Rules for the improvement of monastic brotherhoods in Moscow

Book of St. Philaret of Moscow (Drozdov) “Rules for the improvement of monastic brotherhoods in Moscow” (20 chapters) is a set of spiritual, ascetic and administrative norms intended for organizing the life of monastic communities. The basis of the rules is the Holy Scripture and patristic teaching. The text can be roughly divided into two parts: provisions covering all aspects of monastic life, and abbreviated rules formulated in the form of brief instructions. The first part examines such aspects as the foundations of monasticism, the procedure for acceptance into the fraternity, spiritual leadership, participation in worship, the meal schedule, staying in the cell, clothing, relationships between the brethren, interaction with the outside world, as well as disciplinary measures to maintain decorum. Particular attention is paid to the need for obedience, humility, chastity and non-covetousness, which corresponds to the basic monastic vows. The second part, consisting of 20 chapters, presents abbreviated rules of monastic life. Here the behavior of a monk in various situations is examined: in the cell, during prayer, meals, confession, as well as in relations with the brethren and authorities. The importance of constant sobriety, prayer, reading soul-helping literature and the fight against passions is emphasized. Contents Foundations of monasticism and its rules About acceptance into the fraternity About spiritual guidance About Divine services About the meal About staying in cells About the clothing of the brethren About mutual visits to cells About external visitors About the departure of the brethren from the monastery About the means to maintain decorum and good behavior Abbreviated rules of monastic life Chapter I. What are the most important duties of a monk? Chapter II. What should a monk do in his cell? Chapter III. How should a monk behave outside his cell? Chapter IV. What should a monk preserve during prayer? Chapter V. What should a monk keep during meals? Chapter VI. What should a monk do in the morning? Chapter VII. What should a monk do before going to bed? Chapter VIII. What should a monk preserve during confession? Chapter IX. What should be considered when examining conscience? Chapter X. How should a priest behave before and during the celebration of the Liturgy? Chapter XI. What should a priest do after the Liturgy? Chapter XII. What does every monk need to keep? Chapter XIII. What are the responsibilities of a monk in general to the brethren? Chapter XIV. What are the duties of a monk to the Chief? Chapter XV. What can a monk do to help him fulfill his vows before God and the church? Chapter XVI. How to heal sins and protect yourself from them Chapter XVII. What should a monk constantly remember to better preserve himself? Chapter XVIII. What should a monk do in order to gain silence and peace of mind? Chapter XIX. What means does a monk have to achieve holiness in view of human weakness? Chapter XX. What are the means to achieve monastic perfection? Foundations of monasticism and its rules 1. Monastic life must be well-organized on the unshakable foundation of the word of God, with the help of the instructions and examples of the holy fathers: for only on this foundation is the building of spiritual life and salvation erected firmly and reliably; and what is built on the sand of human thoughts and desires is not solid and threatens a great fall. 2. He who makes a vow of obedience and renunciation of his will and his wisdom must base it on the word of the Lord: if anyone wants to walk after Me, let him deny himself and take up his cross and come after Me. Matthew 16:21. 3. He who takes a vow of chastity must heed the word of Christ: he who is able to contain, let him contain. Matthew 19:12, and the word of the Apostle: He who is not married cares for the Lord, how he may please the Lord. 1 Corinthians 7:32. 4. He who makes a vow of non-covetousness must be affirmed in the word of Christ: if you want to be perfect, go, sell your possessions, and give to the poor, and have treasure in heaven and follow Me. Matthew 19:21. 5. One must motivate oneself to the faithful and unrelenting fulfillment of these vows by the word of Christ: no one lays his hand on the head, and in vain turns back, is ruled in the kingdom of God. Luke 9:62. 6. About the beneficialness of obedience, about the need for spiritual guidance, about the dangerous desire to live according to one’s own will, one must admonish oneself with the words of the wise Solomon: those who have no control fall like leaves; There is salvation in much advice. Proverbs 11:14. 7. All rules and regulations that improve the monastic fraternity as a whole and the behavior of each person in the fraternity, extending not only to spiritual and moral life, but also to the state of external deanery and economy, must come from these main principles, and be applied to them. 8. A preparatory action for the improvement of the fraternity should be acceptance into the fraternity, with prudence and after a thorough test of the trustworthiness of the person accepted in terms of behavior and readiness to unswervingly fulfill all monastic duties. Everyone who wants to join a monastery is subjected to this test, over a more or less long period of time, so that later the abbot can take upon himself the responsibility of expressing consent to formally assign him to the monastery. 9 . Those who, in secular or monastic life, are found to have committed offenses against good behavior, and those who have shown inconstancy by repeatedly moving from one monastery to another, are either not accepted into Moscow monasteries, or are accepted only after a particularly strict test and not a short time of inquiry into the best direction of life they have perceived. 10. The nomination of a novice for tonsure as a monk should be based not simply on the fulfillment of the legalized three years of probation, but on the certificate acquired through faithful supervision and testing of his trustworthiness for the worthy passage of monastic life. And for him it is better to secure a firm future path for himself through continued temptation than to rush with a decisive vow, not protected from the danger of hesitation and stumbling. 11. Each member of the monastic fraternity, especially the younger one, or those on probation, being under the supervision and orders of the abbot and the officials subordinate to him, in relation to monastic duties and deanery, must, moreover, in relation to spiritual life, be under the special guidance of an elder, to whom he must often reveal his state of mind, activities, perplexities, difficulties, embarrassments, temptations, errors, unfavorable attitudes towards others, and receive permission from him perplexities, correction of errors and instructions that are most closely applied to his current situation and guide him to further success in spiritual life. 12. For some, the elder may be the abbot, for others the general confessor of the monastery, carefully selected for this position, with the qualities required for it, and for others, other members of the brethren, capable of edifying by word and example. 13. The rector and confessor see to it that all the brethren cleanse their consciences with the sacrament of repentance, and partake of the Holy Mysteries in all four Lents without fail, and some, depending on their state of mind, more often, and especially clergymen before entering the priesthood. 14. Everyone must accept and carry out the work of obedience assigned by the abbot unquestioningly, except in the case of an insurmountable obstacle that he encounters in his inability or weakness. In this case, one must reveal one’s inability or weakness to the abbot with humility and submit to his further reasoning, which the abbot must mark either by descent into weakness, or by firmness against an unruly will. 15. The brethren should not undertake anything special according to their own thoughts and will, and they should not undertake special spiritual feats, for example: imposing fasts on themselves beyond what is prescribed by the rules, but proceed according to reason and with the blessing of the abbot, confessor, or elder, so that self-indulgence or conceit does not creep into the work of their will and damage the good deed, just as a worm damages the fruit. 16. The abbot and elders must ensure that the brethren remain at peace with each other, and if anyone is found not at peace with another, immediately use all possible means so that the offender asks for forgiveness, and the offended forgives, strictly observing the word of the Apostle: Let not the sun go down on your anger. Eph.4:26. 17. The most important subject of attention of the monastery authorities and the zeal of the brethren is church worship. Unforgiving and reverent participation in the commission of this, or presence at it, must be supported by both the example and motivation of the authorities. Failure to do so should be recognized as a major breach of duty, and urgently stopped by corrective measures. 18. Half an hour before the bell for Matins, the wake-up caller, having received a blessing from the abbot or his elder, goes around all the cells with prayer, for the timely awakening of the brethren. 19. After the start of the gospel, everyone should try to come to church before the start of prayer for every Divine service. 20. The wake-up caller announces the person who did not come or arrived late to the church to the rector or the elder according to the circumstances, either during the service itself, or immediately after the end of it, for inquiry and consideration of the case. 21. Those engaged in certain obediences, for example, in the refectory, if they cannot fully participate in church services, must have special permission from the rector in this case. Especially if they cannot be in the late liturgy, they should be in the early liturgy. 22. The clergy who read and sing in church must carry out their work with unflagging attention, without haste, without double-voicedness, preserving ancient church singing without being damaged by innovations incompatible with simplicity and tenderness, which are especially appropriate for monastic divine services. (Inst. bl. mon.) 23. The readings from the patristic writings at Matins, the teachings at the liturgy and the evening rule laid down in the charter should not be omitted, except in special cases when this is required by the duration of the holiday service or many private prayers. 24. The brethren occupy certain places in the church separately from the people, with the exception of some who, by virtue of their positions, occupy places among the people, such as by candlelight. 25. No one should leave the church before the end of the service, except for extreme necessity, for which he must strictly report to his superiors. 26. At the end of Matins, all the brethren approach the abbot standing in his place to receive a blessing, and also at the end of Compline, for forgiveness. 27. On the way to and from church, the brethren should not stop with strangers and enter into conversations, and if anyone is asked about anything, limit themselves to the necessary answer. If the fraternal meal is served immediately after the end of the church service, then the brethren go straight from the church to the meal; and if for some time, then, while waiting for the meal, they rest in their cells. 29. At the signal given by the bell, all the brethren immediately gather for a meal, which begins and ends with prayer according to the rules. 30. During the meal, the brethren remain silent, listening to the proposed reading from instructive books or the lives of saints. 31. Entering a meal late or leaving before finishing is considered a disorder and is not left without responsibility. 32. No one should take food into the cell, except for those who are allowed to do so by the abbot, as those who are unable to come to the common meal due to illness or extreme old age. (Spirit. Reg. about mon. art. 23, 24). 33. The time remaining from church services and from works of public obedience, spent in cells, the brethren must use in accordance with the Apostolic instruction: redeeming time (Eph. 5:16), trying to use prudent and thrifty use of time, as if by accurately counting the price, to acquire some benefit, and ultimately spiritual benefit. Time-saving cell sessions are: 1. Cell prayer rule according to the rules, and the reasoning and blessing of the elder. 2. Reading soulful books. 3. Writing out what is most needed from books of prayer or edification. 4. Exercise in church reading and singing, preparatory to church service. 5. Activities assigned by the abbot and performed out of obedience. 6. Handicraft for the benefit of the monastery or to satisfy one’s own needs, or in order to produce something and give it to the poor. 34. For private reading, the following are offered: firstly, the Holy Scriptures, secondly, the writings of St. The Father and the lives of the saints, especially the ascetic writings of Basil the Great, John Climacus, Abba Dorotheus, Ephraim the Syrian, Macarius of Egypt, Nilus of Sora; for some who are not new, also Isaac the Syrian, Barsanuphius the Great, and the writings collected in the book of the Philokalia, but not without the supervision and guidance of the most experienced, especially the latter, so that untimely undertaken high reading does not become for the inexperienced a case of incorrect application of poorly understood teaching and daydreaming, instead of true success in spiritual life. 35. The monastic brethren are not forbidden to read books of human wisdom, such as historical books and those related to the study of nature, as if for relaxation, and, moreover, with the intention of discerning in the creations of God and in the events of the world God’s wisdom and God’s providence and judgment. 36. Books of worldly and carnal wisdom, such as theatrical and romantic books, should not be allowed into the monastery; and if, above all, anyone’s aspirations are found in the monastery, they should be set on fire or immediately sent away, if it is the property of outside secular persons. 37. Icon painting is a very decent occupation for the monastic brethren. The authorities should favor those who want to engage in it, directing them primarily to imitate ancient models (Spiritual Regulations on Mon. Art. 18). 38. Handicrafts should be chosen, according to the instructions of St. Basil the Great, mostly simple, related to need and benefit, and not to luxury and whim, or conducive to health through body movement, such as carpentry and turning. 39. In cells and cell things and their arrangement, cleanliness, order and decency must be observed, combined with simplicity, favorable to carelessness and impartiality towards things. Decorations that are refined and close to luxury should not be allowed. 40. There should not be strong drinks in the cells, unless this is allowed by the abbot for reinforcement, due to poor health or difficult obedience. 41. Those who have enough strength, especially the younger ones, will do well if they do not require a servant to maintain cleanliness in the cell and around the cell and to heat it, and they will serve the elders in this. 42. The clothing of the brethren must also be kept clean and simple, alien to luxury and splendor. In addition to black, only gray may be allowed, and only for inner clothing, and not for outerwear. 43. The clothing of the brethren should be, if possible, uniform. This must be achieved either simply by supervision, or by arranging for all the brethren to wear the same clothes, by order of the abbot. On mutual visits to cells 44. The brethren can visit each other in their cells for collective edifying reading (which the illiterate especially need) and mutual admonition and edification through this reading, for mutual assistance in the needs of their cells, especially for visiting the sick and elderly and serving them. 45. These visits do not require special permission; however, the abbot and his superior must observe who visits whom, so that visits that are entertaining and could be harmful are stopped. 46. After the evening meal, everyone must remain in their cell, except in special cases when the abbot requires someone, or when it is necessary to go to the abbot, or an elder on a matter of conscience, or to serve a difficult patient. 47. For visitors to monastery churches, the entrance to the monastery opens with the good news for Matins, and closes at seven or eight in the evening, depending on the time of year and according to the reasoning of the abbot, at the eve of summer holidays, at the end of the all-night vigil. 48. Reception of external visitors in the cell is allowed between the end of the late liturgy and the beginning of Vespers, except for special needs, for example, visiting a doctor. The abbot can also receive after Vespers until a certain closing time of the monastery. 49. The abbot, as the head and representative of the monastery, has a special need to receive visitors, pilgrims and benefactors of the monastery, and is guided in this by his own discretion. Others should not often receive strangers, and, moreover, in their cells only males should be received in monasteries. As for female persons who need to see one of the monastics or novices: with the dignity of the monastery, with the distinction of monastic life and with the silence of the cell stay, it is recognized that they are received not in cells, but in a fraternal meal (not during the meal), or in a specially designated monastic reception room, and no refreshments are allowed (Spiritual Reg. about mon. art. 34). About the departure of the brethren from the monastery 50. The departure of the brethren from the monastery occurs due to official duties, by order of the abbot, and is permitted at the request of those who have a respectful, private need for it. 51. Those leaving the monastery with the abbot for a cathedral or other divine service must return to the monastery immediately after it ends. 52. When monastery clergy are required in parish churches for priestly service, instead of local patients, or for early liturgies, or in house churches of the diocesan department: the rector appoints serviceable and trustworthy people for this, with the permission of the diocesan bishop. At the same time, it is also observed that they leave the monastery at the appointed time of the Divine service for which they are called, and return immediately after it has been completed. 53. The custom that exists in Moscow and in some monasteries is that on the Feast of the Nativity of Christ monastics visit the houses of some benefactors of the monastery with the Holy Cross; if it does not prove convenient to stop (so that the zealous would not be upset), then it should be preserved in a limited form. A hieromonk with a holy cross and two or three singers can be sent to the few honorable houses of pious benefactors of the monastery for a festive doxology, on the first and second days of the holiday. They should avoid the treat. 54. From the monasteries in which the deceased rest, monastics should not go to homes for funeral and memorial dinners. Those who are zealous can, if they wish, send something to the monastery for the common meal of the brethren. 55. For the economic needs of the monastery, those sent from it, immediately upon their return, give the person who sent them an account of the matter and time. 56. In regular monasteries, such as those in Moscow, the division of income between the brethren, introduced into custom, produces something that each individually satisfies his various personal economic needs, and hence the need for frequent departure from the monastery and relations with worldly people. The abbot and the brethren, who would be more zealous to fulfill the vow of non-covetousness, and formed into a perfect community, would deserve the encouragement of the authorities; But achieving this soon, there are, in addition to the ingrained custom, other important obstacles. Under such circumstances, the monastery authorities should try, although some of the personal needs of the brethren, to be satisfied by the superior general order, and thereby reduce personal concerns and entertainment. And some imaginary needs, recognized by worldly people, but not arising from the true demands of nature, but invented for false self-gratification bypassing nature, should not be allowed into the monastery, and, if they sneaked in, should be stopped and destroyed by prudent suggestions. The prudence of the abbot is left to such considerations, which would be lengthy and petty to indicate here. 57. Anyone who has the necessary need to leave the monastery must seek permission from the abbot, or, in case of his absence and on his instructions, from his superior, and, depending on the significance of the absence and the degree of confidence in the excommunicate, if the dismissing person finds it necessary, the reason and period of absence are entered in the book established for that purpose, by decree of the Holy Synod on March 12, 1851. The dismissed person, immediately upon his return, must come to the dismissal person to verify whether this period has been met; as noted in the same book. 58. Departure from the monastery is permitted only during the daytime and the return date must always be before the evening meal. 59. If a monk retires to visit a benefactor or relative, then according to the rule of the Spiritual Regulations (mon. art. 21), this should be allowed no more than four times a year, and moreover, in the company of another elder, and primarily for the purpose of edification. On the means to maintain decency and good morals 60. So that the rules of decorum and good morals are carefully and steadily followed by the brotherhood, the surest way for this is that these rules are internally respected and loved. The abbot and elders must arouse and nourish these inner dispositions in the brethren with a good example and benevolent suggestions, that the rules prescribed to the fraternity, from great to small, have a connection with monastic vows, and the observance of these vows with spiritual salvation, that, according to the word of the Lord, he who is faithful in a little and in a lot is faithful, and the unrighteous in a little and in a lot is not righteous ( Luke 16:10); that, as a result, infidelity and those rules that seem small can cause a lot of harm; that the son of the monastery, according to the word of the church song, should gain the sunrise in vision by action, that is, by hardworking and unflagging fulfillment of the commandments of God and the rules of the fathers, should open the way to a higher spiritual and contemplative life, which is on earth the beginning of heavenly life; that those who came to the monastery in order to confirm the hope of salvation by observing the commandments, rules and vows of monasticism, especially those living in the world, if even with the special benefits found here they neglect to observe them, they will be condemned more bitterly than those who live carelessly in the world. 61. Although the abbot must be well disposed towards all members of the brotherhood and take care of everyone, those who are predominantly good in behavior, faithful in fulfilling the prescribed rules and who strive to succeed in spiritual life will naturally primarily enjoy his favor, care, trust and respect, and this should be a means both for establishing them on a good path and for providing them with a useful edifying influence on others. 62. It should not be hidden from the abbot who among the brethren writes to whom, or from whom he receives letters. Depending on the circumstances, he may demand that the letters be shown to him; and if the correspondence is neither necessary nor useful, orders it to be stopped. 63. Since corrective measures are also needed for those who stumble in behavior, they must be used without anger, with careful consideration of guilt, with exact justice and meekness. First, one must admonish the guilty person about his guilt, and then apply penance; as a result of which he should accept it not as a scourge, but as healing and encouragement for the better. 64. The custom of bowing down for misdeeds requires spiritual reasoning. Both the boss and the culprit should not look at this as punishment. Prayer, in its essence, is and should be presented as a beneficial action, and not a punitive one. Prostrations in front of the brethren should also not be done with the thought of humiliation and shame: prayer is a sacred act, and should not be presented as a shameful act. One must bow down so that the one who has violated his duty asks God for forgiveness and help in his correction. This should be done without many witnesses, so that he can pray more easily without embarrassment. If there is an urgent need to put someone on bows in front of the brethren, then it is necessary to inspire him and the brethren that this is not to humiliate him, but so that others, seeing his repentance, will call upon him God’s help for correction. 65. For someone who sins by using the income received not for true needs and benefits, but for expenses that are useless or contrary to moderation and abstinence, the means of correction can be sought in the instrument of his sin. Part of his income must be taken from him and given to the poor, or, depending on the need, his entire share of income must be kept in the hands of the steward or treasurer, and instead of money, necessary things must be delivered to his account (Inst. Bl. mon.). 66. Corrective measures can also include removal from the common fraternal meal for one or several days, and in cases of considerable importance, hopeless confinement in a cell for one to three days with fasting until the evening. 67. Misdemeanors that are more than once repeated or of no small importance, especially of persons who do not enjoy the trust of their superiors, should, at the discretion of the abbot, be recorded in the same book in which absences from the monastery are recorded. The frequency or importance of misconduct leads the abbot to the decision to report them to the authorities who are in charge of the monastery. 68. These rules are announced to everyone who enters the monastic brotherhood, and he signs the unswerving fulfillment of them, as well as the unswerving responsibility in case of violation of them. Note: When these rules were put into effect, His Eminence Metropolitan Philaret gave the command: 1) “Give lists of them to the Moscow women’s monasteries, so that the abbess in them too conform to those of these rules that are easily applicable to women’s monasteries. 2) In case of doubt about the application of certain rules, the abbess has to ask for instructions from the dean of the monasteries, who, depending on the need, can ask permission from us” (Resolution of March 21, 1853). Abridged rules of monastic life Chapter I. What are the most important duties of a monk? 1. Love God with all your heart, like a father and fear like the Lord. 2. This love is to testify by all possible fulfillment of His commandments, and fear by keeping oneself from what can anger Him. 3. To do good for God's sake in everything. 4. Deny oneself by rejecting one’s will, and subjugating it to the will of God and those in charge. 5. To eradicate evil both in oneself and in others: in oneself, by killing harmful passions, and in others by protecting them from vicious deeds. 6. To inculcate Gospel piety both in yourself and in others; in oneself by diligent listening or reading the word of God, tearful repentance, and pure communion of the Holy Mysteries of Christ, and in others by a good example, spiritual conversations and fervent prayer to God. Chapter II. What should a monk do in his cell? 1. Love the solitude of your cell, staying in it quietly and silently. 2. To be always before the eyes of God, thinking that he sees everything and knows everything. 3. Understand the temptations of the enemy and resist them with vigorous prayer. 4. Pray for your soul to warm itself in tearful tenderness. 5. Practice reading books or doing handicrafts. 6. Sigh towards eternal bliss. 7. Arm yourself with prayer so that you can safely leave your cell when necessary. Chapter III. How should a monk behave outside his cell? 1. Carefully protect the senses, especially sight and hearing. 2. Do not pay attention to vain objects and news. 3. Having done what is necessary, immediately return to the cell. 4. Observe monastic honor and modesty everywhere. 5. If you happen to talk with someone, then talk about spiritual subjects. 6. Don’t inquire about your neighbor’s mistakes. Chapter IV. What should a monk preserve during prayer? 1. The first thing to do is prepare your mind, imagining the greatness of God and your own insignificance. 2. Banish all worldly and carnal thoughts from your heart. 3. Present yourself to God with the deepest humility and reverence. 4. Remain unshakably in a state of prayer. 5. Pray in spirit and truth, that is, with humility and contrition of heart, with reason and attention. 6. Guard yourself from distraction of thoughts. 7. Sigh over your imperfections and unworthiness. Chapter V. What should a monk keep during meals? 1. Maintain silence carefully. 2. Don't try to take the highest place. 3. Eat and drink with moderation. 4. Do not disdain the poisons offered, remembering the gall and honor of the Lord crucified for us. 5. Listen to spiritually beneficial reading and through this saturate your soul with spiritual food. Chapter VI. What should a monk do in the morning? 1. Get up at the appointed time. 2. Soon afterwards, present yourself to the face of God and serve Him by kneeling in prayer. 3. Thank you for keeping us through the night. 4. Turn your first thoughts to God as the first fruits of the day. 5. Reflect and determine what to do to spend the day pleasing to God. 6. Diligently ask God for help and grace to accomplish what you have undertaken. Chapter VII. What should a monk do before going to bed? 1. Imagine in your mind a dream as if it were death, and a bed as if it were a coffin. 2. Examine your conscience, and if you have done something bad during the day, repent of it with the intention of correcting yourself. 3. Pray earnestly so that the night passes without sin and slander. 4. Then, entrusting yourself to God and your Guardian Angel, indulge in sleep. 5. On your bed, keep yourself from evil thoughts and the machinations of the enemy. 6. No matter how many times you happen to wake up, turn to God with sighs and prayer. 7. Do not delay beyond the need on your bed. Chapter VIII. What should a monk preserve during confession? 1. First of all, diligently examine your conscience. 2. Sincerely grieve for sins. 3. Confess sins completely. 4. Firmly commit to correcting your life with the intention of observing even the slightest errors. 5. Accept penance from your confessor graciously, or impose it on yourself, on his advice, to blot out your sins. Chapter IX. What should be considered when examining conscience? 1. The crime of vows made in baptism by denial of all the works of Satan. 2. A crime of the vows given in monasticism with the promise of purity and abstinence, obedience and non-covetousness, patience with all sorrow and hardship. 3. Violation of monastic decency through the giving of temptations. 4. Evil thoughts and vicious lusts constantly slander. 5. Omission of the prayer rule and distraction of thoughts during the praise of God. 6. The sins of the tongue are murmuring, slander and condemnation. 7. Disobedience to orders from the Superior and neglect of duty. Chapter X. How should a priest behave before and during the celebration of the Liturgy? 1. First of all, cleanse your conscience by repentance. 2. Prepare yourself through prayer and abstinence for a worthy priestly service. 3. Approach with contrition and a humble heart. 4. Make a bloodless sacrifice for yourself and for people with appropriate reverence. 5. Receive communion with fear and faith, remembering the proclamation made before: Holy to Holies. 6. Leave the church after the Liturgy with thanksgiving. Chapter XI. What should a priest do after the Liturgy? 1. Thank God for the celebration of the Liturgy as for the greatest blessing. 2. With inner diligence, bring all of yourself to Him in constant service. 3. Sigh towards eternal bliss. 4. Carefully guard yourself from every deed and word that is choked, and from all sinful stumbling blocks. 5. Trying henceforth to live not for yourself, but for your great-gifted benefactor, is immaculate. Chapter XII. What does every monk need to keep? 1. Mind from evil thoughts. 2. Heart from evil lusts and exaltation. 3. A look from the crafty charms. 4. Hearing from vain and ridiculous conversations, and especially those slandering one's neighbor. 5. Tongue from condemnation and murmuring. 6. The belly from voluptuousness and drunkenness. 7. All myself from idleness and treatment of women's faces. 8. And besides this, the most important thing is to preserve perfect humility before God, and meekness of spirit, selflessness and free poverty, perfect sobriety and purity of body, and perfect kindness, peace and brotherly love. Chapter XIII. What are the responsibilities of a monk in general to the brethren? 1. Love everyone in the Lord. 2. Consider everyone to be your best. 3. Tolerate their shortcomings and weaknesses patiently. 4. Don't insult anyone with anything. 5. Benefit from each other's spiritual conversations. 6. Mutually pray for each other. Chapter XIV. What are the duties of a monk to the Chief? 1. Love him like a father. 2. Listen like a mentor. 3. Complete the obediences assigned to them without complaint and carefully. 4. To preserve inviolably what he established for the improvement and good life. 5. To patiently endure the reproofs and punishments he inflicted. Chapter XV. What can a monk do to help him fulfill his vows before God and the church? 1. Frequent recollection of these vows. 2. Force yourself to do everything possible. 3. An unceasing and fiery request from God for grace and strength for the saving feat, 4. Repentant lamentation about the sins of the past life, and keeping oneself from them for the future. 5. With all the labors and exploits, a comparison of their insufficiency compared to the supernatural exploits of the ancient fathers and hence a derogatory thought about oneself. 6. Remembrance of the life and suffering of Christ for imitation, and representation of eternal torment and joy of the righteous for encouragement to feat. Chapter XVI. How to heal sins and protect yourself from them 1. With pure and earnest prayer to God. 2. By turning to the intercession of the saints of God, and especially those who have endured temptations similar to those experienced by others. 3. By moving away from fellowship with those who live in fearlessness. 4. Strong resistance to the evil temptation at the very beginning. 5. By sincerely revealing your infirmities to God-fearing men. 6. By reading the word of God, pious writers, and the lives of saints. 7. Immediately, as soon as you fall into sin, repent with the determination to correct yourself. 8. Rarely leaving the cell and having short conversations. Chapter XVII. What should a monk constantly remember to better preserve himself? 1. That this world is charming, and the flesh is weak, and therefore we must watch and pray, be sober and watchful. 2. That our life is short-lived and irrevocable and given for repentance. 3. That death is unknown, but inevitable, and for sinners it is cruel. 4. That the outcome of the soul is trembling both from the exposure of sins and from the fear of God’s judgment. 5. That the future judgment is menacing and unbearable, for even just deeds will be judged. 6. That the Judge, who rewards deeds, is terrible and implacable. Chapter XVIII. What should a monk do in order to gain silence and peace of mind? 1. With deep humility, practice thinking about death and God’s judgment according to works. 2. Do not contradict anyone about anything without a blessed reason. 3. Do not interfere in anything outside your position. 4. Accept everything that happens, cheerful and sorrowful, complacently, as if from the hand of God. 5. Love the privacy of your cell and carefully maintain silence. 6. Do not look for anything in this world except God and your salvation. Chapter XIX. What means does a monk have to achieve holiness in view of human weakness? 1. Contempt for all worldly vanities and worries. 2. Teaching in the law of the Lord day and night. 3. Frequent examination of conscience about deeds, words and thoughts. 4. In your mistakes, sincere recognition, humble confession, heartfelt contrition, careful sighing. 5. Protection from the slightest errors, as leading to greater sins. 6. All kinds of evasion from the causes and cases of sin. 7. Protecting yourself from all evil deeds. Chapter XX. What are the means to achieve monastic perfection? 1. Peace and love to everyone. 2. Meekness and quietness in dealing with everyone. 3. Relentless desire for achievements of virtue. 4. Denial of oneself with passions and lusts. 6. Generous love for those at war. 7. Doing good to those who hate. 8. Blessing of those who swear. 9 . Prayer for those who do evil. 10. Patience without resistance to any bitterness and troubles, which is the Christian cross, to the end, for God’s sake. To him be glory, honor and power to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.