace and love, remembering the covenant of Holy Scripture: “Let not the sun go down on your anger” (Eph. 4:28 ).
6. A brother who violates monastic discipline may be subject to spiritual punishment through the imposition of penance, which should be viewed not as a punitive scourge, but as a necessary medicine that heals spiritual illnesses and infirmities.
7. If the sick consider doctors to be benefactors, although they give them bitter medicine, so a monk who sins should look at the penances that are given to him and accept them as good medicine and a sign of mercy for the salvation of the soul (St. Basil the Great, rule 52 ).
8. Each sinner is given penance in accordance with his spiritual dispensation and his weakness. Just as it is impossible to treat bodily illnesses with the same medicine, so spiritual forgiveness must be of a varied nature: “Just as there is no one healing for bodily illnesses, so there is no one for mental illnesses,” says St. Isaac the Syrian.
9. The following measures can be used as correction: removal from the fraternal meal for one or several days; fast all week; transfer from one obedience to another, more difficult one; bowing; excommunication for a certain period from communion of the Holy Mysteries of Christ; removal of the hood and cassock; transfer from a cell to another, less convenient one, as well as others that the Viceroy deems necessary to apply.
CHAPTER 6. ABOUT CHURCH SERVICES
1. The most important point church life is church worship, a general prayer vigil, and therefore participation in them should be the primary concern and aspiration of all those living in the monastery.
2. Evasion or careless attitude towards temple prayer, towards this most sacred matter, should be considered an important violation of the routine of the spiritual life of the monastery.
3. The purpose of frequent, lengthy prayer is to acquire the grace of the Holy Spirit in your heart by acquiring the skill of constant and living remembrance of God.
4. In order to ensure the splendid performance of divine services in the monastery, the dean, together with the charter director, draw up a schedule of church services a month in advance, indicating the names of the clergy, readers, sextons, canonarchs taking part in them, and notifying them of this obedience. All schedules for the temple and monastery are signed by the Viceroy. Unauthorized violation or change of the service schedule is not permitted.
5. Half an hour before the start of the morning service, the alarm clock goes around all the cells with a bell and wakes up the brethren for prayer.
6. Each of the monastics should try to come to church without delay, before the start of the service. No one should also leave the temple before the end of the service, unless there is an urgent matter of obedience. The dean reports to the Viceroy about the most malicious violators.
7. Weekly hieromonks and deacons arrive at the service early, no less than 15 minutes before the start, dress and prepare everything necessary for the service.
8. Some of the monks, due to their special obedience in the monastery, cannot attend divine services every day, for which they receive a blessing from the Viceroy. They are charged with such obedience in the same way as prayer in church.
9. Priests who read and sing in church must carry out their work with unflagging attention, without haste, “with fear and trembling” and without violating the monastic Rules.
10. On the way to and from church, one should not stop with strangers and enter into conversations with them, and if anyone is asked about anything, one should limit oneself to a short answer.
11. In church you cannot talk, look around, but be focused, listen to God, the service and yourself.
12. Due to the fact that monastery churches are visited not only by monastics, but also by pilgrims, special rites of worship and Sacraments can be performed for them - prayers, memorial services, akathists, unctions, but weddings should not be performed in the monastery.
13. In special cases, with the blessing of the Viceroy, the rite of Baptism may be performed.
14. Under no circumstances should clergy take money for their own needs, but give it to the monastery treasury.
15. On all days when the all-night vigil is celebrated, the brethren must be in the church in the prescribed clothes: monastics - in cassocks, robes and hoods (in warm weather, cassocks can be removed); monks - in robes and hoods; novices wear cassocks (if there is the blessing of the Viceroy to wear it). Cowls are removed only at designated moments of service.
16.Clothing should be clean and simple. The color of monastic clothing is always black and no other. For work, it can be gray, brown or something else, but not bright. Wearing clothes of a different color is allowed only to the Viceroy and the priest with the rank of abbot with the blessing of the Viceroy.
17. If one of the brethren falls ill and cannot come to the service, he must warn about this in advance through someone or himself, an assistant to the Viceroy or a dean.
18. Priests are allowed to sit in the Altar only during the reading of the Apostle, Parimius Ikathism. In all other cases, it is necessary to ask for the blessing of the Viceroy. Deacons can sit in the Altar only if they feel unwell with the permission of the Viceroy.
CHAPTER 7. ABOUT THE BRotherly MEAL
1. On simple days, the morning meal starts at 12.00. Before this, 5 minutes before this, the refectory rings the bell 12 times and the brethren gather in the refectory. The meal begins and ends with a prescribed prayer. In the absence of the Viceroy, the food is blessed by the weekly hieromonk.
2. B 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 in the refectory, which also begins and ends with the established prayer. The food is blessed by the Viceroy; in his absence, by the Vicegerent’s assistant or the weekly hieromonk.
3. The evening meal begins immediately after the end of the service and the arrival of the brethren in the refectory. In the absence of the Viceroy, the food is blessed by the weekly hieromonk. 5 minutes before the end of the service, the bell ringer strikes the bell 12 times.
4. On the days when the all-night vigil is celebrated, the brethren arrive at the refectory in the prescribed clothing: monastics in robes and hoods, monks in cassocks.
5. The weekly hieromonk and hierodeacon always arrives at the refectory in a cassock, mantle and hood.
6. The meal in the monastery is a continuation of the divine service and is of a sacred nature and requires a sacred attitude from the monk.
7. It is forbidden to talk and laugh during the meal. If someone is missing something on the table, let him call for the meal-keeper with a gesture.
If the Viceroy needs to clarify something, then let the necessary brother quietly approach and give an answer to the Viceroy.
8. Late entry into or exit from the refectory before the end of the meal without the blessing of the Viceroy is considered a violation of discipline and worthy of reproach.
9. No one should take food in the cell, except for those who are allowed to do so by the Viceroy or the dean, as they cannot come to the common meal due to illness or for some valid reason.
10. A monastic must humbly eat the food served and not say: “This is not tasty, it is harmful to me.” He can then express his wishes and sorrows regarding this matter to his confessor or steward, without disseminating them further.
11. For special dietary meals, the monastic must take a blessing from the Vicar or confessor.
12. The brethren of the monastery are prohibited from eating food at the common meal, as well as being in it, if this is not related to his obedience.
13. The abbot of the monastery has the right to have a separate meal and a separate kitchen. He can invite to his table whoever he wants from the brethren, as well as arriving guests.
CHAPTER 8. ABOUT THE RINGING OF BELLS
1. The ringing of bells in the monastery takes place at the time specified by the Charter
and moments of service and is entrusted to the senior bell ringer who makes the ringing
either himself or through his assistants.
2. The ringing of bells is based on:
a) in the morning 15 minutes before the start of the service - 12 strikes on the small bell;
b) before the start of the refectory - 12 strikes on the small bell;
c) at the end of the morning meal on the eve of the all-night vigil, the bell is struck 12 times;
d) at the meeting of the Bishop - a festive ringing;
e) before the start of the liturgy and in all cases provided for by the Charter.
CHAPTER 9. ABOUT THE CELL STAY
1. The time remaining from church services and fulfillment of obedience should be spent by monastics in their cells very prudently and carefully, with the desire to acquire as much benefit as possible, and mainly spiritual, avoiding any indulgence of their passions,
2. Such useful cell activities can be:
a) cell rule according to the Rules and the blessing of the confessor;
b) reading spiritual books and extracting from them the most lively and edifying places for monks;
c) exercise in spiritual reading, study of the Church Slavonic language, Church Rules and preparation for church services;
d) needlework for the benefit of the monastery and for one’s own needs with the blessing of the confessor;
e) cleaning the cell, cleaning and repairing clothes, shoes, etc.
3. A monk’s favorite reference book should be the Holy Bible with its interpretations.
4. The cell clothes of the brethren should be clean, simple, without pretensions to luxury.
“From luxurious clothing comes vanity and bitterness,” says Isaac the Syrian.
5. In case of a serious illness, a monk can consult a doctor by leaving the monastery to see him, having previously taken a blessing for this from the authorities. The monk uses the medical service of the monastery hospital in case of sudden illness.
6. Cell prayer, reading the Psalter and especially the Holy Gospel - extinguish many passions of the soul and body.
7. Cell contemplation of God elevates, sanctifies the mind and purifies the heart, bringing peace to the soul.
8. The mind, according to the teaching of the holy fathers, should never be idle.
CHAPTER 10. ABOUT EXTERNAL VISITORS AND MUTUAL VISITATION TO CELLS
1. Reception of external visitors into the cells is allowed only with the blessing of the monastery authorities, and during daylight hours.
2. Females are not allowed in the cell under any circumstances. If it becomes necessary for a monastic to see close relatives, then they are received not in the cell, but in a specially designated reception room of the monastery (monastic hotel) with a blessing.
3. Without the blessing of the Viceroy, no one has the right to leave any stranger in his cell for the night, and also no one from the brethren has the right to spend the night in someone else’s cell of his monastery.
4. Monastics and novices do not have the right to enter into communication with visitors to the monastery and relatives without receiving the blessing of the Viceroy, his assistant or the dean.
5. Brothers, with the blessing of their confessor, can visit each other in their cells for spiritual conversation or to help the sick and elderly, but not for empty talk and fun.
6. After the evening rule, the monastic must remain in his cell, except for those special cases when he calls the spiritual authorities or needs to visit the sick, etc., having received the blessing of the assistant viceroy or dean.
CHAPTER 11. CONDITIONS OF EXCEPTION FROM THE MONASTERY
1. Leaving the monastery can be in two ways: by obedience, by official necessity, or by the desire of those who have a respectful personal need for it.
2. If any of the monastics needs to leave the monastery for a short time during the daytime (before the start of the evening service), then for this it is necessary to have the verbal permission of the Vicar, and in his absence, his assistant or dean. When traveling home, to other cities or villages, even for the smallest period, you must write a petition addressed to the Viceroy, indicating the reason, the exact address of your trip and the time of return.
3. Regular vacations do not correspond to the monastic way of life, therefore leaving the monastery for a long period is carried out only 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 for obedience to the city or other places outside the walls of the monastery due to special needs must immediately return to the monastery upon completion of this obedience.
5. Monks in holy orders who are released outside the walls of the monastery do not have the right to perform sacred functions without the permission of the ruling bishop of the area where they are going
arrived and where they wish to serve.
6. The brethren of the monastery are prohibited from visiting the monastery hotel without the blessing of the Viceroy, his assistant or the dean.
7. Monastics should in every possible way avoid leaving their monastery even for the shortest time, remembering that the walls and spirit of the monastery are best protection from various temptations and temptations. Every monk, having been in the world, returns to his cell spiritually worse than when he left it: this is what the holy ascetics teach.
8. Let us force ourselves, brothers, to acquire the good habit of patiently staying in the monastery, leaving it only when absolutely necessary. St. Anthony the Great once said about this: “Just as fish, remaining on land, die, so monks, staying with worldly people, outside the monastery, lose their disposition for silence. Just as a fish strives for the sea, so we must strive for our cells, so that, slowing down outside, we do not forget about internal storage” (Alphabetical Patericon).
CHAPTER 12. SPIRITUAL CATHEDRAL
1. To help the Viceroy, a Spiritual Council of the monastery should be formed,
which includes:
- Viceroy;
- Assistant to the Viceroy;
- confessor;
- treasurer;
- dean;
- economy;
- sacristan;
- cellarer;
- head of the office;
and also, if necessary, other persons of the monastery with the blessing of the Viceroy.
2. Having heard the opinion of the brethren, the Viceroy must discuss everything himself and do what he finds more useful.
3. The brethren must offer their opinions with all humble submission, not daring to insistently defend what they have come up with.
4. It is the will of the Viceroy to make the final decision, which he considers more salutary, and everyone must submit to him.
5. No one in the monastery should follow their own will or impudently enter into a dispute with the Viceroy regarding his orders for the monastery. Anyone who dares to do this must be subject to established corrective measures.
6. Let the Vicar himself do everything with the fear of God and in observance of truth, remembering that he will, of course, give an account of all his judgments to God, the Most Righteous Judge.
7. If it is necessary to do something minor for the benefit of the monastery, then the Vicar can use the advice of only the elder brothers, as it is written: “without advice do nothing, and when you do it, you will not repent” (Sir, 32, 21).
8. The head of the office clarifies issues submitted for decision by the Spiritual Council in advance through the Viceroy and reads them in an orderly manner before the Council.
9. The Spiritual Council meets as necessary, but at least 4 times a year, its decisions come into force after the approval of the minutes of the meeting by the Viceroy.
CHAPTER 13. PENANCE
1. Human weaknesses are so great that the most beneficial institutions for others remain fruitless, or are not always and not fruitful in everything. Sometimes due to weakening of attention, sometimes due to laziness, sometimes due to enemy temptation, falls often occur in violation of not only monastic rules, but also Divine commandments.
Therefore, it is necessary to use measures of correction and admonition, so that if the need arises to expel someone, expel him in the confidence that there is no longer any hope for his correction.
2. The rules that are applied to correct the fallen constitute the rules of punishment or penance.
3. The judge of all is the Viceroy of the monastery; he alone has the right to punish any of the brethren.
4. The remaining officials, who are prescribed by the Charter to monitor the brethren, must make comments to the sinner up to 3 times, and if he does not correct himself, then report this to the Viceroy.
5. If such officials do not care about the correction of the brethren and do not report violations to the Viceroy, then they themselves must be punished.
CHAPTER 14. CONDITIONS FOR REMOVAL FROM THE MONASTERY
1. Monks who betrayed their vows and began to live shamefully, defaming the Holy Church and their monastery, after repeated admonitions and disciplinary sanctions, are removed from the monastery as unfit for monastic life and as introducing temptation among the monastics.
2. A monk removed from the monastery leaves his monastic robes.
3. If any monk, removed from the monastery or voluntarily leaving it later, having realized his fall, returns and asks to return to the monastery, he can, after considering his case, be accepted, but in the category of new entrants.
4. From those removed or who left the monastery without permission and who wish to return to it again, a written promise should be required to henceforth lead a life in accordance with the Gospel and the monastic Rules.
5. In the event of the death of a monk, all his property, according to the inventory, is transferred to a warehouse and is the common property of the monastery.
CONCLUSION
This monastic Rule, as a guide for monastic life, must be carried out with prayer and diligence, to the best of one’s ability, for the sake of salvation and spiritual growth.
BY THE PRAYERS OF OUR HOLY FATHERS, LORD JESUS CHRIST OUR GOD, HAVE MERCY ON US. AMEN.
Having originated and spread so quickly, the monastic way of life began to attract more and more followers. Naturally, as in any living organism, along this path there were ups and downs at times and places. Thus, by the 5th century, monasticism increased in number so much that the expression “the desert was populated by monks” (and turned, as it were, into a city of monks) received real confirmation, since the number of people who went to live in hermitages began to fully correlate with the population of large cities surrounded by desert lands. But after some time, the number of monasteries sharply decreased due to the emerging danger of an Arab invasion. The new Muslim teaching quickly spread throughout the East, and its militant adherents often became ordinary robbers and plundered the unprotected desert dwellings of the monks. Thus, life almost froze in the Egyptian deserts, and many monastics of Asia Minor were tortured and killed. The robbers even reached the European Byzantine possessions and ravaged the monasteries of Greece and Italy. Monastic life was revived several times on Holy Mount Athos, which happened after the complete devastation of the peninsula by the Arabs in the 670s and 830s. But places remote from the world were again and again inhabited by lovers of silence. And Athos became an increasingly attractive place for them.The stories about the founding of monastic life on the Holy Mountain by Emperor Constantine the Great himself were rejected in detail in his work by Bishop Porfiry (Uspensky). However, he also recognizes it as reliable that Emperor Theodosius the Great, after a miraculous rescue from drowning off the coast of Athos in 383, laid the foundation there for the construction of the Vatopedi Church, near which monastic settlements soon arose. Bearing in mind that by the end of the 4th century, as shown above, monasteries were already appearing throughout the western part of the empire, it is quite likely that a monastic settlement could have arisen around the church founded by the emperor. Later, finding it convenient natural conditions peninsula and inspired by the story of visiting these lands Holy Mother of God, monastics quickly populated the slopes of the Holy Mountain. The significance of this area also increased due to the presence there of many revered saints, such as the first silent person of Athos, St. Peter, the organizer of monastic life, St. Athanasius, the main defender of Orthodoxy and mental work, St. Gregory Palamas, the mentor and reborn of mental prayer, St. Gregory of Sinaite, and many others.
The authority of the Holy Mountain for monasticism, starting from the Middle Ages, became so undoubted that most zealots of piety sought to study monastic life there. Therefore, it is important to note the statutory rules that guided the residents of this blissful place. The most famous of them, which served as the basis for many subsequent rules, were the “First Rules” given by the Council of Elders at the direction of Emperor John Tzimisces, and the charter of St. Athanasius of Athonite for his Great Lavra. The emergence of the rules of the elders was caused precisely by the unrest caused after the death of Emperor Nikephoros Phocas, the benefactor of the Monk Athanasius. Then the silent people of the Holy Mountain, dissatisfied with the innovations of the saint, wanted to expel him from Athos. But, having gathered together under the leadership of the ambassadors of Emperor John from the Studite monastery, they settled the matter by signing a detailed charter on the life of monks on Athos. It describes in detail the rules of admission to the monastery, prohibiting tonsure without a long trial (more than a year), and also speaks of the unconditional refusal to admit youths (without beards) and eunuchs. Many instructions are given regarding the abbot’s disposal of his “garden,” that is, possessions, which he can sell or bequeath to someone upon death, but not annex to another monastery and not resell, for which the monks can be expelled from the Mountain forever. Examples of the passage of the Holy Pentecost are also described, close to complete silence. Even abbots these days “are not allowed to carry out any work or clearly do anything other than spiritual.” The charter ends with a description of the duties of the steward of the entire Mountain, who is entrusted with driving out all those who sow quarrels and temptations, otherwise the blame will fall on him. In general, the rules are already a balanced official document, characteristic of the established imperial clerical style. And although it devotes space to the analysis of private aspects of monastic life, a significant part is devoted to the settlement of property issues and the establishment of the rights of individual positions and monasteries. This is completely uncharacteristic of the ancient monastic rules of both the East and the West, where attention is paid to organizing the spiritual life of the brethren through detailed regulation of external activities. However, the clerical language of the cathedral resolution served to reconcile the warring currents of Athos monasticism and made it possible to develop in full force the activities of one of the main organizers of monastic life on Athos - St. Athanasius. All the revered abbots of the Holy Mountain, including the Monk Athanasius and his main opponents - Archpriest Athanasius and the monk Paul, signed the cathedral rules. The charter ends with the approval of the imperial envoy Efimiy - “the monk of the well-maintained Studite monastery.” The choice of a legate from this particular monastery confirms the significance of the Studite monastery for Byzantium in the Middle Ages. Indeed, its charter, left by the reverend confessor Theodore the Studite, was so revered among monasticism that it became a model for many monasteries not only in Constantinople and neighboring regions, but also in other countries that accept Orthodoxy according to the Greek rite.
Studio Charter
The studio charter itself has survived to this day in different editions, two of which are especially famous: the anonymous “Hypotiposis” and the charter of Patriarch Alexy Studite. Their direct succession from the Monk Theodore is evidenced by the similar words of their instructions. The first, anonymous, source emphasizes a point suitable for the topic being discussed here: “Many and various have been established in honest monasteries since ancient times of tradition, and some of them are governed and led into the Kingdom of Heaven by some statutes, others by others. One of all is the tradition contained by us, which we accepted from our great father and confessor Theodore, and not we alone, but many of the best monasteries chose it as the most perfect, eliminating excesses and shortcomings. Therefore, now, in obedience to our fathers’ orders, we have bowed ourselves to obedience in order to commit it in writing to the eternal memory of our generations.” Similarly, the authorship of St. Theodore is indicated in the very title of the charter of Patriarch Alexy Studite. Later, this charter, as it was said, spread even beyond the borders of the empire, and it is precisely this that the Monk Athanasius of Athos considers as the basis for his rules. This is evidenced by the establishment of the cinobial system and the use of “Hypotiposis” as the basis for the “Diatiposis”, compiled by the creator of the famous Athonite cinenovia. The statutory monastic life in our country began with him, since the builder Kiev-Pechersk Lavra The Monk Theodosius sent to Constantinople precisely for a sample of the studio charter - according to it he established the order in the first monastic monastery in Rus'. The Kiev-Pechersk chronicler, the Monk Nestor, notes this in his work under the year 6559: “When Theodosius accepted the monastery... he began to look for the monastic charter, and then Michael, a monk of the Studite monastery, was found... and Theodosius began to ask him for the charter of the Studite monks. And I found it from him, and copied it, and introduced rules in my monastery: how to sing monastic hymns, and how to bow, and how to read, and how to stand in church, and the whole church routine, and behavior at meals, and what to eat at what times. days - all this is according to the charter. Having found this charter, Theodosius gave it to his monastery. All monasteries adopted this charter from the same monastery.”
Regarding the studio charter itself, in the form as it is described in extant sources, it can be noted that it consists of two main parts - disciplinary and liturgical meaning. The second part examines the features of the liturgical daily circle and the rubrics for the festive and stationary annual circle. The first part presents the rules of everyday monastic life, noting and analyzing various special cases of the structure of the monastery. According to their structure, they are divided into three sections: “Monastic commandments”, “Chapters on meals” and “Chapters on the distribution of food”. As MDA teacher Alexey Pentkovsky notes, analyzing the content of the studio charter, “Monastic Commandments” generally described monastic life in a community monastery. This text began with an article about the need to obey the abbot and contained instructions and instructions that determined various aspects of monastic life. Following the order of presentation, there were: an order on the rules for temporarily leaving the monastery, an instruction on caring for monastic property, a prohibition for monks to gather together, an order to regularly confess to the abbot, instructions for him on the imposition of penances, a list of monastic positions, an order about caring for monastic finances, notes on the preparation of dough for prosphora and bread, a statement of the rules for admission to the monastery. The “Monastic Commandments” ended with an article on the election of an abbot and an article on the monastery hospital. The "Chapters on Meals" contained detailed description the routine of lunch, additional and evening meals in the cenobitic monastery, and the “Chapters on the distribution of food” determined the composition of monastic meals on fasting and holidays. But both in his charter and in the “Testament”, located at the end of the famous “Catechetical Teachings,” Saint Theodore always refers to the words of the ancient fathers, saying definitely: “Do not violate the laws and rules of the holy fathers, and especially the divine and great Basil; but if you do or say anything, act as one who has testimony to this in the Divine Scriptures, or according to fatherly custom, without violating the commandments of God.” Taking into account also the works of the Monk Theodore the Studite in compiling liturgical texts and the wide dissemination of his teachings, which even to this day are used in some monasteries as statutory readings, we can say that his activity was an important stage in the formation of the Orthodox monastic tradition.
Russian monastic rules
The veneration of the studio charter in the Middle Ages is evidenced, as mentioned above, by the fact that it was rewritten for his monastery by the Monk Theodosius of Pechersk. Thus, the continuity of the ancient monastic tradition passed to Rus'. And in subsequent centuries, abbots, drawing up rules for their monasteries, relied entirely on patristic texts. Clear proof of this is the famous “Rule of the Life of the Skete” by St. Nil of Sorsky. It consists almost entirely of quoted fragments of the ancient holy fathers. Most common passages from scriptures St. John Climacus, Isaac of Syria, Gregory of Sinaite and other famous ascetics. And the compiler himself speaks about following their commandments in “Tradition to his disciples” (the title also contains the addition that applies to us “and it is useful for everyone to have it”): “It is fitting for them to know the traditions of the saints, and to keep the commandments of God, and to fulfill the traditions of the holy fathers, and not to make excuses and invent excuses for sins and not to say: “Nowadays it is impossible to live according to the Scriptures and follow the holy fathers.” But even though we are weak, as much as we have strength, we need to be like and follow the blessed and ever-memorable fathers.” There, the monk briefly explains the rules for the stay of monks in the monastery, without giving specific instructions on each specific issue, considering more general issues. He writes about the need for monks to work in order to earn their own food, about staying in the cell in silence, about the prohibition for women, youths and even female cattle to stay in the monastery, in which the consequences of the stay of the Monk Nile on Athos are noticeable. In everything, according to his teaching, one should adhere to non-covetousness, not having anything expensive in one’s cells, not even worrying about the decoration of the temple, of which he gives an example from the life of St. Pachomius the Great: “For us, gold and silver vessels, even sacred ones, are not it is appropriate to have; Also, other decorations are unnecessary, but only what is necessary for the church can be brought. Pachomius the Great did not want the church building itself to be decorated. In the Mokhos monastery he created a church and beautifully made pillars of plinth in it; after that I thought that it was not good to admire the work of human hands and to be proud of the beauty of one’s buildings; Taking a rope, he tied the pillars and ordered the brothers to pull with all their might until [the pillars] bowed and became absurd. And he said: “Let the mind, crawling from skillful praises, not become the prey of the demon, for there is much in that deceit.” And if this great saint said so and did so, then how much more appropriate is it for us to preserve ourselves in such things, since we are weak and passionate and driven by our minds.” The same is typical for his entire rule of monastic life, where the issues of combating passions, mental prayer and spiritual growth are considered more than daily everyday worries. In this the saint is closer to St. Basil the Great than to the instructions of St. Pachomius and the subsequent Western tradition. Although even during the time of St. Neil, there were statutes that sought to examine in detail the entire monastic life. These were the rules of his opponent, the Venerable Joseph of Volotsk, as well as the Venerables Euphrosynus of Pskov and Cornelius of Komel, fully collected in the work of the Right Reverend Ambrose (Ornatsky). Although even in these statutes one can trace everywhere the reliance on the sayings of the ancient holy fathers. The Venerable Joseph of Volotsky even has a whole separate chapter called “On how it is appropriate for the cathedral and elder brethren with the abbot to prohibit those who neglect the communal traditions, which are written here both from the Lenten words of the Great Basil and from the Typical of St. Theodore of Studius.”
Typicon
One cannot ignore such a fundamental example of statutory creativity as the Russian Typikon. Of course, it mainly represents the regulation of liturgical activities (in this it is so authoritative that the patriarchal “Liturgical Instructions” and the calendar annual circle are still compiled in accordance with it), but it also contains several chapters that form the topic of this work - Chapters 30 to 46 are devoted to describing the rules of everyday monastic life. In many ways, these are instructions about a variety of eating occasions. In particular, it is indicated that during the first week of Great Lent one is not supposed to eat until the presanctified liturgy on Wednesday, and that those who are going to receive communion must fast throughout the week. And if anyone, a bishop, presbyter, or deacon, or reader, or singer, does not fast on all the days of Holy Pentecost and on Wednesdays and Fridays of the entire year, except for the weak, he will be deposed and the layman excommunicated. Also, special attention is paid to the establishment of the meal: at the beginning and at the end the prescribed prayers are sung, during the meal there is a mandatory reading, and everyone remains in complete silence; the reader and diners take food after bowing to everyone, asking for forgiveness and with the blessing of the abbot; It is strictly forbidden for all brethren to take anything edible out of the meal and generally keep food in their cells. The second part of these chapters defines the remaining points Everyday life. Here are the rules about clothing: it should be simple and only for bodily needs; admonitions to those leaving the monastery: they are not allowed to take any fraternal property, not even clothing, but to return their secular vestments to them; also rules about obedience: about the turn, about different labors according to the strength of the brethren, about not accepting the labors of others - “fleeing deadly poison” and about punishing the disobedient. The rules end with a chapter on the hospital and hospitality, with instructions to certainly admit all those in need and, in case of sick people, to have a doctor in the monastery with the appropriate set of medicines. It is characteristic that in all instructions there are constantly references to the holy fathers: St. Basil the Great, St. Pachomius the Great, Abba Pimen and others, and only in agreement with them is this or that rule established. This testifies to the good acquaintance of the compilers of the Typikon with the ancient monastic tradition, which is what modern leaders of monasteries must follow.
Charter of the Novgorod Yuryevsky Monastery
Considering the examples of statutory creativity closest to us, we should dwell on the well-known statute of the Novgorod Yuryevsky Monastery. Its popularity is evidenced by examples of borrowing or direct adoption of the charter in other monasteries. The rules received such significance thanks to the personality of the author, Archimandrite Photius (Spassky), who was one of the influential people during the reign of Emperor Alexander I. In 1830, he managed to print and distribute 600 copies of his charter. Regarding this event, Archimandrite Photius wrote a letter to his benefactor, close assistant Countess Orlova, entitled “On heavenly residence on earth, on venerable monasticism.” There he speaks vividly about the dignity of the monastic vocation, recalling the entire history and main founders of this kind of life, calling for strict adherence to their instructions, “so as not to become lazy in the promise here on earth.” The charter itself consists of three parts.
The first (contains 15 chapters) discusses general rules life of the monastery, preceded by introductory words “about monastic community” and “about the benefits of monastic community.” Here, the main rules of monasticism are inspiringly shown, with an emphasis on the benefits of a communal stay, abundantly confirmed by quotes from the ancient holy fathers (mainly St. Basil the Great, St. Abba Dorotheus and Ephraim the Syrian). Next there are chapters for those entering monasticism about the main monastic virtues: 1) to remain in the community unabated until death, 2) to remain obedient, 3) to have the same love for everyone without partiality, 4) to remain in non-covetousness, 5) abstinence from everything unnecessary and idle and 6) most of all, acquire the gift of sober prayer. The remaining chapters of the first part describe the rules of church services, prostrations, the incessant Psalter, communion of the holy mysteries (before which one must “fast for at least seven days” and be sure to confess), about reading books, meals, clothing, the rules of tonsure, communication with others and examples of punishment for misconduct are given. Among the latter, after reprimands and bows, a method is indicated for confining the disobedient person to a separate cell, where he is fed, provided with books that can heal spiritual illness, and if the punished person is not diligent in reading, a brother is sent separately, who reads useful scriptures to him out loud and teaches him the Psalter by heart. .
The second part of the charter (20 chapters) describes the monastic positions and begins with the chapter “On the Monastery Council,” which is the main advisory and governing body of the monastery and meets on all important issues. The abbot heads this Council and proposes issues for discussion, but the decision is made in general. It is also characteristic that in parallel with the abbot in the monastery there is the position of vicar, that is, his main assistant and deputy. Here there is a similarity with the duty of the second abbot in the Pachomiev monasteries and the emerging position of the dean, who must also monitor the life of the brethren and “unacceptably report to the abbot every evening about the serviceability and malfunction in the monastery.” The vicar also had to provide the rector with a special note on important issues, from which later arose the dean's daily filled book, approved by the Holy Synod (decree of September 25, 1901).
The third part (20 chapters) gives “abbreviated rules of monastic life.” This is a wonderful example of spiritual instruction, where all the most important moments of the monastic path are discussed in short, laconic sayings. The charter ends with a note necessary to achieve the goal of proper organization of the monastery: “This charter should be read annually at least once every three months, immediately at a meal, as directed by the abbot.” IN modern times, to bewilderment, an opposite trend is emerging about complete oblivion or no written rules at all in monasteries. Some famous monasteries seem to deliberately hide it even from their own inhabitants. But, as noted by the experienced words of the holy fathers, especially at first, clearly established rules of life are necessary for the successful creation of a monastery. And such rules as the charter of the Yuryev Monastery, written in spiritual language, close to the patristic language, rightly became popular among many monasteries. It is commendable for modern monasteries to follow this.
(To be continued.)
