Solovetsky Monastery is an independent monastery of the Russian Orthodox Church. It is located in the White Sea on the Solovetsky Islands. The foundation of the monastery dates back to the 40s of the 15th century, when the Monk Zosima and his friend chose Bolshoi Solovetsky Island as their place of residence. He made such a choice not by chance - the monk saw a church of unprecedented beauty. Recognizing his dream as a sign from above, Zosima began building a wooden temple with a chapel and a refectory. With its construction he honored the Transfiguration of the Lord. After a short period of time, Zosima and German built a church. With the appearance of these two buildings, which later became the main ones, the arrangement of the monastery territory began. Subsequently, the Archbishop of Novgorod issued a document to the monastery confirming its eternal ownership of the Solovetsky Islands.

The Holy Vvedenskaya Optina Hermitage is a stauropegial monastery, the servants of which are male monks. Its creator was the robber Opta, or Optia, who at the end of the 14th century. repented of his actions and accepted monasticism. As a clergyman he was known under the name Macarius. In 1821, a monastery was established at the monastery. It was inhabited by the so-called hermits - these are people who spent many years in complete solitude. The mentor of the monastery was the “elder”. Over time, Optina Pustyn turned into one of the leading spiritual centers. Thanks to numerous donations, its territory was replenished with new stone buildings, a mill and land. Today the monastery is considered a historical monument and has a different name - “Museum of Optina Pustyn”. In 1987, it was included in the list of objects of the Russian Orthodox Church.

The Novodevichy Convent, built in the 16th century, was at that time located on Samsonov Meadow. Nowadays this area is called the Maiden Field. The cathedral church at the monastery was built in the likeness of the Assumption Cathedral - the “neighbor” of the Moscow Kremlin. The monastery walls and towers were built in the 16th – 17th centuries. In general, the architecture of the monastery conveys the “Moscow Baroque” style. The monastery owes its fame to the Godunov family. Boris Godunov lived here before his election as king with his sister Irina. Irina Godunova took monastic vows with the name Alexander and lived in separate chambers with a wooden tower. At the end of the 16th century. The territory of the monastery was replenished with stone walls and a dozen towers. In appearance, they resembled Kremlin buildings (there were square towers in the walls, and round ones in the corners). Their upper parts were decorated with teeth. Today the Novodevichy Convent combines both a museum and a monastery.

The Kirillo-Belozersky Monastery is located on the shores of Lake Siverskoye. He owes his appearance Rev. Kirill, who founded it in 1397. Construction began with the arrangement of a cave cell and the installation of a wooden cross over it. In the same year, the illumination of the first shrine took place - it was a wooden church built in the name of the Dormition of the Blessed Virgin Mary. By 1427, there were about 50 monks in the monastery. In the first half of the 16th century. begins at the monastery new life- All Moscow nobles and kings began to regularly come to it on pilgrimage. Thanks to their rich donations, the monks quickly built up the monastery with stone buildings. Its main attraction is the Assumption Cathedral. Appearing in 1497, it became the first stone building in the North. The monastery complex underwent various architectural changes until 1761.

The Valaam Monastery is a stauropegic institution of the Russian Orthodox Church, which occupied the islands of the Valaam archipelago (Karelia). The first mentions of it are found in chronicles of the 14th century. Thus, “The Legend of the Valaam Monastery” informs about the date of its foundation - 1407. Within a couple of centuries, 600 souls of monks lived in the monastery, however, due to repeated invasions by Swedish troops, the island began to decline. After another 100 years, the territory of the monastery began to be filled with cell buildings and auxiliary premises. But the main buildings of the monastery courtyard were the Assumption Church and the Transfiguration Cathedral. Wanting to create the New Jerusalem from their own monastery, the Valaam ascetics used the names of the New Testament period when arranging its sites. Over the years of its existence, the monastery has undergone many changes, and to this day it remains one of the attractive historical monuments of Russia.

The Alexander Nevsky Lavra was founded in 1710 at the junction of the Monastyrka River with the Neva. The decision to build it was made by Peter I himself, who wished to perpetuate the victory over the Swedes in 1240 and 1704 in this area. In the 13th century. Alexander Nevsky fought against hordes of Swedes, so he was subsequently canonized for good deeds before the Fatherland. The monastery built in his honor was popularly called the Alexander Temple, and with its construction the expansion of the territory of the Holy Trinity Alexander Nevsky Monastery, or Lavra, began. It is noteworthy that the monastery buildings were located “at rest”, i.e. in the shape of the letter “P” and were decorated with churches in the corners. The landscaping of the yard consisted of a garden with a flower bed. The main holiday of the Lavra is the day of September 12 - it was on this date, back in 1724, that the holy relics of Alexander Nevsky were transferred.

The Trinity-Sergius Lavra was founded in the first half of the 14th century. Venerable Sergius of Radonezh, the son of an impoverished nobleman. According to the clergyman’s plan, the monastery courtyard was arranged in the form of a quadrangle, in the center of which the wooden Trinity Cathedral rose above the cells. The monastery was fenced with a wooden fence. Above the gate there was a small church honoring St. Dmitry Solunsky. Later, all other monasteries adopted this architectural plan, which confirmed the opinion that Sergius was “the head and teacher of all monasteries in Rus'.” Over time, the Holy Spirit Church appeared near the Trinity Cathedral, the building of which combined a temple and a bell tower (“like the bells”). Since 1744, the majestic monastery was renamed Lavra.

Spaso-Preobrazhensky Monastery is a monastic monastery in Murom, founded by the passion-bearer prince Gleb. Having received the city as an inheritance, he did not want to settle among the pagans, so he decided to establish a princely court above the Oka. Having chosen a suitable place, Gleb of Murom built his first temple on it - this is how he immortalized the name of the All-Merciful Savior. Later he added a monastic monastery to it (the premises were used to educate the Murom people). According to the chronicle, the “monastery of the Savior on the forest” appeared in 1096. Since then, many clergy and miracle workers have visited its walls. Over time, the Spassky Cathedral appeared on the territory of the monastery - through its construction, Ivan the Terrible immortalized the date of the capture of Kazan. To furnish the premises of the new temple, the tsar allocated icons, church utensils and literature, and clothing for ministers. The Church of the Intercession with chambers, a bakery, a flour shed and a cookhouse was built in the second half of the 17th century.

Seraphim-Diveevo Monastery is a convent founded in the 2nd half of the 18th century. At Mother Alexandra's own expense, the foundation of the Kazan Church was first laid. Pachomius, a master famous for the construction of the Sarov Desert, was in charge of its consecration as construction was completed. The church premises were equipped with 2 chapels - in the name of Archdeacon Stephen and St. Nicholas. Then the Trinity and Transfiguration Cathedrals appeared in Diveevo. The latter was built with substantial donations, because reinforced concrete was used in its construction for the first time (previously such material had not been used in the construction of shrines). But the main temple here is considered to be the Trinity Cathedral, in which the relics of Seraphim of Sarov rest. Everyone who wants to receive grace-filled help and healing specially gathers at the shrine with the relics of the monk.

Conversations with the monk Diodorus (Larionov)

Monk Diodorus (Larionov), inhabitant of the Mother of God Sergius Hermitage, which is located near Yoshkar-Ola.

Father Diodorus is now well known as a theologian, patrolologist, translator, and specialist in medieval Byzantine philosophy and canon law. His books, articles, speeches are discussed not only in church, but also in secular circles. Some church and secular scholars consider him one of the most promising young theologians of the Russian Orthodox Church.

Part 3

Mother of God Sergius Monastery

Today we meet again on the waves of our radio with the monk Diodorus (Larionov), a inhabitant of the Mother of God Sergius Hermitage. In previous programs, Father Diodorus spoke about his meeting with the Church and his choice of the monastic path. We managed to talk about the virtues and passions of man in the modern world, about God's providence and true freedom. Our today's program will introduce listeners to the history and life of the monastery church.

The monastery of the Mother of God of St. Sergius Monastery is located on the bank of a fast, narrow river; it is separated from the bustle of the world by a dense forest. And the more impression remains from meeting with the amazingly beautiful monastery church, small well-kept residential and utility rooms, a garden on the territory of the monastery. Divine services are held in the Church of the Appearance of the Mother of God to St. Sergius of Radonezh, built in the traditions of Russian wooden architecture. But on the territory of the monastery there is also a house church in honor of the Beheading of John the Baptist. True, he is not yet ready to perform services.

There are flower beds and rare coniferous trees planted here. All buildings - houses, temples, fences of the monastery - are wooden. There is order everywhere, harmony in everything. At the same time, now only two monks work in the monastery - Fr. Diodorus and Fr. Konstantin.

The main liturgical church stands in a surprisingly picturesque place, on a fairly high bank of a small but fast river.

What is this corner? How did this monastery, which grew up in our time, appear here? And what was here before, before the monastery? By the way, what is the name of this river, we turn to Fr. Diodorus?

River – Rutka. Because it's that color, brown. It flows into the Volga, here thirty kilometers to the Volga.

And the current is so fast...

Well, the current is fast, although it has slowed down a little compared to what it used to be here. And the second river, over the hill, is called Studenka.

There's a forest around here. According to stories, timber extraction has been carried out here since ancient times. Before the revolution, timber merchant Shishkin lived here, the forests belonged to them. I think that, most likely, the artist Shishkin is one of these same Shishkins... They were merchants, the whole family. All relatives, brothers and sisters were engaged in merchant craft. They had an estate, a house in Yelabuga. Have you ever been there? Such a beautiful town! Wonderful. For some reason, Tsvetaeva suffered there; apparently, she needed a Moscow environment, where she could communicate. Although it may have been difficult there at that time. But in fact, the town of Elabuga is so beautiful, on the Kama River, in Tatarstan. And all of Shishkin’s paintings seem to come from there: all his forests, all the bears on the tree. Everything is from there.

And so, these places of ours belonged to the timber merchant Shishkin. Before the revolution, they were engaged in logging here. A brick factory was built nearby on the lake. There is Pike Lake here. Only the remains of this building stand there now. It was laid here Railway from Rutka to Volga. And it was here that timber was mined and floated down the river to the Volga. After the revolution, when this entire economy was ruined, the Shishkins were kicked out. The Soviet government also took up logging. The Studenka forest plot was founded here, right on this spot. And a village was built here.

Was the village big?

Yes, quite big. There was a school and a store here.

And, probably, there was a church?

No, there was no church. This was a Soviet village. It was founded by the Soviet government somewhere in the 30s. It existed for some time, then, in the 60s, the Cheboksary hydroelectric power station was opened. There are eight turbines, four of which have not yet been launched. And four were launched in 1968, and the level of the Volga rose, and the local microclimate changed. Firstly, all the banks were flooded. There were beautiful Russian villages along the banks of the Volga, so they were flooded. But the Mari villages stood in the forests, and they remain. And among the Russian villages there was the village of Korytnya. In 1968 it was flooded, leaving only one church, which apparently stood on a hillock. And the houses stood along the shore, nothing remained of them. Everyone left. In addition, the groundwater level rose and all forests became swamped. The trees began to get sick and rot, the growth of the pines slowed down, and the pine forest deteriorated a little. Many swamps have formed. Previously there were few of them, mostly lakes, but now there are only swamps. In addition to all this, since the level of the Volga has risen, the movement of all the small rivers that flow into the Volga has slowed down, because of this they have become shallow. And before they were deep, they used to float timber along them, they say. Now this is no longer possible, there is knee-deep water there. In the spring the river is still full-flowing, but by August it is already very shallow.

So, they stopped rafting the timber, the village was disbanded, and people left here. And the second reason was that, apparently, forest standards had been developed. In Soviet times, there were different logging standards than now. Nowadays everything is being cut down, there are no rules, all the trees are being cut down. Moreover, they don’t plant anything. They don’t do any clearing, they don’t plant new forests, they don’t remove garbage, they throw everything away. Knocked down - abandoned, knocked out - abandoned... Now it’s like this.

Because private companies are now doing this?

Well, yes! But before there were norms, this was strictly monitored, the forest was regenerated, new trees were planted, and cleared. There were huge fines if you left litter. And in 1968, all the rules were developed. And, most likely, because of this, they decided to disband the village, logging stopped, people moved away, the log houses were dismantled, everything was taken away. And not only this village. There are several other villages here that are also left practically without people.

There was no one left in Studenka, except one person who said: “I’m not going anywhere.” And he lived like that until recently, a kilometer away from us, Boris Konstantinovich Zaitsev. He went completely wild. He had goats and ate goat's milk. He is almost blind, he is now eighty-five to eighty-six years old. He didn’t come to work much, but he did come a few times. This is all that remains of that village.

The monastery began here when our former abbot, Father David, came here. He is from Kazan. He was born there, then studied in Yoshkar-Ola, at the forestry department of the Polytechnic Institute. There he began to go to church, and the old priest Father Eugene sent him to the seminary, to the Trinity-Sergius Lavra. He went to the seminary, and was so impressed by the monks and the church that he immediately, in his first year, entered the monastery. He was cut quickly, in about a year. Then young people were immediately welcomed, but there were few of them. He was tonsured and ordained a deacon, a priest, and he immediately became a hieromonk and priest. The governor took him to his chambers to help. He became the governor's cell attendant. Then the abbot of the Trinity-Sergius Lavra was Aleksey, who is now, it seems, Metropolitan of Tula.

After that, Father David practically stopped studying: he ended up in a monastery, he immediately began obedience. What is the governor's job? Foreigners came to receive guests and arrange all sorts of diplomatic meetings. After that, Father David asked to join a parish somewhere and left for Ukraine. Then one day I came to Kazan, and the St. John the Baptist Monastery had just been opened there, in the center of Kazan. Father David simply came on vacation, and Bishop Anastasy signed a letter to the patriarch so that he would be appointed governor.

I already went to church then, I remember how Father David kept saying: “We must go into the forest, we must go into the forest!” Monasticism should not be in the city center, but in the forest.” We, the children who went to conversations with him, listened to him. And he kept telling us that we needed to go to a monastery, explaining that the monastery should be in the forest, like St. Sergius’s. There should be such a monastery, and this is right. And then, at some point, Father David disappeared. We ask where is he? They say he’s gone, he’s gone somewhere, he’s gone out of state, to retire.

After some time, he called me one day, I found out that he was in the Mari Republic. I thought: where is Mariskaya? It seemed to me that it was somewhere in Siberia, far away, at the edge of the world, I started looking on the map, I looked - it was nearby, not far. And so Father David settled there. He chose the first place for the monastery not far from here, down the Rutka. The place was called Potapkino. There they began to build a monastery. Everything was as Father David wanted: a small cell with a small church next to it, then a small bathhouse, a small shed, a stable. I came there in the summer and helped work. Then there were indeed very difficult conditions there: hard work, everything was very meager... Father David did not live there alone. He had two novices who came here for him from Ukraine to help.

But soon people could no longer fit into that church on holidays, so they decided to look for a new place for the monastery and began to travel around the surrounding area. He actually searched all over Mari. The brother of the same Boris Zaitsev I mentioned, Alexey Konstantinovich, went with him. So he told Father David: “There is a place where the village of Studenka used to be. Let's go there and take a look." They came, looked, and it seemed to them that this was the most suitable place. Firstly, the river here is clean, the water is nearby, there is a high bank, and a large space. And the power line is there, you can already connect. There was even a transformer booth there, everything is ready, just connect. And somewhere in 1996, Father David began to move to this place. The log houses were dismantled, transported here and gradually began to be built here. And two years later they began to build the temple, gradually building it. They just didn’t know what to call it. And then, in 1998, the bishop donated an icon to the monastery. This is an icon of the Appearance of the Mother of God to St. Sergius.

(Fr. Diodorus leads to the main icon of the temple - the Appearance of the Mother of God to St. Sergius of Radonezh).

This icon also has a very interesting history. She stood in the Bishop’s office for several years. When he transferred the icon to the monastery, it was carried here in a religious procession from Yoshkar-Ola for three days. The first fifty kilometers we walked to one village, we spent the night there, then we reached Kilemar, where we spent the night in a club on the floor, spreading mattresses. And then they brought her here, to this temple.

And at first they doubted what to call the monastery, because a new temple had been built. The previous church was consecrated in the name of John the Baptist. But what to call the new temple? After all, whatever you call it, so will the monastery be called. Father David wanted to somehow connect the name with St. Sergius, because he revered him. And then the bishop gave the icon - the appearance of the Mother of God to St. Sergius.

The icon itself came to the Bishop in an interesting way. It was stolen somewhere in the north. Usually stolen icons are hidden and transported to the other end so that they will not be found. They sell it somewhere else. That's how she ended up in Mari. Nobody wanted to do it, so they turned to Valery Alekseevich. He was a bandit at that time, but now he has repented and has become a very religious and active member of our parishioner. And at that time he was an unbeliever, he knew nothing about the Church at all, he didn’t even have an idea. They suggested to him: there is an icon, would you like to sell it? He replied: “Well, why do I need this, I won’t do this.” But then he agreed. Then, as a result of some dispute between them, the icon remained with him. He and his comrades did not know what to do with her. They put her in the car and drove her somewhere, maybe home. And then they noticed that some kind of car was driving parallel to them: either a police car or riot police. And they look at them from the car. They increase speed - they also increase speed. Then this car crossed their path, the driver braked very sharply, Valery Alekseevich had time to think: well, now we’ll definitely roll over. The braking was very sharp. “Then,” recalled Valery Alekseevich, “we looked: no, they didn’t turn over, they were intact. Nothing happened at all. And another car is standing in the distance, no one comes to us.” They came out and inspected the car - not a single scratch! How so? There must have been a big accident! Valery Alekseevich says: “This is some kind of miracle! Or maybe it’s because of the icon?” Everyone agreed that it was definitely because of the icon and decided to give it to the church. And Valery Alekseevich is still surprised: “How this thought came to me, about the church, I don’t even know. I didn’t know anything about the church, but I realized that this icon couldn’t be sold.” So she ended up with the bishop and stayed with him for a long time.

After that, Valery Alekseevich did not hear anything about the icon. And once on TV I saw how the bishop was being interviewed in his cabin. And the icon stood just in the office. Valery Alekseevich says: “Oh, here is my icon!”

After some time he went fishing to the river. And so he says: “I’m sitting under the bridge, fishing. I hear someone singing on the bridge. I crawl out from under the bridge, stick my head out: priests, they are carrying “my” icon! I shout: “Where are you taking the icon?” And they answered me that they were taking me to the monastery.”

(Then a real miracle happened. This man, whose life took the most crooked paths, decided to find out where this monastery was and visit the icon, which he mentally called his own. This is how he first met the Orthodox Church).

Then Valery Alekseevich came to the monastery, looked at everything here, fell on his knees in front of the icon, and prayed for the first time. Because of this icon, he was suddenly so imbued with... From then on, faith gradually began to grow in him, he repented, gave up all these robbery activities, stopped engaging in criminal activity, which is a sin, began to fulfill the commandments, live like a Christian, and repent. And now he talks so much about repentance, about sins. Became a completely different person. He says: “No matter what happens here, I will always go to this monastery, this icon brought me to the Church!”

And this icon was brought here, it remained here with us, and the monastery began to be called the Mother of God of Sergius. Around the same time, we learned that in Yoshkar-Ola before the revolution, when the city was called Tsarevokokshaisk, there was also a Monastery of the Mother of God of St. Sergius there. Apparently, this was the only monastery in pre-revolutionary Russia with this name - Bogoroditse-Sergiev. I began to think, why was it called that, if the main temple there is the Entry of the Lord into Jerusalem? Usually, both the temple and the monastery are called the same. This means that there should have been a Monastery of the Entrance to Jerusalem, and for some reason it was called the Mother of God-Sergius. Then we learned that there, it turns out, was a miraculous icon of the Appearance of the Mother of God to St. Sergius!

Was there the same icon there?

Yes, just a small one. The people revered her very much, and, apparently, people began to call the monastery the Mother of God of Sergius, because of the icon. They went to this icon and prayed. This is my version, I don’t see any other explanation. Therefore, the Mother of God-Sergius Monastery is a popular name. After the revolution, the monastery was closed, everything there was destroyed, the sisters were sent to camps, the novices fled and went into the world. Well, in general, the monastery was destroyed. The artel was there for some time, then it was closed. But it turned out that this icon was preserved; it was discovered in the museum.

In the local history museum?

In local history. There are large basements containing a lot of things that do not fit in the exhibition halls. We turned to them to give us this icon. The director signed the petition, it is completely unclear how. They didn't give anything else away, just this icon. Neither before nor after anything from the museum was given away. Miracle! And this icon was given to us, to our monastery, not just anywhere! It lies in our sacristy, we take it out for the feast of the Apparition of the Mother of God. Such is the analogue icon. It needs to be restored a little, there is a piece, an edge, that has broken off. This is the 19th century, there is a simple letter, nothing special, it’s just connected with the history of the monastery and was apparently revered in the city.

Yes, it was the Lord who brought these two icons to you!

And both are the Appearance of the Mother of God! The very appearance of the Mother of God is in the life of St. Sergius. The Mother of God appeared with two apostles while singing “Behold the Most Pure One comes.” This event, of course, was the main thing in the life of St. Sergius. And the second, also important, phenomenon occurred for the Monk Sergius, when he went out to the threshold of his cell at night and saw many birds in the sky. And a voice said to him: “As many birds as you see in the sky, you will have as many disciples.” This was a prophetic phenomenon. It was almost literally fulfilled, because already during the life of St. Sergius, about seventy monasteries were founded by his disciples. And after his death - about four hundred more monasteries throughout the north of Rus'.

When St. Sergius began his monastic path, the resettlement of the Slavs to our lands had just ended. In the 11th-12th centuries they moved from southern Rus', from Kyiv, due to the fact that there were raids by the Polovtsians, Pechenegs, and internecine wars. The Slavs came in streams, in masses. There was emigration to the north, everyone went to the northern forests: to Suzdal Rus', to Vladimir, Rostov, and gradually moved to Moscow. And there were no monasteries in this northern part yet. There were monasteries in the cities. They founded a city and immediately established a city monastery there. In Moscow, for example, there is the Chudov Monastery and several others. But there were no such people outside the city, somewhere in the forest. Therefore, those who wanted to pursue asceticism not in the city, but to lead a more secluded lifestyle, went into the desert, into the forest. They were forced to leave and live in the forest, like, for example, St. Sergius.

Before this, the entire monastic tradition was in Kievan Rus. There was a charter there, which was introduced by the Monk Theodosius of Pechersk. They also translated the Byzantine Greek charter from the Studite monastery. All monasteries in the south of Rus' lived according to this charter. But here, in the north, it is not known what the rules were in the city monasteries, but the desert dwellers lived according to the monastery rules. The two statutes are different. Under the cenobitic rules, the monks have everything in common, they have a common abbot as confessor, daily common services, they do not have their own property, a specially appointed person is in charge of everything - a housekeeper or abbot, he manages it, gives out what everyone needs according to need, everyone has a common life. This is a community charter. And if the monastery has a skete charter, then everyone runs their own small farm, has some property, modest of course, but nonetheless. The Monk Sergius began to live according to the monastery rules. His life describes how he cut down his cell and helped cut down the cells of the monks who came to him. They built houses for themselves and lived there on their own. Each had a little food, each ate separately. They all gathered together for services only on Sundays, and lived separately all week. This was the skete charter. The Holy Fathers consider it not the best: when a person lives by his own household, this encourages him to only take care of himself, to think more about himself, to take care of himself. Disposes to a certain egoism. Therefore, such a charter is considered imperfect. The community charter is considered perfect.

And one day an archimandrite from Greece came to St. Sergius with a letter from Patriarch Philotheus. You also know from his life, right? Patriarch Philotheus wrote in a letter that we have heard a lot of good things about you, that we bless you. He sent him the patriarchal cross, which is now kept in the Serapion Chamber. And he wrote: “Everything is fine with you, only one thing is missing for you: the community rules.” And, they say, the patriarch sent St. Sergius a cenobitic charter. I wonder what kind of charter it was... Only I can't find it anywhere. I don’t know what kind of charter it was. And the Monk Sergius immediately introduced this communal charter. The life describes that he was very happy that the patriarch sent him such a letter, and blessed such a charter. He liked the charter. And following the example of Sergius, all the other monasteries that his disciples founded introduced the same charter. We can say that St. Sergius is, as it were, the father of Russian monasticism. Velikorussky. If the origins of monasticism come from the Kiev Pechersk Lavra, then the tradition that, for example, we adopted, comes from St. Sergius. Therefore, for Russian monasticism, St. Sergius is also one of the founding fathers of our Great Russian monastic tradition.

(From the main temple icon we head to other icons painted in our time. We listen to Father Diodorus).

Here, you see, there is an icon of the Kazan saints. The city of Kazan, the Kazan Mother of God, Kazan saints, saints, and martyrs are depicted here. Why are Kazan saints depicted here? Because Mari was part of the Kazan province and the Kazan diocese until our time. In the twenties of the twentieth century, the Mari diocese was founded. For some time it existed for several years while Bishop Leonid was there. Then he was shot. And the diocese was again annexed to Kazan, and only in 1993 a separate Mari diocese began to exist again. And before that, it always belonged to Kazan, from the time of Ivan the Terrible, when he annexed Kazan, until our time. The Kazan province was so huge that it occupied spaces from Kazan to Siberia and from the Vyatka diocese to Astrakhan. Gradually it shrank as separate provinces were separated. But before the revolution, the Kazan province was still very large. Now, Chuvashia was part of it, there was the Chuvash district, part of the Vyatka province was also included here. Therefore, all Orthodox origins in Mari are connected with the Kazan saints, with the activities of the Kazan diocese.

Two events are connected with the capture of Kazan by Ivan the Terrible that relate to our monastery. When Ivan the Terrible went to Kazan, they say that they rafted down the Volga, founded the city of Sviyazhsk there and attacked Kazan from there. In fact, as it turns out, there were two campaigns, two troops marched. First, a year before the campaign, the army descended and founded the city of Sviyazhsk, led by a governor. There they immediately founded the Assumption Monastery and another monastery, St. Sergius. It contained a wonderful miraculous icon of St. Sergius, written on a board from his tomb. In a copper frame, such an ancient, very beautiful icon. They say that Saint Herman, the first abbot of the Sviyazhsk monastery, brought her to the monastery. In the life of St. Sergius, I later suddenly found the following incident: one day an embassy from local elders came to St. Herman. They say: “Explain to us what is happening here. Some old man walks through our forests, baptizes everything with a cross, blesses, sprinkles with holy water, and singing and bells are heard. Since we found out that this is also the case with you - they call and with a cross, so we decided to ask you: what does he want? Explain to us. Many of our residents saw him, the elders saw him. Explain to us." Saint Herman began to explain: since he walks with a cross, it means he wants you to convert to the Orthodox faith. I began to tell them about the Orthodox faith. They entered the temple, saw the icon of St. Sergius and said: “But this old man walked.” They recognized him. It was St. Sergius.

And it immediately seemed to me that it was no coincidence that the first person to preach Christianity in Mari was St. Sergius himself. This was the period immediately after the campaign or slightly before it. The Mari were allies of the Moscow Tsar in the war with the Kazan Khanate. They were guides through the forests. They called themselves Bulgars. Their own khan died at that time, and they invited the relatives of this khan from the Crimean Tatars. There was the Girey dynasty. They practically did not live here, they came to Kazan, robbed everyone around here: they attacked the Mari, they attacked the Nizhny Novgorod lands. They collected the loot and took it back to their place in Crimea. They will come and go. So the Mari became allies of the Moscow Tsar, because they were tired of these raids on Russian lands. It was necessary to put an end to this. The Mari cried because of these Tatars, which is why they helped the Russians.

Father David said that when he arrived here, he often heard the locals say: “Look, they founded a monastery on the Ratnaya Road.” He began to ask what this “Military Road” was and why it was called that. Everyone answered that they didn’t know, but that’s what, for example, my grandmother or grandfather always said. They heard this from their ancestors, but they don’t know why it’s called that. But they know that this is the Military Road that goes through the monastery. Father David was still perplexed. And then we somehow drove past Sharanga (it’s not far from us, where the Nizhny Novgorod region begins). We look, there is a huge monument in the field, three helmets. We drove up to see what it was. And it says: “Monument in honor of the soldiers who took part in Ivan the Terrible’s campaign against Kazan.” Where do the warriors come from in these forests? How did they get here? It turned out that in Sharang there is a museum of Ivan the Terrible’s campaign against Kazan. Many fragments of utensils, weapons, and something else were found here. Even burials were discovered. And it turned out that the army was marching through these forests. From Nizhny Novgorod, it turns out, the tsar went through the forests to surround Kazan. That is, there were two troops: one army with the governor went down to Sviyazhsk, perhaps it was a diversionary maneuver, because all this was in plain sight. And another army secretly went through the forests, in case the khan and the horde would come again from the Crimea, with a larger army. They should have stopped him and met him there. Because of this, we went through the forests. And the Mari were their guides. And this road to Kazan, Ratnaya, as it is still called, goes right through our monastery. The king was still young, pious, and prayed at that time. He went to the abbot of the Trinity-Sergius Lavra for a blessing for this campaign. And the abbot gave him an icon as a blessing. Which one? Appearance of the Mother of God to St. Sergius. And the king and his army went on a campaign with the icon of the Appearance of the Mother of God. And with this icon, it turns out, they were marching through our place. When we found out this, we were so amazed: wow, we founded a monastery here, they brought this icon to us, it was no accident that it came to us! One icon, then they received another. And many years ago, an army with the same icon also passed here. And local grandmothers now say: “Look, the icon has returned to its path! Everything is correct."

This is the history of our monastery. At first, when we settled here, we thought: this is a new monastery, there’s nothing to tell. We arrived, we built, we live. No story. All our monasteries are ancient. But the story somehow revealed itself here.

And now, in our days, do you feel the help of St. Sergius of Radonezh?

We always pray to him and consider him our patron. If he is the patron of Russian monasticism, then our monastery even more so considers him its spiritual father and patron.

But we also have a second patron - Saint Nektarios (Aegina). We built a temple and consecrated a throne in honor of the icon of the Apparition of the Mother of God. And here we have a chapel dedicated to Saint Nektarios. Father David greatly revered Saint Nektarios. The first time he went to Greece, they took him to Aegina, to the relics. There he learned about this saint. He and Father Longin, who is now Metropolitan of Saratov, began to read about him, and Father Longin then published his life and translated the life from French. This book sold out immediately. Then I came to the monastery, I was engaged in translation. Father Davil asked Bishop Longin for the rights to this book, and he allowed us to republish it. The first time the circulation was ten thousand, and it quickly sold out. Now we have a second edition, but we don’t really distribute it. In addition to the life, we also included letters to nuns. And Father David, who revered Saint Nektarios, even gave one of the monks the name Nektarios.

When I went to study at the seminary in Greece, Father David said to me: “Look, there is Saint Nektarios! If you can, go there and ask them for power for us. Maybe they will give us relics.” I went to study and forgot about it. We had no money there, the stipend was barely enough to live on, and we couldn’t travel far. But it was still a long way to go to Aegina; it cost 40-50 euros. For us, students, this is an incredible amount; we would not be able to pay. And we didn't even think about it. And when they started going to the monastery to visit Father Nikodim, he one day told me: “We are going to Aegina here. There will be a conference on monasticism and an all-night vigil. Monks from different monasteries will come. I'll go too, and we have one place in the car. Do you want to come with us? I say: “Of course.” And we went together.

On the way, I asked Father Nikodim: “Is it possible to ask for the relics of Saint Nektarios there?” He says: “What are you talking about! He is revered all over the world, everyone wants his power. They don't give it to anyone at all. You have to turn to the bishop, but, firstly, you won’t get to him at all, and, secondly, he won’t bless you. This is impossible". OK. It's impossible, it's impossible.

And so we arrived there, prayed, and attended services. The all-night vigil lasted all night. It started at nine or ten in the evening and until eleven in the morning. And then the liturgy. I was already half asleep during the liturgy. I see Father Nikodim waving to me from the altar. I nodded to him a couple of times. Then he comes out and comes towards me. They just sang the sacramental verse, there was a pause, and he runs towards me, joyful: “Listen, my old acquaintance, the archimandrite, whom I have not seen for twenty years, has just come up to me. He took me aside and asked if I needed the relics of Saint Nektarios. I said that they were needed, and he gave me a particle of the relics of Saint Nektarios. And I immediately remembered about you, you asked. Surely this is why Saint Nektarios came to us: he wants to come to your monastery. Therefore, I will leave half for us for the monastery, and half I will give to you.”

There they made a silver reliquary, where they placed the relics of Saint Nektarios and also Saint Athanasius. They gave me a reliquary, I called Father David and said that now we have the relics. And I kept the reliquary with me all the time while I was studying there. I had it in my room, then I carried it in my top pocket. First I came to the Lavra, I was in Moscow. Then from the train from Moscow I immediately went here to the monastery. The relics were greeted here with the ringing of bells, and since then we have had the relics of Saint Nektarios here.

Have you already had the icon of St. Nektarios?

Then, when the relics were brought, they painted an icon. And then they decided to build the chapel of St. Nektarios.

That is, now you have two patron saints: Saint Sergius and Saint Nektarios. Can you say something about today? What do you think is possible? How does the monastery live today? Who comes to you, what kind of parish do you have?

No, we have, first of all, a monastery, not a parish. Our main idea is for there to be a monastery here with rules for monastics. To be favorable conditions for them. What is needed for this? It is necessary that there should not be such free access for pilgrims, some kind of restriction is needed. We try to limit. That’s why they fenced themselves off now, so that at least the internal territory would be inaccessible. Because before, everything was open with us, everyone went anywhere. People think: a monastery is like a museum, you can go wherever you want. They even came into the cell: “Oh, hello! But I wanted to see the monastery.” “Well, wait, I’ll come out to you.” And now, first of all, we have made gates everywhere.

And our monastic life itself, of course, is subject to the rules, for us this is the main thing. In the first place we have the service, the daily cycle of worship. But since there are only two of us, we shorten it a little, we don’t completely proofread it. Let’s say at Matins we read one kathisma, and not two or three. Sometimes, in some periods, three kathismas are supposed to be read at Matins, but we read one. Well, I don’t sing Bible songs yet. The third, sixth hour and we don’t read figuratively. And we read everything else: Midnight, Matins, the first hour, the Apostle and the Gospel of the day, then Vespers and Compline. This is our charter. At Compline, we usually sing the canon of the Mother of God, which is laid down in the Octoechos, the daily canon. And the rest - work, arrangement - all this is far from paramount. This is probably a third-rate matter.

Do you need helpers for your monastery? If those who hear us want to help, take a look? Will this help you?

Monasteries are all different. Anyone, anytime, always comes to large, large monasteries. They welcome people there, they have a special service for pilgrims. And we have a small monastery here, it is designed for a small number of brethren. Maximum six to seven people; ten would be too much. The monastery itself is not designed for a large number of people, it is of a homely type. Therefore, of course, we do not accept everyone. We only accept those whom we know, who come to us for services, and with whom we have already become acquainted. We can accept such a person to come and live with us. The monastery is small, and each person here has some influence on the spirit of the monastery. And if you come across a person of the wrong spirit, then something will already be disrupted in the monastery. Therefore, we treat this very carefully, it is better to be safe. There have been many cases when they come, and then you don’t know what to do with them or how to get rid of them. There are many different people.

This is also true in Greek monasteries. There is such an order there that you cannot come to them just to be accommodated. There you need to negotiate, call there, ask for permission, they will give you a time when you can come. Moreover, there is a limited period of time, say, three days. And we also try to understand what kind of person he is if we don’t know him personally. They come up, we talk, if I see that this is a normal person, a person who can be accepted, then we accept, but the first time is also only for a few days, three days maximum. And if he fits into our fraternal team, if he fits in spirit, then next time he can come for longer. This is our approach.

This is the approach chosen for themselves by two monks working in this secluded, quiet monastery, surrounded by forest. We may or may not like it, but, as they say, you don’t go to someone else’s monastery with your own rules. Therefore, we accept the conditions that are set for pilgrims of the monastery of the Virgin Mary Hermitage, near Yoshkar-Ola. It remains for us to say goodbye to its main trustee and guardian to this day, Father Diodorus (Larionov). And if you still find it not so interesting, perhaps, but important to visit this monastery, you can contact Father Diodorus via the Internet or even, in the old fashioned way, by mail. Perhaps you will be able to make a short stop in your life’s rush in a quiet, already prayed-for corner near Yoshkar-Ola, where by God’s providence two amazing icons and relics of St. Nektarios have already reached, protecting the peace of the inhabitants who remain faithful to their monastery.

The monasteries of Russia have always been an unshakable stronghold of the Orthodox faith on our land. There are a lot of holy places in Russia, where hundreds of thousands of pilgrims come every year to pray and ask for divine help. And each of the monasteries has its own, most often very complicated, history. Many monastic monasteries are located in hard-to-reach places; they are said to be protected by nature and providence itself. Today we will introduce you to ten Russian monasteries, to which the Orthodox people of our country all year round they go on pilgrimage tours, in an attempt to find the meaning of life and beg for remission for their sins.

The St. George's Monastery was built in 1030 by order of Prince Yaroslav the Wise at the source of the Volkhov River from Lake Ilmen. The original structure, the Cathedral Church of St. George, was wooden, and then, in 1119, by order of Prince Mstislav the Great, the stone St. George Cathedral was laid. In the seventies of the eighteenth century, the secularization of the monastic estates began and this monastery, having lost most of its possessions, fell into disrepair. Its restoration began with the coming to power in the monastery in 1822 by Archimandrite Photius Spassky, who was not only favored by the Russian Emperor Alexander the First, but also helped by the richest philanthropist - Countess Anna Orlova-Chesmenskaya. At this time, constant restoration and construction work was underway in the monastery, as a result of which there appeared: the Western building and the Church of All Saints, the beautiful Spassky Cathedral, the Eastern Oryol building and monastic cells, the Northern building and the Temple of the Exaltation of the Cross, the Southern building and the hospital Church of the Burning Bush. Later, already in 1841, a bell tower was built here. But this Russian monastery did not flourish for long, since in 1921, the state decided to expropriate the property and its valuables. And if in 1924 six churches were still operating in Yuryev, then in 1928 there was only the only functioning Church of the Exaltation of the Cross. In the period from 1932 to 1941, a nursing home named after Yakov Sverdlov was located here. During the Great Patriotic War, German, Spanish military units, military units of the Baltic collaborators stood on the territory of the former monastery, and it was then that the buildings of the monastery were significantly destroyed. At the end of the war and almost until the beginning of the nineties of the twentieth century, there were public institutions here: a post office, a technical school, a technical school, a museum, a store, an art salon. But on December 25, 1991, the monastery complex of buildings was transferred to the jurisdiction of the Novgorod diocese, and by 1995 a monastic community had gathered here. In 2005, a theological school was opened in the monastery. Today, numerous pilgrims go to this monastery, they rush to venerate the shrines stored here: the relics of St. Theoktistus of Novgorod, as well as the relics of the Blessed Princess Theodosia of Vladimir, to pray before the icon of the Mother of God “ Burning bush", located in the fraternal building, and the icon of the Great Martyr George the Victorious. You can get to this holy monastery of Russia by bus from the city of Veliky Novgorod, because it is located only five kilometers from it. Many pilgrims travel from Moscow to Veliky Novgorod by car; the distance of five hundred kilometers takes them six to seven hours.

2. Kirillo-Belozersky Monastery in Vologda region, city of Kirillov . The history of the appearance of this monastery begins in 1397, when, after a miraculous vision and command of the Most Holy Theotokos, Archimandrite of the Simonov Monastery - Kirill, a cave was dug on the shore of Lake Siverskoye, surrounded by impenetrable forests. And his companion, the monk Ferapont, also dug a dugout, but a little further away. These two dugouts laid the foundation for the foundation of the famous Kirillo-Belozersky monastery here, the territory of which had grown noticeably by the fifteenth century, and the trade of local monks in fish and salt made the monastery a large, at that time, economic center. Over time, several monastic monasteries appeared on the territory of the monastery: Ivanovo, Goritskaya, Nilo-Sorskaya, Ferapontov Monastery. The monastery became so famous in Rus' that in 1528, Tsar Vasily the Third, with his wife Elena Glinskaya, came to pray for an heir. And two years later they had a long-awaited son - the future Tsar Ivan the Fourth the Terrible. As a token of gratitude to God, Tsar Vasily built on the territory of the monastery the Church of the Beheading of John the Baptist and the Church of the Archangel Gabriel, however, they have not retained their original appearance to this day, as they were often modified and completed. This monastery became an important cultural, historical and economic center of the country, without losing its defensive functions: in 1670, the monastery acquired powerful stone walls as a result of the Polish-Lithuanian intervention. Under Empress Catherine II, part of the monastery lands were taken out of church ownership, and the city of Kirillov was formed in the monastery settlement. Under Soviet rule, in 1924, a museum-reserve was opened here, and only by 1997 the monastery was finally returned to the jurisdiction of the Russian Orthodox Church, but the Kirillo-Belozersky Museum-Reserve still continues to function. This museum includes priceless architectural ensembles of the Kirillo-Belozersky and Ferapontov monasteries, the Church of Elijah the Prophet in the village of Tsypino. Particularly valuable are the Assumption Cathedral, built in 1497, the Church of the Presentation, whose Refectory Chamber was built in 1519, as well as the Holy Gates and the Church of St. John Climacus, built in the sixteenth century, the Church of the Transfiguration and the Church of the Archangel Gabriel, also dating back to the sixteenth century, and the Cathedral of the Nativity of the Virgin. Ferapontov Monastery, built in 1490. In addition, on the territory of this museum there is the Church of the Deposition of the Robe, built in 1485, which is the oldest wooden structure in Russia. There are ancient icons in the museum-reserve that are in excellent condition, they can be seen by visitors who get acquainted with the main exhibition of the museum. There are unique collections of works of ancient Russian painting, examples of sewing, as well as archaeological monuments and objects of folk art, in addition, a collection of the rarest handwritten books.

This ancient monastic monastery was founded in Rus' by the Holy Blessed Prince Passion-Bearer Gleb Vladimirovich, who received the city of Murom as his reign, but since at that time the city was occupied by pagans, he founded his princely court just upstream of the Oka, on the high river bank, entirely overgrown with forests. Here Prince Gleb of Murom built the very first Orthodox church, calling it in the name of the All-Merciful Savior, as well as a monastic monastery. Many pious righteous people visited this holy place in Russia, including the holy noble princes Peter and Fevronia - famous Murom miracle workers and patrons of family and marriage, as well as Saint Basil the First of Ryazan and Murom, who arrived here to support the Murom flock after the destruction of the monastery in 1238 by the troops of Khan Batu. In the mid-sixteenth century, by order of Tsar Ivan the Terrible, several churches and the main cathedral of the Spaso-Preobrazhensky Monastery were built in Murom. In 1887, a copy of the “Quick to Hear” icon of the Mother of God was brought to this Russian monastery from St. Athos. During the revolution of 1917 it was closed, only the parish church remained active, and even then only until the twenties, when the temple became a museum. And in 1929, the monastery was handed over to the military and NKVD units. The revival of this famous ancient monastery in Russia began in 1990, and its reconstruction was completed in 2009 and the icon of the Mother of God “Quick to Hear” returned to its rightful place.

4. Monastery of the Holy Trinity Sergius Lavra in the city of Sergiev Posad, Moscow region. This holy monastery of Russia was founded in 1337 by St. Sergius of Radonezh. For many centuries, this large monastery in our country was the largest center of spiritual enlightenment, social life and Russian culture. Over the years, the Lavra has accumulated a huge and unique library of handwritten and early printed books. When, at the beginning of the seventeenth century, this monastery with its three thousand inhabitants was besieged by a thirty-thousand-strong Polish-Lithuanian army, and the defenders of the holy place showed a courageous example of the fight for their faith and freedom. That time was marked by numerous miraculous phenomena, including the founder of the monastery himself - St. Sergius Radonezh, other saints of God, and this was a confirmation of heavenly protection for the monks of the Lavra, which could not but strengthen their spirit. In the period from the eighteenth to the nineteenth centuries, small monasteries grew up in the vicinity of the Sergius Lavra: the Bethany Monastery, the Bogolyubsky, Chernigov-Gethsemane monasteries, the Paraclete monastery - many wonderful elders labored there, whom the whole world eventually recognized. In 1814, the Moscow Theological Academy was located in the Trinity-Sergius Lavra, the building of which was damaged in the fires of 1812 in Moscow. Many famous people found their rest in the Lavra: writer I.S. Aksakov, philosopher, writer and diplomat K.N. Leontyev, religious philosopher V.V. Rozanov, as well as other figures of Russian culture. In 1920, the Trinity-Sergius Lavra was closed, placing the Historical and Art Museum there, and some of the buildings were transferred to private housing. This Russian monastery began to be revived in 1946. And today, numerous pilgrims come to this monastery to venerate the relics of one of the most revered saints in Russia - St. Sergius of Radonezh, as well as to pray to the miraculous icons located in the Lavra - Our Lady of Tikhvin and Chernigov.

This large Russian monastery begins its history with the foundation of its famous caves, which were discovered eighty years before the founding of the monastery itself, which was in 1392. Previously, on the slope of the Holy Mountain, where the monastery now stands, there was an impenetrable forest and a local peasant, who was cutting down trees there, saw under the roots of one of them the entrance to a cave, above it there was an inscription: “Caves created by God.” According to legends, monks who fled from the Kiev Pechersk Lavra hid in them during the next raid of the Crimean Tatars. The monastery was founded by a married couple: priest John Shestnik and Mother Maria. They settled in these deserted places to get away from the world. Before her death, Maria took monastic vows and took the name Vassa; when she died, her husband, having buried the body, buried the coffin at the entrance to these caves. But when he came to the grave the next day, he saw that the coffin was on the surface. He buried the coffin again, but the miracle happened again, and he realized that this was the will of God, then the priest hollowed out a niche in the wall of the cave and placed the coffin in it. From that time on, the inhabitants of the monastery began to be buried in this way. Miracles near the tomb of nun Vassa still happen today. At the beginning of the twentieth century, an incident occurred here that shocked believers: vandals wanted to open this coffin, but a fire broke out from it, scorching the monsters; by the way, traces of that wonderful fire are visible on the coffin even now. Father John himself also took monastic vows and the name Jonah. By 1473, he completed the construction of the first monastery church; at this time, it is the main cathedral of the monastery and is named in honor of the Dormition of the Mother of God. The temple was consecrated on the fifteenth of August 1473, this is the official date of the founding of the Pskov-Pechersky Monastery. The relics of its founders are still located near the entrance to the ancient caves. And queues of pilgrims eager for help line up to them. You can venerate the relics every day from ten in the morning to six in the evening. And in the caves, over the years of the monastery’s existence, almost ten thousand people were buried, so this is a whole underground city, with its own galleries and streets. This monastery became one of the few Russian monasteries that did not stop working during Soviet times, but during the Great Patriotic War its buildings were significantly damaged by fascist artillery attacks. After the war, its reconstruction began, and today the Pskov-Pechersky Monastery is a popular place of pilgrimage for Orthodox Christians from all over the world.

This Russian monastery was built in the fourteenth century, with the blessing of St. Sergius of Radonezh, by the hero of the Battle of Kulikovo and the closest associate of Prince Dmitry Donskoy - Dmitry Mikhailovich Bobrok-Volynets. Prince Dmitry Donskoy, after his victory over Mamai in September 1380, made a vow that he would build a holy monastery in the name of the Nativity of the Virgin Mary, which was done a year later, in 1381. This monastic monastery had to endure the brutal reign of Ivan the Terrible, the tense period of the reign of Boris Godunov, the Great Time of Troubles, the reforms of Catherine the Great, and after the revolution of 1917, the monastery was completely closed, setting up warehouses and garages for agricultural machinery on its territory. And only in 1991, the Bobrenev Monastery began to be restored so that it could carry out its primary functions. The main shrine of the monastery is the miraculous Feodorovskaya icon; this ancient image is decorated with a silver chasuble, decorated precious stones and pearls. This icon of the Mother of God is the patroness of brides, the protector of family happiness, the birth of children in childless couples, and a helper during difficult childbirths.

7. Holy Trinity Belopesotsky Convent in the city of Stupino, Moscow region. This monastery was founded at the end of the fifteenth century by the Monk Vladimir, fifty kilometers from the city of Serpukhov on White Sands, on the left bank of the Oka River. Over time, Abbot Vladimir began to be revered as a local saint. In official sources, the monastery, then still a man's monastery, was mentioned for the first time in 1498, when it was granted forests and lands by Moscow Prince Ivan the Third the Great. The country's authorities were strongly interested in strengthening this Russian frontier, so already in the second half of the sixteenth century, almost all of its buildings were made of stone. During the Time of Troubles, the holy Russian monastery was devastated, but again flourished and rebuilt, and by the nineteenth century it became completely independent. But a difficult test awaited her brethren: in 1918, the monks were taken outside the monastery fence and shot. A dormitory for workers and prisoners was set up here, and during the war they housed General Belov’s guards corps; when the war ended, they made warehouses. The restoration of the monastery began only in the late eighties of the twentieth century, and by 1993 monastic life began here again. Thousands of suffering, sick, and needy pilgrims flock to the Tikhvin Church of the Holy Trinity Belopesotsky Monastery to pray to the miraculous icon of the Mother of God - “Quench my sorrows.” Prayers really help her. And the icon began to be venerated as miraculous in the seventeenth century, when one dying patient had a dream and was told that if she prayed to the icon brought from the Church of St. Nicholas for healing, she would be cured. And she sincerely prayed for her faith and was miraculously healed. Since then, there have been a lot of miracles that happened after prayer in front of the icon.

8. Vysotsky Monastery in the city of Serpukhov, Moscow region. This monastery was built on the left bank of the Nara River, with the blessing of St. Sergius of Radonezh, in 1374, by the Serpukhov prince Vladimir Andreevich the Brave, who was an associate and cousin of the Grand Duke Dimitri Ioannovich Donskoy. The favorite student of Sergius of Radonezh, Athanasius, was appointed the first abbot of the Serpukhov monastery. The monastery had an important strategic position, because the city of Serpukhov was one of the defensive borders of the Moscow principality from the south and the situation here was not very calm: strangers and robbers often attacked. By the beginning of the twentieth century, the monastery had become one of the most comfortable in Russia, and in Soviet times a regiment of Latvian riflemen was stationed here, then a prison, when the Great Patriotic War ended, it was given over to private housing and for warehouses. The revival of the monastery in this holy place of Russia began in 1991. The main value of the Vysotsky Monastery is the miraculous icon of the Most Holy Theotokos “Inexhaustible Chalice,” which heals those suffering from drunkenness and drug addiction. This icon began to show miracles after one heavily drinking peasant had a dream in which a gray-haired old man commanded him to offer prayers to the “Inexhaustible Chalice” icon in the Vysotsky Monastery, but the poor man said that he had no money for the journey and his legs hurt to get to this temple. The elder constantly appeared to him in a dream, insisting on a pilgrimage to the icon of the Mother of God. One day, a pious woman took pity on a drunkard; she rubbed healing ointment on his feet so that he could hit the road. Having reached the monastery, the pilgrim began asking the monks about this miraculous icon, and they said that there was no such thing in their monastery. Then the peasant tried to describe it, and then the novices realized that it was not even about an icon, but about a picturesque image inscribed in one of the passages of the monastery, to which practically no attention was paid. The peasant prayed to the Mother of God for healing from drunkenness, and she granted him complete recovery. The icon was called miraculous, and since that time, the people's path to it has not been overgrown by those suffering from drug addiction and drunkenness, as well as by their suffering relatives and loved ones.

9. Holy Trinity Seraphim-Diveevo Monastery in the village of Diveevo, Nizhny Novgorod region. The Seraphim-Diveevo Convent has a special place among the holy Russian monasteries. It was founded in 1780 by the nun Alexandra, known to the world as Agafia Semyonovna Melgunova, who sold all her property. She dreamed of the Virgin Mary, who indicated the place where it was necessary to build two large churches: one in honor of the “Life-Giving Source” icon of the Mother of God, and the other in honor of the Dormition of the Blessed Virgin Mary. After the death of Schema-nun Alexandra, in 1789, the Sarov elders introduced a new confessor to the sisters - hierodeacon of the Sarov Monastery, Father Seraphim. He instructed his spiritual children to go and pray at the grave of the founder of the monastery, who was buried near the walls of the Kazan Church; miracles and miraculous healings often occurred there, which continue to this day. In 1825, Seraphim of Sarov had a miraculous vision of the Mother of God, who commanded the founding of another monastery in the village of Diveevo, for girls. Here, with the blessing of the Mother of God, a source of healing water began to flow, which was later called the “Source of Father Seraphim.” The Seraphim-Diveevo Monastery experienced its spiritual heyday with the arrival of Mother Superior Maria, under whom the number of sisters of the monastery increased, the beautiful Trinity Cathedral, the majestic churches of Alexander Nevsky and Equal-to-the-Apostles Mary Magdalene were erected. A church in honor of the icon “Joy of All Who Sorrow” was also opened at the Almshouse. In 1905, they began to build a new large cathedral here, but the revolution of 1917 and the change of government prevented it. In 1927, this holy monastery was closed, the domes of several churches were knocked down, the stone fence was destroyed, and the cemetery was destroyed. And only in 1991 the Diveyevo Monastery started working again. Today, one hundred and forty sisters labor here and work: the Cathedral of the Holy Trinity, the Church of the Nativity of Christ, the Church of the Nativity of the Virgin Mary. Other destroyed temples are still being restored and the territory of the monastery is being restored. The Trinity Cathedral of this monastery is especially revered by pilgrims, because the relics of St. Seraphim of Sarov are located there, and clothes and things that once belonged to him are kept: a cassock, bast shoes, chains and a bowler hat. The monastery has several springs, famous for their healing power. Everyone who thirsts for his gracious help and healing comes to the shrine with the relics of Seraphim of Sarov.

10. Nativity of the Mother of God Sanaksar Monastery in the city of Temnikov, Mordovia. This monastery was founded in 1659 on the outskirts of the city of Temnikov, on the banks of the Moksha River, among centuries-old pine forests and water meadows. The monastery received its name because of the small lake Sanaksar located nearby. But a hundred years after its foundation, the monastery felt a lack of funds, so it was assigned to the prosperous Sarov desert. And the monastery began to actively develop and build, especially when Elder Theodore Ushakov became its rector in 1764. Today, the ensemble of the Sanaksar Monastery is the largest and well-preserved urban monument in Russia, from the second half of the eighteenth to the early nineteenth centuries, in the Baroque style. The main especially revered shrines of this monastery are the relics of saints: St. Theodore, the righteous warrior Theodore, St. Alexander the Confessor, as well as two miraculous icons of the Mother of God. You can stay in a hotel at the monastery. Pilgrims who have visited Sanaksary bring home oil taken from the miraculous Kazan Icon of the Mother of God, which heals various diseases; in the monastery you will learn about cases of miraculous recovery, even from cancer. All those who are healed must return back to the monastery to bring their grateful gift to the icon of the Mother of God: a ring, a chain, or simply something valuable. You will be able to see that this icon is completely hung with gifts. There is also another miraculous icon of the Mother of God of Feodorovskaya, which also works many miracles.

Today we talked about the interesting and famous holy monasteries of our Russia, which are incredibly popular among pilgrims seeking spiritual and physical healing, purification and guidance on the path of true faith.

The document was adopted at the Council of Bishops of the Russian Orthodox Church on November 29 - December 2, 2017.

I. INTRODUCTION

The Regulations on Monasteries and Monastics (hereinafter referred to as the Regulations) were adopted in accordance with the Charter of the Russian Orthodox Church: “Monasteries are governed and live in accordance with the provisions of this Charter, the Civil Charter, the “Regulations on Monasteries and Monastics” and their own Charter, which must be approved by the diocesan bishop.” .

The regulation, reflecting the centuries-old experience of monastic life and the traditions of Russian monasticism, defines the basic principles and rules of life of the monasteries of the Russian Orthodox Church in modern conditions and serves as the basis for the internal regulations of the monasteries, which establish the rules of relationships in a particular monastery, the daily routine, the schedule of services, the features of obediences and etc.

The provision is intended to promote the spirit of unity and brotherly love in monasteries, and to protect the monastic community from disagreements and discord that may occur due to an incorrect understanding of the purpose and order of monastic life.

The Regulations are a general guide for archpastors in their care of monasteries, for abbots and abbesses of monasteries, as well as for all residents of monasteries and those wishing to embark on the path of monastic life.

These Regulations do not deal with regulations concerning monks who do not reside permanently in monasteries. Although many institutions are common to all monastics, the life of monks serving in theological educational institutions, synodal and diocesan institutions, as well as in parishes, has its own characteristics.

These Regulations define the foundations of life for both male and female monasticism. To make the text easier, only terminology relating to male monasteries is used: abbot, brotherhood, brother, monk, monk, novice. With the exception of specified cases, all statements of the Regulation also apply to the abbess, sisterhood, sister, nun, nun, and novice.

II. GENERAL PROVISIONS ABOUT MONASKING

2.1. Definition of monasticism. Its basis and purpose

Monasticism is a special way of Christian life, which consists of completely dedicating oneself to serving God. According to the word of the holy fathers, “a monk is one who looks to God alone, desires one God, is devoted to God alone, tries to please God alone”. A monk (monacόV (Greek) - alone, solitary) is one who chooses a solitary life, renounces all worldly relationships, remaining in constant inner communion with God. At the same time, through prayer, the monk maintains unity with everyone in Christ. “A monk is one who, although separated from everyone, is in unity with everyone.”. “A monk is one who considers himself to exist with everyone and sees himself in everyone.”. “Blessed is the monk who looks upon the work of salvation and prosperity of all as his own.” .

“Monasticism is an institution of God, not at all human”. Monasticism is based on the words of the Lord Jesus Christ: (Matt. 19, 21); “If anyone wants to come after Me, let him deny himself, and take up his cross, and follow Me, for whoever wants to save his life will lose it, and whoever loses his life for My sake will find it.”(Matt. 16, 24–25); “Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for My name’s sake will receive a hundredfold and will inherit eternal life.”(Matt. 19:29), as well as in the apostolic words: “Do not love the world, nor the things in the world”(1 John 2:15); “Regarding virginity, I ... admit for the best that it is good for a person to remain so”(1 Cor. 7:25–26). Since in monasticism a person strives to fulfill the mentioned words of the Savior, it is called “Perfect living, in which the Lord’s living is likeness”. Monasticism also has its basis in the living experience of the Church: inspired by the examples of the Mother of God, St. John the Baptist, and many holy ascetics, thousands of Christians from ancient times strove to embody the ideal of a virginal, non-covetous, prayerful life.

The condition for monastic choice is the calling and reciprocal love of a person for the Lord Jesus Christ, overcoming and prevailing over all earthly love: “Here too, a true monk loves Christ so much that nothing can separate him from his love for Christ (cf. Rom. 8:35), and he desires to be resolved with Christ (cf. Phil. 1:23), which is also shown in affairs, escaping for Christ’s sake into deserts and mountains and solitary abodes, and trying to be one with Christ, so that Christ might dwell in him with the Father and the Spirit.” .

The goal of monastic life is the most complete unity with the Lord by leaving everything to fulfill the commandments about complete love for God and neighbor: « A monk is one who has distanced his mind from sensory things and through abstinence, love, psalmody and prayer continually stands before God» , says St. Maximus the Confessor. Thanks to love for God, which finds expression in prayer, the monk achieves inner integrity and, in the feat of repentance, purifies his heart, making it capable of showing sacrificial love for others.

The daily internal work of a monk consists of a constant struggle with sinful thoughts, feelings and desires in order to achieve dispassion and spiritual purity. A monk pleases God and achieves heartfelt unity with Him, especially when he is diligent in prayer and actively shows love for his neighbors, maintaining unity with the monastic brotherhood and being in selfless obedience, which he performs with joy and freedom, for “love makes the free subject to each other” .

2.2. Monastic vows

Along with observing all the Gospel commandments, which are obligatory for every Christian, monks, for the love of Christ, are called upon to observe the special vows they take, which serve as evidence of a decisive desire to “put off the old man with his deeds” (Col. 3:9). Chief among these vows are obedience, non-covetousness and chastity.

Fulfilling the vow of obedience consists in cutting off one's own will and following the will of God, which is revealed to the monastic through voluntary and humble obedience to the abbot and all the brethren.

The vow of non-covetousness is taken by monks in order to eradicate the love of money from the heart, to gain freedom of spirit and impartiality towards earthly things, necessary for following Christ.

Life in chastity presupposes not only bodily purity, but also purity of the soul, which opens the way for a monk to the heartfelt knowledge of God, according to the commandment: "Blessed are the pure in heart, for they will see God"(Matt. 5:8). At the same time, the desire for chastity cannot be motivated by disgust - a disgusted attitude towards marriage as such, since marriage was established by God and is blessed by the Church with a special Sacrament.

The desire to unite with Christ prompts monks to completely renounce the world, not out of contempt for it, but for the sake of moving away from temptations, sinful passions and in order to “remove from yourself all obstacles to the love of God”. Like the evangelical merchant who sold all his property to acquire one precious pearl, the monks renounce everything for the sake of "cleansing and sanctifying the heart" and the finding of Christ (cf. Matt. 13:45–46).

2.3. The meaning of monasticism

The main service that monks are called to perform in the Church is unceasing communion with God and prayer for the whole world.

Monks must preach the gospel of Christ by living example of active repentance, love for God and service to Him. “The monk in all his appearance and in all his deeds must be an edifying example for everyone who sees him, so that, due to his many virtues, shining like rays, even the enemies of the truth, looking at him, even reluctantly admit that Christians have firm and unshakable hope of salvation, and from everywhere they flocked to him as to a real refuge, and so that the horn of the Church would be raised against her enemies.”. Monks who carefully fulfill their calling become moral guides for Orthodox Christians and all people.

Monastic life expresses the Church’s striving for "life of the next century". Monastics are called to demonstrate the reality of the Kingdom of Heaven, which there is something inside us(cf. Luke 17:21) and, beginning here on earth in the human heart, extends into eternity. With their determination in sacrificial deeds, monks confirm the greatest value of life in God, and therefore monasticism is a revelation of the Kingdom of God on earth and praise of the Church of Christ .

III. GENERAL PROVISIONS ABOUT MONASTERIES

3.1. Definition of a monastery

According to the Statute of the Russian Orthodox Church, “a monastery is a church institution in which a male or female community lives and operates, consisting of Orthodox Christians who have voluntarily chosen the monastic way of life for spiritual and moral improvement and joint confession of the Orthodox faith”. A monastery is a community of Christians who jointly practice the monastic way of life in the spirit of mutual love and trust, under the leadership of an abbot or abbess. “Here there is one father, and he imitates the Heavenly Father, and there are many children, and everyone is trying to surpass each other in goodwill towards the abbot, everyone is of the same mind, delighting the father with good deeds, not recognizing natural ties as the reason for this rapprochement, but having made the Word the leader and guardian of unity, which is stronger than nature, and are bound by the covenant of the Holy Spirit.” .

3.2. Legal sources regulating the activities of monasteries

The activities of monasteries are determined by:

• Rules of the Holy Apostles, Holy Ecumenicals and Local Councils and the Holy Fathers;
• Charter of the Russian Orthodox Church;
• decisions of the Councils of Bishops and the Holy Synod concerning the life of monasteries and monasticism;
• this Regulation;
• the internal charter of the monastery, regulating its life according to church tradition and the traditions of the monastery, taking into account modern conditions;
• the civil charter of the monastery, regulating its activities as a religious organization in accordance with state legislation.

Monasteries of the Russian Orthodox Church are subject to registration as legal entities.

3.3. Division of monasteries according to type of subordination

According to hierarchical subordination, monasteries are divided into stauropegial, diocesan and ascribed.

3.3.1. Stavropegic monasteries. They are under the direct canonical control of His Holiness the Patriarch of Moscow and All Rus', who leads the monastery through a vicar appointed by him and the Holy Synod (in convents - through the abbess). Stavropegic monasteries are called upon to be a model of internal decorum and external splendor and set an example for all other monasteries.

3.3.2. Diocesan monasteries. They are under the canonical control of the diocesan bishop.

3.3.3. Monasteries assigned to stauropegial monasteries. They are under the canonical administration of the Patriarch. They are created at stauropegial monasteries, distinguished by special deanery and well-organized economic activities. Responsibility for the management of the assigned monastery lies with the abbot of the stauropegial monastery. The abbot of the assigned monastery is subordinate to the Patriarch and the governor of the stauropegial monastery and is guided by their orders.

3.4. Laurel

A number of the largest monasteries, which had special significance in the establishment of Orthodoxy in Rus' and, as a rule, were distinguished by the vastness of their territory or a large number inhabitants, was given the status of Lavra. The first such monastery was the Kiev Pechersk Lavra. Subsequently, this status was received by the Holy Trinity Sergius Lavra, the Alexander Nevsky Lavra, the Pochaev Lavra and the Assumption Svyatogorsk Lavra. Currently, the assignment of such status is the prerogative of the Holy Synod. Both stauropegial and diocesan monasteries can be called laurels.

3.5. Hierarchical leadership of the monastery

3.5.1. His Holiness Patriarch and Holy Synod.

In accordance with the Statute of the Russian Orthodox Church, the Holy Synod is chaired by His Holiness the Patriarch “carries out general supervision of monastic life”. The powers of the Holy Synod in the field of management of monasteries are determined by the Charter of the Russian Orthodox Church.

The executive body of the Holy Patriarch and the Holy Synod in matters relating to monasteries and monasticism is the Synodal Department for Monasteries and Monasticism. The main task of the Department is to assist the monasteries of the Russian Orthodox Church in establishing monastic life. The powers of the Synodal Department for Monasteries and Monasticism are determined by its charter, as well as the instructions of His Holiness the Patriarch and the Holy Synod.

3.5.2. Diocesan bishop.

In accordance with the rules of the Ecumenical and Local Councils, monasteries are under the jurisdiction of the diocesan bishop, who, according to the definition of the Charter of the Russian Orthodox Church, “has senior management supervision over the monasteries included in his diocese”, based on canonical, administrative and financial accountability. The specific rights and responsibilities of the diocesan bishop in the field of management of monasteries are determined by the Charter of the Russian Orthodox Church, civil and internal charters of monasteries.

The bishop, as the father and good shepherd of the monastics, is the trustee of all the monasteries under his jurisdiction. He is “a never-ending evangelist, preaching the commandments of God... the image of Christ, looking at which those who follow him organize their lives in the gospel” - called to observe whether the monastery maintains fidelity to the patristic teaching, canonical and liturgical order, whether the monks deviate from the purity of Orthodoxy, whether they abandon spiritual deeds for the sake of everyday concerns. “Let monastics in every city and country be subordinate to the bishop, observe silence, and adhere only to fasting and prayer, constantly remaining in those places in which they have renounced the world.”(4 rule of the IV Ecumenical Council).

3.5.3. Holy Archimandrite of the monastery.

The Patriarch of Moscow and All Rus' is the sacred archimandrite of all male monasteries in the city of Moscow, as well as stauropegial male monasteries on the territory of other dioceses.

According to paragraph 25 of the definition of the Consecrated Council of Bishops of the Russian Orthodox Church in 2011 “On questions inner life and external activities of the Russian Orthodox Church": "Ruling bishops may be abbots (priest-archimandrites) of historically significant or largest monasteries of the diocese as an exception."

The diocesan bishop has special care for the monasteries where he is the holy archimandrite: he regularly performs divine services, takes care of the spiritual structure and splendor of the monastery, and also ensures that the monastery serves as an example for other monasteries of the diocese. The direct leadership of such a monastery is entrusted to the abbot, appointed by the Holy Synod on the recommendation of the diocesan bishop and exercising the full functions assigned to the abbot in the Charter of the Russian Orthodox Church, in the charter of the monastery, as well as in these Regulations. The abbots of the monasteries, in which the diocesan bishops are sacred archimandrites, are called governors, and at the same time are elevated to abbots in accordance with the established rites.

IV. FORMS OF ORGANIZATION OF MONASIC LIFE

4.1. Monastery

In the Russian Orthodox Church, the most common form of organization of monastic life is the cenobitic monastery: “Community, according to monastic vows, is recognized in comparison with non-community a higher form of monastic life, and therefore coenobitic monasteries should continue to remain coenobitic, and it is advisable to convert non-coenobitic monasteries into coenobitic monasteries where this is possible due to local conditions.”(Definition of the Holy Council of the Orthodox Russian Church on monasteries and monastics of August 31 (September 13), 1918, Chapter IV, Art. 23).

At the same time, at present, in the structure of a cenobitic monastery, there may be opportunities for the implementation of all three historically established forms of monastic life - community life (cenovia), monastery residence (keliotism) and hermitage (anchorite, hermitage).

4.1.1. Dormitory (Kenovia)

The hostel (cinenovia), the founder of which was the Monk Pachomius the Great, is traditionally the most common form of monastic residence. In the hostel, the most important conditions that promote monastic success are observed - cutting off one’s own will, living in unity with one’s neighbors, freedom from worldly cares.

The hostel is a voluntarily assembled Eucharistic community of monastics. The spirit of unity and evangelical love between brothers, coupled with obedience to the abbot (abbess), is an integral and essential sign of cenovic life. Monastic community is characterized by common daily services and joint participation in the Divine Liturgy, commonplace accommodation, shared meals, common property, lifelong care for each member of the monastic community.

The communal monastery is called upon to reproduce the way of life that existed in the apostolic communities, according to the prayer from the rite of consecration of the monastery: “Look, O Lord, upon those who want to live in this place for Thy glory... Grant to them, O Lord our God, as the first believers in the Apostles of Thy Church, that their hearts and souls may be one, and that not a single one of them should speak or say anything from their possessions.” its own being: but being is all common to it" .

4.1.2. Skeetskoe residence (Keliotism)

At monasteries or separately from them, monasteries can be created - small monastic settlements in secluded places with a stricter order of internal life. The founder of the skete life is the Monk Macarius the Great. In Rus', a striking example of the organization of such a monastery life was the monastery Reverend Neil Sorsky.

The skete, founded at the monastery, is managed by the monastery leader (elder sister), who reports to the abbot (abbess) of the monastery.

The main occupation of the monastery’s brethren is purely spiritual work (contemplation of God, prayer, reading the Holy Scriptures and patristic books), as well as handicrafts. The monastics of the monastery can engage in other types of activities to the extent that this does not interfere with the monastic way of life.

Access to the skete for pilgrims, especially those of the opposite sex to those living in the skete, may be prohibited or extremely limited.

Hermitages can be communal or private.

1. Community monastery in its internal structure it is similar to a communal monastery with common worship, common meals, common labors and property. Such a monastery differs from the monastery in the small number of brethren, its remote location and more strict regulations for internal and liturgical life.

2. In a special monastery Each monastic labors in his own cell, according to the rules determined for him by the abbot. If there is a temple in the monastery, the brethren gather there for joint prayer and worship. In the absence of a church, the brethren from the monastery come to the monastery to participate in church prayer and receive communion of the Holy Mysteries of Christ.

The skete may have the status of a legal entity and its own civil and internal charters, agreed upon with the abbot of the monastery and approved by the diocesan bishop. These charters must comply with the standard form of the charter approved by the Patriarch and the Holy Synod.

4.1.3. Hermitage (desert dwelling, anchorage)

In a spiritually well-maintained monastery with strong traditions, a special form of monastic life can be realized - hermitage.

Hermitage is a monastic feat that involves extreme solitude for the sake of exercising in prayer and contemplation of God. The founders of this way of life are Saints Paul of Thebes and Anthony the Great. The source of Russian desert life was the hermit life of St. Anthony of Pechersk.

A monk who has passed the test in a cenobitic monastery, has been confirmed in monastic work, has acquired the necessary spiritual experience and desires greater solitude to perform extreme feats of abstinence and prayer, can receive the blessing of the spiritual council of the monastery, headed by the abbot, to live at some distance from other brethren. Such a monk is freed from general monastic labors, while remaining a resident of the monastery and remaining in obedience to the abbot.

A type of hermitage is seclusion within the monastery.

4.2. Compound

As part of their activities, monasteries can open metochions, which are canonical divisions of the monastery located outside its boundaries. A farmstead is created for missionary, economic, representative or other purposes. The courtyard, as a rule, includes a temple, residential buildings, and outbuildings. A subsidiary farm can be organized at the farmstead.

A metochion can be established on the territory of the diocese where the monastery is located. In exceptional cases, a metochion may be established on the territory of another diocese. The activities of the monastery are regulated by the civil and internal charters of the monastery to which the monastery belongs, as well as by the civil and internal charters of the monastery (if any). To manage the monastery, a superior (abbess or elder sister) may be appointed, who is subordinate to the abbot (abbess) of the main monastery.

The inhabitants of the monastery live at the courtyard, and are subject to all the provisions provided for by the civil and internal regulations of the monastery.

The metochions of stauropegic monasteries are subordinate to the Patriarch by the right of stauropegia. During the service in the church of the metochion of the stauropegic monastery, the name of the Patriarch is exalted.

A metochion of a diocesan monastery, opened on the territory of another diocese, is subordinated in the church-hierarchical order to the diocesan bishop of that diocese. The name of this diocesan bishop is exalted during divine services in the church of the metochion, as well as the name of the bishop to whom the monastery is subordinate. Also, during divine services in the church of the courtyard, the name of the abbot of his monastery is exalted. In his economic activity such farmsteads are subordinate to the abbot of their monastery. A more detailed definition of the responsibilities of the metochion in relation to the diocese on the territory of which it is located is determined by a written agreement of two diocesan bishops when establishing the metochion.

4.3. Ascribed temples and chapels

In addition to the main churches, the monastery may have attached churches and chapels located outside the territory of the monastery.

4.4. Opening of a monastery, metochion, monastery

In accordance with church canons (1st rule of the Double Council, 4th rule of the IV Ecumenical Council), a monastery cannot be created without the will of the bishop, who “first he places prayer on the establishment of the monastery, as if some unshakable foundation”. Monasteries, “those created without the permission of the bishop are not valid monasteries and are not sacred” .

The main reason for opening a monastery is the presence of a male or female community of Orthodox Christians, active for at least one year with the blessing of the diocesan bishop, who wish to follow the monastic way of life under the leadership of a spiritual leader recognized by the diocesan bishop.

Obstacles to the opening of a monastery may be shortcomings in the spiritual life of the community, as well as legal or property circumstances, for example, the private ownership of real estate and land on which the monastery is supposed to be opened.

After the diocesan bishop petitions the Patriarch and the Holy Synod to open a monastery, a commission of the Synodal Department for Monasteries and Monasticism is sent to the community to familiarize itself with its spiritual life and material support.

The decision to open a diocesan monastery is made by the Patriarch and the Holy Synod on the proposal of the diocesan bishop and, as a rule, taking into account the feedback of the Synodal Department for Monasteries and Monasticism.

The opening of a monastic courtyard or skete on the territory of the same diocese where the monastery is located occurs by decision of the diocesan bishop in response to a request from the abbot (abbess) of the monastery. The opening of a metochion or monastery on the territory of another diocese occurs with the blessing of the Patriarch in response to a request from the diocesan bishop, agreed in writing with the diocesan bishop of the diocese where it is proposed to open the metochion or monastery.

An assigned monastery, skete, or monastic compound can be transformed into an independent monastery with a significant increase in the number of brotherhoods (sisterhoods), with changes in the boundaries of dioceses, or with changes in external conditions. The initiative for such a transformation can be taken by the diocesan bishop, abbot and the spiritual council of the main monastery to which the monastery, metochion or monastery is assigned. The decision to convert is made in the same manner as the decision to open a monastery.

4.5. Abolition of the monastery

The decision to abolish the monastery is made by the Patriarch and the Holy Synod on the recommendation of the diocesan bishop.

In accordance with the rules of the holy Ecumenical Councils (24 rule of the IV Ecumenical Council, 49 rule of the VI Ecumenical Council) it is necessary that the sacred monasteries “remained forever monasteries and the property belonging to them was preserved inalienable, and so that they could no longer be worldly dwellings”. Therefore, it is advisable to place a monastery courtyard, parish or other church unit on the site of the abolished monastery.

In the event of a monastery leaving the hierarchical structure and jurisdiction of the Russian Orthodox Church, the monastery ceases to operate as a religious organization of the Russian Orthodox Church and is deprived of the right to property that belonged to the monastery on the basis of ownership, use or other legal grounds, as well as the right to use the name names and symbols of the Russian Orthodox Church.

V. INTERNAL GOVERNANCE OF THE MONASTERY

5.1. Hegumen (Abbess)

The hegumen is the spiritual father of the entire brotherhood (the abbess is the spiritual mother of the sisterhood) entrusted to his (her) leadership of the monastery.

The abbot of the monastery, possessing spiritual and administrative power within the limits established by the charter and tradition of the monastery, like a father, educates his brothers by word and example of his life. General spiritual leadership of the brethren - primary duty abbot, for he will be obliged to give an answer before God for each member of the brotherhood (see more below, paragraph 8.3.). The Monk Theodore the Studite commands the abbot: “Open your heart with love, guide everyone with mercy, educate them, enlighten them, perfect them in the Lord. Refine your mind with meditation, arouse your readiness in courage, strengthen your heart in faith and hope, go ahead of them in every good deed, precede them in the struggle against spiritual opponents, protect, guide, lead them to the place of virtue.”. The abbot is also entrusted with care for the external improvement and splendor of the monastery, and for all types of its internal and external activities.

In his activities, the abbot is guided by the Rules of the Holy Apostles, the Holy Ecumenical and Local Councils and the Holy Fathers, decisions of Local and Bishops' Councils, determinations of the Holy Synod, the Charter of the Russian Orthodox Church, the charter of the monastery, as well as decrees and orders of the diocesan bishop.

The appointment of an abbot, as well as his dismissal from office, occurs by decision of the Patriarch and the Holy Synod on the proposal of the diocesan bishop. Before the Patriarch and the Holy Synod consider the presentation of the diocesan bishop, the candidate undergoes an interview with members of the board of the Synodal Department for Monasteries and Monasticism and undergoes training in a monastery from among the most comfortable. If the holy archimandrite of a monastery is a diocesan bishop, the practical leadership of the monastery is entrusted to a vicar appointed from among the brethren, who, after the approval of his candidacy by the Holy Synod, is also elevated to abbot, receiving a decree from the diocesan bishop.

When determining a candidate for the position of abbot, the diocesan bishop, in accordance with the patristic tradition and practical experience The Church, after consultation with the brethren, proposes for consideration by the Holy Synod through the Synodal Department for Monasteries and Monasticism a candidate from among the inhabitants of the monastery or from among other persons.

In some cases - at the beginning of the monastic life of the monastery, in case of disorder or disagreements among the monks - the diocesan bishop may nominate a candidate without consulting the brethren, informing the Synodal Department for Monasteries and Monasticism about this.

A candidate for abbot must have sufficient (at least 5 years) experience of monastic life in the monastery, spiritual education and the qualities necessary for this obedience, have prudence, love for the brethren, management abilities, and a willingness to selflessly fulfill his obedience for the benefit of the monastery until the end of his life.

In the event of the abbot's release from office, as well as in the event of illness and other circumstances that make it impossible for him to carry out his duties, or in the event of his death, the temporary management of the monastery is entrusted to one of the brethren, who is appointed by the diocesan bishop. In this case, the place of the abbot should be replaced as soon as possible short terms.

The abbot should remember that the spiritual state of the brethren largely depends on his own lifestyle. The abbot must set an example for the brethren in all aspects of monastic life: in relation to worship and prayer, in ascetic work and love for the brethren, in outward behavior and modesty of life. Like other brethren, the abbot must attend monastic services, a common meal, and take personal part in works for the benefit of the monastery. The personal living conditions of the abbot should not differ significantly from those of the general monastery. It is unacceptable for the abbot to live outside the walls of the monastery and to be absent from the monastery for a long time without good reason. Despite being burdened with administrative and representative functions, the abbot is called upon to live a united life with the brethren, paying sufficient attention to communication with them - both general and, if necessary, personal. The name of the abbot is exalted during services in the monastery churches at litanies (in a separate petition), at the Great Entrance of the Divine Liturgy and at statutory multiannuals.

5.2. Confessor of the monastery. Spiritual guides

According to ancient tradition, spiritual leadership in monasteries is entrusted to the abbot or abbess.

IN monasteries To assist the abbot, the spiritual council may elect a monastery confessor (brotherly confessor) from among the experienced senior brethren, who is presented to the diocesan bishop for approval. If the number of brethren is large, several confessors may be appointed.

IN convents The confessor of the monastery helps the abbess in the spiritual guidance of the sisters. Also, to help the abbess, the spiritual council can select mentors from among experienced older sisters. Confession is performed by a confessor or priests appointed by the diocesan bishop, preferably from among the white clergy.

The basic principles of spiritual leadership of the monastery are outlined below.

5.3. Basic job obediences

To assist the abbot, brethren who are sensible and experienced in monastic life may be appointed to the following official obediences:

• Dean - to oversee the statutory performance of divine services, as well as the observance by the brethren of the rules of communal life provided for by these Regulations and the internal monastic charter.
• Treasurer - to control receipts into the monastery treasury and expenses from it and to maintain the necessary records.
• Economy - for managing the monastic economy.
• Cellarer - to monitor the safety of food and prepare meals in accordance with the regulations. The monastery kitchens and warehouses are under the care of the cellarer.
• Sacristan - to take care of the safety of sacred objects, vestments and all church utensils, as well as ensure their preparation for the performance of divine services.

Candidates are appointed by the spiritual council headed by the abbot. Candidates for the obediences of dean, treasurer and economist are presented to the diocesan bishop for approval.

5.4. Spiritual Cathedral

A spiritual council is convened by the abbot to consider all the most important matters of monastic life. “The rector, presenting to the entire cathedral an image of humility and an all-consensual and unanimous union of spiritual love, must begin and do every work not on his own, without advice, but by gathering the brothers who are most skilled in spiritual reasoning and in consultation with them, studying the Scriptures, Let nothing be contrary to God, the Divine commandments and Scripture - this is how one should begin and do many important things.” .

The spiritual council includes the main officials of the monastery: the confessor of the brethren, the dean, the treasurer, the steward, the cellarer, the sacristan, as well as other monks of a virtuous life who have spiritual reasoning. The composition of the spiritual council, as well as changes in it, are approved by the diocesan bishop on the proposal of the abbot.

The activities of the spiritual council are determined by these Regulations and the internal regulations of the monastery. The decisions of the council are adopted by a majority of votes and after their approval by the abbot, and in cases provided for by the Charter of the Russian Orthodox Church, these Regulations, diocesan and monastic charters - after approval by the diocesan bishop, they become binding for execution by the entire brotherhood of the monastery.

VI. PREPARATION FOR MONASTICITY.

ACCEPTANCE INTO THE MONASTERY. Monastic tonsure

Anyone who has felt a calling to monasticism cannot be prevented “no former way of life, for monastic life portrays to us a life of repentance”. At the same time, the monastic path requires extreme self-denial from a person, and therefore one who aspires to become a monk must carefully test whether he is capable of following this path.

6.1. Cooperation

Among those living on the territory of the monastery, who are not counted among the brethren, but carry out monastic obediences, one should distinguish between workers, who are those who want to eventually join the monastic brotherhood, hired workers who work in the monastery under an employment contract and have no intention of entering the monastery, as well as pilgrims and volunteers staying in the monastery for a limited period of time to provide all possible free assistance to the monastery.

Before giving a blessing to a person to live at the monastery as a laborer, the abbot conducts an interview with him and finds out from him the circumstances of his life. The abbot should pay attention to the possible presence of external obstacles to entering the monastery. Such obstacles include, in particular, being a minor, being married, having minor children requiring guardianship, being on trial or under investigation, having debt obligations or obligations to pay alimony, a state of physical or mental health that makes a person incapable of staying in a hostel. The listed circumstances constitute obstacles to taking tonsure.

Anyone wishing to be admitted to the monastery must present an identity card containing information about their marital status, documents on education and qualifications, and a military ID (for men). If possible, he should seek the recommendations of clergy.

Students of theological educational institutions, as well as persons who have experience of church obediences in parishes or other monasteries, at the discretion of the abbot, can be immediately accepted into the number of novices.

In monasteries where such an opportunity exists, workers live separately from the brotherhood. The period of employment lasts at least one year. At this time, the abbot carefully monitors the spiritual disposition of the newcomer, takes care of his spiritual nourishment, makes sure that he has the opportunity to lead a correct spiritual life, is diligent not only in monastic works, but also in reading and prayer, has the opportunity to attend divine services, receive participation in the Sacraments. During this time, the worker himself takes a closer look at the rules of the monastery and tests his determination to take the monastic path.

If the employee within probationary period shows the firmness of his intention to lead a monastic life, he can be accepted as a novice.

It is not useful to leave in the monastery those who show a tendency to disagreement and quarrels, constantly succumb to grumbling and, despite advice and admonitions, do not show any intention of correction. Similar people tend to disrupt the internal order of life of the monastery and can have an adverse effect on the brethren.

Labor is carried out free of charge as a voluntary sacrifice for the benefit of the monastery, of which the laborer should be notified at the beginning of his stay in the monastery.

6.2. Novitiate

Novitiation is an important stage in the life of someone who wants to enter the monastic path. According to the patristic remark, “the initial direction received upon entering the monastery remains with the ascetic, to a greater or lesser extent, for the rest of his life” .

The inclusion of a laborer among the novices is carried out in response to his written request and on the basis of the decision of the spiritual council, which evaluates the candidate’s lifestyle during the period of residence in the monastery as a laborer, knowledge and understanding of the monastic charter, as well as zeal in obedience and desire for monasticism.

When passing the novice test, the novice must make efforts to carefully study the Holy Scriptures and the main ascetic works of the holy fathers. In doing so, he must be guided by the advice and blessing of the abbot or confessor. According to the instructions of Saint Ignatius (Brianchaninov), “first you need to read books written for cenobitic monks, such as: The Teachings of the Venerable Abba Dorotheus, the Announcements of the Venerable Theodore of Studium, the Guide to the Spiritual Life of the Venerable Barsanuphius the Great and John the Prophet, starting with Answer 216 (the previous Answers were given to the most hermits and therefore little correspond to the beginners) , Words of St. John Climacus, Works of St. Ephraim of Syria, Community decrees and interviews of St. Cassian the Roman. Then, after a considerable time, you can read books written by the fathers for the silent, such as: The Philokalia, the Patericon of Skete, the Words of St. Isaiah the Hermit, the Words of St. Isaac of Syria, the Words of Mark the Ascetic, the Words and Conversations of St. Macarius the Great, the works of St. Simeon , the New Theologian, and other similar active writings of the fathers". Living in the monastery, the novice tries to carefully fulfill the provisions of the monastery Charter and the traditions of the monastery, together with other monks he participates in divine services and common meals, and works in monastic obediences.

During the novice test, a person’s readiness for the monastic way of life, the desire to lovingly follow the traditions and rules of the monastery, and the readiness for voluntary obedience to the abbot and brotherhood are carefully tested. The abbot should make sure that the novice is aware of the responsibility for his choice of the monastic path and has the determination to follow it throughout his life. In other words, it is necessary to test whether the novice is ready to endure all the “crowded conditions of monastic life,” both external and internal.

After a certain period of stay in the monastery, the duration of which is determined by the abbot, novices who show zeal for monastic life, in order to strengthen their intentions to enter the monastic rank, are blessed by the abbot to wear certain monastic clothes: a cassock, a belt and a skufia for novices; cassock, belt, apostolnik and skufia - for novices.

After the expiration of the probationary period, the duration of which is determined by church rules, in particular Dvukr. 5, the spiritual council, headed by the abbot, decides to present the novice for monastic or monastic vows, or to remove him from the monastery, or to extend the probationary period. The probationary period may be shortened, including for graduates of religious educational institutions, as well as for persons who previously worked in synodal and diocesan institutions.

All issues related to the stay of workers and novices in the monastery are under the jurisdiction of the abbot and the spiritual council, but if necessary, they can be referred to the diocesan bishop for consideration.

6.3. Ryasophorus

Before being tonsured as a monk, a novice may undergo a sequence of putting on a cassock, which includes cutting his hair. This rank is called “ tonsure into the ryassophore ”. Persons who have undergone such tonsure are in modern practice called monks, or ryassophores. In accordance with the Resolutions of the Bishops' Conference of 2015, approved by the Council of Bishops of 2016, “Rassophore is a preparatory stage for accepting monasticism. “The order of the cassock and kamilavka” includes tonsuring the hair and dressing the person being tonsured in a cassock, belt and hood (as well as the apostolic dress for women). Dressed in a cassock and hood, he prepares himself for monastic vows and for inclusion in the “face of the monks.” .

After the probationary period has expired, the spiritual council, headed by the abbot, considers the issue of nominating the novice for tonsure as a ryasophore and, in particular, examines whether there are any obstacles to tonsure (see above).

Following tonsure into the ryassophore instructs the abbot to carefully question the person being tonsured whether he voluntarily accepts tonsure, whether he has thought through his decision well and whether he is ready to bear responsibility for it. The statutory instructions contained immediately before the rite of tonsure indicate that before the tonsure itself, the novice preparing for it must testify to his determination to remain in the monastery: “Even though he comes to the abbot to accept a cassock and perform the usual worship before him, he asks if he comes to monastic life with all the zeal, and if with many days of discretion he has to keep this offer unchanged. Having promised him to remain irrevocably in the monasteries in fasting and prayers, and to work diligently with the help of God, every day and night to succeed in virtues and in all the services commanded to him, first of all he commands him to ceremoniously read out his sins first ... ". A candidate for tonsure as a ryassophore must be familiar with the main ascetic works of the holy fathers and the rules of the monastery.

If the decision is positive, the abbot requests a blessing for tonsure in writing from the diocesan bishop.

A newly tonsured person can be handed over to a recipient from among the experienced senior brethren, by analogy with what is provided for those tonsured into the mantle (see below).

In accordance with the above-mentioned Resolutions of the 2015 Bishops' Conference: “A person tonsured into the ryassophore can be ordained to the rank of deacon or priest, subject to a unanimous decision of the spiritual council of the monastery. In this case, the ordained person is given the title of hierodeacon or holy monk.”.

6.4. Monasticism (mantle, small schema)

The question of tonsuring a novice or a monk into the mantle (minor schema) is considered by the spiritual council headed by the abbot. The spiritual council must, in particular, make sure, as far as possible, that there are no obstacles to tonsure.

With a positive response from the spiritual council, the abbot requests in writing from the diocesan bishop a blessing for tonsure.

A clergyman who performs tonsure without a blessing is subject to canonical responsibility for his act. The measure and nature of the punishment in such cases are left to the discretion of the diocesan bishop.
After considering all the circumstances, such tonsure, as well as the vows made during it, can be declared invalid by a church court.

A candidate for taking monastic vows is required to have free will and a firm determination to fulfill monastic vows. Canon 40 of the Trullo Council states: “Since it is very saving to unite with God, by removing yourself from the rumors of everyday life, then we must, not without testing, untimely accept those who choose monastic life, but also in relation to them, observe the decree handed down to us from the fathers: and for this reason we must take a vow of life according to God, as already solid and coming from knowledge and reasoning, after the full opening of the mind". The abbot must explain to candidates for tonsure the meaning and significance of monastic tonsure: “When the time for tonsure arrived, the abbot, calling those who wanted to take tonsure, explained to them the monastic vows of tonsure; and after tonsure - what battles and sorrows there will be from the enemy’s slander, and how I will resist them and defeat them.<…>And let them prepare themselves for tonsure through fasting, prayer and true humility, as if they want to be worthy of the angelic image.”. Those who accept the minor schema should be aware that tonsure does not imply a privileged position in the monastery. In addition to the vows of obedience, non-covetousness and chastity, each monk takes vows of renunciation of the world, stay in a monastery (or in a designated place of obedience) and fasting for the Kingdom for the sake of heaven. Thus, by taking monastic vows, a monk prepares for an ascetic life, for the constant cutting off of his will and the humble acceptance of everything that is allowed from God.

According to the definition of the Jubilee Council of Bishops of the Russian Orthodox Church in 2000, “to improve spiritual preparation for tonsure and increase the responsibility of those taking it, it is recognized as necessary to switch to the practice of tonsure into the mantle only upon reaching thirty years of age, with the exception of students of theological schools and clergy”(clause 14 of the definition “On issues of the internal life and external activities of the Russian Orthodox Church”).

During tonsure, a spiritual mentor is present, who undertakes to teach the newly tonsured monastic life. “Nomocanon” prescribes that a recipient be assigned to the tonsured person: “ If anyone dares to tonsure a monk without a host, that is, without an elder, let him erupt.”. According to the 2nd rule of the Double Council, “No one should be honored with the monastic image without the presence of a person who must accept him into obedience and have authority over him, and take care of his spiritual salvation.”. The hegumen or one of the brethren of the monastery who is experienced in spiritual life becomes the recipient of a newly tonsured person in a monastery. In women's monasteries, the abbess or one of the sisters experienced in spiritual life becomes the successor.

Monastic tonsure in men's monasteries is performed either by the diocesan bishop, or, on his instructions, by a vicar bishop, or by the abbot, or, with the blessing of the diocesan bishop, by another hieromonk (archimandrite). In women's monasteries, tonsure is performed either by the diocesan bishop, or, on his instructions, by a vicar bishop, or, on his instructions, by a hieromonk (archimandrite).

6.5. Schema (great schema)

Monks who live immaculately in the small schema, who have acquired deep humility, and who have excelled in other monastic virtues, especially prayer, can be tonsured into the great schema. The decision on this is made by the diocesan bishop on the recommendation of the abbot and the spiritual council.

According to the rite of tonsure into the Great Schema, the one taking tonsure must prepare for it “in every way he dies: for, of course, by denying the second vows of the world, he dies to the world and all worldly attachments.” The Great Schema-monk is called upon to “renew his monastic vows before the Lord by strengthening them.” The meaning of tonsure into the Great Schema is reflected in the special clothes that the person tonsured wears: a paramana with a polycross and an analava decorated with images of the Cross of the Lord and the instruments of His suffering. A monk who has been tonsured into the Great Schema is, as a rule, exempt from carrying out any administrative duties.

6.6. To be tonsured outside the monastery

The content of monastic vows implies that tonsure must be performed in a monastery. Tonsure outside the monastery is possible in exceptional cases, with the special blessing of the diocesan bishop, on the recommendation of a clergyman known for his experience and prudence and who is ready to testify to the integrity of life and purity of faith of the candidate. Such tonsures can, in particular, be performed on employees of synodal and diocesan institutions, on teachers and students of religious educational institutions. Tonsures performed in religious educational institutions are performed on the basis of a special situation. If a novice of the monastery is seriously ill, tonsure can be performed on him in the hospital or at home.

Anyone tonsured outside the monastery must be numbered among the brethren of a monastery and handed over to the recipient, just as when tonsured in the monastery. In this case, the abbot of the monastery should take care that such a tonsured person maintains a spiritual connection with the brethren of his monastery. Such a connection should be expressed in liturgical communication, confession with a fraternal confessor, as well as the desire to spend time in the monastery free from extra-monastic obedience.

Information about tonsures performed outside monasteries is annually sent to the Synodal Department for Monasteries and Monasticism with an explanation of the reasons for their performance.

VII. LIGOROUS LIFE IN THE MONASTERY.

SPIRITUAL CARE FOR PEOPLE

7.1. Liturgical life in the monastery

Divine services are the center of monastic life. It nurtures the spirit, nourishes the soul, gives strength for deep inner work and fills all daily monastic activities with meaning. Therefore, participation in monastery services is mandatory for all monks. Those who avoid divine services rob themselves, rejecting an important means of monastic success. “Blessed is the monk who always lives near the temple of God! He lives near Heaven, near paradise, near salvation." .

If any brother through negligence misses services, is late or leaves before dismissal, then the abbot needs to admonish him in personal conversations, arousing in him zeal for prayer at the service. If a monastic is forced to miss a divine service due to urgent matters of obedience or illness, he must ask for a blessing from the abbot or dean.

A full daily cycle of services must be performed in the monasteries, which is one of the main signs of the well-being of the monastery. All inhabitants of the monastery participate in the services. If necessary, part of the rites can be read or performed in cells. It is important that services take place in the monastery from its foundation.

The focus of liturgical life is Divine Liturgy. At the liturgy, through common and unanimous prayer, through communion of the Holy Mysteries of Christ, monks are united with Christ, and in Christ with each other, made members of the Body of Christ, bound by indissoluble bonds. Participation in the Sacraments of Repentance and the Eucharist is an important condition for correct spiritual life, and therefore monastics should approach them as often as possible, in accordance with the blessing of the abbot or abbess.

7.2. Clergy

The number of clergy required for a monastery is determined by the diocesan bishop on the recommendation of the abbot or abbess. The schedule of services, the order of prayers, memorial services and other church services, the order of service of clergy is approved by the abbot or abbess of the monastery.

Priestly ministry in monasteries is carried out primarily by the inhabitants of the monastery, although, if necessary, in particular when there is a large number of pilgrims, it is allowed, with the blessing of the diocesan bishop, to serve in the monastery by other clergy of the diocese.

To nunneries clergy are appointed by the diocesan bishop. When choosing a candidate for a clergyman in a nunnery, one should take into account his age, pastoral experience and spiritual maturity. The nuns of the monastery, while paying respect to the holy order, should treat the clergy with respect, reverence and modesty, and see in them those to whom God Himself has entrusted “to stand blamelessly before His altar, to preach the gospel of His kingdom, to offer spiritual gifts and sacrifices”. The priest and abbess are called upon to carefully take care of the preservation of the monastery "unity of spirit in the union of peace"(Eph. 4:3). In particular, the clergyman who professes the sisters must maintain a spirit of unity among the nuns of the monastery, and in cases of complications in relations between the sisters, first of all, pray for the restoration of peace and exhort the sisters to reconciliation with each other. Confusion in the relationship between the clergyman and the abbess of the monastery should be resolved in personal conversation, in the spirit of Christian love and the desire for mutual understanding. If the latter is not achieved, the issue must be reported by both parties to the diocesan bishop.

7.3. Spiritual care of the inhabitants

The overall spiritual leadership of the monastery's inhabitants is carried out by the abbot, who is responsible for their spiritual success. The abbot is called upon to ensure that peace and unanimity reign among the brothers, and to ensure that the behavior of the monks everywhere and always is monastic. The abbot should, as often as possible, address the monks with edification, inspiring them to zealously follow the monastic path, through general spiritual conversations or general reading of the works of the holy fathers (see also about this below, in section 9.6). Residents should be able to address their difficulties, bewilderments and embarrassments to the abbot, who should find an opportunity to receive everyone for personal communication.

If a brother’s condition is unfavorable, the confessor (spiritual mentor) is obliged to draw the attention of the abbot (abbess) to this or invite the brother (sister) to reveal his spiritual state to the abbot. If difficulties arise in the relationship between the confessor and the monk entrusted to his care, the abbot may transfer leadership to another confessor.

The sisters are called to resort to the advice of the abbess regarding the passage of monastic residence and the fight against passions. Such conversations with the abbess should not be identified with the Sacrament of Confession, either in form or content.

The confession of the sisters is accepted by the priest serving in the monastery. Such a priest, interacting with the abbess, retains independence in resolving pastoral issues that arise in connection with the confession of the sisters. At the same time, the pastoral practice of the priest in relation to the sisters should not damage the integrity of the monastic community or conflict with the charter of the monastery, as well as the spiritual leadership exercised by the abbess. At the same time, in accordance with church regulations, the priest does not have the right to disclose the contents of the sisters’ confession to the abbess or other persons in the monastery.

Without the blessing of the abbot or confessor, a monastic should not impose on himself a fast or prayer rule beyond what is prescribed, so as not to fall into delusion and harm his salvation.

7.4. Prayer and cell rule

7.4.1. The meaning of prayer

The main activity of a monk is prayer. “All other works serve either as preparatory or facilitating means for prayer”. The basis for the prosperity of monastic life was the development in monasteries of the ascetic practice of internal prayer, the revival of which the abbots of monasteries should pay special attention to.

Prayer connects with God, expresses gratitude and repentant feelings, opens the opportunity to ask the Lord for everything good and saving, lays the foundation for every work and sanctifies it. Through constant prayerful appeal to God, constant remembrance of Him and reverent presence before His eyes are maintained at all times.

7.4.2. Cell rule

According to the holy fathers, every monk has a vital need - to stand alone in his cell before the Face of the One God. As Saint Ignatius (Brianchaninov) says, “The essential work of a monk is prayer, as that work that connects a person with God”. Therefore, each monastic is assigned a personal cell rule, which includes a certain number of Jesus prayers and bows, as well as other prayers.

The cell rule is determined in accordance with the spiritual structure of the brother, bodily strength and obediences performed. To fulfill the cell rule, it is necessary to allocate a certain time during the day, according to the rules of the monastery.

A rule that is executed at the same time every day “turns into a skill, into a necessary natural need” and lays a solid foundation on which the spiritual life of a monastic is built. Thanks to constant rule, a monk acquires a peaceful spirit, memory of God, spiritual zeal and inner joy.

During their stay in the cell, monastics are called upon to maintain and develop the prayerful attitude created by common church prayer. Solitude time is dedicated to doing prayer rule, reading the Holy Scriptures, especially the Gospel, the Apostle, the Psalter, patristic interpretations and ascetic works.

When performing a cell rule, a monk must attach importance not only to the number of prayers read, but also to performing them with a contrite and humble heart, unhurriedly and attentively.

The abbot must carefully take care of the harmonious combination of physical labor and cell prayer activities of the brothers, attaching special importance to the internal prayer work of each brother, his diligence and constancy in performing prayer.

7.4.3. About the Jesus Prayer

The Jesus Prayer occupies a special place in prayerful communication with God: “Lord Jesus Christ, Son of God, have mercy on me, a sinner”. The Jesus Prayer requires inner concentration and repentance from those who perform it. Due to its brevity, it is convenient for continuous utterance, which helps keep the mind from distraction and the flesh from the harmful effects of passions. Being an important part of the cell monastic rule for all residents of the monastery, it must be performed outside of reading the rule, at any time and in every place.

7.5. Penance

Since the abbot is responsible for the moral state and spiritual progress of the brethren, he is called upon not only to teach and admonish, but, in necessary cases, to denounce the brethren, as well as to punish the guilty. Wherein “just as the abbot ... should heal the weak without passion, so those being healed should accept punishments not in hostility and not torment the care that the abbot, out of compassion, makes for the salvation of the soul” .

The purpose of penance is to help a brother realize his sin or passion and take the path of repentance. The brethren subject to penance must accept the penalties imposed “with such a disposition as befits a sick person who is in danger of life<…>with full trust in the love and experience of the punisher and with a desire for healing" .

Just as different physical illnesses cannot be treated with the same medicine, so spiritual measures of correction can be different, but at the same time they must comply with the rules of the Church and the rules of the monastery. Measures of spiritual education are verbal reprimand in private or in front of other brothers and penance, that is, certain penitential acts, physical labor or some restriction imposed by the abbot for the sake of spiritual healing and correction of the brother. As an extreme form of punishment, when other measures have not led to the correction of the monk, a decision may be made to expel him from the monastery (see section 10.2.1 below).

Penance is prescribed with reasoning, taking into account all the circumstances of the offense and the benefit of the brother himself, as St. Basil the Great commands: “At the discretion of the superiors, the time and type of punishment should be determined in accordance with bodily age, mental state and the difference of sin.” .

In order to provide spiritual support to the brethren, the abbot must also apply spiritual encouragement, in accordance with the traditions of the monastery. Of great importance is fatherly attention, an encouraging word, blessing and every manifestation of mercy towards a brother who is making efforts to correct himself or who needs strengthening of spiritual strength.

In women's monasteries, penances associated with sisters' offenses against the rules, deanery, or internal rules of the monastery are imposed by the abbess. Penances caused by sins revealed in confession are imposed by the confessing priest, who in his decision must be consistent with the order of life of the monastery and, if necessary, inform the abbess about the imposed penance.

VIII. INTERNAL LAYOUT OF THE MONASTERY

8.1. Construction of the monastery

External and internal organization The monastery is aimed at providing monastics with the necessary conditions for their chosen way of life: separation from the outside world, the opportunity to participate in divine services and perform cell prayers, and perform obediences.

Access of the laity to the territory of the monastery must be limited to certain times. It is advisable to divide the internal space of the monastery into:

• public area;
• territory partially accessible to guests of the monastery;
• an internal area closed to lay people.

Church tradition, without forbidding the laity to attend monastic services, provides for the presence of places for prayer for the brethren, separate from the public space of the church. In addition, in monasteries it is desirable to provide for the construction of a separate church (possibly a house one) on the internal territory of the monastery for the monks to perform solitary prayer rules and divine services.

Anyone who wants to succeed in monasticism must, with all determination, renounce the world, sacrifice all his attachments and completely trust in God, live according to the rules of the Holy Orthodox Church, in obedience to the abbot.

All monks are called to respect their spiritual mentor and realize that obedience, being one of the important virtues, entrusts the monk into the hands of God and facilitates the path to achieving true spiritual freedom.

Successful completion of the monastic career is also based on love for all brothers in Christ, the desire to endure the weaknesses of others, and forget about oneself for the sake of the peace of others. At the same time, monks should beware of secret meetings and interviews, knowing that through this they open the entrance to their hearts to many passions and destroy the unity of brotherhood. The equal love of a monastic for all his brothers, peace and unanimity with them make him a true member of the monastic brotherhood. If any misunderstanding or quarrel occurs between brothers, it is necessary to extinguish them with mutual forgiveness and humility and immediately restore peace and love, remembering the covenant of the Apostle Paul: “ Let the sun not set on your anger"(Eph. 4:26).

While staying in a monastery, a monk must always remember that when choosing the monastic path, internal integrity is achieved through chastity, the heart is cleansed through repentance, spiritual purity, closeness to God, and love for Him are gained. The implementation of monastic vows is often hindered by previously acquired sinful habits or passions. The latter, according to St. Isaac the Syrian, “ is the door closed in the face of purity". Fight these " illnesses of the soul“The Holy Fathers agree to recognize the primary task of a monk. To successfully conduct this struggle, it is necessary to constantly pay attention to the passions that are most powerful in the soul and make every effort to eradicate them through repentance, prayer, fasting, obedience and virtues.

First of all, the monastic is called to be diligent in prayer. A sign of the spiritual zeal of the ascetic is the desire to attend divine services without fail, to diligently fulfill the cell rule and the Jesus Prayer, preferable to idle communication and vain activities, about which the Lord said: “ For every idle word that people speak, they will give an answer on the day of judgment: for by your words you will be justified, and by your words you will be condemned."(Matthew 12:36–37).

The spiritual success of a monastic is facilitated by selfless work for the good of the monastery. Every monastic is called to serve the brotherhood with zeal and love in the place of his obedience. Brotherly love, the willingness to sacrifice oneself for the sake of a brother, is one of the highest virtues of a communal monk.

A condition for the prosperity of the monastery and the success of each monk is compliance with the rules of monastic deanery, set out in the rules of the monastery and in the general rules of monastic life, the private and general reading of which strengthens both novice and more experienced brothers in the intention to lead a life equal to the angels. The rules of deanery are established in the monastery not so much for the sake of external order and discipline, but for the sake of instilling a reverent attitude in the monastics, promoting prayerful work and creating a spirit of unity in the monastery. Therefore, monastics are called to observe these rules not formally, but with zeal and love.

Every monastic should preserve the communal structure of monastic life, strive for a non-existent stay in the monastery, love common divine services, common works and other common meetings of brotherhood, including a common meal, avoiding the search for primacy, as well as the desire to have something separately from others, be it special food, clothing and belongings, other special property or special living conditions.

8.2. About the monastic cell

The cell allows the monastic to concentrate, consider his spiritual state, his thoughts and actions, reflect on his sins, and prepare for the sacrament of confession. When resettling the brethren, the abbot takes into account the peculiarities of their physical and mental state.

The monastic cell is provided to the monastic for use, and he is not free, without the blessing of the abbot, to dispose of it and the property in it at his own discretion. A monastic, being conscientious about the property of the monastery, must keep his cell clean and tidy, and use monastic things carefully and carefully.

The environment in the cell should be simple and strict, helping the monastic to acquire a prayerful mood and reverence. The best decoration of a monastic cell are spiritual books: the Holy Scriptures and patristic works about monastic life. According to the words of Saint Epiphanius of Cyprus, “one glance at these books turns away from sin and encourages virtue”. Monastic mentors advise that there should be nothing superfluous in the monastic cell: “The cell should have only the most necessary supplies, as simple as possible.”. There should not be various items of whimsy and luxury in the cell, and nothing that promotes entertainment and turns the mind to the world, distracts from prayer and spiritual work. “... Let us strip our cell of wealth and our soul of passions, so that our life and monastic mission acquire meaning, because where there is material wealth, there is spiritual poverty...”. In order not to be distracted from internal sobriety, the holy fathers command books, “harmful to morality, should not be read at all, or even have in your cell” .

The abbot and the brothers authorized by him can visit the cells of monastics. The brethren should refrain from visiting other cells, as the Monk Ambrose of Optina taught: “Don’t go to your cells and don’t bring guests to your place...”. You should not receive worldly people, even relatives, in your cells (for this it is advisable to have a separate room in the monastery).

Eating food in cells is permissible only in exceptional cases (for example, in illness), with the blessing of the abbot.

Modern information and communication technologies promote continuous information exchange with a wide range of people, which contradicts the monastic principle of moving away from worldly vanity. The use of these technologies by monastery residents can only be carried out with the blessing of the abbot, for self-education or for another purpose determined by the leadership of the monastery.

8.3. Obediences and labors in the monastery

"Let everyone- Rev. Theodore the Studite instructs, - fulfills his ministry, and whatever gift he has received from God, let him serve for the common good.”. Monastic works are called obediences and “ associated with renunciation of one’s will and one’s understanding". A person who comes to a monastery does not choose an occupation of his own free will and reasoning, but with reverence, humility and trust accepts an appointment to monastic work from the abbot, who distributes obediences, taking into account the abilities, education, spiritual structure and health, and most importantly, the spiritual benefit of each . The thought of Christ must remain in the mind of a monastic, including when working for the good of the monastery.

Neither holy orders nor monastic rank frees monks from the need to work. The abbot, if his age and state of health allow him, should be the first to set an example for the brethren in this.

A reasonable attitude towards monastic work contributes to the spiritual success of monastics, according to the words of the reverend fathers: “Whoever divides his time between handicrafts and prayer tames the body with labor, but the soul, which, working together with the body, finally longs for rest, through this disposes one to pray, How about something easier? , and leads to her diligently and with living strength".

Brothers must fulfill all obediences not for their own benefit, but exclusively for the common good, so that the brotherhood can provide for itself and have the necessary means for further development. It should be remembered that in a monastery it is possible to practice only such arts and crafts as “do not disturb peace and silence” .

The spiritual structure of monastics is greatly benefited by common labors, in which, if possible, the entire brotherhood participates. General works strengthen the spirit of mutual love in the brotherhood, and provide the brothers themselves with the correct monastic disposition and understanding that “Everything done for the sake of God is not unimportant, but great, spiritual and worthy of heaven and attracts us rewards there.” .

The assignment of obediences requires special prudence from the abbot so as not to harm the brothers, that is, not “entrust them with such tasks as will increase their temptations” .

Every monastic is called to fulfill the obedience entrusted to him with all care and responsibility. Any obedience in a monastery is not just work, but spiritual activity, on which the internal success of the monastic depends: “Whoever is diligent in physical work is also diligent in mental work” . “When fulfilling obedience, consider that it has been entrusted to you from the Lord through man, and your salvation depends on the diligence of its fulfillment.” .

It is important that monastic works do not interfere with the spiritual work of the monks. Monastics must perform all obedience with zeal, as the work of God, however, at the same time, avoid addiction to their work and not devote all their time and energy to it to the detriment of prayer. For additional work, especially those performed during divine services, one should seek the blessing of the abbot.

The abbot should ensure that the structure of monastic life provides monastics with the opportunity to participate in the daily cycle of divine services, perform their cell rule, and read in solitude. Prayer should accompany the work itself. Brothers who are in the same obedience pray together before starting and at the end of work, asking for a blessing for work from the Lord or thanking Him for the help given.

The monastery may introduce the custom of changing obediences for brothers (except for those that require special skills, abilities or a certain education) in order to avoid addiction to the work performed and excessive enthusiasm for it. “In this way brotherly love, unanimity and like-mindedness are best preserved and strengthened” .

The Monk Ambrose of Optina wrote: “Do not despise, do not despise, fatigue from external labor. This fatigue is approved by all the holy fathers not only in the social life of the monastery, but also in the silent, solitary life. Saint Isaac the Syrian directly says that it is not the Spirit of God that lives in those who love peace and a joyful life, but the spirit of the world. If we cannot endure working life, we should at least humble ourselves and look at ourselves in this, and not condemn what is unanimously approved by all the holy fathers, since it is commanded for transgressed humanity to eat the bread that nourishes body and soul by the sweat of their brow.”.

8.4. Care for the sick and elderly

The monastery takes care of each resident, providing him with full maintenance (cell, food, care) if he becomes unable to work due to old age or illness, until his death.

8.4.1. The attitude of monastics towards sick brethren and illness

We must have special care for the sick, serving them as Christ, Who said: “ I was sick and you visited Me."(Matt. 25, 36) and “Just as you did it to one of the least of these my brothers, you did it to me.”(Matt. 25:40).

A caring attitude towards the infirm and elderly inhabitants, love for them and concern for their needs is a sign of the spiritual maturity of the brotherhood and its truly monastic structure, based on the Gospel commandments. Sick and elderly brothers, for their part, should not sadden the brothers serving them with unnecessary demands.

The sick person must accept any illness as a test allowed by God or as a manifestation of God’s providential action and therefore accept the illness with submission to the will of God. At the same time, the patient should not neglect appropriate medical means to improve his health.

8.4.2. Organization of medical care in the monastery

Sick residents who do not require staying in a separate room are provided with medical care in the monastery’s medical office (if there is one). They are given medicinal products for private use. Medical care can be provided either by the monastery doctor or nurse (if any), or by a visiting specialist. If necessary, residents of the monastery receive treatment in medical institutions at the expense of the monastery.

For sick residents who, due to the characteristics of the disease or old age, need to remain in solitude and peace, it is advisable to set up a hospital in monasteries in which they could receive medical care and nutrition. Severely ill residents should be provided with 24-hour care, taking into account their state of health.

Food for patients is brought from a common meal, but on the recommendation of doctors it can be prepared separately, taking into account the patient’s age, his state of health and, within reasonable limits, his desires.

Elderly and sick residents should attend monastery services whenever possible. A house church for worship can be set up in the hospital building.

8.5. Spiritual education of monastery residents

The spiritual education of monastery residents includes teachings from the abbot and independent study of spiritual literature by residents. Moreover, each monastery resident is obliged to receive spiritual education in the amount determined by the relevant church-wide documents. Scientific works and research have traditionally been one of the activities of monastics.

8.5.1. Teachings of the abbot

One of the main duties of the abbot is to regularly hold conversations with the brotherhood on spiritual topics in order to renew their zeal for monastic life and to explain the basics of spiritual work. Thus, the founder of cenobitic monasticism, the Monk Pachomius “he spoke teachings every evening, and sometimes after night prayer”. Abba Dorotheos, Reverend Theodore the Studite, and Simeon the New Theologian often held spiritual conversations with the brethren. “When the sheep are grazing, let the shepherd never cease to use the pipe of the word, - writes St. John Climacus , - for the wolf fears nothing so much as the voice of the shepherd’s pipe.”. Small readings and conversations, held at least once a week, feed the souls of the brothers with the word of God, becoming for them a source of saving knowledge, inspiration and spiritual vigor.

Spiritual conversations create a spirit of unity in the monastery and contribute to the more diligent progress of the monks in their feat. In monastery monasteries and farmsteads, conversations can be conducted by the elder brother, who is entrusted with the management of the monastery or farmstead. These conversations should take place in the same spirit with the instructions of the abbot, so that unanimity is maintained in the brotherhood. At the same time, the abbot should not leave under his care those members of the brotherhood who live at some distance from others. His responsibility is to visit and edify them with the word.

8.5.2. Independent reading of spiritual literature

True spiritual life is based on knowledge of the truth expressed in the teachings of the Church, and therefore monastics need to carefully study the Holy Scriptures, the foundations of the Orthodox faith, dogmas and canons, and patristic tradition. It is not without reason that the holy fathers assert that reading is one of the most essential activities of a monk, and only he can bear the name of a monk who has been brought up by holy reading.

First of all, a monk must practice reading the Holy Scriptures, especially the Gospel and the Apostolic Epistles. Through daily reverent reading of the books of the New Testament, the mind and heart of a person assimilate the law of Christ.

Reading books, selected with reason and with the blessing of the abbot, brings invaluable benefits, supporting zeal, collecting the mind and serving as an excellent preparation for practicing the Jesus Prayer. It is also very useful for monastics to read books on dogmatics, exegesis, Church history, liturgical regulations and other theological and church-historical disciplines. The duties of the abbot include the organization of the monastery library.

8.5.3. Receiving theological education by monastery residents

For monastics preparing for ordination, it is mandatory to have an education received in a theological seminary, theological academy or other theological educational institution. It is advisable that the brother receive an education before entering the monastery, since the inevitable stay in the world associated with education will upset his inner disposition. If a person enters a religious educational institution while already a resident of a monastery, a correspondence course of study is preferable for him.

It is also appropriate to regularly conduct lectures for residents on basic church disciplines, which it is advisable to organize within the walls of the monastery.

Ensuring that monastics know the Orthodox doctrine and have firm and sound understanding of the dogmas of the Church should be one of the main concerns of the abbot. At the same time, remembering that knowledge not coupled with love becomes a source of arrogance (cf. 1 Cor. 8:1), the abbot must take every care to ensure that their acquisition assists the brethren in teaching Christian virtues and acquiring truly Christian spirit.

Brothers who are not preparing to take holy orders and sisters of convents should also receive theological knowledge. The Consecrated Council of Bishops of the Russian Orthodox Church in 2011 indicated: “Internal improvement not only does not contradict, but is also strengthened by theological knowledge: it is advisable for every monk and nun under the age of 40 to receive theological education, at least at the college level[currently a half-baccalaureate] » (Definition on issues of internal life and external activity of the Russian Orthodox Church, paragraph 25).

8.6. About attitude towards relatives

When accepting a new novice into the monastery, the abbot must explain to him that joining the monastery means leaving the world and all worldly relationships, ask him about his relatives remaining in the world, as well as about the presence of his own children (see 6.1.). It is necessary to find out whether among his relatives there is someone who is capable and willing to provide for sick, elderly and infirm relatives. All these issues should be resolved before entering the monastery.

When tonsured into the mantle, a monk is commanded: “Do not love below your father, below your mother, below your brethren, below whom from your own<…>more than God". Entering the monastery, the monk leaves his home and family and finds a new family - a spiritual one, believing that the Lord will not leave his loved ones in His care. This does not mean that Christ’s commandment to love God and neighbors does not apply to the monastic’s relatives and friends. It must be expressed first of all in prayer for their salvation.

With the blessing of the abbot, relatives of the monastic are allowed to visit the monastery, during which they can stay in the monastery hotel, attend divine services, fast and receive communion. Meetings of monks with relatives inside the monastery should take place with the blessing of the abbot in a specially designated place.

In some cases, with the blessing of the abbot, a monk can visit close relatives outside the monastery, for example, during a serious illness, or leave the monastery to participate in the burial of relatives.

8.7. The attitude of monastics to property

Anyone who strives for evangelical perfection and chooses the monastic way of life must free himself from worrying about property. The justification for this can be found in the Gospel institutions. Addressing a certain person asking: “What good thing can I do to have eternal life?”, - Christ said: “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"(Matt. 19, 16 and 21). Addiction to possessing property hinders a person’s spiritual development. The Lord said to His disciples: “How difficult it is for those who hope for wealth to enter the Kingdom of God!”(Mark 10:24). The life of the holy apostles is an example of good non-covetousness. Saint Peter testified to the Lord on behalf of the apostolic countenance: “Behold, we have left everything and followed You”(Mark 10:28).

Every monk at the time of tonsure takes a vow to abide “until death in non-acquisitiveness and the will of Christ for the sake of a common life of real poverty, acquiring or storing nothing for oneself, except for the common need, and this out of obedience, and not from one’s own will.” .

Refusing to acquire property, the monastic puts aside unnecessary care, striving to free his heart for communion with God. According to the words of St. John Climacus, “non-covetousness is the putting aside of earthly cares, carelessness about life, unforbidden travel, faith in the commandments of the Savior; it is alien to sadness". That is why Saint Ignatius (Brianchaninov) said that “The property, wealth, treasure of a monk should be our Lord Jesus Christ”. Non-covetousness can rightfully be called the Divine call to those seeking spiritual perfection, according to the words of Christ the Savior: “Anyone of you who does not renounce all that he has cannot be My disciple.”(Luke 14:33).

According to the canons of the Orthodox Church “monks should not have anything of their own, but everything that belongs to them should be assigned to the monastery”. Therefore, acquiring personal property (real estate, vehicles, furniture, household appliances and the like) is not appropriate for a monk. Moreover, any private activity of monastics for the purpose of obtaining material benefit for themselves in any form is unacceptable. In a monastery, all property is common and belongs to the monastery. If property is donated to monks, it is donated to them as to the inhabitants of the monastery, and therefore it is necessary to recognize it as monastic.

Before entering the brotherhood, those seeking monastic life must declare to the abbot the property that they possess. The decision on how to dispose of this property is made by the person taking monastic vows after discussion with the abbot.

Those entering the monastery should not be required to make any contribution, but, on the contrary, to unselfishly accept all those who sincerely wish to devote themselves to God in monastic life. If a monk has made any donation to the monastery, then he should not put forward for himself special conditions. The abbot must take care with a fatherly disposition that each brother receives the necessary food, clothing, medical care and other things that he requires.

Having no predilection for any things, monastics are nevertheless called to take care of the property of the monastery. The brothers should accept what is donated to the monastery with gratitude and prayer for those who have mercy and nourishment, honoring everything given as a gift from God. Things given to residents from the monastery must be accepted with humility and gratitude.

A monastery is a place of asceticism, in which it is necessary not to seek the repose of one’s flesh, but to strive in the fight against sin. According to St. Paisius (Velichkovsky), “It is better to remain in the world than, having renounced the world and everything worldly, to spend life in all peace and contentment for the sake of pleasing the flesh, to the temptation of the world and the reproach of the monastic image and to the eternal condemnation of one’s soul on the day of judgment.”. It is unacceptable for monks’ cells to be filled with expensive furniture, luxury items, televisions and the like. Monastics in the priesthood, as well as those occupying responsible positions, should not place themselves in a privileged position and enjoy various kinds of benefits.

When moving from a monastery to another monastery or to another place of obedience, a monk, with the knowledge of the abbot, can take with him any property. In the event of the death of a monastery resident, his property, as belonging to the monastery, is distributed at the discretion of the abbot.

8.8. About temporary exits from the monastery

Monks, as those who promised God eternally to remain in their monastery, should not leave the monastery for the sake of any temporary needs and needs. For this reason, the abbot must in every possible way protect the brothers entrusted to him from the need to go out into the world, and “for such tasks that it is impossible for brothers to do without distraction of mind, without leaving the monastery and without remaining silent”, identify monastic workers. If the need arises for any brother, for the sake of the needs of obedience and the benefit of the monastery, to leave it for a while, such a departure should be done only with the blessing of the abbot. Monks leaving the monastery must have with them a vacation certificate issued to them by the abbot for a certain period. A long absence (more than a month) of a monastic from the monastery is possible only with the blessing of the diocesan bishop.

Monks, while they are outside the monastery, need to preserve their monastic dispensation in every possible way, practice sobriety and prayer, and protect their senses, especially sight and hearing, from harmful impressions. When they complete the work for which they left the monastery, they must immediately, according to the commandment of St. Basil the Great, return back.

IX. ABOUT THE SERVICE OF MONASTERIES TO THE WORLD AND ABOUT THE SOCIAL, MISSIONARY, SPIRITUAL AND EDUCATIONAL ACTIVITIES OF MONAS

The main service of monasticism to the world is prayer: “Thanks to the monks, prayer does not stop on earth; and this is the benefit of the whole world.” .

The consecrated Council of Bishops in 2013 recalled that, “The basis of monastic life is invariably ascetic practice, primarily prayer and penitential work. All duties and obediences that are assigned to the monks and nuns of monasteries, both in the monasteries themselves and outside them, must be subordinated to this. Responsibility for the correct organization of the lives of monastics lies with the abbots and abbesses, who should be an example for the brothers and sisters entrusted to their care.”(Regulations, paragraph 24).

All other types of external activities - missionary, social, spiritual-educational and others - are carried out by monasteries (monasteries and monasteries) and monastics in a form that does not contradict the monastic way of life. If a monk is called to external obediences, then when performing them he must shun all personal ambitions, performing the service entrusted to him as obedience.

Monastic life in following the Gospel and ancient patristic traditions is the most convincing sermon about Christ that monastics can bring to the world.

The history of the Russian Orthodox Church also knows numerous examples of monks who carried out missionary service in the form of educational activities. Such service presupposes the presence of a special calling, special training and is performed with the blessing of the clergy.

Spiritual guidance is also a traditional form of service for monastics to the world. Experienced hieromonks, with the blessing of the abbot, can become spiritual mentors for lay people visiting the monastery.

Since ancient times, the spiritual and educational activities of monasteries also included the publication of spiritual literature and the dissemination of the patristic heritage. It can also be expressed in the organization of Sunday schools and catechetical courses at monasteries.

Monasteries can engage in social activities, caring for socially vulnerable members of society - the elderly, the disabled and orphans, setting up almshouses and shelters for this purpose at the monasteries.

In special cases, for the sake of church benefit, by decision of the diocesan bishop in agreement with the abbot of the monastery, a monastic may be sent to perform obedience outside the walls of the monastery.

The service of monastics outside the monastery should be limited to a certain period, and constant service in the world should be an exception for individual monastics.

Moreover, if the ruling bishop or abbot sees that carrying out such obedience harms the spiritual structure of the monk performing it, then he should be returned to the monastery.

X. LEAVING A MONASTERY OR MONASTERY

10.1.1. Irreversibility of monastic vows

10.1.2. Church and canonical consequences of leaving monasticism.

Anyone who has been tonsured into the mantle changes his canonical status and is considered to have entered the monastic order. Acceptance of monasticism is irreversible. Abandonment of monasticism, according to church canons, is a canonical crime and is subject to a specific punishment, the duration and extent of which is determined by the diocesan bishop, taking into account the specifics of each case.

In modern church practice, the extent of penalties imposed on a monastic who has entered into a marriage relationship in accordance with civil law is determined by the diocesan bishop after considering all the circumstances. The wedding of such persons is not allowed, since the decision of the bishop cannot free a person from the monastic vows he has pronounced, as promises voluntarily given to God, except in cases where the tonsure is declared invalid due to canonical violations committed during its commission.

• A monk who renounced monasticism as having not shown sufficient firmness in spiritual service to God, not fit to take holy orders , requiring selfless service to the Church. If such a person has sacred rank, let him be deposed.

If a monastic leaves the monastery due to his hasty tonsure without due skill and preparation on the part of the abbot and confessor of the monastery, the latter may be subject to reprimand, the duration and nature of which are determined by the diocesan bishop.

The consequences of leaving the monastery by a monk are determined in accordance with the Resolutions of the 2015 Bishops' Conference, approved by the 2016 Council of Bishops: “The intention to stay at the monastery, the consequence of which is the acceptance of the ryassophore, entails moral obligations. Anyone who violates them - leaving the monastery and going into the world - is subject to penance. If leaving the monastery is carried out secretly, without the knowledge of the abbot or bishop, or through deception, there are canonical consequences associated with prohibition from taking holy orders. The question of the possibility of ordaining such a person, provided he remains celibate, is decided by the bishop based on the results of an ecclesiastical judicial investigation. A former ryassophore who has entered into marriage cannot be ordained.” .

Leaving the monastery by a worker or novice (including a novice who has received a blessing to wear certain monastic robes) does not entail any canonical punishments or penance.

10.2. Expulsion from the monastery. Return to the monastery

10.2.1. Expulsion from the monastery.

In the event of a violation of the Charter by a monastery resident, the abbot or the brethren authorized by him admonish and admonish the culprit. In the event of a systematic violation of monastic order, sanctions are applied to the perpetrator in accordance with church canons and the internal charter of the monastery. Significant offenses of monastics are considered at the spiritual council of the monastery, except for those that are subject to the competence of the church court. Expulsion from the monastery is used as an extreme form of punishment, when other measures of influence have not brought results and the continued stay of the violator of the monastery charter in the monastery causes significant harm to the entire brethren. The decision to expel a monastic from the monastery is made by the diocesan bishop on the recommendation of the abbot and the spiritual council. The decision to impose possible canonical punishments on a monastic also belongs to the diocesan bishop.

Information about monks expelled from diocesan monasteries is submitted by the diocesan bishop to the Synodal Department for Monasteries and Monastics.

10.2.2. Acceptance into the monastery of persons who have left monasticism.

Admission into the monastery of a monk expelled from her brethren or from the brethren of another monastery occurs by decision of the diocesan bishop based on the representation of the abbot and the spiritual council after a request at the place of his previous stay. In such cases, a probationary period is assigned, during which the abbot especially supervises the candidate for returning to the monastery. At the end of this period, a decision may be made to extend it, to enroll the subject into the brethren of the monastery, or to remove him from the monastery. After successfully completing the probationary period, the candidate is returned to the right to wear monastic robes.

10.3. Leaving the monastery without renouncing monasticism

In church practice, there are exceptional cases when the person leaving the monastery has no intention of giving up monasticism. After considering all the circumstances, the diocesan bishop can give a blessing to leave the monastery, while retaining the right to wear monastic robes and the monastic name, to participate in the Sacrament of the Eucharist, and to perform a monastic funeral service for such a monk in the future.

If such a blessing does not follow, the monk who left the monastery, in case of disagreement with the ban imposed on him, can appeal to church judicial authorities in accordance with the Regulations on the Court of the Russian Orthodox Church.

10.4. Transfer of a monk to another monastery

The canons prohibit the arbitrary transfer of monastics from one monastery to another. Such a transition is possible with the written consent of the abbots of both monasteries and the blessing of the ruling bishops of the dioceses to which the monasteries belong.

In exceptional circumstances, for the benefit of the Church, in particular, when new monasteries are opened, the diocesan bishop may decide to transfer a monastic to another monastery.

XI. CONCLUSION

The Savior called the one who founded his life on the Gospel a wise man, who built his house on the rock (see Matt. 7:24). In the same way, a monastery, whose life is built on the unshakable and reliable foundation of the Gospel and the rules of the Holy Fathers, becomes a true praise of the Church of Christ. “How truly beautiful and good the monastic life is! How truly beautiful and good it is when it flows within the limits and according to the laws that its leaders and leaders, taught by the Holy Spirit, laid the foundation for it.” .

Pointing to the perfect image of monastic life described by the holy fathers, this Regulation at the same time does not prescribe complete uniformity of monastic life for monasteries, but, on the contrary, allows them to preserve their traditions and freely develop in line with the patristic institutions.

Monasteries have an important place in the Orthodox life of Rus'. The distinctive features of the monasteries are:

• serving by faith and truth to God and the church;
• renunciation of worldly vanity;
• participation in religious services;
• performing work tasks related to everyday life;
• participation in construction work aimed at the restoration of church buildings.

List of monasteries operating in Russia: distinctive features, functions

The main feature of monastic life is the strict observance by novices of rules and vows, the fulfillment of which is a sure way to know oneself and receive the blessing of the Lord.

Among the men's monasteries, one can highlight active monasteries, which are visited by pilgrims to venerate the miraculous icons. Many of the faces, such as the image of St. Nicholas the Wonderworker from the Nikolo-Ugreshsky Monastery, became known thanks to their placement in art galleries. And in the Pskov-Pechersk Church they keep the icon of the Dormition of the Mother of God.

Russian monasteries are known as monuments of ancient architecture and the history of Christianity.

For many monasteries, attracting new novices is considered important. And there are many people who would like to escape from everyday worries.

Before you decide to go to monasteries that accept you, you need to understand yourself. Everyone must understand whether he is able to:

• be humble and patient;
• work daily with soul and body;
• give up worldly vanity and bad habits;
• to sincerely love God and neighbors.

Life in a monastery is hard, suitable for those who truly believe. Before becoming a monk, a person will have to go through several stages.

At first he becomes a laborer, working in the garden, cleaning rooms, strictly following the rules of life in the monastery.

And only three years later, at the request of the worker, he is transferred to novices. Monastic tonsure is accepted by those who have been able to confirm by deeds their readiness to become a monk. A man who wants to work in monasteries must fill out a form on the website of the chosen temple before the trip.

There are monasteries for the treatment of alcoholics on a voluntary basis. Within the walls of the temple, the man will try to cope with the problem himself. At some monasteries, rehabilitation centers have been created and operate, where they influence the broken psyche of the drinker.

Over time, the life of a person who once suffered from alcoholism returns to normal. He is constantly busy and has no time to lead an idle life. Work helps to achieve complete recovery.

Prayer for drunkenness

Full list monasteries consists of:

1. Alexander-Athos Zelenchuk male desert in Karachay-Cherkessia.
2. Ambrosiev Nikolaevsky Dudin Monastery Yaroslavl region.
3. Artemiev-Verkolsky Monastery Arkhangelsk region.
4. Annunciation Ion-Yashezersky Monastery.
5. Bogolyubskaya male monastery of the Trinity-Sergius Lavra.
6. Vysokopetrovsky Monastery in Moscow.
7. Hermogenian male desert.
8. Gethsemane men's monastery Trinity-Sergius Lavra.
9. Zaikonospassky Monastery in the city of Moscow.
10. Zaonikievskaya Mother of God-Vladimir men's hermitage Vologda region.
11. Innokentyevsky men's monastery Irkutsk.
12. Michael-Arkhangelsk Ust-Vymsky Monastery in the Komi Republic.
13. Spaso-Preobrazhensky Valaam Monastery on the island of Lake Ladoga .
14. St. Michael Athos Monastery Adygea.
15. Gabriel-Arkhangelsk Metochion city ​​of Blagoveshchensk.
16. Nikitsky Monastery in Pereslavl-Zalessky.
17. Nilo-Stolobenovskaya desert Tver diocese.
18. Nikolo-Shartomsky Monastery Ivanovo region.
19. St. Nicholas Tikhon Monastery Kineshma and Palekh diocese.
20. Holy Ascension Monastery of Kremen on the Don.
21. Alatyr Holy Trinity Hermitage.
22. Trinity-Sergius Lavra.
23. Spaso-Kukotsky Monastery.
24. Holy Dormition Pskov-Pechersky Monastery.
25. Florishchevoy male desert.
26. Yuryev Monastery.
27. Yaratsky Prophetic Monastery.

The list of active men's monasteries in Russia includes both small monasteries and large laurels, known throughout the Orthodox world. Many temples, once destroyed, are being restored and restored.

The most popular is the largest monastery of the Trinity-Sergius Lavra, which is protected by UNESCO as a unique architectural monument.

Trinity Lavra of St. Sergius, video

The oldest is the Holy Dormition Pskov-Pechersky Monastery, founded at the end of the 15th century. Together with the fatherland, the walls of the monastery withstood the onslaught of the conquerors, preserving the wealth of the iconostasis.

Many monasteries are located in picturesque places, far from big cities. It’s not for nothing that some of them are called deserts.

Monasteries attract not only those who want to change their lives, but also tourists as excellent examples of Russian Orthodox culture.