What is the difference between a monk and a monk, isn't it the same thing? The way of life of those who have gone into Orthodox monks

In early Christianity

Christian monasticism is a religious and church institution that unites persons for whom isolation from the outside world, conscious solitude constitute an ideal form of service to God. First discovered in the III century. in Egypt (solitude in the desert). It spread to Palestine, Syria and Byzantium, where a network of monastic communities arose - monasteries. In the West, monasticism arose at the end of the 4th century, and its codification was undertaken by John Cassius, who founded a monastery in Massilia (beginning of the 5th century) and by Benedict of Nursia, who formulated the rules of monastic life (the monastery of Montecassimo). In the VII-VIII centuries. monks and monasteries came under the control of higher church and state structures. In the tenth century Cluniac reform was undertaken, aimed at gaining independence and autonomy of monasticism and the entire Catholic Church. Monasticism played a huge role in the formation of medieval civilization and the spread of Christianity. To become a monk, a probationary period (monasticism) is required. Admission to the monks is accompanied by the rite of tonsure, symbolizing entry into slavery in relation to God. The shorn one takes on a new name and puts on special clothes. A variation of monasticism is hermitage, when one or more monks who have taken an additional vow settle in solitude.

In Orthodoxy

Monasticism (monasticism), the spiritual class of ascetics of solitude, chastity, obedience, non-possessiveness, internal and external prayers.

In the early days of the Christian Church, almost all believers led the pure and holy life required by the gospel. But there were many of the believers who were looking for a higher feat. Some voluntarily gave up property and distributed it to the poor. Others, following the example of the Mother of God, St. John the Baptist, app. Paul, John and James, they took upon themselves the vow of virginity, spending time in unceasing prayer, fasting, abstinence and labor, although they did not move away from the world and lived together with everyone. Such people were called ascetics, i.e. ascetics.

From the third century, when, due to the rapid spread of Christianity, the severity of life among Christians began to weaken, ascetics began to retire to live in mountains and deserts, and there, far from the world and its temptations, led a strict ascetic life. Such ascetics withdrawing from the world were called hermits and hermits.

This was the beginning of monasticism, or monasticism in Russian, i.e. a different way of life, remote from the temptations of the world.

Monastic life, or monasticism, is the lot of only a few chosen ones who have a “calling”, i.e. an irresistible inner desire for monastic life, in order to devote oneself entirely to the service of God. As the Lord Himself said about this: “Whoever can accommodate, let him accommodate” (Matt. 19:12).

St. Athanasius says: “There are two ranks and states in life: one is ordinary and characteristic of human life, i.e. matrimony; the other is angelic and apostolic, which cannot be higher, i.e. virginity or a monastic state”.

Those who embark on the path of monastic life must have a firm decision to “renounce the world,” i.e. renounce all earthly interests, develop in oneself the forces of spiritual life, fulfilling the will of one's spiritual leaders in everything, renounce one's property and even one's old name. The monk takes upon himself voluntary martyrdom: self-denial, life away from the world amid labor and hardship.

Monasticism is not an end in itself, but it is the most powerful means to the attainment of a higher spiritual life. The goal of monasticism is the acquisition of moral spiritual strength for the salvation of the soul. Monasticism is the greatest feat of spiritual service to the world, it guards the world, prays for the world, spiritually nourishes it and intercedes for it, i.e. performs the feat of prayerful intercession for the world.

Egypt is revered as the birthplace of monasticism, and St. Anthony the Great. Rev. Anthony was the founder of hermit monasticism, which consisted in the fact that each monk lived separately from each other in a hut or in a cave, indulging in fasting, prayer and labor for the benefit of himself and the poor (weaving baskets, mats, etc.). But they were all under the guidance of one chief or mentor - abba (which means "father").

But even during the life of Anthony the Great, another kind of monastic life appeared. The ascetics gathered in one community, each worked according to his strength and abilities for the common good and obeyed one rule, one order, the so-called charter. Such communities were called kinovia or monasteries. Abbas of monasteries began to be called abbots and archimandrites. The founder of cenobitic monasticism is considered to be St. Pachomius the Great.

From Egypt, monasticism soon spread to Asia, Palestine and Syria, and then passed to Europe.

In Russia, monasticism began almost simultaneously with the adoption of Christianity. The founders of monasticism in Russia were St. Anthony and prp. Theodosius, lived in Kievo-Pechersk monastery.

Large monasteries, with several hundred monks, began to be called laurels. Each monastery has its own schedule of life, its own rules, i.e. his monastic charter. All monks must necessarily perform various tasks, which, according to the monastic charter, are called obediences.

Monasticism can be accepted not only by men, but also by women with exactly the same rules as the monks. Women's monasteries have existed since antiquity.

Those who wish to enter into monastic life must first test their strength (pass the test) and then make irrevocable vows.

People who pass preliminary tests are called novices. If during a long trial they are able to become monks, then they are clothed in the incomplete attire of a monk, with established prayers, which is called a cassock, i.e. the right to wear a cassock and kamilavka, so that, in anticipation of complete monasticism, they would be even more established on the chosen path. The novice after this is called cassock.

Monasticism itself contains two degrees, a small and a great image (an image of the angelic life), which in Greek are called the small schema and the great schema.

Upon entering monasticism itself, the monk undergoes an examination of the small schema, in which the monk gives vows of monasticism and is given a new name. When the moment of tonsure comes, the monk gives the abbot three scissors to confirm his firm decision. When the abbot for the third time accepts the scissors from the hands of the one being tonsured, he, with thanksgiving to God, cuts his hair crosswise, in the name of the Most Holy Trinity, dedicating him entirely to the service of God.

A paramand is put on the one who accepts the small schema (Greek: a small quadrangular board depicting the Cross of the Lord and the instruments of His suffering), a cassock and a belt; then the sheared one is covered with a mantle - a long sleeveless cloak. A hood is put on the head, this is the name of a kamilavka with a long veil - a basting. A rosary is given into the hands - a string with balls strung on it for counting prayers and bows. All these clothes have a symbolic meaning and remind the monk of his vows.

At the conclusion of the rite, a cross and a candle are given into the hands of the newly tonsured, with which he stands throughout the Liturgy until Holy Communion.

Monks who accept the great schema give even more stringent vows. They are changing their name again. There are also changes in the vestments: instead of a paramand, they put on an analav (a special dress with crosses), instead of a klobuk, they put on a cockle covering the head and shoulders on the head.

It is customary for us to call hermits exclusively only those monks who are tonsured into the great schema.

If a monk is delivered to abbots, then he is given a rod (staff). The wand is a sign of power over subordinates, a sign of the lawful control of the brethren (monks). When the abbot is elevated to archimandrites, a mantle with tablets is put on him. The tablets are called quadrangles made of red or green matter, sewn onto the mantle in front, two above and two below. They mean that the archimandrite leads the brethren according to the commandments of God. In addition, the archimandrite also receives a club and a miter. Usually from the archimandrites are delivered to the highest degree of priesthood - in bishops.

Many of the monastics were true angels in the flesh, shining lamps of the Church of Christ.

Despite the fact that monks are removed from the world in order to achieve the highest moral perfection, monasticism has a great beneficial effect on those living in the world.

Helping the spiritual needs of their neighbors, the monks did not refuse, when they had the opportunity, to serve their temporary needs. Earning their livelihood by labor, they shared the means of subsistence with the poor. At the monasteries there were hospitables, where the monks received, fed and rested the wanderers. From the monasteries, alms were often sent to other places: to prisoners languishing in prison, who were in poverty during famine and from other misfortunes.

But the main invaluable merit of the monks for society lies in their unceasing prayer for the Church, the Fatherland, the living and the dead.

St. Theophan the Recluse says: “The monks are a sacrifice to God from society, which, betraying them to God, makes a fence out of them. In the monasteries, in particular, solemn, complete, and long-lasting clergy flourishes. The Church appears here in all the beauty of her vestment.” Truly, the monastery is an inexhaustible source of edification for the laity.

In the Middle Ages, monasteries were of great importance as centers of science and disseminators of education.

The presence of monasteries in the country is an expression of the strength and strength of the religious and moral spirit of the people.

The Russian people loved monasteries. When a new monastery arose, Russian people began to settle near it, forming a settlement, which sometimes grew into a big city.

Prot. S. Slobodskoy

In order to navigate in more detail who leads the service in the church or who speaks on television from the Russian Orthodox Church, it is necessary to know exactly what ranks are in the Church and the Monastery, as well as their hierarchy. We recommend that you read

In the Orthodox world, Church ranks are divided into ranks of the white clergy (Orders of the Church) and ranks of the black clergy (Monastic ranks).

CHURCH OFFICERS OR WHITE clergy

CHURCH OFFICES - ALTAR

In the worldly understanding, in recent times, the Church rank of Altarnik began to disappear, and instead of it, the rank of Sexton or Novice is increasingly mentioned. The tasks of the altar boy include the duties to follow the instructions of the rector of the temple, as a rule, such duties include maintaining a candle fire in the temple, lighting lamps and other lighting devices in the altar and iconostasis, they also help the priests put on clothes, bring prosphora, incense to the temple and perform other draft work. The altar server can be recognized by the sign that he wears a surplice over worldly clothes. We recommend getting to know

CHURCH OFFICES - READER

This is the lowest rank of the church and the reader is not included in the degree of priesthood. The duties of the reader include reading sacred texts and prayers during worship. In case of advancement in the rank, the reader is ordained a subdeacon.

CHURCH OFFICES - SUBDEACON

It is something of an intermediate rank between the laity and the clergy. Unlike readers and altar servers, a subdeacon is allowed to touch the throne and the altar, and also to enter the altar through the royal gates, although the subdeacon is not a clergyman. It is the duty of this Church rank to assist the Bishop in Divine Services. We recommend that you read

CHURCH OFFICES - DEACON

The lowest level of clergy, as a rule, the duties of deacons include helping priests in worship, although they themselves do not have the right to perform public worship and be representatives of the church. Since the priest has the opportunity to perform rites without a deacon, the number of deacons is currently being reduced, since they are no longer needed.

CHURCH OFFICES - PROTODEACON OR PROTODEACON

This rank indicates the chief deacon in cathedrals, as a rule, such a rank is assigned to a deacon after at least 15 years of service and is a special award for service.

CHURCH OFFICES - PRIEST

Currently, this rank is worn by priests, and is marked as a junior title of a priest. Priests, receiving power from bishops, have the right to conduct church rites, teach people the Orthodox faith and perform other sacraments, but at the same time, priests are forbidden to conduct ordination to the priesthood.

CHURCH OFFICERS - ARCHPRIEST

CHURCH OFFICES - PROTOPRESBYTER

The highest Church rank in the white clergy is not, as it were, a separate rank and is assigned only as a reward for the most meritorious deeds before the Orthodox faith and is appointed only by the Patriarch of Moscow and All Russia.

MONastic ranks or black clergy

CHURCH OFFICES - HIERODEACON: He is a monk in the rank of deacon.
CHURCH OFFICES - ARCHIDEACON: He is a senior hierodeacon.
CHURCH OFFICERS - HIEROMONKH: He is a monastic priest with the right to perform Orthodox sacraments.
CHURCH OFFICES - ABOUT: He is the head of an Orthodox monastery.
CHURCH OFFICES - ARCHIMADRID: The highest degree in the monastic ranks, but occupying a step lower than that of a bishop.
CHURCH OFFICES - BISHOP: This rank is supervising and has a third degree of priesthood and is possible to be called a bishop.
CHURCH OFFICES - METROPOLIT: The highest title of bishop in the church.
CHURCH OFFICES - PATRIARCH: The most senior rank of the Orthodox Church.

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In all old dictionaries and encyclopedias, monk and monk are synonyms. In the Encyclopedic Dictionary of Brockhaus and Efron: " Monk - the same as a monk, actually “lonely” (inokni), a direct translation of the Greek monahos". In the Complete Church Slavonic Dictionary (by Archpriest Grigory Dyachenko): “A monk is a monk, a monk. The name comes from the fact that otherwise he must lead his life from worldly behavior. To monasticize is to lead a monastic life. Dictionary of foreign words included in the Russian language (under the editorship of A.N. Chudinov. St. Petersburg, 1902): “Monk (from monos - one). A monk, a black man who renounced the light.

In the Pandects (XI century) of the monk of the Black Mountain (near Antioch) Nikon of Montenegro, the following definition is given: “ He will be called a monk, one who talks to God day and night". The word monk is used in the same meaning in Russian literature. For example, F.M. Dostoevsky in the novel The Brothers Karamazov, the sixth book is called The Russian Monk. We are talking about Hieroschemamonk Elder Zosima.

However, in the practice of modern Russian Orthodox monasteries, a distinction has arisen between the words monk and monk. The first is a resident of the monastery who has not yet taken vows, but who has the right to wear part of the monastic robes. A monk is called one who is tonsured into a mantle and has given monastic vows (small schema).

FOUNDATIONS OF MONASSY

1. The organization of monastic life is based on the teachings of Holy Scripture and St. Church Fathers, as well as on the innate desire of the human spirit through self-denial to achieve the highest moral perfection.

2. The goal of monasticism is the closest union with God, the acquisition of the grace of God, the achievement of the highest spiritual perfection.

3. The goal of monasticism is achieved through the voluntary unswerving fulfillment of Christian commandments and basic monastic vows, among which the most important place is occupied by: non-possession, chastity and obedience.

4. Non-acquisitiveness consists in complete renunciation of the world, that is, in abandoning one's own property, engaging in worldly affairs, leaving worldly honors and titles. Food, clothing, and other necessities should serve only to preserve life and health, and not to pleasure and lust, and therefore should be used with great limitation. The one who gives a vow of non-possession is affirmed in the following words of Christ: “... if you want to be perfect, go, sell your property, and give to the poor, and have treasure in heaven, and come after Me. ..” (Matthew 19:21).

5. Chastity consists in a permanent celibate life, i.e. in perfect abstinence from everything, constant preservation of the soul from unchaste thoughts and desires. The one who takes the vow of chastity is affirmed in the following words of the Holy Scripture: Mighty to contain, yes to contain» (Matthew 19:12). " He who does not marry cares for the Lord, how to please the Lord"(1 Corinthians 7:32).

6. Obedience consists in the constant voluntary humble submission of oneself to the will of another with a decisive rejection of one's own will and one's own understanding. A true novice performs obedience exactly as he is directed, without omitting or adding anything. Those who make a vow of obedience are affirmed in the words of the Holy Scriptures: “... If anyone wants to follow Me, let him deny himself and take up his cross and follow Me"(Matt. 16:24); ". ..if anyone wants to be the greatest in you, let him be your servant"(Matt. 20:26); " They have no control, they fall like leaves, but salvation is in a lot of advice» (Prov. 11:14).

Sergey Shulyak - Questions to the priest

Monasticism is a certain way of life dedicated entirely to God. A kind of second baptism, regenerating and renewing the soul. When taking the tonsure, a person renounces the world and is clothed in a holy angelic image. Considering the sequence of how the nun is tonsured, we can say that this sacred rite is deeply symbolic. The monk gives life-long vows and in return receives the gift of grace to help fight sinful inclinations.

To become a nun, you must go through a long period of probation. Before the proposed tonsure, three ways of monastic work can be conventionally distinguished:

Any believing Christian who feels the need and desire to work in a monastery for the Glory of God in the presence of free time can become a worker. Such people do not necessarily become monks, they can have a family, children. It is also possible to conclude an employment contract with the monastery with a salary. The worker who lives at the monastery is obliged to live according to its charter, observe the accepted daily routine, and not have bad habits.

A woman who wants to become a nun, entering a monastery, is called a candidate for novice. She gets acquainted with the charter, decides for herself whether such a life suits her, tests her conscience. The period of stay is determined by the abbess with the confessor and older sisters. If, at the end of the probationary period, a woman expresses a desire to remain in the monastery and has no external obstacles, then she is enrolled as a novice. A petition is written addressed to the ruling bishop from the abbess and the candidate herself. After the blessing of the diocesan authorities, the sister is dressed in a cassock and semi-apostle, and she legally becomes a resident of the monastery.

At the present stage in the Russian Orthodox Church (ROC) there are three types of monastic vows:

• ryasophore;
• small schema (mantle);
• great schema.

One who is sheared in a cassock must live in the monastery for at least three years. The exception is the fatal illness of the candidate, when the abbess can apply for tonsure even earlier than the prescribed three years. The ceremony is performed:

• with the reading of special prayers;
• cutting hair with a cross;
• changing or leaving the old name;
• lack of vows;
• dressed in a cassock and hood.

Despite the fact that vows are not pronounced, the very free entry into the monastic path is an obligation before the God of pure living. The cassock can be called the preparatory stage of monastic vows, like betrothal in marriage. A nun may be called a nun, a cassock nun, or a cassock novice. To help her, the grace of God and the intercession of the saint, whose name was received in the priesthood, are taught.

There are various practices of taking the vows as a nun. In some monasteries, the cassock is skipped and immediately made into a small schema. On the holy Mount Athos there are cases when a believer accepts the great schema without previous titles. Each person is unique, and in the Orthodox tradition, despite the canons, love for one's neighbor is above all and an individual approach to the believer who wants to give himself to the service of God and people is preserved.

The tonsure into the small schema or mantle is actually the beginning of monasticism, since the candidate makes vows to God, completely renounces the world, receives a new name, monastic robes. The service to the great schema is characterized by considerable solemnity, the duration of the prayers and instructions of the hegumen. Again, a new name is given and a great paraman, a cockle with an analave is added to the clothes, and the nun is called a schema. It has become a practice in the Russian Orthodox Church to tonsure elderly, seriously ill people into the great schema.

The sacrament can be performed both by the ruling bishop himself, and with his blessing by other higher ranks of the clergy (hieromonks, abbots, archimandrites) or abbots of monasteries.

Officially, the church does not include monasticism in the list of the main seven sacraments, but many holy fathers and modern priests consider it a sacrament or a second baptism. Tongue is a symbol of obedience and sacrifice to Christ.

The most real monasticism is born from tonsure into a small schema or mantle. Unlike the cassock, this sacred action is performed longer and more solemnly during the liturgy, after the small entrance, or during the non-liturgical period. It symbolically begins with the performance of the troparion from the week of the prodigal son. At this time, the candidate in a white long shirt crawls on her stomach from the vestibule to the center of the temple, where she remains lying face down with outstretched arms, she is accompanied by two nuns covering her with their mantles. The beginning of tonsure reminds us of monasticism as a path of weeping and heartfelt repentance. Addressing the speech, the abbot gives a sign to stand up, asks questions about the freedom of the decision to become a nun, warns that her vows are accepted by Christ Himself with the Mother of God, Angels and all the saints. Next, the novice makes vows:

• to stay in a monastery in which he takes tonsure or in another, where he can be sent out of obedience;
• fasting and chastity;
• readiness to observe monastic charters;
• endure the sorrows of monastic life;
• celibacy;
• obedience (to the abbot of the monastery and the sisters);
• poverty (negligence).

After that, the abbot pronounces a teaching on the essence of monastic life, puts a book on the head of the one being tonsured and prays to God for guidance, admonition and protection by the Grace of the Holy Spirit. And also the one who takes the vows becomes the confessor of the nun himself or entrusts her to one of the experienced nuns. Then the novice must give the abbot three scissors, deliberately thrown on the floor, emphasizing the voluntariness of her choice. Cutting her hair crosswise, the nun hears her new name for the first time. Usually the name of the holy day or something else is given. A candidate for a nun does not know in advance who she will be named after, it is not customary to consult.

The next step is to put on monastic robes with special words. The nun, taking the clothes, kisses her and the hegumen's hand. Next, a rosary, a cross and a burning candle are awarded. Then the Apostle is read (Eph. 6: 10-17), two passages from the Gospel (Matt. 10: 37-38, 11: 28-30) about the meaning of monastic life.

At the end of the rite, the sisters with candles in their hands embrace the newly tonsured three times, learn her new name, and wish salvation in the Lord. Then the nun remains for several days in the church, participating in all divine services, abides in prayer, reading the patristic heritage.

All of the above refers to the external side of monasticism, but much higher is the internal goal of monasticism - union with the Lord through prayer and active repentance.

In the Gospel there is a story about Martha and Mary (Luke 10: 38-42): using the example of their life, the Lord shows two ways of salvation - secular and monastic. Both are blessed by God. You can save yourself in the world and die. Having considered the question of how a nun is tonsured, it should be noted that this is one of the roads leading to God. The life of a monk is full of blissful joy, consolation from the Lord, but there are also enough sorrows. The main thing is for each person to find their place in this world and find God.

The editors of the site "Pravoslavie.Ru" continue to publish diplomas of graduates of the Sretensky Theological Seminary, which began several years ago. Diplomas of graduates of previous years: Hieromonk John (Ludishchev), Yuri Filippov, Maxim Yanyshevsky and others, who raised issues important for the present and were written with the involvement of archival materials, aroused great interest among the readers of the site. A series of publications of diplomas of SDS graduates is continued by the work of a graduate of 2009, a resident of the Holy Dormition Pskov-Pechersk Monastery, Hierodeacon Nikon (Gorokhov) "Entry into and out of monasticism" (supervisor - Archpriest Vladislav Tsypin), dedicated to extremely topical and topical problems of modern church life. At the same time, the author in his work not only relies on the works of the Church Fathers, canonical decrees and studies on the history of the Church, but also takes into account the rich experience of the elders and confessors of the Pskov-Caves monastery, the whole structure of monastic life in it.

Probably, there is not a single person who would not know or did not see the monks, would not come across them in temples, in monasteries or in everyday life. Many have relatives of monks, and even more people have monastic confessors or simply acquaintances. The outer side of the activities of the monks, thanks to the media, is quite well known, but some side of their life remains completely unknown to the world. From this, either riddles, or commonplace conjectures, or implausible stories are born.

The opening of many new monasteries and farmsteads on the territory of Russia over the past 20 years has led to the fact that these monasteries began to quickly fill with monks and nuns, which in itself is very encouraging. But, on the other hand, hasty tonsures, thoughtless coming to monasticism, real difficulties in reviving the monasteries and an acute shortage of experienced confessors led to the fact that monastic cloisters began to quickly fill with random and poorly prepared monks. Many took vows thoughtlessly, without calculating their strength, without checking themselves, without reasoning, trusting in fleeting feelings or persuasion of outsiders, and in general, as it turned out, by mistake. Which was not slow to affect the spiritual level of modern Russian monasteries.

Such omissions were not in vain. Many of the inhabitants began to leave the walls of the cloisters and return to the world, completely neglecting their previous vows. Unfortunately, this process continues to this day. That is why the purpose of this work, in addition to its historical and canonical aspects, is also to help those who enter monasticism decide on their life path, and to remind everyone who accepts monasticism of the high responsibility that they take on.

Formation of the monastic tradition

What is monasticism, monk, monastery? These are the questions every person has to face. But different people form completely different, sometimes opposite, opinions about monasticism. These ideas depend on many factors: on religious beliefs and position in society, on education and upbringing, on everyday and religious experience, and so on. In photographs, from the pages of magazines and newspapers, from TV screens and cinemas, the faces of monks now and then flash, on the Internet you can find sites dedicated to monasteries and monastics, and, finally, there is the richest patristic literature, where almost everything is said about monasticism, but the trouble is The fact is that the majority of people have a catastrophic lack of time for in-depth research.

A simple man in the street, of course, is content with what the media offer him, and sometimes he thinks that he already knows everything or almost everything about monasticism. It is much rarer to meet thoughtful people who begin to read books and specialized literature on monasticism. And even rarer are those who explore the topic to the end, to the primary sources, to the very basics. Usually these people are either the monks themselves, or experts in the field of monastic literature, church history and culture.

The Holy Fathers call monasticism the science of sciences. Does this mean that monasticism is a kind of secret knowledge, that is, a special kind of science taught in monasteries? Or is this expression to be understood allegorically? It all depends on who will speak. If a Protestant theologian speaks about monasticism, completely denying its value, then we will hear one judgment, and if a person who himself has gone through the path of a monk speaks about him, then we will hear a completely different one.

In equating monastic activity with higher creativity or with science of a special kind, the holy fathers were not mistaken. Because monastic work refers to the most intimate, most important and beautiful thing in a person - to his soul. Yes, and not only to the soul, but also to the whole composition of man: the education of the spirit, the purification of the soul and the asceticism of the body. In a word, to the transfiguration of the whole person, or, as the holy fathers said, to his “deification”.

Who are the monks? If we give a definition based on one name, then it will mean: a lonely living person. But such a definition does not say anything, because there are many who live alone, but, alas, there are no monks. There is more to the word "monk" than just the life of a lonely person. Here, for example, is what St. John of the Ladder says: monks are those who are called to imitate the life of incorporeal forces, they are those who in all actions must be guided by the testimony of Holy Scripture, these are who must keep their feelings from sinful impressions, and the mind from sinful thoughts. Of course, this enumeration cannot exhaust all ideas about monasticism.

“Those who attempted to ascend to heaven with the body truly need extreme compulsion and unceasing sorrows. For work, truly work and great innermost sorrow are inevitable in this feat, especially for the negligent. The Monk John of the Ladder, the author of a well-known book on monasticism, warns the frivolous against thoughtlessly entering the monastic path, which he calls cruel and narrow, because the one who embarks on this path, as it were, plunges himself into the fire of unforeseen sorrows and temptations. It is better for the weak not to follow this path, otherwise one can suffer greatly up to death, and instead of benefit, receive harm: they want an immaterial fire to dwell in them. Therefore, let each one tempt himself, and then from the bread of the monastic life, which is with bitter potion, let him eat and drink from this cup, which is with tears, let him drink: let him not fight against his own judgment. If not everyone who was baptized will be saved, then ... I will keep silent about what follows.

A monk is a warrior of the King of Heaven who fights at the forefront and, one might say, in the forefront. It is impossible to retreat, to leave the field - all the more: behind - God and the Kingdom of Heaven, in front - hordes of invisible enemies and a mortal battle, the battle is long - all life, at the beginning - renunciation of the world, in the middle - a feat, at the end - a reward or shame. “Monasticism is the acceptance of lifelong torment, the perception of the consciousness of a martyr, which, of course, rejoices in the struggle and is never satisfied with what has been achieved.” This is what the monastic life is all about.

Here are just allegories, but in life everything is much simpler and more inconspicuous, but at the same time more complicated. Real monastic life can be very different from the one you read about in books, and everyone who wants to follow this thorny path should definitely know about this.

Most often, it happens that a modern person who comes to a monastery is shocked by the difference that arises between the ideas that have developed about monasticism in his head and the reality that he will actually see: “People often went to the monastery, shocked by something, not getting along with the outside world, tired of life's struggles and hardships, disappointed, looking for consolation, peace and spiritual freedom. But when the monastery gates closed behind them, most often they did not find either one or the other, or the third. For a man, remaining a man, brought with him to the monastery his weaknesses and imperfections ... And in the monasteries, life went on as usual, very different from the secular, but far from coinciding with the ideals of monastic service. Unfortunately, modern monasticism is far from the ideal of monastic life, but today's youth is not Anthony and Pachomius, not Sergius and not Seraphim. As the well-known proverb says: "as the world is, such is the monastery."

This work is intended, rather, to sober up the frivolous part of the youth, striving in monasticism to find a simple way out of their problems, or that part of it, which, having not found a use for itself in the world, thinks to find it in a monastery. True monasticism requires a vocation. For only "he who is able to contain, let him contain."

Foundations of the monastic lifestyle

It is necessary to say a few words about the reasons for the emergence of monasticism in the Orthodox Church. It is known from church history that monasticism as an institution did not arise immediately after the preaching of the Savior, although it is recognized as indisputable that the institution of virgins preceding monasticism arose simultaneously with the Church itself. It was in the lips of the Divine Teacher that the words were heard that foretold that phenomenon in the Church that was to appear in the future: « For there are eunuchs who were born in this way from their mother's womb; and there are eunuchs who are castrated out of men; and there are eunuchs who have made themselves eunuchs for the Kingdom of Heaven. He who can contain, let him contain” (Matt. 19:12) . Of the three types of eunuchs listed by the Savior (people deprived of the ability to bear children), the last, according to the holy fathers, indicates monasticism. Thus, monasticism is the kind of people who take upon themselves voluntary virginity (abstinence from marriage) for the sake of acquiring the Kingdom of Heaven.

Metropolitan Philaret of Moscow, in his Rules for the Improvement of Monastic Brotherhoods in Moscow Stauropegial Monasteries, points to Holy Scripture as the sole and absolute basis for monastic vows:

1. Those who make a vow of obedience and renunciation of their will and their wisdom must base it on the word of the Lord: “Then Jesus said to His disciples: If anyone wants to follow Me, deny yourself, and take up your cross, and follow Me” (Matt. .26:24.);

2. Those who take a vow of chastity should heed the word of Christ: “He who is able to contain, let him contain” (Matt. 19: 12.) - and the word of the apostle: “He who does not marry cares for the Lord, how to please the Lord.” (1 Cor. 7:32);

3. Those who make a vow of non-possession must establish themselves on the word of Christ: “Jesus said to him: if you want to be perfect, go, sell your possessions and give to the poor; and you will have treasure in heaven; and come and follow me” (Matthew 19:21).

St. Philaret was not the first to assert that this way of life is based on the Holy Scriptures. For example, St. Basil the Great, when he was looking for an example of a perfect Gospel life, he concluded that it is actually a monastic life. The same conclusions were drawn by St. Ignatius of the Caucasus: “The fulfillment of the Gospel commandments has always constituted and now constitutes the essence of monastic work and residence”; “True Christianity and true monasticism lies in the fulfillment of the gospel commandments. Where there is no this fulfillment, there is neither Christianity nor monasticism, whatever the appearance. And here are the words of St. Macarius of Optina: “What does monasticism mean? The fulfillment of Christianity, which consists in the fulfillment of the commandments of God, in which the love of God is also: if anyone loves Me, he will keep My word (John 14:23), the Lord said. Or here is the opinion of the rector of the Athos monastery Simonopetra, Archimandrite Emilian, our contemporary: “The monastic community is the most striking embodiment of evangelical perfection, achieved through the renunciation of everything, the daily erection of one’s cross and following the Lord. First of all, such a community is the search for the Kingdom of God, and everything else will be added from God.

The Tradition of the Orthodox Church refers to the founders of monasticism the holy Forerunner of the Lord John, the holy prophet of God Elijah, the holy apostle and evangelist John the Theologian, the Most Pure Virgin Theotokos herself. For Christians, they were and will be examples of total dedication to God.

But as a mass phenomenon, with its charters, orders and a very special philosophy of life, monasticism appeared at the end of the 3rd - beginning of the 4th centuries. Until that time, the Church knew only isolated cases of asceticism, when, out of a desire for perfection, some of the Christians took vows of virginity or voluntary poverty, and some devoted their lives to unceasing prayer or all kinds of abstinence.. Such ascetics were called ascetics. Over time, such ascetics became more and more, but they were still quite scattered., but they spent their lives among fellow believers and did not form separate communities, did not go into the desert

Causes of monasticism

Various reasons contributed to the emergence of monastic communities. Some historians, for example, even name the persecutions that fell upon the Church by the pagan authorities. In particular, the persecution that opened under the Roman emperor Decius (249-251). It prompted many to flee to desert places, including ascetics. These ascetics who remained to live in the desert began to be called anchorites, or eremites. Soon the persecution ended, and Emperor Constantine the Great came to power in Rome, who declared freedom of religion for all religions on the territory of the Roman Empire (Edict of Milan; 313) and, first of all, for Christians. “After a long struggle with the Church, the empire finally capitulated”. And by the end of the 4th century, Christianity finally established itself as the official religion of the Roman Empire.

But the main impetus for the emergence and development of such a strange and unusual community as monasticism has become, was not persecution, but just the opposite - the sudden peace and prosperity of the Church. The mass monastic movement arose as a reaction to the secularization of the Church and church society.

Many pagans flowed into the Church, which began to fill with neophytes. If by the advent of Constantine the Great the number of inhabitants of the empire who professed Christianity, according to estimates by modern historians, ranged from 7 to 10% of the total population of the empire, then by the end of the 4th century there were already more than 50%. Many became loyal to Orthodoxy, looking at the emperor, and some came to the Church out of selfish (opportunistic) motives, for speedy promotion. The empire, however, continued to live its usual life, which meant that many pagan customs continued to exist. For example, horse races were often held in stadiums, and theatrical performances in the amphitheaters, the authors of which were pagans. Various festivities in honor of numerous pagan gods amused and entertained the population of the empire. The Olympic Games and other sports and not only sports competitions enjoyed universal honor. For example, it was considered honorable to participate in esoteric mysteries or in solemn processions accompanying some pagan cults. In some intellectual centers of the empire, pagan schools continued to function, in which pagan philosophical teachings were taught, and among the common people many rituals and superstitions were preserved, which were very poorly combined with a pure Christian life. .

Kinovia - the perfect Christian hostel

With the mass arrival of pagans into the Church, morals in Christian communities began to fall, and as a reaction to this secularization, the reverse process began to occur - the separation and isolation of communities of ascetics who desired moral perfection. “Ascetics began to move away from cities and villages to desert places and forests”. This is how the first monasteries and monastic communities began to form.

“At its inception, monasticism was not an official church institution, but a spontaneous movement, an impulse, and it was precisely lay movement ”, Archpriest Georgy Florovsky emphasizes in his work “Empire and Desert”. It was the laity who longed for the fulfillment of Christian ideals on earth and did not want to put up with the licentiousness of morals within Christian communities, it was they who, by their departure into the wilderness, wanted to emphasize the idea of ​​the non-worldly nature of the Church, relying on the words of the Apostle Paul: “We are not imams for the abiding city, but we seek the coming one” (Heb. 13:14).

The Monk John Cassian the Roman describes the formation of the first cenobitic monasteries from the words of Abba Piammon (in his 18th interview “On the Three Ancient Lines of Monks”, ch. 5): “So, the line of life of the Cenobites began from the time of the apostolic preaching. For such was the multitude of believers in Jerusalem.” . Saint Piammon believes that the formation of cenobitic monasteries followed the model of the first Christian community that arose in Jerusalem during the time of the apostles. He says that over time, after the death of the apostles, gradually the first jealousy among Christians began to disappear, and it was replaced by coldness and indifference, but not everyone wanted to be like that. Those who wanted to live according to the Gospel and not give concessions to the world in anything, gradually began to move farther and farther into deserted places and form hostels according to the type of the early Christian community. Communities of such zealous Christians began to be called kinovia, and their inhabitants - kinobites .

The ideas of the emergence of such communities as the “first Christian community” and as a “strict cenobitic monastery” were absolutely the same, because the life of all members of the community was built exclusively on the gospel commandments, but the historical origin of the cenobitic community was somewhat different than the first Christian community. However, we can assume that both of them were the result of God's Providence.

Founders of Eastern and Western Monasticism

Monasticism flourished almost simultaneously in Egypt, Syria and Palestine. In all three named areas, monasticism arose independently of each other, but Egyptian monasticism is considered the oldest. The founder of Egyptian monasticism is considered Saint Anthony the Great. As early as 285, he withdrew into the depths of the desert to Mount Colisma. In Thebaid, he "founds the monastery of Pisper and a number of other monastic settlements, which continue to exist even after his blessed death." Another strong center of monastic life was formed in the Nitrian desert. The true founder of it must be considered the Monk Ammonius of Nitria, who came to this place around the year 320. Not far from the Nitrian mountain there was a desert called "Kellii", where Macarius of Alexandria (city) labored, and even further from the Nitrian mountain was the "Skete" desert, founded by the Monk Macarius the Great (Egyptian) in 330. Around the same time (c. 323-324) Saint Pachomius the Great founds the first cenobitic monastery in a place called Tavennisi, on the banks of the Nile River, in its middle course. In Palestine, the founders of monasticism were Reverend Khariton the Confessor- the builder of the Faran Lavra (330s) and the Monk Hilarion the Great - the builder of the Lavra near Mayum (338). In Syria - Saint James of Nisibis and his student Saint Ephraim the Syrian.

The rules of monastic life came to the West thanks to the activity of the Monk Benedict of Nursia, who founded a cenobitic monastery near Naples with a rule similar to that of St. Pachomius the Great. He adapted the statutes of the Egyptian cenobitia for Italian monasticism. Monasticism found fertile ground here and began to develop rapidly. From the main monastery of St. Benedict, several more affiliated monasteries spun off. . The monasteries that arose in the Western provinces of the Roman Empire took the statutes brought to Rome by the Venerable John Cassian as a model for themselves, and these were the famous statutes of the Pahomian monasteries.

The appearance of the first monastic charters

Monasticism, which originated in the earliest period of the history of Christianity, had no statutes. It was born, as it were, intuitively from the gospel commandments and from a fiery love for Christ. The first monks were burned by zeal for piety, and they had absolutely no need for written charters. Each of the ascetics was his own charter. But over time, jealousy weakened, and the number of monks grew.

When monasticism greatly increased in number and became a massive new phenomenon in the Roman Empire, then the imperial administration had to regulate the lives of such a large number of people (the inhabitants of many Egyptian monasteries numbered in the thousands), living according to different laws than the majority of the inhabitants of the Empire lived. These laws began to appear from the pen of the emperors, but this began to happen much later - somewhere in the 6th century.

Initially, the monastics themselves began to develop certain rules that they considered necessary to maintain order in their ever-increasing ranks.

The name of St. Anthony the Great is associated with the rules worked out by the reverend for his monks and the so-called "Spiritual Instructions". They were first published in 1646 by the Western scholar Abraham of Enkhelen. For this work, the author chose from these rules those that relate to entry into (and exit from) monasticism. For example, canon XV, as amended by Abraham of Enkhelen, reads as follows: “If there is a temptation because of any young man who has not yet put on a monastic garment, then do not dress him; he should be cast out of the monastery.” The expression (“do not clothe”) is addressed to the abbot of the monastery, who alone has the power to accept or refuse admission to the monastery. The abbot had every right to expel from the monastery those who had given rise to temptation. Since the moral level of monasticism at that time was very high, the requirements for candidates were very high.

Monastic robes could be put on by anyone who wanted to live as a monastic at their own discretion, applying in the choice of clothes, cut and color to those clothes that were adopted in a particular monastery. And this is not surprising for hermit monasticism, because it recognizes a significant degree of freedom of the ascetic from external forms and restrictions. However, freedom should be understood only in the direction of greater asceticism, and not in the direction of excesses and indulgences of the flesh.

“He who entered the monastery of St. Anthony could take off his secular clothes and replace them with monastic ones, but he could also ask the abbot of the monastery to clothe him in monastic clothes, if a greater religious upsurge in the accepting monasticism depended on this participation of the abbot.”

In the monastery of St. Anthony, the monks wore their own special attire, which distinguished them from the laity. “They put it on when they entered the monastery as monks, who irrevocably renounced the world and forever decided to link their lives with the monastery. They were deprived of their monastic robes when, for one reason or another, they had to return to the world. Such simple rules for admission to the monastery of St. Anthony existed first in oral tradition or in oral tradition, and then, after the death of the founder of monasticism, they were committed to writing and have come down to us.

Consent to be accepted into the brethren of the monastery was determined by the abbot solely on his own conviction as to whether a well-known person was capable of leading an ascetic life or not. From the life of the Monk Paul the Simple, one can see how easy the test was during admission to the monastery under the Monk Anthony. “All this Antony did in order to test the patience and obedience of Paul. And he did not grumble at all about this, but with zeal and diligence he carried out all the commands of Anthony. Finally, Anthony became convinced of Paul's ability to live in the wilderness and said to him: “Behold, you have already become a monk in the name of the Lord Jesus.”

Paul began to asceticize not far from the Monk Anthony. He did not take any solemn vows.

No hair cutting, no solemn vows, no solemn renunciation of the world, no change of name and clothes were required from the first monks. All that was needed was firm determination, confirmed by deeds. The very first difference between monks and clerics and laity was, of course, their way of life. Very soon there were differences in clothing. Thus, from the life of St. Pachomius we see how at the beginning Abba Palamon did not want to accept him as his disciple, referring to his youth and the difficulties of asceticism, but when he was convinced of the firmness of Pachomius' intentions to follow the monastic way of life in everything, he accepted him into his disciples and immediately changed his clothes from secular to monastic: “And since then, driven by love for God, I have been looking for (how) to become a monk for him. And when they told him about a hermit named Palamon, he came to him to lead a solitary life with him. And when he got there, he knocked on the door. Palamon did not want to take Pachomius, but after he firmly stated: “I believe that with God’s help and your prayers I will endure everything you told me about,” Palamon opened the door of his cell and let Pachomius in and immediately put on him monastic robes . The Arabic version of the life says in this place that Palamon tested Pachomius for three months before dressing him in monastic clothes (τό σχήμα τών μοναχών) ". It is difficult to say exactly what these clothes were, but one must think that Saint Pachomius, when he became abbot of many monasteries, took as a sample of the clothes of monks the clothes in which Abba Palamon himself dressed him.

One of the first who compiled the written rules of monastic life were the Monk Pachomius the Great and Saint Basil the Great, Archbishop of Caesarea in Cappadocia. These rules formed the basis of almost all subsequent monastic charters. They have come down to our time. And already in them we see how the questions of entry into monasticism are resolved and how the exit from it is sharply condemned.

If earlier, before the formation of a strict cinnovial structure of monasteries, anyone who wished could consider himself a monk, if he lived in solitude and labored in piety, then with the advent of community life, rites appeared, indicating that this or that person, entering the monastic brotherhood, was obliged to lead a different Lifestyle. In order to somehow indicate this otherness, signs were established by which the life of a monk differed from life in the world. Firstly, these were internal regulations, which were called monastic vows, and secondly, external differences were also adopted (in clothing, food and behavior), which distinguished monks from the laity: //theolcom.ru/doc/sacradoc/4_08_Polskov. pdf.

Savva, archbishop. Tver and Kashinsky . Collection of opinions and opinions of Filaret, Metropolitan of Moscow and Kolomna, on educational and church-state issues. SPb., 1885. T. 3. S. 419.

Sagarda N.I. Lectures on Patrology of the 1st-4th centuries. M., 2004. S. 639.

Ignatius (Bryanchaninov) , St. Collection of creations: In 6 volumes. V.4. An offering to modern monasticism. M., 2004. S. 71.

Macarius Optinsky, teacher Soulful teachings / Comp. archim. John (Zakharchenko). M., 2006. S. 330.

Emilian, archim. Words and instructions. M., 2006. S. 205.

“This is quite clear to me from the fact that even the image of monastic life was unknown to the divine and holy apostles” (Rules of the Holy Ecumenical Councils with Interpretations. Tutaev, 2001. Part 1. P. 698).

“All these hermits and even their communities, both due to their small number and little knownness, for the most part did not completely break with the former way of life and did not influence the development of worship” ( Skaballanovic M. Explanatory Typicon. M., 1995. S. 198).

“Before St. Anthony, hermits were not rare, but they labored near their villages, so that the monk did not yet know the great desert” (Ibid., p. 198).

Florovsky G., prot. Dogma and history. M., 1998. S. 262.

“Especially dangerous for the salvation of the soul was social life in the Roman Empire, full of memories and pagan customs, therefore the zealots of Christian perfection retired to the desert and founded a new community, completely Christian” ( Sidorov A.I. At the origins of the culture of holiness. Orthodox monasticism and asceticism in research and monuments: Monuments of ancient church ascetic and monastic writing. M., 2002. P. 16).

Suvorov N. Church law course. Yaroslavl, 1890. T. 2. S. 366.

Florovsky G., prot. Dogma and history. S. 276.

“They ... according to the severity of a lonely and solitary life, they were called monks, cohabitants. From this it followed that, by cohabitation, they were called Cenobites, and their cells and residences were called Cenobitia" ( John Cassian the Roman, prep. Scriptures. M., 1993. S. 498).

“Throughout the ancient Christian world, monasticism spread from one common root, which is Egyptian monasticism” (see: Palmov N. monastic vows. Orders of monastic vows in the Greek Church. Kiev, 1914) .

“In their homeland, in Egypt, monasticism arose first in the form of hermit asceticism, and then appeared in the form of cenobitic asceticism. The representatives of hermit monasticism were Ven. Pavel of Thebes and Rev. Anthony the Great” (See: Ibid.).

Sidorov A.I. At the origins of the culture of holiness. S. 17.

There. S. 18.

There. S. 19.

“The main founder of monastic life in the West was St. Benedict, count of Nursia, who founded many monasteries, of which one, under the name of Monte Cassino, near Naples, was considered as the ancestral monastery and drew up the charter of the monastic community ”( Suvorov N. Church law course. S. 367) .

“They lived among the rest of the members of the Church, not having any special rights and duties assigned to them by the Church, and considering their lives only with those strict moral requirements that they set for themselves” (Ibid., p. 366) .

“Once it appeared, asceticism could not help but develop and grow not only in volume, but also in degree and strength” ( Skaballanovich M. Explanatory Typicon. S. 201) .

“This mountain was already densely populated by monks, for Palladius counts them approx. 5000"; “there were 20,000 nuns in the city of Oksirinche, and 12 convents in the city of Antinous”; "This monastery, not mentioned in Greek sources, by the time of the death of Shenoute (466) became one of the most famous and populous in Egypt: there were more than 2,000 inhabitants" ( Nicodemus (Milos), ep. Orthodox church law. SPb., 1897. S. 652) .