4. Устав преподобного Венедикта Нурсийского

Life of Saint Benedict The Life of Ave. Benedict was written by St. Gregory Dvoeslov and compiles the second book of his conversations about the life of the Italian fathers. “There was,” he says, a man of venerable life, by name and grace Benedict (which means “Blessed”), who from his very adolescence kept a purity of heart. With his purity of character he rose above his years and did not subordinate his soul to any passion; but while still living on this earth, he despised the world with its delights as incorporeal, although due to circumstances he could have freely enjoyed its benefits. Ave. Benedict came from noble parents, from the region of Nursia, and was sent to Rome to study the liberal sciences. But when he realized that science led many to fall into vices, he immediately left the school so that after studying science he himself would not fall into the abyss. So, despising the pursuit of science, he left his home and parental inheritance and, determined to please the only God, sought the shelter of a holy monastery. However, although he did not study science, he became a sage even without being a scientist.” At first he asceticised in an area called Epphida, where other zealots for salvation lived with him; but then, fleeing from glory, he took refuge in a deserted place, Subiaco, forty miles from Rome. Instead of a cell, he was served by a natural cave in the rock above the lake, formed from springs flowing from the mountains. Monk Roman, from a monastery not far from that place, showed him this place and dressed him in monastic attire, delivered him bread at the appointed time; and besides this monk, no one knew about the presence of St. Benedict. But then God was pleased to let one priest know about him by revelation; after him the shepherds saw him, and the news about him soon spread to all the surrounding places. This attracted visitors to him who were looking for edification, and then disciples who wanted to labor with him and under his leadership. For some time, St. Benedict left his solitude, having been asked by the brethren of one monastery to be their father and leader after the death of their abbot. But as he conducted the matter of government with due severity, he soon became a burden for the monks, who had previously been accustomed to liberties, and they decided to kill him with poison. Seeing this from the fact that the vessel brought to him with the usual drink sat down under the sign of the cross, he left this monastery and retired to his favorite deserted place. Then disciples who wanted to devote their lives to serving the one omnipotent God began to gather to him in large numbers, so St. Benedict built 12 monasteries for them, placing 12 monks in each of them, under the supervision of the more experienced of his followers. He kept very few with him, whom he considered it best to educate in his presence. The fame of St. Benedict grew, attracting more and more disciples to him, and the monasteries were filled with monks. This aroused the envy of the neighboring priest Florence and he began to plot intrigues. Yielding to him, St. Benedict with a few monks left that place and settled on Mount Cassino. On one spacious ledge of this mountain he built a monastery, which became the main one of his monasteries. All the efforts of St. Venedikt were directed towards its organization, both internally and externally. Here he shone most with the glory of miracles, healing the sick, casting out demons, raising the dead, insight into the innermost thoughts of hearts and prophecy, although he showed all this in his previous monasteries. Having told about many such manifestations of God's power through St. Benedict, St. Gregory concludes the story with these words: “I’m leaving out a lot more to tell about miracles, but St. the husband also shone with the light of teaching, for he wrote rules for the monks, distinguished by certainty and elegance of speech. In this outline of the rules one can see his customs and life, because St. the husband could not teach in any other way than how he lived himself.” The time of his death was revealed to him, and he told some of his disciples about it. Six days before his death, he ordered the tomb to be opened for himself. Then he began to suffer from fever, and his weakness intensified. For six days he ordered his disciples to carry himself to the church, there he prepared for death by communion with the Body and Blood of the Lord and, leaning on the hands of his disciples, with his hands raised to heaven, he breathed his last in the words of prayer. He was buried in the church of St. John the Baptist, who himself built on the site of the church of Apollo that he destroyed. At the very beginning of the establishment of the monastery, he destroyed this church and built the church of St. John the Baptist. He is buried in it. The Holy Church honors the memory of St. Venedictus March 14th. He was born around 480, and died around 549. – The time of his prosperity coincided with the time of Attila’s invasion of the Roman region. The Charter of Ave. Benedict in the edition of St. Fathers Migne is found in the 66th volume of the Latin Patrology, from which it is borrowed in the present translation. Listen, son, to the lessons of the teacher and incline the ear of your heart to him; accept with love the admonitions of a loving father and fulfill them with action, so that through hardworking obedience you will return to the One from whom you retreated through lazy disobedience. Here my speech is directed to you, who renounces your own desires in the intention of being a warrior of Christ the Lord, the true King, and who accepts the strong and glorious weapon of obedience. First of all, no matter how you begin a good deed, ask Him with urgent prayer for strength to complete it, and do not allow Him who has already deigned to include us among His sons to be ever offended by our evil deeds, for we must obey Him at all times for all His good deeds to us, so that otherwise He, either as an angry Father, would not once deprive us of our inheritance as disobedient sons, or, as a formidable The Lord, being indignant at our evil deeds, did not hand us over to unceasing torment as unworthy slaves who did not want to follow in the footsteps of His glory. Let us finally awaken from sleep, being excited by Scripture, which says: “The hour has come for us to awaken from sleep” (Rom. 13:11). And opening our eyes to the god-created light, and inclining our tremulous ears to the Divine voice, let us heed what it inspires in us, crying out every day: “If you would now listen to His voice: “Do not harden your hearts” (Ps. 94:7-8) and also: “let him who has an ear” (hear) “let him hear what the Spirit says to the churches” (Apoc. 2:29 ). What is he saying? “Come, children, listen to me: I will teach you the fear of the Lord” (Ps. 33:12). “Walk while there is light, lest darkness overtake you” (John 12:35). Looking for His workman among the multitude, the Lord calls out, saying: “Does man want to live and loves prosperity in order to see good?” (Ps.33:13). If you hear this and answer: “Here I am,” God says to you: “Keep your tongue from evil and your lips from deceitful words. Avoid evil and do good; seek peace and follow it” (14–15). And if you do all this, “My eyes will be on you and My ears will be directed to your prayers: before I call to you, I will hear you, and to those who speak to you again, I will say, Here am I” (Ps. 33:16; Is. 65:24). What is sweeter for us than this voice of the Lord calling us, beloved brothers? – This is the path of life the Lord shows us in His goodness! So, having girded our loins with faith and doing good works, and shod our feet with the guidance of the Gospel (Eph. 6:14-15), let us follow after Him, so that we may be counted worthy to see Him who calls us in His kingdom. If we wish to dwell in the tabernacle of His kingdom, let us know that one reaches there only through good deeds. Let us ask the prophet of the Lord, saying to Him: “Lord, who can dwell in Your habitation? Who can dwell on Your holy mountain? (Ps. 14:1). And we will hear an answer to this question from the Lord, showing us the way to His dwelling: “He who walks uprightly and does righteousness, and speaks the truth in his heart, who does not slander with his tongue, does not do evil to his own sincerity, and does not accept reproach against his neighbor” (Ps. 14: 2-3). The one who instills in him something unkind, with the very suggestion cutting him off from the eyes of his heart, turns into nothing, and “breaks” his “babies” - evil thoughts - against a stone - Christ; who, fearing the Lord, does not exalt himself with his good deeds, but attributing the very accomplishment of them not to himself, but to the Lord, magnifies the Lord acting in him, saying with the Prophet: “Not to us, Lord, not to us, but to Your name give glory” (Ps. 113:9), just as the Apostle Paul did not attribute any of the successes of preaching to himself, saying: “By the grace of God I am what I am” ( 1 Cor. 15:10), and further says: “let him who boasts boast in the Lord” (2 Cor. 10:17). Why does Christ say in the Gospel: “Everyone who hears these words of Mine and does them, I will liken him to a wise man who built his house on the rock; and the rain fell, and the rivers overflowed, and the winds blew, and rushed against that house; and it did not fall, because it was founded on rock” (Matthew 7:24–25). Having announced this, the Lord expects that we will respond to these holy suggestions of His with our deeds. Why, in the hope of our correction, does He delay the end of our lives, as the Apostle says: “Do you not understand that the grace of God leads you to repentance?” (Rom.2:4). For the all-good Lord says: “I do not want the death of the sinner, but that he should turn from his ways and live” (Ezek. 18:23). So, brothers, we asked the Lord who can become an inhabitant of His dwelling, and we heard the commandments to which anyone who wants to dwell in it is obligated. Now, if we do what this teacher commands us, then we will undoubtedly be heirs of the Kingdom of Heaven. Let us prepare our hearts and bodies for war, fully armed with holy obedience to the commandments, and for what our nature is not strong, let us ask the Lord, that He may deign to send us the help of His Divine grace. If we truly want to avoid the torments of hell and be worthy of an endless blissful life, while there is time, while we are still in this body, we will do what is suitable for eternity. In this form we depict the school of serving the Lord, in the institutions of which, we hope, there is nothing cruel, nothing burdensome. But if it seems that, as required by the law of righteousness, to correct vices and preserve love, it seems somewhat shy, do not be struck by fear and follow the path of salvation, which cannot be begun otherwise than in a narrow way (Matthew 7:13-14)... With the continuation of this kind of life in faith, the heart will expand, and the course of the paths of the Lord’s commandments will follow with the inexplicable sweetness of love; so that if we do not leave this school and continue in its teaching until death, then through patience we will become partakers of the sufferings of Christ, and then we will be worthy of the inheritance of His Kingdom. Chapter 1. Births of Christian life It is known that there are four kinds of monks. The first is the Cenobites, living in one monastery and according to a common charter, under the control of one abba. The second is anchorites, i.e. hermits who retire to the desert after a long trial of themselves in a monastery, having learned to fight the devil with the prayer and advice of many among the fraternal army, and being confident that with God's help they can already enter into single combat with the enemy, overthrow him, driving away his suggestions in the will of the flesh and thoughts. The third, very bad type of monks are the Sarabaites, who, without having studied under the guidance of an experienced mentor and without being tempted, like gold in a crucible, still enslaving to the affairs of the age and soft as lead to accept sinful impressions, take monastic vows, thinking that they can deceive God, and not just people. They, in twos or threes, or alone, having settled in their own, not the Lord’s, sheepfolds, instead of any law, have their own self-indulgent desires: what they conceive and love is sacred to them; What the heart is not in, they consider worthless. The fourth kind of monks are the girovagi (wobblers), who wander back and forth all their lives, for three or four days, visiting different cells; everyone staggers and never sits in one place - these are self-indulgent slaves of the womb; they are much worse than the Sarabaites and it is better to remain silent about their behavior than to talk about them. We, leaving all other types of monasticism, with God’s help, will begin to outline the laws of life for the Cenobites - the most trustworthy type of monasticism. Chapter 2. What should an Abba be like? Abba, worthy of leadership in the monastery, must always remember, as they say, to justify the name of the leader with deeds. In the monastery he represents, as it is believed, the face of Christ; why he should neither instill, nor establish, nor command anything other than the commandments of the Lord, but let every command or teaching be the leaven of Divine truth in the souls of his disciples. Let the Abba remember that both his teaching and the obedience of his disciples - both of these things will be strictly examined at the Last Judgment of God, and let him know that the guilt falls on the shepherd if the Master of the House finds less benefit in the sheep than it should. Only then will he be free from guilt when it turns out that he used all the pastoral care, and the flock remained restless and disobedient. If the shepherd carefully applied healing to the destructive diseases of his sheep, then he will be acquitted at the judgment of the Lord, having said with the prophet of God: “I have not hidden Your righteousness in my heart, I have proclaimed Your faithfulness and Your salvation” (Ps. 39:11), and they despised me with contempt. Then the guilt of the disobedient sheep will be aggravated, and the punishment for them will be eternal death. When someone accepts the name of Abba (and the burden), he must precede his disciples with twofold guidance, i.e. not only to offer words, but to show in deeds all that is good and holy: let the more capable disciples explain the commandments of the Lord in words; and let those who are more coarse in heart and simpler show the Divine commandments by their deeds. What he teaches his disciples about, that it is contrary (to the will of God and their calling), let him show by deeds that he should not do all this, so that while preaching to others, he himself will not remain unworthy (1 Cor. 9:27), so that if they sin, God will not say to him: “Why do you preach My statutes and take My covenant in your mouth, but you yourself hate My instruction and cast My words for yourself?” (Ps.49:16-17); you look at “the mote that is in your brother’s eye, but you do not perceive the plank that is in your own eye” (Matthew 7:3). He should not look at faces; to love no one more than another, unless he finds someone better in good deeds and obedience; nor to prefer a noble person to one who has converted from slavery, unless there is some other reasonable reason for this. If, according to the demands of justice, the Abba finds it necessary, let him do it, and if not, let everyone keep his place, because whether anyone is a slave or a free man (1 Cor. 12:13), we are all one in Christ, and we all bear the same burden of war under one Lord: “for there is no partiality with God” (Rom. 2:11). Only in this respect are we distinguished by Him if one turns out to be more successful in good deeds and more humble than the other. So, let Abba have the same love for everyone, and let the same discipline be applied to everyone, depending on their deeds. In his teaching, he must always observe that apostolic rule, which says: “reprove, rebuke, entreat” (2 Tim. 4:2), i.e. apply time to time, and mix affection with intimidation. Let the teacher’s severity show in him the father’s tender disposition: he should rebuke the untrained and restless strictly; obedient, meek and patient beg - may they prosper for the best; but let him rebuke the careless and contemptuous with prohibition. Let him not ignore errors and omissions, but as soon as they begin to appear, let him cut them off at the roots so that they do not increase, remembering the trouble that Eli the High Priest suffered (1 Samuel 2). Let him admonish honest and reasonable men with words during the first and second admonitions, but let them calm down the ignorant and rough-hearted, proud and disobedient at the very beginning, even with corporal punishment, knowing what is written: “A fool is not corrected by words,” and also: “Strike your son with a rod and you will deliver him from death” (Prov. 23:13-14). Abba must always remember that he exists, think about who he is called, and know that to whom more is entrusted, more will be exacted from him. May he know how difficult and difficult a task he took upon himself to govern souls and organize the morals of many. Let him try to influence everyone, some with affection, some with threats, some with persuasion, applying himself to everyone, judging by their properties, or according to their rationality, so as not to allow anything harmful into the herd entrusted to him, but on the contrary, always rejoice in its multiplication and prosperity. Most of all, let him be afraid, having neglected the salvation of the souls entrusted to him, to be more concerned about things that are transitory, earthly and corruptible, but always think about the fact that he has undertaken to rule the souls in the kingdom, for which he will have to give an account. Let him not be justified by the poverty of his needs, remembering what is written: “seek first the kingdom of God and his righteousness: and all these things will be added to you” (Matt. 6:33), and also: “there is no deprivation for those who fear Him” (Ps. 33:10). May he know that whoever undertakes to rule souls must most prepare for the report. No matter how many brothers he has in his care, on the day of judgment he undoubtedly has to give an account to the Lord for the soul of each of them, with the addition, of course, of an account for his own soul. Thus fearing the upcoming torture of him, as a shepherd of the sheep entrusted to him, he, fearing for the affairs of others, becomes more caring about his own, and trying to correct others, he himself finds in this motivation and greater correctness. Chapter 3. About the need to invite brothers to conferences If something special needs to be done in the monastery, let the Abba gather the entire brotherhood and tell them what is the matter. After listening to the opinion of the brothers, he will discuss everything himself and do what he finds more useful. For this reason, we said to invite everyone to the council, because often the Lord reveals to the youngest what is best. Let the brethren offer their opinions with all humble submission, without daring to persistently defend what they have come up with. In every possible way, it is the Abba’s will to decide what he considers more salutary, and everyone must submit to him. But just as the disciples must obey the teacher, so it is proper for him to dispose of everything carefully and with truth. So, let everyone follow the will of the abbot in everything, as an urgent law, and let no one deviate from it unreasonably. No one in the monastery should follow their own will, and do not think of anyone impudently entering into a dispute with the Abba regarding his orders for the monastery. Anyone who dares to do this should be subject to established corrective measures. However, let the Abba himself do everything with the fear of God and in observance of the truth, knowing that he will ultimately give an account of all his judgments to God, the Most Righteous Judge. If you need to do something insignificant for the benefit of the monastery, then let the Abba use the advice of only the elder brothers, as it is written: “Do nothing without reasoning, and when you do it, do not repent” (Sir.32:21). 1. First, love the Lord God with all your heart, with all your soul and with all your strength (Luke 10:27). 2. Then - your neighbor as yourself. 3. Next - do not kill (Matthew 5:21). 4. Do not commit adultery (Lev.19). 5. Do not steal (Exodus 20:15). 6. Do not lust (Deut. 5:21). 7. Do not bear false witness (2 Pet. 2). 8. Honor all people (Luke 9). 9 . What you don’t want for yourself, don’t do it to others (Tov.4). 10. Denying yourself in order to follow Christ (Matthew 17). 11. Mortify and enslave your body (1 Cor. 9). 12. Do not seek pleasure (2 Pet. 2). 13. Loving fasting (Acts 1). 14. Feed the poor (Tov.4). 15. Clothe the naked (Isaiah 58). 16. Visit the sick (Matthew 25). 17. Bury the dead (Tov.1). 18. Help in trouble (Eccl. 6). 19. Comfort in sorrow (Eccl. 7). 20. To be a stranger to the affairs of the age (2 Tim. 2). 21. Nothing is preferable to the love of Christ (Matthew 10). 22. Do not be angry (Matthew 5). 23. Do not hold grudges (Eph.4). 24. Do not keep deceit in your heart (Proverbs 12). 25. Do not say “peace” while holding evil in your heart (Ps. 27). 26. Do not give up love (1 Pet. 1). 27. Do not swear, so as not to break your oath (Matthew 5). 28. Speak the truth with both heart and lips (Ps. 14). 29. Do not repay evil for evil (1 Thess. 5). 30. Do not cause offense, but endure the injury patiently (1 Cor. 6). 31. Love your enemies (Matthew 5). 32. Do not curse those who slander, but rather bless them (1 Pet. 3). 33. Endure persecution for the sake of righteousness (Matthew 5). 34. Don't be proud (Tov.4). 35. Neither a wine drinker (1 Tim. 3). 36. Nor those who eat much (Sir.37). 37. Nor drowsy (Proverbs 20). 38. Neither to the lazy (Proverbs 24). 39. Neither grumbling (Prem. 1). 40. Nor a slanderer (Proverbs 24). 41. Place your trust in God (Ps. 30). 42. Having seen some good in yourself, attribute it to God, and not to yourself (James 1). 43. Consider evil as your work and impute it to yourself (Hosea 13). 44. Fear the day of judgment (Job 31). 45. Fear Gehenna (Luke 12). 46. To desire eternal life with all spiritual desire (Ps. 83). 47. We have death before our eyes every day (Matthew 24). 48. Keep the affairs of your life every hour (Deut. 4). 49. Know for sure that God sees you in every place (Proverbs 5). 50. Evil thoughts that come to the heart are immediately dashed against a stone (Ps. 36). 51. And open to the spiritual elder (Sir.9). 52. Guard your lips from slander (Ps. 35). 53. Do not like verbosity (Proverbs 10). 54. Do not speak empty words or those that excite laughter (Matthew 12). 55. Dislike bursting into laughter (Eccl. 7). 56. Readily listen to holy readings (Luke 11). 57. Be diligent in prayer often (Luke 18). 58. Confess your past sins with tears and lamentations to God every day in prayer, trying in every possible way to correct them (Is. 6). 59. Do not commit carnal lusts and hate your own will (Gal. 5). 60. Abba's commandments are to obey in everything (Heb. 13), even if he himself (which he will not) act differently, remembering the words of the Lord: what they say, keep it, but what they do, do not do it (Matthew 23). 61. Do not want to be called a saint before you are one, but it is better to be such that you will truly be called one (Matthew 23). 62. To fulfill the commandments of God every day (Sir.6). 63. Love chastity (1 Tim. 5). 64. Do not hate anyone (Luke 19). 65. Have no envy, do not harbor hatred (Gal. 5). 66. Do not like competition (2 Tim. 2). 67. Flee the wave (Ps. 130). 68. Honor the elders (Lev. 19). 69. Love the younger ones (1 Tim. 4). 70. Pray for enemies out of the love of Christ (Matthew 5). 71. Before sunset, make peace with those with whom you have to disagree (Eph.4). 72. Never despair of God's mercy (Ezek.18). These are the instruments of spiritual art, with which if we always work day and night without fail, on the day of Judgment this will be revealed, and the Lord will give you the reward that He promised: eye has not seen, ear has not heard, and it has not entered into the heart of man what God has prepared for those who love Him (1 Cor. 2:9). The working church, where we can put everything shown into action, is a monastic confinement, and a patient, continuous stay in the brotherhood. Our first humble act is obedience without delay. It is characteristic of those who consider nothing more glorious before the Lord, both for the sake of the holy service to which they have vowed, and because of the fear of hell, and for the sake of the glory of eternal life. Why, as soon as they are ordered to do something from above, they do not dare to allow slowness in fulfilling it, as if the order had been given to them from above. The Lord said about such people: “Because they hear me, they obey me” (Ps. 17:45). And He also says to the apostles: “He who listens to you listens to Me” (Luke 10:16). He who is like this abandons everything, and without heeding his own will, immediately throws his work out of his hands, and leaving unfinished what he was doing, quickly follows the command of obedience according to the voice of the commander, so that the command spoken by the teacher and the fulfillment of it by the student converge as if at one moment. Such speed is imparted by the fear of God to the deeds of those who strive with love for eternal life. They walk a narrow path, but the Lord says about him: “narrow is the way that leads to life” (Matthew 7:14). They do not live according to their own will, do not follow their own desires and do not seek self-gratification, but being in the monastery, they act according to the judgment and command of another, wanting the Abba to rule over them. Without a doubt, such imitate Christ the Lord, Who says about Himself: “I came down from heaven, not to do My will, but the will of the Father who sent Me” (John 6:38). But obedience then becomes pleasing to God and kind to people when what is commanded is fulfilled not with anxiety, not with delay, not with coldness or murmuring, and not with a reservation expressing reluctance. Obedience shown to an elder turns out to God, since He Himself said: “He who listens to you listens to Me” (Luke 10:16) - and must be shown with a good disposition of the heart: “God loves a good worker” (2 Cor.9:7). If a disciple obeys not with a good disposition, and not only with his lips, but also grumbles in his heart, then even though he fulfills the command, it will not be pleasing to God, Who has seen the heart of the one who grumbles. For such a deed, not only will he not receive any grace, but he will also be punished along with those who grumble, if he does not correct himself by bearing the proper ethymia. Let us fulfill what the Prophet says: “I said: I will watch my ways, so that I do not sin with my tongue, I will bridle my mouth... I was dumb and voiceless and kept silence even about good things” (Ps. 39: 2-3). Here the Prophet shows that if it is sometimes necessary to abstain from good speeches for the sake of the virtue of silence, how much more appropriate is it to avoid bad speeches for fear of punishment for sin. So, due to the predominant dignity of silence, even perfect disciples should rarely be given permission to speak, and even about holy, good, edifying subjects, for it is written: “by speaking too much you cannot escape sin” (Prov. 10:19) and also: “A meek tongue is a tree of life” (Prov. 15:4). It is proper for a teacher to speak and teach, but it is more proper for a student to listen and remain silent. Why, if there is something you need to ask the leader, let him ask with all humility and respectful submission, not saying more than necessary. We condemn buffoonery, idle talk and ridicule to eternal banishment from all places; We do not allow the student to open his mouth to such speeches. The Divine Scripture calls to us, brethren, saying: “Whoever exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 14:11). Saying this, it shows us that any exaltation is a kind of pride, which the Prophet avoided in every possible way, as he himself attests by saying: “Lord, my heart was not lifted up and my eyes were not lifted up, and I did not enter into what was great and beyond my reach” (Ps. 130:1). But what? “Have I not humbled and calmed my soul, like a child weaned from its mother’s breast? This is how my soul was” (- 2). Hence, if you want to reach the very last heights of humility and quickly ascend to that heavenly height to which one ascends with humility in real life, by the works of our ascent it is necessary to erect that ladder that Jacob saw in a dream, and along which he saw the Angels of God ascending and descending. What, without a doubt, should be understood by ascent and descent is nothing else than that one descends with exaltation and ascends with humility. The ascending ladder itself is our life in this age, which for the sake of humility of heart is raised by the Lord to heaven. And let’s call the sides of this ladder our body and soul; on which sides the word of God established different stages - degrees of humility or self-mortification and enslavement of the flesh for our ascent to grief. The first degree of humility is when someone, always placing the fear of God before his eyes, avoids oblivion in every possible way; but he always remembers everything that God commanded, as well as the fact that those who despise God will go to Gehenna for their sins; always revolving in his mind the thoughts of eternal life prepared for those who fear God, every hour he keeps himself from sins and transgressions, in thought, word, eyes, hands and feet, cutting off his desires, especially the lusts of the flesh. Let man always think of himself in this way, that God looks down upon him from heaven every hour, and that his deeds in every place are open before the gaze of the Divine, and are noticed by the Angels of God. The Prophet proves this to us when he shows that God is always so present in our thoughts, saying: “You test the hearts and bellies, O righteous God!” (Ps.7:10); and again: “The Lord knows the thoughts of men, that they are vanity” (Ps. 93:11); also: “You understand my thoughts from afar” (Ps. 139:20; and: “You will subdue the remnant of anger” (Ps. 75:11). So, let every brother guard himself from evil thoughts, always saying in his heart: “I was blameless before Him and took care that I would not sin” (Ps. 17:24). And Scripture forbids us to do our own will, saying: “Abstain from your desires” (Sir.18:30). Also in the Lord’s Prayer we ask God: “Thy will be done” (Matthew 6:10), and not ours. So, they teach us well not to do our own will, so that we may avoid what the Holy One says. Scripture: “There is a way that seems right to a man, but its end is the way of death” (Prov. 16:25); and let us also avoid what is said about the careless: “they have become corrupted and committed heinous crimes” (Ps. 53:2). Let us believe that God is present with every desire, as the Prophet says to the Lord: “All my desires are before You” (Ps. 37:10); Therefore, beware of evil wishes in every possible way; for near the entrance to sweetness lies death. Why does Scripture command us, saying: “Do not follow your lusts” (Sir.18:30). So, if the eyes of the Lord see the good and the evil, the Lord “looked down from heaven on the sons of men, to see if there was one who understood, seeking God” (Ps. 13:2). If the Angels assigned to us every day announce all our deeds to God, our Creator; then we, brothers, must be careful in every possible way, lest God someday see us turning aside to evil and doing indecent deeds, and sparing us in this age as good and desiring our conversion for the better, and not say to us in the future: “You did this and I was silent” (Ps. 49:21). There is a second degree of humility if someone does not love his own will and does not find pleasure in fulfilling his wishes; but in his deeds he imitates the Lord, who said about Himself: “I came down from heaven, not to do My own will, but the will of the Father who sent Me” (John 6:38). Fulfilling one's will leads to torment, but self-compulsion prepares a crown of glory. The third degree of humility is to submit, out of love for God, with all obedience to your elders, imitating the Lord, about whom the Apostle says that “He was obedient even to death” (Phil. 2:8). The fourth degree of humility is to maintain silent, but complacent patience with a good conscience, and while enduring, not weaken or retreat back; for the Scripture says: “He who endures to the end will be saved” (Matthew 24:13); and again: “Be of good courage, and let your heart be strengthened; trust in the Lord” (Ps. 26:14). Also showing that the faithful must endure everything that is contrary for the Lord, the Prophet says on behalf of those who endure: “For your sake we are killed all day long, we are counted as sheep of the slaughter” (Ps. 43:23). In undoubted confidence in the Divine reward for patience, they continue to endure everything rejoicing and say: “But in all these we are victorious for our beloved” (Rom. 8:37); or as it is written elsewhere: “Thou hast tempted us, O God, thou hast kindled us, as silver is liquified. You have brought us into a snare, you have placed sorrow on our backbone, you have raised up men on our heads” (Ps. 65:10-12). Fulfilling the commandment of God regarding troubles and misfortunes with patience, when they hit one cheek, they substitute the other, when they take away their robe, they give away their shirt, when they are forced to go one mile with someone, they go with him twice (Matthew 5; Luke 6); and with Paul the Apostle they suffer persecution from false brethren, and bless those who curse them (2 Cor. 11). The fifth degree of humility is to not hide evil thoughts entering the heart or bad deeds done in secret from one’s Abba, but to reveal everything to him in humble confession. Scripture convinces us of this, saying: “open your way to the Lord, and trust in Him” (Ps. 36:5); and again: “Confess to the Lord that His mercy endures forever” (Ps. 105:1); also: “I have known my iniquity (I have made it known to You), and I have not covered my sin, I have said: I will confess my iniquity to the Lord, and You have forsaken the wickedness of my heart” (Ps. 31:5). The sixth degree of humility is for a monk to be content with all poverty, even the most extreme; and despite everything that was placed on him, he considered himself a bad and unworthy worker, saying to himself with the Prophet: “I am humiliated, and I do not understand how beastly you are” (Ps. 72:22). The seventh degree of humility is when someone considers himself the lowest, and the worst of all, not only with his tongue, but also with the inner feeling of his heart, speaking with the Prophet: “I am a worm, and not a man, the reproach of men and the humiliation of people” (Ps. 21: 7), “he was lifted up, humbled and faint” ( Ps. 87:16). And again: “It is good for me, for Thou hast humbled me, that I may learn by Thy justification” (Ps. 119:71). The eighth degree of humility is when a monk does nothing except what the general monastic Rule obliges him to do, and what the examples of his elders encourage him to do. The ninth degree of humility is when a monk restrains his tongue from speaking, and keeping silence, does not speak until asked: for Scripture inspires, “that by speaking too much you will not escape sin” (Prov. 10:19), and that “a man of evil tongue will not be established on earth” (Ps. 139:12). There is a tenth degree of humility if someone is reluctant and quick to laugh, for it is written: “A fool lifts up his voice in laughter” (Sir.21:23). The eleventh degree of humility is if, when a monk speaks, he speaks meekly and without laughing, humbly, but with fidelity, little, but wisely, and without raising his voice to the volume, for it is written: “the words of the prudent are weighed in scales” (Sir. 21:28), and: “honestly is the little of wisdom” (Eccl. 10:1). The twelfth degree of humility is when a monk, not only with his heart, but also with his very body, always and before everyone shows himself to be humble, that is, when he is at work, in church, in a monastery, in the garden, on the road, in the field, standing, walking, sitting - everywhere, with his head bowed, his gaze fixed on the ground, and considering himself guilty of many sins, and imagining himself at the terrible Judgment of God, he always says in his heart what he said while looking at the ground The Gospel publican: “Lord, I, a sinner, am not worthy to raise my eyes to heaven” (Luke 18:13), or what the Prophet said about himself: “I have become slushy and humbled myself to the point of death. Lord, live for me” (Ps. 37:7–9, 119:107). A monk who has gone through all these degrees of humility reaches such a love of God that drives out fear; by virtue of which he begins to observe everything that he previously observed, not without labor and not without fear, without any labor, as if naturally; not out of fear of Gehenna, but out of love for Christ, and out of delight in the virtues that the Lord deigns to put into the heart of His worker, cleansed from sins and passions, by the Holy Spirit. Chapter 8. About night worship During winter, i.e. from the November Kalends (counting the Kalends began from the 16th of the previous month until the 1st of the next) until Easter, you need to get up at the eighth hour of the night (at the 2nd), so that the brethren rest a little more at night and get up with enough sleep. The time remaining after the vigil (night service) is used by those who do not know the psalter or readings sufficiently to study it with reason. From Easter until the said Kalends of November, the time of the night services is determined in such a way that at the end of them, after a short interval, while the brethren have time to go to attend to any needs, Matins immediately follows, which usually begins at dawn. Chapter 9. How many psalms should be sung at night worship? During the winter, having first sent the verse: “God, come to my help, Lord, strive for my help” (Ps. 69:2), you must say three times, then: “Lord, you have opened my lips and my mouth will proclaim Your praise” (Ps. 50:17) and then add to that the third psalm (“Lord, who has multiplied the cold mi"), and glory. After this psalm, sing antiphonally (one verse on one choir, and another on the other) or simply Psalm 94 (“Come, let us rejoice in the Lord”). This should be followed by the hymn of St. Ambrose: (“We praise God to you”); then six psalms in antiphons. At the end of them, the Abba, having spoken the verse, pronounces a blessing. After this, everyone sits on the benches, and the brethren alternately read three readings from the book on analogy, between which three responsories are sung (verses sung with the canonarch); two responsories come from glory, but after the third reading, whoever sings says “glory.” As soon as the singer begins to sing it, everyone rises from their seats in honor and worship of the Most Holy Trinity. Books at vigils are read from both the Old and New Testaments; one also reads their interpretations made by famous Orthodox fathers and ecumenical teachers. After these three readings with their responsories follow the other six psalms sung with hallelujah. Then there is a reading from the Apostle - a verse and lithium prayer, i.e. Lord have mercy; and this ends the night vigils. Chapter 10. How to perform night prayer in the summer? And from Easter to the Kalends of November, the same number of psalms, as stated, is maintained, except that the readings in the Code, due to the short nights, are set aside, and instead of three readings there is one from the Old Testament, with a short responsorship after it; everything else is fulfilled: so that at night vigils less than 12 psalms are never sung, except for the 3rd and 94th psalms. Chapter 11. How to perform vigils on Sundays? On Sundays you need to get up early for vigils. At these vigils, the singing is performed more protractedly, and at the end, as previously required, of six psalms and a verse, when everyone sits in order and decorously on their seats, there are four readings in the Code with their responsors. Let us accept that only at the fourth responsory is “glory” pronounced to the singers, at the beginning of which everyone stands up with reverence. These readings are followed in order by the following six psalms in antiphons and a verse. Then the other four readings with their responsibilities are read again, in the order indicated above. After them, three songs from the Prophets are sung, which the Abba will indicate; they are sung with hallelujah. When after this the verse is spoken and the Abba gives the blessing, the other four readings from the New Testament are performed in the same order as above. After the fourth responsory, the Abba begins the hymn: “We praise God to you.” At his command, Abba reads a reading from the Gospel, during which everyone stands with fear and reverence. At the end of the reading, everyone says: “Amen,” and Abba recites the hymn: Praise is due to You. Then, after blessing, they begin Matins. This order of vigil on Sundays is observed the same at all times, both in winter and in summer. - Unless it happens (which it won’t) to get up later; then readings or responsorships are reduced. However, we must try in every possible way to prevent this from happening; and, if it happens, the one through whose negligence it happened, immediately in church gives worthy satisfaction before God (suffers penance). Chapter 12. How to perform morning worship At mornings on Sunday, firstly, they say the 66th Psalm (“God is gracious to us and bless us”), not antiphonally, but in a row; after it the 50th Psalm with Alleluia; followed by Psalms 117 (“Confess to the Lord, for His mercy endures forever”) and Psalm 62 (“O God, my God, to Thee in the morning”). This is followed by blessings and praises; one reading from the apocalypse with responsorship, a song of St. Ambrose, a verse, a Gospel song (“My soul magnifies”), lithium prayer and vacation. Chapter 13. How to perform Matins on simple days On simple days, the morning service should be performed as follows: say the 66th Psalm without antiphon, but at length, as on Sunday, so that everyone has time to come together for the 50th Psalm, which is sung antiphonally. After it, the other two psalms are said, as established, i.e. on Monday - the fifth ("Inspire my words, O Lord") and the 35th ("The most lawless verb is to sin in yourself"); on Tuesday the 42nd (“Judge me, O God, and judge my judgment”) and the 56th (“Have mercy on me, O God, have mercy on me, for my soul trusts in You”); on Wednesday the 63rd (“Hear, O God, my voice, we always pray to You”) and the 64th (“A song befits You, O God, in Zion”); on Thursday 87th (“Lord God of my salvation”) and 89th (“Lord, you were our refuge”); on the heels – 75th (“God is Known in Judea”) and 91st (“It is good to confess to the Lord”); on Saturday – the 142nd Psalm (“Lord, hear my prayer”) and the song of Deuteronomy, dividing it into two glory. And on other days, songs from the prophets are sung following the example of the Roman Church, each on its own day. This is followed by praise; then - one reading from the Apostle, responsories, the hymn of St. Ambrose, verse; Gospel song, Lithia, and the end. Not a single observance of Matins or Vespers should take place without the Lord’s Prayer being proclaimed aloud at the end of Abvoy, so that through the intercession of this prayer the brethren, when they all say: “forgive us our debts, as we forgive them,” cleanse themselves from all the displeasures and temptations that occur among them. At other successions, only the last part of this prayer: “but deliver us from the evil one” is proclaimed by everyone. Chapter 14. How to hold vigils on saints' days? On the feasts of saints and all other church celebrations, the same order must be observed as we have established for Sundays; moreover, that psalms, antiphons and readings should be chosen such as would be suitable for the day. Keep the image of performing the service as written above. Chapter 15. At what times to sing hallelujah? From Holy Easter to Pentecost, sing Hallelujah without omission, both in the psalms and in the responsories. From Pentecost to the beginning of Lent, at all night services, sing it only with the last six psalms. Every Sunday and except Pentecost, songs (prophetic), Matins, the first, third, sixth and ninth hours to sing Hallelujah; and Vespers with the antiphon, and the responsory should never be sung with Hallelujah, except from Easter to Pentecost. Chapter 16. How many services to perform each day? The Prophet says: “Seven times a day I glorify You” (Ps. 119:164). We will fulfill this sacred number of seven by performing Matins, the first, third, sixth and ninth hours, Vespers and Compline. For when he says: “In the daytime we praised Thee,” the prophet means the daytime hours; about night vigils he says: “At midnight I got up to praise You” (62). At all these times we will send up praises to our Creator about the destinies of His righteousness, i.e. Let us gather for Matins, the first, third, sixth and ninth hours, for Vespers and Compline, and at night we will rise and confess to Him. Chapter 17. How many psalms should be sung at each service? We have already indicated the order of psalmody at night and morning services. Now let's see how to act on other services. At the first hour, sing three psalms, separately, with glory on each. Before the beginning of the psalms, recite the song (stichera) of the hour following the verse: “God, come to my help.” After three psalms are performed, there is one reading, the verse, Lord have mercy (Lithia), and vacation. Prayer at the third, sixth and ninth hours is performed in the same order, i.e. verse, hymn (stichera) every hour, three psalms, reading, verse, Lord have mercy, - and vacation. If there is a large gathering (holiday), sing antiphonally, and if it is a small one (daily), sing in a row. At the evening meeting, perform four psalms antiphonally; after the psalms reading; followed by responsories, the hymn of St. Ambrose, verse, Gospel hymn, litia, Lord's prayer, and - vacation. Compline consists of three psalms, which are sung in a row without antiphon, after them the hymn of this service, one reading, one verse, Lord have mercy, (litya), blessing, and dismissal. Chapter 18. In what order should the psalms be sung? Firstly, at every daily service, recite the verse - “God, come to my help; Lord, strive to help me"; the glory and song of the service being performed. Then, at the first hour, on Sunday, sing the four chapters - the section - of the 118th Psalm; on the other clocks, i.e. third, sixth and ninth, three chapters each of the same 118 psalm. At the first hour on Tuesday, sing three psalms, namely: the first, second, sixth (“Lord, do not rebuke me with Your wrath”). So every day until Sunday - at the first hour, sing three psalms in order, until Psalm 19; Moreover, Psalms 9 and 17 are divided into two glories. Thus, the vigil on Sunday will always begin with the 20th Psalm (“Lord, in Your strength the king rejoices”). At the third, sixth and ninth hours, on Monday, sing the remaining nine chapters of Psalm 118, three at each hour. Having thus analyzed the entire 118th Psalm in these two days, i.e. Sunday and Monday, - on Tuesday at the third, sixth and ninth hours, sing three psalms each, from 119 to 127, i.e. nine psalms. Sing the same psalms at these hours and on other days until Sunday. And the rest of the sequence of hours, their songs, readings and poems, the same ones every day, must be performed as established. On Sunday, begin the first hour with Psalm 119. At Vespers, sing four psalms every day with sweet singing. These psalms begin from the 109th and go to the 147th, excluding those that are taken from the number at different hours, i.e. 117th to 127th, also 133rd and 142nd. Besides these, everyone else from the designated number must be sung at Vespers. In order to obtain as many psalms as required, those of the designated number that are large are divided by two. These are: 138, 143, and 144th; and 116, as it is very small, should be added to the 115th. Observing this order of psalmody at Vespers, their other parts, i.e. readings, responsories, poems and songs should be performed as prescribed above. At Compline, repeat the same psalms every day, i.e. – 4th, 90th and 143rd. Having sorted these psalms into daytime services, divide the rest, whatever remains, equally into seven night vigils, dividing those that are very long; so that for each vigil there are 12 psalms. Whoever does not like this distribution of psalms, let him make his own, whichever he finds best; then only let it be taken into account that every week the entire psalter is sung in full, including 150 psalms; and on Sunday she always started again from the beginning. The monks show themselves to be extremely lazy at Divine Services, because during the week they do not sing the entire psalter, with ordinary songs: whereas we read in the acts of our holy fathers that they willingly did in one day what we, chilled out, barely manage to accomplish in a whole week. Chapter 19. About the rite of psalmody We believe that God’s presence is everywhere, and that the eyes of the Lord see both the good and the evil in every place: above all doubt, we must believe this when we attend the Divine service. Why let us remember what the Prophet says: “Work for the Lord with fear”; and also: “sing wisely”; also: “And before the Angels I will sing to You.” Look, everyone, as we should be before the gaze of God and His Angels; and let us try to stand during psalmody so that our mind is in agreement with our words. Chapter 20. About reverence in prayer If we ever discuss something with a strong person, we do it with all humility and respect; then with how much humility and sincere reverence should we talk with the Lord God - of all? - Yes, we know that it is not for talking too much that we are heard, but for the purity of our hearts, contrition and tears. Why should prayer be short, but pure and sincere, unless it is forced to prolong it by the special action of God’s grace? In the meeting, let the prayer be shortened in every possible way; and let everyone stand up immediately as soon as Abba gives the sign. (This is taken from the Tabennisiots). Chapter 21. About monastery deans (foremen) If the brotherhood is great, it is necessary to choose from among the brothers themselves those who have a good testimony and live holy lives, and appoint them as deans, so that they take care of their ten in everything, according to the commandments of God and the commandments of the Abba. Let those be elected as deans with whom the Abba could confidently share his burden. The choice must be made not in order (entry to the monastery), but according to success in life and the ability to edify with the word of teaching. If any of the deans turns out to have pride, then one must reprove him and convince him to correct himself, once and twice, and on the third, if he does not correct himself, replace him and put another, more worthy one in his place. We decree the same about the preposition. (The caretaker of the house. Preposites and those who are entrusted with a whole part of the management of the entire monastery, for example, the housekeeper, the hospital worker, etc.). Chapter 22. How to become a monk? Let everyone sleep on a special bed. They receive a bed by order of Abba, in accordance with their occupation. If possible, have everyone sleep in the same place; if their large number does not allow this to be arranged, let them sleep ten or twenty at a time with the elders who are in charge of them. Let the lamps burn until the morning. They must sleep in their clothes, surrounded by belts or ropes. When they sleep, they should not have their knives with which they work, cut branches, etc., at their sides, so as not to injure themselves while sleeping. Monks must always be ready, and as soon as the sign is given, immediately get up and rush to the work of God, ahead of each other, but in a decorous and modest manner. The youngest brothers should not have beds next to each other, but let them be mixed with the elders. As we take up the cause of God, let us fraternally encourage each other, dispelling the excuses invented by the drowsy. Chapter 23. About penances for offenses If any brother is stubborn or disobedient, or proud, or murmuring, or sins in some way against the holy Rule, or despises the commandments of his elders, then, according to the commandment of our Lord, let the elders admonish him, once and twice, in private. If he doesn’t correct himself, denounce him publicly in front of everyone. If even after this he does not improve, remove him from communication with the brethren so that he understands how great his guilt is. If he is ignorant, subject him to corporal punishment. Chapter 24. What kind of penances should there be? Penance must be commensurate with guilt, and this determination depends on the Abba's court. Whoever commits a slight offense is then deprived of participation with the brethren at the table, and in church he should not sing a psalm or antiphon, or perform readings until he fulfills penance. He takes food alone, after the brothers' table. If, for example, the brethren eat at the sixth hour, this will take place at the ninth; if the brethren are at nine, he is in the evening: so until he gets permission. Chapter 25. About important errors A brother who is guilty of some important matter, along with his excommunication from the table, is also excommunicated from prayer along with his brethren. None of the brothers should enter into any communication with him, not even a conversation. Let him be alone with the work entrusted to him, in repentant contrition and lamentation, remembering that terrible sentence of the Apostle, according to which “he who sinned was handed over to Satan for the destruction of the flesh, so that the spirit may be saved on the day of the Lord.” He should take food alone in such an amount and at such a time as the Abba finds suitable for him. And no one should greet him as they pass by, nor give him anything to eat. Chapter 26 If any brother allows himself, without the permission of the Abba, to enter into any communication with the brother under penance, or to speak to him, or to order him anything, let his equal share the punishment. Chapter 27. What care should the Abba have for those under penance? Abba must take care of the guilty brethren with all his care: for “they do not require the health of a doctor, but those who are sick” (Matthew 9:12). Therefore, just as a skilled physician must use all methods to heal a weak soul, he must send wise older brothers to him, so that they, as if secretly making their way to him out of compassion, will dispose him well if he is overwhelmed by thoughts, and will dispose him to humbly bear penance; and so that “they console him, lest he be devoured by green sorrow,” but as the same Apostle says: “let love be established for him, and let there be prayer for him from all” (2 Cor. 2). Abba must try in every possible way and with all diligence takes care that one of the sheep entrusted to him does not perish. Let him know that he took upon himself the healing of weak souls, and not the lordship of the healthy; let him fear the reproof that God speaks through the Prophet: “they slaughtered the fatted sheep, but did not feed the flock... they did not strengthen the weak, and they did not heal the sick sheep” ... (Ezek. 34:3-4). Abba imitates the example of the good and loving Shepherd, who, leaving ninety-nine sheep in the mountains, went to look for one who was lost, and showed such compassion for her weakness that he took her on his shoulders and brought her into the flock (Luke 19). Chapter 28. About those who, after frequent penances, do not correct themselves If a brother, after frequent admonitions and penances, does not correct his guilt, subject him to the strictest, i.e. corporal punishment. If even after this he remains faulty, or (which may not happen) begins to defend his deeds in pride, then the Abba must deal with him like a wise doctor. If, after he has used the duties, and the colors of exhortations, and the healing of the Divine Scriptures, and cauterization with penance, and, finally, the wounds of corporal punishment, if after all this he sees that his efforts for correction remain unsuccessful, let him apply the highest means - his own and all his brothers’ prayer, so that the Lord, to whom all things are possible, will Himself bring about the salvation of the weak brother. If, in this way, the weak person does not succumb to healing, then let the Abba use the instrument of cutting off, as the Apostle says: “Cast out the corrupt one from among you” (1 Cor. 5:13), so that one sick sheep does not infect the entire flock. Chapter 29. Should brothers leaving the monastery be received? A brother who has left the monastery for some reason or been expelled, if he wants to return to it again, should first give a guarantee that he will correct himself for the guilt for which he was expelled; after which to accept him to the last degree, in order to test his humility. If he loses the monastery again and wants to join it again, accept it again, do this up to three times. And let him know that after this the entrance to the monastery will already be closed for him, if he still undergoes an eruption from it. Chapter 30. How to correct young children? Every age and every degree of intelligence must have its own measures of correction... Therefore, when children or the youngest, or those who do not understand the importance of ordinary penances, fall into some errors, punish them with a more sensitive fasting, or corporal punishment. Chapter 31. What should a monastery cellarer be like? To the monastery cells it is necessary to elect from among the brothers a man who is wise, of mature morals, sober, temperate, not arrogant, not angry, not touchy, not lazy, not wasteful, but God-fearing, one who would be like a father to the entire brotherhood. He must take care of everyone, but not do anything without the permission of the Abba. Let him observe what is ordered, and do not grieve the brothers. If it happens that another brother demands something from him somewhat angrily, let him not respond with contempt, but if his requests cannot be satisfied, let him refuse him wisely and with humility. And let him save his soul, always remembering the Apostolic word that “those who have served well prepare for themselves a higher degree” (1 Tim. 3:13). Let him care for the sick, for children, for strangers and the poor with all diligence, knowing undoubtedly that on the day of judgment he will give a strict account if he acts wrongly and unmercifully towards them. Let him look at all monastic things and all property as sacred church paraphernalia. Let him not treat anything carelessly, let him not be stingy, nor a wasteful destroyer of monastic property, but let him dispose of everything moderately, and as the Abba orders. Above all, let him be adorned with humility; and, if ever someone lacks something, let him soften the refusal with a kind word, according to the word of Scripture: “A word is better than giving. Therefore, is not the word superior to good giving? (Sir.18:16–17). Whatever the Abba entrusts to him, let him dispose of with all diligence; and what he does not command, let him not touch. What is supposed to be given to the brothers - let him give it out without arrogance and delay, so that they will not be tempted, remembering the divine saying about what “he who seduced one of these little ones” deserves (Matthew 18:6). If the brotherhood is large, give him assistants, so that with their assistance he will more successfully and more complacently carry out the work entrusted to him. At certain hours let him give out what he should give out, and receive what he should receive, so that no one is troubled in the house of God. Chapter 32. About working tools and other monastic things In taking care of the monastic property, tools, clothes and other things, let the Abba choose the brethren on whom, based on their life and morals, he could rely, and entrust whoever he sees fit to take care of it, hand it over and collect it again in his place. From them the Abba receives a record of who he gave what to, and what he again accepted from the brethren, who alternately entered into different obediences. If it turns out that someone is carelessly handling things, give him a reprimand, and, if he does not correct himself, subject him to the established penances. Chapter 33. Can monks have any property? It is especially necessary to root out the passion of covetousness from the monastery, so that no one dares to give or take anything without the Abba’s permission, or to have anything of his own, no thing, no book, no board, no slate, absolutely nothing: since none of the brethren no longer has in his power either his body or his will. Let everyone expect everything necessary from the Abba; and no one is allowed to have anything other than what the Abba gives or determines. Let everyone have everything in common, as it is written: “and no one called anything of his own his own, but they had everything in common” (Acts 4:32). If it is noticed that someone indulges in this indecent passion of covetousness, he should be subjected to the established measures of correction after the first and second admonition. Chapter 34. Should everyone still get what they need? You must act as it is written: “Giving to anyone as you required; not according to partiality” (let it not be), but according to attention to the weaknesses of the weak. Whoever has less need, let him thank God and not grieve (for not being given); and whoever has more needs, let him humble himself because of his weakness and not be proud because of the mercy that is given to him. Thus all members will be at peace. No one especially reveals grumbling on any occasion, either by word or by sign. Anyone caught doing this will be subject to corrective measures. Chapter 35. Should everyone get paid anyway? The brethren must serve themselves mutually; and no one should refuse obedience in the kitchen, unless someone is sick or busy with a multi-useful task. Let him know that by this obedience brotherly love is evidenced and a great reward is acquired. Those who are weak, appoint helpers for them, so that they can carry out their turn without sorrow: and everyone should be given consolation and consolation, judging by the size of the brotherhood and the position of the place. If the brotherhood is large, the cellarer should be exempted from obedience in the kitchen, as well as the one who is engaged in a multi-useful task. Let others serve themselves with love. Having finished his week, on Saturday he must hand over his things and give an account of everything. Let him wash the towels with which the brothers wipe their hands and feet. Everyone’s feet, too, both those who have ended the week and those entering it, must be washed. The one who finishes the week gives the cellarer the vessels clean and intact; and the cellarer gives them to the person entering the week, so that it is known what one gives, and what the other must give an account of. One hour before the common table, let the week-longers take the allotted portion of the wine and bread, so that during the meal they can serve the brethren without much difficulty and without grumbling. On holidays, let them abstain until the end of lunch. Those finishing and starting the week, at the end of morning prayers on Sunday in church, everyone kneels and asks for prayers. The one who ends the week says the following verse: “Blessed is God, who helped me and comforted me.” Having said this three times, he receives a blessing: this ends his obedience. The one who begins the week says: “God, come to my help, Lord, strive to help me”; This and everything is said three times; then he receives a blessing, and thereby enters into his weekly obedience. Chapter 36. About sick brothers First and most of all, we must take care of the sick, and serve them as Christ, for He said: “I was sick, and they visited Me,” and: “just as you did it to one of the least of My brothers, you did it to Me.” But let the sick remember that they are being served for the sake of God, and let them not sadden the brothers who serve them with their unnecessary demands. However, even such people must be patiently endured, because through this a rich reward is gained. And the Abba must take every possible care so that no negligence is tolerated about the sick: appoint a special cell for them, and appoint a God-fearing, compassionate and caring brother to look after them. Prepare baths for the sick as needed; and for healthy people, especially young people, allow it less often. Allow the sick to eat meat to strengthen the weakest. But as soon as they recover, let them abstain from meat as usual. Let Abba take more diligent care so that the cellarer or the one serving the sick does not neglect them; because it falls on him if his disciples sin in anything. Chapter 37. About the Elderly and Children Although nature itself disposes to merciful condescension towards persons of these ages, i.e. to the elders and children, but the Charter cannot forget about them. We must always keep in mind the weakness inherent in them by nature, and in no way hold strict provisions regarding food towards them: we must show them leniency in the type of food; and the time for its adoption should be appointed early by the Charter, which is laid down for everyone. Chapter 38. About the weekly reader When the brethren eat food at a meal, there should always be reading; but not everyone who happens to be able to pick up a book and read. He who has read all week enters into this obedience on Sunday. After the liturgy and Communion, he speaks and asks everyone to pray that God will turn away the spirit of arrogance from him. At the same time, he begins, and after him everyone repeats the following verse: “Lord, you have opened my mouth, and my mouth will proclaim Your praise.” Then he accepts the blessing and enters into his obedience - to read. During the meal, deep silence should be maintained so that no one’s voice or whisper can be heard, except for one person reading. As for what is needed from food and drink, the serving brethren must arrange it in such a way that during the table no one needs anything. If there is a need for something, let it be known not by voice, but by knocking. No one should ask anything about reading or anything else; except perhaps the Abba would judge to say that it is brief for edification. Let this brother, the weekly reader, receive a portion of the wine dissolved in water before he begins to read, on account of Holy Communion, and so that it will not be difficult for him to withstand fasting. He will have his own lunch afterwards, with the week's cook and the servants in the refectory. For this reading, as well as for singing, the brethren are not appointed in a row, but by choice, who can edify those listening. Chapter 39. About the quantity and measure of food I believe that it will be enough to strengthen the strength to offer two brews at all meals, at the sixth or ninth hour; and this because of the weakness of the various brethren, so that if anyone cannot eat one, he may be strengthened by another. So, two brews will be enough for all the brothers; If you get fruits or vegetables from somewhere, then add this third dish. Two pounds a day of bread is enough for a brother, whether there is one meal or two - lunch and dinner. If there is dinner, the cellarer will withhold a third of the same pound to offer it for dinner. If hard work happens, then it is left to the will and judgment of the Abba - to add something when necessary, eliminating only in every possible way intoxication and the burden of food: for nothing is more indecent for a Christian than drunkenness, as the Lord told us: “Take heed to yourselves, lest your hearts be burdened with overeating and drunkenness” (Luke 21:34). Children should not have the same amount of food, but less rather than more, observing frugality in everything. Everyone should abstain from the meat of four-legged animals, except for those who are extremely sick. Each one has his own gift from God: one is one, another is another. Therefore, we establish the cost measure with special caution. So regarding wine, taking into account the weakness of the weak, we believe that a glass of wine per day will be enough for everyone. (Hemina – now unknown measure, about a glass. Wine – grape). Wine - grape. And whoever God gives the strength to abstain, let him know that it is worthy of its reward. If the position of the place, or work, or the time of year requires an increase to this measure, it is left to the will of the Abba whether to do this or not; let him only pay attention so that intoxication does not creep in, for wine, as we read, is not a monastic thing at all. But just as it is impossible to convince monks of this these days, let us at least agree not to drink to our fill, but to be abstinent; because wine even leads the wise to retreat and fall. If it happens that somewhere it is impossible to get even such a measure, or nothing at all, then God bless those who live there (for patience): let them not complain. Most of all, we need to convince everyone so that they don’t grumble. Chapter 41. At what hours should meals be offered? From Holy Easter to Pentecost, let the brethren have lunch at six o'clock (our 12) and have dinner in the evening. From Pentecost all summer (if the monks do not work in the fields, or the summer heat does not interfere), on Wednesdays and Fridays they should fast until the ninth hour, and on other days they should have lunch at six o’clock. This is the sixth hour of lunch; if there is work in the fields, or the heat is not great, this should continue at the discretion of the Abba. Let him establish and arrange everything so that there is no damage to the cause of salvation of the soul, and the brethren do everything they do without complaint. From the Ides of September (Ides from the 9th to the 13th and 15th days of each month) until the beginning of Lent, always eat at nine o'clock; on Pentecost until Easter - eat in the evening. This evening is to be determined in such a way that there is no need for those who partake to light lamps, but that everything ends before dark. And at any time, whether supper or lunch, one must arrange it in such a way that everything ends before dark. Chapter 42. About the fact that after Compline no one should talk At all times, monks must maintain silence with all diligence; especially at night. After dinner, whether it is fasting or not, the brethren, having risen from the meal, gather a little later in one place, and one reads the interviews (St. Cassian) or the lives of the saints, or something else that is edifying for those who listen; just not the Pentateuch and not the books of Kings, because for weak minds it is not useful to listen to these parts of Scripture at this time - to read them at another time. Having read four or five pages, or as long as time allows, they go to Compline. “And after Compline no one is allowed to say anything to anyone else.” Whoever turns out to be a violator of this rule of silence must be subject to severe penance; unless some visitors come, or Abba orders something; but this must also be done with all modesty and quietness. Chapter 43. About those who are late for Divine services or meals As soon as the sign is heard, one must immediately rush to the Holy Divine Service with all care, leaving everything in one’s hands, but sedately, without fuss. Nothing should be preferred to the work of God. If anyone comes to the night vigil after the “Glory” of the 97th Psalm (which is therefore supposed to be sung somewhat drawn out), he should not stand in his place among the brethren, but should stand behind everyone, or in some special place, so as to be in sight of everyone; and at the end of the service he must accept public repentance. For this reason, it is determined to stand in last place, or especially so, so that, being noticed by everyone, they are corrected from this shame. If they remain outside the church, it may happen that another will settle down there to sleep, or sit there without praying, and if there is more than one such person, they will start idle talk, and a place will be given to the evil one. Therefore, it is better to let such people enter inside, so as not to be deprived of everything, and the rest will be corrected. At daytime services, if anyone does not make it to the “Glory” after the verse and the first psalm, according to the same law he must stand in last place. Let him not dare to join the choir of singers until he has cleared away his guilt by bearing penance, unless the Abba commands; but he still must ask everyone for forgiveness after the service. Anyone who does not arrive at the meal before the verse, in order to proclaim the verse and prayer to everyone together and at the same time sit down at the table - and this is due to negligence or his own fault - will be reprimanded up to two times. If he doesn’t correct himself and does the same thing again, separate him from the others and put him at a special table, depriving him of a portion of wine. After the meal, let him ask everyone for forgiveness with a promise to improve. Anyone who is not present in the verse that is said after eating should also be subject to the same. (He will leave the refectory before prayer.) At the next meal, he should eat at a special table and then publicly repent. No one dares to eat or drink before or after the appointed hour. If the one to whom the Abba has assigned special food does not want to take it at this time, then when he wants to, let him either take it or not, until appropriate correction. Chapter 44. How to bear penance to those who are excommunicated from the community with the brethren? Those who are excommunicated from Divine services and meals for serious guilt, while the Divine service is being celebrated in the church, must lie prostrate on the ground outside the church, saying nothing, and when the brethren leave the church, without raising their heads, fall at their feet. He must do this until the Abba judges that he has already satisfied enough for his guilt. If, finally, the abba orders him to come to him, he gets up and prostrates himself before the abba and the brethren, asking for prayers for himself. After this, he is accepted into the choir, if the Abba orders, or into another rank, which the Abba determines. But he cannot sing a psalm or perform a reading, or do anything else in the church, until the Abba also gives permission. Moreover, at every Divine service, at the end of it, he must, falling on his face where he stands, ask for forgiveness and prayers, until the Abba orders him to stop doing this, recognizing his guilt as completely cleared. This last satisfaction is also required from those who, for minor faults, are excommunicated only from meals with the brethren. They fulfill it until the Abba allows them and, after blessing them, says: enough. Chapter 45. About those who sin in some way in the church Whoever, while proclaiming a psalm, responsory, or antiphon, or reading, makes a mistake - and there, having humbled himself before everyone, does not satisfy for his guilt - should be subject to greater punishment for not hastening to make amends for the error committed with humility. Children should be punished corporally for such guilt. Chapter 46. About those who are guilty of something other than If someone, while working in a kitchen, in a cellar, while serving, in a bakery, in a garden, or in any other place, sins in anything, breaks something, or loses something, or does something else, and does not immediately expose his mistake to the Abba and the brethren and does not ask for forgiveness, then he must undergo a greater measure of correction if it is discovered by others. But as for invisible sins that occur in the soul, they should be revealed only to the Abba, or spiritual elders, who know how to heal their own and others’ wounds without revealing or publishing them. Chapter 47. About giving a sign at the Divine Service It is the Abba’s job to announce the hour of prayer day and night, and he either does it himself or entrusts it to some diligent brother, so that every service is performed at its proper time. Psalms or antiphons after Abba will be performed in their own order by those who are ordered; and it is necessary for singing and reading to identify those who can perform this service for the edification of those who hear. Whoever the Abba commands must do it with humility and trepidation. Chapter 48. About everyday needlework Idleness is the enemy of the soul. Therefore, at certain times, the brethren must engage in handicrafts, and at certain times, again, in divine reading. We propose to distribute both of these activities as follows: from Easter to the Kalends of October (September 13–16), the brethren, leaving early in the morning, work whatever is needed from the first hour to the fourth; from the fourth to the sixth they read. After the sixth hour, having risen from the meal, let them rest on their beds, remaining silent, or if anyone wants to read, let them read to themselves so as not to disturb anyone. The funeral service for the ninth hour is early - at half past eight, and then back to work, and work until the evening. Let them not grieve if, due to local circumstances or poverty, it is necessary to intensify the work: for this is what monks do when they live by the labor of their own hands, as our fathers and the Apostles decreed. However, let everything be done in moderation, because of the faint-hearted. From the Kalends of October until the beginning of Lent, until the second hour, let them read; at the second hour the funeral service for the third hour is to be held, and then until the ninth hour everyone is engaged in whatever work is assigned to whom. As soon as the first sign is given at the ninth hour, let everyone leave (and tidy up) their work in order to be ready for the second sign, according to which they go to the meal. After the meal, let them do their readings or psalms. On the days of Lent, from the morning until the third hour, let them read, and from here until the ninth hour, everyone should work on their work. During these days of Lent, let everyone take a special book from the library, which he must read in its entirety: give them out at the beginning of Lent. At this time, one or two elders are appointed to walk around the cells during the hours when the brethren should be engaged in reading, and to see that no one wastes these hours in idleness, dozing or idle talk, and not in reading - not to their own benefit, but to the temptation of others. If anyone turns out to be such, reprimand him once and twice; if he does not correct himself, subject him to the prescribed measures of correction, so that others will also have fear: so that brother and brother do not meet at the wrong time. On Sunday, let everyone read, excluding those assigned to various obediences. If someone does not want or cannot read and reason, force him to work so that he does not become idle. Brothers of weak build should be assigned such work or craft so that they are not idle and are not burdened. Abba will judge their weakness. Chapter 49. How to spend Pentecost Although at all times the life of a monk should flow with the strictness of Pentecost, but since such a virtue does not belong to everyone, we urge, at least on these days of Pentecost, to maintain one’s life in all purity, covering up all the negligence of other times on these holy days. This will be fulfilled worthily when, taming passions, we devote ourselves to prayer with tears, reading, heartfelt contrition and strict abstinence. So, let us increase somewhat in these days the usual rent of our service through the performance of special prayers, through greater abstinence in food and drink, so that everyone, beyond the prescribed measure, and according to his own will, with the joy of the Holy Spirit, offers something to God as a sacrifice: i.e. He took something from his body in food, drink, sleep, and in the use of the tongue, awaiting Holy Pascha with spiritual joy. This, however, that everyone wants to bring to God from himself, let it be revealed to the Abba, so that it is undertaken with his prayer and blessing: for what happens without the permission of the spiritual father will be defiled by conceit or vanity, and will deserve not a reward, but condemnation. Everything must be done with the consent of the Abba. Chapter 50. About the brothers who work far from the church or are on the road The brethren who are away at work and cannot make it to church at the appointed hours, and the Abba considers that this is so, let them do the work of God where they work, bending their knees with the fear of God. Likewise, those who are sent on the road should not miss the prayers established at certain times; but let them fulfill them as best they can, and do not neglect to present this rent of their service. Chapter 51. About the brothers who go not so far A brother who is sent somewhere on business and who hopes to return to the monastery on the same day should not take food outside, even if someone asks him to, unless the Abba allows it. Anyone who acts differently will suffer the penalty of excommunication. Chapter 52. About the monastery prayer book The prayer book is what it is called, and nothing else should be done in it other than praying. At the end of God’s work, everyone went out in deep silence, offering reverent worship to God. A brother who would like to pray especially should not be hindered. Whoever wants to pray in this way, let him enter slowly and pray not in a loud voice, but in a contrite heart striving with tears towards God. Without this same goal - no one after the end of God’s work, i.e. During worship services, it is not permissible to remain in the church, so that this does not interfere with others who want to pray in private. Chapter 53 All strangers who come must be received as Christ, for He will one day say: “I was a stranger and you received Me” (Matthew 25:35). Everyone should be given their honor, especially those who are passing through life and wandering, equal to us. Therefore, as soon as it is announced that there is a stranger, let the Abba himself (look at his rank), or the brethren designated for this, come out to meet him, with all cordiality. First of all, we all need to pray together and then say hello in peace. That the kiss of peace should not be offered before prayer is due to the devil’s charms. In the greeting itself, one must show all humility. When one bows one’s head or prostrates one’s whole body on the ground before strangers coming or going, this should be done with the thought that Christ is received in them; He is also worshiped in them. Accepted strangers are led to prayer; then the Abba, or whomever he orders, will sit with them. The guest must read the Law of God for edification, and then offer him a treat. And let the abbot break the fast for the sake of the guest, unless there is some special day of fasting that cannot be broken. The brethren must observe the custom of fasting. Abba will give water to the hands of the wanderers; and both the Abba himself and the entire brotherhood (hotels) will wash their feet. When washing them, say the following verse: “We meditated, O God, on Your goodness in the midst of Your church” (Ps. 47:10). The poor of the pilgrims must be received with special attention and diligence, because the Lord is most received in them. Towards the rich, of course, there is some kind of respect. There should be a special kitchen for the Abba and the guest, so that guests coming at an unspecified time do not disturb the other brothers. Assign two brothers to this kitchen for a year, and let them do everything necessary there. When necessary, give them assistants so that they can serve without complaining; and when they have nothing to do, let them go out to work wherever they are told. And not only in relation to them, but also in relation to all monastery employees, one must adhere to the rule of appointing assistants to employees when required; but again, when they have nothing to do, let them do what they are told. And a special brother, filled with the fear of God, must be appointed to look after the hotel, so that the beds are always well made, and the whole house is in order, like God’s. Anyone who is not ordered should not communicate or talk with guests; but if anyone meets them or sees them, let him bow as said, and, having asked for a blessing, he passes on, saying that he is not allowed to speak with outsiders. Chapter 54. Is it possible for a monk to receive letters or other things? In no way should a monk receive letters, blessings, or other little things from each other, either from his parents, or from anyone else, or from each other, and respond in kind himself without the permission of the Abba. If anything is sent to someone from his parents, he must not receive it without showing it to the Abba in advance. If it is possible to accept it, it is the Abba’s will to order what to give to someone; and the brother who has been sent to someone should not be upset by this, so as not to give room to the devil. Anyone who acts differently is subject to the usual penances. Chapter 55. About the clothes and shoes of the brothers Clothes for the brothers should be assigned according to the quality of the place where they live and the climate there. In cold countries there is a greater need for them, and in warm countries there is less need. This determination is left to the Abba's judgment. With us, monks can be content with little; and we put on each brother a doll and a half-caftan (like a cassock: A doll is made of wool for the winter, and a linen one for the summer; also an amice for work; for putting on your feet - sandals and boots. The monks should not talk about the color of all these things and the thickness, let them be content with those that can be found in their area, or which are cheaper. Abba will take care of the appropriate amount of clothing, so that it is not too short, but just in time. When receiving new things, the old must be given away at the same time and stored in junk for the poor. It is enough for a monk to have two cockles and two half-caftans, for nights and in case of washing those things that are unnecessary beyond this must be cut off. Likewise, let them give away sandals and anything else that is old when they receive a new one. Those setting off on the road receive some junk femoralia (something like pantaloons), which they give back after washing when they return. It is necessary to have a better-than-usual kukol and a half-caftan in a tattered one; let those who go on the road receive them and, when returning, give them back. To lay the bed, a matting, a saga (a bag filled with straw or hay), a blanket, and a pillow are sufficient. Ava often has to inspect the beds to make sure no one gets into trouble. If someone else has anything that he did not receive from the Abba, subject him to the most severe penance. In order to stop any attempt to have something special - your own, let the Abba give everyone everything they need: a doll, a caftan, sandals, boots, an amice, a knife, a pen, a needle, a towel, tablets for writing; this will take away any possibility of an apology. In this case, let Abba be guided by the following rule, expressed in the Acts of the Apostles: “and they divided among all, according to the need of each” (Acts 2) and taking into account the weaknesses of those in need, and not the multiplicity of those who envied. With all his awards, let him think about reward from God. Abba always eats with visitors and strangers. When none of the pilgrims are present, let him call to his table whomever he wants from the brethren. But he must always send one or two of the elders with the brethren to monitor order. Chapter 57. About monastery masters (from the brethren) Masters, if they are in the monastery (from the brethren), must do their work with all humility. If one of them begins to be proud of his skill, as if he were delivering something to the monastery, such a person should be removed from the skill, and not assigned to it again; unless, when he reconciles himself, Abba may allow him to take care of him again. If they decide to sell any items, let them carefully determine through whose hands this is to be done, so that no fraud occurs to the detriment of the monastery. Those who are entrusted with this, let them remember the fate of Ananias and Sapphira (Acts 5), so that they do not suffer the same death mentally as they suffered physically. This must be kept in mind by everyone who is planning to commit any kind of trickery to the detriment of the monastery. Let the passion of covetousness not interfere in setting the price, but it is always better to set the price somewhat less than the laity does, so that God may be glorified in everything. Chapter 58 Anyone who is new to monastic life should not immediately be given entry into the monastery, but as the Apostle says: “Test the spirits to see whether they are from God” (1 John 4:1). So, if the newcomer arrives pushing at the door, and endures the deliberate insults inflicted on him, and the deliberate exclusion of him from entering the monastery for four or five days, patiently endures, without backing down from his request, then finally allow him to enter, and let him stay in the hotel for several days; after this, place him in the novice’s cell, where he can study what he is ordered to do: there he can eat and sleep. Assign to him an experienced elder who knows how to win souls for the Lord, and let him carefully observe whether he has truly sought God, whether he is diligent in the work of God (prayer), whether he is quick to obey, or whether he is tolerant of reproaches. We need to tell him all the difficulties and pains that are encountered on the path to God. If he promises firmness and unswerving constancy, then after two months read the whole Charter to him and say: these are the laws under which you have to fight; If you can keep everything, go, and if you can’t, it’s better to move away. If everything stands according to his desire, lead him again to the novice’s cell, and again test him in patience (the reading of the Rules took place in the vestibule of the church and for more than one day). Six months later, read the Charter to him again so that he would clearly understand what he was starting to do. If everything stays as intended, in four months the same Charter will be read to him. If, after such a long discussion, he promises to observe everything established and carry out every order, then finally accept him into the ranks of the brotherhood. Let him know that from that time on he became under the law of the Rule, that henceforth it was no longer permissible for him to leave the monastery, or to free his neck from under the yoke, which, after such a long discussion, he was free to accept or reject. He must receive it in church in the presence of everyone: and he makes a public promise not to deviate from his intention; always be correct in behavior, character and obedience. The vow is pronounced before God and His Saints (Angels); so that if he deviates from him in any way, his judge will be the One whom he turns out to be a deceiver. He must state his promise in writing, in the name of the Saints, whose relics rest in the church and the present Abba; and write it with your own hand. If he does not know how to write, someone else will write for him at his request, and he will apply a seal and place a written promise with his own hand on the altar. Believing, the novice says the following verse: “Strengthen me according to Your word, and I will live; Do not disgrace me in my hope” (Ps. 119:116). The whole brotherhood repeats after him three times, adding: glory to the Father. After this, the new brother bows at everyone’s feet, asking for prayers. From this moment on, he is already considered a member of the brotherhood. If he has anything, he either gives it to the poor first, or donates it to the monastery in front of everyone, leaving nothing for himself. In the monastery, he no longer has power over his body, not only over some things. Immediately in the church he takes off his clothes and dresses in monastery clothes. His former clothes are kept in junk, so that if, at the instigation of the devil, he decides to leave the monastery, he will be cast out of it in them. The written promise placed on the altar will no longer be received: it must be kept in the monastery. Chapter 59. About children of noble or poor, dedicated to God If one of the nobles dedicates his son to God in a monastery, then when this youth is still young, his parents make the written promise described above, and, having brought what is necessary for the bloodless sacrifice, both their handwriting and the youth’s hand are placed in the covers of the altar and thus dedicate him to God. Regarding property, they promise in their handwriting with an oath that neither themselves, nor through an outsider, nor in any other way will help him to have anything. Or, if they do not want to do this, but want to bring something to the monastery in the form of mercy for their souls, let them make a deed of gift to the monastery about those things, reserving for themselves, if they want, the right to use this part until their death. It is better to arrange all this so that the boy does not know any of this, so that later it does not serve to his destruction, as we know from experience. The poor do the same. And those who have nothing, then make one handwriting, and with a note of what is needed for a bloodless sacrifice, they dedicate their son to God, in the presence of witnesses. Chapter 60. About priests who want to live in a monastery If someone from the sacred rank asks to be accepted into the monastery, then he should not immediately consent to it. But if he insists on the petition, accept it, making it known that he will strictly observe the Charter, and that no concessions will be made to him in any way, let it be as it is written: “friend, why have you come?” (Matthew 26:50). - Let him stand behind the Abba, also bless and perform the liturgy, if the Abba orders, and if not, let him not dare to do anything like that, and knowing that in everything he is subject to the statutory order, let him set an example of humility to everyone. When there are general meetings to discuss any matters of the monastery, then let him take the place when he entered the monastery, and not the one that was given to him for the sake of the honor of the priesthood. Of the other clergy, when someone expresses a desire to join the monastic brotherhood, upon acceptance, each one is placed in an ordinary place; accept upon their promise of compliance with the charter and firmness in their intentions. Chapter 61. How to receive wandering monks? If a wandering monk, who has come from distant places, wants to live as a guest in a monastery, then if he is satisfied with the customs of the place that he sees, does not disturb the monastery with his excess, but is simply pleased with whatever he finds, accept it as soon as he expresses his desire. If, for reasonable reasons, he finds something reproachful and shows it with humble love, Abba must pay due attention to it. Isn’t that why the Lord sent that brother here, to correct the indicated malfunction? If later he wishes to remain completely in the monastery, do not deny him this desire, and especially when, during the hostage, his life and character are well known from the good side. But if he is too demanding, or during the hostage he is noticed in any vice, then not only do not accept him into the ranks of the brotherhood, but tell him with honor to leave, for fear that others will become infected with his infirmities. When he is not such that he deserves removal, then not only when he asks to be accepted into the brotherhood, but to convince him to remain with them forever, so that others may be edified by his example: for in every place we serve the One God, and we fight for the One King. Even if Abba finds him like this, he can give him a higher place than what he should have according to the time of reception. And not only a monk, but persons consecrated in their various degrees, the Abba can appoint to higher places, compared to the reception, if he finds them worthy of it in life. However, let the abba not dare to ever accept for permanent residence a monk from another famous monastery, without the consent of his abba or letters of recommendation, for it is written: “What you do not wish for yourself, do not do it to another” (Tov.4:15). Chapter 62. About monastery priests When the Abba finds it necessary to have a priest or deacon, let him choose from among his own worthy of the degree of priesthood. Let the initiate guard himself against arrogance or pride, and not dare to do anything except what is ordered by the Abba, knowing that he, much more than others, should adhere to the established orders. On the occasion of the priesthood, may he not forget the duty of obedience to the Rules and the entire monastic deanery, but more and more may he prosper in God. Let him always keep the place that follows in the order of entry into the monastery, except for serving the altar; unless, by the determination of the entire brotherhood and by the will of the Abba, he will be placed higher, for the sake of the dignity of his life. But whoever of these, knowing that he must observe the orders established by the deans or other officers, allows himself to disobey them, will be judged not as a priest, but as a violator of the order. If, after frequent admonitions, he does not correct himself, bring this to the attention of the bishop, so that with his authority he can give strength to conviction. If even after that he does not correct himself, but on the contrary continues to multiply his offenses, then expel him from the monastery; however, such is his stubbornness that he does not want to completely obey the Rule and fulfill it in everything. Chapter 63. About the place that each brother should occupy and about mutual relations Let the brethren always hold their places in the monastery according to the time of entry into the monastery and the dignity of life, and as determined by the Abba. Let Abba not disturb the flock entrusted to him, and let him not, as one who enjoys full power, allow any unrighteous orders; but let him always remember that he will give an account to God of all his judgments and deeds. In the order that he established, or that the brethren have, let them begin to kiss the world, and take communion, keep a line in singing psalms and stand in the choir. These orders in all places cannot be determined by the years of the brethren: for Samuel and Daniel - the youths - judged the elders. Excluding those whom the Abba raises in dignity, or whom he demotes for well-known reasons, all others, as they enter the monastery, always follow one another: so, for example, whoever entered in the second hour of the day, let him be the youngest and last of the one who entered the first, no matter what age and dignity he may be. As for children, they have their own rules. Those who are younger in monasticism must honor those who are older in it, and the elders must love the younger ones. No one is allowed to call another by a simple name; but the elders, turning to the younger ones, should say: brother so-and-so, and the younger ones to the elders: father so-and-so. And the Abba, who is believed to take the place of Christ, is called: Mr. Abba. Let him take care to always show himself worthy of such an honor. Wherever the brothers meet, the younger one asks the older one for blessings. When the older one approaches, the younger one must stand up and give him space. The younger should not sit down unless the elder orders him; so that what is written is always fulfilled: “Warn one another in respect” (Rom. 12:10). Children, youths, young men, to church or to the table, let them follow their orders decorously. Also, when they leave the monastery, and in general, wherever they are, they must keep themselves in order and decorum, under strict supervision until they reach adulthood. Chapter 64. About the appointment of Abba Regarding the appointment of Abba, let the law always be observed, so that the one whom the whole brotherhood chooses in agreement, in the guard of God, according to sound advice. Take into account the dignity of life and the degree of mental education, at least whoever had a place among the brethren. If the brethren, in the hope of indulging their vices, jointly elect for themselves such an abbot, who himself is not alien to those vices - but some bishop in whose diocese that monastery is located, or the abbas of other monasteries, or neighboring Christians finds out about this, then let everyone take care to prevent the fulfillment of the advice of the evil ones, and to appoint a good steward for the house of God, knowing that for this they will receive good a reward if they do it purely, out of God’s zeal, but on the contrary, they will sin if they neglect it. Let the one appointed by Abba always think about the burden he has taken upon himself, and to Whom he will have to give an account of his stewardship. Let him know that he should be more concerned about doing good to the brethren and the monastery than about ruling independently. He must be knowledgeable of the Law of God, so that he will have a place to bring out the new and the old for the edification of his brethren, to be chaste, sober, merciful, preferring mercy to justice, so that he himself will once again be worthy of the same. Hating vices, may he love his brothers. In correcting faulty ones, let him act with all prudence, avoiding excess, so that when he begins to clean off the rust with increased stress, he does not break the vessel itself. Remembering his brokenness, let him manage not to break the broken reed. This does not mean that he should allow vices to multiply freely, but that he should prudently and lovingly cut them off and see how everyone is used, as has been said. Let him conduct his affairs with all diligence so that he will be loved more than feared. May he not be fussy and overly concerned, may he not be excessive in anything and stubborn in his thoughts, may he not be jealous and too suspicious: otherwise he will never see a peaceful day. In his affairs and orders, he must be careful and prudent, whether they concern the spiritual aspects of life or the physical. He must assign work selectively, in proportion to the strength of each, remembering the prudence of Jacob, who said about his sheep: “If you drive him one day, all the cattle will die” (Gen. 33:13). Taking into account this and similar evidence of prudence, the mother of all virtues, let him establish and measure everything in such a way that both the strong desire it and the weak do not run away from it. Let him be especially motivated to fulfill such a rule of action by the fact that if everything is managed wisely, he will hear from the Lord the same thing that He said about the good servant, who always in due time gave his minions money: “Truly I say to you, that he will set him over all his possessions” (Matthew 24:47). Chapter 65. About the preposition of the monastery. (Vicar, second after Abba) It often happens that, through the placement of prepositions, great scandals occur in monasteries, when these persons, having become proud and considering themselves to be second abbas, begin to act arbitrarily and through this sow divisions in the fraternity. This happens most especially when the same abbas who elect the abba also elect the preposit. How absurd this is is evident from the fact that the preposite chosen in this way is given a reason to be proud from the very beginning. Evil thoughts inspire him to believe that he is not at all dependent on the authority of his Abba, as if he was appointed by the same persons who appointed the Abba. Hence disagreements, disputes, opposition, envy and all sorts of discord. When the abba and the priest are in such an unpeaceful relationship, then the other brethren are also in danger of spiritual destruction. The culprits of this evil should be considered those who participated in the delivery of such a preposition. So, in order to preserve peace and love, we decree that everything in the monastery should be established according to the will of the Abba. And if possible, let all the monastic orders established by the Abba be observed by the deans alone, about whom it was said above, so that when many are entrusted with different parts of management, no one has a reason to be proud. If, due to local circumstances, or due to the number of brethren, a preposit turns out to be necessary, let the Abba himself choose one for himself with reasonable prudence, and with the advice of God-fearing brethren. This preposit must do with all respect only what is entrusted to him by the Abba, not allowing himself anything contrary to the will and orders of the Abba. The more he honors others with trust, the more diligently he must show obedience to the head of the monastery. If the preposit is noticed in any vice, or rises in pride, or violates any holy rules, admonish him up to four times. If it does not improve, certain corrective measures must be taken according to the Charter. If even after this he does not improve, he should be demoted from the rank of preposita and another worthy one should be appointed in his place. If even after this he does not live calmly and obediently in the brotherhood, expel him from the monastery. Let the Abba remember, however, that he must give an account to God in all his judgments, and not allow his soul, instead of true jealousy, to burn with the fire of hostility or envy. Chapter 66. About the gatekeeper of the monastery A wise old man should be appointed as the gatekeeper of the monastery, who would be able to receive and give answers, and whose maturity of age and character would not allow him to wander (in thoughts). This gatekeeper should have a cell outside the monastery, so that those who come will always find him ready to give an answer. As soon as someone knocks, or as soon as the poor person raises his voice, let him say: Deo gratias - thanks be to God, or bless and with all modesty, fear of God, and warm love, hasten to give an answer. If he needs help, assign his youngest brother to him. The monastery, if possible, should be arranged in such a way that everything necessary, such as water, a mill, a garden, a grain store, and various monastery facilities, are located inside the monastery, so that the monks do not need to go outside the fence and wander: for this is not at all beneficial for their souls. – It is desirable that this rule be repeated more often in the fraternity, so that no one excuses himself for not knowing it. Chapter 67. About the brethren going somewhere on monastery business Brothers, setting out on their journey, let them entrust themselves to the prayer of all the other brothers and the Abba: and always at the last prayer of the Divine service we must remember all those who are absent. Returning from the road, the brethren, on the same day when they return, at the end, after the day's services, must, prostrate on the ground, ask for prayers from everyone about all their mistakes that happened on the road, when their eyes crawled to see something unkind, or to hear with their ears, or to utter unnecessary things with their tongues. Let none of them allow himself to tell another what he saw or heard outside the monastery; because this causes great ruin in souls. Whoever allows himself to do this must bear penance. Anyone who dares to leave the monastery fence, or go anywhere, or do anything else even the slightest without the Abba’s permission, is equally subject to it. Chapter 68. About difficult obediences beyond our strength If any brother is ordered to do something difficult that is beyond his strength, let him accept the order of the commanded one with all modesty and submission. If in fact it turns out that the burden of the matter exceeds his strength, let him explain this to the one who is in charge over him, in good time and with humility, and not in a spirit of contradiction or resistance. If, after this explanation, the elder remains unconvinced and does not cancel this order, the younger one will submit to him complacently, in the confidence that this is useful for him, and that God, for the sake of his humility, will help him. Chapter 69. In the monastery no one else should protect One must be careful in every possible way so that in no case does one protect another monk in the monastery, even if they are connected by ties of kinship. Under no circumstances should monks dare to do this; because this can lead to great temptations. If anyone breaks this rule, he must be admonished very strictly. Chapter 70. So that no one dares to punish another Any appropriation of power to oneself is prohibited in the monastery. We decree that no one should dare to excommunicate or punish any of the brethren, except those to whom this authority was given by the Abba. Let those who sin be convicted before everyone, so that others may also have fear. Children under fifteen years of age can be punished corporally, but this too with prudent measures. If anyone allows himself to do this to someone at an older age, or is indiscriminately incensed in relation to children, subject him to due penance, for it is written: “What you do not wish for yourself, do not do it to another” (Tov.4:15). Chapter 71. That the brethren should obey each other mutually Everyone should demonstrate the good deed of obedience not only in relation to the Abba, but also let them obey themselves mutually, in the confidence that in this way of obedience they go to God. So, in addition to the Abba and other authorities appointed by him, let the younger brothers obey the elders with love and zeal. Whoever turns out to be contradictory must be rebuked and corrected. When a brother, being rebuked by an Abba or some other leader, sees that the spirit of the one reproaching him is in any way irritated against him, let him immediately fall at his feet and lie there asking for forgiveness until the previous irritation is replaced by a benevolent blessing. Anyone who neglects to do this will be subjected to corporal punishment, or, if he turns out to be stubborn, expelled from the monastery. Chapter 72. About the good zeal that monks should have Just as there is evil zeal, which separates one from God and leads to hell, so there is also good zeal, which separates one from vices and leads to God and eternal life. Monks should show this zeal with warm love, i.e. “to make each other great”, to patiently endure each other’s physical and mental infirmities, to warn each other in obedience, not only to look at what is good for oneself, but even more so what is good for another, to show mutual pure love for each other, to fear God, to love one’s Abba sincerely and with humble wisdom, to prefer nothing to Christ, who may lead us all to eternal life. Chapter 73. That the present charter does not show all the laws of asceticism and spiritual life We wrote this Charter so that those who observe it can achieve purity of morals, or show the beginnings of Christian prosperity. For those who wish to ascend to the highest degrees of perfection, there are the instructions of the Holy Fathers, whose fulfillment leads a person to the height of perfection. What page, or what beginning of the Divine Scripture of the New and Old Testaments does not represent the truest standard of a better life for man? Or what book of our Holy Ecumenical Fathers does not indicate how to reach our Creator in the surest way? Interviews of the Holy Fathers, their sayings and lives, also the rule of our father Saint Basil, what else are they but outlines of virtues for well-living and obedient monks? But for us, who live poorly, are careless and careless, they are shame and disgrace. So, brother, wishing to reach the heavenly fatherland, first work diligently to fulfill the present Rule for beginners; and then, with God’s help, you will be able to take on more, the fulfillment of which will lead to the height of perfection. You might be interested in: