Положение начальствующих в древних обителях (по книге святителя Феофана Затворника «Древние иноческие уставы»)

Abbess, Abbess of the Assumption Vyshensky Monastery This report is a continuation of a study devoted to the analysis of the views of St. Theophan on the position of rulers in monasteries 225, presented at the anniversary scientific conference “The Life and Works of St. Theophan the Recluse - in History and Modernity,” which took place on July 19, 2015 in Tambov. In the report, based on the epistolary heritage of the saint, various issues of the structure of internal monastic life were analyzed: obedience as the basis of spiritual life, the need for continuous spiritual improvement for the abbot, the attitude of the nuns to their superiors, the relationship of the abbess and the priest in the monastery, the thought of leaving the abbot's obedience, etc. From their very inception, according to the professor of the Moscow Theological Academy Pyotr Simonovich Kazansky, “for the Christian world, monks were the same as the martyrs were in earlier times - a living testimony to the holiness of the Christian faith, a model of the purest morality, motivation and reinforcement for the wavering, an instrument of conversion for the infidels” 226. The first ascetics, who shone with wondrous virtues, became the first founders of monastic monasteries, to which they attracted monks by the high example of their life in Christ. Anthony the Great (251–356) is rightfully considered the founder and founder of the solitary monastic life; the founder of the communal monastic life is Pachomius the Great (+348). Saint Theophan, the Recluse of Vyshensky, at the end of his life prepared for publication the book “Ancient Monastic Rules”, which, according to his plan, was to become an additional volume to the “Philokalia”. In the Preface to the book, published in 1892, Saint Theophan especially noted the continuity of traditions that is preserved in the Church thanks to the monastic Rules, written “in exactly the same spirit, and even in the same expressions, and the same outline: Monasticism is not something recent and arbitrary, but also ancient, like Christianity itself, and is required by the very spirit of Christianity, which longs to see itself revealed in it in its most perfect form; our image of monasticism agrees with the original one and with the way in which it has been maintained in the Church at all times - from the beginning to us" 227. From the correspondence of Saint Theophan it is possible to reconstruct the creative history of the book “Ancient Monastic Rules”. In a letter to Nikolai Vasilyevich Elagin (1817–1891), a spiritual writer, an official of special assignments at the Main Directorate of Censorship, on July 2, 1875, the saint wrote from his retreat: “I have finished the charter of St. Pachomius, - I take up St. Basil the Great’s charter, both of them are strict” 228. On July 23 of the same year he added: “The statutes of St. Pachomius and St. I chose Vasily. Yes, I translate the statute of St. Venedicta. All these articles are very useful. Add Cassian to them - and that’s enough of that sort” 229. Initially, Saint Theophan intended to include the monastic rules in the Philokalia, but then it became clear that they would form a separate edition: “The second issue - I thought of compiling the rules of Pachomius, Basil the Great, St. Benedictus and Cassian. Now I see that Cassian alone compiled a large book. Therefore, those three charters need to be printed separately” 230. And only 16 years later the saint decides to publish the Rules, since there is an urgent need for them for modern monasticism, which “forced him... to pull out of the trash the rules I had made long ago. <...> When they decided not to include them in the Philokalia, they remained motionless for the time being. “And now it seemed timely to me to shake the dust off them, revise them and publish them.” – Which is what I do, i.e. I'm reconsidering. <...> Preparatory charters: Pachomius the Great, Basil the Great, John, Cassian, and Benedict. The people of Athos still propose to take the charter of Sava the Serbian. Please send them. From all of them one can borrow rich material 231. Sending the finished edition to the editor of the magazine “Church Gazette”, Archpriest Peter Alekseevich Smirnov, Saint Theophan noted: “During the pleasant work, I was consoled by the hope that our monasticism will joyfully greet this book, seeing that in general it is very similar to the ancient established orders of monastic life, and will be inspired by zeal to keep up with the original fathers, and will hasten to complement in itself what is missing and correct what is wrong as much as possible. All this will refresh the view of monasticism for everyone who wants to look at these statutes” 232. The book of St. Theophan examines in detail four monastic rules: Charter Rev. Pachomius the Great; Charter of St. Basil the Great; Charter Rev. John Cassian; The rules relating to commanders are most fully set out in the first two Charters, which we will consider in more detail. From the Charter of Rev. Benedict, we will consider only one section that relates directly to the commander: “What should an Abba be like?” In the Charter Rev. John Cassian, you can mainly find advice for arranging the external and internal life of the monastery; in our work we do not consider it. According to St. Basil the Great, “the Rules are the same for women’s monasteries” (§ 395) 233, therefore the rules set out for men’s dormitories are also applicable to women’s monasteries. Management of the monastery according to the Charter of Rev. Pachomius the Great According to legend, St. Pachomius received the rules for setting up a monastic monastery from an Angel on a copper tablet. Gradually, as the population of the monastery increased, these rules were supplemented. According to the statute of St. Pachomius, monks of different monasteries constituting one brotherhood, were ruled by the Chief Abba. The main duty of the Chief Abba was “to remain vigilantly vigilant over all monasteries, so that the established order is strictly observed everywhere, and the brethren prosper unhindered in their spiritual life” (§ 10) 234. For this purpose, the Chief Abba “personally often visited the monasteries, went into all the details, corrected what was faulty, held conversations in general about monastic life, and about what in particular required special attention. In other monasteries he deliberately stayed more than usual. There was no specific time period for visits; they could be at any time; could have been undertaken for just one monastery, and even for just one brother” (§ 11) 235. Pachomius the Great himself treated his position as the Great Abba, the head of many monasteries, very humbly, as described in his biography: “He looked at himself far from being superior to others, but he held the conviction that he was appointed by God to serve others. Because of this, I never allowed myself to be different from others in any way; “I also could not tolerate being given more attention than the last of the brothers” 236. St. Pachomius, with his pious life and abundant spiritual gifts, taught the brethren more than words. For example, “Rev. Pachomius, despite the fact that he was the abvoy of all the monasteries, when he came to any monastery, he always obeyed the abbots more than any other brother, and when someone else conducted a spiritual conversation about something, he listened to him with full attention, looking at himself as an ignoramus who had a need for teaching more than anyone else." 237 According to the rule established by the Chief Abba, from Tuesday of Holy Week until St. Thomas Day, all the brethren from all monasteries gathered together for joint worship (§ 15) and on August 13, the abbas and stewards of all monasteries gathered to discuss economic affairs, as well as matters of internal administration (§ 15) 238. The Chief Abba was helped to inspect the monasteries and edify the brethren by his assistants (§ 12), as well as by the abbas who were in each monastery (§ 13). The abbot or abbot of the monastery “oversaw the strict implementation of established orders and led the brethren to perfection in spiritual life. Each Abba of the monastery was nothing more than the deputy of the Chief Abba, his eye, ear and tongue” (§ 18) 239. Abbas of monasteries had duties, on the one hand, to be stewards of statutory life, and on the other, to be spiritual mentors for the brethren. In accordance with the first duties of the abbas, they had to “observe the order themselves and keep everyone in it.” Appointed monks were responsible for all obediences, who “could not do anything except what was commanded by Abba.” If any new circumstances were encountered, everyone had to ask Ava. Abba “accepted into the monastery and assigned the person accepted a home and occupation, judging by his abilities. He made the brothers move from house to house, or from table to table. All absences from the monastery were permitted. In general, everything in the monastery was in his hands, and he was responsible for everything both before God and before the Chief Abba” (§ 20) 240. Being a spiritual mentor in accordance with the Charter, Abba “led everyone to creation in the spirit. But he had a duty to act directly on this. This includes the duty to conduct conversations with the brethren, as much as anyone can, every week. The conversations were also accompanied by interviews at which confusion was resolved, whether regarding concepts or rules of life. In addition to this general guidance, specific ones that each person needed were given, either at the request of his brother, or at the discretion of Abba himself. This is the most important way of leadership, and Rev. Pachomius taught Theodore of Alexandria to make these suggestions with all caution, so that extreme insistence would not lead to the worst, and advised him to wait for the right time, and to pray more for such weak people, as he himself did” (§ 21) 241. The abbot must not only teach in words, but always - both in spiritual deeds and in general obedience - he himself must be an example for all the brethren. To rule without pride and lust for power, to teach - firmly, but with humility, to be the keeper of peace and order in the monastery in everything. Rev. also wrote about this. Orsisius of Tavenisiot, student of Ven. Pachomius the Great, in his instructions to the monks: “Abbas, leaders of the monasteries! Each of you with his regiment, awaiting the coming of the Savior, must try to prepare His army, adorned with full armor, for the review. Do not give the brothers slackness in the flesh without leaving them at the same time abundant spiritual nourishment; and again, do not intensify their spiritual teaching with extreme restraint in the carnal, i.e. in food and clothing; but provide them with both spiritual and carnal food equally, without giving them any reason for negligence. - And also, what kind of truth would it be - to oppress the brothers with labor, and indulge in idleness? Or put a burden on them that we cannot bear ourselves? May we have both labor and leisure in common with them. Do not cease to edify everyone entrusted to you, every single soul, teaching what is holy, and presenting in yourself an example of good deeds. Be careful not to love one and hate another, but give everyone the equation (Col. 4:1): otherwise it may happen that whom you love, God hates, and whom God loves, you hate. For the sake of friendship, do not indulge the sinner and do not allow yourself to oppress one in order to give an advantage to another: otherwise all your work will be in vain. Be careful and make every effort for the brethren with the fear of God. Be merciful to the flock entrusted to you and remember the saying of the Apostle in which he says: I did not hesitate to tell you the whole will of God (Acts 20:27). Do not despise a single soul, lest anyone perish because of your hard-heartedness. For if anyone dies according to your will, your soul will be condemned for his soul” (§ 22) 242. According to the Rule of Pachomius the Great, the abbot was entitled to an assistant, who sometimes took the place of the abbot when he was ill or absent on business. Each monastery was divided into communities consisting of three or four houses; for the convenience of monitoring each individual house, private overseers were also supplied. Each house had twelve or thirteen cells, where two or three brothers lived. The overseer of each house gave an account of his management to the abbot of the monastery (§ 23–33) 243. The economic life of the monastery was the responsibility of the steward and his assistants (§ 35–39) 244. For moral success, as mentioned above, the abbas held spiritual conversations with the brethren. It is known, for example, that Rev. Pachomius spoke teachings every evening, and sometimes after night prayer (§ 174) 245: “for the gathering for Abba’s conversations, a sign was given, upon hearing which everyone left their cells and hurried to the meeting place; no one could stay in the cell” (§ 175) 246. Moreover, the conversations did not take place formally, the abbas paid attention to how well their teachings were assimilated: “So that with these conversations the same thing does not happen that is said about other words: it went into one ear and out of the other, the brethren then sorted out among themselves everything they had heard, remembering one thing and another. For this purpose, fraternal interviews were appointed, which were conducted with all modesty, from house to house in a general meeting, immediately after listening to the conversations of the caretaker or Abba. In this way they restored in their minds every conversation they had heard, and through repetition, memorizing it, they became rich in the knowledge of the truth” (§ 177) 247. Each monastery had libraries where the books of the Holy Scriptures and the Holy Fathers and teachers of the Church were kept (§ 185) 248. Thus, “the brethren were enriched by the knowledge of all truth; and it is not surprising that among them were brought up highly knowledgeable Abbas and caretakers who could verbally offer frequent and edifying teachings to the brethren” (§ 183) 249. The main virtues of the monks were: silence (§ 186) 250, obedience or lack of will (§ 192–193) 251, all-round subordination (§ 193–194) 252, poverty (§ 195–201) 253, fasting and abstinence (§ 202–206) 254, humble modesty and sedateness (§ 207–209) 255, mutual love (§ 210–214) 256. For our research, I would especially like to note the requirement of comprehensive subordination; this is how cutting off one’s will and obedience were brought up in ancient monasteries: “No one was left without a subordinate for a single minute. Everyone was constantly in front of the caretaker: and no one could do anything without his permission and knowledge. Not only to leave for the monastery, or to walk around the monastery, or to go to the cell of another, but also ordinary affairs should always begin and end only with his permission. The caretaker himself was only the executor of the Charter, and depended on the Abba in everything; the Abba of the monastery, in turn, depended on the main Abba in everything. Thus, everyone was bound by bonds of obedience, and no one could have his own will or follow it” (§ 193) 257. Management of the monastery according to the Charter of St. Basil the Great The Rule of St. Basil the Great (330–379) was based on the many years of experience of the ancient ascetics. Before retiring into the desert, the future saint visited the ascetics who lived in Alexandria, Thebaid and other places in Egypt, as well as in Palestine, Kilisyria and Mesopotamia. The saint wrote: “Removal from the world consists not only in being outside the world in body, but also in breaking away from all attachments in soul. This, first of all, fills the soul with serenity, making it free from all the cares and worries of the world and everyday, and giving it the opportunity to accept in all its strength what is imprinted by the Divine teaching” 258. According to St. Theophan, a distinctive feature of the Rule of St. Basil the Great is that it “goes little into the details of external life and clarifies more the inner side of its various manifestations” 259. Among all forms of monastic life, it is community life, in the opinion of St. Basil the Great, that promotes spiritual growth and perfection: “the common life of the brethren is a field of asceticism, a reliable path to repentance. Constant exercise and teaching in the commandments of the Lord" 260. The monastic hostel is led by the abbot. Saint Theophan, in relation to ancient monasteries, makes a remark about the importance of the personality of the abbot, which he later attributed to modern monasteries, in particular, when he mentioned the orders on Higher, for monastic life, both in ancient times and in the modern world, is built according to the same laws set out for us by the Holy Fathers, who not only lived according to the Gospel, but also breathed it: “As a hostel is a society of brethren, consisting of one father, then everything in him is held together by this father. He is good, and everything is good in the monastery; he is not in good working order, and do not look for order and goodness in the monastery” 261. And therefore, the initial chapters of the Charter of St. Basil the Great are devoted to the position of rector. The abbot is elected from the brethren of the monastery (§ 2) 262 as someone who has excelled in all monastic virtues - one who “infallibly preceded everyone in their way of life, knew well how to lead those walking towards God, was adorned with virtues, in his own deeds had evidence of his love for God, was knowledgeable in the Divine Scriptures, not scattered, not a lover of money, not preoccupied with many things, silent, God-loving, loving the poor, not angry, not malicious, strong in edifying those close to him, not vain, not arrogant, not flattering, not changeable, did not prefer anything to God” (§ 2) 263. What a rector should be is stated in many points of the Charter: “well-ordered in all behavior” (§ 2) 264, “distinguished before everyone by prudence, constancy and severity of life, so that the good in him becomes common for everyone who imitates him” (§ 3) 265, so that he “presents in his life a clear example of every commandment of the Lord so that the one being taught does not leave any reason to consider the Lord’s commandment impossible to fulfill, or conveniently neglected” (§ 4) 266. Saint Basil especially draws attention to the fact that even when the abbot is silent, the example of his deeds should serve as a lesson, “educating more powerfully than any word” (§ 5) 267. According to his position, the rector also performs administrative functions. Saint Basil the Great lists in detail the qualities that are necessary for a superior to lead monks - first of all, “meekness of disposition and humility of heart” (§ 5) 268. The abbot “must be kind-hearted, generously endure if someone, due to inexperience, does not fulfill any of his duties, not be silent about sins, but with meekness endure the disobedient, and with all gentleness and moderation give them medicine, be able to find a method of healing characteristic of weakness, not reprimand with arrogance, but with meekness admonish and punish..., be prudent in affairs present, prudent in considering the future, to have the strength to strive together with the strong, to bear the infirmities of the weak, to be able to do and speak everything for the improvement of those living with him” (§ 6) 269. In relation to his subordinates, the abbot should not be like a ruler, but like a father, “support with love and the goodwill characteristic of a father” each brother (§ 8) 270. The abbot is responsible for the spiritual success of the brothers; he “is obliged to watch over the brethren’s souls, and to have concern for the salvation of everyone, as a guilty person to give an account of them” (§ 10) 271. The abbot should not be proud of his rank, for “caring for many is serving many.” To have indignation not against the brother himself, but against the offense committed by him. Do reprimands “without passion,” “because to reprove a brother with irritation and anger does not mean freeing him from sin, but plunging oneself into errors” (§ 11a) 272. The edification of the abbot should not contradict the will of God; the abbot “must be ready to please God and, for the common benefit of all, to give to everyone not only the gospel of God, but also his soul” (§ 11b) 273. Use your power judiciously: “There is a time for humility, and power, and reproof, and consolation, and mercy, and boldness, and condescension, and severity, and in general for every action. - Therefore, sometimes one must show humility and imitate children in humility. Especially when the opportunity presents itself to give each other honor and duty, to serve or help someone’s bodily needs, as the Lord taught. Sometimes it is necessary to use the power that the Lord has given for creation, and not for destruction (2 Cor. 13:10), when need requires boldness. And just as during times of consolation one must show kindness, so during times of severity one must show jealousy; and act similarly in any other case” (§ 11c) 274. The abbot “must be wise as a serpent and whole as a dove” (Matthew 10:16). – A sage, like a snake, is the one who offers teaching with prudence and understanding. How to successfully lead listeners to obedience; but he is as safe as a dove who does not even think of taking revenge on the evildoer, but continues to do him good.” The abbot, like any person, can make mistakes and not notice his shortcomings. The elder brethren can tell the abbot about this only “in a decent manner” - “such reminders should only be allowed to those who are superior in both age and prudence” (§ 11d) 276. A separate large section in the Charter of Basil the Great is called “Unquestioning obedience and submission to the abbot” (§ 201–221). Obedience to the abbot must be unquestioning, for “a mentor is nothing other than a man who bears the face of the Savior, has become a mediator between God and people, and sacredly acts before God for the salvation of those who submit to him” (§ 206) 277. Just as Christ appointed His disciples to be shepherds of the Church, so “He gives equal authority to all subsequent shepherds and teachers” (§ 206) 278. Likewise, monastics must submit to their mentors, unless they have fallen into heresy: “just as sheep submit to the shepherd and turn where the shepherd leads, so ascetics for God must submit to their mentors, not entering into the study of their orders when they are clean from sin, but carrying out what is ordered with all zeal and diligence” (§ 206) 279. The Charter gives recommendations to monks: The monk is required to firmly comprehend his decision to leave the world and not allow the enemy of our salvation to scatter it; the novice and monk “must have a firm, unshakable and immovable way of thinking, such a determination that the spirits of evil could not overcome and change, and with spiritual firmness, even to death, show martyrdom, both by adhering to the commandments of God, and by observing obedience to mentors” (§ 201) 280. In the Charter of Basil the Great, a parallel is repeatedly drawn between the service and subordination of the abbot to the Lord and the subordination of the monk to the abbot (§ 201) 281 . The need for submission to superiors is also explained by everyday examples. To learn any craft or art, the apprentice stays next to the teacher for a long time, completely submitting his will to him. The next paragraph of the Charter, based on the Gospel, gives “a complete statement of the law of obedience” (§ 202) 282. The Apostle Paul commands “to obey all those in authority” (Rom. 13:1), meaning the worldly authorities. “If the law of God required such subordination from the pious to the rulers of this world, who received authority by human law, and, moreover, then lived in wickedness; then what kind of obedience is an ascetic obliged to show to a superior who has been appointed by God and has assumed power according to His laws?” (§ 202) 283, for the Gospel says: “Obey your teacher and repent; For these watch over your souls...” (Heb. 13:17). An example in showing obedience to the abbot can be the apostles, disciples of Christ, saints (§ 203) 284, for, according to the word of the Gospel: “whoever listens to you, he listens to Me, and sweeps away you, he is swept away from Me” (Luke 10:16). Despite hunger, deprivation and reproaches from people, the saints always showed an example of humility and obedience. An example of this is the life of Abraham, the ancestor of the entire Jewish people, who was ready to sacrifice even his son Isaac. For Abraham, “having once decided to obey God, looks not at how God plans for him, but at how he himself can maintain the most exact and blameless obedience” (§ 204) 285. To follow Christ, a monk, like Christ’s disciples, must take up his cross and follow the path of salvation, no matter how difficult it may be. The Lord commanded His disciples: “You will be betrayed in sorrow and you will be killed: and you will be hated by all languages ​​for My name’s sake” (Matthew 24:9) (§ 205) 286. And the disciples of Christ, when they were tormented, persecuted, stoned, “endured everything with such zeal that they rejoiced and brightly celebrated when they were worthy to partake of the sufferings of Christ” (§ 205) 287, according to the word of the Gospel, “they rejoiced because they were deemed worthy to accept dishonor for His name” (Acts 5:41). The novice is a kind of instrument in the hands of the abbot. In the Charter, the novice is compared to an instrument in the hands of a woodcutter or architect, which in itself cannot produce anything without the will of the one who owns and controls it, and the novice cannot be successful in the matter of his salvation without a leader, for “one who is intelligently present knows how to accurately examine the morals, passions and spiritual aspirations of everyone, and agree with this on his disposal of each” (§ 207) 288. A monk cannot successfully engage in the work of his own salvation on his own, for everyone has self-love. The assignment of any obedience from the abbot should be accepted without reasoning and should not be allowed to reflect on whether one likes it or not, whether one is worthy of something more or not. A monk must be obedient and submissive even in good deeds, for they turn into “ill-suffering” if they are done independently, of their own free will, without blessing: “True and perfect obedience of those subordinate to the mentor is shown in the fact that, on the advice of the superior, they refrain from doing inappropriate things, but not to do even the most praiseworthy without his will” (§ 208) 289. The Charter clearly establishes the measure of obedience, following the example of the Apostle, who “became obedient even to the point of death, death on the cross” (Phil. 2:8). To avoid grumbling and disobedience, the Charter proposes faithful healing - “wholly devoting oneself to the care of one’s duties, not to become curious about the affairs of others, imitating the holy disciples of the Lord” (§ 214) 290, and especially not to discuss or condemn the orders of the abbot - “not to engage anyone at all in curious research about the actions of the abbot, and not to be curious about what is being done, except for those who, both in degree and in prudence, are close to the abbot, and whom he himself, of necessity, will allow to consult and discuss general matters, obeying the instruction of what was said: “do everything with advice” (Sir. 32:21). For if we entrusted him with the construction of our souls, as a person who will give an answer to God in this, then it is completely reckless not to trust him in matters of the most unimportant, and to harbor inappropriate suspicions against our brother, and to give others a reason for this” (§ 214) 291. If a murmur visits the soul of a novice and he begins to fulfill obedience, then you need to know that murmur detracts from the subsequent fulfillment of obedience, therefore, “let him first apologize with contrition, and then, if allowed, do the deed.” Murmuring is so destructive that “the one who murmurs himself is alienated from unity with the brethren, and his work is removed from their use.” (§ 216) 293. According to the commandment of the Apostle, “do everything without murmuring and reflection” (Phil. 2:14). It was believed that the handicraft of those who grumble cannot be combined with the handicraft of people who are contrite and humble in heart; the handicraft of those who grumble “should not be used at all by the pious” (§ 217) 294. This is a dire warning to all people susceptible to this sin. If a monk is faced with the fact that he is being given obedience, which, in his opinion, can harm him spiritually, then even such obedience should not be abandoned, but rather he should ask the brethren for special prayers (§ 218) 295. Both monks and lay people, who think a lot about why they were given such obedience and whether they are worthy of it, acquire absent-mindedness, which gives rise to “disorder in thoughts” in their souls and makes them “lazy in good deeds.” Many, having entered the monastery, pay attention to the established order, and it begins to seem to them that much is being done incorrectly and inexpediently, so they try to immediately implant their worldly experience in the monastery, but St. Basil the Great compares the novice with a warrior who must strictly obey the military regulations, “therefore, those included in the spiritual society should not want to transform the members of society according to their disposition, but to bring their own disposition into harmony with customs and statutes of society" (§ 218) 296. The Charter provides recommendations to the rector: The abbot can apply three measures of influence to the rebellious and obstinate “like a sick member”: reproof and exhortation in front of the brethren; The extreme measure is explained by the need to preserve moral purity, internal spiritual unity throughout the monastery: “If someone, even after repeated admonitions, does not come to shame, does not show his correction in practice. But as the proverb goes, one is one’s own destroyer; then, although with many tears and sobs, nevertheless, like a damaged and completely useless member, it is necessary, in imitation of doctors, to be cut off from the general body. For doctors, as soon as they find any member infected with an incurable disease..., have the habit of removing it by section or cauterization. We must do the same with those who are hostile to the commandments of the Lord or prevent them from being fulfilled” (§ 210) 297. Condescension towards such sick members of the brotherhood, if shown by the abbot, is called in the charter “ignorant” and “false”: “false condescension towards those entrenched in vices is a betrayal of the truth, malice against the common good, learning to look indifferently at every vice” (§ 211) 298, according to the words of the Apostle: “convict those who sin before everyone, and they have other fears” (1 Tim. 5:20). The Rule testifies about the rebellious monk himself in such a way that he “does not agree with himself” 299, for “resistance and contradiction prove many bad things: “weakness of faith, wavering hope, arrogance and arrogance of character” (§ 212) 300. If a monk does not accept the instructions of the abbot and has a “strong reason” for this, then he can tell the abbot about this: In order to avoid thoughts against the abbot, which would lead to destructive actions for the soul, the opportunity is given to discuss perplexities openly or in private, for such a conversation helps to resolve many spiritual problems. But “if some persist in disobedience, complaining in secret, but not publicly declaring their grief, then, as sowing doubts in brotherhood, shaking confidence in the commandments, as teachers of disobedience and disobedience, let them be cast out from the brotherhood. For it is said: “take away the destroyer from the host, and strife will come with him” (Proverbs 22:11); and again: “Remove the evil one from you, for the kvass is too small and the whole mixture leavens” (1 Cor. 5, 6. 13)” (§ 213) 301. The abbot must give obediences in accordance with the internal and physical state of the monk. Other monks should not be embarrassed and grumble, for the monastic community is “the one Body of Christ,” where the state of the entire organism depends on the state of each member, “for even a foot in the body does not rebel against the hand, does not force it to do its work, and the whole hand does not impose the weight of its work on the little finger, but each member acts with the strength that it received from nature, supporting weak members. When such an order is observed in spiritual society, then it will turn out that we are truly “the body of Christ and in part” (1 Cor. 12:27), always maintaining harmonious harmony and serene unity with each other” (§ 219) 302. Charter Rev. Benedict on the position of abbot In the Charter Rev. Benedict has a separate chapter, “What kind of abbot should be,” which sets out in detail the requirements of what an abbot should be and what responsibility the abbot has to save the souls that are entrusted to his care. The abbot must be guided in everything by Divine teaching, for “in the monastery he represents... 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” 303. The main concern of the abbot is not caring about earthly, fleeting things, but caring about the eternal - about the creation of the souls of his charges, about preparation for Eternal life in Christ Jesus: “Most of all, let him fear, having neglected the salvation of the souls entrusted to him, be more concerned about things that are transitory, earthly and corruptible, but always think about the fact that he has undertaken to rule souls in the Kingdom, for which he will have to give an account.” 304. Abba will give an answer for all his deeds and for the souls of his flock at the Last Judgment. “Let him 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 will undoubtedly have 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” 305. “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 justified at the Lord’s Judgment” 306. The life of the rector should be an example for all the brethren, whom he instructs not only in word, but also in deed, approaching this with the reasoning - “let the more able explain the commandments of the Lord in word; and let those who are more coarse in heart and simpler show the Divine commandments by their deeds” 307. The abbot must be impartial, treat all members of the brotherhood equally and equally, “he should not have eyes on his face; to love no one more than another, unless he finds someone better in good deeds and obedience; nor to prefer a noble person to someone who has converted from slavery, unless there is some other reasonable reason for this” 308. “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; and let him forbid the careless and disdainful with prohibition” 309. The abbot must be attentive to the brethren, to all their successes and omissions that need healing: “let them not let errors and omissions pass unattended, but as soon as they begin to appear, let them be cut off by the roots so that they do not intensify” 310. The abbot can use the most decisive remedies against sinful inclinations: “Let him admonish honest and reasonable men with words in the first and second admonition, and let them calm down the ignorant and coarse-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 ). Features of the Charter for convents Many ascetics labored in the Egyptian deserts, about which St. John Chrysostom writes: “In the land of Egypt one can see the army of Christ, and a wonderful society and way of life characteristic of the powers on high. And this can be openly seen not only on husbands, but also on women. For they are wise no less than men. They do not take shields or mount horses, as the glorious Greek legislators and philosophers command. But they enter into a different, much more difficult battle. For they, like men, enter into warfare with the devil and the powers of darkness; and in this battle the natural weakness of sex does not at all serve as an obstacle to them; for such warfare must be judged not by the nature of the bodies, but by the will of the soul. Therefore, wives often surpassed their husbands in their exploits and erected the most glorious signs of victory” 311. From the life of Pachomius the Great it is known that, having learned about his exploits, his sister Maria came to Tavenna. When the gatekeeper told him that his sister wanted to see him, Pachomius ordered him to say that it was enough for her to know that he was alive and that she could return home. At the same time, he pointed out to her a different, monastic way of life. On the other bank of the Nile, a convent was founded, where Mary, through her wise management, gathered over four hundred sisters who used her spiritual advice and instructions, and were also edified by the good example of her life. Pachomius the Great introduced into the convent the same Rules that he and his brethren were guided by. Basil the Great's devotees of the Christian faith were grandmothers of rights. Macrina the Elder, as well as sister Macrina and mother Emilia, who were the abbess of the convent. According to the testimony of Basil the Great: “For Christ, wives also fight, who are included in the army based on spiritual courage and are not rejected for bodily weakness. And many wives distinguished themselves no less than their husbands; and there were those who became even more famous than them. Such are those who fill the face of virgins; such are those shining with the exploits of confession and the victories of martyrdom. And the Lord Himself, in the days of His appearance, was followed not only by men, but also by wives. Both served the Savior” 312. Therefore, it can be argued that from their very foundation, both male and female monasteries in their internal life were guided by the same rules, for, in the words of the Apostle, “there is neither Jew nor Greek; there is no slave, no freedom; neither male nor female; For you are all one in Christ Jesus” (Gal. 3:28). According to the statement of St. Basil the Great himself, “the Rule is the same for women’s monasteries” (§ 395) 313, however, “in the rules there are some instructions that specifically relate to nuns” (§ 395) 314, for “the life of women requires greater and more preferable prudence, their advancement in non-covetousness, in silence, in obedience, in friendliness, strictness regarding leaving the monastery, caution against meetings, mutual favor with each other, avoidance of private communities. In all this, the life of virgins must flourish with special care” (§ 396) 315. Saint Basil clearly formulates what rules of conduct the abbess herself should follow: “She who is entrusted with overseeing the deanery should not look for what is pleasing to the sisters, and should not worry about earning their favor by doing what pleases them, but always maintain sedateness, instilling fear and respect in herself. For she should know that she will give an account to God of common sins against duty. And each of those living in society, let her not seek from the abbess what is pleasant, but what is useful and suitable, and let her not enter into the study of what she is ordered to do, because the skill for this is training in the anarchy and its consequences. But just as the commandments of God are acceptable without examination, knowing that all Scripture is inspired and useful, so let the sisters accept orders from the abbess without testing, with zeal, and not with sorrow and compulsion, fulfilling every advice, so that their obedience has a reward. Let them accept not only the instructions relating to the severity of life, but if the teacher forbids fasting, or advises taking strengthening food, or, as required by need, orders something else that serves to reprove, let everyone equally carry out it with the confidence that what is said is the law” (§ 397) 316. Care for women's monasteries, like that of St. Pachomius the Great, are assigned to male monasteries, while in order to avoid temptations, communication between men and women is significantly limited and regulated by various rules (§ 399–407) 317 . The internal management of the monastery belongs entirely to the abbess, “if the presbyter ordered something to the sisters without her knowledge, she has the right to be indignant at him” (§ 408) 318. The punishments that the abbess imposes on the guilty sisters are also described in detail, but at the same time taking into account both age and heartfelt disposition to repentance (§ 410–411) 319. During the time of St. Basil the Great and in the practice of his monastic communities, they received communion 2–3 times a week. Therefore, as a punishment, the saint proposes excommunication from communion for different periods, depending on the degree of guilt. The sisters' offenses are described in more detail in the penances: Anyone who has sworn any oath will be excommunicated for two weeks. Anyone who has slandered any of the elders who are entrusted with the management of the monastery will be excommunicated for one week. Anyone who secretly says anything about an absent sister with the aim of slandering her will be excommunicated for one week. Anyone who has scolded any of the sisters in any way will be excommunicated for one week. Whoever whispers in the ear of another, except for the elder stewards, shall be excommunicated for one week. Whoever, without extreme need, engages in an untimely conversation, talks idlely, may be excommunicated for one week. Whoever makes jokes and indecent laughs will be excommunicated for one week. Whoever, being in the work of service and having the necessary need, speaks to another sister with a cry and insolence, may be excommunicated for one week. Whoever defends a sister who has been convicted of any sin by the elders, who, on probation, has been entrusted with the management of economy and order, shall be excommunicated for two weeks with the one whom she defended. Whoever speaks with any of those who come from outside, without the permission of the one to whom this matter is entrusted, in the form of maintaining decorum, shall be excommunicated for one week. Whoever grumbles because of the poverty of her needs or is burdened with work will be excommunicated for one week. Whoever disobeys the orders of those entrusted with their care will be excommunicated for one week. 13. Whoever performs the work entrusted to her with carelessness and restlessness will be excommunicated for one week. Whoever wants to be adorned, after the first and second admonition, may be convicted before the superior. Whoever, without the knowledge of those in whose care is entrusted, goes to her mother or sister, shall be excommunicated for one week. Whoever, by anointing her eyes 320 with evil intent, insults her sister, shall be excommunicated for one week. Whoever, at the end of church prayers, speaks with any of the outside women will be excommunicated for one week. Whoever moves from one task to another, without the orders of the stewards, shall be excommunicated for one week. Whoever rejects penance, or contradicts, or grumbles, not knowing how beneficial correction is for herself, may be excommunicated for one week 321. Saint Basil especially writes about falling into fornication, addressing the virgin who “fled from the most pure bridal chamber of the true King and vilely fell into this dishonorable and unholy corruption” 322 and “exchanged her most precious possession, which was worth all her efforts, for short-lived pleasure” 323. Having mourned the fall, Saint Basil calls for resort to deep repentance: “while we have the opportunity, let us restore ourselves from the fall; and let us not despair of ourselves if we correct ourselves from bad deeds” 324. The obedience carried out by the abbess of the convent is grace-filled and responsible. The abbess has care both for the external improvement of the monastery and for the spiritual well-being of the sisters. In the “Ancient Monastic Rules”, prepared for publication by Saint Theophan, much attention is paid to the need for constant spiritual improvement for the abbot. For the sisterhood, the abbess must be an example of a monastic virtuous life, edifying both in word and deed. The abbess should not be a ruler, but a mother, attentive to the spiritual needs of each sister. To preserve spiritual unity, the abbess can apply various measures of influence. The Statutes describe in detail the conditions for assigning penance, as well as other measures. The questions that confront the abbess of modern monasteries are in many ways the same as those that faced hundreds of years ago (the spiritual structure of the sisterhood, the interaction between the abbess and the confessor, etc.), therefore, in their solution it is necessary to be guided by the instructions of the Holy Fathers of antiquity. The translation works of Saint Theophan, carried out mainly during the period of the Vyshensky retreat, have made available to us many of the writings of the Holy Fathers dedicated to the organization of monastic life. In September 2016, under the chairmanship of His Holiness Patriarch Kirill of Moscow and All Rus', a Meeting of Abbots and Abbesses of the Russian Orthodox Church was held, at which His Holiness the Patriarch, addressing the conference participants, gave the following order: “We need to work, pray and dare. Remember that you are fighting on the front line of the spiritual front, you are ahead of the entire army of Christ and you are taking, perhaps, the heaviest blows, but with all of us is the Mother of God, the Abbess of all monasteries. Every monastery, even if it is located a thousand kilometers from the Holy Mountain, is also the destiny of the Mother of God. The Most Holy Theotokos watches over the life of each holy monastery with equal maternal care. Ask Her for help in arranging your monastic life and for help in your monastic work.” By the providence of God in our monastery there is a wondrous collection of heavenly representatives and prayer books - the Queen of Heaven, in honor of whose miraculous image the monastery is named Vyshenskaya, St. Theophan, who rests in our monastery with his holy relics, and thousands of other ascetics, whose names only the Lord knows. Every day we turn to them with prayers and believe that with their help the Lord will give us the strength to equip the monastery both externally and internally. Vera (Rovchan), ig. Saint Theophan on the position of the ruler in the monastery // Theophan’s Readings. Vol. VIII: Sat. scientific Art. / ed. Dr. Philol. Sciences V.V. Kashirina; Ryaz. state University named after S.A. Yesenina. Ryazan, 2015. pp. 420–429. Kazansky P. S. History of Orthodox monasticism in the East: in 2 volumes. M., 2000. T. 1. P. 87. Theophan the Recluse, St. Ancient monastic regulations of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Benedict. Spaso-Preobrazhensky Valaam Stavropegial Monastery, 1994. Repr.: M.: Publishing house. Athos Russian Panteleimon Monastery, 1892. P. VII. Works like the saints of our father Theophan the Recluse: collection. letters. Holy Dormition Pskov-Pechersky Monastery; Pilgrim, 1994. Vol. VII. P. 5960. Letter No. 1088 dated July 2, 1875. Right there. Vol. VII. P. 61. Letter No. 1089 dated July 23, 1875 Right there. Vol. VII. P. 86. Letter No. 1101 dated March 28, 1876 Creations like the saints of our father Theophan the Recluse. Vol. VII. pp. 232–233. Letter No. 1200, March 26, 1891 Right there. Vol. VII. P. 256. Letter No. 1218 dated November 30, 1892 Theophan the Recluse, St. Ancient monastic regulations of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Benedict. Spaso-Preobrazhensky Valaam Stavropegial Monastery, 1994. Repr.: M.: Publishing house. Athos Russian Panteleimon Monastery, 1892. P. VII. P. 92. Theophan the Recluse, St. Ancient monastic rules... Theophan the Recluse, St. Ancient monastic regulations of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Benedict. Spaso-Preobrazhensky Valaam Stavropegial Monastery, 1994. Repr.: M.: Publishing house. Athos Russian Panteleimon Monastery, 1892. P. VII. pp. 95–96. Theophan the Recluse, St. Ancient monastic regulations... P. 132. Theophan the Recluse, St. Ancient monastic charters... P. 222–223. Theophan the Recluse, St. Ancient monastic rules. Theophan the Recluse, St. Ancient monastic regulations... P. 377. Theophan the Recluse, St. Ancient monastic charters... P. 381. Theophan the Recluse, St. Ancient monastic regulations... Ibid. P. 387. Theophan the Recluse, St. Ancient monastic regulations... P. 390. Theophan the Recluse, St. Ancient monastic charters... P. 596. Quote by: Kazansky P.S. History of Orthodox monasticism in the East: in 2 volumes. M., 2000. T. 1. P. 398. Quote by: Theophan the Recluse, St. Ancient monastic regulations of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Benedict. Spaso-Preobrazhensky Valaam Stavropegial Monastery, 1994. Repr.: M.: Publishing house. Athos Russian Panteleimon Monastery, 1892. P. 485. Quote by: Theophan the Recluse, St. Ancient monastic regulations... P. 485. Quote by: Theophan the Recluse, St. Ancient monastic regulations... P. 491–492. Quote by: Theophan the Recluse, St. Ancient monastic regulations... P. 493.