24. 1382 г. Грамота суздальского архиепископа Дионисия псковскому Снетогорскому монастырю о соблюдении правил иноческого общежития

From the synodal collection of the 16th century No. 562, fol. 404 rev.–407. Based on the same manuscript, this document was published in Historical Acts, vol. I, No. 5. Regarding the time of writing, cf. news in first Novgorod. letop. under 1382 Hastening to God 1243 and confirming the word, for the sake of the Word, and fulfilling with the Holy Spirit, like the commandment of the all-holy patriarch of the universe, caring for the souls of men, to teach, and to punish, to rule, according to the divine commandments of the Gospel, living well to strengthen and bless, having gone astray to return to the right path, that is, to a virtuous life, which has been established. Holy and God-bearing Fathers, the common life, according to the great Pachomius, the angel of God 1244, and according to the great Basil, the two rites of the inscription of the life of Mnis, the deserted and the common life, the hedgehog praised 1245 more than the deserted one, and St. Ephraim writes like this, and St. John, the writer of the divine Ladder, especially establish and decorate in various ways wise punishments. I came with the message of the all-holy patriarch of the ecumenical to the God-protected city of Pskov about the correction of the excommunicated 1246 cathedral apostolic church of Christ 1247, and for the approval of the priest and the honest monastery, and all the people named for Christ, and hearing about the honest monastery of the Most Holy Theotokos, which is called Snetnaya Gora, communal, and I rejoiced greatly in my soul, and rejoiced greatly, with diligence I went, and saw, and was blessed by the universal patriarch, and I found the divine scriptures, which are not corrected in everything, and the God-bearing statutes of the Fathers, both creating and leaving behind, about the divine common life, and about the fulfillment of the Mnish rule and about heights dispassion. I was begged by the venerable abbot, that 1248 brethren who exist in Christ, to direct those who have seduced themselves and to punish the unpunished, I Dionysius, apxbishop of Suzdal, at the command of the all-holy patriarch of the ecumenical, having looked into the Nomocanon, in the rules of the Holy Fathers, even about the divine common life, the new rules and regulations were passed over negligence, to offend the Holy Fathers, the statutes, as the hedgehog said in the 5th Council of 1249: “It is fitting for me to have nothing of my own, but to hand over everything that is mine to the monastery into power. The speech of [bo]god-voiced Luke about those who believed in Christ and corrected the life of Mnisha 1250, as if no one had anything from his own verb, but it was common to everyone. To those who want to serve, give what exists and receive needs; after tonsure, those who come to him in the entire monastery have power, and are not allowed to worry about anything about themselves or to do this. If anyone buys any acquisitions that he or she has not created in the monastery, let it be received by the abbot or bishop, and sold to many with boldness, and distributed to the poor and weak and ill-fated. Such acquisition, according to Ananya, who once learned to steal, commanded the holy cathedral to be chastened by the prohibition brought.” 1252 Now part of the 1253 silver we took from our own, but having laid everything at the feet of the apostles, we died: what is proper to say about those who do not offer everything to themselves 1254 to God, but partly offer up to God, and partly work for their own lusts, and they will find greater languor, as strong as the soul and body that exist with God and [x] will you destroy? Who are dressed in the holy image of Mnis, living in monasteries 1255, and not saying a word: “This is yours, and this is mine,” or “this and that”; for the 5,000 are simpletons, and everything is in common with the name, no one has his own 1256 what is the thing; Moreover, in general life, in a monastery, one should not say: “This is mine.” Where is the essence from the weeds of the sowing devil, having grown up in the common life, the spoken father 1257, is not worthy of being called common, but the thief of the seat and sacred theft and all malice are hostile to the work-workers. For this reason, it will be called a common life, so that everyone has a common life, and not one person will have the devil’s undertaking and his own cares, dirty and insane, as the great Basil says in the saints, as if “having in the monastery what is in the cell, whether large or small, create something alien to yourself from God’s church, and the Lord’s love is just as alien.” 1258 It is more beneficial to live with small, intelligent people, rather than with many disorderly ones, who transgress the commandments of the Lord. Now, whoever has fallen into this great sin, who has violated the rules of the Holy Fathers, has committed ignorance, if they begin to swear worthily and promise not to fall into the same great sins, I forgive the humble Archbishop Dionysius of Suzdal, with the blessing of the all-holy patriarch. Henceforth, by order of the all-holy patriarch of the ecumenical, in the honorable seven monastery of the Holy Mother of God on Snetnaya Gora, you set in this honorable monastery nothing of your own, neither to the abbot, nor to the brethren, but to give everything to God and the Holy Mother of God in the monastery, neither to eat in the cell, nor to drink, nor to ask the cellarer; and not to give to the cellarer, nor to the housekeeper, not to give anything to anyone without the abbot’s word; everyone eats and drinks at the meal together; Also, neither eat nor drink at all, neither before lunch nor at lunch; and don’t drink until you’re drunk. And the required attire should be obtained from the abbot 1260, ordinary, and not German cloth; and wear sheep's fur coats without down, and keep shoes and shoes from the abbot 1261, and do not keep extra ones. And in church, according to the rules and regulations of the Holy Fathers, let them sing. And if he sends him to the service, let him go without disobedience; and you can’t go anywhere without the abbot’s blessing. Obedience and submission should be 1262 in everything to the abbot: if anyone begins to speak contrary to the abbot and begins to create quarrels, he will be locked up in prison until he repents; and the disobedient man, according to the first, second and third punishment, will be married out of the monastery, but they will give him nothing from what he brought into the monastery. There are many things that are not enough for you to write, but you will find the rest in the books of the great Saint Basil of Kecapia, and Saint Ephraim, and Saint Ivan Climacus, and Saint Theodore of Studium, and other holy Fathers, about 1263 obedience, and about humility, and about other virtues, which, having accomplished, you will receive the mercy of God and the Holy Mother of God, and the blessing of the All-Holy patriarch of the universal, and she is the good future that God has prepared for those who love him. Our ears came and behold, as the patron of this honorable monastery, the founder of this monastery, having created this monastery and united the brothers, and the charter of the Holy Fathers introduced the common life, which he announced with many punishments and confirmed with oaths, which is for the salvation of human souls residing in this monastery, and for all people named for Christ for the benefit and praise of those residing in this God-protected city of Pskov: here, renewing, I write for the approval of this letter, as if anyone who dares to think of turning this good instruction into an evil custom will be subject to the burden of excommunication 1264 of the most holy patriarch of the ecumenical. In the original: I keep up. Publishers Act. Histor. they rightly guess that the word “predade” should be added here. In the original: about those who were absent. The 6th rule is given not of the fifth (ecumenical) council, but of the double council of Constantinople in 861. In the original: corrected. In the original text of the rule: καί πολλῶν παρουσία = in the presence of many. The translator (perhaps Dionysius himself) obviously read: καί πολλῶν παρρησία. In the Greek text: Τὸν δέ γε τὴν τοιαύτην κτῆσιν, κατὰ τὸν παλαιόν ‘Ανανίαν, ὑποσυλᾷν μελετήσαντα τῷ προσήκοντι ἐπιτιμίῳ ή ἀγία σύνοδος ῶρισε σωφρονίζεσθαι. In the original: for myself and further added. And. In the original: to his VM. “his own.” In authentic Itarica. Corrected according to the source - according to the 4th word of Pandect Nikon the Montenegrin, whose words are cited here by Dionysius. Wed. Sretensky Sved. and Note. No. LV, p. 296. In the Greek original of Nikon, the word otaritsa corresponds to the well-known legal term πεκούλιον, (ὀποῦ γάρ εὶσι τὰ ὑπὸ ζιζανοσπορέως διαβόλου ἐν τοῖς κοινοβίοις ἀναφυέντα πεκούλια. RKP. synod. No. 455). Wed. Nomocanon at the Great Trebnik, ch. 117. In the original: from the abbot. In the original: in and with the abbot. You might be interested in: