12. Монашество

“Peace be with you, father governor, and brethren. May the world from above be given to you as the daily bread of the soul, every day; May it be multiplied to you and may it not be taken away from you... Peace to you and brothers. I entrust myself to your prayers” (7:73, 31) The monastic class is a great secret that can only be understood by those who have taken monastic vows. To a layman, and even to a pious one, it will remain far from his understanding. How can you voluntarily leave the world with all its delights? How to leave family, friends and acquaintances and go into solitude, live among wild animals? How to leave a cozy home and settle in a cave, dugout, or hollow tree? How to leave something pleasant and doom yourself to deprivation, sorrow, wandering?.. The holy Apostle Paul reveals this secret - it is in the deep, selfless, unshakable faith in God, in the sincere desire of the monks - these earthly Angels - to live with God and die in God. “By faith,” he says, “he will overcome kingdoms, do righteousness, ... stop the mouths of lions, quench the power of fire, escape the edge of the sword, be strong in weakness, ... of whom (the whole) world is not worthy...” (Heb. 11:33-34, 38). Faith drew them to the desired Heavenly Fatherland, showed the world as a desert, and the desert as a paradise. Faith drew them to a feat that transformed them, and by transforming them, it changed many others for the better. The world around them, as a rule, became lighter and warmer. Everyone needed their prayers, especially “as weakness increased, ... so that the continuation of the days would not be fruitless” (9:61). It should be immediately stipulated that “you can lead a monastic life without a vow” (3:3). “Remember St. Sergius, who delayed his departure from the world, fulfilling the word of his parents and calming them down... We also know other examples. Alexy, the man of God, left his family, no matter what - and God justified his path. But not everyone has the same measure of gift. Consider this... and choose the trustworthy path, protected by humility” (3:81). On Russian soil, monasticism was initially introduced and established, mainly of a communal nature. It is primarily to him that Saint Metropolitan Philaret addresses his words. His word is composed of instructions: I. On accepting monasticism. II. About leaders and leadership of monastic life. III. About the spiritual appearance of monks: their qualities, duties, obediences - their feat. “In a monastery,” says the Saint, “everyone must be imbued with the spiritual principle” (8:356). The entry into the monastery itself should be imbued with the same principle - “during presentation, attention must be paid to tonsure. Anyone who has only outwardly constrained himself in order to crawl through this door, having passed through, soon becomes blurred, and it is more difficult to be thrown out of the fence than not to be accepted into it” (7:88-89; 23:95). If someone gives good hope - do not refuse, but take - “the ways of God are unsearchable, the wisdom of God is manifold... Let the prayers of St. Sergius help” (7:10, 11). “If the novice is trustworthy, then there is no need to leave him to live in private, but take his request for determination to the monastery and, at the end of the case, decide to count his determination from the day the request was submitted. Here is an innocent means to speed up the tonsure of the trustworthy” (7:86). – “Promises good” – accept (7:311). One who does not abandon his wisdom and does not express the will to “give himself up simply in obedience” is not allowed into the Lavra, into the brotherhood of monks (17:3). – “May God protect us from false brethren” (7:89). The Saint also does not approve of the coming to our monasteries of those who left for exploits on Athos. - “It’s another thing to go to Athos for silence, and another thing, after moving to Athos for silence, with the name of the Athos silent one, to go to the Moscow rumor in the courtyard” (4:352; 23:88). In order to avoid undesirable phenomena, the Saint reminds: “It is not contrary to the ancient rules, but in accordance with the circumstances of the present century, not to tonsure a female before 30 years of age” (23:94). It is noteworthy that among people of different origins - different places, different nationalities, classes - who come to the monastery, “harmony is established” (17:95). And how sad it is when there is “division where there should be unity” (7:39). Both the first and the second largely depend on the leaders of the monastery - and the Saint speaks about them. Entering into an administrative position should be calm and modest. - “To celebrate the assumption of office as a dean with a treat means to proclaim in a secular manner one’s rank, which has not yet been given, and not to enter into the matter of obedience with quietness and humility” (23:90). Only those whose character does not “require temptation” and who have shown merit should be elevated to “archimandry.” It will be a bad remembrance when we put in their places those who have not deserved and have not been tested” (19–1:47). Self-nomination is also inappropriate. “I doubt,” notes the Saint, “that she is the best boss, who wants to be a boss more than others. This is not what the spiritual law says” (3:27)... “It is less convenient to enter closely into the management of women’s monasteries, and here the choice of rulers is more difficult; special caution is needed here” (23:94). And the Saint, due to the disagreement in the Khotkovo monastery between the abbess and the nun, asks the most experienced holy leader of monasticism, Archimandrite Anthony: “Give direction to the abbess and the nun, so that the abbess takes advantage of Magdalene’s jealousy, moderating it when necessary, and so that Magdalene does not consider her action trustworthy if it is not with the blessing and peace of the superior, so that there will be no discord and embarrassment, but yes the fruit of righteousness is sown in peace by those who make peace” (8:255). The leaders of monasteries are not rulers, but fathers. “The apostle gives instruction and example to treat the brethren not like rulers, but like a nurse with a baby in her arms. If he stubbornly shouts, he is brought to rest not with abuse and threats, but with affection and meekness. Do not think that I am writing this out of displeasure at you (Abbess Sergius of the Spasoborodinsky Monastery - K.S.). I only want to show you a way of acting, which, in my opinion, or, better, according to the teaching of the Fathers, is more reliable” (20:20; 23:85). “Do mercy,” the Saint writes to another leader of the monastery, “remove human shortcomings from attention, and consider the work of the monastery with patience, and look philanthropically on the poor and elderly” (10:100). “Advise the Mother Superior to act with caution and without impatience” (8:389). In all the actions of the head of the monastery, the Saint advises to maintain sedateness, patience and condescension. To the question: “If it happened that order was weakened before, is that really how it should be?” The saint replies: “We must take into account that few willingly withstand a sudden decisive change, even if it were from worse to better. That is why it is necessary to move from weakening order to precision with some gradualness. Vices do not need to be tolerated, but those who have fallen into some vicious actions, if the hope of correction has not yet been lost, must be corrected with patience, and have mercy for insufficiency” (20:9-10). The boss’s duty is to rise above insults and not allow harshness in his judgment. “The boss must be above the insults of his subordinates and stand up for truth, for order, for the peace of others, and not for himself. One boss, to whom a subordinate wrote offensive words in a petition, gave the following resolution: “Inform the petitioner that if he had written or said such words not to me, but to another, then I would punish him as an offender.” “I think,” says the Saint, “that such a decision is more useful for both the boss and the subordinate. I advise you to beware of harshness in your actions and words, and to control your words and actions with meekness and patience, with which you accept what is written here” (20:27). In words and, naturally, in deeds, more leniency and mercy are needed, and not “power and judgment.” “You say,” writes St. Sergius, Abbess of the Spasoborodinsky Monastery, “the enemy has greatly taken possession of her.” This is too heavy a judgment on one's neighbor. If you tried to see in her actions more misunderstandings and mistakes and some acts of passion, and, moreover, not without worries, thought about whether there was a mistake on your part - with your humility and peace you could more easily bring her into humility and peace” (20:20). “In moments of indignation and anger, you should not allow yourself to speak and act, but you should take time to calm the passion with reasoning and prayer, and then with moderation pronounce reproof, and with condescension determine the punishment for the sinner: “The fruit of righteousness is sown in peace by those who make peace”” (James 3:18) (20:28–29). “Only calm and gentle reproofs admonish people; cruel ones are more annoying than useful” (20:26). In addition, “father Seraphim’s advice is excellent: do not scold for a vice, but only show its shame and consequences” (23:85). “A brother’s weakness must be shown and quietly corrected until there is a temptation for many; and when a temptation arises, then it is necessary either to bring the matter to justice, or to advise the brother to retire, so that he is less embarrassed and less embarrassing to others” (7:95; 23:86). The saint expresses the desire that the leader act “more with zeal than with power, more in spirit than in form” (8:64). “It is not pleasant to shackle a person with one power... Such service will not bring all the desired benefits. And it will not last” (23:13). “I don’t like administrative affairs in the monastery” (7:141), the saint declares in a letter to Archimandrite Anthony and continues: “You say that the Fathers humbled by external measures of truth. But then the erring ones still had enough respect for the Fathers to obey their orders, or others greatly contributed to this. Now is it possible to arrange this? One should fear more rumor than benefit. Isn’t it possible to little by little put into order what the enemy has brought into disgrace?” (8:388). Yes! It must be put in order gradually, little by little - without sharp turns or revolutions. “The abbess’s act is absurd,” writes the saint. “She wants to throw away her entire choir and recruit a completely new one, because it is as if the old ones cannot be corrected. I said that this was a drastic revolution that should not happen in the monastery. It is unlikely that an entire choir would be incorrigible. And how to create a choir out of nothing? She also planned to form a dormitory from the newly recruited choir, with exclusive rights. This seemed more oppressive to me. Also, noticing that the sisters did not go to Matins, I wanted to make a list of some who would have the obligation to go to Matins on certain days. And it seemed strange to me that some would go to Matins according to a schedule, as if on guard duty, while others would be left completely unattended. Advise her to guide everyone towards order and goodness by spiritual measures, and not harsh and not heavy” (8:445)... “The new builder must first give himself time to look at the monastery as it is and get comfortable with the brethren, without making changes soon, but only maintaining order; and, having already looked around, introduce the best, in the hope of strengthening it. With good leadership, the monastery can become both better in itself and more useful for the Lavra” (8:85). In order to worthily honor the good leader or leader of the monastery, the Saint advises: “Whatever you (Abbess of the Spasoborodinsky Monastery Sergius - K.S.) finds possible to do in respect of memory, then everything will not be lost, but will bring you blessings from God and from people. This should also increase the kindness towards you of the sisters who loved her” (20:12). And summing up the service of the abbot of the Holy Trinity Sergius Lavra, Archimandrite Anthony, the saint writes: “During the continuation of your service, the brotherhood of the Lavra has increased, for which I believe with consolation the reason is in the edifying leadership; church and spiritual improvement increased, as well as the economic well-being of the Lavra; two hospitals, a primary school, an icon painting school, and a treat for the strange were established; The cenobitic Gethsemane monastery was founded, which, by the grace of God, is growing with good hope. Your reward is in the Lord. Your consolation is in the favor of St. Sergius" (9:395). And he petitions the Holy Synod for a blessing “for Archimandrite Anthony to use a panagia instead of a pectoral cross - following the example of the Donskoy Archimandrite” (9:397). Moving on to the word about the spiritual appearance of all the inhabitants of the monastery, the Saint, first of all, makes a very important remark: “I know the rule that a Christian and a monk must act sincerely and truthfully” (9:171-172), and it is appropriate for the first and second to come to the church of God out of conscience and love (7:7). A monk is a humble servant of God and people. - “What greatness are you talking about between monks? “Let him who is in you be your servant” (Matthew 23:11). Where do we put this word?” – asks the Saint (7:4; 23:89). “A monk should think about piety, and not about external differences. And if you allow yourself to think about them, it is a good distinction to be given, and not begged for, like alms” (17:133). A true monk - like a true Christian - “in his natural character finds something that needs to be corrected and that is difficult to overcome, ... resorts to God, asking for help in this. And if help is not given quickly,” he does not lose heart, “but continues to strike at the doors of mercy,” and strives “to hold back the unfavorable movement of the heart and will” (20:28). “You have made a sacrifice to humility, ... and now,” the Saint continues, “make a “sacrifice to obedience”” - and teaches this (8:194). “The boss wishes that the sisters could not bring her even a little as a gift, which usually happened. This is good. Explain to the sisters that this is good, and that the boss cannot be given anything better than obedience and love” (23:92). Reproaching the rebellious nun, the Saint says: “Magdalene’s direction to act independently and independently of the abbess and to introduce hastily invented orders, instead of protecting the ordinary order, is not approving” (8: 256-257). There must be a certain spiritual law in obedience: not to give up obedience, but not to desire more. It is necessary to choose for obedience not just those who are willing, but “those who know the matter and have the strength to bear the labors and weaknesses of the weak” (3:39). All monks must bear the line of service, regardless of their other duties. – This is what the Saint punishes the abbot of the Holy Trinity Sergius Lavra, Archimandrite Athanasius: “Tell those who are in the position of Lavra economist to serve, and not rarely. In Iverskoe there was an opinion of him as a hunter to wander into the city” (17:129). “In your note I found a sacristan among the non-rulings of the succession. Why? I have not noticed this until now in this Lavra; and in the other this is not the case. The same goes for the economy. In the St. Petersburg Lavra, the Academy’s economist ruled in succession” (17:4). Even those who carry out the feat of silence are called to the same: “May the Venerable Macarius of Egypt and the Venerable Sergius bless Father Macarius in the name of the Lord for the feat of silence, for the holy Pentecost, with a return to communion on Saturday and Sunday, and for the sake of the cycle of priestly service. Let us pray to the Lord for him; and let him pray for us. May the Lord grant him... to obtain the true fruit of silence" (8:387). Hard work has always adorned and adorns monasteries and must be supported “for both economic and moral reasons” (19–2:96). Only the monk’s illness serves as a basis for relief and even release from obedience. “If the correctness and continuity of treatment sometimes requires non-service on a holiday, take this as part of obedience, and fulfill the medical rule with precision, having already experienced the unsatisfactory consequences of inaccurate execution” (8:256), the saint writes to Archimandrite Anthony. And to him: “May God bless and grant that everything be done in good order and in order, with obedience and peace” (7:51). Holy obedience, as an important virtue, was also celebrated after the death of the monks - they were buried in the holy Monastery. “I remember that I granted burial in the Lavra to two monks,” the Saint reports, “not at all out of respect for the contribution, but out of respect for the fact that they, with good behavior, bore obedience for the benefit of the Lavra, but were not awarded the priesthood due to illiteracy, therefore I agreed to show them gratitude, satisfying their desire with a burial place. A monk’s contribution after death is not a great thing: a monk must, without delay, give what he has in excess to God or the poor” (7:17-18). Saint Philaret also discusses the treatment of monks: “Until now, our brethren have found health at home. But if a doctor requires a patient to travel abroad, let the request be considered” (19-1:169). “It happened that monks believed and were healed, but suffered illness: especially the novices did not go into the world to be treated. But if necessary, let go” (17:50). The saint welcomes the zeal of the monks, although he also speaks of observing moderation: “I rejoice at the zeal of the brethren of the monastery and the increase in the feat of prayer. But out of my laziness, when I talk about others, I worry whether this jealousy will be constant, and whether some will at first be forced to follow others, and then lag behind? I was told that in the Sarov desert few follow the great rule; in my opinion, it would be better if everyone followed the moderate rule, and the zealous supplemented it in their cells” (8:193). “There is no need to do less than is required out of laziness; but there is no need to do more arbitrarily. You can pray in your cell as much as you like - for the church there is a stricter order. One might ask: why don’t they pray? So they may ask: why do they pray?” (7:61; 23:89). And the cell rule does not need to be increased so much, “but rather carefully followed” (21:30). Wearing chains, although unnoticed by others under clothing, depends not only on the ascetic himself, but also “on the permission of his spiritual father. The obvious manifestation of various oddities of feigned piety fits the rule of the bishop’s oath, by which bishops are obliged to send those feigningly raging, in mats, barefoot and in shirts, to the city (civil) court” (34:628-629). The saint advises those writing the monastic charter to “set laws more moderately for everyone, so that fulfillment is more certain. And those who are zealous can secretly make special voluntary sacrifices, under special guidance” (8:154). “Three days without oil during fasting, isn’t it strict, especially for beginners? - asks the saint. “Let there be food with butter on Monday” (8:161). The food itself must be “well made and healthy, but, according to monastic custom, not always uniform” (8:162). To facilitate the labors of the monks, there should also be laborers in the monastery. “Without people, what will happen to the monastery? It is necessary that at first there be a few who would be diligent in restoring the place” (33:437). The Holy Hierarch does not close his eyes to the fact that there are shortcomings in monastic society and deeply grieves about this. “Today’s people are not constant,” we read in his correspondence. “At first they are zealous and take care of themselves in order to deserve monasticism or the priesthood, and then they become lazy” (23:93)... “A.’s actions do not show either obedience or honesty” (7:374)... Noting that some monks miss services, the Saint declares: “Tell in my name to go to church. If it doesn’t, don’t allow it at the meal, because it’s tempting; and in his cell give him bread, kvass and nothing more than one dish, for many foods are not good for an unhealthy person” (17:15)... Information reached the Saint that “in the right choir they laugh, at the coffin they quarrel, and in the hospital someone elderly reads so that it is impossible to understand, and he himself understands poorly” (17:44, 45). Moreover, someone “wrote books, but did not fulfill his duties. It is regrettable to think that less can be expected from him than it seemed before” (10:458). Another studied “Latin verses, but had little “monastic and archimandric” (7:57). And in Ugresh “there is nowhere to hide. Everything was almost rotten - both buildings and people. May God forgive me for this word” (17:64). A certain “living not in a monastery, but in a monastery, heard in a vision: monasteries are crying and their cry ascends to Heaven. I think,” explains the Saint, “that the monasteries cry because those who live in them build a lot of stone walls, but care little about creating a spiritual home, from them I am the first. Save yourself in the Lord and pray for me” (17:115). The words of the Saint addressed to Archimandrite Athanasius sound with deep sorrow: “It is very strange for me, Father Viceroy, that, as you write, visitors from the shrine of St. Sergius leave without satisfaction, because Jonah is silent. What are you watching? If he is silent, then he should not have been allowed to see the relics, and if he does not obey, then he should have been kept in his cell” (17:135). The Holy Hierarch grieves “that the kingdom of the monks, Athos, is divided into all, and not only between the Greeks and the Russians, but also between the Little Russians and the Great Russians!.. I will understand their aspirations if I know that there are elders there whose love is not too small to accommodate both the Greeks and the Russians” (4:314-315). Alas! and some cave dwellers deviate “from the church order in their prayers” (8:369). There are also those who even dare to insult the monastery (8:390). And the Saint concludes: “To what extent must one spare the weakness of a person, when the monastery must be protected by more than one person” (9:391). “We need... to watch people like this more strictly” (9:56). In order to dispel the shadow darkening the spiritual life of a monk, the holy Hierarch recommends: “So that those who are present do not condemn those who are absent, and those who are exhausted from the day’s work in their rest think that others will stand for them. “May God arrange what is useful, with condescension towards weakness, without loss of zeal” (7:232). – “Beware of arrogance, beware of acting on the first movements of your own will; discuss every matter with attention; there are very few things that are safe to do as it happens; consult often with the elders and most well-intentioned of the brethren; love to listen to the truth and know not to be angry for the harsh truth” (23:86; 17:126). – Do not rush into submission for ordination. - “Yesterday I was uncontrollably weak, and today I am a hierodeacon - what kind of respect for the Sacraments is there? What is the instruction for the brethren? Isn't this a temptation? Isn’t it a temptation for the one who is favored?” (7:39). - “Cut off old temptations in order to better preserve new monks” (17:11). – “Limit social visits. - “Aren’t those secular visits that cannot be avoided enough for us monks, and is it necessary to multiply them arbitrarily?” (7:112). – Do not leave the monastery without apparent need. – “Moscow monks received a strict order from the Holy Synod regarding leaving the monastery. This is allowed “only to officials,” and then with a note in a book, in which, by the way, it is ordered to write down “in what form” they returned” (9:90–91). And the long absence of a monk from the monastery is completely unacceptable. - “You release the monk for six months. He will become unaccustomed to the monastery” (9:232). “Bees fly away and return, bringing honey - monks leave the monastery and often return, having lost a lot of honey, and bringing something not as good as honey” (5:20; 23:88). And the Saint declares: “I will not allow a Lavra monk who is not established in behavior to wander through other dioceses to the detriment of his soul and to the shame of the Lavra. Let him move, or be transferred to another monastery in the local diocese and show correction - then good luck! Or is there not a single one out of so many monasteries in the Moscow diocese that would be worthy of Hierodeacon L.?” (7:12). – Don’t fight not only among yourself, but also don’t allow fights with those who come to the monastery. “They began to complain that (the novice - K.S.) was scolding those who came to church. For one such incident, I ordered him through the steward to bow down - he did not listen, justifying himself by the fact that the pilgrim herself scolded him. I was forced to call him and tell him that even if she was to blame, he was nevertheless to blame for responding with abuse, and another time he was to blame for not listening. Therefore I doubled my obeisances to him” (10:269). – Finally, schedule your obediences carefully and fairly. “The schedule for next year is done so carelessly that it’s boring to look at. Do it and think that the real master, St. Sergius, sees the negligence and those that I do not see,” the saint writes to Archimandrite Athanasius (17:131). The Saint’s wishes to the monks also include his advice: practice church songs in the monastery, and not “rebellious theatrical music” (21:15); Do not decide important issues by casting lots, but seek the opinion of your confessor first. “You,” writes the Saint, “take lots out of bewilderment, but I, perhaps, know the reasons that decide the matter clearly, without the need for lots” (7:256). The Saint is not inclined to take from the Lavra the monks it itself needs, even for the highest ministries. “You wrote to me,” he turns to Archimandrite Anthony, “how much of the Lavra was borrowed by the abbots, as well as by the missionaries... Should the Lavra be a training regiment, always training people, and always weakening itself by the loss of those trained? “I want to know your reasoning about this” (10:460). The Great Hierarch is strict and wise towards those who in one way or another cast a shadow on the Holy Abode: “Is it safe to immediately let a man who has disgraced the Lavra in two cities go where he wants again?.. Wouldn’t another weak brother say: you can wander around in Posad without fear of penance and with the hope that they will let you go for a walk?.. Your order is good for you, because it is humble and humane, but it is hardly good for the tempted one, for whom it would be useful to use caution. May St. Sergius help so that your hope, and not my fear, will be justified” (9:335). “It is dangerous to send someone irritated away, lest fits of despair return. It is impossible to spend it in any way in peace, or even with displeasure, but, as much as possible, light and dissolved in hope” (17:5). “The cell attendant should expel the thief not only from his cell, but from the staff. I know that the staff do not consider it a sin to steal from the Lavra - we must show them that it is a sin” (17:89). “You say: what will happen if you start to eradicate the worst? “But this most urgently needs to be eradicated” (20:8). And again he calls out: “Don’t be exhausted by the fact that there are difficulties. It is not surprising that the enemy of souls becomes angry at good undertakings: from this temptations naturally come. But God is a faithful corrector of good intentions. There were sometimes murmurs against St. Sergius, but he was magnanimous and invincible; and his patience was blessed with an steadfast blessing” (20:8). Without remaining silent about the shadow side of monasticism and driving it out, the Saint rejoices that the good, the great, the holy prevail in the feat of the monks. “In the Yekaterinburg desert,” he writes, “it’s decent” (17:64). Or: “The brethren of the Lavra, in a great general council, with mysteriously cleansed consciences, took communion of the Life-giving Table of the Lord. I rejoice and pray to Him who visited your souls, that He may always have His abode in them, pleasing to Him” (10:480). He rejoices himself and consoles others: “Reflect that temptation can be endured, for the Lord will not allow one to be tempted more than his might, if we endure and trust in Him; - that enduring temptation brings benefit, and the desire to avoid temptation cannot always be successful” (20:30). Although in passing, the saint expressed his attitude towards the guests of the Lavra. To the remark of her deputy, Archimandrite Anthony, that “Reverend Sergius did not care about receiving guests, even the highest ones,” the saint replies: “True. He was not like us; and the guests were differently disposed; These were not customs that could not be completely neglected. Let us take care, as best we can, of goodwill towards good guests” (10:103). And guests must remember where they are: “You wrote that sometimes people stay at our hotel who came to have fun, and not to pray. Is it possible to look at this a little and modestly remind us that in the house of St. Sergius one must behave as He pleases?” (9:316). A special word from the Moscow Hierarch about the solitary feat of a monk - hermitage life, cell life, schematic life. “There is no dispute about the benefits of desert living. But I think,” writes the Saint, “it is not easy for him to get a proper job” (8:366). Moreover, “when God commands us to go among men, let us come, taking notice, as long as He commands” (36:2). - “Whoever is called to serve in society should not leave this without the special direction of God’s Providence” (23:89). One should not be allowed into the desert “without haste and not many” (10:326). They should go here “not as a test (“Do you hope that this life will be according to you? I’ll try?”), but out of a firm desire” (8:171). To the questions: “How will the abbot live in the monastery? Is it possible for him to be in charge? - The saint replies: “It’s impossible to guess, but the abbot not in charge under the commanding hieromonk would not reduce the unity in society” (8:199). It is not appropriate to invite a visitor to the monastery. – “The monastery is for privacy, not for display. And those who themselves wish to visit the monastery must be admitted with reason, so that they do not remain silent during the scattering. But one should not invite anyone” (8:161). “May the Lord grant that the desert dweller will establish himself in good abiding and silence, and that conversation with the wanderers who visit him will promote mutual spiritual success” (8:233). A fall in a monastery is considered more serious than in a monastery. “When a person falls from the monastery into the worldly, you can still have him in the monastery and take care of his correction, but when from the desert into the worldly, there is no need to leave him in the desert, but perhaps in the monastery to make an experience of correction. The temptation is when a monk falls into the worldly, and when a hermit the temptation is doubled and tripled” (9:311). “The same dignity” that prayer has in a cave can have in a cell (3:26). And therefore the cell for a monk is of great importance. - “Isn’t it necessary to remember the fatherly word that monks outside their cells, and especially outside the monastery, like fish out of water, soon die” (3:58; 5:10). The saint calls for strengthening “supervision so that the brethren do not remain late outside their every cell" (8:192). The cell is not to choose, “but you have to accept whichever one is given. The more modest, the more useful” (17:12). And “you don’t need to look at those living in splendid and magnificent dwellings - you need to look more often at those living in caves and huts. Let there be, whatever happens, churches made with hands - let the care be taken that churches of God not made with hands will be found placed in them” (3:64). Prudently, the Holy Father prohibits confession in a cell. – “Concerning females coming to the Lavra for confession, we must make it a rule that confession should be in churches, and not in cells, and those who require this exception should be told that this is the general rule of the monastery. Thereby there will be less food for tongues” (7:154). A feat in solitude is saving if “they know how to use it. Isn't it good when no one and nothing in the world stops a person? Then, if he knows and remembers God, he goes straight to Him. Loneliness on earth leads to heavenly society” (5:7). And this is what the Saint writes to Archimandrite Anthony “about separating days for silence”: “It is desirable that the path of perfect silence should not be desolate, but that we should have those walking along it and struggling, and for our sake overwhelmed by the sea of ​​life. Only it would be more convenient if those who were not called to public work were silent, but when one called to public work, leaving his place, is confined to his own silence, how will one face public silence? - With the blessing of our Reverend Father Sergius, take yourself a day a month for solitude in Bethany, and it would hardly be convenient to continue it for three days continuously, perhaps occasionally, and so that, if necessary, you will immediately have notice and return to the business that will require you. May the Lord overshadow this with His grace and cover it with the veil of His Providence” (7:253). “It is enough... to worship silence in silence” (7:308). The saint laments that “we don’t have a single schemamonk left. But it would be good if this generation did not cease” (8:245). And he gives an important testimony: “Hieromonk Seraphim told me that on Athos they don’t often wear the schema, so as not to attract people’s attention, but more often they wear simple monastic clothes. It seems to me that this is not bad” (9:59). The conclusion to everything that has been said about monasticism is: the fatherly wishes of the Saint, an expression of joy about the saving service of the Holy Trinity Sergius Lavra, thanksgiving to God for preserving her, a prayer for the extension of the Lord’s mercy to her and deep hope in God’s Providence: I wish that your monastery “would not be beautiful in its elaborate design, but pleasing to God with the simplicity and purity of God, with a quiet and silent life” (3:13). To Him, “Whose mansions are many in Heaven, entrust also the earthly mansions. He, looking at the intention and faith, will order its preservation through one or the other. We can promise care, but He can only give success” (3:14). “I rejoice that many flock to the monastery on days of repentance and begin to eat the Lord’s Table” (7:311). “We will give thanks to God, Father Viceroy, who protects the Lavra and the brethren; and let us pray that the Lord will extend this mercy to the place which He blessed for the sake of His Pleasant, and may He have mercy on those who are tempted” (17:139). “God, work and virtue will support community life: so they thought of old” (3:8). “The race passes away. Glory to the Lord for the fact that the race is coming, and so is the monastic race. May the Lord grant the new generation to come to the measure of the Fathers in deeds and virtues” (9:178). You might be interested in: