Abbot of the monastery: who is he? The first monastery managers

The abbot of a monastery is a person who has completely devoted himself to serving God and his community. It is difficult to describe in words all the hardships and responsibilities that fall on the shoulders of a monk who has assumed this position. Nevertheless, they never lose heart, because all their work is aimed at saving as many souls as possible - to bring them out of the darkness of this mortal world.

So, who is the abbot of the monastery? What are his responsibilities? And how big is the difference between clergy of the Orthodox and Catholic faiths?

The appearance of the first monasteries

After the ascension of Jesus Christ into heaven, his followers scattered all over the world with a single mission - to spread the word of God. Years passed, power changed faster than the wind in the field, and with it the attitude towards Christians. Either they were driven out from everywhere, or they were received as dear guests. And yet, eventually, most of Europe accepted the new teaching, which allowed Christians to preach without fear.

However, many believers were embarrassed by the debauchery and godlessness that reigned in the cities. Therefore, they decided to leave them and live away from the bustle of the world. Thus, at the beginning of the 4th century, the first Christian monasteries appeared in Europe.

Naturally, such a structure required someone to manage it. Therefore, it is not surprising that such a position as abbot of the monastery appeared. Initially, among Catholics this rank had a different name (abbot), and was initiated into it by the Pope or bishop. This first happened around the 6th century.

Moskvich

There are only two Kremlin buildings in Moscow older than the ancient Spassky Cathedral of the Andronikov Monastery (Andronevskaya Square, 10) - the basement of the Annunciation Church (the home church of the Moscow princes, later rebuilt) and the Church of the Nativity of the Virgin on Senya.

Experts date this white stone, fully preserved cross-domed building to the first quarter of the 15th century, somewhere between 1410 and 1427.

It is tempting to draw a parallel between the Spassky Cathedral and the four-pillar Vladimir churches of the 12th–13th centuries, however, by how high the center cross rose above the arches of the corner parts of the temple, and the domes rose above them, the monument of ancient Russian architecture still differs from the possible prototype.

The domes rise stepwise towards the drum, like the flame of a candle, arches-zakomars and kokoshniks, not round, as usual, but keel-shaped.

The slit-like windows acquired a lancet finish.

The dynamic silhouette and vertical direction convey the confidence that began to grow in the Russian lands after the victory on the Kulikovo Field in 1380.

A similar elegant design of single-domed, square cathedrals was developed back in the pre-Mongol era, after which it was forgotten for a long time. But finally, it seemed, the time had come to remember her.

Experts, however, see parallels in the composition of the Cathedral of the Holy Image of the Savior in the Andronikov Monastery also with Serbian architecture of the 14th century. The round medallion on the western facade of the temple may be reminiscent of the Gothic roses of European cathedrals. The configuration of the perspective portals and columns with decorative melons hint at European influence.

The helmet-shaped outline of the dome with a cross, unlike the Byzantine one, corresponded to Russian climatic realities and protected from melting snow.

Moscow toponyms that still exist today - Zolotorozhsky Val, Zolotorozhskaya embankment, Zolotorozhskaya street, came from the left tributary of the Yauza, a small river in Lefortovo, or rather, even a stream.

In 1354, Metropolitan of Kiev and All Rus' Alexy (in the world - Elevferiy Fedorovich Byakont), on the way to Byzantium, to Constantinople, present-day Istanbul, was caught in a storm. It was alarming. However, the saint reached the Golden Horn Bay.

The Day of Salvation coincided with the Feast of the Savior Not Made by Hands.

In honor of that event, Alexy vowed to build a monastery in Moscow, and in it a temple, originally wooden.

From Constantinople, the Metropolitan brought the icon of the Savior, the Image Not Made by Hands, which became a particularly revered shrine of the monastery on the banks of the Yauza, founded in 1357.

The stream flowing in these places was named the Golden Horn in honor of that very memorable bay of Constantinople, where the Metropolitan escaped from the great storm near the walls of Constantinople. The Golden Horn subsequently gave Muscovites names to the streets and embankment.

In the same year, 1357, Alexy went to the Golden Horde, where, according to legend, he healed Taidula, the eldest wife of Khan Uzbek, from an eye disease. For this good deed, Taidula gave the saint a label, according to which the Russian Church, which prayed for the khans, was freed from all tributes and extortions.

In the spiritual life of Rus' at that time, the most important events took place, Sergius of Radonezh began his activities.

The monk came to pray for the new monastery on the Yauza. In his “Life” it is said that “at the time in this monastery <… > an elder <… > named Andrei, an icon painter of great excellence, surpassing everyone in wisdom, green and honest, having gray hair, and many other <… > in I will turn my monastery church into a very red stone and decorate my father’s name with a wonderful signature.”

The elder “named Andrei” was none other than Andrei Rublev, who not only painted the Spassky Church, but also, according to scientists, led the construction team.

After a fire in 1368, the very first wooden cathedral burned down and at the end of the 1420s it was restored in stone, from plinth.

Only small fragments on the slopes of the altar windows have survived from Rublev's frescoes. They date back to 1428. Obviously, this work became the last song of the greatest icon painter, who was a monk of the monastery.

Having died from a pestilence on October 17, 1428, Andrei Rublev rested in the monastery.

Alas, the exact location of the master’s grave is unknown, because the necropolis in the monastery fence was destroyed on September 13, 1927.

The hegumen of the monastery, founded by Metropolitan Alexy, becomes the disciple of Sergius of Radonezh, a native of Rostov, Blessed Andronik, who set an example of strict fasting, meekness and deep humility.

“Saint Andronicus shone with great virtues. His students Savva and Alexander, wonderful, famous icon painters, Daniel and his student Andrei, and many others lived with him. The icon painters were distinguished by such asceticism, such zeal for fasting and monastic life, that they were awarded Divine grace; their mind and thoughts were turned to the Divine light, and their sensual eye looked with love at the painted faces of Christ, the Most Pure Mother of God and all the saints,” wrote the Monk Joseph of Volokolamsk.

In honor of the vigilant abbot, the monastery began to be called Andronikova. On December 10, 1947, the historical and architectural reserve named after Andrei Rublev was founded in the Andronikov Monastery.

Over the entire period of its existence, the Spassky Cathedral was repeatedly reconstructed.

In the 18th century, a covered porch was built around it, in the middle of the 19th century, side aisles were built, and the roof was crowned with a tent.

In the late 1950s, architects-restorers Lev Arturovich David, Boris Lvovich Altshuller, Sergei Sergeevich Podyapolsky, Miron Davidovich Tsiperovich restored the ancient forms of the Spassky Cathedral of the Andronikov Monastery, the subject of protection of which the city approved at the beginning of 2022. This list of elements responsible for the original appearance of the cathedral included a dome, a cross, a roof covering, a drainage system with white stone water cannons, main walls, vaults, pillars, arches made of white stone and brick, external staircases, decoration and appearance of the facades (taking into account restoration work that was carried out in 1959-1963), as well as the composition, location, urban planning characteristics of the ancient historical and architectural monument.

Photo: Evgeny Chesnokov, pastvu.com

Catholic monasteries

Over the years, the role of monasteries in the Catholic world has changed greatly. From the usual monastery of monks, they turned into important administrative units. It also happened that the abbot of the monastery could manage all the lands that were part of his inheritance. Such power was the envy of many representatives of the local nobility, and therefore they tried with all their might to place their man there.

It even got to the point that royal families themselves appointed abbots. In particular, such a practice took place during the reign of the Carolingian dynasty from the 7th to the 10th centuries. However, over the years, the Catholic Church regained power, which made it possible to again appoint abbots of monasteries at its discretion.

Hegumen (abbot) of the monastery: how to combine spiritual guidance and relations with the outside world

Archimandrite Elisha

Report by Archimandrite Elisha, rector of the Simonopetra Monastery (Holy Mount Athos) at the International Theological Scientific and Practical Conference “Monasticism of Holy Russia: from Origins to the Present” (Moscow, Pokrovsky Stavropegic Convent, September 23-24, 2015).

Your Eminences!

Your Reverences, venerable abbots and abbess of monasteries!

Having accepted the honorable invitation of His Eminence Archbishop Theognost of Sergivo-Posad, I am addressing your monastic congress today with this speech, which will be read by the venerable Archimandrite Serapion, the steward of our metochion in Ormylia, since I myself was unable to attend in person due to the obligations I had long ago taken upon myself. for this time of commitment.

Such conventions are very important so that we have the opportunity to meet and communicate in the name of Christ, since Christ Himself is present among us.

The topic of the speech that Vladyka Archbishop proposed to me is complex and difficult and, moreover, worries us all, since we are trying, in the conditions of modern communications, to find the royal and middle path of the holy fathers of the Church, in order, on the one hand, to preserve the tradition of monasticism, and on the other hand, it must correspond to the realities of our time.

Let us at least schematically consider the main components of the abbot’s personality.

1. Spiritual leader.

Saint Basil the Great, as you know, writes that the abbot takes the place of God in the monastery, “in the image of Christ.” Elder Emilian of Simonopetra, in turn, explains that the abbot of the monastery, which represents the fullness of the Catholic Church in one specific place, is a visible component of the sacrament, which hides within itself an invisible source - God. First of all, the abbot is a leader, a creator who guides and secretly guides souls, shows them the path to perfection and to the sacramental union with Christ.[1]

Accordingly, the blessing of the abbot serves as a restraining force for the brethren, so that everything is done in the name of the Lord. By kissing the abbot's hand and bowing to the ground in front of the abbot's place even during his absence, we are not just performing formal actions, for this contains mysterious energy.

2. Necessary qualities of an abbot

Since the Church attaches such importance to the institution of abbot, this means that she perceives him as more than just an ordinary manager. He must - at least in theory - combine within himself exceptional abilities for the proper performance of his sacramental ministry and, of course, he must be a model of monastic life. The success of the brethren largely depends on his life, because his life is a “vivid example” [2], so that “even to him who is silent, the example of his deeds teaches more powerfully than any word” [3].

Among the many virtues that the holy fathers demand from a rector, St. Basil the Great especially emphasizes:

“He would be good at leading those who march to God... not absent-minded, not lover of money, careless, silent, lover of God, lover of poverty, not angry, not evil-minded, strong in edifying those who come close to him, not vain, not arrogant, not flattering, not fickle, not anything.” preferred to God." [4]

An important element in the passage quoted from Basil the Great is indicated by the word “non-tutelary.” This word does not mean a slow, inactive or indifferent person, but one who is not constrained by the worries around him and is not attached to worldly things. Following this principle, Elder Emilian of Simonopetra wanted the abbot to be “detached” and deeply living the sacrament of the presence of Christ, so that he could convey it to the brethren:

The abbot is alienated from everything and alien to everything... This is someone who died for everyone and everything, but is alive only for God and his children. If he is not a stranger and aloof, he will be at the mercy of circumstances, entangled in thousands of affairs and cannot be a real father to his children... He must be an undistracted mind and an uncaring person.[5].]

Also, the abbot (elder) is a servant of the word. The abbot leads each monk to the possibility of standing before God, but he also, with his words, supports and cultivates the mentality and character of the brethren. He introduces the monks into the course of patristic thought, into the realm of their living of God.[6]

3. Administrative responsibility

Along with spiritual responsibilities, the Church vests the rector with administrative functions. He acts as the legal representative of the monastery before government authorities and, accordingly, administrative functions are entrusted to his shoulders. Even without having exclusive powers in decision-making, and governing the brotherhood “in council with the elder brethren,” the Byzantine charters already consider it “the embodiment of the management and structure of the monastery”[7].

Thus, the abbot also serves as a “link” between the monastery and the “world.” Therefore, he not only acts as a “detached” person, as mentioned above, but must be the chief administrator of a certain community with its own practical needs, who experiences pressure when it comes into contact with the logic of this world. This constitutes the human dimension of this sacrament and maintaining balance is perhaps the most difficult task of the abbot to achieve. Spiritual and administrative abilities are combined in one person with such difficulty that St. Basil the Great did not advise the founding of different monasteries in the same area due to the fact that it is not easy to select for them a sufficient number of people with the appropriate talents.[8]

How can one combine spiritual and administrative responsibility? I’ll tell you straight – this is a difficult question that confuses many.

First of all, it is worth noting that there are certain parameters that must be taken into account when studying this issue, so it would be a mistake to impose some strict, one might say “dogmatic” framework here.

A. The first is the individual character traits of the abbot.

Not all people are the same. One is more outward-looking (extrovert), the other is inward-looking (introvert), one is more sociable, the other is more secretive. Of course, ideally the abbot should not have left the monastery. However, the performance of necessary functions should not affect the monastic dispensation. His activities must be subordinated to the needs of the monastery. It should not flow from his personal choice, but be a response to emerging needs and not become the subject of his constant care and “bind” him. This presupposes a peaceful life, in which “in the peace of one place, the rest would lead a peaceful and silent life in all piety and purity.”

b. The second is the traditions of the region where the monastery is located, its values, history and characteristics of each era.

It is one thing when a monastery is founded at a distance from the world, and another thing if it is located in the center of Constantinople, Moscow, Rome, Athens or Cairo.

Tradition, both East and West, shows that culture and education developed around monasteries, settlements and cities arose, as in the Lavra of St. Sergius. The abodes served as a pole of attraction, a source of inspiration and a refuge of consolation. The burden of these undertakings and efforts primarily fell on the abbot of the monastery and the elder brethren.

Even in difficult times, such as the period of iconoclasm or Ottoman rule and others like them, such as current wars, problems in society or even social “explosions”, monasteries take on and fulfill a special role - cultural, apologetic, educational, social or spiritual, being in the forefront of those who are in danger defending the Orthodox faith.

Also, sometimes the abbot and the brethren have to take upon themselves the leadership of the revival of monastic life in a monastery, which has the status of a historical monument, and even its careful and comprehensive restoration, which requires special knowledge, compliance with numerous procedures and the search for sufficient financial resources. To this should be added the management of the monastery as a place where miraculous events or the holiness of a certain ascetic were revealed to the entire Orthodox world.

V. The third component is the variety of wording of the monastic charters.

This tradition is not the same in everything.

We see that the surviving Byzantine charters show us great diversity regarding the above characteristics. Despite the presence of so-called statutory “families”, that is, statutes created under the influence and in the likeness of a certain prototype, we can quite rightly conclude that none of the monastery statutes completely repeats the other. Thus, it becomes clear that the Church, on the one hand, maintained the commonality of certain principles and rules, and on the other hand, encouraged the good intentions and wills of its faithful children in order to maintain a balance between foundations and grace, while avoiding deviation to one extreme or another. , and to observe the harmonious collaboration of canons and grace.

d. The fourth component of the elder’s character is his charisma, that is, a special talent that makes him the property of the entire Church beyond canons and conventions.

Elder Emilian of Simonopetra in one of his teachings on the topic “Blessing of the Saints of Svyatogorsk for Macedonia” writes:

“When the will of God finds chosen vessels in those who are sacredly silent, it leads them on the path of edification of the people. In most cases, the Holy Mountain residents left [from Athos] out of necessity due to circumstances or in search of greater silence. Divine Providence providentially looks at the ascetic monks and accompanies them, so that even the very fact of their departure grows into a blessing and into a spiritual seed. They then had the Mother of God as their consolation as an Ally, Patroness, Healer, Nurse, and Intercessor”[9].

e. The fifth component is connected - of course, according to the circumstances - with the urgent and urgent needs of the Church, both pastoral and missionary.

Then the Church, through its archpastors, turns for help to abbots or hieromonks or to charismatic elders. Many of them became bishops, like Saints Gregory Palamas, Philotheus Kokkin, Basil of Thessaloniki, a disciple of Saint Euthymius of Thessalonica (New).

So, in the life of the Monk Euthymius (a Holy Mountain resident, the great ascetic and teacher of St. Basil of Thessalonica, who lived in the 9th century) it says: “St. Euthymius came again from Athos to Thessalonica. He was received... like an angel descending from the Heavenly sanctuary... the pious people crowded and pressed around him and pushed: who would be the first to enjoy the vision of him and take his fatherly blessing "[10]. “This was the most common attitude towards the saints and fathers, who shone with asceticism and holiness of life”[11]. And here in Russia, doesn’t the elevation to episcopal rank of abbots of large monasteries confirm such examples?

Many bishops seek help from abbots, especially in the world, and accept it, both before and in our time, which often happened and continues to happen on the Holy Mountain (the founding of monasteries by the Holy Mountainers in the Slavic world, as well as examples of the hieromartyr Cosmas of Aetolia, Venerable Paisius the Holy Mountain, Fathers Amphilochios (Makris), Philotheos (Zervakos), Jerome of Simonopetra, Father Gabriel of Dionysia, Parthenius, Abbot of the monastery of St. Paul, George (Kapsanis), Basil (Gondikakis) and other living abbots).

How, after all, can - within the framework of the basic traditional principles and all the variety of forms of service - be combined with the spiritual leadership of the brethren with the administrative concerns of the abbot and with his relations with the outside world?

1. Separation of administrative and economic functions.

First of all, it must be said that the more than thousand-year-old tradition of the Holy Mountain has come in its development to the following management scheme, which eases the burden of the abbot’s economic responsibilities.

The abbot carries out management together with the Council of Elders (Gerondia), which takes over the main areas of management (viceroy, treasurer, head of the office, etc.). Two or three of the cathedral elders are elected as epitropes and, together with the abbot, constitute the Epitropia or council under the abbot, which, on the one hand, monitors the implementation of the decisions of the Council of Elders, and on the other hand is in charge of current issues that concern the brethren. Thus, the epitropes take on a significant burden of everyday practical issues, leaving the abbot freer and less tutelage.

In Karea, the administrative center of Holy Mount Athos, where the Holy Kinot is located, each monastery has its own representative (antiprosop) from among its elder brethren, while in the farmsteads the main responsibilities are assigned to the steward. The abbot (elder) takes care of everyone and, as already mentioned, blesses everyone and arranges everything according to God. However, he does not go into details, buying the necessary time.

Thus, the tradition of the Holy Mountain appears to represent the concentration of previous monastic customs.

In general, in the Byzantine charters, the leading role in the management of the monastery is played by the “economist”, the monk of the monastery, who in many cases is the second person after the abbot and his potential successor. He is in charge of all financial functions and legal issues, which he always manages on behalf of the abbot. [12] However, there were also “economists” of farmsteads and monastery lands. In this regard, of interest - and here, perhaps, an analogy can be drawn with the current large Russian monasteries - is the charter of the Byzantine emperor John II Komnenos (1118-43), drawn up for the monastery of Pantocrator (Pantocrator) in Constantinople (1136).

The monastery carried out extensive charitable activities, maintaining a hospital with fifty beds[13], a nursing home and a leper colony[14]. Since many other monasteries and entire villages were assigned to the monastery, and at the same time, special care was required for the functioning of institutions dependent on it, where the constant presence of the abbot was impossible, “as he cannot be divided into a fraction,” the emperor decided that the management of all this was carried out through the appropriate economists.[15]The imperial text is excellent, and you will find it in my translation in the footnotes[16].

In another place, for example, in the ktitor’s station of Gregory Pakuriani (1083) for the Iveron (Georgian) monastery of the Mother of God Petritsonitis, two monks, called epitropes, help the abbot in economic management[17].

In some Byzantine monasteries, such as the monastery of Evergetis (Benefactor) or St. Neophytos in Cyprus, the management of the monastery was divided between two persons: the abbot, who was largely responsible for the prayer and spiritual guidance of the monks and could even remain in seclusion, and the steward, who was in charge of management and external relations[18]. This decision did not take hold on the Holy Mountain and did not become a custom among Greek monasteries. It is likely that for this reason, both in the West and in Rus', responsibilities were divided between the abbot, who focused on administrative functions, and the spiritual father chosen by the brethren.

However, this division is to the detriment of the significance of the abbot as the image of Christ and the spiritual father of the brotherhood.

The assignment of responsibilities to the brethren presupposes, first of all, their deep education in obedience, responsibility, severity and trust, so that they can mature and be imbued with the spirit of the elder. As you know, it is love, self-denial and trust, and not coercion by power, control and discipline, that creates and strengthens these connections. These latter are also necessary, sometimes more than necessary, but they are used as a means of balance when living together. By themselves, they do not stimulate spiritual life, sacrifice and love for God, for the elder and for the brethren.

Finally, the abbot can assign external care, with the unanimous consent of the Council of Elders, to pious laity.[19]

2. External relations

It is necessary to dwell on some of the nuances of organizing the monastery’s external relations.

“Peace” in the ascetic tradition means not only “the lust of the flesh, the lust of the eyes and the pride of life” (1 John 2:16), but also “the entertainment of the mind.” “The contemplation of worldly things creates confusion in the soul” of monks, in the words of St. Isaac the Syrian.[20]

Regarding the frequency of the abbot leaving the monastery, it is difficult to formulate some general rules, since each monastery has its own needs, and initially the abbots of the most important monasteries, in addition to internal monastic concerns, took part in the life of the Church and society. However, the general principle applies, according to which the abbot must “stay within the confines of his Sheepfold, leaving it as many times as is necessary for the Community and its necessary connections with the outside world.”[21] At the same time, the abbot must always keep in mind that his pastoral caring for the monastery and the spiritual well-being of the monks make a significant contribution to the life of the Church in an invisible but very effective way.

In the current era of acceleration of information flows and means of communication, ease of movement, universalization and globalization of processes within Orthodoxy, abbots have to leave their monasteries much more often than before. In addition to the usual administrative needs of monasteries, numerous duties arise (confession, preaching, etc.).

Abbots, leaving the monastery, must, if possible, observe the ascetic attitude and rules of the monastery, starting with how they dress and what they eat, and ending with the fulfillment of their cell rules and the performance of divine services. This preserves their monastic spirit and sets a good example both for the monks themselves and for the world.

Often this attitude and active asceticism are sufficient to organize our affairs and needs. Let's look at the example of St. Sava the Sanctified, who was twice sent to Constantinople to defend the Orthodox faith and ask for tax breaks for the Church of Jerusalem. Decisive for achieving the result were his humility and the divine light that he radiated[22].

On the other hand, modern capabilities allow the abbots to speed up the return to their Shepherd, while maintaining direct contact with their deputy or with the responsible brethren, directing their social circle and determining priorities.

In general, the life of the abbot in vigil and prayer and the true experience of divine service as a revelation from above gives rise to the authenticity of fatherhood in relation to the brethren and the word addressed to them. This, in turn, gradually leads to the reasoning with which the abbot controls and acts both “on advice” and independently, having the authority to do so, allowing him to personally choose the type of occupation, care and contacts to take care of the prosperity and growth of the brethren. Both in the monastery and outside it, he must decide for himself where his personal presence is most needed and impose upon himself additional spiritual obligations, provided that they do not harm his main service in the monastery. Then it is no longer the Charter that imposes obligations and their choice on the abbot, but he himself, in his own person, becomes by grace the bearer of the spirit, the executor of the commandments and truth of God, the source of reasoning and example, so that “he himself becomes an angel of God from among men, leading among them "[23].

Conclusion

The monastery, as “the tabernacle of God with people,” [24] represents a community and a way of realizing the Gospel ideal of life according to God. Living together in a monastery, according to Elder Emilian of Simonopetra, is like heavenly living; it is not aimed at achieving worldly or ideological goals, but only spiritual life, which is achieved through asceticism and the pursuit of the sacramental vision of God. It is sufficient and abundant for the abbot to devote himself to the service and leadership of a small or large brotherhood.

Economic affairs and contacts with the outside world are not something desirable, but necessary and inevitable, part of our “earthly journey.”[25]They are taken upon themselves by the abbot and elder brothers, driven by love and self-sacrifice, in order to protect the rest of the brothers, so that they remained undistractedly in the work of God.

In the case when the abbot is forced to engage in external activities, tradition and our own experience say that the only way to gain time and fulfill his spiritual destiny in the monastery is to elect and appoint responsible persons, monks or laymen of the same spirit as him. He entrusts them with general care and gives blessings, making major decisions independently. At the same time, it is required that the steward or any other responsible person maintain humility, knowing that he is in obedience. If he imagines himself to be a “manager”, he must be replaced.

It is also worth mentioning briefly - since this would require a separate message - that Elder Aemilian wanted the monks to learn to live under the protection of the elder, even without his direct presence, as if he were with them. So that they are firm and unshakable in their spiritual life, feeling the image of the Lord and the elder on themselves and thus not having the need for direct control on his part.

Finally, since any activity delays brotherhood, even against our desire, and not everyone can stand it, more secluded places should be arranged in monasteries or farmsteads, so that the elder himself can retire, and those with a predisposition to silence.

If the abbot, while engaged in necessary external activities, can preserve the mystical character that the Church gives to his personality, then upon returning to the monastery he will be as if he had never left it, and the brethren will receive their father with warmth in the confidence that he serves them, confirms them and He is personally present even during his absences. Their heart tells them that he serves the Church and his neighbor in every possible way and with all his strength. The hegumen, who, even during his trips outside the monastery and contacts with the outside world, is able to maintain a state of detachment, prudent asceticism and sobriety, will become a true shepherd for the brethren, who, under his leadership, will steadily strive for the coming Kingdom. Then the idea will be confirmed that “monastic life is the most complete form of manifestation of God in this world” and that “monasteries are not just useful institutions of the Church, but places where the teaching of Christ is confirmed experimentally”[26].

Holy Mount Athos, 2015

[1]Archimandrite Emilian, Interview for the Südwestfunk program: “Athos. 1000 Jahre sind wie ein Tag” (“Athos. 1000 years are like one day”) 1981.

[2]St. Basil the Great, Rules set out at length in questions and answers, 43 (PG 31, 1028).

[3]. Saint Basil the Great, Decree. Works, 43 See also Nicephorus the Mystic, Charter of the sacred monastery of the Most Holy Theotokos τῶν Ἡλίου Βωμῶν ἤτοι τῶν Ἐλεγμῶν…, ed. Alexey Dmitrievsky, Description of liturgical manuscripts vol. 1: Statutes, Kiev, 1895, chapter 41, “Instructions to the Superior,” p. 755: “Be equal with your brothers, be merciful, look after them and show them all fatherly favor... Take care and care for everyone “, bear with everyone, patiently admonish, instruct, teach, exhort, heal the sick, support the suffering, comfort the faint-hearted, return those who sin to the true path, forgive up to seventy-seven times, at the call of the Lord...”

[4] Saint Basil the Great, Sermon on Asceticism, A, 2, (PG 31, 632).

[5]Archimandrite Emilian, “Elder and Novice,” Cathedral of Saints of the Simonopetra Monastery Σύναξις Ἱ. M. Σίμωνος Πέτρας 1978, p. 4. See also “About the Elder”, Council of Saints of the Holy Community of the Monastery of the Annunciation of the Blessed Virgin Mary in Ormylia (Σύναξις Ἱ. Κ. Εὐαγγελισμοῦ τῆς Θεοτόκου Ὁρμυλίας), 1978: “Dead for the state, for the world, for the modern , for the ancient, for what is inside and for what is outside... ignoring everything. But inside him let there be the liveliness of eternity, inside him let true life abid... He lives between life and death, giving the monastery an eschatological sign. And so in this darkness, in this darkness, in this ignorance, may God’s will, God’s enlightenment, be done. Non-evening light emanating, ceaselessly emanating from the Light.”

[6]“An elder is one who possesses the word of truth and serves souls through this word. He is a minister of the word and is called to speak with his lips, speak with his eyes, speak with his heart, speak first of all with silence,” Archimandrite Emilian, “Ἔννοια τοῦ Γέροντος,” Cathedral of Saints of the Sacred Community of the Monastery of the Annunciation of the Blessed Virgin Mary in Ormylia Σύναξις Ἱ. K. Εὐαγγελισμοῦ τῆς Θεοτόκου Ὁρμυλίας, 1976.

[7] Konidaris I. Consideration of monastic charters from a legal point of view, Athens, 2003, p. 205.

[8] Saint Basil the Great, Rules set out at length in questions and answers 35, (PG 31, 1005).

[9] Archimandrite Emilian, Words and Instructions, M: Publishing House of the Church of the Holy Martyr Tatiana at Moscow State University, 2006, vol. I, The True Seal, Blessing of the Svyatogorsk Saints of Macedonia, p. 254.

[10] L. Petit, “Vie et office de saint Euthymie le Jeune,” Bibliotheque Hagiographique Orientale, τ. 5, Paris, 1904, r. 39.

[11]Archimandrite Emilian. Decree. op. P. 253

[12] Konidaris I. Consideration of monastic charters from a legal point of view, Athens, 2003, p. 207.

[13]Β΄ Κομνηνός, Τυπικόν τῆς βασιλικῆς μονῆς τοῦ Παντοκράτορ ος, Gautier, P., “Le typikon du Christ Sauveur Pantocrator”, Revue des Études Byzantines 32 (1974), σσ. 83-109.

[14]John II Komnenos, Rules of the Monastery of Pantocrator (Pantocrator). For the charitable institutions of the monastery, see Κωνσταντέλος, Βυζαντινή φιλανθρωπία, σσ. 230-37. Similar charitable activities were carried out by the monastery, where the brother of Isaac Komnenos labored and which maintained a hospital for the elderly (see the Charter of [Sevastokrator] Isaac, son of the Great Basileus Cyrus Alexius Komnenos at the opening of our newly founded monastery. κίου Ἀλεξίου Κομνηνοῦ τῆς Μονῆς Θεοτόκου τῆς Κοσμοσωτείρας (1151/52), Κομοτηνή, 1994, σσ. 85-86, 101-10 6 καί 131-132.

[15]John II Komnenos, Rules of the Monastery of Pantocrator (Pantocrator), σσ. 113-115. For attached monasteries, see σσ. 69-73. For lands, see σσ. 115-125.

[16] “Since the burden of care is great, both inside and outside the monastery, related to both spiritual and physical affairs, as set out in the Charter itself, a reasonable reminder is made that the Abbot of the monastery is not able to stand alone and despise all of this equally, since he will be able to divide himself between so many affairs, so for this reason we have decided to appoint various economists... It is for the Abbot to diligently and carefully supervise all local economists and direct them to proper correction... All economists must act with the knowledge and approval of the Abbot ..."

[17]The charter drawn up by the great Domestic of the West, Cyrus Gregory Pakuriani, for the monastery of the Most Holy Theotokos Petritsonitis, which he founded. Gautier, P., “Le typikon du sébaste Grégoire Pakourianos”, Revue des Études Byzantines 42 (1984), σ. 59 καί σ. 85.

[18]Exposition and narrative about the residence of the monks of the monastery of the Most Holy Theotokos of Evergetis (Benefactor), compiled by the holy monk Timothy, who became the holy hegumen after the founder of this monastery. Gautier, P., “Le typikon de la Théotokos Évergétis”, Revue des Études Byzantines 40 (1982), σσ. 47-51.

Monk Neophyte Presbyter and recluse διαθήκη περί τῆς ἰδίας ἐγκλείστρας νήσου Κύπρου τῆς Παφηνῶν ἐπαρχί ας, τῆς καί νέας Σιών ἐπονομασθείσης, ἤτοι ἐξ εὐδοκίας Θεοῦ σκοπευτή ριον ἔνθεον, Ἱ. M. Ἁγίου Νεοφύτου, Ἁγίου Νεοφύτου τοῦ Ἐγκλείστου Συγγράμματα, τ. Β΄, ἐπιμ. τῆς Τυπικῆς Διαθήκης Στεφανῆς, Ι.Ε, Πάφος, 1998, σσ. 36 καί 43-44.

[19] To resolve external issues, Justinian’s legislation defines an “apocrisiary,” that is, an external person, often one of those with political weight, who would be responsible for the monastery’s relations with civil and church authorities. The Monk Athanasius in his Charter (1005) appoints the patrician Nicephorus as (external) Epitrope, one of the most famous, as indifferent to worldly goods. Michael Attaliates, in his Testament (1077) to the monastery he founded, defines the eparch as a defender in the courts of the interests of the monastery and its mendicant house “for the sake of saving his soul.” The participation of the laity, despite the abuses that took place, was, it seems, necessary and inevitable. The most important role in the Byzantine period was played by the position of ephors, in other words, caretakers, as well as the position of charistikari (who monitored the use of property assigned to the monastery - approx.). Many ktytors chose the emperor himself as an ephor. The participation of the laity in church activities was an integral part of life in the Church as a whole. Along with this, according to church law, monks were forbidden to take care of the worldly and patronage from the laity, when it was conscious, allowed the monks to pursue their spiritual destiny relentlessly and unswervingly.

[20]Ἀββᾶς Ισαάκ, Λόγος 73, 33

[21]Archimandrite Emilian of Simonopetra Ἀρχιμ. Αἰμιλιανός, “Κανονισμός Ἱ. Κοινοβίου Εὐαγγελισμοῦ τῆς Θεοτόκου", 14, Κατηχήσεις καί Λόγοι 1, Σφραγ ίς Γνησία, σ. 191.

[22] Cyril Scythopolite, Life of the Venerable Savva, ἔκδ. Schwartz, Leipzig, 1939, σ. 142 καί σ. 178 ωνία τοῦ κονσιστορίου, ὅπου στιχολογοῦσε ἤσυχα τούς Ψαλμούς. Καί τήν δεύτερη φορά, ὅταν ἐστάλη στήν αὐλή τοῦ Ἰουστινιανοῦ μετά ἀπό τήν αἱματηρή ἐξέγερσι τῶν Σαμαρειτῶν (531) ἐξαστράπτοντα ἀπό θεῖο φῶς, ἔτρεξε νά προσκυνήση τόν Γέροντα κ αί ἀμέσως διέταξε νά γίνουν δεκτές οἱ παρακλήσεις πού τοῦ παρουσίασε γιά τήν Ἐκκλησία. Καί ἑνῶ οἱ ὑπάλληλοι διεκπεραίωσαν τήν ὑπόθεσι, ὁ ὅσιος στεκόταν πάλιν κατά μέρος ἀπαγγέλλοντας τήν Τρίτη Ὥρα. Σέ ἕνα μαθητή, πού ἀποροῦσε γιά τήν φαινομένη ἀδιαφορία του γιά τόσο ?? "

[23]Βίος ἕτερος Ἁγίου Παχωμίου 25, Halkin, σ. 193, 19-20.

[24]Ἀποκ. 21, 1-3.

[25]Πρός Διόγνητον ἐπιστολή, 5, 9.

[26] ησίας", Πρόσωπο καί Θεσμοί, σσ. 165-66.

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Conference “Monasticism of Holy Rus': from origins to modern times” Conference Athos tradition Simonopetra Monastery Ormilia Monastery abbot

September 23, 2015

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Abbot of a monastery in Kievan Rus

For Kievan Rus, 988 became a great year - it was then that Prince Vladimir baptized his people. A few years later, the first monasteries appeared, serving as a shelter for everyone who wanted to devote themselves entirely to God.

How did the abbot of the monastery in Kievan Rus differ from his colleague from the Catholic Church? First of all, we note: the Orthodox structure, borrowed from Byzantium, did not provide for the presence of a system of orders and holy warriors. Russian monks were simple believers leading an ascetic lifestyle.

Therefore, the main task of the abbot of such a monastery was to maintain the moral and material condition of the monastery. That is, in spiritual terms, he monitored how the monks performed their duties (whether they observed fasting or the sacrament of prayer) and so on. As for the material side of the issue, the abbot of the monastery had to keep track of expenses, monitor the condition of the buildings, stock up on supplies, and, if necessary, negotiate for help with the synod or the local prince.

Ya. N. Shchapov. Monasticism in Rus' in the 11th-13th centuries

A monastery with a large brethren required a clear organization, firm rules, and distribution of responsibilities. It was headed by the abbot, who was the most experienced monk, a good organizer, capable of dealing with the outside world. He had to be aware of everything that was happening in the monastery and what each of the brethren was doing.

Initially, the actual abbot of the monastery was its founder (ktitor) Anthony, who ruled the monastery while it was small (3–5 monks). When Anthony decided to leave the management of the monastery, as a ktitor he retained the rights to appoint an abbot. He chose the first abbot Varlaam, and when he was transferred by the prince from the monastery, then Theodosius. After the death of Anthony, Theodosius established the election of a new abbot by the entire brethren of the monastery. Before his death, he confirmed his successor, Stephen, chosen by the brethren. Subsequently, the election of an abbot by the monks themselves became the rule - they agreed to have as an “elder and shepherd” a person whom they trust and whom they recognize as capable of leading themselves. After the election, the name of the new abbot was communicated to the prince and then, by the “command” of the prince, the metropolitan “installed” the abbot as the head of the monastery. The cenobitic monastery charter at the same time required complete submission to the abbot. Transferring his functions as abbot to Stefan, Theodosius told the monks that they had the abbot whom they themselves wanted: “listen to him and have him as a spiritual father, fear him and do everything according to his command”55. The same orders existed in other monasteries. In the Novgorod birch bark document of the 12th century. the author makes an excuse that he could not come to the meeting, as promised, because “the abbot did not let him in,” although he asked for leave, but sent him on another matter56.

If the ktitor of the monastery was a prince, he himself appointed an abbot to his monastery, and the metropolitan could only appoint him according to church rule. This is what Prince Izyaslav did, for example, taking Varlaam from the Pechersk Monastery and making him abbot of his newly created monastery. Anthony the Roman himself was probably the abbot of the monastery he founded, but in his Spiritual Church he bequeathed “this place to the abbot” and ordered: “whom the brothers will choose, but from the brothers, and whoever suffers in this place”57.

The second person after the abbot in the monastery was the steward - the manager, assistant to the abbot, the most authoritative and active monk, a possible successor to the abbot. The most important position in the cenobitic monastery was the cellarer, who was in charge of the household, whose constant concern was to feed the brethren and get food.

A special place in the monastery was occupied by a priest - hieromonk. His position did not always coincide with that of the abbot. The first hieromonk was Nikon, a priest who settled in the cave with Anthony. At the direction of Anthony, he tonsured new monks, served the liturgy in the monastery church, and after Abbot Stephen, he was elected abbot of the monastery. In the monastery there were other priests (“presbyters”) who served in the church and fulfilled all the necessary requirements, hierodeacons and “church builders” - sextons and other clergy. The abbot and the elderly and honored hieromonks had monks - ministers who could be cellmates.

Among the high positions also belonged to the “church demestvennik” - the leader of the church choir. This was a responsible position that required undoubted abilities and extensive professional training. Such a de-mestvennik was Stefan in the Pechersk Monastery, who under Theodosius was also a steward, and after his death took the place of abbot, founded his own “Stephanech” monastery on Klov, and then became a bishop. The “domestic” of the Church of the Mother of God of the Novgorod St. Anthony Monastery was also the famous Kirik, an outstanding mathematician58.

Modern hierarchy in Orthodox monasteries

And although many centuries have passed since the founding of the first monastery, their role in the spiritual enlightenment of believers has remained unchanged. Therefore, it will be very appropriate to talk about who the abbot of an Orthodox monastery is today.

Now the priests who administer a temple or monastery are called abbots. This is a very honorable rank, and it can only be received with the consent of the supreme clergyman governing the diocese to which the monastery belongs. If the abbot establishes himself as a wise manager and shows his faith, then over time he will be given a higher title - archimandrite.

But the abbot of the monastery can also be a priest of a higher rank. Moreover, the management of the laurel is often entrusted to the shoulders of the ruling diocese or even the patriarch. For example, the Trinity-Sergius Lavra is under the guardianship of Archimandrite Kirill.

Meaning of the word abbot

Examples of the use of the word abbot in literature.

The abbot of the monastery - a descendant of the famous ninjutsu scientist Yamashironokami Kuniyoshi - asked for 50 thousand dollars for this unique book, but after two Colt shots at the statue of the goddess Avalokiteshvara, he reduced the price to five cans of asparagus.
Lura stole a glance at the abbot's alma, a small lizard that sat on his shoulder, mockingly moving its tongue.

In addition to the king and patriarch Fulcherius, who erected the sacred relic - the crossbar of the Lord's cross in a magnificent white tent of Chinese silk, there were the Archbishop of Tyre, Archbishop Baldwin of Caesarea, Archbishop Robert of Nazareth, as well as Bishops Frederick of Accona, Gerald of Bethlehem, Bernard of Sidon and Amalric, the abbot Monastery of Saint Abraham.

He was then directed to the Abbot of the Monastery, and Anwar spent hours in his room while he looked at him, saying nothing.

The abbot understood: as soon as the Englishwoman burned at the stake, no matter what the further course of events, nothing would save his brother from the ax.

Instead, the rector of the Lampatherine church, Kinok, is appointed to the archbishopric and is thus elevated to a higher clergy.

Brought up in the spirit of obedience, the synodal elders sent decrees on June 10, 1776 to the Tobolsk archpastor Varlaam and the abbot of the Solovetsky Monastery Dosifei obliging them to deal with the prisoners as prescribed by the Senate.

I still remember the days when Bachofen and Burckhardt strolled leisurely along its streets, that behind the cathedral stood the abbot's house, the bridge over the Rhine was half wooden.

The beating of the snitches in de Bache's house continues. A few days later, another snitch, this time young, lanky and skinny, came to call Bache to court in the case of the fat rector.

Riesenkampf, Raumsdal, Cardinal Call, Wolf's Claw, Possessed Herla, abbot of the Pribludtsev, Darkness, devils - all these are just vivid memories.

Exhausted by the long bed, more than by the illness itself, he hurriedly, coughing and bubbling, spoke, praising Sergius’s consent to finally become the abbot of the monastery, talking incomprehensibly about Moscow, and about Prince Ivan, and about Constantinople.

Two hours later, Bjornsson appeared before the abbot, an old Weitzer, and reported that the civil authorities had not put any obstacles in his way.

Using the services of translators - Sherstev and Sasha, he vividly and with humor retold a funny episode that happened in the Valencian monastery of insurgents - for almost six months the abbot of the monastery hid two mistresses.

After the funeral service and burial, Michelangelo went to Abbot Bichiellini, calmly placed a long bronze key on the open book he was reading, and said quietly: “I would gladly carve some statue for the church.”

It was inaugurated in 1951 and the Reverend Dean Walter Matthews gave a speech while it was still 1940.

Source: Maxim Moshkov library

Duties of the abbot of the monastery

Today, the responsibilities of the abbot of a monastery, as hundreds of years ago, are very extensive. Both the spiritual and material problems of his charges fall on him. In particular, the abbot of the monastery performs the following tasks:

• conducts the monastic initiation ceremony;
• monitors compliance with the rules established in the temple;
• controls the life of the monks - directs them to work, reminds them of the approaching fast, monitors cleanliness, and so on;
• conducts religious services in his temple;
• deals with legal issues (signing contracts, paying bills, keeping the temple seal);
• appoints monks to various positions required by the monastery.

In conclusion, it should be noted that the duties performed by the abbot of a monastery are slightly different from those that fall on the shoulders of the manager of a nunnery. In particular, abbesses do not conduct sacred rites, since in the Christian faith a woman cannot be a priest.

Clergy of the Russian Orthodox Church. Hierarchy, differences and features

The clergy in a general sense is a social group consisting of members of a religion who perform functions specific to that religion and, as a rule, have the same duties and/or rights.

In the Orthodox context, the term “clergy” can imply different meanings, but they are within the framework of the definition written above. In Orthodoxy, this group, of course, includes all clergy. It is logical to include initiates, that is, those who have undergone consecration, clergy who are also clergy. There are precedents for referring to this concept also those who are not initiated, but who are faithful in the same positions - clerics, as well as unordained monks.

Patriarchal service on Epiphany Eve in the Cathedral of Christ the Savior in Moscow Clergy in the ancient Church.

The Orthodox clergy, represented by the priesthood, begins with the Apostles. It was to them that the Lord Jesus Christ gave the highest priestly grace - episcopal. The apostles began the ordination of bishops, absolutely equal to them in grace, as well as presbyters and deacons. So, there are three initial degrees of the priesthood, which in the ancient Church was the only component of the clergy:

• bishop,
• presbyter,
• deacon

These orders are the only possible ones, and those that appeared later, including the existing so-called government sacred degrees, supplement this list solely in terms of powers, but not sacramentally.

The Orthodox clergy, represented by the priesthood, begins with the Apostles. In the first centuries, the bishop was chosen by the community.

Bishop is the head of an ecclesiastical region. He graciously has the fullness of religious authority, which is within the limits of what is permitted by the canons.

A presbyter is an assistant to a bishop who has powers delegated to him by the bishop through blessing and who without this can do absolutely nothing in the church sphere. The powers of a presbyter are not fully identical to those of a bishop, for in principle he cannot perform ordinations, dedications, excommunications from the Church, or the consecration of churches and antimensions when they appear.

A deacon is also an assistant to the bishop, as well as to the presbyter. He cannot perform a single Sacrament. A deacon, like a presbyter, acts exclusively with the blessing of the bishop.

Initially, the diaconate was established by the Apostles, since it was not proper for them to “tend for the tables.” That is, the diaconal institution is caused by the division of labor, manifested in the transfer to them of secondary, but still necessary functions of a social nature.

Over time, the Orthodox clergy, as necessary, included more and more Orthodox Christian social groups. They were compiled not only by the clergy, but also by clergy from among the faithful.

Interesting fact
In the ancient Church there was a practice of women's ministry in the person of deaconesses, presbyteresses and widows, but despite initiation into the clergy, women did not enter and did not perform any liturgical functions, but only helped to ensure participation in the Sacraments.
The following clergy were the clergy of the ancient Church.

• Subdeacons are assistants to deacons;
• readers - reproduced the Holy Scriptures aloud.
• singers - according to Archpriest Vladislav Tsypin, most historians believe that until the 4th century this degree was classified as readers, but this is doubtful, because singers are mentioned in the Apostolic Rules, and the Apostles lived in the first century;
• exorcists - implementers of prohibition of demons and their expulsion; subsequently, the catechumen spells became part of the rite of Baptism and are pronounced by the priest; before the introduction of this clerical degree, this function was performed by members of the Church who had the charisma of the spell;
• Akolufs - guardians of the purity of sacred vessels, recipients of donations; similar to modern altar servers;
• ostiaries - doorkeepers, openers and closers of the doors of the temple, who ensured that faithful infidels were not present at the liturgy.

The functions of all the representatives of the clerical degrees listed above were initially performed by the laity.

During the times of persecution, that is, until the 3rd century, there were in the Church those that did not provide for introduction to the clergy through ordination. These are fossors, otherwise called copiates, and exceptors. The first were mainly concerned with the burial of martyrs and the rest of the faithful. The latter recorded the acts of martyrdom in shorthand. Their belonging to the clergy is in question, for they are simple civilians, not burdened with restrictions associated with the degree of clergy, but they were directly related to ensuring the proper way of existence of the Church from the earthly side.

Fossor. Fragment of a painting from the catacombs of Saints Marcellinus and Peter. Beginning IV century Clergy in Rus'. Who was part of this class?

In connection with the baptism of Rus' in 988, the Orthodox priesthood began to exist and function on the territory of this country. All three sacred degrees were represented in Rus':

• bishops,
• elders,
• deacons.

In terms of government holy orders they included the following.

Episcopal degree:

• bishops;
• archbishops;
• metropolitans;
• in certain periods - patriarchs.

In terms of their powers, the metropolitans and archbishops of the Russian and Greek Churches differ in exactly the opposite way. In Russian, the metropolitan is vested with greater power, and in Greek, the archbishop.

Saint Peter, Metropolitan of Moscow (second half of the 13th century - 1326) Artist Dmitry Kostylev Presbyterian degree:

• priests or priests, hieromonks.
• protopopov - almost an analogue of the archpriest, but differs in that in pre-revolutionary Russia government ranks were given, although for merit and not because of the position held, but in accordance with it, and the archpriests who existed before the beginning of the 19th century held the positions of deans or chairmen of ecclesiastical county boards; and the archpriests who appeared later served as rectors of cathedrals and rarely of parish churches;
• archpriests; abbots in holy rank, who might not have it; Subsequently, the degree of abbot lost its obligatory connection with the abbotship in the monastery.
• protopresbyters - this rank was given to those occupying and remained for those who ceased to occupy high church positions; archimandrites.

Deacon's degree:

• deacons; hierodeacons;
• protodeacons;
• archdeacons.

Canonically, the Russian Orthodox Church, before its autocephalization, was subordinate to the Patriarchate of Constantinople. The Church of Rus' received autocephaly in 1448, when it legally ceased subordination to the patriarch who had fallen into the Uniate heresy, and it was officially recognized as legitimate by the Patriarchate of Constantinople, which had emerged from the heresy in the person of Jeremiah the Second, and other patriarchs of the east in 1589. After this, patriarchs appeared among the clergy of Rus'. Until now, bishops were sent to Rus' from Greece or established there.

1589 - the Russian Orthodox Church officially acquired autocephaly.

In pre-revolutionary times, the clergy included monastics, including women, clergy - clergy and clerks, as well as family members of clergy (before their exclusion from the ranks of the clergy, which was often practiced with the children of priests). The clerics are clergymen who do not have initiation. After 1869, the clerks were removed from the clergy. Also in the 19th century, those tonsured into ryassophore were no longer classified as monks.

Novo-Bogoroditskaya Parfenovskaya women's community The photo was taken presumably before 1907

The use of the term “clergy”, namely the concept of “clerical rank”, in Russia of that period is due to the fact that by the beginning of the reign of Peter I the clergy was allocated to an estate with all the ensuing circumstances: the consolidation of membership in it and its transmission by inheritance. This phenomenon has a negative character, because it prevents other faithful church children from entering the clergy.

The clergy was distinguished from the rest by its privileges, which varied throughout history, but it also had material responsibilities to the state. During Russian history, the Church, and therefore the clergy, suffered manifestations of Caesar-papism, most clearly expressed during the reign of Ivan the Terrible and during the synodal period. The Synodal period covers the range from the abolition of the patriarchate by Peter I until the fall of the monarchy in 1917.

After the revolution, in 1918, the patriarchate was restored. Otherwise, in Soviet times, the clergy of the Russian Orthodox Church has undergone virtually no changes qualitatively, that is, in terms of the composition of the various ministers of the Church. The name of sextons as altarniks appeared, and some redistribution and change in the responsibilities of church and clergymen took place.

Procession at the Trinity Cathedral of the Russian Spiritual Mission in Jerusalem Clergy of the Russian Orthodox Church today.

The clergy in the Russian Orthodox Church today has two differences from its clergy in pre-revolutionary times in terms of its composition. This is the presence of the patriarchate and the assignment of the rank of archdeacon to a representative of the white clergy. Naturally, there is a difference in the relationship between the clergy and the state, expressed in legal status, privileges and obligations. Thus, today the clergy is not an estate and has rights and obligations equal to all citizens, except for the obligation of military service: those who are ordained receive a deferment, which was not always provided for in the post-Soviet period. All this applies to the clergy of the Russian Orthodox Church in Soviet times. But there are differences in the position of the clergy in the Soviet, post-Soviet periods and in the present time.

White and black clergy.

The white clergy includes non-monastics. To black - monks.

Priests of the white clergy can be either married or celibate, that is, they have taken a vow of celibacy.

Female monks - nuns - do not have holy orders or ordination to clergy degrees. But they are appointed to monastic positions, including the position of abbess of monasteries - abbess.

Hierarchy of the white clergy

Below everyone in the hierarchy of the white clergy, if they are included in it, are the clerics. Above are the clergy from the clergy onwards. Historically, the first lowest grade of clergy is the ostiary. Much later it began to be the degree of cleric. At least, documentary evidence of its existence dates back to the 11th century.

Rector of the Orthodox St. Tikhon's Humanitarian University Archpriest Vladimir Vorobyov with his family

The government hierarchy of the white priestly clergy of the Russian Orthodox Church is as follows.

• Deacon.
• Protodeacon.
• Archdeacon.
• Priest.
• Archpriest.
• Protopresbyter.

Hierarchy of the black clergy.
The hierarchy of the black clergy of the Russian Orthodox Church, if monks are included in it, looks like this.

• Monks/Nuns - The sacrament is performed on representatives of both sexes, and nuns are elevated to this spiritual degree, which implies a special way of life and responsibility for violating it, along with monks.
• Hierodeacons.
• Archdeacons.
• Hieromonks.
• Abbesses: Abbesses are not classified as clergy, for they do not have consecration or consecration.
• Archimandrites
• Bishops.
• Archbishops.
• Metropolitans.
• Patriarch.

The abbot and abbot of the Solovetsky Monastery, Archimandrite Porfiry, with all his brethren in Christ.
From a certain point in history, it became exclusively monastics to be elevated to the highest ranks of bishops.

In terms of the degree of these vows, monastics of both sexes differ as follows. Listed in order of aggravation of vows, implying greater and greater strictness of life.

• Rassophore monks.
• Mantle or low-schema monks.
• Schemamonks.

This classification does not exist in all Local Churches.

Clothing and paraphernalia of the clergy.

The situation in the Russian Orthodox Church is described.

Clergymen may have a blessing to wear a cassock and skufiya.

Priests wear a cassock, cassock, skufia, and at official events and services - kamilavka.

All priests wear pectoral crosses, which the abbess also wears.

Monks and nuns wear a cassock, cassock, mantle, hood and other signs of the monastic order, varying in degree, as uniform clothing.

Schema monks dress in schema.

Clergy vestments

During divine services, all clergy wear vestments of clearly defined colors for different times. The vestments vary depending on the rank of the wearer. When performing the Sacraments outside of divine services, the priest must wear stole and vestments.

A significant part of sacred vestments and clothing is endowed with symbolic meaning.

Prohibitions for clergy. Clergy value system.

Clerics who have received consecration do not have the right to change their activities, for they are dedicated to serving the Church. Ordained subdeacons cannot marry. Clergymen can be expelled from the degree for canonical non-compliance with it, acquired through the commission of certain sins.

Monks do not have the right to violate their vows, canons and high ascetic standards. The vows of monks are: virginity, obedience and non-covetousness.

Priests cannot commit various sins prescribed in the canonical rules. Otherwise, defrocking or a more lenient punishment is due. Defrocking is required, for example, for:

• fornication;
• murder;
• people beating;
• marriage after being ordained;
• eating animal blood;
• violation of fasting on Wednesday and Friday and Lent, etc.

Most of these prohibitions apply to all members of the Church, but in theory, clergy and monks should live more strictly than the laity, and therefore comply with Orthodox norms with fewer concessions. But in general, the value system of all Orthodox Christians is the same - Orthodox norms based on Divine commandments, canonical rules and ascetic tradition, expressed in the opinion of the Holy Fathers. The authority of patristic opinions varies and depends on the authority, directly related to the degree of holiness, of the Holy Fathers and their popularity among the Fathers. The greatest authority has the conciliar patristic opinion - Consensus Patrum.

Clergy. Transfer of the relics of St. Tikhon, Patriarch of Moscow and All Russia in the Donskoy Monastery. Artist: Philip Moskvitin

A milder punishment, such as prohibition from the priesthood, is imposed, for example, for wearing clothes that are not appropriate for one’s rank, that is, civilian clothes.

Clergy are prohibited from engaging in certain activities, such as those involving the shedding of blood.

What is written regarding clergy also applies to the highest clergy - bishops. What is written regarding monks also applies to them, for they are monks. It is clear that they also have specific prohibitions emanating from their higher powers.

Legal status of clergy.

The legal status of representatives of the clergy has undergone changes over time.

In monarchical times, the clergy was a class with privileges. However, at the same time, it was not exempted from financial responsibilities, and was released from corporal punishment quite late.

During the Soviet period, the clergy was a hostile and oppressed class, even to the point of physical extermination, which then affected not only the clergy, but also the laity. It seems that only because of the hostility of the clergy during that historical period were they sometimes not drafted into the ranks of the armed forces.

Currently in Russia it does not differ from the legal status of other citizens, with the exception of the fact that clergy have a deferment from military service. From the financial side, the Russian Orthodox Church, that is, the clergy, is allowed to actually trade in temple or temple shops under the official name of this by accepting donations and freely distributing de-facto items being sold. This entails no taxation of income from these transactions. The same applies to payment for services, but in fact this canonically cannot be recognized as a trade transaction, for this is a great sin - simony, which involves punishment, and receiving services for services can only be free, and the accompanying donations can only be voluntary.

Requirements for clergy, their rights and obligations.

Clergy are required to conform to canonical characteristics. For example, their wives must be virgins before marrying them. Priests have the obligation to perform certain functions and, related to this, to abstain from sins, especially those prescribed by canon law, the commission of which is subject to defrocking.

“But a bishop must be blameless, the husband of one wife, sober, chaste, orderly, honest, hospitable, teaching,

not a drunkard, not a murderer, not quarrelsome, not greedy, but quiet, peace-loving, not money-loving,

ruling his house well, keeping his children in obedience with all honesty;

for whoever does not know how to manage his own house will care about the Church of God?

He must not be one of the new converts, lest he become proud and fall into condemnation with the devil.

He must also have a good testimony from outsiders, so as not to fall into reproach and the snare of the devil.

Deacons must also be honest, not double-tongued, not addicted to wine, not greedy,

keeping the sacrament of faith in a clear conscience.

And such people must first be tested, then, if they are blameless, they must be allowed to serve.

Likewise, their wives should be honest, not slanderers, sober, and faithful in everything.

A deacon must be the husband of one wife, ruling his children and his household well,” 1 Tim. 3:2-12.

Priests from priest and above have the right to perform the Sacraments, for the performance of which they have the blessing of their superiors, etc.

Bishops have the gracious right:

• excommunicate from the Church, but currently in the Russian Orthodox Church it is limited by the mandatory approval of this by the Patriarch;
• consecrate temples;
• consecrate antimensions;
• ordain clergy;
• ordain clergymen, etc.

Abbots and archimandrites, who are abbots of monasteries, also have the right to ordain clergy.

Clergymen have the right to wear specific insignia.

Differences between Orthodox and Catholic clergy.

Regarding the existence of the Sacraments outside the Church, which is only the Orthodox Church, there are opposing opinions in it, but at the same time, the saving power of the extra-Church Sacraments is not the Holy One. Fathers are not allowed. In the author’s opinion, the point of view of the complete absence of the Sacraments outside the Church is more justified. It follows that God does not carry out consecration and consecration in the Catholic so-called. churches.

Patriarch of Moscow and All Rus' Kirill and Pope Francis

The technical differences between the Orthodox and Catholic clergy are:

• obligatory celibacy of the so-called Catholics priests;
• confidence in the infallibility of the pope in matters of faith;
• differences in service relationships, rights and responsibilities.

Catholic clergy are those who existed in the western part of the Orthodox Church, which fell away to Catholicism. This is before the Second Vatican Council:

• acolytes;
• exorcists;
• readers;
• Ostiarii.

After this council:

• readers;
• Acolytes.

Author Alexey Sergeevich Martyshkin