monk in Orthodoxy

. (from Slavic other, lonely) Russian name for a monk

Hermit monk, monk, hermit

Orthodox monk

Poem by A. Blok

A man who has taken the path of monasticism

Novice monk

Celebrant of Compline

Hermit from cell

. "private" from the cell

In ancient Russian texts you can find the word “foreigner” - this is what they used to call the mythical beast unicorn, but what was the name in those days for a person who lives alone, without a family?

Living in a cell

Monk in his monastery

Monk without schema

Monk from Lavra

Ascetic in cassock

Resident of the cell

Not a white man, but a black man

Monk in the laurel

Orthodox holy father

Monk of the Lesser Schema

Turn "cinema" into a monk

Inhabitant of the cell

Same as monk

Chernets, who lives in the cell

One of the titles of an Orthodox monk

. "private" from the monastery

Cell resident

Savva Vishersky as a monk

Another name for an Orthodox monk

Lavra ascetic

Monk from the Orthodox Lavra

Orthodox cell inhabitant

John Nathanael as a monk

Hermit in the laurel

Hegumen's ward

Humble cell dweller

Oslyabya, Peresvet

Subordinate of the abbot

Lavra inhabitant

Resident of the Lavra

Ascetic from his cell

Horses, just the other way around

Hermit in the laurel

Young monk

Ascetic in his cell

Private in the Lavra

Another name is Orthodox. Monk

Orthodox monk

Poem by A. Blok

Young Orthodox monk

. "Private" from his cell

. "Private" from the monastery

In ancient Russian texts you can find the word “foreigner” - this is what they used to call the mythical beast unicorn, and what in those days they called a person who lives alone, without a family

Another name is Orthodox. monk

M. monk, monk, monk; hermit, hermit. Nun sometimes monk, monk, nun, monk. Inokov, nun, belonging to him or her. Monastic, characteristic of the rank of monk, akin. Monasticism cf. monasticism: the state of a monk and gathering. monastic brotherhood. To monk, to monk, to be a monk, in this rank. Foreigner, appointed for the residence of monks

Turn "cinema" into a monk

Hermit in a cell

Inverted horses

A mishmash of the word "Niko"

A mishmash of the word "cinema"

Horses in the opposite direction

Anagram for "Niko"

Another name for Orthodox. monk

Horses from end to beginning

Inverted horses

A mishmash of the word "Niko"

A mishmash of the word "cinema"

Anagram for "Niko"

We have already touched upon the topic of Orthodox monasticism more than once, publishing in our publication conversations with monastics about the essence of a renounced lifestyle, about the necessary virtues of a monk, and about the problems faced by residents of modern monasteries. However, the conversation about monasticism always seems interesting to us - in view of the fact that each interlocutor shares not only thoughts and knowledge gleaned from books, but also his invaluable, unique, intimate experience of life in Christ. Therefore, we plan to continue to cover this topic in the hope that the publications will serve to strengthen and edify not only monastics, but also those who are still thinking about choosing a close and at the same time heavenly joyful monastic path in our time of chanting base values and freedom of vice.

Today we bring to our readers a conversation with monk Victor, a resident of one of the Russian monasteries.

- Father Victor, please tell us about monasticism. How and when did it arise, how did it develop?

According to Church Tradition, the first nun was Holy Mother of God. It is no coincidence that She appeared to many reverend Fathers in the form of an abbess. Her icon “Abbess of the Holy Mountain” is also known. She in Herself showed all subsequent monks and nuns a model, an ideal of monasticism. One of the first monks was Saint John the Baptist. Of course, he did not have tonsure in the modern sense, but it was he who set an example for all subsequent hermits, and we consider him our patron.

And the hermit monasticism that we now know arose in the first centuries of Christianity. Fleeing from pagan persecution, Christians, as Christ commanded, hid in the mountains and deserts. It was from their midst that the Monk Paul of Thebes, the senior contemporary of the Monk Anthony the Great, emerged.

The Monk Pachomius the Great is the founder of cenobitic monasticism. One day an Angel of the Lord appeared to him and gave him detailed instructions monastic life. Therefore, it is no coincidence that monasticism is called the angelic life.

-Who is a monk, and who can become one?

Venerable John Climacus says: “ A monk is one who, being clothed in a material and mortal body, imitates the life and state of the bodiless. A monk is one who adheres only to God’s words and commandments in all times, places, and deeds. The monk is the ever-present compulsion of nature and the unflagging preservation of feelings. A monk is one who has a purified body, clean lips and an enlightened mind. A monk is one who, while grieving and sick in soul, always remembers and reflects on death, both in sleep and in vigil." These words are complemented by the Monk Macarius of Optina, who teaches that “the image of monasticism is the image of humility.” And the Monk Ambrose of Optina said this: “ Monasticism is bliss" So, according to the teaching of the Holy Fathers, a monk is the fulfiller of all the commandments of God and, first of all, the commandments of humility.

Anyone can become a monk Orthodox Christian, free from marriage ties, having a calling from God for this.

- Why do people go to monasteries?

There are different reasons why a person can go to a monastery, but not all of them are equal in the eyes of God. Some become monks out of love for God, for the sake of achieving spiritual perfection. Others - to bring active repentance for previously committed sins. " All who have diligently abandoned the things of life, - says the Monk John Climacus, - without a doubt, they did this either for the sake of the future kingdom, or because of the multitude of their sins, or out of love for God. If they did not have any of these intentions, then their removal from the world was reckless. However, our good hero is waiting to see what the end of their course will be.”

- What is the main work of an Orthodox monk?

The main activity of a monk is certainly the Jesus Prayer. Venerable Seraphim Sarovsky said: “A monk who does not have the Jesus Prayer is a burnt brand.” And the Monk Barsanuphius of Optina once said to his disciple the Monk Nikon: “The enemy will give you everything - hieromonasticism, abbotship, and even the patriarchate, but he will not give you the Jesus Prayer. So he hates her.”

But the main duty of all monastics is to firmly guard the purity of Orthodoxy. For without true faith, no virtues will save a person and will not be able to bring him spiritual perfection. In the Lives we see that the Holy Fathers - hesychasts, hermits, hermits - when necessary, left prayerful solitude and went to the cities to defend Orthodoxy. We read about this in the lives of Venerable Anthony the Great, Theodosius the Great, Maximus the Confessor, Joseph of Volotsky, Saints Gregory Palamas, Mark of Ephesus, Gennady of Novgorod and many others.

From here the saying of our great contemporary, the blessed elder Archimandrite Gabriel of Tbilisi, becomes clear: “A monk must roar like a lion for Orthodoxy.”

- What are the features of Russian monasticism?

In general, Russian monasticism is the same as Jerusalem, Serbian, Georgian or Athos. There are no fundamental differences. We are one brotherhood in Christ. But, of course, over the centuries of the existence of Orthodoxy in Rus', our people introduced some features of their character into monasticism. For example, it more clearly expresses the desire to preserve the integrity of the faith. This distinctive feature intensified the persecution of the Church in the twentieth century. In addition, since Moscow is the Third Rome, i.e. guardian of Orthodoxy in the universe and from the 15th century Russian Tsars became the main guardians of purity Orthodox faith, then Russian monasticism did not focus exclusively on prayer, but under certain conditions tried to influence state affairs. For example, when the heresy of the Judaizers captured the capital city, Reverend Joseph Volotsky considered it his duty to rebel against her, and for twenty years he waged this struggle. In his monastery, he trained zealous guardians and defenders of Orthodoxy for the cathedral departments.

- Are there any significant differences between female and male monasticism?

There is no significant difference between male and female monasticism. The Lord said: All of you who were baptized into Christ have put on Christ. There is no longer Jew or Gentile; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus (Gal. 3:27-28). But there are some peculiarities in the spiritual education and growth of monks and nuns. Accordingly, they leave an imprint on the monastic structure of male and female monasteries.

- What can you say about modern monasticism? How does a monk in Russia of the 21st century differ from ancient monastics and those who lived in late XIX- the beginning of the 20th century (before the revolutionary events)? To what extent have monastic traditions, rules, and spirit been preserved after the 70th anniversary of atheism? Can we say that monasticism is being revived today?

Of course there is a difference. The Father of modern monasticism, Saint Ignatius (Brianchaninov), wrote about this in the middle of the 19th century. Firstly, in ancient times people were much stronger spiritually and physically. Modern man, in comparison with them, is weak in both flesh and spirit. This cannot but affect monasticism, because a monk does not “fly” to the monastery from heaven, but comes there from modern world and carries within itself features characteristic of our time and society.

Another point is the extreme impoverishment of spiritual mentors. This was felt already in the 19th century, but especially in our time. For example, before the revolution, such centers of eldership still existed as Sarov, Optina Pustyn, Valaam, Glinskaya Pustyn, Diveevo. In these monasteries there were real leaders in spiritual life, and the traditions of eldership were passed on from the elder to his disciple. But in the twentieth century, the spiritual outposts of eldership were destroyed, and to this day Russian monasticism has not yet been able to overcome the consequences of these destructions and the decades of atheism that followed them. Now the eldership has been preserved, perhaps, only in the Trinity-Sergius Lavra, and even in Pochaev. From convents can be called Svyato-Bogolyubsky. But still, Russian monasticism is being revived. Some elders who survived the years of persecution were able to pass on the precious, unique experience of martyrdom, confession and asceticism to the next generation of monastics.

- What, in your opinion, are the main problems of modern monasticism?

Probably one of the main problems is the lack of a living example. Another difficulty is the implicit, hidden persecution of the Church and Orthodox monasticism. It seems to many unchurched people, and even churchgoers, that there are no persecutions or oppressions now, they are in full swing restoration work, churches and monasteries are being restored, the golden age of Orthodoxy has arrived in our Fatherland. The Church speaks openly in the media and on the Internet. No one is being imprisoned in prisons or camps yet and we are not being shot yet. This creates the illusion of rebirth. But if you dig deeper, it becomes obvious that true monasticism is already being persecuted. As an example, we can point to Elder Peter (Kucher). He went through Khrushchev’s persecution, and in our time he had to experience persecution from the globalists who staged a provocation for him in the media.

Or - Hieroschemamonk Raphael (Berestov). Just as in the 70s he was expelled from the Lavra for fighting against the heresy of ecumenism, so he still wanders “in the mountains and dens.” But it is they, these elders, who show us an example of perseverance and firmness in enduring sorrows and trials. After all, despite all the persecution and persecution, they did not deviate either into heresy or schism.

- What is monastic tonsure? What degrees are there? How much do people change after tonsure, and what does this depend on?

Many saints call monastic tonsure the second Baptism. For a person who takes monastic vows, the Lord forgives all sins previous life and imparts spiritual strength to exploits in Christ. The spiritual growth of a monk occurs in accordance with the following degrees: novice, cassock novice or monk, monk, schemamonk. When tonsured, a monk adds vows of chastity, obedience and non-covetousness to the vows of Baptism.

But tonsure does not act “automatically.” Of course, sins are forgiven, strength is given, but if a person is relaxed, if he himself does not make efforts to achieve feats, to fight passions, to acquire virtues, then very quickly new sins and passions come to replace the old ones, and for such a monk it happens that “the last is worse than the first.” "

- Please tell us about prayer. Is continuous prayer a monastic vow? What is the role of mental prayer in modern monasteries? Are there many monks today engaged in smart work? What is this connected with?

In the rite of tonsure there is a moment when the monk is given a rosary with the words “Take, brother, the sword of the spirit, which is the word of God.” At the same time, he is commanded to constantly pray in his mind and heart. From this it is clear that doing the Jesus Prayer is truly a monk’s vow. And in ancient times, monastic degrees were given to ascetics according to their growth in the Jesus Prayer. For example, ascetics who achieved mental prayer were tonsured into the minor schema. Into the Great Schema - monks who have acquired mental-heart prayer. But if we now apply this principle, then there will be very few monks and schema-monks who meet these highest standards.

But although we are unworthy and have not succeeded in prayer, this does not negate the need to practice prayer. Moreover, the Jesus Prayer is beneficial for the ascetic even in its initial stage, when he does it with his mouth. In the legacy of the Monk Barsanuphius, the elder of Optina, such a case is described. “One day a schema-monk came to me,- says the Elder, - and said: “I am becoming despondent, Abba. For I wear a great angelic image, but have no works of it. After all, the Lord will strictly punish those who are monks or schema-monks only in name. But how to fix it? How to overcome sin within yourself?’” The elder answered him: “And you always read the Jesus Prayer and don’t worry about anything else”.“But what good does it do?”- asked the schema-monk. The monk explained: “Huge. He who continually prays the Jesus Prayer gradually overcomes passions and sooner or later he will be saved.”."Resurrected,- exclaimed the schema-monk, - I won't be sad anymore". Therefore, even the spoken Jesus Prayer is saving. If a monk is meek, humble, patient, and kind, which is a great rarity in our time, then the Lord will grant him both mental and intelligent-heart prayer. He is the same now as in ancient times, only we often cannot, due to our extreme sinfulness and depravity, accept His gifts.

Interviewed Anna SAMSONOVA

The ending follows

In the early days Christian Church almost all believers led a pure and holy life, such as the Gospel requires. But there were many believers who were looking for a higher feat. Some voluntarily gave up their property and distributed it to the poor. Others, following the example Mother of God, St. John the Baptist, the Apostles Paul, John and James, took upon themselves a vow of virginity, spending time in unceasing prayer, fasting, abstinence and work, although they did not withdraw 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 strictness of life among Christians began to weaken, ascetics began to retire to live in the mountains and deserts, and there, far from the world and its temptations, they led a strict ascetic life. Such ascetics who retreated from the world were called hermits And hermits.

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

Monastic life or monasticism is the lot of only a select few who have " vocation", that is, an irresistible inner desire for monastic life, in order to completely devote oneself to serving God. As the Lord Himself said about this: “Whoever can contain it, let him contain it.”(Matt. 19 , 12).

St. Athanasius says: “Two are the essence of rank and state in life: one is ordinary and characteristic human life, i.e. marriage; the other is angelic and apostolic, above which there cannot be, i.e. virginity or condition monastic".

Rev. Neil Rosansky says: “The monk is an angel, and his work is mercy, peace and sacrifice of praise.”

Those entering the path of monastic life must have a firm decision: "renounce the world" that is, renounce all earthly interests, develop the strength of spiritual life, fulfilling the will of their spiritual leaders in everything, give up your property and even from the old name. The monk takes upon himself voluntary martyrdom: self-denial, life away from the world amid labor and hardship.

Monasticism in itself is not a goal, but it is the most powerful means to achieving a higher spiritual life. The purpose 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 protects the world, prays for the world, spiritually nourishes it and intercedes for it, that is, it accomplishes the feat of prayerful intercession for the world.

Egypt is considered the birthplace of monasticism, and St. Anthony the Great. Rev. Anthony was the founder 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 leadership of one boss or mentor - Abba(which means "father").

But even during the life of Anthony the Great, another kind of monastic life appeared. Ascetics gathered in one community, each worked according to his strength and abilities, for the common benefit and obeyed the same rules, one order, the so-called charter. Such communities were called Kinovia or monasteries. Abbas of the monasteries began to be called abbots And archimandrites. The founder of communal monasticism is considered to be Rev. Pachomius the Great.

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

In Rus', monasticism began almost simultaneously with the adoption of Christianity. The founders of monasticism in Rus' were Rev. Anthony And Rev. Theodosius who lived in the Kiev-Pechersk Monastery.

Large monasteries, with several hundred monks, began to be called laurels. Each monastery has its own daily routine, its own rules, that is, its own monastic charter. All monks must necessarily perform various works, which according to the monastic charter are called obediences.

Monasticism can be taken not only by men, but also by women, with the same exact rules as those of monks. Women's monasteries have existed since ancient times.

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

People passing preliminary tests are called novices. If, during a long trial, they prove capable of becoming monks, then they are clothed in the partial robes of a monk, with prescribed prayers, which is called Rassophorus, that is, the right to wear a cassock and kamilavka, so that in anticipation of full monasticism, they are even more established on their chosen path. The novice is then called Rassophoran.

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

Upon entering monasticism itself, the monk is succession of the minor schema, in which the monk takes vows of monasticism and is given a new name. When the moment of tonsure arrives, the monk gives the hegumen scissors three times to confirm his firm decision. When the abbot takes the scissors from the hands of the person being tonsured for the third time, he, with thanksgiving to God, cuts his hair in a cross shape, in the name of the Most Holy Trinity, dedicating it entirely to the service of God.

The one who has accepted the small schema is put on paramand(paramand - a small quadrangular board with the image of the Cross of the Lord and the instruments of His suffering), cassock and belt; then the person being tonsured is covered mantle- a long sleeveless raincoat. Put on the head hood, this is the name of a kamilavka with a long veil - basting. In your hands rosary is given- a cord with balls strung on it for counting prayers and bows. All these clothes have symbolic meaning and remind the monk of his vows.

At the end of the ceremony it is given into the hands of the newly tonsured cross And candle, with which he stands throughout the Liturgy until Holy Communion.

Monks hosting great schema, take even stricter vows. They change their name again. There are also changes in the vestments: - instead of a paramand they put on Analav(a special cloth with crosses), worn on the head instead of a hood cockle, covering the head and shoulders.

Our custom is to call schemaniks exclusively only those monks who were tonsured into the Great Schema.

If a monk comes in abbots, then he is given rod(staff). The rod is a sign of power over subordinates, a sign of legal control of the brethren (monks). When the abbot is elevated to archimandrites they put it on him mantle with tablets. Tablets are quadrangles of red or green material sewn onto the mantle in front, two at the top and two at the bottom. 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 archimandrites are supplied to highest degree priesthood - to bishops.

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

Despite the fact that monks withdraw from the world to achieve the highest moral perfection, monasticism has a great beneficial influence 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 food for themselves through labor, they shared their means of subsistence with the poor. At the monasteries there were hospices where monks received, fed and gave rest to wanderers. Alms were often sent from monasteries to other places: to prisoners languishing in prison, to those in poverty during famine and other misfortunes.

But main invaluable merit monks for society is unceasing created by them, prayer for the Church, the fatherland, the living and the dead.

Saint Feofan the Recluse speaks; “Monks are a sacrifice to God from society, which, handing them over to God, makes up a fence of them. In monasteries, ceremonial, complete, and long-lasting priesthood especially flourishes. The Church appears here in all the beauty of its vestments.” Truly, in the monastery there is an inexhaustible source of edification for the laity.

In the Middle Ages, monasteries had 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 did it arise new monastery, then Russian people began to settle near it, forming a village, which sometimes grew into a big city.

Until relatively recently, Orthodox nuns and monks frightened children, caricatures were drawn of them in Soviet magazines, and most of The population of Russia imagined them in the form of not very neat old men and women with half-crazy eyes and in greasy cassocks. But after the opening of monasteries in the early 90s, the situation changed: monks of a new generation began to flock to monasteries, and we saw that an Orthodox monk is not a marginalized person who sees no other way for existence other than a dependent one, but one who has voluntarily renounced the world for the sake of curbing one's own passions. Church tradition tells that monasticism is a very ancient form of salvation. Already at the dawn of Christianity, many believers went into the desert in order to protect themselves as much as possible from communication with the world, from its temptations and sins. Later, hermits began to gather in male and female communities - it was safer and more profitable from an economic point of view.

In Rus', the first Orthodox monks, and after them nuns, appeared in the 11th century, along with Christianity, and over time, Russian monasteries became centers of not only the spiritual, but also the cultural life of society.

Who are Orthodox monks?

Today, no one is surprised to meet people on the street in long black vestments and hoodies on their heads. And how can we be surprised when several thousand Orthodox monasteries have already been opened in Russia today? Orthodox nuns and monks enjoy special love, of course, among believers. Even with a superficial acquaintance, it becomes clear that these are often very educated, well-read people, and the monastic path is their conscious choice, for the sake of which they abandoned many worldly goods, such as family, children, career, and various pleasures. Why did they have to go to the monastery? When a person asks this question, it immediately becomes clear that he is very far from Orthodoxy, because in his understanding the monastery is a kind of punishment.

In fact, they become Orthodox monks and nuns, contrary to the widespread stereotype, not because of unhappy love, but so that nothing vain interferes with getting closer to God.

With all due respect to the path of salvation of the laity, Orthodox monks quite rightly assert that it is impossible for a family person to achieve the same level of self-improvement as a monastic - after all, he is burdened with many responsibilities: feeding, raising, clothing children, pleasing his spouse, and, let’s not hide, a huge amount household little things.

How do Orthodox nuns and monks live?

However, one should not idealize the living conditions of monastics: they also do not exist in the most comfortable conditions for salvation. The life of an Orthodox monk is constant work, prayer, fasting, and complete curbing of one’s will through absolute and unquestioning obedience to one’s confessor, as well as to the abbot of the monastery and, in general, to the entire elder brethren. To test whether a person is capable of carrying out such a difficult feat, he is first accepted into obedience without tonsure and given the opportunity to taste all the “joys” of monastic life. If the novice remains firm in his decision, he is first tonsured into the monastic rank, during which the tonsured person takes vows of non-covetousness and fasting. Then, after a few months, or even years, the monk is tonsured an Orthodox monk, with more serious vows: celibacy and unquestioning obedience, while the tonsured person’s name is changed as a sign of a complete change in life. And only many years later, usually just before death, can an Orthodox monk be worthy of receiving the highest

In early Christianity

Christian monasticism is a religious and church institution that unites people for whom isolation from the outside world and conscious solitude constitute the ideal form of serving God. First discovered in the 3rd century. in Egypt (solitude in the desert).

It spread to Palestine, Syria and Byzantium, where a network of monastic communities - monasteries - arose.

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 (early 5th century) and Benedict of Nursia, who formulated the rules of monastic life (Montecasmo monastery). In the VII-VIII centuries. monks and monasteries came under the control of higher church and state structures. In the 10th century The Cluny reform was undertaken, aimed at gaining the independence and independence 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. Acceptance as a monk is accompanied by the rite of tonsure, symbolizing entry into slavery in relation to God. The person tonsured takes a new name and puts on special clothes. prayers.

In the early days of the Christian Church, almost all believers led a pure and holy life, as required by the Gospel. But there were many believers who were looking for a higher feat. Some voluntarily gave up their 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, took a vow of virginity, spending time in unceasing prayer, fasting, abstinence and work, although they did not withdraw 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 strictness of life among Christians began to weaken, ascetics began to retire to live in the mountains and deserts and there, far from the world and its temptations, led a strict ascetic life. Such ascetics who retreated from the world were called hermits and hermits.

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

Monastic life, or monasticism, is the lot of only a select few who have a “calling,” i.e. an irresistible inner desire for monastic life in order to completely devote oneself to serving God. As the Lord Himself said: “Whoever can contain it, let him contain it” (Matthew 19:12).

St. Athanasius says: “Two are the essence of order and state in life: one is ordinary and characteristic of human life, i.e. marriage; the other is angelic and apostolic, above which there cannot be, i.e. virginity or monastic state.”

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

Monasticism in itself is not a goal, but it is the most powerful means to achieving a higher spiritual life. The purpose 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 protects the world, prays for the world, spiritually feeds it and intercedes for it, i.e. performs the feat of prayerful intercession for the world.

Egypt is considered the birthplace of monasticism, and St. Petersburg is considered its father and founder. Anthony the Great. St. 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 leadership of one boss or mentor - Abba (which means “father”).

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

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

In Rus', monasticism began almost simultaneously with the adoption of Christianity. The founders of monasticism in Rus' were St. Anthony etc. Feodosius, living in Kiev-Pechersk Monastery.

Large monasteries, with several hundred monks, began to be called laurels. Each monastery has its own daily routine, its own rules, i.e. your monastic charter. All monks must necessarily perform various works, which, according to the monastic charter, are called obediences.

Monasticism can be taken not only by men, but also by women, with the same exact rules as those of monks. Women's monasteries have existed since ancient times.

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 prove capable of becoming monks, then they are clothed in the partial robes of a monk, with prescribed prayers, which is called a ryassophore, i.e. the right to wear a cassock and kamilavka, so that in anticipation of full monasticism they would be even more firmly established on their chosen path. The novice is then called a ryassophore.

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

Upon entering monasticism itself, a monk undergoes a study of the minor schema, in which the monk takes vows of monasticism and is given a new name. When the moment of tonsure arrives, the monk gives the hegumen scissors three times to confirm his firm decision. When the abbot takes the scissors from the hands of the person being tonsured for the third time, he, with thanksgiving to God, cuts his hair in a cross shape, in the name of the Most Holy Trinity, dedicating it entirely to the service of God.

A paramand is put on the person who has accepted the minor schema. (Greek: a small quadrangular plate with the image of the Cross of the Lord and the instruments of His suffering), cassock and belt; then the person being tonsured 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 cord with balls strung on it for counting prayers and bows. All these clothes have symbolic meaning and remind the monk of his vows.

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

Monks who accept the great schema take even stricter vows. They change their name again. There are also changes in the vestments: instead of a paramand, they put on an analav (a special cloth with crosses), on the head, instead of a hood, they put on a kukol, covering the head and shoulders.

It is customary for us to call only those monks who have been tonsured into the Great Schema as schemaniks.

If a monk comes in abbots, then he is given a rod (staff). The rod is a sign of power over subordinates, a sign of legal control of the brethren (monks). When the abbot is elevated to archimandrites, They put a mantle with tablets on him. Tablets are quadrangles of red or green material sewn onto the mantle in front, two at the top and two at the bottom. 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. Typically, archimandrites are appointed 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 withdraw from the world to achieve the highest moral perfection, monasticism has a great beneficial influence 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 food for themselves through labor, they shared their means of subsistence with the poor. At the monasteries there were hospices where monks received, fed and gave rest to wanderers. Alms were often sent from monasteries to other places: to prisoners languishing in prison, to those in poverty during famine and other misfortunes.

But the main invaluable service of monks for society lies in the unceasing prayer they perform for the Church, the Fatherland, the living and the dead.

St. Feofan the Recluse says: “Monks are a sacrifice to God from society, which, handing them over to God, forms a fence from them. In monasteries, especially, ceremonial, complete, and long-lasting priesthood flourishes. The Church appears here in all the beauty of its vestments.” Truly, in the monastery there 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 enlightenment.

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 village, which sometimes grew into a large city.

Prot. S. Slobodskoy