I’ll say a banality now, but just as no two people are alike, so there are no two alike monasteries. It’s not that I visited an infinite number of them, but I had already developed a certain habitual way of experiencing the monastery as a high spiritual being. This creature, of course, is born by people and it, created by our thoughts, feelings and desires, soon begins to live its own independent life. amazing life. Such a monastery has a unique sensual appearance, like any person, like a divine being. Monasteries can be different - strict and pouring out kindness, bright and gloomy, cynical and open, a little lost and those who find their way...

The Novospassky Monastery is close to me in many ways, including in my inner feelings - it is very harmonious and natural. Not only is the Novosspassky Monastery directly connected with the history of Moscow and the great past of our country as a whole - it is also the ancient resting place of the Romanov boyars, who ascended to the kingdom at the beginning of the 17th century and left it as the imperial family of martyrs at the beginning of the 20th century.

As soon as you take your first steps on his land, you are overcome by... peace and peace, holiness and some kind of light and modern harmony, no matter how strange it may sound) You feel that you are on holy land, and this is the most important thing, despite the deepest wounds inflicted on the monastery in the revolutionary and subsequent atheistic times. The monastery has coped and is coping with its pain and purpose - to bring light and faith. We will not only learn about the glorious history of this monastery, but also visit the tomb of the Romanovs, see one of the greatest miraculous shrines of our people - the icon Mother of God The Tsarina and much more. I will make a hopeless attempt to paint a sensual image of this monastery. As usual, I do this by posting a large number of photos in your story - this time everything will be exactly the same. To capture the emanations of the soul of this monastery, its sensual message - do not rush to leaf through the photographs - let each one tell you something, respond with something - this will be my message and the message of the Novospassky Monastery itself, which lives and brings Light to our troubled souls...

In the first part we will learn about the history of the monastery, and in the second - about its necropolis, the tomb of the Romanovs, its shrines and much more.

The Novosspa Monastery, which, according to some information, is the first Moscow monastic monastery, was founded in the 13th century by the Holy Blessed Prince Daniil of Moscow, the son of the Holy Blessed Grand Duke Alexander Nevsky, on the site now occupied by the Danilov Monastery and did not stay there for long - only a few decades. The son of Saint Daniel, the pious John Kalita, who became the Grand Duke in 1328, wished to see a monastic monastery near his palace and, with the blessing of Metropolitan Theognost, in 1330 he moved the monastery to the Kremlin Borovitsky hill to the Church of the Transfiguration of the Lord.
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A year later, instead of the wooden one, the stone Church of the Transfiguration of the Lord was built and solemnly consecrated. At the same time, other monastery buildings were erected. It is also known that a shelter was set up at the Spassky Monastery, where the poor and wretched received food and shelter. Throughout its existence in its old location, the Spassky Monastery was a place of pilgrimage for the Grand Duke and his family.
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During the reign of Grand Duke John III, the time of innovations came in the life of Russia. Wooden buildings began to be replaced by stone chambers and towers. Foreign architects appear in Moscow. It is believed that on the initiative of the wife of John III, Sophia Palaeologus, the construction of a vast grand-ducal palace was begun in the Kremlin. The Spassky Monastery found itself cramped in the dense surroundings of the emerging palace buildings. Grand Duke decided to move the monastery to another place - to the so-called Vasiltsev Stan on the banks of the Moscow River. According to its new position, the Spassky Monastery began to be called Novospassky or the Monastery of the Savior on Novy.
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The new location for the Transfiguration Monastery was not chosen by chance. Vasily the Dark stood here with his army twice: against the Tatar Khan and during the internecine struggle against Dmitry Shemyaka. The high bank of the river served as a kind of guard stronghold on the approaches to Moscow from the south.
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Initially, all the buildings of the monastery, except the cathedral, were wooden. The cathedral church in honor of the Transfiguration of the Lord was founded in 1491. In 1497 it was consecrated. Under Ivan the Terrible, the monastery was turned into a mighty fortress - the fortress log walls with towers were strengthened, an additional fort was built, fortified with an earthen rampart, a tine and surrounded by a moat. The monastery had to defend the capital more than once from attacks by the Tatars. Thus, in 1521, the fortress walls of the monastery witnessed the raid of the Tatar khan Makhmet-Girey. In 1571 - attacks by the hordes of the Crimean Khan Davlet-Girey.

When the Crimean Khan Kazy-Girey approached Moscow with an army in 1591, the Novospassky Monastery became a reliable stronghold of Moscow from the south. I. Pisarev wrote that “...by changing the distance and placing one hundred thousand troops between them, we will clearly see the opportunity to act successfully for all these monasteries (Danilov, Simonov, Donskoy, Novospassky, the Kremlin fortress) at the same time. The Tatar army scattered. The Novospassky loopholes, being at the closest distance from Gireyev’s rear, dealt cruel blows to the khan...” The Crimean Horde suffered great losses in this battle and from that time on never approached Moscow again.
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At the very beginning of the 17th century, the monastery successfully withstood the siege of the Polish invaders. At its walls, the Russian militia was preparing for the final liberation of the capital from the Polish-Lithuanian invaders. “At the walls of Novospassky... in 1612 on Krutitsy, Prince Pozharsky and his faithful squad kissed the cross to save Moscow and lay down their heads for it.”
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But even after the liberation of Moscow from the Poles, the monastery did not lose its defensive significance.

Worship cross at the south-eastern gate.
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It was from these years, from the moment Tsar Mikhail Feodorovich Romanov ascended the throne, that an era of prosperity began in the history of the Novospassky Monastery. There were several reasons for this. Back in 1498, shortly before this, boyar Vasily Zakharyin, the ancestor of the Romanovs, the founder of the dynasty, was buried in the consecrated temple. In the 16th century, other representatives of this boyar family began to be buried in the monastery.

Mikhail Feodorovich Romanov in the first year of his reign hastened to strengthen the monastery. The new fortress wall made of thick oak trunks stretched for 750 meters, and towers with embrasures for cannons rose in the corners and at the entrance gates. In 1640, by decree of the same Mikhail Fedorovich, the wooden fortress wall began to be replaced with a stone one. The length of the new wall was 650 meters, the height reached 7.5 meters, and the thickness was two meters. In 1642, experienced city craftsmen were specially requested from the distant Belozersky Monastery to “make a fence at the Savior’s in Novy Mesto.” The fortress wall is an irregular pentagon with five towers at the corners (before the construction of the existing bell tower in the fence, the monastery had eight fortress towers, not counting two small ones, which were built with the addition of the monastery territory for economic needs in early XIX century). Military supplies were stored under the towers, and underground passages led to the river.

Three gates opened access to the monastery. On the eastern side - for all believers. The gate near the south-eastern tower is for entry to the abbot's cells and for household needs. The gate on the north side, near the northwestern tower, opened onto the fish ponds.

It would probably be appropriate to immediately lay out for convenience the building plan of the Novospassky Monastery. You and I are entering the gate that is marked with number 17 (icon shop) on the plan.
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While engaged in the improvement of the state devastated by the Time of Troubles, Tsar Mikhail Romanov and his father, His Holiness Patriarch Filaret, paid special attention to church construction. In the 1620s, in the Novospassky Monastery, Filaret “with his patriarchal treasury” built a stone hipped bell tower with a temple in the name of St. Savva the Sanctified. On the day of remembrance of this saint, whose name translated means “captivity,” Filaret was released from Polish captivity.

In its place there is now another bell tower, 78 meters high - one of the tallest in pre-revolutionary Moscow. It was built in 1759-1785. on the site of an ancient belfry built by Patriarch Filaret.
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The abbot's building was also built at the same time.

Here it is - from the side of the Transfiguration Cathedral.
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By decree of Tsar Mikhail Feodorovich in 1640-1642, stone walls with towers and archers were erected around the monastery, and fraternal cells were built. For this purpose, masons and brickmakers were called from other cities, who settled near the monastery in entire settlements, which gave the modern name to the streets Bolshie and Malye Kamenschiki.
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The Transfiguration Cathedral was built back in 1491 under Grand Duke John III. In 1497 it was consecrated by the All-Russian Metropolitan Simon. In the 17th century, under Mikhail Feodorovich, the original cathedral was dismantled “to the bottom”, and in the same place in 1645 a new, larger one was founded so that the tomb of the royal ancestors would be under the arches of the temple. On September 19, 1647, the Transfiguration Church was solemnly consecrated by Patriarch Joasaph in the presence of the Tsar, with the rector Archimandrite Nikon, according to whose thoughts and plan all the decoration of the cathedral was arranged.
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The plan of the cathedral represents the view of a ship - the most common type of temple ancient Rus'. Its eastern side consists of three roundnesses or apses, preserving the ancient division of the altar into three parts. The main entrance to the porch of the cathedral does not go directly from ground level, as, for example, in the Moscow Assumption Cathedral, but rises 17 steps, due to the fact that there is a tomb below. The vault of the building rests on four tetrahedral pillars, two of which are located behind the iconostasis and two in the middle part of the temple.

The main entrance to the Romanov tomb. It is now closed. The entrance is from the south side of the Transfiguration Cathedral. About the tomb and necropolis of the monastery - in the second part.
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The internal doors leading to the cathedral are iron, 17th century. They depict small images of the Apostles and other saints, and decorations in the form of floral patterns. The floor of the temple, made of cast iron slabs, was built under the rector, Archimandrite Ioann Cherepanov.
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At the entrance to the porch of the temple on the eastern side, 10 ancient Greek philosophers are depicted. All of them have in their hands scrolls with some sayings written out. On right side depicted: Orpheus, Homer, Solon, Plato and Ptolemy, on the left: Hermeus, Anacharsis, Aristotle, Plutarch and Herodion. The reason for the appearance of these images is given, in particular, by St. Philaret, Metropolitan of Moscow and Kolomna, who was the rector of the Novospassky Monastery in the rank of archimandrite and bishop of Revel. He says: “Our fathers wanted to express that pagan wisdom never rose above the lowest levels of the Christian temple.”
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The majestic five-tiered iconostasis is typical of ancient Russian churches; it has a close resemblance to the iconostasis of the Moscow Assumption Cathedral and the Assumption Cathedral of the Trinity-Sergius Lavra. All the icons in it are ancient origin, but the iconostasis itself is of relatively recent origin. The ancient iconostasis of the 17th century, due to unfavorable circumstances, has not survived to our time. In the lower tier there are local icons, in the second - the Apostles and in the middle - Christ the Savior in the image of the Eternal Bishop, then - 12 great holidays, even higher - the Prophets, and in the middle - the Mother of God, in the upper - the Forefathers, and in the middle of them - God the Father .

Now there is no wide access to this cathedral, as I understand it... The two photos below were taken in 2012.
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At the time of its consecration, the rector of the monastery was Archimandrite Nikon (in the world Nikita Minin), appointed to this place at the royal request. During this period, the future Patriarch Nikon was Alexei Mikhailovich’s “son’s friend.” And without a doubt, the views and tastes of Nikon, a fierce opponent of the “secularization” of church art, were reflected in the architecture and interior decoration of the cathedral. This majestic five-domed cathedral, placed on a high basement, belongs to the type of temple that was declared by Patriarch Nikon to be the most appropriate Orthodox traditions. Simplicity and rigor external forms, smooth White color contrasted with the colorful patterns and whimsical architectural details common in the 17th century. The Transfiguration Cathedral seemed to come out of antiquity itself and stood on a par with the Assumption Cathedral of the Kremlin, linking together the old and new page its history.
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Even Peter I, who was reserved about matters of religion and did not have a special “love for monasteries,” nevertheless ordered the monastery cathedral to be decorated with paintings in 1689, and in 1717, as a sign special attention to the tomb of his relatives, he ordered the casting of a bell weighing 1,100 pounds. The 17th century was the heyday of church construction for the monastery.
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The Church of the Intercession of the Mother of God adjoins on its north-eastern side to Preobrazhensky, having a common porch with it. It was founded by Tsar Alexy Mikhailovich the Quiet in 1673, erected at his expense in two years and consecrated on October 7, 1675 by Patriarch Joachim. The temple was built in Russian style and is crowned with three domes. The interior painting dates back to 1780.
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In 1812, the French turned the Intercession Church into a warehouse. In 1813, it was consecrated again by Archimandrite Ambrose II. In 1820, a new iconostasis was built at the expense of the philanthropist Melgunova. On the sides of the main altar there are two borders: the right one - in the name of the saint. Great Martyr Barbara - built in 1758, and the left one - in the name of St. Demetrius, Metropolitan of Rostov, consecrated in 1757, shortly after the discovery of the relics and glorification of this saint.

In 1877, the entire temple was painted by Academician Fartusov. In the chapel in the name of St. Dmitry of Rostov, the walls are mainly painted with images of saints and saints, and the chapel of the Great Martyr Barbara - with images of venerable virgins and martyrs.

In 1918, the Novospassky Monastery was closed, services in the temple stopped. The Intercession Church was consecrated again only in 1997 on the Feast of the Intercession Holy Mother of God. In 2002, work began on its painting, mainly by the brethren.
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Now this is the main temple for worship. They are held on the second floor of the temple. Due to numerous external extensions, its internal volume seems very large.
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The same angle - summer photos...to make it more fun)
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On the northwestern side of the Transfiguration Church there is a church in honor of the Sign of the Mother of God. The Icon of the Sign of the Mother of God was a family icon in the family of Romanov boyars.
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Initially, the temple was built by Tsar Mikhail Fedorovich over the place where the bodies of the Romanov boyars, the Tsar’s uncles and the siblings of Patriarch Philaret: Alexander, Vasily, Mikhail and Ivan Nikitich were buried. However, in 1791 the temple was dismantled due to its disrepair. And in the same year, instead of the dismantled one, Count Sheremetyev erected a new temple near the old place, also in the name of the Sign of the Mother of God.

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The construction was carried out according to the design of the architect Nazarov, an employee of the famous Bazhanov. The temple took four years to build and on January 15, 1795 it would be consecrated by Bishop Methodius of Voronezh, the former abbot of the Novospassky Monastery.
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These three temples seem to be intricately intertwined with each other, just as the history of the construction of these temples was intricately intertwined...
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I was lucky enough to enter the small courtyard of these buildings behind the forged gates with the nomogram NM - Novospassky Monastery... Look how intricately everything is intertwined..., like History itself...
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Directly in front of us is the staircase to the upper temple of the Intercession Church.
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This is the western side of the Transfiguration Cathedral.
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You don't even expect such variety architectural details and connections that are hidden from the eyes of a visitor to the monastery...
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We are now at the Western Tower...
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This is the Fraternal Corps (XVII century).
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These two-story buildings “run” along the entire northern wall of the monastery.
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We go around the Znamensky Temple...
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... and the Transfiguration Cathedral...
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Here, on the north side of the cathedral, there is a small elegant chapel built in honor of the 300th anniversary of the Romanovs, built by 1913.
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Who are the monks, where do they live and what clothes do they wear? What makes them choose this way? difficult path? These questions are of interest not only to those who are planning to enter a monastery. What is known about people who voluntarily renounced worldly pleasures and devoted themselves to worship?

Monastery - what is it?

First, it’s worth figuring out where the monks live. The term “monastery” came into our language from Greek. This word means "alone, lonely" and is used to refer to communities or people who choose to be alone. A monastery is a religious gathering of people who have taken a vow of celibacy and withdrawn from society.

Traditionally, the monastery has a complex of buildings, which includes church, utility and residential premises. They are used depending on the needs of the community. Also, each monastery determines its own charter, which all members of the religious community must follow.

Today, several types of monasteries have survived in which monastic life can take place. The Lavra is a large monastery that is part of the Orthodox Church. Kinovia is a Christian community that has a community charter. An abbey is a Catholic church that is subordinate to a bishop or even directly to the pope. There are also monastic villages called deserts, which are located far from the main monastery.

Historical reference

Knowing the history of the origin of monasteries will help you better understand who the monks are. Nowadays, monasteries can be found in many countries of the world. It is believed that they began to appear since the spread of Christianity, which happened in the third century AD. The first monks were people who left cities into the wilderness and led the life of ascetics; then they were called hermits. Egypt is the birthplace of monasticism; it was in this country that the first cenobia appeared in the 4th century thanks to Pachomius the Great.

Soon after this, monasteries arose first in Palestine, and then in European countries. The first monastic communities in the West were created through the efforts of Athanasius the Great. The fathers of the Kiev-Pechersk Lavra in Rus' were Anthony and Theodosius of Pechersk.

Who are monks: general information

It's time to get to the fun part. Who are monks is a question that fascinates many people. This is the name given to those who voluntarily rejected worldly joys and devoted their lives to worship. Monasticism is a calling, not a choice; it is not surprising that only a select few become monks, while everyone else leaves the monastery walls.

Becoming a monk is available not only to men, but also to women. The latter can also settle in a monastery after making the necessary vows. There were times when there were no women's and monasteries. This practice was introduced in 1504, it was then that joint monasteries were abolished in Rus'.

Life of monks

The above describes who the monks are. What kind of life do people lead who have followed their calling and dedicated themselves to God? To be tonsured does not mean that a person ends life on earth. It continues to satisfy the need for sleep and food. Of course, each monk has his own duties, working for the benefit of people or the monastery, which is called obedience.

Obedience is the work that the inhabitants of the monastery do when they are free from worship. It is divided into economic and educational. By economic work we mean that which is aimed at maintaining order in the monastery. What kind of work the monk is engaged in is decided by the abbot. Educational work- these are prayers.

Every minute of such a person is devoted to the service of God. He is not bothered by earthly goals and ideals. The monk’s day is spent in prayers, which become for him a kind of meaning of life.

Vows

It's no secret that monks take vows. What is the monastic vow of celibacy? A person who makes such a promise not only gives up the opportunity to get married. This vow implies that gender no longer matters to him. The bodily shell remained in the world that the monk left; from now on, only souls are important to him.

Also, a servant of God must take a vow of non-covetousness. By saying goodbye to the world, the monk also renounces the right to personal property. This implies that he cannot own anything, even if we're talking about about a ballpoint pen. A person gives up property because he no longer needs it. Everything that the monks use, such as books, is the property of the monastery.

What is the monastic vow of obedience? This means that a person completely rejects his desires. His only goal from now on is unity with the Lord, to whom he offers prayers hourly. However, willpower remains with him. In addition, the monk is required to unquestioningly follow the orders of the abbot. This is not a sign of submission and servility, but rather helps to find peace and joy in the soul.

How to become a monk

Becoming a monk is a long journey that not every applicant succeeds in completing. Many people realize that they are not able to part with the benefits of civilization, to give up the opportunity to have a family and property. The road to becoming a servant of God begins with communication with a spiritual father, who gives a person who has decided to say goodbye to worldly life, useful tips.

Next, the applicant, if he has not yet abandoned his intention, becomes a laborer - an assistant to the clergy. He must constantly be in the monastery and follow its rules. This gives a person the opportunity to understand whether he is ready to spend his life in prayer and physical labor, say goodbye to the benefits of civilization, and rarely see his family. On average, a future monk follows the path of a laborer for about three years, after which he becomes a novice. The duration of this stage is determined individually; a person is still free to leave the monastery walls at any time. If he passes all the tests with honor, he will be tonsured a monk.

About the ranks

Residents of our country are accustomed to calling the clergyman “priest.” This common word is acceptable, but you need to know that in the Orthodox Church there is a strict hierarchy of orders. To begin with, it is worth mentioning that all clergy are divided into black (taking a vow of celibacy) and white (having the right to start a family).

Only four Orthodox ranks are available to married people: deacon, protodeacon, priest and archpriest. Many people prefer this path because they do not want to completely abandon worldly life. What kind of monastic rank can a person who decides to do this receive? There are many more options: hierodeacon, archdeacon, hieromonk, abbot, archimandrite and so on. A monk can also become a bishop, archbishop, metropolitan, or patriarch.

The highest monastic rank is patriarch. Only a person who has taken a vow of celibacy can be awarded it. There are known cases when family clergy, whose children have already grown up, with the consent of their spouses, go to a monastery and renounce worldly life. It happens that their wives do the same, as evidenced by the example of Saints Fevronia and Peter of Murom.

Cloth

The clothing of the monks also arouses keen interest among the public. A cassock is a long robe that reaches to the heels. It has narrow sleeves and the collar is buttoned tightly. The cassock is an undergarment. If worn by a monk, the item should be black. Cassocks of other colors (gray, brown, white, dark blue) can only be afforded by family clergy. Traditionally, they are made from wool, cloth, satin, and linen.

Of course, the clothing of monks is not only a cassock. The outer garment of a person who has dedicated himself to God is called a cassock. Traditionally, it has long and wide sleeves. Black cassocks are most widespread, but you can also find white, cream, gray, and brown versions.

It is impossible not to mention the monastic headdress - the hood. It appeared in the church environment a long time ago, initially it looked like a soft cap made of simple matter. The modern cap is covered with a black veil that extends below the shoulders. Most often you can find black hoods, but there are also products made in other colors.

Who can't become a monk

Entering a monastery is a decision that not every person can implement. It is believed that people cannot give up their worldly life if they are kept from this commitment to others. Let's say the candidate has small children, elderly parents, and disabled relatives. Also, those who are being treated for a serious illness should not think about tonsure. This is due to the fact that the person would have to give up quality medical care.

An emerging “resort” in a rural retreat.

Just some thirty miles from Vilna is the town of Turgeli, where a bus departs from Vilna every day. In this town there is a beautiful old church, next to it there is a large Catholic cemetery. There is a post office on site, there is also good doctor, and not far away is the estate of one of the nicest famous generals. But all this is commonplace and does not cause surprise.

Of particular interest is another estate, owned by three adult sisters and their mother - a widow, the venerable old woman A.D. Koretskaya. This estate is located just one mile from the town and deserves great attention. It is an “emerging resort”, but only a resort not for the body, but for the soul.

The eldest of the sisters is married and has an adult married daughter; the other two sisters, despite their pretty appearance, abandoned personal happiness and devoted themselves entirely to spiritual life and serving their neighbors. It is remarkable that all three sisters and the husband of the eldest sister are completely identical in their mood and have adopted the order of life characteristic of the strictest monasteries.

The zealous, intelligent and very persistent priest in a strict religious life contributed greatly to this mood and the created way of working ascetic life.

He convinced the young owners of the estate to submit to the rules of strict church life: to observe the established Orthodox fasts, perhaps more often, following the example of ancient Christians, partake of the Holy Mysteries, actively participate in daily divine services, renounce the pretensions of the nobility, from luxury, from secular entertainment, from indulging in human weaknesses and, together with the people at home, form, as it were, one friendly Christian family.

Little by little, such a spiritual family began to grow, and it turned out to be a whole community, or rather three communities, according to the number of estates.

Calling this Christian community a community, we understand this word only in general, not at all in the church-legal sense, since this Christian community is not at all bound by any obligations, by any statutes, but only by one ardent desire to live like a Christian: the commandments of God and public decrees and rules Christian life, fasting and worship are their only statute. The unifying link for everyone is the temple, built in the garden on the grave of the father and two deceased Koretsky sisters, and the spiritual shepherd, who enjoys great moral influence over the entire district. In the entire community there are now about eighty people, mostly women, as they are more responsive to goodness and more capable of selflessness and heroism. Among the residents there are chronically ill and even crippled people. in the community she is very strict, fasting, in constant work and submission to the Holy Spirit. The owners of the estates eat meager food together with all the inhabitants of the estate, and, moreover, on Mondays, Wednesdays and Fridays only once a day. And this is with constant hard work. Nevertheless, everyone is joyful, satisfied, healthy, very fond of their fasting, their abstinence, and are glad that the Lord gives them the strength and opportunity to lead an ascetic life. The great joy and consolation for everyone in this life is prayer, worship, frequent reception of the Holy Mysteries and the grace of the Holy Spirit that apparently reigns in this large Christian family. The rumor about it is spreading more and more, and pilgrims constantly come here, sometimes even from very remote places. One of the monks of the Zagatsky John the Merciful Monastery even wandered here from the other end of Poland, from Volyn. This monk, having spent some time in the community, remained here permanently.

The community is in no hurry to introduce the Holy Mysteries to pilgrims, but first tries to bring them to a sincere and deep consciousness of their sinfulness and to a firm intention to forever put an end to their dominant sin and embark on the path of salvation.

Given the large number of people in the Christian community that had formed and the multitude of pilgrims who came daily, it would have been impossible for one priest to satisfy all the spiritual needs of his large flock, but the Lord brought another priest here - a wealthy old man, who, with the permission of the owner of the estate, built a house near the church at his own expense and helps spiritually serve visiting pilgrims and permanent residents.

It’s nice to look at the inner life of the community: everyone is working, everyone is working, even the crippled are trying to be useful as much as they can, and everywhere there is cleanliness, order, some kind of special silence, peace, like “the breath of a quiet wind,” as it is mentioned in the Holy Scriptures in the narrative about the prophet Elijah. When the prophet Elijah, overwhelmed by fiery jealousy, complained bitterly before the Lord, exclaiming: “The children of Israel have forsaken Your covenant, destroyed the altars and killed Your prophets with the sword, I am left alone, but they are also looking for my soul to take it away,” it was said to him: Go out and stand on the mountain before the Lord: and behold, the Lord will pass by, both great and strong wind who rends the mountains and breaks in pieces the rocks before the Lord, but the Lord is not in the wind; after the wind there is an earthquake, but the Lord is not in the earthquake; after the earthquake there is fire, but the Lord is not in the fire; after the fire there is a breath of quiet wind, and the Lord is there().

After this, it was revealed to the prophet Elijah that in the people of Israel, seven thousand men did not kneel before Baal and did not kiss him ().

So in our time of church turmoil and hesitation, when everywhere you can hear the most bitter complaints about the extreme decline of faith and piety, it is very comforting to know about the existence of such a truly Christian community, where you can clearly feel and, as it were, see the “breathing of the quiet wind.” This gives us hope that, despite the sea of ​​wickedness, Orthodox world There are still many people who have not forgotten God, and even if, due to human weakness, they sometimes sin, they still try to break out of the bonds of sin and not be completely lost.

In this non-monastic monastery the most grave sins lies, disobedience and pride are revered. Other sinful manifestations are most often corrected with admonitions, but lies, disobedience and pride always incur punishment - penance, which consists of deprivation of Holy Communion for a week, two or more. This punishment, as those fleeing in the community admit, is the most severe. Both monks and visiting pilgrims often receive various instructions. Sometimes their attention is drawn to the fact that now is the most severe, dangerous time due to the massive retreat of people who call themselves Christians from the spirit of faith and piety, alienation from God and the desire for only earthly well-being with the oblivion of the soul and eternal life.

It is pointed out that the great disaster for modern Christians is that they have lost the ability to live according to the spirit, but live more according to the flesh. This state of theirs is revealed in the fact that they have become powerless to live abstinently according to the rules of the Holy Church, but direct all their thoughts and desires to the acquisition and increase of earthly goods and joys, combined with the freedom of carnal life. Such a desire for earthly things can completely extinguish the spirit in them, which already barely glimmers and moves in them and has become impervious to the influence of the Spirit of God on it. To get out of such a disastrous state, you need to start, following the example of the ancient Christians, with strict observance of the fasts established by the Holy One. That's how it is summary some teachings.

It must be admitted that at present the majority of Orthodox Christians have truly lost the fear of sin and all church discipline. To establish order, discipline and unity, of course, first of all we need abstinence, observance of fasts and that sincere desire for spiritual improvement that inspires everyone without exception in the described community. Of course, only those who have consciously and firmly decided to embark on the path of salvation can join this community. Those who, having been in the community for a relatively short time and having been worthy to receive the Holy Mysteries here, return to their permanent places of residence, always take away the brightest memories of it, as if they were its adherents and no longer become those frivolous and careless in relation to their Christian duties as they were before, before becoming acquainted with this living example of the implementation of Christian community life. It clearly fulfills the prophetic words of the Holy Scriptures: Seek first the Kingdom of God, His righteousness, and everything else will be added to you().

Yes, this is truly a Christian community, the kind that existed at the dawn of Christianity and about which we can get an idea by reading in the Book of the Acts of the Holy Apostles about how the first Christians lived and bequeathed to us to live.

This is where our theologians, candidates for the priesthood, should be sent for at least one month. Let them breathe in the local spiritual atmosphere and learn how to live with the people in order to contribute to their Christianization.

Metropolitan Georgy of Nizhny Novgorod and Arzamas, Chairman of the Commission of the Inter-Council Presence on the organization of the life of monasteries and monasticism, told the portal “Monastic Bulletin” about the International Christmas educational readings.

– Your Eminence, on January 25-26, 2018, you took part in the work of the direction “Ancient monastic traditions in modern conditions” XXVI International Christmas educational readings. What do you remember about this meeting, what issues were discussed by its participants?

– Monastic meetings, during which we discuss issues of monastic life, are in great demand today. There was a large number of participants; abbots, abbesses and inhabitants of monasteries asked interesting questions concerning monastic practice and the life of monasteries. From the content of their questions, it was obvious that the leaders of the monasteries are concerned about the improvement of monastic communities, but on this path they are faced with many problems, which are based on human passions.

The second one is very important point is that the inhabitants of the monasteries are still learning monastic life. Difficulties arise when mature, mature people, coming from the world to a monastery, strive for monasticism, but at the same time do not want to give up secular habits and bring a worldly spirit into the monastery. Learning to live by obedience is not at all as easy as learning to renounce self-will. At monastic meetings we share practical experience in acquiring these skills, discuss the statutory life of monasteries, relations with outside world, relationships between people living in the same monastery.

How to acquire a repentant spirit in the conditions of a city monastery? How are penance and repentance related?.. We talked about all this and much more at the Christmas readings. I especially remember this question: people who come to the monastery these days often have a damaged conscience. They are used to justifying themselves in everything, they do not feel when they act badly, but they are offended when they see injustice towards themselves. And at the same time, they sincerely want to be saved. How can I help them? Answering this question, the experienced confessors shared the knowledge gained in communication with the now deceased elders Archimandrite Kirill (Pavlov), Archimandrite John (Krestyankin) and others. And I saw how, thanks to the conciliar discussion of the problems of monastic life, the participants in the discussion received spiritual benefits, and what genuine deep interest the topics of discussion aroused.

– More than four hundred people took part in the work of the department; the Multimedia Art Museum room provided by the monks was indeed overcrowded. On the first day, people stood in the aisles. Many of those present had to endure the difficulties of a many-hour flight in order to get to the monastic forum. Why do you think these meetings have become so popular today?

– Let’s remember the history of the revival of monasticism on Russian soil. In 1988, there were nineteen monasteries in the canonical territory of the Russian Orthodox Church. Over the past thirty years, the number of monasteries has increased to more than nine hundred. But if we can admire the quantitative indicator of the growth of monasteries, the quality of their life varies. It is impossible to learn monasticism from books. We need a living monastic tradition, which was interrupted during the Soviet period. People come from different parts of our country, near and far abroad, to get answers to their questions, or, conversely, to help someone find these answers. And such co-working, conciliar thinking about God, I believe, allows the leaders of monasteries, and even monastics, to find blessed, good answers.

– Vladyka, what, in your opinion, is of particular concern to monastics today? Are there any issues of monastic life that require close attention?

- Most main question, which worries monastics, especially monastery leaders, abbots and abbesses, is the question of how to form a monastic community. People of all ages come to monasteries, different nationalities, with different characters, different passions... As in any family, problems happen in monasteries, and people painfully search for ways to heal them, for the possibility of organizing, developing and beautifying monastic monasteries using the available means: prayer, vigil, fasting, humility, meekness. But solutions to problems are not found immediately. But if we do not discuss these problems collectively and do not look for answers to questions, there may be a danger of secularization of monastic life. The vows that monks make when taking tonsure: obedience, non-covetousness, celibacy, which concern not only external behavior, but also the way of thinking, we are called to fulfill with our whole lives. But passions are not immediately healed, so we try together to look for solutions to the problems facing us, and I believe this is of great benefit for the development of monasticism.

– On January 26, 2018, you were the chairman of the seminar “The Door of Repentance... Modern monastic life as the path to salvation and perfection.” At the seminar and the round table that followed, those gathered asked quite a lot of questions. Metropolitan Nicholas of Mesogeia and Lavraeotiki in an interview with the Monastic Bulletin noted that people sometimes received several answers to the same question at once. Was there a difference of opinion? If the speaker is wrong, how do you let him know it?

– Vladyka Nikolai very correctly noted that sometimes one could hear different opinions among answers to the same question. But this does not mean that the people answering the questions were wrong. First of all, we all have different level depth of understanding of monastic life. Second, some questions require different answers for different people. One person is helped out of despondency by the rigor of fasting and prayer, another by penance, and a third, say, if a person has overstrained himself, by easing the tension of spiritual life. Eat different ways healing our ailments. During a meeting, people only share their personal experience. This is live communication. We understand that you cannot become a doctor by studying medicine only from books, you need to communicate with specialists, practice... It’s the same in monastic life. Books help us, but we cannot do without practical experience. But practical experience varies. I did not hear any answers that I would like to correct during our meetings.

– In 2018, the theme of the Christmas readings was: “Moral values ​​and the future of humanity.” Vladyka, please describe how you see the contribution of monasteries to strengthening morality? What awaits humanity if morality and spirituality are no longer perceived as values?

– We see how many people come to monasteries. People visit holy places to receive spiritual help. Participation in divine services, communication with brothers or sisters laboring in a holy place, where for many centuries prayer was heard and monastic feats were performed, grace-filled help miraculous icons, holy relics - all this helps enlighten the mind and enlighten the heart. Our holy abodes can be called pillars of spiritual life, sobering human souls prayer, penitential acts, exercises in fasting and vigil.

Our society really needs monasteries, since they are the stronghold of spirituality for Russian people. Monastic life has always served as an example of moral purity and height, and every person should strive for this ideal in a good way. If a change in values ​​occurs and Christian moral standards are violated, then a person risks losing the image of God in himself, and then evil will take the place of good, truth will give way to lies, darkness will reign instead of light, and humanity will suffer death.

– Your Eminence, you are the chairman of the Commission of the Inter-Council Presence on the organization of the life of monasteries and monasticism. The consecrated Council of Bishops in 2017 approved the “Regulations on monasteries and monastics”, adopted last year at the plenum of the Inter-Council Presence. Please tell us how the discussion of this document took place at the Council. Were there any questions that prompted discussion among the Eminences?

– By the grace of God, the discussion of the document at the Council of Bishops passed calmly. Several clarifying questions were asked, which we answered, and it can be said that there was no big discussion. The “Regulations on Monasteries and Monastics” was prepared by the relevant Commission for more than seven years; the document underwent several revisions. When the first version of the project was posted online for discussion, it received more than a thousand comments. Many discussion participants expressed doubts that their comments and wishes would be taken into account. Then, taking into account the comments, the document was revised and went through another stage of discussion, during which words of gratitude were already heard To His Holiness the Patriarch Kirill and the drafters of the document for making the opinions of the discussion participants heard. Let me remind you that the draft “Regulations” was discussed by bishops, monastics, lay people - specialists from our theological schools, as well as everyone. The document also received a lot of critical feedback at the plenum of the Inter-Council Presence. The draft “Regulations” were discussed line by line for more than five hours. Many proposals made during the discussion were adopted. And the Consecrated Council of Bishops received for approval, so to speak, a “mature” document. Many of those who were present at the Council took part in its discussion. I would say that this document was born from the conciliar mind of the Church.

– The website of the Synodal Department for Monasteries and Monasticism “Monastic Bulletin” posted the text “Regulations on Monasteries and Monastics” approved by the Council of Bishops. Will this document be published or will monasteries be invited to familiarize themselves with it in their electronic version? What should change in the life of monasteries with its appearance?

– The question of publishing a document in printed form, if there is really a need for this, is better to address to the Synodal Department for Monasteries and Monasticism. For now, you can use a printout of the electronic version of the Regulations.

As for the changes that should occur in the life of monasteries with the advent of the “Regulations,” let me remind you that this document determines the norm for the organization of monastic life. However, the application of any norm presupposes reasoning. The life of the monks largely depends on the prayers and diligence of the monks.

The Inter-Council Presence Commission is currently developing the internal charter of the monasteries, which has not yet passed the consideration stage. We have already said that in the Russian Orthodox Church today there are more than nine hundred monasteries, some of them differ significantly from each other. But with all the diversity of monasteries, it is very important for us not to lose the core branch of monastic life. A monk - a warrior of Christ, a nun - a bride of Christ, renounce the world and go into service for the sake of Christ. And in order to prevent the worldly spirit from being brought into monastic life, it is very important that people who long to gain spiritual wisdom get acquainted with church documents, study them and be guided by them. I hope that these efforts to revive monastic life on Russian soil will bear fruit to the glory of God.

Interviewed by Ekaterina Orlova

What is a monastery? What types of monasteries are there? How does one prepare for monastic tonsure?

Monasteries have the right, in agreement with the diocesan bishop, to establish hermitages And farmstead.

Skeet is a division of the monastery with a special status, internal and charter; has a separate territory, with limited and strictly controlled access for pilgrims. The monastery is created for the residence of monastics seeking to lead a more secluded lifestyle. The skete is governed by a monastery commander, who reports directly to the abbot (abbess) of the monastery.

Compound A monastery is a subdivision of a monastery created outside its boundaries for missionary, economic, and representative purposes. The metochion is managed by the abbot, who is directly subordinate to the abbot (abbess) of the monastery.

Division of monasteries according to type of subordination

According to subordination, monasteries are divided into stauropegial, diocesan, attributed.

Pokrovsky Stavropegial Convent (Moscow)

Stauropegial

They are under the control of the Patriarch of Moscow and All Rus' (within Ukraine, stauropegial monasteries can also be called monasteries under the control of the Metropolitan of Kyiv and All Ukraine).

Diocesan

The monasteries are under the canonical control of the diocesan bishop.

Attributed

Monasteries are created at monasteries that are distinguished by their large number of brethren, deanery, and successful economic activity.

Monastery management

Abbot

The monastery is led by the abbot (abbess) in the position of abbot (abbess).

The hegumen (abbess) is appointed by the Patriarch of Moscow and All Rus' and the Holy Synod on the proposal of the diocesan bishop, if possible, from among the inhabitants of the monastery and is responsible for compliance with the internal and civil statutes of the monastery and bears full responsibility for the spiritual and material life of the monastery.

The abbot, by written orders, appoints and dismisses the main officials of the monastery. The list of such persons and their duties are determined by the internal and civil regulations of the monastery.

Spiritual Cathedral

The abbot is assisted in managing the monastery by the Spiritual Council, convened by the abbot from among the main officials of the monastery and experienced monks. The Spiritual Council is an advisory body under the abbot of the monastery. The list of issues to be discussed by the Spiritual Council, as well as the frequency of its meetings, are determined by the internal and civil charter of the monastery.

The internal life of the monastery is regulated by the internal and civil statutes of the monastery. Each resident, regardless of rank, position, age, position, is obliged to strictly observe these statutes. The monastery takes care of all the inhabitants: providing them with housing, food, medical care, clothing, shoes and other necessary things. If a monk loses his ability to work, in particular upon the onset of old age, the monastery takes care of him for life.

Entering the monastery

Persons of the Orthodox faith are allowed to enter the monastery. It is unacceptable to admit minors, mentally ill persons, persons without an identity card, as well as persons burdened with debt, family or other obligations to third parties into the monastery.

The abbot personally or jointly with the Spiritual Council decides on the nature and duration of probationary period, the duration of which must be at least one year. For persons who have received or are receiving spiritual education at a full-time spiritual department educational institutions, this period may be reduced. During the probationary period, those who arrive at the monastery are in the position of workers.

Monasticism- lifelong service. Renouncing the world, the monk takes vows of obedience, chastity and non-covetousness. No one has the right to free a person from his monastic vows. Leaving a monastery and monasticism by a person who has taken monastic vows is a grave crime before the One to whom the vows were given.

Monastic life is hidden within a person, but its signs are visible from deeds, which, in addition to obedience, chastity and non-covetousness, consist in renunciation of the world, understood, according to the word of St. Isaac the Syrian, as a set of passions, in repentance, in intense fasting and, in sobriety and silence, in brotherly love and love of strangers, in humility and meekness, in the pursuit of moral perfection.

Forms of monastic residence

Since the 4th century, there have been two main forms of monastic life: hermitage(ankhorism, desert dwelling), hermitage hagiography (Keliotism) and dormitory.

Hermitage

Hermitage- this is a form of individual monastic feat. Its founders are Reverends Paul of Thebes and Anthony the Great. Not all monks are capable of hermitism in the strict sense of the word. The decision to leave the monastic hostel and begin the exploits of hermitage cannot be made hastily and willfully without the blessing of the abbot.

Skete life

Skete life- this is a form of organization of monastic life in which monks have individual, usually separately located cells and each perform a special monastic rule, gathering together only for worship. The founder of the monastery life is Venerable Macarius Great.

Dormitory

Dormitory- this is a way of organizing the life of a monastic community, in which monks have common services, a common daily routine, a common meal, and common property. The founder of the hostel is St. Pachomius the Great.

Preparation for monasticism

Cooperation

Lay people arriving at the monastery for a period of more than a month are included in the number of workers. The work of workers in the monastery is a form of voluntary donation to the monastery. During their stay in the monastery, workers are provided with free accommodation and food. The monastery leadership determines the rules for workers to live in the monastery. The monastery management has the right to demand that a worker leave the monastery at any time, in particular in case of violation of the rules established for workers.

Novitiate

Upon completion of the probationary period, the abbot may decide to accept the worker into the brethren of the monastery as a novice, or to extend the probationary period. The novice is a candidate for monastic vows, for which he must diligently prepare under the guidance of the abbot and a spiritual mentor appointed by the latter. The novice is obliged to fully comply with the rules of the monastery. The duration of preparation for taking tonsure should be at least three years from the moment of arrival at the monastery, but can be reduced to one year for persons who have received or are receiving theological education in the full-time department of theological educational institutions. In the event of a serious illness of a novice, the period of preparation for tonsure may also be shortened.

The abbot of the monastery is obliged to take special care of the spiritual care of novices. In case of unworthy behavior, violation of the monastery charter, spiritual illnesses, the abbot and senior monks of the monastery take measures for proper admonition. In case of repeated gross violations of the internal or civil regulations of the monastery, the novice may be removed from the monastery by decision of the abbot.

Novices leave the monastery - voluntarily or by decision of the abbot - without any church canonical or disciplinary consequences, since the novitiate was established to properly test the internal structure and will of candidates for monasticism. At the same time, in those cases when a novice informs the abbot of his intention to leave the monastery, the abbot is obliged to find out whether this intention is connected with the occurrence of circumstances that can be eliminated by the abbot himself. In the latter case, the abbot must take the necessary measures. When leaving the monastery, the novice loses the right to wear special clothes, if he was dressed in such clothes during his stay in the monastery.

Monasticism (ryassophore novitiate, ryassophore)

If this is provided for by the internal regulations of the monastery, with the blessing of the diocesan bishop and with the voluntary written consent of the novice, a special rite of vesting the latter in a cassock and hood with a possible change of name can be performed. Leaving the monastery by the monks of the ryasophores is a canonical crime and is punishable by penance, determined by the diocesan bishop on the recommendation of the abbot.

Worship. Participation in the Sacraments. Monastic rule

The performance of worship is at the center of the life of the monastery. The brethren, free from urgent obediences, must be present at general monastery services. Diligent attendance at divine services is one of the indicators of a monk’s spiritual success. Missing divine services without the blessing of the monastery leadership or a good reason is a serious violation of monastic discipline, the punishment for which is determined by the internal regulations of the monastery.

Since ancient times, monasteries have served as spiritual centers and strongholds of faith for the Orthodox people. The special service of monasticism towards humanity is prayer for the whole world.

Experienced monks, with the blessing of the abbot, can become spiritual mentors for lay people visiting the monastery. The monastery should, as far as possible, create conditions for the unhindered care of the laity. At the same time, this service should not destroy the internal structure and decorum of the monastery.

To the best of their strength and capabilities, monasteries are called upon to participate themselves and assist other church institutions in missionary, spiritual and educational activities in order to make the word of true faith accessible to everyone who wants to hear and perceive it. Monasteries can provide spiritual and material assistance to hospitals, orphanages and shelters, military units and penitentiary institutions; organize Orthodox non-state educational institutions, orphanages, libraries, publishing houses; provide assistance to Orthodox youth organizations.

Monastic charity should first of all be expressed in caring for pilgrims and pilgrims. It is advisable to set up hotels and refectories for pilgrims at the monasteries. At a time when the monastery is open to the public, it is mandatory to organize the duty of monks who can answer questions that come to the monastery and introduce guests to the history and life of the monastery.

During times of national disaster, monasteries are obliged to come to the aid of the local population. In some cases Russian Orthodox Church blesses the service of monastics outside the monastery (in theological schools, in synodal and diocesan institutions, in missions, in foreign institutions, in bishops' houses).