Monastic Preparation Course
Professor: Igumen +Nektarios of Wyoming
Overview: This Course is a ten week course that is meant to prepare you for entrance into the Novitiate of a Monastic Community, or the Monastic Life, if you are professing vows as a monk by the Diocesan Bishop without entering a specific monastery as is the case with some forms of monastic life common to the Byzantine Monastic Tradition. This course is prepatory as each monastic community will do things according to their own rule, and therefore do things a bit differently. What this course will offer is a foundation for those communities to build upon.
Outcomes
1. To develop a solid foundation in Monastic matters
2. To discuss a very brief overview of the intensely rich and beautiful monastic history, and traditions
3. To discuss the process of professing vows
4. To outline for process for joining a monastic community, or transferring into an existing monastic community.
Assignments:
1. Assignment 1: Read Chapters 1-20 of the Rule of Saint Benedict
2. Assignment 2: Read Chapters 21-40 of the Rule of Saint Benedict
3. Assignment 3: Read Chapters 41-60 of the Rule of Saint Benedict
4. Assignment 4: Read Chapters 61-73 of the Rule of Saint Benedict
5. Assignment 5: Essay on personal possessions
5. Final Assignment: Personal Essay detailing what you have learned
Overview: This Course is a ten week course that is meant to prepare you for entrance into the Novitiate of a Monastic Community, or the Monastic Life, if you are professing vows as a monk by the Diocesan Bishop without entering a specific monastery as is the case with some forms of monastic life common to the Byzantine Monastic Tradition. This course is prepatory as each monastic community will do things according to their own rule, and therefore do things a bit differently. What this course will offer is a foundation for those communities to build upon.
Outcomes
1. To develop a solid foundation in Monastic matters
2. To discuss a very brief overview of the intensely rich and beautiful monastic history, and traditions
3. To discuss the process of professing vows
4. To outline for process for joining a monastic community, or transferring into an existing monastic community.
Assignments:
1. Assignment 1: Read Chapters 1-20 of the Rule of Saint Benedict
2. Assignment 2: Read Chapters 21-40 of the Rule of Saint Benedict
3. Assignment 3: Read Chapters 41-60 of the Rule of Saint Benedict
4. Assignment 4: Read Chapters 61-73 of the Rule of Saint Benedict
5. Assignment 5: Essay on personal possessions
5. Final Assignment: Personal Essay detailing what you have learned
Monastic Preparation Week 1
Main Topics with Subtopics
The Lesson
Please Note: This lesson includes a reading component of the Rule of Saint Benedict. Every lesson Group will have a portion of the entire rule to read through, the purpose of which is to have upon completion of this lesson a familiarity with the entirety of the rule you are expected to adhere to as a monastic. From that point (The end of the lesson) like this lesson you will read a portion of the Rule daily so that over time you develop an intimate understanding and knowledge of the content and execution of the principles and observances contained within the rule. Take your time this rule does not need to be completed in a single week, though it certainly can depending upon your commitments and responsibilities it might be better to complete the readings when you have time. Regardless all readings need to be completed, but will not be graded on comprehension. Rather the use of the honor system is in place as you will only sabotage yourself if you fail to complete this element. The Rule of Saint Benedict is the Rule of one of the Monastic Houses within the order, so you will either use the Rule throughout your daily life, or will visit or interact with those who do so. It would behoove you to know the practices of the other house in the Order on these grounds.
1. Introduction to the Benedictine Rule:
1. Reading Assignment Read Chapters 1-20 of the Rule of Saint Benedict The Benedictine Rule has been the staple of Monastic life throughout the West and is fairly represented in the east. The Author of the rule Saint Benedict is credited with being (Arguably) the father of western Monasticism. The word arguable is interjected there because there were monks in the west before Saint Benedict, however after Saint Benedict's example we begin to see a proliferation of Monastic life, organized orders within the Western Churches, and the Benedictine Rule itself be adopted by many different Monastic Orders throughout the west. Saint Benedict's work was ironically almost unintentional as the man himself was content to live quietly in a cave, and his piety, and example led others to adopt the monastic life, and he was called to Order, and Organize these groups of Monastics. His work is deeply felt today as many different orders use the Rule of Saint Benedict in the west, and in the east there exist a few Monasteries organized under the guidance of the Rule of Saint Benedict
1.a. The Structure of the Rule of Saint Benedict:
The Rule of Saint Benedict is broken down into 73 chapters, and can be characterized as foundational in nature. Where other rules assume the monastery to be already established, and are focused on day to day life, the Rule of Saint Benedict is procedural and instructs the adherent in the day to day life, and the structure of the monastery. Each of the 73 Chapters of the Rule of Saint Benedict deal with a specific topic, with the Rule itself giving a similar appearance to a Catechism, with a topic and answer format. This rule was so popular because it struck a balance as we will touch on in a minute between monasticism that is overly harsh, and strict, and monasticism that was so loose that it was a scandal. The average man or woman just beginning their monastic life could easily begin to live their new monastic life according to the Benedictine Rule, and over time simply improve. This rule discusses the offices of the monastery, discipline, pious observances, monastic governance, how one is to become a monastic, what they are to be provided with, as well, and what they should avoid, how to interact with the world, and how the Abbot should conduct himself.
1.b. The Benefits of the Rule of Saint Benedict (Structural and Middleway):
Perhaps the first benefit of the Rule of Saint Benedict is that it is a middle way between harsh monastic life, and lenient monastic life. It is a rule that the average person can adhere to with proper adjustment, and without injuring their health, and while avoiding the harshest forms of monastic life such as standing on a pillar for 20 years, or scourging ones self. Perhaps the next best benefit of the Rule of Saint Benedict is that the Rule is as previously mentioned foundational and procedural. It is for this reason that one of the houses of the Order itself uses both the Benedictine Rule, and the Rule of Saint Basil. Both Rules are sufficient, but they both bring something to the table the other benefits from. The benedictine Rule is written in much the same character as a Catechism, it is written in simple language, and it avoids requiring obsessive observances. Additionally the Benedictine way of life, personified by the words “Ora et Labora” or work and prayer, and radical hospitality informs the daily life of a Benedictine Monastic. This naturally can but not necessarily does place us in the forefront of social care for others, but even if we are a contemplative house, then we still practice these tenets in our daily lives, and display them when we receive guests or visitors, but also how we receive those guests or visitors.
1.c. The Benedictine Profession Rites:
In Orthodoxy the monastic profession is almost universally observed including in benedictine rites as there is normally no monastic order within Orthodoxy with a few small exceptions, the candidate becomes a Novice, then a Rassaphore, then a Stavrophore monk, and eventually a Schema Monk. In the pictures of Saint Benedict if we look closely we can see the inner and outer cassock, the Monastic Mantle, and the Schema underneath the habit. This is actually a link between east and west as saint Benedict wore the eastern monastic habit, while over time the Benedictine habit was simplified to a tunic, belt, and scapular which was a simplified version of the eastern Schema. In the west the profession rites are the , Postulancy, Novitiate (Novice), Simple Vows, and Solemn Vows, with some Orders having temporary vows. In this course the Profession rites from the American-Cassinese Congregation of Benedictine Monasteries. Please note that this profession rite is Roman Catholic, but is being provided for your own edification, and examination so you can see how the rule is observed both east and west. The Orthodox Profession Rites are being sent along as well so that you can see both the similarities and the differences. As a Byzantine Rite Monastic House we will use the traditional Orthodox degrees of monasticism, and practice which is of course centrally focused on Theosis, and the monastic life lived in purity, so our efforts, and work will reflect upon this.
1.d The Addition of other rules:
Our Monastic house referred to the Monastery of Saint Sebastian, has authorized two primary rules for daily study, the first is the Rule of Saint Benedict our foundational Rule for day to day life, and the second is the Rule of Saint Basil. Chapter 73 Specifically outlining that among other authoritative sources is Sacred Scripture, the writings of the fathers of the church, the Rule of Saint Basil as excellent for the study and spiritual growth of the brothers and sisters. Given that this is the case when a monastic studies daily they normally read the scriptural readings appointed for the day, the lives of the saints, passages from the Monastic Rule observed in the community, and of course prayer worship, work, contemplation, and communal living. Through the study of other rules we also gain answers to questions not adequately (To our own mind) answered within our own rule.
2. The Life of Saint Benedict:
2. Reading Assignment Read Chapters 21-40 of the Rule of Saint Benedict Saint Benedict himself led a long life, and some of his life is difficult to date correctly as some dates are not given. Such as the date of his profession, or when he moved deeper into the mountains to avoid public attention. In this next section we will provide as accurately as possible a portrayal of Saint Benedict's life compiled from multiple accounts of the life, and works of Saint Benedict. This is by no means exhaustive, rather it should serve as a starting point to the study of the saints of the church and in particular this most worthy of saints. It is important to note that the only recognized historical authority on the life of Saint Benedict comes from the second book of the Dialogues of Saint Gregory the First who cited four disciples of Saint Benedict as the source of his account.
2.a. Birth and Early Years:
Saint Benedict's life begins at his birth on the 3rd of March in the Year of our Lord 480a.d. in Nursia Italy. When he was 14 years of age his family sent him to study in Rome, putting the year he left home to be around the Year of Our Lord 494a.d. While he was studying in Rome Saint Benedict noticed that the Imperial City was in a time of transition as it retained some of the elements of the the old imperial government, such as senators, and consuls, yet morally the city was scandalously immoral, decadent, and corrupt. Desiring to dedicate himself to a different sort of life Saint Benedict left his schooling in Rome, and settled in the year of Our Lord 500a.d. At affile taking with him his nurse as a servant (as Saint Benedict was of Noble Birth). He journey to affile accompanied additionally by several priests. His goals were not to become a hermit at this point, merely he wished to leave the dissolute lifestyles of his peers in Rome behind. While in affile he performed his first miracle, by mending an earthenware wheat sifter which his manservant had accidentally broken. The notoriety of this miracle brought too much attention to Saint Benedict who withdrew further into the mountains. Settling in a cave near the ruins of Nero's village near Subiaco.
2.b. Entrance into Monasticism:
Saint Benedict lived as a hermit though he suffered from loneliness as he had only one point of contact with the outside world, through a Monk named Romanus who lived in a nearby monastery, who after speaking with Saint Benedict provided for Saint Benedict's spiritual and material needs including presenting Saint Benedict with his Monastic Habit, and food.
2.c. Life as a Monastic:
For three years Saint Benedict lived as a hermit, though over time the shepherds befriended Saint Benedict who began to teach them what he had learned this far, which became the beginning of the Benedictine Order. At first the monastery of Vicocaro wanted Saint Benedict to serve as their abbot, though after a Monk tried to poison Saint Benedict he declined to continue as Abbot of the community, and returned to the life of a Hermit. A this point Saint Benedict founded twelve monasteries and assigned twelve monks to each keeping the novices with him for further instruction. This final thirteenth monastery was as mentioned for himself and the novices needing instruction, and for those needing education. These became the first two “gems” of the benedictine family. Though Saint Benedict performed many miracles during this time his growing popularity led to envy, which caused a priest named florentius he would depart from Subiaco despite strong protests from the brethren, and head towards Cassino. Once there between 525-529a.d. He founded the Abbey of Monte Cassino which was bigger than the monasteries built at Subiaco. In the ruins of the Temple of Apollo he built the altar of Saint John the Baptist, while the ruins themselves were restored and dedicated as an Oratory for the brothers dedicated to Martin of Tours. During this time Saint Benedict was extremely active performing miracles, supervising the building of a monastery, formally established the monastic order, miraculously supplied the monastery with oil and flour in it's time of need, and prophesied. In the Autum of 542 King Totila was passing through Naples and decided to test the Abbot hearing tales of his spiritual reputation he sent his servant dressed as a king to Saint Benedict who soon unmasked him. When Saint Benedict met the real king he sharply rebuked him for the suffering he had caused, is continuing to cause, and reproved him commanding him to cease such behaviors, followed by a prophesy of his initial victory, and time of rule, but ultimate demise which came to pass precisely as prophesied. It was during this time that a prophesy came to Saint Benedict of the first destruction of his monastery which brought him to tears, but also taught him how to get all of the brethren out safely.
2.d. Later life and Death:
Saint Benedict at this point spent his time evangelizing the local population who were largely pagan, converting many, and in his last days witnessed his sister Saint Scholastica's soul rise to heaven in the form of a dove. This vision took place a few days after their last conversation which took place at the foot of Montecassino. Saint Benedict himself passed away on March 21st 547a.d.
3. Radical Hospitality:
3. Reading Assignment: Read Chapters 41-60 of the Rule of Saint Benedict
Let all guests who arrive be received like Christ, for he is going to say: I was a stranger and you welcomed me (Mt. 25:35). ~ Rule of St Benedict 53:1-2
The Benedictine Monastics way of life is to love others without stopping to inquire as to whether or not they are worthy. It requires a radical commitment to serving the poor, to internally being at peace in times and places of discomfort in your “inner monastery” so to speak. Those who come to us to be fed will be fed, those who come to us to be clothed will be clothed, those who come to us to live will live with us as we have the resources to do so.
Let all guests who arrive be received like Christ, for he is going to say: I was a stranger and you welcomed me (Mt. 25:35). ~ Rule of St Benedict 53:1-2
The Benedictine Monastics way of life is to love others without stopping to inquire as to whether or not they are worthy. It requires a radical commitment to serving the poor, to internally being at peace in times and places of discomfort in your “inner monastery” so to speak. Those who come to us to be fed will be fed, those who come to us to be clothed will be clothed, those who come to us to live will live with us as we have the resources to do so.
3.a. Origins of Radical Hospitality:
Radical Hospitality originates with Saint Benedict in this case, but the idea is fairly ancient with other religions having similar ideas, and Christians of previous generations having similar ideas themselves. This idea became characteristic of Benedictine religious life itself because it not only referred to internal, and external spiritual work, but because radical hospitality can be conceived as installing a door into a wall so that our life as Benedictine Orthodox Monks remains pure and intact, but we also remove obstacles to seeing all of mankind as image bearers of God without adopting their beliefs nor they ours necessarily
3.b. What Radical Hospitality Means:
For the average being Radical Hospitality means that we are a source of safety, peace, sanctuary, assistance, spiritual development, and should they be called to such a course monastic life. For the monastic radical hospitality is a commitment to live the principles extolled in sacred scripture, sacred tradition, and the corporal, and spiritual works of mercy, and to do so in a loving unconventional way treating all who come to us as an image bearer of God. This commitment is expressed in the deepest of terms regarding those shunned by the community regardless of the discomfort, or the stereotypes we have been taught to expect from society, or whether or not we are thought of as wise as everyone has a criticism until it is themselves who are hungry, homeless and alone, then it is different because it is themselves in need and not some other person. With this human tendency in mind we execute this manner of life without regard to the opinions of others especially of a worldly source.
3.c. What Radical Hospitality doesn't mean:
Radical Hospitality does not mean that you blindly allow abusive, immoral or illegal behavior, merely to demonstrate tolerance, or acceptance of the individual, Saint Benedict himself one protected one of his monks who was living a dissolute lifestyle through personal intervention. All work must be rooted in love including the time when we must become directly involved in a situation, or ask someone to leave for engaging in the behaviors mentioned above, and refuse to repent, and amend their lives, because in the end this is a truer sign of love than tolerance of self destructive behavior which is rooted in fear of confrontation and a warped understanding of love and charity as expressed in a Christian context.
3.d. What to do when radical hospitality is abused:
We are not judge jury and executioner we are servants, and brothers to all, especially those in need. However we are also called to exercise proper discernment such as the above example when Saint Benedict intervened on behalf of a monk living a dissolute lifestyle. The difference being that Saint Benedict compared the monks behavior to the scriptures traditions, and the rule of life the monks lived under. From this comparison it became necessary for him to intervene. Following this example it is not our own ideas of right and wrong (Though they should largely be the same as scripture, tradition, the rule, and so on). Rather they are based on those foundational sources of our lives. If hospitality has been abused then it is the responsibility of the Abbot to act as a stern and loving father, to try and reconcile with those who have performed the abuse, and failing all efforts to reconcile, to remove them from the monastery to prevent further disruption. This should always be a last resort taken after prayer, contemplation, and all attempts to reconcile have been exhausted, and never as anything other than the last resort undertaken in sadness.
4.Including the study of the rule in your daily Lectio Divina:
4. Reading Assignment: Read Chapters 61-73 of the Rule of Saint Benedict In our daily lives the brethren of the Monasteries should as time permits read the scriptures assigned for that day, the lives of the saints commemorated that day, the Portion of the Rule of Saint Benedict appointed to be studied that day, as well as their own daily observances, such as the Jesus Prayer, Hesychasm, worship, and communal life and prayer. All of this should be established according to a rotating schedule usually determined at the monastery level for each rank of monastic life, allowing older more experienced monks to study further and deeper into such matters.
4.a. Why is this necessary?:
This practice is necessary because the Rule requires study, practice, time and experience to integrate into our daily lives. If you read the Rule, and then put it down, and never or rarely read it again you will not live according to the rules instruction as you will forget or distort the contents of the rule. Instead throughout this assignment you have read the rule in quarters, and from here on out will daily read a chapter at a time, keeping the content fresh, and current in your mind, and familiarizing yourself with the material itself should you need to consult the rule for guidance you will know where to go to find answers.
4.b. How do you do this?:
There are two ways to accomplish this individually, and in a group context. Individually the best method is to read the chapter, and then to contemplate it's meaning, and to discern how this might need to come into play in our daily lives. These contemplations should be a part of your spiritual journal as it will form a record for you to review over time seeing the change in viewpoint, preserving new understandings from being lost in the daily life of a monk. Finally this contemplation should look beyond simple words and instead focus on intentions, or the spirit of the law, and not simply on the letter of the law. The focus must remain on understanding the point of the chapter, not simply the words of the chapter which can sometimes be best discussed in a group format which will be covered next.
4.c. Doing so in a group:
Within a group dynamic it is best for a senior monk to chair the discussion, or failing the presence of one for the responsibility to rotate between the brethren, the same discussion internally held when contemplated privately is now a matter of discussion between different brethren participating, ideas can be discussed, challenged, but never disrespected. As doing so will foster an atmosphere of hostility, contempt, and competition when the focus is on mutual growth, consensus, and problem solving together as the people of God united in prayer, contemplation, work and love. This focus is the responsibility of the chairperson who should ever be last to speak on a subject unless the brethren become concerned that the position is used to force the chairs opinion onto the group in exclusion. As before all of this should be journaled in private. While in attendance active listening skills are preferred to avoid the impression of “Boring others” and the mutual hostility that comes from that.
4.d Read both the Rule of Saint Basil and the Rule of Saint Benedict:
Finally though this has been mentioned in previous entries of this weeks lesson it needs to be clearly spelled out here that the Rule of Saint Benedict spells out clearly in Chapter 73 that the Rule of Saint Basil (In addition to numerous other Holy Sources) is to be studied. Chapter 73 explains that the rule does not contain every pious observance. The Rule of Saint Basil should be included in these discussion groups as well as in private contemplation, and in your spiritual journal as well. Coupled with Scripture, Sacred Tradition especially the writings of the monastic fathers of the church, the Rule of the Order all collectively combines into a spiritually well rounded formation, foundation, and core of monastic values that will guide the individual in their lives as Monastics.
Monastic Preparation Week 10: The Rule of Saint Basil
Main Topics with Subtopics
1. Introduction to the Rule of Saint Basil
1.a. The Structure of the Rule of Saint Basil
1.b. The Benefits of the Rule of Saint Basil
1.c. The Byzantine Profession Rites
1.d. The Order of precedent for the Rules of Saint Benedict, and Saint Basil
2. The life of Saint Basil
2.a. Birth and early life
2.b. Entrance into monasticism
2.c. Life as a monastic
2.d. Later life and Death Conclusion
1.a. The Structure of the Rule of Saint Basil
1.b. The Benefits of the Rule of Saint Basil
1.c. The Byzantine Profession Rites
1.d. The Order of precedent for the Rules of Saint Benedict, and Saint Basil
2. The life of Saint Basil
2.a. Birth and early life
2.b. Entrance into monasticism
2.c. Life as a monastic
2.d. Later life and Death Conclusion
The Lesson
1. Introduction to the Rule of Saint Basil:
The Rule of Saint Basil is intimately connected with Monasticism as practiced within the Byzantine Rite. So much so that the Romans tend to equal a Basilian Monastery with Byzantine Catholics who adhere to the Byzantine Rite. In this lesson we will explore the life of Saint Basil of Caesarea, the rule that he authored and we will discuss how to integrate the rule of Saint Basil into the Rule of Saint Benedict. The profession Rites will be examined, and how one rule is not superior to any other.
1.a. The Structure of the Rule of Saint Basil:
The Rule of Saint Basil is not intended to act as a Charter like the Western Monastic Orders prefer. Rather the Rule of Saint Basil operates similarly to a Catechism, and is composed of his responses to questions put to him about the Monastic life, and collectively these writings on the Monastic life constitute the Rule that Byzantine Monasticism relates to. This is why in Orthodoxy the Rule is more usually referred to as the Asketikon. The Asketikon comprises the Long Rules, the Short Rules, and the assorted written works of Saint Basil. The Rule of Saint Basil assumes the presence of a functional monastery and therefore covers matters more complex than the minutiae of day to day operation of the monastery, it's offices, procedures and so on which is better covered in the Rule of Saint Benedict.
1.b. The Benefits of the Rule of Saint Basil:
The Rule of Saint Basil expands upon the works of the Rule of Saint Benedict detailing more of the communal life and the private life of the monastic, whereas the Benedictine Rule covered in the previous Lesson gives us a concise list of good works, the rule also states that not every pious observance is recorded in the Rule, specifically mentioning in the final chapter to read the Rule of Saint Basil. In Saint Benedict's time he head already organized a number of monasteries as his rule was developed, so it took on the character of an Order of Monasteries, whereas in Orthodoxy there are normally (With our own being an exception but nor the only one) there are no Monastic Orders rather there is the Monastic Order of the church to which all monks, and nuns are a part. Each community tends to live under a single rule, and manner of prayer and worship. This is contained in the Monastic Typikon of the community. So it can be summarized that the best benefits of the Rule of Saint Basil are it's expanded nature, it's format being similar to a catechism, it's design for small monasteries instead of larger orders, and it's adaptability to circumstances being less interested in procedural issues.
1.c. The Byzantine Profession Rites:
The Byzantine Profession Rites come in three stages, an individual will come to the monastery and spend a minimum of three days (This is normally a much longer process of getting to know each other called postulancy). When all are in agreement (The candidate for monastic life, and the community he or aspires to join) then the Abbot will grant his blessing for the candidate to become a Novice. At this stage the Habit is not always given to the candidate though it usually is. If it is awarded then the habit will consist of the Inner Cassock, the Monastic Belt, the Shoes, and a Prayer Rope. This Novice will then begin his Novitiate which lasts a minimum of a year and sometimes particularly humble individuals will remain novices for the rest of their lives again out of humility. During this period the candidate can leave with no penalty for any reason or none at all, and the community may dismiss him also for any reason or none at all. The Novice will when ready make his profession of vows as a Rassaphore Monk, after a minimum of 3 years the candidate if ready may make their profession of vows as a Stavrophore Monk, and after a period of 3 to five years of monastic life minimum When the Abbot believes that the candidate has reached a high degree of spiritual development he make make his profession of vows as a Schema Monk. Attached to this lesson will be a copy of this particular Monastic Houses Service for monastic Profession.
1.d. The Order of precedent for the Rules of Saint Benedict, and Saint Basil:
In the Byzantine Rite Monastic house within the Order it may come as some surprise that the Monastic Rule of Saint Benedict should be given precedent over the Rule of Saint Basil, however the two rules address different areas of monastic life with varying strengths. Therefore in the manner of day to day life within the monastery, including the structure and function of the monastery then it is the Rule of Saint Benedict that is the primary rule of the community, in all other considerations the rule of Saint Benedict is supplemented by the Rule of Saint Basil to provide clarity, and depth. In this way both rules complement strongly the Monastic, while being coupled with scriptural reading, reading of the writings of the saints, and the lives of the saints, contemplation, work, and charitable living will work to conform the soul to God's teachings and thus serve as an excellent guide for the monastic for the rest of their earthly life as they strive to reach the purity of Our Lords teachings. One Rule should not overrule another, but rather complement each other harmoniously.
2. The life of Saint Basil:
Our Father among the saints Saint Basil of Caesarea is a noteworthy and holy figure among the Orthodox, renowned for his work in the church many of his prayers, the liturgy bearing his name, and his Rule have left an indelible mark on the Orthodox. With this in mind it is important to have a well rounded understanding of the life and accomplishments of this saint. Therefore this particular section will detail his life from birth to death, but will focus on the most relevant details. Saint Basil of Caesarea was an extremely active man throughout his life, and because of this academics have had to actually establish a timeline to detail his life. This section was compiled from over two dozen sources and resources to attempt to create a detailed but focused examination of his life, and the controversies and heresies that occurred at the time that Saint Basil had to contend with, defend the faith from, and overcome personal hardship. This man deserves greater study than what is compiled here so let this section stand as a beginners primer into the life of Saint Basil.
2.a. Birth and early life:
Saint Basil was born in either 329 or 330 ad. In Caesarea Mazaca, Cappadocia, and he died January 1st 379 in Caesarea. He was born into a Christian family in Cappadocia. He attended school first in Caesarea, then in 346, and again in 351 a.d. he went to Constantinople to continue his education finishing his education in 355 a.d. in Athens. In the year of Our Lord 356 a.d. Saint Basil returned to Caeserea. In the year of Our Lord 358 Saint Basil was Baptized, Chrismated, and Ordained a Reader by Bishop Dianius of Caesarea
2.b. Entrance into monasticism:
After this point in the same year as his Ordination as a Reader he tours the monasteries Egypt, Syria, Palestine, and Mesopotamia, finally retiring to the monastery on the Iris later he will establish a monastic community at his family estate in Annesi. In the year of Our Lord 360 a.d. Saint Basil was Ordained as a Deacon, is in a a dispute with Aetius, and later with Bishop Dianius who had subscribed with Ariminum. As a consequence Saint Basil of Caesarea left Caesarea.
2.c. Life as a monastic:
Saint Basil of Caesarea returned to Caesarea in the year of Our Lord 362 a.d. when Bishop Dianius passed away, and Eusebius was Consecrated as the new Bishop of Caesarea. He was Ordained a Priest in the year of Our Lord 364 a.d. And with the death of Bishop Eusebius in the year of Our lord 370 a.d. Saint Basil of Caesarea was Consecrated as the next Bishop of Caesarea, and embarked on a tour of the communities under his care. As a Bishop he was a fierce opponent of Arianism, and contended for the true Orthodox Christian faith. In 374 Saint Basil authored De Spiritu Sancto. During this time when he was not resident in his monastery he visited many noteworthy faithful of the church such as Saint Gregory of Nazianzus. Though due to Saint Basil requiring Saint Gregory to be consecrated over the objections of Saint Gregory of Nazianzus the two became estranged. Later in his life in 376 at the Synod in Iconium Saint Basil denounces Eustathius.
2.d. Later life and Death:
Saint Basil of Caesarea passed away on the first of January 379. After his passing over 300 letters have survived, and several of his canonical epistles have become part of Orthodox Canon Law. The reasons for his passing have been given that Saint Basil of Caesarea suffered from Liver Illness, and due to the self imposed hardships of his own personal ascetic practice he was hastened to his Passed away by a combination of these factors.
Conclusion:
This lesson is shorter than normal on the account that the original format was repetitive, the important elements to be considered is not to restate the important character of the rule repeatedly, or to restate how to make use of both rules repeatedly. Rather the best use of this less is to pass on the essential and important character of this rule, and to discuss the life, death, accomplishments, and some of the controversies that Saint Basil of Caesarea experienced, accomplished, who the mas was, and what he strove and fought for. Saint Basil opposed Arianism, and nearly a dozen smaller heresies, sometimes while maintaining friendships with those who adhered to these false beliefs, and sometimes openly denouncing them. He was fiercely ascetic to the point that his weakened body was unable to combat the illness of the liver that brought about his passing. While his passing is both a source of joy as he is with God, and a lamentation as he could no longer contribute to the earthly church, his example of ascetic life should be responsibly admired and emulated safely. His legacy of abnegation of the self, his rule, his monastic endeavors, and his Epistles have enriched Orthodoxy, and through the strength of their orthodoxy found their way into many facets of our church. Saint Basil of Caesarea Pray for us.
Resources for this class
You can find an online copy of the Rule of Saint Benedict in the Public Domain by clicking here
monastic_profession_rites.pdf | |
File Size: | 78 kb |
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Course Introduction:
Christ is Risen; Welcome to the Monastic Preparation courses, over the next ten weeks topics from a variety of aspects of monastic life, and general church life related to the monastic life will be covered. The course is as mentioned ten weeks long, will require you to complete assignments, and gain an understanding of the spiritual life, and practice that monks and nuns engage in throughout their daily lives. This course is not meant to be exhaustive as it is impossible to account for every instance or situation. Rather this course is designed to give an overview of the monastic life, coupled with direct interaction with your Spiritual Father/Elder/Superior as your particular monastic life determines. While there are many similarities between Eastern and Western Rite Monasticism, there can be some simple differences as well, and even within Orthodox Monasticism there can be a variety of differences between communities such as whether the brothers are afforded recreation time, how strenuous their observances are, and whether or not monastics are allowed to leave the monastery/skete for reasons such as visiting family, vacations, working secular jobs to support the community, attending funerals and so on. As we explore the monastic life through a combination of this course and your own efforts within your community, please remember to take your time, pray, discern carefully, and work diligently. This is a serious commitment that tends to not be taken as seriously as other vocations with some considering it a vocation for lazy people or those who could not attract a spouse, or those who don't want to try in life. If they only knew just how strenuous the monastic life can get they would be more respectful of the challenges we all go through in our daily lives, but that is the nature of humanity to not value what they do not understand. So with this in mind let's next look at the background of the founders of this order (Orders do not normally exist within orthodox monasticism, this was a concession to the Brothers who founded this) and get a sense for this particular orders origins, and Charism.
When we are discussing the founding of this order and it's two distinct houses western orthodox rite, and Byzantine Orthodox Rite respectively, we see that the founders of our Monastic Order originated from a Western Monastic Background, and Eastern Monastic background, with two different approaches it was necessary to accommodate the differences into two different monastic communities which allowed both to practice their monastic tradition fully without compromise yet remain united as one. In many aspects these communities are the same, as well as being united in communion with each other and with the church altogether. Our Father Abbot at the time of this class being written is named Martin DePorres prefers being addressed as Abbot +Martin. Abbot +Martin has sanctioned the establishment of the two monastic houses within the order to accommodate Christians from eastern and western backgrounds.
Now for a very brief bit of history into monasticism; monasticism originated in the Eastern Christian lands around three hundred years ad., though there were other examples of Christians who did as the early desert fathers have done and went into the desert it was around the three to four hundreds that monastic life instituted (officially around the 4th century). Saint Anthony is credited as the founder of Christian Monasticism. Now as mentioned the origins of Monastic life in the Christian Church are traced farther back to Saint Paul of Thebes who lives around 250, and a number of mentioned but not named Christians who either fled into the desert, or left society to go into the desert to practice the purity of the Gospels using methods later adopted by other ascetics including Saint Anthony the Great. Further we can trace the example the monastics followed even further to two Biblical people Saint John the Baptist, and Our Lord and Savior. Regarding the example of Saint John the Baptist we can see his example of monastic life in his description specifically referencing the Gospel of Matthew 3:1-4 we read;
The Proclamation of John the Baptist
3 In those days came John the Baptist, preaching in the wilderness of Judea, 2 “Repent, [a] for the kingdom of heaven is at hand.” 3 For this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.” 4 Now John wore a garment of camel’s hair, and a leather girdle around his waist; and his food was locusts and wild honey.
Whereas Our Lords Example came from his time in the Desert In the Gospel of Luke 4:1-13 we read;
The Temptation of Jesus;
4 And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit 2 for forty days in the wilderness, tempted by the devil. And he ate nothing in those days; and when they were ended, he was hungry. 3 The devil said to him, “If you are the Son of God, command this stone to become bread.” 4 And Jesus answered him, “It is written, ‘Man shall not live by bread alone.’” 5 And the devil took him up, and showed him all the kingdoms of the world in a moment of time, 6 and said to him, “To you I will give all this authority and their glory; for it has been delivered to me, and I give it to whom I will. 7 If you, then, will worship me, it shall all be yours.” 8 And Jesus answered him, “It is written,‘You shall worship the Lord your God, and him only shall you serve.’” 9 And he took him to Jerusalem, and set him on the pinnacle of the temple, and said to him, “If you are the Son of God, throw yourself down from here; 10 for it is written, ‘He will give his angels charge of you, to guard you,’ 11 and ‘On their hands they will bear you up, lest you strike your foot against a stone.’” 12 And Jesus answered him, “It is said, ‘You shall not tempt the Lord your God.’” 13 And when the devil had ended every temptation, he departed from him until an opportune time.
As we read through these passages of scripture we see a Biblical Example of how Saint John the Baptist embraced a monastic existence, and how our Lord embraced a period of time in the desert. Both men engaged in a similar time of purification and preparation, and Our Lord was confronted by the Devil directly. Both wore simple clothes, refrained from overeating, owning property, lived in nature or isolation (Our Lord for a time) both faced Martyrdom . Additionally Our Lord faced a different kind of martyrdom namely the kind of Martyrdom that comes from a monastic life, instead of coveting property, wealth, family, status, position he became dead to the world so he could act freely within it, avoided sin and temptation, and was not under obedience to any earthly authority. The second form of Martyrdom was being put to death for the faith (Saint John the Baptist was Beheaded, and Our Lord was Crucified).
Originally there was a single form of monasticism, now there are three official forms, and one that is respected and accepted. That is Eremitic, Cenobitic, and the Skete. The Skete is a small Monastic Group of usually two to three Monks under the guidance of an elder this practice was established in consideration of Biblical Tradition in which we read in the Gospel of Matthew 18:20; 20;
For where two or three are gathered in my name, I am there among them.”
These Monks in the Skete pray individually and come together on Sundays and Feast Days, and because of this combine aspects of Cenobitic Monks, and Eremitic Monks.
The Eremitic Monks, are often referred to as Hermits. This form of monastic life is a complete withdrawal from society. When you think of the saints who lived in caves they were Hermits/Eremitic Monks. The word Eremitic comes from the Greek word eremos which means Desert. This form of monastic life got it's name because Saint Anthony around the third century went to live on a mountain in Egypt in Isolation (While it lasted). Eventually people were drawn to him for spiritual guidance and lived in small huts near him though not in community with him. Though Saint Anthony was regarded as the father of Monasticism in Christianity there is a record of Saint Paul the Hermit who lived as a Hermit prior to Saint Anthony. Saint Anthony's contribution was to develop disciples, and to spread the monastic practices to others who trained disciples and so on eventually forming into communities of Cenobitic monks which we will discuss next.
Cenobitic Monks are the kind of monks we frequently associate with modern day monks living in priories, monasteries, and Abbeys. Eremitic monks were seldom alone, other disciples came learned and lived near their elders. Eventually these Monks formed into communities such as Sketes, and then into larger communities. These communities lived under a Rule of life guided by an Abbot/Abbess.
The fourth form is called Idiorhythmic Monastic life these are monks who live solitarily within a community originally, and attached to a Monastery. This is often the form used by monks dispatched from a monastery to help parish churches long term. This is also for hermits that after a time in the monastery choose to conduct their monastic life in Isolation.
As mentioned Monks live under a Monastic Rule that details how they are to live their monastic life, when and how they are to pray, what the offices of the monastery, the monastic clothing called a Habit, and are and how the monk is to conduct themselves. As we work through the various topics I want to cover
(This is just an introduction and a very brief overview of Monastic Information. We will touch on what the Rule of Our Order is, how we go about living our life, we will discuss our communities work in the direction of raising money to found a monastery. We will discuss prayer, I will give you a very brief Catechism and discuss the creeds and statements of faith. We will discuss the Jesus Prayer, Hesychasm, Theosis, and more.
Take it slow read over the lessons, ask a lot of questions freely, and we'll probably have a weekly video call as well so we can talk face to screen. Finally I have for you the Liturgy Father Abbot wants all of the monks to be familiar with. We are free to use other liturgies, but the communal worship he prefers will be according to the liturgy I will share with you.
When we are discussing the founding of this order and it's two distinct houses western orthodox rite, and Byzantine Orthodox Rite respectively, we see that the founders of our Monastic Order originated from a Western Monastic Background, and Eastern Monastic background, with two different approaches it was necessary to accommodate the differences into two different monastic communities which allowed both to practice their monastic tradition fully without compromise yet remain united as one. In many aspects these communities are the same, as well as being united in communion with each other and with the church altogether. Our Father Abbot at the time of this class being written is named Martin DePorres prefers being addressed as Abbot +Martin. Abbot +Martin has sanctioned the establishment of the two monastic houses within the order to accommodate Christians from eastern and western backgrounds.
Now for a very brief bit of history into monasticism; monasticism originated in the Eastern Christian lands around three hundred years ad., though there were other examples of Christians who did as the early desert fathers have done and went into the desert it was around the three to four hundreds that monastic life instituted (officially around the 4th century). Saint Anthony is credited as the founder of Christian Monasticism. Now as mentioned the origins of Monastic life in the Christian Church are traced farther back to Saint Paul of Thebes who lives around 250, and a number of mentioned but not named Christians who either fled into the desert, or left society to go into the desert to practice the purity of the Gospels using methods later adopted by other ascetics including Saint Anthony the Great. Further we can trace the example the monastics followed even further to two Biblical people Saint John the Baptist, and Our Lord and Savior. Regarding the example of Saint John the Baptist we can see his example of monastic life in his description specifically referencing the Gospel of Matthew 3:1-4 we read;
The Proclamation of John the Baptist
3 In those days came John the Baptist, preaching in the wilderness of Judea, 2 “Repent, [a] for the kingdom of heaven is at hand.” 3 For this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight.” 4 Now John wore a garment of camel’s hair, and a leather girdle around his waist; and his food was locusts and wild honey.
Whereas Our Lords Example came from his time in the Desert In the Gospel of Luke 4:1-13 we read;
The Temptation of Jesus;
4 And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit 2 for forty days in the wilderness, tempted by the devil. And he ate nothing in those days; and when they were ended, he was hungry. 3 The devil said to him, “If you are the Son of God, command this stone to become bread.” 4 And Jesus answered him, “It is written, ‘Man shall not live by bread alone.’” 5 And the devil took him up, and showed him all the kingdoms of the world in a moment of time, 6 and said to him, “To you I will give all this authority and their glory; for it has been delivered to me, and I give it to whom I will. 7 If you, then, will worship me, it shall all be yours.” 8 And Jesus answered him, “It is written,‘You shall worship the Lord your God, and him only shall you serve.’” 9 And he took him to Jerusalem, and set him on the pinnacle of the temple, and said to him, “If you are the Son of God, throw yourself down from here; 10 for it is written, ‘He will give his angels charge of you, to guard you,’ 11 and ‘On their hands they will bear you up, lest you strike your foot against a stone.’” 12 And Jesus answered him, “It is said, ‘You shall not tempt the Lord your God.’” 13 And when the devil had ended every temptation, he departed from him until an opportune time.
As we read through these passages of scripture we see a Biblical Example of how Saint John the Baptist embraced a monastic existence, and how our Lord embraced a period of time in the desert. Both men engaged in a similar time of purification and preparation, and Our Lord was confronted by the Devil directly. Both wore simple clothes, refrained from overeating, owning property, lived in nature or isolation (Our Lord for a time) both faced Martyrdom . Additionally Our Lord faced a different kind of martyrdom namely the kind of Martyrdom that comes from a monastic life, instead of coveting property, wealth, family, status, position he became dead to the world so he could act freely within it, avoided sin and temptation, and was not under obedience to any earthly authority. The second form of Martyrdom was being put to death for the faith (Saint John the Baptist was Beheaded, and Our Lord was Crucified).
Originally there was a single form of monasticism, now there are three official forms, and one that is respected and accepted. That is Eremitic, Cenobitic, and the Skete. The Skete is a small Monastic Group of usually two to three Monks under the guidance of an elder this practice was established in consideration of Biblical Tradition in which we read in the Gospel of Matthew 18:20; 20;
For where two or three are gathered in my name, I am there among them.”
These Monks in the Skete pray individually and come together on Sundays and Feast Days, and because of this combine aspects of Cenobitic Monks, and Eremitic Monks.
The Eremitic Monks, are often referred to as Hermits. This form of monastic life is a complete withdrawal from society. When you think of the saints who lived in caves they were Hermits/Eremitic Monks. The word Eremitic comes from the Greek word eremos which means Desert. This form of monastic life got it's name because Saint Anthony around the third century went to live on a mountain in Egypt in Isolation (While it lasted). Eventually people were drawn to him for spiritual guidance and lived in small huts near him though not in community with him. Though Saint Anthony was regarded as the father of Monasticism in Christianity there is a record of Saint Paul the Hermit who lived as a Hermit prior to Saint Anthony. Saint Anthony's contribution was to develop disciples, and to spread the monastic practices to others who trained disciples and so on eventually forming into communities of Cenobitic monks which we will discuss next.
Cenobitic Monks are the kind of monks we frequently associate with modern day monks living in priories, monasteries, and Abbeys. Eremitic monks were seldom alone, other disciples came learned and lived near their elders. Eventually these Monks formed into communities such as Sketes, and then into larger communities. These communities lived under a Rule of life guided by an Abbot/Abbess.
The fourth form is called Idiorhythmic Monastic life these are monks who live solitarily within a community originally, and attached to a Monastery. This is often the form used by monks dispatched from a monastery to help parish churches long term. This is also for hermits that after a time in the monastery choose to conduct their monastic life in Isolation.
As mentioned Monks live under a Monastic Rule that details how they are to live their monastic life, when and how they are to pray, what the offices of the monastery, the monastic clothing called a Habit, and are and how the monk is to conduct themselves. As we work through the various topics I want to cover
(This is just an introduction and a very brief overview of Monastic Information. We will touch on what the Rule of Our Order is, how we go about living our life, we will discuss our communities work in the direction of raising money to found a monastery. We will discuss prayer, I will give you a very brief Catechism and discuss the creeds and statements of faith. We will discuss the Jesus Prayer, Hesychasm, Theosis, and more.
Take it slow read over the lessons, ask a lot of questions freely, and we'll probably have a weekly video call as well so we can talk face to screen. Finally I have for you the Liturgy Father Abbot wants all of the monks to be familiar with. We are free to use other liturgies, but the communal worship he prefers will be according to the liturgy I will share with you.
Monastic Preparation Week 2 Prayer
Glory to Jesus Christ in the first weeks lesson you were introduced to the course overall as well as what is expected. This weeks course will focus on prayer, and it's centrality to the Orthodox spiritual life, and practice. As always this course is intended to be studied in addition to the work you are undertaking with your spiritual father/mother/elder/novice director as your situation implies. These courses are focused on the absolute basics of the ascetic life, and from that perspective alone. All of the advanced work, correction, obedience imposed upon you, and encouragement when appropriate, that an elder of the community shall assign to you, or tell you is to take immediate priority, and if the community has a different opinion on anything contained in these lessons then the natural course is obedience to your elder, and the community over anything covered in these lessons. Each community will observe the ascetic life a little differently and there is no single approved way of doing so anyway. Therefore use these lessons as starting points to wisdom which will contribute towards it's final form. Finally if these lessons are not put into practice then the content in these lessons are irrelevant anyway
Concerning prayer we should begin today's study by stating the obvious. Namely that devout Orthodox Christians live their lives according to their faith, which normally manifests an outward expression of an inward reality. Namely one affects the other attention to the Body the Mind, and the Soul is essential in the spiritual life as all of them need to be cultivated properly to produce in the end a soul dedicated to God. This is the reason that those who apostasy usually cease praying, and worshiping far before they ever formally leave the faith. The act of praying is communication with God, his saints, the Theotokos, our Guardian Angels, and food for our souls. With this in mind for prayer to be of benefit to us it needs to come from a place of honesty, trust, love, faith, and a heartfelt desire to know, and love God. However before these elements of excellent prayer can be understood properly most of us usually begin by surrendering after a protracted battle with God for control of our lives. Even if these elements are not in place yet you should begin prayer, and fine tune it as you experience it. Empty words bereft of meaning spoken out of obligation are empty, they will neither feed the soul nor will they contribute to a deeper relationship with God, so simply reciting the daily office, or the Hesychiastic Prayer out of expectation, but not devotion, and a deep love of God is counterproductive. So what should prayer be especially if you are just starting out in a dedicated prayer life, or maybe even just starting to pray for the first time? Well first prayer is your Phone line/lifeline to talk with God, the conversation should be based on love of God, and a firm desire to converse with him without expectations, or treating God like a Genie without a lamp, or your own personal servant. Rather you should converse with God in the same manner that you would a confidant, a loved and respected parent, or some other individual you can speak candidly, honestly and openly with. God is like a father watching his child learn to walk for the first time, and he brings that love and excitement into our lives and tries to correct us, and lead us in the best direction for our lives.
With this in mind prayer should never be forced, rushed, or imposed. It should be treated like medicine, appropriate amounts of prayer at the appropriate times, (and perhaps a little extra when we need to talk with God) because you are both called to, and feel the need to pray to God. Unburden yourself to God, confess your sins to God, and Honor God in prayer while also refraining from excuses, blaming God for our choices, asking God to give you riches, status, physical things, or in some other way treat God like a Genie.
When you pray it can be beneficial to consider;
1. Your Sins
2. Your gifts
3. Your sufferings
4. Anything you need to talk to God About
5. An examination of conscience (Found in the beginning of most Confession related materials)
6. Your Joys
7. Your Gratitude
8. Your doubts
9. Your Fears, and insecurities
10.What you feel called to do in life, and asking for God to confirm or deny that the chosen vocation is truly what you are called to.
1. Your Sins
2. Your gifts
3. Your sufferings
4. Anything you need to talk to God About
5. An examination of conscience (Found in the beginning of most Confession related materials)
6. Your Joys
7. Your Gratitude
8. Your doubts
9. Your Fears, and insecurities
10.What you feel called to do in life, and asking for God to confirm or deny that the chosen vocation is truly what you are called to.
God should be treated like a loving father we trust implicitly, and know we can talk to. The father everyone wishes they had, and some are fortunate enough to have. If we have this mindset when we pray then we will speak with God in such a way that we can tell God anything, and listen patiently and quietly for his reply faithfully, as well as the humility to accept the answer yes or no. Among the Orthodox normally the laity will recite the morning and evening prayers, while monastics will pray according to their prayer rule, and recite a daily cycle of prayers found in the Horologion, and assorted other prayer books usually offered by the different monasteries, and authored by them.
Among the Orthodox Prayer and worship is similar and related, but there are also some differences between the daily prayer life of the faithful, and the worship of the church as God's people. Worship is found in the celebration of, and participation in the Divine Liturgy which includes prayers, whereas prayer is the act of speaking with God, with the Saints, Your guardian angel, a deceased person or about a deceased person to God, and the Holy Theotokos. (The Term Theotokos referring to the Holy Mother) The Orthodox have addressed her as the God-Bearer, or Theotokos so when that term is mentioned it refers to the mother of Our Lord. With that term clarified the easiest, and simplest way (Which also makes it the lest comprehensive way of answering it) is that the Divine Liturgy is the fullness of worship where the people of God's church come together to offer worship and praise to God, but prayer (outside of worship) is how we carry out the conversation in our daily lives. So prayer can be worship, but worship includes prayer.
During this lesson we're going to discuss:
1. The importance of prayer which we're doing right now
2. The effect of the prayers that we say have on our soul
3. The effect that comes from ceasing prayer as it affects the soul
4. We're going to discuss a prayer central to Orthodoxy called the Jesus Prayer which is making a Resurgence in Roman Catholicism and in the Eastern Catholic churches but is Central to Orthodoxy.
5. The idea of Theosis which is to become by Grace what God is by nature which is love. The idea follows a form of Divinization namely the union with God on a spiritual and eternal level which should be the goal of all which we usually refer to as our salvation. This will reach it's fullness after the final Judgment where our names as God's mercy may direct be written in the Book of Life or not, and if it is so written into the Book of Life then we will have perfect union with God in all things not something that is just beyond our senses to perceive but is still perceptible. Instead we'll be able to see, to talk to, and touch God, in the world to come. While were on Earth we seek to engage in what the Bible calls unceasing prayer which finds it's most efficient method in what we're going to discuss with the Jesus prayer, and the practice of Hesychiastic Prayer.
6. We're going to touch on the history of the Jesus Prayer and the seventh and eighth ecumenical councils and how they cemented the Jesus Prayer as one of the primary prayers, and spiritual practices of the Orthodox faith.
7. We'll discuss the practice of Hesychiastic prayer in greater depth, and the use of a prayer rope. Note: If you don't have a prayer rope a rosary is fine until you can acquire one.
8. We're going to discuss some of the different prayer books that are available as of the publishing of this lesson. we're going to examine some of the different prayers, and methods of prayer with a goal of further expanding the prayers that you say right now, some of which come from the Hours of the church, with this expansion taking place over a stretch of time instead of trying to force new prayers into your existing prayer life. One of the strengths of Orthodox Prayer is that sometimes we forget about prayers for our leaders and government prayers for our family's prayers for our siblings prayers for our friends prayers for those in authority over us prayers for our Guardian Angel your prayers to the Holy Trinity and each of its individual forms, and so on. Whereas most Orthodox prayers include these elements in their daily prayer life.
9. We're also going to go over the methods of communal prayer, and encourage you to begin praying with others and groups Note: It is not yet required, but it is strongly encouraged. It is in the development of relationships, that best allow for the sharing of your faith with others. It is an excellent opportunity for both ourselves and those we associate with to grow together in the faith.
1. The importance of prayer which we're doing right now
2. The effect of the prayers that we say have on our soul
3. The effect that comes from ceasing prayer as it affects the soul
4. We're going to discuss a prayer central to Orthodoxy called the Jesus Prayer which is making a Resurgence in Roman Catholicism and in the Eastern Catholic churches but is Central to Orthodoxy.
5. The idea of Theosis which is to become by Grace what God is by nature which is love. The idea follows a form of Divinization namely the union with God on a spiritual and eternal level which should be the goal of all which we usually refer to as our salvation. This will reach it's fullness after the final Judgment where our names as God's mercy may direct be written in the Book of Life or not, and if it is so written into the Book of Life then we will have perfect union with God in all things not something that is just beyond our senses to perceive but is still perceptible. Instead we'll be able to see, to talk to, and touch God, in the world to come. While were on Earth we seek to engage in what the Bible calls unceasing prayer which finds it's most efficient method in what we're going to discuss with the Jesus prayer, and the practice of Hesychiastic Prayer.
6. We're going to touch on the history of the Jesus Prayer and the seventh and eighth ecumenical councils and how they cemented the Jesus Prayer as one of the primary prayers, and spiritual practices of the Orthodox faith.
7. We'll discuss the practice of Hesychiastic prayer in greater depth, and the use of a prayer rope. Note: If you don't have a prayer rope a rosary is fine until you can acquire one.
8. We're going to discuss some of the different prayer books that are available as of the publishing of this lesson. we're going to examine some of the different prayers, and methods of prayer with a goal of further expanding the prayers that you say right now, some of which come from the Hours of the church, with this expansion taking place over a stretch of time instead of trying to force new prayers into your existing prayer life. One of the strengths of Orthodox Prayer is that sometimes we forget about prayers for our leaders and government prayers for our family's prayers for our siblings prayers for our friends prayers for those in authority over us prayers for our Guardian Angel your prayers to the Holy Trinity and each of its individual forms, and so on. Whereas most Orthodox prayers include these elements in their daily prayer life.
9. We're also going to go over the methods of communal prayer, and encourage you to begin praying with others and groups Note: It is not yet required, but it is strongly encouraged. It is in the development of relationships, that best allow for the sharing of your faith with others. It is an excellent opportunity for both ourselves and those we associate with to grow together in the faith.
So, let's get started; First we discussed the importance of prayer how it is Central to the Christian faith how prayer is not the same as worship but it is close. One of the reasons that we pray is because we have a direct line of communication with God. Through Prayer we feed our souls, and like anything else if you feed the soul it grows, it deepens, it causes the connection with God to deepen and grow complex and fulfilling. Whereas if you don't pray, or through some circumstance cease praying the soul begins to wither. This is incredible dangerous to the soul because if you cease hearing God in your daily life then it will begin a decline the devil and his minions will present temptations, doubts and self-criticisms, and even more so despair which is where we see Christians fall from Grace. What we'll find is that the more we pray correctly without expectation, but simply being servants to God you will deepen your relationship spiritually with God. One problem that arises is so many people expect God to work kind of like a Genie in a Bottle. You grab the bottle (Put your hands together and pray) the genie comes out (God listens) make a wish (Demand things immediately). God has a plan for all of us and for all of creation and while this plan is unfolding throughout all of creation we have a part to play within it. We are biblically encouraged to pray ceaselessly. Such as when we were taught the Lord's Prayer or the Hail Mary. We are also taught the Jesus prayer as well.
However we choose to pray, the goal is the same; ceaseless prayer and continuing the conversation with God. We have to work to be in a place of Stillness and Silence so that we can hear God more effectively. Internal prayer in particular is one way that we can go about doing this, meaning praying within our heart. The silent prayer called the prayer of the heart, and also called the Jesus Prayer. The Jesus prayer is a very important prayer in Orthodoxy because the goal is to start praying ceaselessly until it becomes an unconscious prayer going on in the back of your mind at all times. Through the Jesus Prayer you establish unceasing prayer the words for the Jesus prayer are; Our Lord Jesus Christ Son of God have mercy on me a sinner. This prayer came from the Holy Mountain and in the beginning it caused controversy because this prayer is accompanied by breathing and visualization exercises that some said we're close to other religious practices even though it had come from an environment that was solely Christian. During the 7th Ecumenical Council among many other issues of the day including the split in the church that was taking place between East and West, they discussed the practice of Hesychasm. This was also during a time when as I mentioned before East and West were separating from each other, and there was another occurrence of iconoclasm. The issue being experienced by the church as a whole was settled and the schism was formalized, and the Jesus prayer in the practice of Hesychasm was accepted as a condoned church practice, and then ratified in the 8th ecumenical council (Which is common for a decision made in a first council to be ratified in the second council). Whereas Roman Catholics started to head towards other prayer systems and other ways of praying and eventually the rosary became a very important Central prayer in the west. In the East the Jesus prayer and the method of praying it became a central focus of Orthodoxy to again develop unceasing prayer
So you will often find monks who will go about their day, and they will pray their daily prayers, but they will also engage in a prayer rule throughout the day for me I recite the Jesus prayer 200 times a day as I am able to do so. I ended up making a video about this on YouTube, and a followup video about the effects of so many repetitions of the Jesus prayer on my daily life which were profound. These videos were presented from my own personal testimony though I often hear so many other people say the same thing and I believe it will work the same for you as it has for everyone else who have Prayed in such a way. On an important note; the Jesus Prayer is not prayed in isolation from everyone else, and every other method of prayer. Though it is often prayed alone between the other prayer of your life.
When you begin the practice of Hesychiastic prayer it will involve multiple parts which come together when done in its fullness. The first part is Orthodoxy believes that the Earthly place of interaction between the soul and Divinity takes place in the heart. As you begin to pray the Jesus prayer, you are going to adopt a meditative place and visualize these prayers being said in your heart. Some people have said that this feels uncomfortable in a good way, because the effect is like water dripping on Rock slowly softening your heart. You're going to tie the Jesus prayer to your breathing because you breathe subconsciously with the goal that internal prayer shall happen as easily as breathing. The method of breathing when praying the Hesychiastic method is as follows; when you breathe in your going to say the first part of the prayer which is; Lord Jesus Christ Son of God internally that is to say (in your mind), then as you exhale you're going to pray again internally Have mercy on me a sinner. So inhale while praying Lord Jesus Christ Son of God exhale Have mercy on me a sinner
This prayer is absolutely essential, and convenient to say as it will not disrupt others so it can be prayed throughout your day. If you're waiting for a bus, waiting at the doctor's office, have a few minutes to spare you have an opportunity to get into/continue the practice of softening up your heart through praying the Jesus prayer, and in the process tying that prayer to your breathing so that it becomes a subconscious way of praying and more than that it becomes in the back of your mind continuous unceasing prayer.
As the prayer begins to affect your heart and your heart begins to soften it's going to have an effect on your life and how you interact with others, for me the effect was profound over time. In the beginning I had to fight for what I thought was right all the time, because I felt I was defending the fullness of Truth. As I've gone about my prayer life as I've gone about my path my thinking has changed. Now instead of having to argue my point I don't feel the need to have to fight as often though there are times when I will still contend for the faith, but often enough I find that I type out this response to something someone posted, detailing my thoughts on the matter and then I look at it and I end up asking myself is this going to contribute to the conversation or is it going to build controversy and division? Is this response necessary? Is this response going to be received the same way I mean it? Often enough I find that it's just not important, it's not necessary, and i'm not interested in whether people are seeing the world the same way that I am. I'm interested in the state of their salvation and their soul and the way I'm interested in it is as someone who is very curious simply wants to get to know someone in other words my soul meeting yours and the effect of changing the way I think has been profound. It has changed the way I go about handling matters, and don't get me wrong I can still go back to my old way of thinking if I'm sufficiently provoked, but the prayer begins to point me back in the direction that I need to be focused on.
The prayer rope called the Chotki looks like a similar version of a rosary. The prayer rope is made very specially; each knot is actually a number of crosses using the string that they make the Rope out of so they form large beads which are again made out of crosses of rope instead of beads although there are some prayer ropes that have beads and that's perfectly okay. Some of these prayer ropes have tassels which are meant for the tears that come out of you when you pray and some don't which is perfectly fine either way. We will continue to address the Jesus prayer, as well as other forms of prayer as we continue throughout your monastic Journey.
For the current moment I want to discuss some of the different prayer books that are available out there and my opinions of them. There is a website called Lancelot press which is a publisher for Western Orthodox books. They have a Breviary for monks as well as their version of the book of common prayer which they made for anglicans who were converting to Orthodoxy who wished to have a Flavour of their original worship style while they continue to live their current life as Orthodox Christians. The liturgy and sacraments are Orthodox using of the fullness of the liturgy of Saint Tikhon. The book is absolutely magnificent as I was born as an infant into the Episcopal Church years later when I converted to Orthodoxy I found their version of the Orthodox Book of Common Prayer has a full prayer life in it but again that's based on anglicans converting to Orthodoxy.
There is a missal that they sell which contains two of the more common liturgies used throughout Orthodoxy The Divine Liturgy of Saint Gregory the Great which is the Tridentine Rite Orthodoxed up, and the Liturgy of Saint Tikhon which is the Anglican liturgy Orthodoxed up By Saint Tikhon of Moscow. Those two books I personally reviewed and I love them. Our Church has a preferred Western Rite Liturgy that we are using for our church particularly I will send you that in this email so you can familiarize yourself with how they worship. Additionally there is the St. Colman Prayer Book which is an excellent prayer book it was put out by the Russian Orthodox I believe based on the sarum Liturgy if I remember correctly. I've read it online and it seems to be an excellent Prayer Book which I would recommend.
I would recommend these books to start plus I sent you the prayer book that I found online ages ago in the last lesson that I sent you. So these are good books to start with the Liturgy of the Hours for the Byzantine Rite comes from a book called the Horologion again that's according to the Eastern right since you are focusing on the western rhyme my suggestion is for right now you continue with the Liturgy of the Hours and overtime we're going to introduce other forms of Orthodox prayers into your prayer life as well.
Which dovetails into the next aspect of our lesson which is establishing a routine. Right now you're using the Liturgy of the Hours so you say the Liturgy of the Hours at the correct time and that's a routine right, but you also need time for individual prayer. You need time to establish a routine for your day-to-day life every Monastery has a very precise schedule from sunup to sundown that monks live by. I have a copy of my schedule that I try to keep to. Now one important facet of this is that if something comes up it's okay to set aside what you would normally be doing during that time if at all possible you naturally would want to adhere to the schedule, as well as the side work that you would be undertaking every single day. Naturally part of what you do as a monk is you work, you pray, you clean, you have fellowship with other monks and this is all laid out clearly I'll try to see if I can find where I put mine. I printed it out and I attached it to to my wall so all I have to do is walk up to the wall and read what my side work is for that particular day. For me I live in an apartment at the moment side work is pretty simple every single day there's the same couple of things that need to be done such as dishes checking the cat food and litter and so on. Then I deep clean one or more rooms in the apartment based on the schedule. The Schedule will make it easier for you to integrate yourself into the monastic life.
The Next Step is discussing prayer with others and groups. Monks come together for prayer during the Daily Offices and During the Divine Liturgy. There are also those who are just Hermits who will pray in isolation, but for the most part whether it is a skete which has three to five monks under the guidance of an elder or a monastery or a priory or an Abbey that has a number of monks in a fixed location under the guidance of an Abbot or prior, under the authority of a religious rule, the effect is the same. All of the brothers will come together at a certain time for prayer and then they'll share meals together, usually following this they will break for work, and individual responsibilities. Which is something we'll touch on later in particular monasteries raise funding by working what we would call side hustles but for them they become full-time work in order to pay the bills and keep the lights on. The details of this will be discussed in the financial aspect of how to how to pay the bills and keep the lights on while you live as a monk, and handle such things as alms. For the purposes of this lesson group prayer will normally have one person who is the Officiant and then if everyone is participating actively there will be a number of people involved in the prayer. Again, for the in-depth details of the daily offices in a group setting we're a ways away from that but for simplicities sake usually it is spoken and responded to the presider will appoint people to read specific prayers, or he will pray one side of the prayers and the rest the responses. A good way to see it is if you remember how the rosary is prayed in a group.
The practice is normally of course the Abbot of the monastery who is also the one who's responsible for accepting novices into the community, and performing rites of profession will lead the community in prayer. Usually, the Abbott is also at least a priest so that he can lead the community in worship as well as group prayer. Group Prayer is encouraged but not necessary it has a place in every aspect of Christian faith because; whenever two or three are gathered together in my name I will be in the midst of them which is a Biblical. In the beginning you're going to want to pray with other people that's absolutely okay and encouraged you will also want to have solitary prayer as well so that you can continue to work on developing inner Stillness and silence because then you will hear God more clearly.
So that's it for today the next lessons will be focused on the Habit that a monk wears and the rites of profession that a monk undergoes. If you have any questions as always feel free to discuss these things with me. One thing I did want to mention are two books called The Philokalia which is around 11 centuries of concentrated monastic wisdom, and The Way of a Pilgrim annotated and explained, which is the story of a pilgrim learning the Jesus Prayer, as he wanders the country. Finally, I wanted to close by pointing out that this order is an exception to the normal rule in Orthodoxy where there are no religious orders like we see in the west. This particular church has created a religious order to among other things foster the development of monastic life within the church, but the usual practice is that individual monasteries will exist under a particular rule and Abbot, but they won't be part of some connected order. Sometimes one monk will be given charge over several small monastic groups but we don't see the same kinds of giant sweeping orders like the Benedictine Order or The Franciscan Order. Monasticism has a different but similar practice in Orthodoxy. So, this order is the exception to the rule which is absolutely okay every church has the right and the responsibility to institute needed elements for the good order and governance of the Church.
Monastic Preparation Week 3 Habits and Profession Rites
1.The Habit:
A monks habit is important as a symbol of humility, of obedience. It is a symbol of renunciation of the world, rejection of fashion, and vanity. This lesson will focus on how a Monk is dressed, and when each individual part of the total habit is received. Because we are discussing the habit it is also important to discuss the Rites of Monastic Profession. Both because it is important to understand the Rite you will participate in, and because it is a part of your monastic life. We will also discuss the history of the habit, and when it is a good time to wear the habit, and when it is a good time to not wear the habit.
A. The History of the Habit:
The habit originated in the very first communities of hermits in the desert. Those monks having retreated from the world renounced wealth, station, vanity, worldly accomplishments, and public acclaim to pursue Our Lord in purity in the deep desert. Their clothes were plain, usually a simple tunic, and sometimes a hood to protect themselves from the heat. Today the Orthodox Habit begins as we will discuss in the next habit begins with the Inner Cassock, and a belt. For the first hermits it was similar usually a tunic, and rope cincture. They lived in caves, and huts, but over time pilgrims would go into the desert in search of these men so they could learn from them how to pursue holiness in purity. Like many ways of life naturally they would ask questions such as how should I dress to avoid vanity, to which the elder would teach them out of their personal experience. Over time the same elements became common. It was a simple tunic usually undyed because dye was expensive. Later when it became affordable the color was set to black because it was symbolic of a monks death to the world on the part of the monk. Originally there were two kinds of monastics, novices and Schema Monks (At that point simply monks) A problem arose that a monk would attach themselves to an elder, and would gain the habit and a week or so later they would leave because the life was hard. It became necessary to separate the process so that a monk was eased into the life that a monk lives instead of being accepted as a monk and then after a period of instruction off you go. As a monk persevered in their monastic life they gradually descended into a deeper commitment. To signify their commitment they would receive additional elements of the habit as well as an expanded prayer rule, and ascetic life. Later when those communities formed into the first monasteries it became necessary to standardize the habit that a monk wore so that every monk in the monastery was provisioned for exactly the same eliminating jealousy envy, and favoritism. In short everyone gets the same habit, provision based on need, and undergoes the same process.
B. The parts of the Habit and each part of the habit, and undergarments:
Beginning with the undergarments that a monk wears it is good to wear thin, comfortable clothing. It is suggested that a monk should be provisioned with two pairs of Gi Pants (The pants used in martial arts uniforms), or Sweats as the Gi Pants are thin enough to be breathable, comfortable, and good for sleeping with, whereas sweatpants are better for winter, a pair of black tee shirts, and socks. The undergarments should be in good maintenance and repair. The first element of the Habit was the Inner Cassock, Leather Belt, and the Prayer Rope. This is either awarded when you are blessed to enter into a period of Novitiate (Time as a Novice). After the period of time as a Novice the candidate becomes a Rassaphore Monk which means robe bearing monk, The candidate receives the tonsure which is different from the Roman Tonsure. The Roman Tonsure is the crown of hair with a bald head. The Orthodox practice is to trim a lock of hair from four different places of the head in the shape of a cross. The monk at this point doesn't profess vows however they affirm their commitment to persevere in the monastic life. They would additionally receive the outer cassock, the Klobuk, and a small hat that looks like a beanie called a Skufia. The Klobuk is worn in the Divine Liturgy, whereas the Skufia can be worn around the monastery, or when working outside. The Klobuk also is worn when visiting with others, official church functions. As a monk perseveres in his Monastic life he makes a profession of vows as a Stavrophore Monk which means cross bearing monks who receive the Paramandyas which is tied to a wooden cross which hangs over the heart. This stage of monastic life takes place years after the candidate receives their Rassaphore Profession. It is important to note that this is the time that the profession of vows formally takes place. You will receive the monastic Mantle, and finally they receive a beeswax candle, and a Hand Cross. The candle is burned at your funeral, and you will be buried with that Hand Cross both of which should be kept in your Icon Corner/Home Altar. The final stage of Monastic life is called the Great Schema, depending upon the tradition of the monastery either the Great Schema is received after decades of Monastic life, or after a period of years as a Stavrophore Monk. The Schemamonk is tonsured in the same manner as the Stavrophore monk, and makes the same vows, they receive the Analavos which is called a scapular in the western tradition, and the Polystavrion, and the Mantle.
C. When you should wear the habit:
In the modern age monks in the west try and find reasons to avoid wearing the habit such as they do not like the heat, or it creates a separation between themselves and the laity and so on. The Orthodox wear their habit almost always. Both in the USA and especially overseas in countries that are traditionally orthodox. For the purposes of the Orthodox Monastic life it is advisable to wear the habit every day especially when you receive the Rassaphore Monks Profession. The Outer Cassock is often worn in your monastic cell, at church, and when in the monastery. It is often removed when you work outside, if you are in fellowship, but not in worship, or prayer, and if you are in your cell then it is usual to simply wear the inner cassock, and belt.
D. When you should not wear the habit:
There are a few instances where it is a bad idea to wear the habit. One example would be if you work in a secular profession you should adhere to the dress code. One example was a monk who tucked his Inner Cassock into his pants and went to work. Some monks remove their cassock and go to work, and when they get off of work the cassock goes back on. While it is always advisable to follow the law, sometimes mistakes happen, If you have to go to court, it is advisable not to wear the Cassock/habit as it brings unwanted attention to the church. In general the habit should almost always be worn, however common sense, and good judgment should be adhered to when deciding if wearing the habit would damage the community that you are a member of.
2. The rites of profession defined:
The Rites of Profession are the codified methods and manners that a person is admitted into a monastic community. When you read the wording of the rites of profession you can see the nature of the rite being the simple conversation that probably first took place centuries ago between the first Novices approached the Desert Fathers. In the west there are a number of different rites of profession based on the order, and the particular vows, these vows can change based on the spirituality of the founder of the Order but the most common vows taken are Poverty, Chastity, Obedience, and Conversion which is benedictine in nature. All of these rites are contained in a monastic Typikon which contains the Rule used by the community, the Services, and the Prayer Rule of the community. In the western Orthodox Practice usually the Rule such as the Rule of Saint Benedict will outline all of these things, but the prayers and services will be contained in separate books.
A. The History of the rites of profession:
Imagine you have gone into the desert in search of one of the Desert Fathers, and for several days traveled deep into the desert arrived at a small hut or cave deep in the middle of nowhere. Inside is a man who looks disheveled wearing no fine clothing, who has renounced the world and died to the world being reborn as a person who has dedicated the remainder of his/her life to the pursuit of Holiness, and Sanctification. To spiritual warfare not only against external spiritual dangers, but the darkness within. Following the tradition of hospitality you are received and given what aid he/she can provide you. This man now listens to you tell him that he was sought after by you, and that you wished to follow in his example. Contemplating this request carefully he decides to test you so he denies you, or sets some very difficult task that amounts to essentially the same thing. You make the decision to persevere and much like the old Hollywood movies you continue to petition the Father to receive you, or you complete the task or fail spectacularly while the Desert Father carefully observes how, why, and if. Eventually the elder agrees to receive you under his care, and lays out a way of life that you are to adhere to. He gives you a simply garment, so that you look like he does, and then instructs you in prayer, and all you need to know to begin. Then you set up your own hut nearby so when it is appropriate you can continue your education from the elder, while you begin the path yourself. It is a difficult arduous life that can, and will drive you to abandon the path. Many do and no one will look at you wrongly for having done so because the rest of the world thinks it an insane and extreme way of living. For whatever reason you want that is Holy you continue and persevere. You learn all that you need to from your elder, and one day word gets around about you and some pilgrim journeys into the desert. Your elder has passed some years ago, and now you are in his position. Having only the example passed down to you, you decide to receive this novice in the same manner in which you were trained. Over time you decide to put your thoughts and experiences, teachings, and practices to paper so that future generations of monks/nuns will have a blueprint to follow for how to properly do things. This is the Historical origin of the rites of profession.
B. The different stages of monastic life, and how long:
When you first come to the monastery as a postulant you are testing your vocation. A minimum of three days is required before a candidate can be blessed by the abbot to becoming a Novice. This period of time in the Novitiate lasts a minimum of one year. It can last up to three to five years. During this time the candidate can leave the monastery with no ecclesial penalty, or can be asked to leave for any reason with no ecclesial penalty. The Rassaphore Stage of Monastic life lasts a minimum of three to five years, and at this point a commitment is made not to leave the monastery. (Which is why the Novitiate is so long). The Stavrophore phase of a monks time is indefinite. The Abbot when he feels the monk/nun has reached a spiritually advanced stage of life will receive the final profession of the Great schema. This final stage is forever.
C. A review of the profession rites:
Over the next few weeks you will have the chance to read the rites of profession for yourself in addition to the rule of the Order. You will want to practice this so that when the time comes for you to make your Rassaphore profession you will be familiar with the process, and understand your part in the service. Remember that there is not a formal service for becoming a Novice in Orthodoxy there is a blessing given. When that happens you will most likely Robe up in the Outer Cassock, Belt, and Prayer Rule. One of the steps that will come soon will be for you to be measured, it is a good idea to have someone who can take the measurements for you, a tailor works best, but a friend can do in a pinch. It is wise to add 1-3 Inches to each measurement for comfort otherwise it will be skin tight instead of fitting comfortably
D. Duties and responsibilities of each stage of monastic profession:
In the Monastery, Skete, and Priory work is undertaken in a communal nature. The Monastery will have to be cleaned, damage repaired, the work that the monastery undertakes to raise money for itself will need to be addressed, etc. Each day. Additionally there are those who handle the chanting, the choir, alms runs, and those who work outside of the monastery. Normally the senior monks usually Stavrophore monks will see to organizing a rotating chart of duties. Those monks who have specific responsibilities like those who work in the workshops, the gardens, those who keep the food will commonly share the responsibility to clean their areas of responsibility under the supervision of the Monk that is responsible for the area. General areas will be rotated so that those who are physically able to can without favoritism clean, while those who are older, or physically infirm can be assigned to clean areas that do not require excessive physical effort. All of this is coordinated by those the Abbot has assigned places of responsibility within the monastery. Much like the chore chart you were given several lessons ago those duties are spread out so that every area is given attention over a period of time.
Monastic Preparation Week 4: Living as a monk
Table of contents:
1. Wake up routine
a. Establishing a morning routine
b. The First step
c. Preparing for the day
d. Dealing with Grogginess
2. Housework
a. Detailing a chore schedule
b. Rotating housework
c. Standards of cleaning
d. Working in the various fundraising efforts of the monastery/Skete
3. Personal and Recreational time
a. Daily times for recreation
b. Daily times for silence and stillness
c. Fellowship
d. Best practices and the need to rest
4. A monks personal possessions
a. The way a monk is provisioned
b. The list of what a monk is given
c. Special Provisions
d. Establishing a monk deputized to act as a provisioner at each monastic house
a. Establishing a morning routine
b. The First step
c. Preparing for the day
d. Dealing with Grogginess
2. Housework
a. Detailing a chore schedule
b. Rotating housework
c. Standards of cleaning
d. Working in the various fundraising efforts of the monastery/Skete
3. Personal and Recreational time
a. Daily times for recreation
b. Daily times for silence and stillness
c. Fellowship
d. Best practices and the need to rest
4. A monks personal possessions
a. The way a monk is provisioned
b. The list of what a monk is given
c. Special Provisions
d. Establishing a monk deputized to act as a provisioner at each monastic house
1. Wake up routine:
Every morning it is essential to have the same wake up routine. Most of this comes from the Rule but for this particular lesson we are going to discuss the obvious basics of how a monk wakes up and prepares for the day. Most of this will be obvious but it still needs to be said. A routine is essential to a monks life for several reasons. First it will create stability, and normalcy in your life, second it will assist with waking up and going to sleep as the body will become conditioned to go to be at the same time every day, and wake up at the same time everyday. Finally it will assist in the good order of the community everyone will know what they can or should be doing at any given time. One issue that needs to be considered is that a routing is meant to give comfort, normalcy, good order, but if something happens to disrupt the routine such as a trip, an emergency, assignment to a community then the monastic will be able to comfortably adapt to the disruption to your routine. Otherwise you will become so adjusted to the routine that you will falter at the most basic of disruptions in your life. That being said it is the concern of the entire community to contribute to a safe, secure, peaceful atmosphere, and to collectively work to minimize disruption.
1.a. Establishing a Morning Routine:
When you first wake up you will of course be groggy, and tired. Your first moments of the day will affect your energy level, and enthusiasm. Because of this you will want to establish a routine, wake up at the same time every morning. You will want to have your habit, and personal grooming equipment already laid out. If you have everything already prepared your morning will be smooth. Your habit from yesterday needs to be cleaned, and the habit from the day before (You get 2) was cleaned yesterday is waiting for you ready to be put on. So you wake up clean yourself up, don your clean habit, tidy any areas of your cell that need to be cleaned up, clean your previous habit, and go to morning prayer. water, coffee, or tea in the morning is acceptable but is not to be brought into morning prayer unless it is in something spill proof. If it is brought into morning prayer it is best to not to be distracting.
1.b. The First step:
You may not realize this but the most important thing you can do in the morning is to make your bed each morning. There is a video out there of a United States Admiral who speaks on the importance of making your bed each morning. Among his reasons he mentioned that giving yourself a simple task to complete successfully each day is how you position yourself for success. He felt if you start your day with a win, then you will continue to be successful throughout your day. These kinds of sentiments have been echoed in different language by monks, military officials, self help gurus and so on. For our purposes the act of making your bed is the successful completion of your first task of the day. As you move about the rest of your morning wake up routine cleaning your cell, cleaning yourself, donning your habit, cleaning your dirty habit, going to morning prayer, and then breakfast you will have established a pattern of successfully completing your tasks each day, which will encourage you to do better throughout your day. It seems like such a small thing, and if you are not paying attention the importance of it, and it's affect on you will go unnoticed, however as a monk one of your most important developments will be introspection. Not just the how, but the why, the effect on you and others, and the motivation beneath the surface motivation
1.c. Preparing for the day:
You will have daily prayer, worship, work, fellowship, duties and responsibilities. It is advisable to arrange the Biblical readings of the day, the propers if you serve at the altar, and any other necessary goal or responsibilities you need to achieve. List them in order of importance so that you maintain a clear line of priorities. At the end of the day when all of the work is completed you will be able to rest easy knowing that you accomplished the tasks you set out to complete. You will know what remains to be completed tomorrow as well. Stress and worries come from the failure to prepare and plan, from the unknown, and from over analyzing. This list will keep your priorities straight, and prevent you from overthinking what needs to be done.
1.d Dealing with Grogginess:
It is an inevitable fact of life that you will be groggy, and that you will want to stay in bed sometimes. Part of life as a monk is surrendering control of parts of our lives. In this case we give obedience to the rule of life that a monastic lives, each day. We trust our brothers to do the same and to work together in common cause. It is necessary to rise on time, to prepare on time, to arrive at prayer on time. You will need to address grogginess by getting the correct amount of sleep, minimizing distractions in your cell, so you get to sleep faster, adhering to your morning routine so that your body is trained and conditioned to respond correctly. Coffee, water, or tea in moderation are acceptable but caffeine can leave you hyper, jittery, and for some prevent them from focusing properly. Using sleep medications can leave you groggy as well so account for these things in your morning routine. All monks wake up at the same time every day
2. Housework:
All of the work of the monastic life is split evenly among the monastics living in the monastery. Some monastics will have infirmities, and medical conditions that prevent them from some of the chores. It should be acknowledged among the monastics that this is the case in a caring manner for two reasons. First the monastic may need the help of others to move about, and second it is because the monastics properly informed will understand that there is no favoritism among the brethren of the Monastery/Skete. The appearance of favoritism breeds envy, and hostility, disrupts the cohesion of the community, and damages the trust each monastic places in their elder. What should not be shared are the details of the medical illness unless the Monastic personally chooses to divulge the matter. The goal is not to stigmatize or to isolate that individual, but to ensure the community collectively is there to assist the monastic in his life. We are all together in all things. Housework falls into two categories. The first is what is needed to keep the Monastery/Skete clean, and the second is what is needed to keep each monks various ministries clean and orderly. It has been said that you cannot have an orderly mind if you have a messy house. This has proven repeatedly true, so a monk should be assigned the responsibility of assigning the brethren to various housework based on a rotating list.
2.a. Detailing a chore schedule:
The chore schedule is the responsibility of the monastic who has the blessing of the Abbot/Elder to oversee the housework of the community. Everyone from the abbot to the Novices work as each is able to do so and all collectively contribute to the work of the Monastery/Skete. No one is above or below working together, and as one people no favorites, no despised, no pariahs, no particularly loved brethren together. In the beginning it will be necessary to grow the chore schedule as it is likely that something needed attending to will go unnoticed until later. Begin with a list of what commonly requires cleaning, sweeping and mopping floors, cleaning the various workshops, washing the walls. In short everything that needs to be cleaned and place those tasks in order. Assign the monastics that are fit randomly to those areas that they can clean, for those with medical issues, assign them randomly to those areas they can contribute to, and then rotate the list daily.
2.b. Rotating housework:
As previously stated the normal daily cleaning and periodic deep cleaning of all areas of the monastery, and it's grounds should be accounted for. Some housework is only required periodically, some is required daily, some several times a day such as cleaning the pots and pans from the days meal. (though again the kitchen is a specific area under the supervision of the kitchener. (The kitchener is the monk assigned responsibility for the kitchen, preparing food, and supervising the monastics who rotate in and out of the kitchen). This schedule should be posted in a public easily accessible location like the common room of the monastery, or a board where announcements are posted.
2.c. Standards of cleaning:
In general most folks have a personal definition of clean. Some are okay with living in a mess, others have to be excessively clean. To moderate both extremes for each area requiring cleaning a clear set of standards should be set forth. For example if a monastic is assigned to clean the bathroom, then it would be reasonable to expect that the bathroom is swept and mopped, that the counters are wiped empty toilet paper rolls are thrown away, the shower has been cleaned or grime, hair, and anything else dirty. These requirements should be the end of it. It is inadvisable to be overly demanding, or controlling. One brother should check each others work in case they see something that was missed. A good rule of thumb is if you are visiting a house as a guest and you walked into that bathroom, would you want to use it?
2.d. Working in the various fundraising efforts of the monastery/Skete:
A monastery works to establish self sufficiency, in order to accomplish this they work together collecting alms, making books, candles, coffee, vestments etc. Each of these areas are usually divided into workshops. Each workshop is usually under the supervision of a Monastic specifically blessed by the abbot to oversee. That Monastic will have the responsibility to develop a side work chart so that the working areas of the monastery remain neat orderly and efficient. Much like the community housework list the monks who rotate through each workshop would have side work assigned to them on a rotating basis. This side work like the general communities side work should be checked by another monastic for much the same reasons. If questions arise whether the work has been completed or not not only the Monastic themselves, but the one who checked their work can both say the work was completed. For example if you clean the bathroom and another messes it up, and someone objects saying that the work was not completed the monastic can say I attended to it, and so and so checked my work. This will avoid the perception of laziness, a lack of commitment, or sinful judgment between members of the community
3. Personal and Recreational time:
Some monasteries do not allow any personal or recreational time reasoning that idle hands do the devils work. For some that may work, but most monasteries allow for personal time, and reflection, resting from work, and fellowship among each other. When you live in community, the community becomes your family if family never talks then they become estranged. Strangers in their own community. A monastic in particular is supposed to spend time learning from their Elder/Spiritual Father/Spiritual Mother who helps them adjust to the community they have chosen to be a part of. Some pursuits are admirable, some are distracting. For this part of the lesson we will discuss how to make the best use of your personal/recreational time. We will also suggest some things to avoid.
3.a. Daily times for recreation:
A monastic should have daily opportunities for recreation, some may wish to play sports, take a walk in nature, pray, write, or think, rest and recuperate from your daily activities, or otherwise restore themselves and blow off steam. Care should be taken that the choice of off time is something a monastic should be doing. Activities like watching pornography, gambling, and such are inappropriate and distracting (Not to mention damaging to the spiritual life). Activities that are competitive such as martial arts training, sports games, and so on should be undertaken free of betting, jeering, and within a sole focus of love, and respect. These times should be at the same time daily according to the common schedule of the community. Activities like trips should be planned in advance and take into account prayer life normally undertaken during the time this trip is planned for. Additionally any monastic should not leave the monastery alone. One other should go with them to support, and care for the Monastic, as well as handle any emergencies that may arise.
3.b. daily times for silence and stillness:
Similar to recreation there should be time for the monastic to contemplate, to pray the Hesychiastic Prayer life, and to work on inner stillness. This is essential towards the development of Theosis. In the beginning the prayer will require time to integrate into the monastics spiritual life. Eventually this prayer will be prayed subconsciously throughout the day always in the background whether you are speaking with another, or working on a project. It is in good order not to disrupt a monastics time in silence, and inner stillness unless a prudent reason should develop. Unnecessary conversation is distracting, and interferes with the work that the monastic is undertaking. Instead each day a monastic regardless of experience, years spent, or position, each monastic should take time to work on silence and inner stillness. This does not need to be hours, it can be as short as twenty minutes or a half hour to start. As you progress in this way of life these times of silence and stillness will become precious to you. It is advisable to take this time at the end of the day in order to calm the spirit, and prepare you for sleep.
3.c. Fellowship:
Often underappreciated by those who walk the path, the time for fellowship is the time when we establish bonds of fraternal love, friendship, encourage others, soothe tempers, engage in activities together etc. Fellowship is one of the activities that bond the community together, for without fellowship then the monastery lacks the fraternal bond and all are simply praying hermits. Peace and joy are central to the monastic life, as peace leads to a deeper connection with God and with out brethren, Joy because without it, it can be hard to love the life, to love the work even when the life is arduous, or challenging. Each day within reason every monastic should have time to associate with each other, without gossip, or establishing clicks, or any other distraction. This is the time to heal wounds, soothe tempers, and work together for the greater glory of God.
3.d. Best practices and the need to rest:
The best we can hope for is a monastery free from dissension, united in prayer, and worship as well as work, and fellowship. The reality is probably somewhere in the middle. Great care has to be taken with a candidate to ensure that the community works well with the candidate, that the candidate is ready, and if not is work needed or should the candidate be dismissed. This is why the process of Religious Profession takes years, it is a test of endurance, an attempt to eliminate those who through flight of fancy desire to become a monk, and to welcome the devoted, and passionate monastic into the community who will work well with the brethren, who shows a spiritual maturity, and who when pushed into conflict displays a ready willingness to make peace.
With that being said sometimes it is necessary for a monastic to rest, this can be because of exhaustion, illness, over stimulation, injury, old age, or some other infirmity or any reason that is in itself reasonable. It is not lazy to recover and rededicate yourself to the work that comes ahead. Care should be taken to exercise this when needed for too frequently a rest cause dissension from those who would think the candidate lazy, but for just reason all should consider the need to rest. The process mentioned in the paragraph above should weed out the lazy, the undedicated, and those who seek monasticism through flight of fancy, or fantasy.
With that being said sometimes it is necessary for a monastic to rest, this can be because of exhaustion, illness, over stimulation, injury, old age, or some other infirmity or any reason that is in itself reasonable. It is not lazy to recover and rededicate yourself to the work that comes ahead. Care should be taken to exercise this when needed for too frequently a rest cause dissension from those who would think the candidate lazy, but for just reason all should consider the need to rest. The process mentioned in the paragraph above should weed out the lazy, the undedicated, and those who seek monasticism through flight of fancy, or fantasy.
4. A monks personal possessions:
Each monastic is to be provisioned with Two Habits, sandals, shoes, belt/cincture, knife, pen, needle, handkerchief, writing-tablet. The monastic should not have private ownership over anything else, but all things are to be shared equally among the brethren. Before a monastic is received into the monastery, sufficient efforts should be made to account for extra personal property, and any outstanding financial debts. The monk additionally should be provided with anything necessary for his personal ministry (as long as the community can afford to provide it) examples of this would be access to the internet, equipment used in ministry such as cameras, Icon making equipment and the like. All extra provided belong to the Monastery as a whole. Additionally two pairs of Black gi Pants, and sweats, and two Black tee shirts to wear underneath the habit. A swimsuit, and grooming utensils are acceptable as well.
4.a. The way a monk is provisioned:
In each Monastic house the vice of personal possession is to be discouraged. All things are to be provided by the community, and made freely available to all. The Abbot/Abbess/Elder of the community is to appoint a Monastic of experience and prudence the responsibility to act as a provisioner. Requests for any needs in excess of what is provided to the monk are to be sent to the Provisioner who will seek the approval if necessary from the Abbot, for small things, and matters the Provisioner has the blessing of the abbot to supply what is necessary. This is done to prevent the Abbot from being swamped with requests for needs, and replacements of necessities making a single monastic responsible for all such provisions as are necessary. Additionally the newly received monastic living within a monastery, would bring their own personal grooming, and hygiene products, though when they run out the provisioner would receive the request and as needed organize a trip to the store, or to the monasteries stores of extra things. Funding would need to be allocated for the purchases, the provisioner would gather assistants to go with, and assist in rounding up all approved requests, and finally upon returning home would organize and distribute those necessities among the brethren whom are in need.
4.b. The list of what a monk is given:
Two habits appropriate for the stage of monastic life they are in, a Prayer rope, a prayer book, sandals, shoes, belt/cincture, knife, pen, needle, handkerchief, writing-tablet, any medications, grooming, and hygiene products, and bedding, and any necessary medical equipment including eye glasses, dentures, medications and so on.
4.c. Special Provisions:
As mentioned above there are many instances when a monk requires special provisions. Examples of this include personal access to the internet, wheel chairs, canes, books necessary to their ministries, or personal studies, equipment related to their work, such as photography, or video making, stamps, envelopes and so on. Special provision is based on need, not want, and is focused on providing all that is required and avoiding the excess collection of private property, the avoidance of messiness, and for the promotion of good order within the monastic life.
4.d. Establishing a monk deputized to act as a provisioner at each monastic house:
The Abbot/Abbess/Elder of the community shall seek to appoint an individual to the responsibility of being the communities provisioner. The ideal candidate should be temperate, have no favoritism, be free of holding grudges, or attempts to take vengeance against personal slights, and damage to their own ego, but should work diligently even when angry with another of the brethren to provide all that is needed regardless of their personal feelings on the matter. All brethren will come to the provisioner, and will require the knowledge that they can freely even if upset approach them to seek the provision of all of their needs. The individual should be elected from among the brethren, though the final decision rests with the Abbot/Abbess/Elder of the community. From then on that individual is responsible for all provisioning, and will work diligently with those given the blessing to oversee the communities finances to ensure that sufficient funding is available for all needs, and with the Abbot for needs that require more.
Homework:
It can be difficult for a candidate to separate from his own personal possessions, some personal possessions are allowed, most are not. Your assignment is to ponder this and to develop a plan to reduce the extra clutter of your life, reducing gradually what you neither need, nor use. Additionally any accrued debt should be discharged, or addressed as well as outstanding community obligations. Additionally be prepared to discuss this with your vocations director on the next scheduled video conference, or meeting. Finally monks are allowed to take vacations, visit family, and retire from working in the secular community with the blessing of the Abbot/Abbess/Elder. Contemplate and continue to discern your vocation based on the understanding you have so far received from the lessons you have studied, the strictness of the life, and the time for a monastic to relax, the prayer life, and worship life, and the communal life all blend together. Therefore you should ensure that you are prepared to undertake such a vocation
Monastic Preparation Week 5 Life in a monastery/skete
Table of Contents
1. Etiquette
1.a. Unwritten rules of etiquette
1.b. Disruptive Behavior
1.c. The Presence of Children
1.d. Good behavior guidelines
2. Offices
2.a. A list of monastic offices
2.b. Offices in a small monastery
2.c. Offices in a Skete
2.d. Special offices
3. Visiting Monastics
4.a. Receiving visiting monastics
4.b. Provisioning visiting monastics
4.c. Monastics departing to other monasteries
3.d. Children living in the monastery
3.e. Conclusion
4. Before during, and after a retreat
4.a. Common retreat activities
4.b. The resident Monastics behavior before a retreat
4.c. The Monastics, and guests behavior during the retreat
4.d. The Monastics, and guests behavior after the retreat
1.a. Unwritten rules of etiquette
1.b. Disruptive Behavior
1.c. The Presence of Children
1.d. Good behavior guidelines
2. Offices
2.a. A list of monastic offices
2.b. Offices in a small monastery
2.c. Offices in a Skete
2.d. Special offices
3. Visiting Monastics
4.a. Receiving visiting monastics
4.b. Provisioning visiting monastics
4.c. Monastics departing to other monasteries
3.d. Children living in the monastery
3.e. Conclusion
4. Before during, and after a retreat
4.a. Common retreat activities
4.b. The resident Monastics behavior before a retreat
4.c. The Monastics, and guests behavior during the retreat
4.d. The Monastics, and guests behavior after the retreat
Content
1. Etiquette:
Each monastic community is a world unto itself isolated from the larger world, it is like entering into a small country nestled within the walls of a community. Because of this and to prevent giving offense, over the years certain basic rules of proper behavior have developed often appearing arcane and old fashioned as they may (or may not) appear. It is a mistake to treat a trip to a monastery in a cavalier manner as to do so it to make it plain that the trip is not valued, and therefore is a disruption, and a distraction. In this segment the hows and whats of monastic etiquette will be covered in basic form, some monasteries will have special protocol, and before a visit to a monastery is undertaken effort should be made to ascertain what if any special protocols may exist. It is an oddity that an individual will follow protocol when addressing law enforcement, judges, future in laws, proposing for marriage, but when it comes to faith, they prefer a cavalier attitude.
1.a. Unwritten rules of etiquette:
The following article is extracted from the Orthodox Information Center in its entirety. This article is not the author of this courses original work, and all associated rights and privileges remain with the original author. This article is shared because of the comprehensiveness of the content of the article of etiquette from a monastic, and especially from an Orthodox perspective.
Monastery and Convent Etiquette
Monastics are people who have been called out from the world to live the Angelic life. For this reason, lay people have always been encouraged to visit monasteries regularly, so as to form their own spiritual lives around those who represent the standard of spiritual dedication. Serious monastics who truly dedicate themselves to a life of prayer represent the true purpose of our being on this earth: to love God and our neighbor. After a short time in such an atmosphere, a lay person is able to detach himself from the hectic pace of daily living and to regain a more balanced perspective on life. Since most Orthodox monasteries are traditionally quite small—and especially in these times—, monastics often find it difficult to balance their life of prayer with the needs and distractions introduced by their guests. In order to preserve this delicate balance, the following guidelines have been developed over the centuries to ensure that visitors do not interrupt the spiritual lives of the monastics whom they visit. These rules apply equally to monasteries and to convents.
1. When arriving at the monastery, the Abbot (or Abbess) is always greeted in the same way that a Priest would be greeted. The Abbot is not always necessarily a Hieromonk, but he is always accorded the same respect.
2. You may greet the Brothers (or Sisters) of the monastery when you see them, but you should not press them for conversation. You should especially not converse with novices. Conversation and questions should be directed to the Abbot (or Abbess), if he (or she) is present, or to someone appointed to look after guests. Other monastics must have a specific blessing to speak with visitors. This is a very important part of a monastics training in obedience, and his or her silence should not be construed as coldness towards a visitor.
3. Normally, visitors are taken to the Church to venerate the Icons before doing anything else in the monastery. Many monastery Chapels have areas reserved for monastics. Lay people should respect these divisions and should not enter into such reserved areas.
4. The entire monastery grounds should be treated with the same piety as the inside of a Church. Children should not be allowed to run freely about, but should be quiet and stay close to their parents.
5. There are private areas in monasteries where lay people should not go unless invited. Depending on whether it is a monastery or a convent, certain areas will remain offlimits to visitors of either sex. Under no circumstances should men enter the private quarters of nuns or women the private quarters of monks.
6. When invited to dine in the refectory, visitors should refrain from all conversation during the meal, unless addressed by the Abbot (or Abbess). In most monasteries, women are not allowed to eat with the monks, but eat in a separate place. This applies to men who visit convents, as well. During the meal in the refectory, visitors should follow the lead of the Abbot throughout the entire meal. This includes standing behind your seat during the blessing; waiting for the Abbot to sit before taking your seat; waiting for the Abbot to eat before starting to eat; and waiting for the Abbot to take a drink (usually signaled by the ringing of a bell and a short blessing) before drinking anything. At the end of the meal, you should rise when the Abbot rises, whether you have finished your meal or not, and only continue eating if invited to do so. Normally, when the Abbot rises the meal is ended and the after meal prayers begin.
7. Most monasteries have guest houses for visitors, usually away from the monastery proper. Some monasteries discourage overnight visitors. If you are staying at a monastery or its guest house, however, you should attend all of the Services that you are allowed to attend. (Some monastic communities do not open most daily Services to lay people, since this can occasion distractions for the monks. You must determine from the Abbot or his representative which Services you are expected to attend.) If you are staying at the monastery itself and wish to leave the grounds for any reason, such as to take a walk, you should get a blessing for this. Naturally, cigarettes must not be smoked any-where in the monastery or guest house. Since Orthodox monastics never eat meat, you should not prepare meals with meat, if you are staying in the guest house. You should, of course, leave your room or the guest house in the same condition that you found it. A monastery is not a motel or a vacation spot, so there are no maids hired to clean up after guests.
8. When visiting a monastery, even for a short time, you should always take a gift. These gifts can include olive oil, candles, sweets, fruit or vegetables, brandy, etc.
9. On the Feast Day of a monastery or its superior, one should send greetings or a small gift. The Feast Day of a monastery is an extremely important day in its spiritual life, and great blessings are derived by those who visit a monastery or Church on that day. Because of Protestant influence and a decline in Roman Catholic piety in America, converts from these faiths are often generally lax in their veneration of Saints. They often completely forget Feast Days, both those of their own Patron Saints (which should be celebrated with far greater festivity than birthdays) and those of monastic and Church communities. The Orthodox Church has never lost sight of the tremendous inter-action between our physical world of the senses and the spiritual world of the Saints. Thus, pious believers who make sacrificial journeys to visit a monastery or Church on its Feast Day, ac-cording to Church Tradition, receive great blessings.
10. One major spiritual objective of any visitor to a monastery should be to seek to confess at the monastery. Women may in some instances confess to and seek the spiritual aid of a spiritual Mother in a monastic setting (though the Prayer of Confession itself, of course, must be said by a Priest). In fact, in Greece it is not unheard of even for men to seek out the counsel of a particularly pious or spiritually gifted nun or Abbess. Our own Metropolitan Cyprian was deeply influenced by the advice of a spiritual Mother who foresaw his service to the Church. Saint Seraphim of Sarov also received a blessing to pursue the Angelic life from an Eldress. When confessing at a monastery, make sure that you keep in mind that, while you have been quietly praying and collecting your thoughts during your visit, the monks or nuns have been attending a full cycle of Services, attending to their own Canons (private rule of prayer), preparing meals, often working at the tasks by which they support their communities, and looking after other important matters. Your Confession should, therefore, not present an occasion for idle gossip, extended talk, or curious prattle. Make your Confession short, concise, and contrite. And follow the advice that you are given to the letter. As well, a visitor should accommodate his schedule to that of the monastics and not insist on this or that time for Confession.
11. When leaving the monastery, the visitor should be sure to leave a donation for the hospitality received. The amount should be determined by the length of stay (and stays at monasteries should— unless you are traveling a long distance for a rare and infrequent visit—be limited to three days, under normal circumstances) and the number of meals taken (if you did not prepare them, as you normally should when staying in the guest house) and amount of utilities used. People often forget the cost of such things, particularly in the winter, when heating is very expensive. Whenever possible, one should leave an amount equivalent to at least half of the cost of a modest motel room for the same period. You will not be asked for anything, as that would violate the monastic rule of hospitality. Nonetheless, you should leave your donation with the Abbot (or Abbess), even if he (or she) protests. If all efforts fail, you can leave the offering anonymously in a candle box at the back of the Church. Remember the admonition of Saint Paul: If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? [101]
When visiting a monastery or convent, do not be surprised or dismayed if you feel some initial trepidation or uneasiness. Often people come under some spiritual oppression when they first arrive at a monastery, particularly if it is the first such visit. One reason for this uneasiness is that as lay people we are humbled by the example true monastics set. This humility can assault our proud selfimages and even cause us to be uncomfortable with monastics. If, however, we honestly and deeply recognize and acknowledge their sacrifices, their devotion, their obedience, and their humility, we can no longer be very impressed with our own efforts. This is the greatest blessing of visiting a monastery. Once we can admit our spiritual weaknesses and overcome them, we can begin to receive and appreciate the beneficial instruction available by the very presence of good monastics. This is not a comfortable process, either. Ones first impulse may be to leave, in fact. But this will pass. Do not be discouraged by such feelings. They only mean that you will receive a greater blessing at the end of your visit.
Finally, do not become an ecclesiastical gadfly. Do not visit different monasteries and convents and then compare one with the other. Though a good Orthodox monastery must, of course, adhere to certain universal traditions, every community has its own style and its own customs. Find places that are beneficial to you and make them your spiritual retreats. If you do visit more than one community in finding a place which is suited to you, do not then constantly babble about what you saw at another place. You can become a source of temptation and scandal to the monastics who hear this. It is your place to draw on what is before you and to thank God for it. It is not your place to comparison shop or to compare one community with another or to carry gossip from one place to another. If you do so, your monastic pilgrimage will be harmful to yourself and to others.
1. When arriving at the monastery, the Abbot (or Abbess) is always greeted in the same way that a Priest would be greeted. The Abbot is not always necessarily a Hieromonk, but he is always accorded the same respect.
2. You may greet the Brothers (or Sisters) of the monastery when you see them, but you should not press them for conversation. You should especially not converse with novices. Conversation and questions should be directed to the Abbot (or Abbess), if he (or she) is present, or to someone appointed to look after guests. Other monastics must have a specific blessing to speak with visitors. This is a very important part of a monastics training in obedience, and his or her silence should not be construed as coldness towards a visitor.
3. Normally, visitors are taken to the Church to venerate the Icons before doing anything else in the monastery. Many monastery Chapels have areas reserved for monastics. Lay people should respect these divisions and should not enter into such reserved areas.
4. The entire monastery grounds should be treated with the same piety as the inside of a Church. Children should not be allowed to run freely about, but should be quiet and stay close to their parents.
5. There are private areas in monasteries where lay people should not go unless invited. Depending on whether it is a monastery or a convent, certain areas will remain offlimits to visitors of either sex. Under no circumstances should men enter the private quarters of nuns or women the private quarters of monks.
6. When invited to dine in the refectory, visitors should refrain from all conversation during the meal, unless addressed by the Abbot (or Abbess). In most monasteries, women are not allowed to eat with the monks, but eat in a separate place. This applies to men who visit convents, as well. During the meal in the refectory, visitors should follow the lead of the Abbot throughout the entire meal. This includes standing behind your seat during the blessing; waiting for the Abbot to sit before taking your seat; waiting for the Abbot to eat before starting to eat; and waiting for the Abbot to take a drink (usually signaled by the ringing of a bell and a short blessing) before drinking anything. At the end of the meal, you should rise when the Abbot rises, whether you have finished your meal or not, and only continue eating if invited to do so. Normally, when the Abbot rises the meal is ended and the after meal prayers begin.
7. Most monasteries have guest houses for visitors, usually away from the monastery proper. Some monasteries discourage overnight visitors. If you are staying at a monastery or its guest house, however, you should attend all of the Services that you are allowed to attend. (Some monastic communities do not open most daily Services to lay people, since this can occasion distractions for the monks. You must determine from the Abbot or his representative which Services you are expected to attend.) If you are staying at the monastery itself and wish to leave the grounds for any reason, such as to take a walk, you should get a blessing for this. Naturally, cigarettes must not be smoked any-where in the monastery or guest house. Since Orthodox monastics never eat meat, you should not prepare meals with meat, if you are staying in the guest house. You should, of course, leave your room or the guest house in the same condition that you found it. A monastery is not a motel or a vacation spot, so there are no maids hired to clean up after guests.
8. When visiting a monastery, even for a short time, you should always take a gift. These gifts can include olive oil, candles, sweets, fruit or vegetables, brandy, etc.
9. On the Feast Day of a monastery or its superior, one should send greetings or a small gift. The Feast Day of a monastery is an extremely important day in its spiritual life, and great blessings are derived by those who visit a monastery or Church on that day. Because of Protestant influence and a decline in Roman Catholic piety in America, converts from these faiths are often generally lax in their veneration of Saints. They often completely forget Feast Days, both those of their own Patron Saints (which should be celebrated with far greater festivity than birthdays) and those of monastic and Church communities. The Orthodox Church has never lost sight of the tremendous inter-action between our physical world of the senses and the spiritual world of the Saints. Thus, pious believers who make sacrificial journeys to visit a monastery or Church on its Feast Day, ac-cording to Church Tradition, receive great blessings.
10. One major spiritual objective of any visitor to a monastery should be to seek to confess at the monastery. Women may in some instances confess to and seek the spiritual aid of a spiritual Mother in a monastic setting (though the Prayer of Confession itself, of course, must be said by a Priest). In fact, in Greece it is not unheard of even for men to seek out the counsel of a particularly pious or spiritually gifted nun or Abbess. Our own Metropolitan Cyprian was deeply influenced by the advice of a spiritual Mother who foresaw his service to the Church. Saint Seraphim of Sarov also received a blessing to pursue the Angelic life from an Eldress. When confessing at a monastery, make sure that you keep in mind that, while you have been quietly praying and collecting your thoughts during your visit, the monks or nuns have been attending a full cycle of Services, attending to their own Canons (private rule of prayer), preparing meals, often working at the tasks by which they support their communities, and looking after other important matters. Your Confession should, therefore, not present an occasion for idle gossip, extended talk, or curious prattle. Make your Confession short, concise, and contrite. And follow the advice that you are given to the letter. As well, a visitor should accommodate his schedule to that of the monastics and not insist on this or that time for Confession.
11. When leaving the monastery, the visitor should be sure to leave a donation for the hospitality received. The amount should be determined by the length of stay (and stays at monasteries should— unless you are traveling a long distance for a rare and infrequent visit—be limited to three days, under normal circumstances) and the number of meals taken (if you did not prepare them, as you normally should when staying in the guest house) and amount of utilities used. People often forget the cost of such things, particularly in the winter, when heating is very expensive. Whenever possible, one should leave an amount equivalent to at least half of the cost of a modest motel room for the same period. You will not be asked for anything, as that would violate the monastic rule of hospitality. Nonetheless, you should leave your donation with the Abbot (or Abbess), even if he (or she) protests. If all efforts fail, you can leave the offering anonymously in a candle box at the back of the Church. Remember the admonition of Saint Paul: If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? [101]
When visiting a monastery or convent, do not be surprised or dismayed if you feel some initial trepidation or uneasiness. Often people come under some spiritual oppression when they first arrive at a monastery, particularly if it is the first such visit. One reason for this uneasiness is that as lay people we are humbled by the example true monastics set. This humility can assault our proud selfimages and even cause us to be uncomfortable with monastics. If, however, we honestly and deeply recognize and acknowledge their sacrifices, their devotion, their obedience, and their humility, we can no longer be very impressed with our own efforts. This is the greatest blessing of visiting a monastery. Once we can admit our spiritual weaknesses and overcome them, we can begin to receive and appreciate the beneficial instruction available by the very presence of good monastics. This is not a comfortable process, either. Ones first impulse may be to leave, in fact. But this will pass. Do not be discouraged by such feelings. They only mean that you will receive a greater blessing at the end of your visit.
Finally, do not become an ecclesiastical gadfly. Do not visit different monasteries and convents and then compare one with the other. Though a good Orthodox monastery must, of course, adhere to certain universal traditions, every community has its own style and its own customs. Find places that are beneficial to you and make them your spiritual retreats. If you do visit more than one community in finding a place which is suited to you, do not then constantly babble about what you saw at another place. You can become a source of temptation and scandal to the monastics who hear this. It is your place to draw on what is before you and to thank God for it. It is not your place to comparison shop or to compare one community with another or to carry gossip from one place to another. If you do so, your monastic pilgrimage will be harmful to yourself and to others.
Endnotes
101. I Corinthians 9:11. Father David Cownie and Presbytera Juliana Cownie, A Guide to Orthodox Life (Etna, CA: Center for Traditionalist Orthodox Studies, 1996), pp. 96-100.
1.b. Disruptive Behavior:
The monastery is a place of discipline, trust, faith, devotion, and spiritual warfare. Those present within their walls are dedicated to the highest degree of spiritual effort (Though all are frail and often fall short). Due to this it is essential that the Monastery remain an island of refuge far from the cares, and issues of the world. Lovers quarrels, financial strategies, competitive activity outside of recreational periods, bullying, arguing, harassment, and other activities that disrupt the work of the monastics living in the monastery is destructive to the efforts undertaken by each monastic and is intensely disrespectful. You should conduct yourself in the beginning as if you were attending church solemnly, and even more so later on if you remain if that monastery were to accept you as over time you will grow accustomed to what is going on in the monastery, and a little less solemn as a result.
1.c. The Presence of Children:
In most monasteries the presence of children has stopped. In one of the monasteries of this church children are permitted. The life of a child brought up within the monastery should be in accordance to the provisions outlined in the Rule observed by the community proper, and if the rule lacks provisions then Rules like the Rule of Saint Benedict, or the Rule of Saint Basil should be consulted for guidance on how a child is to be brought up within the monastery. When the child becomes an adult it is expected for the child to move into the world even if the child's intention is to become a monastic. They should first have a chance to experience the world, date, have a job and live life in the outside world so they have the understanding of what it is they will forgo as a monastic, and to be given the free opportunity to choose married life, Ordained life, or secular life.
1.d. Good behavior guidelines:
Good behavior in a monastery is helpful for all involved. It will ensure future visits will be better received, and if your intention is to either take vows, or to be received into that monastery then behaving appropriately will help that goal immensely. Monastics live within a closed world with it's own rules and customs. The monastics understand that you do not necessarily live within this world, and that you are unfamiliar with the customs of the community. With this understanding most communities will always show forgiveness when the rules are transgressed, and they will educate you on the best practices to follow. Repeated violations of the practices however will come across as willfully disruptive. The guidelines are best understood in advance and can be learned on the way, a willingness to learn however will go over well, as well as a desire to respect the rules and boundaries of the community. While most of this goes without saying, if it goes unsaid then the normal process might not be noticed the customs, and etiquette transgressed misunderstandings will occur, the wrong impression will be understood, and problems will occur.
2. Offices:
Within the monastery the Abbot/Abbes/Elder will bless a monastic to have responsibility over a specific department within the monastery. Within this section you will be introduced to the offices in common use, a few of the offices that are used in special circumstances, additionally how smaller communities handle the responsibilities inherent in such communities. One thing to consider is that some of the communities will have different positions based on need, and some will have less communities based on need. Some communities will brew beer, make books, baked goods, or clothing drives. Those communities will have offices established to oversee that work. These offices are held by senior monastics usually stavrophore monastics, but rassaphore monastics are sometimes blessed to oversee this work if there are insufficient stavrophore monastics available and fit.
2.a. A list of monastic offices:
Abbot/Abbes/Elder: A man/woman chosen to lead the monastics in a monastery. This Monastic was seen as a person of great learning, a good example to the monastics and a person of great holiness.
Almoner: A monastic who looked after the poor when they visited the almonry. Traditionally, an almoner and the monks who helped him would wash the feet of the poor who were at the almonry every Thursday. The almoner is also responsible for procuring habits for the New Monastics.
Cellarer: A monk who was in charge of a bake house and the brew house.
Chamberlain: A monk who looked after the day-to-day essentials of the monks – clean bedding; hot water for washing; keeping the washing area clean; ensuring that habits were well kept; keeping the cloister clean etc.
Hosteller: A monk who looked after visitors to the guesthouse.
Infirmarian: A monk who was put in charge of the infirmary.
Kitchener: A monk who was in charge of the kitchen; the cellarer was in charge of him.
Precentor: A monk who was in charge of the writing within a monastery.
Sacrist: A monk who was charged with looking after a monastery’s treasure when it was on display to the public. A sacrist would sit in a watching chamber and keep an eye on those who were visiting the monastery.
Almoner: A monastic who looked after the poor when they visited the almonry. Traditionally, an almoner and the monks who helped him would wash the feet of the poor who were at the almonry every Thursday. The almoner is also responsible for procuring habits for the New Monastics.
Cellarer: A monk who was in charge of a bake house and the brew house.
Chamberlain: A monk who looked after the day-to-day essentials of the monks – clean bedding; hot water for washing; keeping the washing area clean; ensuring that habits were well kept; keeping the cloister clean etc.
Hosteller: A monk who looked after visitors to the guesthouse.
Infirmarian: A monk who was put in charge of the infirmary.
Kitchener: A monk who was in charge of the kitchen; the cellarer was in charge of him.
Precentor: A monk who was in charge of the writing within a monastery.
Sacrist: A monk who was charged with looking after a monastery’s treasure when it was on display to the public. A sacrist would sit in a watching chamber and keep an eye on those who were visiting the monastery.
2.b. Offices in a small monastery:
In smaller communities like small monasteries, and sketes the responsibility of the communities are divided among the brethren of the community. Usually the areas of responsibility are divided among the brethren based on like groupings of work such as the Kitchener, the Cellarer, or the Hosteller, and the Almoner, Chamberlain, and the Hosteller placing the individual in charge of the care of guests, monks, and the poor. The Abbots/Abbesses/Elders will give their blessings as the community will have need. If an office is not needed then it will be suppressed until it is necessary
2.c. Offices in a Skete:
While we talked about sketes briefly within the previous topic, let's discuss the Skete here specifically. Many skete operate in a Eremetic manner, also sometimes referred to as Idiorhythmic Monasticism though they are in fact similar, but different forms of monastic life. This form of monasticism often features separate huts or housing for each monk, who lives their lives, and come together for communal prayer, worship, and meals, or it can also be something similar to a house in the community where the monks live, and work out of with worship either at the skete, or at a nearby church depending upon resources of the community. So within this setting the abbot will often assume the role of a father to each monk, procuring their needs, assigning the brethren to their daily labors, and otherwise most of the work will be performed communally, not individually, though most of the offices will not be formally observed. Keep in mind that the Elder may still appoint one of the brethren to oversee certain kinds of work such as book making, or provisioning. The rest will probably be rotated among the brethren so that everyone has the opportunity to be familiar with the different kinds of work that the skete undertakes.
2.d. Special offices:
Most communities are self sufficient, and in order to accomplish this undertake ministries such as video work, education products, or classes, retreats, working in the community, book making, vestment making and so on. Often a workshop will be established so that all equipment related to that work will be placed in one spot. The Elder will be responsible, for many of the offices, but each member of the community should have a role to play either responsible for a role, or assisting one of the departments of the skete. Often enough the Abbot/Abbes/Elder will consult with the community regarding planned operations though the final decision remains with him. It is rare for an Abbot/Abbes/Elder to disregard the will of the community, if it happens it is often for a good reason. The Abbot/Abbes/Elder while under no obligation to share the reasoning behind their decision should opt to explain anyway to prevent miscommunication, or damage to the morale. The Abbot/Abbes/Elder may opt to implement the planned activity at a later date if equipment is required, may opt to not implement the activity if there is sufficient resources or manpower in order to accomplish the planned activity, or some other necessary or may implement it at a later time. Regardless of the decision obedience is essential.
3. Visiting Monastics:
From time to time a Monastic from another community may visit, pass through on their way to another activity, or transfer to your community, or from your community to another community. During this topic you will learn about the etiquette regarding how a visiting monk is to behave how the community is to receive him, and how they are to act alongside the visitor, and what provisioning is necessary for the monastic.
3.a. Receiving visiting monastics:
Normally a monastic will call ahead or send a letter of introduction explaining the purpose of their visit, when they plan to visit, whether they are transferring or simply passing through, as well as any other pertinent information. While the community will usually never turn away someone in need the correct procedure is to make the community aware of a visiting monastic, when where why and what will be required to provide for their needs while they are resident in the community. If however a monastic should show up unannounced they should not be turned away rather they should be provided for, and their community contacted, their membership verified, and any necessary details discussed. No penalty is assigned to a visiting monastic who did not make arrangements before hand, though it is strongly discouraged as the community may not have sufficient space, or resources especially in the beginning of a community to provide for the visitor.
3.b. Provisioning visiting monastics:
A visiting monastic will be provisioned according to need. If it is a brief visit, a bed, and meals will be provided, if they are staying longer than a week or two, then it will be necessary to ensure that other needs are met such as any medications, any necessary grooming supplies, and so on. If they are to be staying on a semi permanent, or permanent basis then they will need to be provisioned with bedding, the prayer books used by the community, and instructed in the communities daily schedule, as well as they will be expected to assist in the daily work of the community
3.c. Monastics departing to other monasteries:
The Monastics personal kit including habits, thread and needle, writing tablet, and so on should go with them except for the bedding which should be collected and cleaned. Any necessary replacements should be ordered through the provisioner. When the monastic arrives at their new community, they will either be provisioned by the community, or if they are planting a new monastic community, they will establish a provisioner, and request replacements for their needs. Additionally there are services specifically for departing and arriving monastics which should me observed so that all order, and process remains intact. In general monastics will depart their monasteries to new ones, for reasons such as establishing a new community, to be closer to ailing family, to attend seminary studies etc. Careful consideration should be given, to those that depart choosing those who are spiritually mature enough that they can undertake this change, and remain within the discipline of the monastic way of life.
3.d. Children living in the monastery:
Children living in the monastery regardless of the reason are treated as members of the community though they are not themselves professed monastics. If a child is present their needs are provided for with most of the restrictions in place for professed monastics set aside to take into consideration the needs of the child. Clothing, hygiene, and reasonable entertainment items can be requested from the provisioner. For older children living within the monastery the child can work as provided for by law, and use their own funding to acquire their needs as well as prepare for their adult life when they come of age. Care should be taken to avoid excess ownership of property by children as well as care should be taken that children are properly cared for, supervised, and obedient to prevent any distraction, or disruption while taking into account their age.
3.e. Conclusion:
The community holds almost everything in communal ownership. The needs of the individual are addressed based on that need, and their ministries. Special considerations such as diabetic shoes, eyeglasses, crutches, or wheelchairs and so on are dispensed based upon that same need. The Abbot/Abbes/Elder should act as a father/mother to their children seeking to provide them with that which is necessary so that they can focus exclusively on the work of the monastic life. If this system is implemented properly then it makes all things run mostly smooth, and efficiently.
4. Before during, and after a retreat:
This section will focus on a brief overview of retreats undertaken by laity, clergy, and monastics within monastic communities. It is important for all involved to understand the etiquette we covered in the previous topics, that preparation should be undertaken to provide the retreat leaders, or spiritual class leaders with what is required, how that is to be coordinated, and what behavior should be the norm throughout the retreat. Especially during silent retreats, care and respect can bring others closer to the spiritual ideal that all monastics strive to achieve every day of their life. The retreat is often the first step in discerning vocations both monastic, and clerical so a good first impression can encourage an otherwise timid soul to take the next step forward whether that is in a vocation, overcoming grief, addiction, sin, or even simply finding peace away from the world.
4.a. Common retreat activities:
Retreats can be called for many reasons and the activities will usually correspond to the reason for the retreat in the first place. Is it a discernment retreat for vocations? Then probably there will be discussions break out activities, and so on. Is the retreat for spiritual development? Then activities like silent retreats support groups, spiritual classes, meditations, prayer groups and the like would take place, how about retreat groups for issues like grief or addiction? They would entail activities particular to their own personal reasons for holding the retreat. If the retreat is being held by an organizer than care should be taken to understand the goals and activities of the retreat. A silent retreat for example would require that at some point the attendees enter a period of silence and do not speak at all, usually for around a single day. In those situations any conversation outside of emergencies, or meals are to be discouraged. In like manner regardless of the topic a list of necessities such as chalk boards, chairs or mats, access to specific facilities, quarters for guests staying overnight etc. should be gathered, and what can be provided should be provided. The rest is the responsibility of the organizer. If the retreat is being organized by the community then naturally all that is required will be provisioned, based on need. It is acceptable to raise funding through retreats though any monies, or donations gathered are to be placed in the keeping of the sacrist. Money should not be the sole reason these activities are undertaken, but should merely contribute to the work of the community
4.b. The resident Monastics behavior before a retreat:
In community retreats are scheduled in advance coordinated with the Hosteller and with the knowledge and consent of the Abbot/Abbes/Elder of the community. All needs should be outlined and taken into consideration in the beginning however at times mistakes happen, things break, and sometimes things are forgotten. It is okay and desirable to ensure that everyone is provided for according to need. Though mistakes happen the community should be informed of the retreat taking place, where they will be, when they will be there, and what facilities, and equipment they will be needing. This equipment should be set aside for their use, and placed in the facilities they will be using preferably already set up, clean and ready for their use. The facilities should be clean or cleaned again if the area is dusty, or messy (Though the area should always be clean anyways).
4.c. The Monastics, and guests behavior during the retreat:
During the retreat the guests should remain within the areas provided for them, though they are welcome to join us in prayer, and worship, to pray and worship privately if so desired and space is set aside for their use, eat in the refectory during meal time, or to engage in exercises appropriate to their retreat if those exercises are appropriate and undertaken in a manner free of disruption. Monastics work and live in silence, greetings are acceptable protracted conversation without the blessing of the Superior is undesirable and interferes with the monastics spiritual work. The monastic for their part will usually remain silent politely and this should be stated in the briefing not only that they will remain silent, but also why they do so, and that it is not negative, but merely that they are continuing their work to develop and preserve the desirable state of silence, and inner stillness. Questions, requests, and accommodations are to be presented to the Abbot, or the Hosteller. The monastics should give plenty of space for the retreat to engage in their work free of interference. Guests will not be knowledgeable about the etiquette of the monastery/skete, and will make mistakes. That is okay they are not of the community, and they are not required to know every detail, all that is required will be that guests treat the entire monastery as if they were in a traditional church service. The guests are expected to pick up after themselves, to care for the facilities, to notify the hosteler if something breaks, and to leave the spaces they use cleaner then when they found it. There was an example of poor stewardship the author of this course witnessed years ago when a small church rented space from a larger one. They opened all the windows and vents to let out the hot air from the summer heat, the result was an invasion of insects after the community left, that resulted in the entire chapel covered in locusts. This required a lot of cleaning, and effort to restore the chapel to a use able state, and the smaller church was not allowed to return because they did not leave the space in either the same manner they found it in, or better.
4.d. The Monastics, and guests behavior after the retreat:
When the retreat has ended it is important for the guests to clean their space as best as possible. The monastics should not rush in as they leave because that will cause them to think they are unwelcome but tolerated, or that we cannot wait for them to leave when in reality it would just be an eagerness to engage in our daily work. The guests should coordinate with the hosteler to ensure that all property of the community checked out are returned in the same condition. Any damages are accounted for, and that all personal property has been removed from the grounds. If the retreat is a vocations retreat for the community, or some other monastic community, if the candidate will remain for a period of time they will be assigned a cell, and provisioned as a postulant who will have the option to experience the life of a monastic for themselves. Otherwise the guests go home, the space is returned to it's previous condition, and the community carries on with their daily life.
Side work:
1. What skills can you bring to the community? Be prepared to discuss this with your spiritual father.
2. Be prepared to discuss the etiquette of the monastic life, as well as unique variations, the differences between monasteries in the USA, and overseas.
2. Be prepared to discuss the etiquette of the monastic life, as well as unique variations, the differences between monasteries in the USA, and overseas.
Monastic Preparation Week 6: Spiritual Fathers/Mothers
Main Topics:
1. The Historical Basis of Spiritual Fathers, and Mothers
2. Forming a healthy relationship with a spiritual Fathers/Mothers
3. Healthy actions of a spiritual father/mother
4. Unhealthy actions of a spiritual father/mother
2. Forming a healthy relationship with a spiritual Fathers/Mothers
3. Healthy actions of a spiritual father/mother
4. Unhealthy actions of a spiritual father/mother
1. The Historical Basis of Spiritual Fathers, and Mothers:
The living tradition of the church has been passed down through the centuries by Discipleship using the method of spiritual discipleship through the Fathers and Mothers of the church. Monastics are often one form of Spiritual Fathers, and Mothers, but any experienced Orthodox Christian can and should act as a spiritual father or mother. Ideally this should start in the family meaning your Father and Mother should be your first spiritual father and mother teaching you about the nature of how to be a good adult who lives their lives in faith, and love. Sometimes this is not the case, or the education you receive is deficient or perhaps it is time to take your formation, and education deeper so you seek out an experienced elder to help you learn and through these means you receive a transmission of unbroken tradition of the church. This method has proven advantageous especially during the frequent persecutions of the faith as it is impossible to burn knowledge imprinted in the mind of each disciple.
1.a. The history of Discipleship:
Discipleship was integral to the Apostolic Period. At this point they had the Old Testament Scriptures, and the Gospels, and Epistles were kept in scroll form. Oral transmission of the faith was common as can be plainly seen in a number of biblical passages oral teaching, backed by the quotation of the Old Testament to verify their teachings. At this point the persecution was so fierce that even the Apostles were at one point shut away in fear (before Pentecost). Written materials were a guarantee of a death sentence and many early clergy in fear gave up their copies of the scriptures and fled, most however did not, and faced martyrdom bravely for their faith. As it was still practiced today a representative of the church would meet with the catechumen, and what we would today call seminarians. He would bring a scroll (today book) and the candidate would make a copy for their own use. Oral teaching would take place to put the written teachings into proper context, and in so doing a living tradition was passed down, from the early priests, Deacons, and Bishops to the catechumen, and Seminarians. It is still the normal method today for Orthodox Christians to seek out spiritual fathers/mothers, though some larger classes will have catechism classes it is the norm even in those communities for the spiritual father/mother to put these lessons into a deeper context, and they teach how to apply these lessons in your daily lives.
1.b. Discipleship in a monastic context:
In a monastic context the early desert fathers did not have libraries of information to relay to their novices. They simply had personal experiences, so the early novices of the monastic life were instructed orally again a living though new tradition being passed down from elder to novice who would later do the same for their novices. As monasticism grew throughout the christian world written works explaining and regularizing much of their way of life were slowly produced as each monastic was inspired to produce such materials. Over time this bod of work would become massive, but in the early, life of the monastic path these works were authored individually, and copied by novices of that elder. Oral transmission of the living faith of the Monastic was still the best way for such things to be given to others. The printing press being a relatively new invention means that the church seeing the opportunities associated with the technology made these works available to a wider audience for their spiritual growth. For the monastic oral transmission was the norm though it was now accented with reading the written works of the Elders now much more widely available than before where each work had to be hand copied.
1.c. Appropriate Discipleship:
Appropriate discipleship is extremely important as it lays a healthy foundation enhances the faith, and knowledge of the individual, and begins their lives as Orthodox Christians in a loving context no differently than being born in a loving home helps make an individual into a healthy adult. Whereas Inappropriate discipleship on the the other hand which will be covered in the next topic damages the individual, and in general causes the reversal of the previous benefits, and oftentimes causes the individual to apostasy from the faith. So let's talk about what constitutes healthy discipleship in the Orthodox Church. An elder as previously stated provides the individual with a transmission of the unbroken oral tradition, and teachings of the Orthodox Christian Church, through this experience not just the traditions but the applications take place. This is a process over years, and will often include experiences that are unpleasant such as realizing our own portion of guilt in the drama we encounter daily, strong discouragement with paying attention to the actions of others in favor of devoting yourself to the work of spiritually transforming yourself. An Elder should be able to call you out on your behavior, assign you penance, be trusted to comfort you in grief, and to give you the boot when it comes time to motivate you to take action in addition to the lessons. In other words to take what you have learned and put it into practice. In the next topic we will discuss the kinds of behaviors that are inappropriate for the process of discipleship.
1.d. Inappropriate Discipleship:
So much good and holy effort can be washed away by the efforts of an Elder to inappropriately educate the individual. Trust is so important for the convert, and for the young Orthodox Christian that damaging it can encourage Apostasy, and Heresy. The candidate associates the teachings of the church with the truth, and the true faith, to be abusive, or vicious, stubborn, or mean or to humiliate or violate confidence, and trust is to show the individual that this is a lie, for if it was true then the Elder would exemplify the virtues of the church.
(Now a quick note: This is an unfair association as all Elders are humans, make mistakes, and often fail spectacularly to equal the ideal of the church, but that is how they will see it regardless)
It is better to end a relationship than to damage or destroy the individuals faith in the unbroken oral, and written teaching of the church. So toxic relationships should be let go, or the individual assigned to a different elder for instruction rather than permitting a long term abusive relationship to persevere. At the end of this lesson several categories of serious abuses of the relationship such as crime will be examined in better detail.
(Now a quick note: This is an unfair association as all Elders are humans, make mistakes, and often fail spectacularly to equal the ideal of the church, but that is how they will see it regardless)
It is better to end a relationship than to damage or destroy the individuals faith in the unbroken oral, and written teaching of the church. So toxic relationships should be let go, or the individual assigned to a different elder for instruction rather than permitting a long term abusive relationship to persevere. At the end of this lesson several categories of serious abuses of the relationship such as crime will be examined in better detail.
2. Forming a healthy relationship with a spiritual Fathers/Mothers:
There needs to be an agreement between the Elder and the candidate for instruction. It is best to enter into this relationship gradually though it is also common to be assigned an elder. Expectations should be discussed, a healthy portion of time should be set aside for instruction, and it should be understood that study, and consultation with other elders may happen as well. From these studies, and consultations questions should be gathered together, specifically if you come across a term or concept that is unknown to you, or the explanation does not suffice then it is your responsibility to ask. Not every detail will be known by every elder, but a good elder will give the best answer they can, be honest about their lack of knowledge in this area, and research the question so the next time they meet up the elder can provide a carefully considered response. Emotional outbursts are a natural part of any relationship, as well as arguments as well, but the student should listen to, and challenge the elders logic, but in the end submit to the true teaching of the church not their preferred heretical teaching. This questioning is not meant to call into question the teaching, but to understand it deeper, how it may contrast with what you have learned in other christian traditions, and so on.
2.a. Finding a spiritual Father/Mother:
It depends upon vocations, intentions, and situation; if you are born Orthodox then your first Spiritual Father, and Mother are your actual Father and Mother. They are charged with passing down the fundamental tenets of the christian faith. As you become an adult then probably your next spiritual father will be the parish priest, and your next spiritual mother may be someone who is older and more experienced in the church. Orthodox Christians are encouraged to visit a monastery to learn by example, to further develop their spirituality, even if they do not intend to profess vows themselves, and to form relationships with monastics who are striving to achieve a high standard of spiritual development. The ideal is perfection which is out of the reach of humanity while they are on earth, each monastic strives to get as close as possible in their daily lives. In either case seeking out those older wiser, or more experienced is a great bonus to your spiritual development. The relationship does not have to be formal as how many people we meet teach us something new throughout our time with them. It simply has to lead you closer to God regardless of how little the advancement is, it is the little advancements that eventually lead to larger and larger advancements.
2.b. Approaching and Enlisting the guidance of a spiritual father/mother:
Like dating, the approach of an elder is often harder than it needs to be. The weight of our perception affects how we interact with those we respect, revere, or consider to be the wise old man on the mountain. Elders are human beings who are striving daily to get as close as possible to the ideal given to us by Our Lord Jesus Christ. Being ignorant, or disrespectful is obviously a no no, but there is nothing wrong with asking the elder to set aside time to speak with you. Let's say you've gotten to this point already, and you are trying to figure out what to tell them. Well you should start by giving an honest explanation of what you are seeking to undertake, you should ask them (not require them) to guide you in this, or to point you to one who is either available, or better capable of doing so. The elder hear you out, but will probably discourage you from entering into the monastic life, the clerical life, or undertaking deeper training. This is because they are uninterested in working with someone who is having a flight of fancy, or will quit when their lives become momentarily, or seriously problematic. They want to know if you are willing to endure the process even when things get difficult, if you are willing to learn, if you are willing to do the work, and if you are willing to take seriously what you are there to learn. So treat it as if your life depended upon it as you will have this knowledge, and formation for the rest of your life.
2.c. Should you have more than one:
Based on scripture you are not to serve more than one master as problems will arise between the two, conflicting opinions will breed animosity, and because the other elder could be giving that time to one who is in need. That being said, it is no shame to consult with others, or to learn from one spiritual father, and later to learn from another. Getting several points of view of Orthodoxy, is essential to developing a healthy balanced view of the faith which abhors extremism on either side of the religious spectrum, and fundamentalism in it's approach. If you have the opinion of one who is moderate in his theology, and one who is traditionalist in his theology, then logically you would yourself probably end up in the middle as one who is traditional, but not extremist, or fundamentalist. One who holds the faith tightly to their heart, but respects other viewpoints held by people other then themselves as well. In short for the right reason, it is of benefit to learn from more than one elder probably not at the same time, but eventually
2.d. When it's time to end the relationship:
There are times when it is of importance to end the relationship, such as for serious illness, moving to another city, the Elder is required to abstain from teaching, the candidate now has a family, or new employment, and cannot devote the necessary time and effort any longer. Finally the relationship should end if the candidate has become too attached to the elder. The danger being that the elder will form a cult of personality around themselves. The Elders responsibility is to educate, correct, and form an individual so that they can lead healthy, faithful lives as Orthodox Christians, and not to encourage dependence, or codependency, from the candidate. Like all things there is a beginning and an end to everything that being said it is acceptable for the elder to check on their spiritual children from time to time, answering questions, providing guidance and support to their spiritual children, and maintaining a degree of the relationship held when the candidate was in the process of discipleship. Over the course of their lives they will have families, grandchildren, encounter obstacles, face crisis of faith, and so on. The elder can be of guidance always simply there are times when it is a good idea to let them fly now that you have taught them how to do so.
3. Healthy actions of a spiritual father/mother:
As has been mentioned there are good and bad things an elder can do for their disciples. Adhering faithfully to this path is essential, before an action, decision, activity is undertaken it should be carefully considered by the elder assigning or encouraging the action. The elder is responsible to God ultimately for the results of their guidance, and due to this the proper response is care and caution. The candidate should be treated as if they were the elders, son or daughter, as they indeed are spiritual children of the elder. The elder should encourage, when necessary confront in a loving manner, guide, correct, and show abiding love. Any correction should be undertaken in a spirit of gentleness, and should include an understanding not just an explanation conveyed. It is insufficient to say that greed is a sin, rather it is sufficient to say that greed is a sin, because it leads to theft, health problems from overeating, hurting others by taking too much and failing to leave enough for others and so on. The spiritual father/mother should simply be and act like a father or mother taking into account the welfare, of the candidate in the actions of others no different than if the candidate was their child.
3.a. Setting up sessions for guidance and instruction:
Like any spiritual work there needs to be time dedicated to discussing the spiritual way of life that we are following. The candidate and the elder should meet to discuss the assignments given, to review progress, to provide for privacy, and if the Elder is a priest then access to Confession, and Holy Unction, as well as pastoral counseling regardless of ordained status or not. These sessions should be scheduled for the same day each time, and hopefully around the same time depending upon the monastics schedule. It is important to as much as possible stay on topic, but it is natural that other topics will come to light based on the discussion. Concerns raised may be addressed, issues kept personal until the candidate decided to confide in their elder are revealed, and discussed, and the topic of the visit is now about this important issue they hesitated to raise with you. The Elder is not to give medical, or psychiatric advice, nor are they to argue with the advice of a physician, neither are they to diagnose, or prescribe anything unless they are a qualified medical professional to do so. These times should be focused on the candidate for the Elder should address their own personal issues with their Spiritual Father/Mother. Done properly this time dedicated to providing any guidance possible is important to the development of the candidates spiritual life.
3.b. Spiritual Journaling:
Keeping a journal is required for every monastic, this journal should not merely be the recitation of the days events, but what are the revealed thoughts of the monastic. The revelations of their time in contemplation, essays on spiritual thought, analyses of their own sins, and interactions with others with the aim of understanding the deeper mechanism of what is going on, and how to best respond in the future. The journal is a place of contemplation and examination made manifest in print, and should be used daily in the beginning, though eventually you will most likely journal only when something of a profound nature occurs to you. Regardless it is also a vent for frustrations, and grudges so that the anger can be released in a healthy manner. The journal is the reflection of your soul, it's state and it's beauty.
3.c. Prepare lists of questions based around your studies:
As you study you will notice that there are topics that you cannot answer with your own resources. These topics should be brought to your Elder, not only those you cannot define, but also the topics you think you understand, but need clarification on to make sure you have it right. Questions are important, but the right questions are the most productive. If you allow yourself to become lazy, and bring a pile of questions to your elder that you can research yourself, then you are not putting in the effort to develop your own spiritual nature. Instead you need to put in the time and effort to over the course of years of study and practice learn the faith, learn how to implement it in your daily life whether you are monastic, ordained, or a lay member of the church. So these questions should be focused on developing your understanding, implementing that understanding of the faith, and addressing doubts, and errors in your thinking. The questions should not be aimed at combative arguments against the teachings of the faith because you would prefer it to be this way or that, or because some heretic teaches a different gospel than we have received from God through his Holy Apostles. With this in mind these questions will lead you into a deeper understanding of the faith, and from that slowly you will be formed into a productive faithful, and loving Orthodox Christian.
3.d. Read the works of the saints:
Over the two thousand years of the churches history the church has produced many moral, loving, deeply spiritual, and religious men, and women who have out of inspiration put their thoughts to paper, and the church seeing the depth and beauty of their teachings rooted in Sacred Scripture, and Sacred Tradition, has chosen to share these writings for the edification of all faithful. Journals, essays, whole books, manuscripts and scrolls have been written by the wisest of the churches fathers, and mothers throughout that whole time. Their wisdom is like a magnification of scripture as these men and women lived the life we seek to. Their struggles can inform us with options, and methods we never knew existed, perspectives that are essential, and wisdom that is constructive to our souls. Reading is essential to any monastics life as God can and does speak to us through scripture, and the personal accounts of his servants. Questions to problems we face can be found in the solutions these men and women have discovered. Their methods should be understood in light of the culture at the time, and the issues of the day and age they lived, and because of that understanding adapted for modern cultural issues, and crises. However it should be noted that in most cases the solutions of a thousand years ago of Godly men will often work just fine to the issues of the men and women of God living today as we continue to face the same issues, and address the same fears, sins, doubts, questions about divinity, and eternity, why we live, our purpose, where will we go after death, and so on. Scripture and the living oral tradition of the church including the numerous visions, and personal accounts of interactions with God directly will answer these questions. It cannot be stressed enough even if the material is dry read read read.
4. Unhealthy actions of a spiritual father/mother:
In previous topics we discussed the serious consequences of an Elder acting inappropriately. This section will deal with deal breakers, or actions that are serious infractions of the trust placed in the Elders of the church. Crime, Sexual Behaviors, violence and other deal breakers. These are obvious to most, but for many there will exist a conflict within themselves. These are men and women whose responsibility to provide guidance how can you address the issue, will you lose them etc etc. The short answer is if they are engaging you in these actions they are not worth the having around to learn from them. For any of these issues report them to the church, and for violations of the law, report them to the authorities period. Abuse of any kind is absolutely forbidden, and a violation of the trust, and Gospel given to us. It is the churches responsibility to protect all of it's children monastic, ordained, lay, and converts period full stop. If an elder is engaging in these behaviors then they will be expected to answer for their behavior, the church will assist the abuser in answering for their actions, and when appropriate restoring themselves to where they should be, and the church will assist the abused candidate with healing, and finding them a proper Elder who will guide them correctly and never take advantage of them, or hurt them. The safety of all is paramount, the restoration of the soul is paramount both for the abuser and the abused.
4.a. Crime:
No elder should ever condone, commission, commit, assist, or encourage criminal activity at any time at all ever. This behavior should be reported to the church and the authorities. Crime can damage the reputation of the church land the monastic in jail, or associate the church with criminals, and illegal behaviors. Crime will also attract the attention of larger criminals who will seek to misuse the church. Any criminal behavior at all is an forbidden.
4.b. Sexual Behavior:
The problem with sexual behavior is it exchanges Christian love and compassion with lust, and sin. The bond that exists between elder, and disciple is based on Christian love and trust, not the promise of sexual favors, and benefits. Further monastics are celibate, though for Spiritual fathers and mothers who are not monastics there can sometimes in legitimate situations be a situation where the Spiritual Father, or Mother falls in Christian love with their disciples. If this happens, then the relationship needs to end, and be reborn as one rooted in the sacrament of Holy Matrimony. The responsibility of taking up the guidance and care of the disciple is to be given to another who is capable of guiding the disciple without complicating factors. Outside of this one very specific instance sexual behavior even if desired by both parties is a betrayal of the bond of trust, the loss of objectivity, and the clouding of the relationship with sexual emotions. In all situations the relationship needs to end, and in one specific instance only should the relationship change to one rooted in Holy Matrimony, and love. Finally although it is obvious it still needs to be said that sexual activity with minors, or those who are disabled is unacceptable in any situation, and is a crime. This will need to be reported to the church, and the authorities.
4.c. Various Abuse:
This topic is titled various abuse because there exist a myriad of mind games, emotional abuses, physical abuses, incorrect demands, and any behavior that damages the candidate, their trust in the church, breaks the law, or damages the church through their actions. Elders are guardians of the churches trust, and faith, their place in the church is to literally continue the living tradition of preparing disciples of Christ to live their lives as Christians. There are so many different types of abuse that we will not explore each different kind of abuse. Instead we will simply make it clear that there are actions that lead us to humility, and holiness, and there are actions that feed our ego, and vanity, and lust for power over others. Sometimes the discipline of a Candidate is a necessity, and sometimes a dismissal is required, warnings issued, and reprimands for behavior that is damaging to the relationship. These actions should be undertaken in the spirit of a parent correcting their children out of live, and a firm desire to encourage them to holiness, and love. Punishing, disciplining reprimanding, or treating candidates like personal servants, or any other activity which serves to establish who is the boss, is destructive to trust and faith. It is a betrayal of the bond of trust and is forbidden and in the case of a crime reported to the church and the authorities. Love is the whole of the law, and if the candidate and the Elder apply the two great commandments, the 10 commandments, the Heavenly virtues, and avoid the deadly sins of the faith, then they will have a healthy, and loving relationship in almost all cases.
4.d. Entrapping behavior:
This final topic in this weeks series is entrapping behavior which is behavior that seeks to prolong a formerly healthy, and vibrant relationship between an elder and their spiritual children. There will come a time when the candidate may need to end the relationship perhaps through the birth of a child, the starting of a family, the acceptance of a new job, moving away or some other valid reason. The Elder having grown attached to their children desperate and ignorant of their condition, or driven by ego and power lust desire to keep their Disciples attached to them far past the point where a once healthy relationship has turned deeply unhealthy. This is unseemly, and is usually not based on malice, but on a misplaced sense of love and devotion. In cases where it is an intentional misbehavior than the candidate should be assessed to ensure they were educated properly in the first place and corrected if they were taught incorrect knowledge of the faith, and it's daily application in our daily lives. It is usually necessary to involve a superior to the Elder to restrain the overeager elder, and restore peace, and balance into both lives. If both live in obedience then the church will seek to have them live in Christian peace and love.
Food for thought:
1. Much of this lesson was common sense, but it needed to be stated and restated so that the people of the church know to expect safety, love and peace from us instead of controversy, drama, discord, and abusive behavior. How would you go about providing this guidance in your daily lives. Be prepared to discuss this with your Elder in your next video call, or session.
2. If you have not already established a journal do so now please, and be prepared to discuss the sensation of downloading the good and the bad into written form, and what you learned from reading over your written words. You do not need to share personal details entered into your diary, but be prepared to discuss this topic with your Elder on your next video call or session.
3. Where are you currently on week six out of ten of your preparation to enter into the monastic life? Have you put into practice what you have learned? Have you discovered something about yourself you didn't realize? Be prepared to discuss this with your Elder on your next video call or session.
2. If you have not already established a journal do so now please, and be prepared to discuss the sensation of downloading the good and the bad into written form, and what you learned from reading over your written words. You do not need to share personal details entered into your diary, but be prepared to discuss this topic with your Elder on your next video call or session.
3. Where are you currently on week six out of ten of your preparation to enter into the monastic life? Have you put into practice what you have learned? Have you discovered something about yourself you didn't realize? Be prepared to discuss this with your Elder on your next video call or session.
Monastic Preparation Course Week 7 Church History, Calendars, Prayers and Fasting
Main Topics:
1. Church History
2. Liturgical Calendar
3. Byzantine Rite Service Books
4. Fasting
2. Liturgical Calendar
3. Byzantine Rite Service Books
4. Fasting
1: Church History:
Our church did not simply appear overnight it was founded two thousand years ago by our Lord and Savior Jesus Christ. Our Jurisdiction within the faith came about as it always seems to through the desire of God's faithful to worship without the heavy handed treatment that World Orthodox Churches sometimes give to their communities. This topic will explore in brief the history of the Ukrainian Autocephalous Orthodox Church, The Apostolic Orthodox Church, and their North American Child which is the Orthodox Church of America and Dependencies. This discussion will sometimes feature negative accounts of life under other churches however it is important to state that those churches are filled with good people, that it is a shame that the situation became intolerable, and we pray for church unity in the future. Finally the historical profile presented here is condensed for ease of reading for the full historical picture of how we came to exist as an Orthodox Jurisdiction here is a link that will lead you to our web page that covers the history in greater detail. http://www.oca-uaoc.org/history.html
A. Communism:
Communism was brutal on God's churches, with one of the first things they did once they took Moscow was to murder a bishop. Over the lifetime of communism brutality, abductions, arrests, commitment in psychiatric facilities on grounds that they viewed religion as a mental disease, executions, enslavement in forced labor camps and worse became normal. In Ukraine in particular the church was smashed with the vast majority of the hierarchy dead, and the clergy in hiding for a long time it was necessary to supply the underground with clergy through clandestine means. With the fall of communism the church could reestablish a heirarchy but the existing one was annihilated with the underground bishops accustomed to living under a revolutionary regime were so fanatical that they could not be used to form a native heirarchy. Additionally the communist authorities used their authority to force churches under their victimization to obey the Patriarch of Moscow. This was done for the simple reason that the above ground church when not being victimized was being used as a state sponsored propaganda machine, and covert intelligence apparatus supervised by the KGB. The KGB archives recently released detail a history of clergy breaking the seal of confession, reporting underground clergy, enacting marxist policies using their vocation. Most of the underground church outright refused to reconcile with Moscow, and the other World Orthodox Churches in the Soviet controlled nations because they knew full well the unrepentant sins the above ground church engaged in, and were never disciplined for. Over time they generally speaking split into a spectrum of True Orthodox, Genuine Orthodox, Independent Orthodox, Synods in resistance and so on. Our church proceeds from this particular historical tragedy.
B. Post Communism:
The churches that fought so hard for the faith, having refused this reconciliation with those they viewed as heretics were declared non canonical, and Moscow enforced it's claim through the establishment of the Ukrainian Orthodox Church Moscow Patriarchate. Separately there were a number of separate synods of Bishops who resulted from overlapping hierarchies unaware of each other or suspicious of each other slowly coalesced into sever larger jurisdictions one of these was the Ukrainian Autocephalous Orthodox Church headed by Patriarch Mystislav. Through controversy and betrayal a heirarch named desenyenko who is publicly known as Patriarch Filaret made a deal with Moscow, and signed an agreement without the consent of the rest of the church bringing the UAOC into communion with Moscow. Patriarch Mystislav having retired came out of retirement and denounced the action as invalid and a betrayal. The courts decided for Desenyenko, and gave the churches of the UAOC to him. From that point on Desenyenko headed the Ukrainian Orthodox Church whose acceptance by Constantinople though good and correct never the less damaged the unity of the Orthodox Church.
C. Apostolic Orthodox Church History: (The mother church)
The UAOC and the Orthodox Church of America and dependencies (It's American branch) are under the omophorion (Bishops Stole) of the Apostolic Orthodox Church here is a brief history of the AOC; Please note this portion is selected and extracted from the churches website, and can be viewed in it's entirety including the apostolic succession of the Metropolitan of the Apostolic Orthodox Church at the link provided above;
1. The founders of the Apostolic Orthodox Church were Protopresbyter Gleb Yakunin, Metropolitan Stefan (Linitsky), Metropolitan Kiriak (Temercidi) and Metropolitan Vitaly Kuzhevatov.
2. On January 31, 2000, at a press conference of Protopresbyter Gleb Yakunin, Metropolitan Stefan (Linitsky), Metropolitan Kiriak (Temercidi) and Vitaly Kuzhevatov, the Declaration on the Creation of the Public Movement “For the Revival of Orthodoxy” was announced at the National Press Institute.
3. On the basis of the provisions of the Declaration, the Orthodox Church of the Renaissance was created, renamed the Apostolic Orthodox Church on May 13, 2000. On April 30, 2004, the Apostolic Orthodox Church was registered with the Ministry of Justice of Russia under the official name Centralized Religious Organization “Association of Orthodox Communities of the Apostolic Tradition”.
The Apostolic Orthodox Church was erected by the True Orthodox heirarchs of the catacombs church. Since it's founding as a Jurisdiction not under the communist controlled and corrupted Orthodox Churches, it has slowly spread and is slowly restoring uncompromised Orthodox teachings, in 2015 the church established a church presence in latvia and colombia, and a seminary for the instruction of future generations of clergy. In 2017 the Apostolic Orthodox Church begins formal missionary activities in the United States of America with the standing Episcopal Conference, and the AOC-UAOC being placed under the Omophorion of Metropolitan +Dmitry (At the time of the writing of this article). In 2018 through the grace of God members of the Ecumenical Orthodox Catholic Church in Uganda were received into the Orthodox Church of America, and Dependencies.
Until the present day the church whether in eastern europe, south america, north america, africa, or otherwise has continued to preach the Orthodox faith, grow in number, and establish new churches and missions.
1. The founders of the Apostolic Orthodox Church were Protopresbyter Gleb Yakunin, Metropolitan Stefan (Linitsky), Metropolitan Kiriak (Temercidi) and Metropolitan Vitaly Kuzhevatov.
2. On January 31, 2000, at a press conference of Protopresbyter Gleb Yakunin, Metropolitan Stefan (Linitsky), Metropolitan Kiriak (Temercidi) and Vitaly Kuzhevatov, the Declaration on the Creation of the Public Movement “For the Revival of Orthodoxy” was announced at the National Press Institute.
3. On the basis of the provisions of the Declaration, the Orthodox Church of the Renaissance was created, renamed the Apostolic Orthodox Church on May 13, 2000. On April 30, 2004, the Apostolic Orthodox Church was registered with the Ministry of Justice of Russia under the official name Centralized Religious Organization “Association of Orthodox Communities of the Apostolic Tradition”.
The Apostolic Orthodox Church was erected by the True Orthodox heirarchs of the catacombs church. Since it's founding as a Jurisdiction not under the communist controlled and corrupted Orthodox Churches, it has slowly spread and is slowly restoring uncompromised Orthodox teachings, in 2015 the church established a church presence in latvia and colombia, and a seminary for the instruction of future generations of clergy. In 2017 the Apostolic Orthodox Church begins formal missionary activities in the United States of America with the standing Episcopal Conference, and the AOC-UAOC being placed under the Omophorion of Metropolitan +Dmitry (At the time of the writing of this article). In 2018 through the grace of God members of the Ecumenical Orthodox Catholic Church in Uganda were received into the Orthodox Church of America, and Dependencies.
Until the present day the church whether in eastern europe, south america, north america, africa, or otherwise has continued to preach the Orthodox faith, grow in number, and establish new churches and missions.
D. Current events: (As of the writing of this course)
The Apostolic Orthodox Church was erected by the True Orthodox heirarchs of the catacombs church. Since it's founding as a Jurisdiction not under the communist controlled and corrupted Orthodox Churches, it has slowly spread and is slowly restoring uncompromised Orthodox teachings, in 2015 the church established a church presence in latvia and colombia, and a seminary for the instruction of future generations of clergy. In 2017 the Apostolic Orthodox Church begins formal missionary activities in the United States of America with the standing Episcopal Conference, and the AOC-UAOC being placed under the Omophorion of Metropolitan +Dmitry. In 2018 through the grace of God members of the Ecumenical Orthodox Catholic Church in Uganda were received into the Orthodox Church of America, and Dependencies.
2. Liturgical Calendar:
All of the Apostolic Churches have established calendars to normalize and guide the proper celebration of the saints of the church. Each church has their own calendar, and there is no single Christianity wide Liturgical Calendar. A Liturgical Calendar will normally convey such information as the Date, the Saints being commemorated, and feasts, or fasts of the church, and sometimes but not always the Biblical readings established for that day. Throughout the calendar the biblical readings, and commemorations of the church recount the entire life, ministry, and death of our Lord Jesus Christ, as well as the spread of the early church, and some events such as when many are martyred, or commemorating an important aspect of our faith. All of these days as well as their liturgical propers are established in advance so there's no guess work.
A. Western Orthodox Liturgical Calendar:
The Western Orthodox Liturgical Calendar preserves ember and rogation days, the feasts and fasts of the western christian world pre schism, as well as a few that are post schism that are in line with Orthodox faith and theology. In most Orthodox churches there is an outspoken prejudice against the Western Orthodox, by the Byzantine Rite Orthodox who view them as the orthodox equivalent of a Uniate. Chiefly in Antioch, and some of the Oriental Orthodox do western orthodox communities flourish, though there is still a strong western orthodox community in ROCOR as well. Services such as the benediction of the blessed sacrament novenas, the rosary and so on are still commemorated by these communities as are the vestments and worship through the use of corrected liturgies restoring them to an Orthodox state. The structure of the calendar follows in a similar vein to the Gregorian Calendar though the Calendar is adapted for the Julian Calendar Observance of Christmas, and Pascha. From these dates are the 4 major fasts commemorated the date for Easter once calculated allows you to find the date for Great lent, Pentecost, and so on. In the Western Orthodox Calendar Great Lent begins seven weeks, before Holy Pascha, and Christmas begins after a 40 day fast which we will describe later.
B. Byzantine Liturgical Calendar:
Whereas the western orthodox calendar is unfairly stigmatized the Byzantine Calendar generally speaking tends to reign supreme, being celebrated by the Orthodox Church, the Byzantine Catholic Church, and even some of the Lutheran and Anglican churches in Eastern European countries. It comprises a living tradition passed down, from even more ancient liturgies, before the Divine Liturgy of Saint John of Chrysostom, there was the Divine Liturgy of Saint Basil, and before that, there was the Divine Liturgy of Saint Mark, Saint Thomas, and the forerunner of the Roman Liturgy the Divine Liturgy of Saint Peter.
C. Major Feasts of the Western Orthodox Rite:
The main periods of the Western Orthodox Liturgical Calendar are broken down into seasons. Advent, Christmas, Epiphany, Lent, Passion Sunday, Palm Sunday, Maundy Thursday, Good Friday, the Paschal Vigil, Holy Pascha, Whitsunday/Pentecost, Sundays after Trinity, Corpus Christi, and the Sundays after Pentecost. This is in addition to the Saints Commemorated, the Feasts of Our Lord Jesus Christ the King, All Saints Day, All Souls Day, Patriarchs, and Prophets of the Old Law, and the Presentation of the Blessed Virgin Mary.
D: Major Feasts of the Byzantine Rite:
The Twelve Great Feasts of the year
1. September 21st is the Nativity of the Birth Giver of God
2. September 27th The Exaltation of the Precious and Life-Creating Cross
3. December 4th The Entrance of the Birth-Giver of God into the Temple
4. January 7th The Nativity of our Lord, God, and Savior Jesus Christ in the Flesh
5. January 19th The Divine Manifestation (Theophany)
6. February 15th The Meeting of our Lord in the Temple
7. April 7th The Annunciation
8. Date Variable Sunday before Holy Pascha The Entrance of our Lord into Jerusalem called Willow Sunday.
9. Forty Days after Holy Pascha is the date for celebrating the Ascension of the Lord
10. Fifty Days after Holy Pascha is the date for celebrating Pentecost which is the descent of the Holy Spirit often called Green Sunday.
11. August 19th The Transfiguration of Our Lord, God and Savior Jesus Christ
12. August 28th The Holy Dormition of our Most Holy Birth-Giver of God and ever virgin Mary
2. September 27th The Exaltation of the Precious and Life-Creating Cross
3. December 4th The Entrance of the Birth-Giver of God into the Temple
4. January 7th The Nativity of our Lord, God, and Savior Jesus Christ in the Flesh
5. January 19th The Divine Manifestation (Theophany)
6. February 15th The Meeting of our Lord in the Temple
7. April 7th The Annunciation
8. Date Variable Sunday before Holy Pascha The Entrance of our Lord into Jerusalem called Willow Sunday.
9. Forty Days after Holy Pascha is the date for celebrating the Ascension of the Lord
10. Fifty Days after Holy Pascha is the date for celebrating Pentecost which is the descent of the Holy Spirit often called Green Sunday.
11. August 19th The Transfiguration of Our Lord, God and Savior Jesus Christ
12. August 28th The Holy Dormition of our Most Holy Birth-Giver of God and ever virgin Mary
3. Byzantine Rite Service Books:
As the Byzantine Rite is the predominant rite of the Orthodox Church it behooves any monastic to be basically familiar with the service books of the Byzantine Rite. Whereas the Western Rite is generally contained within the Orthodox Missal, the Byzantine Rite is broken down into several smaller service books that focus on each specific liturgical season an example being the Lenten Triodion which provides the texts and services for the pre-lenten weeks of preparation, Great Lent, and Holy Week. For this discussion you will learn about the list of the various service books used in the Byzantine Rite.
A. A list of the Service Books:
1. The Epistle Book: This Book called the Lectionary in the Western Orthodox Rite, which contains the readings from the Epistles, and the Acts of the Apostles set for each feast, saint day, and sacramental service.
2. Archieratikon: This is referred to as the Book of the Bishop and contains the services for celebrating a Heirarchical Divine Liturgy, as well as various other services reserved for the Bishop such as ordinations.
3. Gospel Book: This book of the same name Western and Eastern contains the readings set for all church services.
4. Euchologion: This book contains the services used by Priests, Deacons, and minor orders for Vespers, Orthros, the Divine Liturgy, and the other 6 Sacraments. This is most comprehensive when compiled into the great Euchologion which is normally a 4 volume text.
5. Hieratikon: This is the priests book which contain the texts for Vespers, Orthros, and Divine Liturgy.
6. Horologion: This is the Book of the Hours containing all of the daily cycle of hours for prayer this is primarily used by monks.
7. Menaia: The Menaia is broken up into 12 volumes each one is a menaia covering the month in question one for each month, and contains the propers for the immovable feasts, and the saints days that fall in that month.
8. Octoechos: The Octoechos is the book of the eight tones is actually two books contains the common prayers of the Divine Liturgy, and comes in a Great Octoechos, and the Little Octoechos which only contains the propers for Sundays.
9. Pentecostarion: The Pentecostarion contains the services celebrated during the Paschal Season starting from the day of Pascha, until the first sunday after pentecost.
10. Prophetologion: The Prophetologion is the service book containing the Old Testament readings appointed for Vespers, and at other services during the church year.
11. Psalter: The Psalter is named the same east, and west, is the Book of the Psalms, arranged for liturgical use, and is divided intwo twenty kathismata, which is further divided into Stasis. Or portions of the psalms read at appointed placed in church services and prayers.
12. Lenten Triodion: Called “the Book of the Three Odes” contains the propers from the beginning of the Pre-lenten season which begins on the Sunday of the Publican and Pharisee, which is the 10th Sunday before Pascha, until Holy Saturday.
13. Typikon: This is the book of directives and rubrics which regulate the order of divine services for each day of the year. This book references the other liturgical books. For monastics the Typikon of the monastery includes both the religious Rule the community lives by, and as well as the Rule of Prayer.
14. Anthologion: This book tries to put as many liturgical texts in one place as possible. In this case the Anthologion puts in a single text the basic text of the Horologion, the Sunday Octoechos, the General Menaion, and selections from the Menaion, Triodion, and Pentecostarion.
2. Archieratikon: This is referred to as the Book of the Bishop and contains the services for celebrating a Heirarchical Divine Liturgy, as well as various other services reserved for the Bishop such as ordinations.
3. Gospel Book: This book of the same name Western and Eastern contains the readings set for all church services.
4. Euchologion: This book contains the services used by Priests, Deacons, and minor orders for Vespers, Orthros, the Divine Liturgy, and the other 6 Sacraments. This is most comprehensive when compiled into the great Euchologion which is normally a 4 volume text.
5. Hieratikon: This is the priests book which contain the texts for Vespers, Orthros, and Divine Liturgy.
6. Horologion: This is the Book of the Hours containing all of the daily cycle of hours for prayer this is primarily used by monks.
7. Menaia: The Menaia is broken up into 12 volumes each one is a menaia covering the month in question one for each month, and contains the propers for the immovable feasts, and the saints days that fall in that month.
8. Octoechos: The Octoechos is the book of the eight tones is actually two books contains the common prayers of the Divine Liturgy, and comes in a Great Octoechos, and the Little Octoechos which only contains the propers for Sundays.
9. Pentecostarion: The Pentecostarion contains the services celebrated during the Paschal Season starting from the day of Pascha, until the first sunday after pentecost.
10. Prophetologion: The Prophetologion is the service book containing the Old Testament readings appointed for Vespers, and at other services during the church year.
11. Psalter: The Psalter is named the same east, and west, is the Book of the Psalms, arranged for liturgical use, and is divided intwo twenty kathismata, which is further divided into Stasis. Or portions of the psalms read at appointed placed in church services and prayers.
12. Lenten Triodion: Called “the Book of the Three Odes” contains the propers from the beginning of the Pre-lenten season which begins on the Sunday of the Publican and Pharisee, which is the 10th Sunday before Pascha, until Holy Saturday.
13. Typikon: This is the book of directives and rubrics which regulate the order of divine services for each day of the year. This book references the other liturgical books. For monastics the Typikon of the monastery includes both the religious Rule the community lives by, and as well as the Rule of Prayer.
14. Anthologion: This book tries to put as many liturgical texts in one place as possible. In this case the Anthologion puts in a single text the basic text of the Horologion, the Sunday Octoechos, the General Menaion, and selections from the Menaion, Triodion, and Pentecostarion.
B. Basic Needs:
With so many service books some clergy wonder how they would get the money to procure such things for their community, the best plan for smaller communities, is to celebrate the Divine Liturgy, and as resources allow to gather the other various books outside of the basic needs, and implement those books, and their services in the worship of the community. Most smaller, and newer churches, and missions lack the resources to afford an entire liturgical library, as well as altarware, vestments, altar linens, and an Iconostasis. These communities evolve over time, and grow in complexity. It is okay to start with the most basic texts, and grow from there. Generally speaking you need a service book, and a n Epistle and Gospel Book to start if you are a clergyman in the Byzantine Rite. If you are simply a layman or a monastic you need a prayer book which has the hours of prayer, and the divine service.
4. Fasting:
Fasting has always had a place in the religious life of the Christian Church especially for the reason of overcoming the sins of the flesh and the passions. Fasting was demonstrated by Saint John the Baptist, and Our Lord Jesus Christ personally, the first monastics practiced fasting both out of necessity being that they lived in a desert, and because in solitude their focus changed from living in a worldly manner to living in a religious one. Fasting means more than abstaining from food, evil actions or thoughts, martial relations, and limiting entertainment. In general it is a solid rule that you should not confuse pride with fasting. If you abstain from food, but commit to evil actions go eat, and fast from evil actions. In addition fasting should not place you in medical peril/emergency. If you as the candidate have a legitimate medical issue instead the focus should be on allowing only what is necessary to maintain your health. There are several kinds of fasts the Monastic fast which is done according to the rules of the monastery, The Eucharistic/Liturgical Fast which is often undertaken with the Monastic Fast in which an individual fasts from receiving Holy Communion, and the total fast which is the total abstinence from all food or drink which is carried on for a short duration normally just a part of a day.
A. The Four fasting periods, and Fasting Days:
1. Great Lent: A fast during the six weeks of Great Lent Proper preceding Holy Week in anticipation of Holy Pascha which is followed by a period of fasting during Holy Week, . Great Lent is preceded by Meatfast, which begins on the monday after the Sunday of the Last Judgement through Cheesefare Sunday.
2. The Nativity Fast: which is also called Advent, or Saint Phillips Fast starts immediately after his feast forty days from Christmas, and is observed in anticipation of Christmas.
3. The Apostles Fast start on the monday after All Saints to the feast day of Saints Peter and Paul.
4. The Dormition fast takes place in the first two weeks of August in anticipation of the feast of the Dormition of the Theotokos.
2. The Nativity Fast: which is also called Advent, or Saint Phillips Fast starts immediately after his feast forty days from Christmas, and is observed in anticipation of Christmas.
3. The Apostles Fast start on the monday after All Saints to the feast day of Saints Peter and Paul.
4. The Dormition fast takes place in the first two weeks of August in anticipation of the feast of the Dormition of the Theotokos.
A.A. Fasting Days:
1. On the eve of Theophany
2. On the Beheading of Saint John the Baptist
3. On the Elevation of the Holy Cross
4. All Wednesdays, except for Fast-Free weeks in remembrance of the betrayal of Christ by Judas Iscariot.
5. All Fridays except for fast free weeks, in remembrance of Christs Crucifixion.
6. In the morning before you go to church it is customary to fast until you attend church
2. On the Beheading of Saint John the Baptist
3. On the Elevation of the Holy Cross
4. All Wednesdays, except for Fast-Free weeks in remembrance of the betrayal of Christ by Judas Iscariot.
5. All Fridays except for fast free weeks, in remembrance of Christs Crucifixion.
6. In the morning before you go to church it is customary to fast until you attend church
B. Exceptions to the Rule of Fasting:
Generally speaking there are several exceptions to the rule of fasting. The first exception is during fast free periods. The second exception to the fasting guidelines is for prudent medical reason. Finally if you fast but commit evil go eat, and fast from committing evil. Fasting is an important aspect of the faith especially for the monastics daily attempt to overcome the sins of the flesh, and learn discipline. These exceptions are provided after taking the frailty of the human form into consideration. Fasting should not be a burden impossible to bear, and therefore if you cannot meet all of the requirements with a fast keep those you are able to, and over time continue to improve your ability to keep the fast until you can keep all of it.
C. The Orthodox mindset on fasting:
Fasting as an act of piety should not be used as an outward show of suffering, for such a thing is rooted in pride. During fasting periods all Orthodox Christians should quietly fast our of a deep sense of piety, and an enduring love for God. The Individual should take care to keep up normal appearances to prevent others from seeing your fasting, and according you holiness as God alone should see the treasure you store up in heaven. As previously mentioned fasting has a purpose which is to develop discipline, and to overcome the sins of the flesh. In other words to subjugate the passions of the body so the body listens to the Soul, and the Mind instead of the soul and the mind being subject to the passions of the body
D. Monastic Diet outside of fasting periods:
Each monastic community has a set of dietary rules. Some monasteries say no four legged land animal, so chicken and fish, some say chicken, pork, turkey, and fish. Some say no meat at all. It is important to understand ahead of time what kind of rules you will be expected to live by not only the dietary practices, but also the prayer rules, the devotions the community observes, and so on.
Questions for discussion with your Elder:
1. Are you prepared to conform to the dietary guidelines and to adhere to those guidelines even when it becomes difficult.
2. Ask your Elder for an online copy of the liturgical calendar if you do not already have one and familiarize yourself with the structure of our calendar and the progression of the year commemorating Our Lords life ministry, death, resurrection, and the beginning of the Apostles work in the world.
2. Ask your Elder for an online copy of the liturgical calendar if you do not already have one and familiarize yourself with the structure of our calendar and the progression of the year commemorating Our Lords life ministry, death, resurrection, and the beginning of the Apostles work in the world.
Monastic Preparation Course Week 8: Monastic Responsibilities
Main Topics, with Subtopics
1. The Kinds of ministries a monk undertakes
1.a. Prayer, work, and contemplation
1.b. Serving in a parish
1.c. Discipleship/Retreats
1.d. Evangelization
2. Finances of various monastic lives
2.a. The four needed accounts
2.b. How money works in a monastery
2.c. The need for accountants and lawyers
2.d. The need for insurance
3. Responsibility for those in need
3.a. For the sick
3.b. For the hungry
3.c. For the homeless
3.d. For the uneducated
4. Responsibility to provide education
4.a. For the unbaptized
4.b. For the Catechumen
4.c. For the already chrismated (Confirmed):
4.d. For the clergy
1.a. Prayer, work, and contemplation
1.b. Serving in a parish
1.c. Discipleship/Retreats
1.d. Evangelization
2. Finances of various monastic lives
2.a. The four needed accounts
2.b. How money works in a monastery
2.c. The need for accountants and lawyers
2.d. The need for insurance
3. Responsibility for those in need
3.a. For the sick
3.b. For the hungry
3.c. For the homeless
3.d. For the uneducated
4. Responsibility to provide education
4.a. For the unbaptized
4.b. For the Catechumen
4.c. For the already chrismated (Confirmed):
4.d. For the clergy
The Lesson
1. The Kinds of ministries a monk undertakes
All monastics have some form of ministry that they undertake. This ministry can be prayer, and contemplation which is the ministry of all monastic life. However based on background, and skill set many monastics elect to undertake. This portion of the lesson will spell out some of the numerous ideas that are engaged in as ministries today. This can include book writing, retreat holding, visiting the sick, or the imprisoned, teaching catechism classes, evangelizing, creating media channels and so on. So let's dive into the ways a monastic undertakes a ministry.
1.a. Prayer, work, and contemplation
At the heart of every monks life is a ministry of prayer work, and contemplation. Prayer, and worship forming the central aspect of their spiritual life in addition to the pursuit of Theosis, as well as the development of silence, stillness together combines into a spiritual life that is deeply enriching and rewarding. Contemplation/meditation is an aspect of this ministry that is often overlooked yet central to the Jesus Prayer, and the practice of Hesychasm. This mix of work, prayer, contemplation, and proper rest, and self care constitute the minimum. From here the foundation the monastic has the opportunity to choose, or be assigned to other forms of ministry. Prayer needs to inform all actions not just the basic or fundamental ones such as going to bed, sitting down for a meal, or when sick, but also before beginning a labor in God's name, before studying scriptures, when entering and exiting Orthodox Temples, when noticing Gods kindness and grace in our lives and so on.
1.b. Serving in a parish
From time to time as needs may be met, it may become necessary to dispatch a Heiromonk (A monk who is also ordained a priest) to celebrate the Divine Liturgy in other communities, or secular churches (Which means churches not connected to a monastic community). In such a case the Monk will assume the day to day responsibilities of that temples priest. If the Temple is located far from the monastery then the monks sent (usually monastics travel in pairs) will pray their offices together, if on the other hand the Orthodox Temple is located closer to the monastery, then it is understood that the monk sent will pray the offices that occur while he is away from his monastery, and return to the monastery in the evenings.
1.c. Discipleship/Retreats
This category of ministry is two completely separate ministries that are semi related. The act of discipleship which the orthodox refer to as being a spiritual father/mother is as described in previous lessons, an activity in which a senior monk passes on the living tradition of the church from himself to his disciple. This is a very personal relationship, and assumes a long lasting character of trust, spiritual parenthood, love, and mutual respect.
Retreats on the other hand assume the character of a short duration, this bond of trust, and mutual respect is not confidential except for the communications that are required to be confidential. The goal being to guide orthodox Christians in the development of their spiritual life, to guide those looking to become clergy, or monastics, or some other reason such as addiction, mourning, how to escape the daily stresses of our lives etc etc.
Retreats on the other hand assume the character of a short duration, this bond of trust, and mutual respect is not confidential except for the communications that are required to be confidential. The goal being to guide orthodox Christians in the development of their spiritual life, to guide those looking to become clergy, or monastics, or some other reason such as addiction, mourning, how to escape the daily stresses of our lives etc etc.
1.d. Evangelization
Many many times when the church is looking to expand into a new area, and evangelize the population they turn to the monastic for many reasons including the spiritual maturity of the monastic, their dedication to the faith, their lack of material needs makes it easy to travel, and their ability to educate is often unparalleled for the simple reason that they are immersed in the faith every day all day all year long. This ministry can take the place of street corner preaching, sermons, writing pamphlets, and leaflets, holding lectures, or workshops food drives, and clothing drives which will be covered later, or any other ministry where the individual can be encouraged to come to church.
2. Finances of various monastic lives
Money is a contentious topic at the best of times. Many folks think the church should live on the well wishes of others in a society that is cash driven. All ministries need proper funding to operate correctly, in addition every monastic community needs to make sure the bills are paid, this goes the same for food drives, educational materials, necessary materials such as clothing and food for the community, and so on. This opinion usually stems from a warped understanding of scripture. Namely their confuse money with the love of money as the root of all evil. They forget that like all we have to work for our daily bread. In such cases love and respect but education is important. Simply avoiding the matter will validate their concerns, and you will be unable to provide for the community easily once their mind is made up. In this portion of the lesson we will discuss the financial needs of the community, the number of kinds of accounts, how money works in Monastic Communities, the kinds of experts any community should retain, and the need for all of the community to be properly insured.
2.a. The four needed accounts
The Roman Catholics examined this very topic in one of the first councils in Baltimore. At the time they communicated the need for three accounts for all secular churches to have open. These accounts were for the provision of the priest such as expenses, and paychecks and so on, an account for the upkeep of the church, and an account specifically for alms for the poor. The monastic communities should follow a similar pattern though they should follow a different four account model. These accounts are as follows, a savings account for emergencies with all bills paid for 12 months if something were to happen (You build up to this amount over time), the second account is a bills account for keeping the lights on, and provisioning ministries, habits, and so on. The third account is for the Alms for the poor, and is used to financially help those in need or acquire things for others such as groceries. The fourth account is also a savings account through the goal for this account is larger efforts such as planting new churches, expansions, or renovations of the monastery, expensive needs and so on. So those accounts and the percentage of money that should be allocated to them should be as follows;
1. The Emergency Savings account 10%
2. The bill paying account 65%
3. The alms account 15%
4. Savings for larger efforts 10%
Now a quick note: the Emergency savings is to be financed until it reaches it's goal of 12 months of all bills paid after that the funding should be reallocated into the other savings account. Additionally no individual monk should have sole access, or be able to access the account individually. The account should be set up so that at least two signatures are needed to move money around to prevent temptation.
1. The Emergency Savings account 10%
2. The bill paying account 65%
3. The alms account 15%
4. Savings for larger efforts 10%
Now a quick note: the Emergency savings is to be financed until it reaches it's goal of 12 months of all bills paid after that the funding should be reallocated into the other savings account. Additionally no individual monk should have sole access, or be able to access the account individually. The account should be set up so that at least two signatures are needed to move money around to prevent temptation.
2.b. How money works in a monastery:
Money is communally owned by the Community, but is administered by the Abbot who has the authority and veto on all matters. All money made by all members of the community is deposited into the appropriate account. No one owns the money, the community is fed, provided for, and maintained by the communal efforts of all. In short the community earns together, eats together, worships together, and live together in all things no one richer or poorer than any other.
2.c. The need for accountants and lawyers:
In a perfect world there would be no litigation, there would be trust among men, and legal agreements wouldn't be necessary, however in our current reality is is necessary to have proper accounting set up, and legal representation set up, as well as any other specialist assistance. The best option would be to have a monastic educated and licensed in these fields, or to have one educated, realistically speaking it is probably more likely that outside assistance will be needed, for matters such as licensing, real estate, incorporation matters, and other needs, and to ensure that any taxes are paid on time, correctly, and any tax or legal breaks are observed to lighten the burden on the community. All legal questions should be ran through the monasteries legal department prior to taking any action.
2.d. The need for insurance:
Litigation is a constant danger, slips and falls, illness, or injury, accidental death (God forbid) on the monastic property, car accidents when moving from monastery to outside activity, and any other conceivable act you can think of such as fire, flood, tornado, arson, etc etc. There are so many different issues possible that it would be irresponsible not to properly insure the monastery, the vehicles, the church, and all ministries properly. A lawsuit can cause the wicked (or the innocent) to try and get rich fleecing the monastic community. The protection of the community should be the primary concern of the Abbot and the various officers of the Monastery.
3. Responsibility for those in need
Not all monasteries have public ministries though most will have an almoner who tends to those in need. This section will focus on public ministries, and offer suggestions, and review some of the basic requirements to engage in these ministries.
3.a. For the sick:
If the ill person is under the care of the monastery, or a parishioner at the monasteries temple, then it is a simple matter of visiting the sick. One does not need to be a chaplain, or to hold special credentials other than to be their pastor. Some form of ID will help, but often enough it is simple as explaining who you are and asking where you can find the patient. If the individual is a monastic under their care then that monastic would have traveled to the hospital with a second, so you should already be updated on progress. Generally speaking this part of the visitation of the sick is reserved for the priest who has the responsibility to administer Holy Unction. Additionally there exist programs across the nation focusing on care for those ending their lives alone, or some other similar need. Any monk can be a companion to those who are invalids, or in the process of dying. Just talking to others, and being with others ostracized by society is often enough to fill a need.
3.b. For the hungry:
Most of the successful churches are successful because they themselves are engaging in the work. A local example is of a protestant church which has agreements with the supermarket in town, and collect soon to expire meat, and bread, and then these individuals have a give away every day as they are able to do so, this brings long lines, and the opportunity for evangelism. Feeding the hungry can also include soup kitchens, inviting the homeless to eat with you. Any way that you can provide them with their needs met.
3.c. For the homeless:
Shaving kits, food, hot meals, clean clothes, a place to sleep outside of the lethal cold that is many places winters, One option could be to do a clothing drive for the homeless, and those in shelters. Socks, gloves, jackets, basic camping gear, blankets, sleeping pads, pillows, and fresh clothing. Perhaps you could make up bag lunches and drive around passing out food to the homeless. Shelters run through a lot of toiletries, and socks, hygiene products, and so on. Medical care is also a priority, for the homeless as well.
3.d. For the uneducated:
Some of these options we have already covered such as discipleship, or retreat work. For those who are uneducated there exists opportunities to teach in local schools, catechism classes, to instruct novices, or teach in seminaries. Often missionaries will tie this particular aspect into their own ministries teaching reading and writing, leading catechism classes, or some other essential and necessary area where education is required. Education is often a component of most other ministries. One simple way to engage in this ministry is to teach others about the saint of the day, or to expand on the biblical readings appointed for the day. Perhaps the monastic puts together a correspondence course for the inquirer into orthodoxy, or the requirements to become a monastic.
4. Responsibility to provide education:
Historically the monasteries were the center of education for the average person, and the nobility, today monastery have the practice of discipleship, and retreats workshops, catechism classes where appropriate especially if their temple is open to the public. This portions focus in on the needs of the various elements of the church from the unbaptized candidate, to the clergy each will often have different needs, and the monastery can instruct the ignorant which is a spiritual work of mercy (Though it should not be put to them like that due to prejudices attached to the word ignorant). Care should be taken to educate each layer of the church with the churches teachings not our own theories, or grudges, how we think the church should be or how we can best change it. Rather the focus in on the actual teachings of the faith, and their application internally in each Orthodox Christian.
4.a. For the unbaptized:
Before they are catechumen they are curious, and often they are filled with propaganda (usually negative) about the faith. Often they are oblivious have subpar religious education, and have absorbed a variety of religious teachings accumulated from their various searching. Sometimes you will run across a pilgrim coming home to the Orthodox faith after years of searching. This stage is where relationship is more important that firing off church teachings, passages of scripture or some other authoritative work such as the writings of the church fathers. As their relationship with the community grows then it is time to invite them into classes, or discipleship to prepare them for the Sacrament of Christian Initiation. Often the pilgrim is himself a clergyman from another community looking to come home to orthodoxy either individually, in groups, the entire parish, or the entire church. These are often handled by the heirarchs of the church, and then after their reception these individuals are often placed under the care of a monastic, or secular clergy who acts as a kind of bridge between worlds as both become one.
4.b. For the Catechumen:
Catechism classes are one possible ministry for the monastic, they can also act in an auxiliary manner to the catechist providing an example of good behavior of the Orthodox Christian. Classes should be set on a proper schedule so that all requirements are made known to the students, a clear beginning and end date for the class is established. This will help prevent drift as the candidate without these things will not know when to expect completion and will grow less interested over time. Clear expectations will allow the students to meet all expectations, and receive the best education possible.
4.c. For the already chrismated (Confirmed):
For those already Chrismated the kind of education they will desire will change. They may still want a remedial education in the basics of the faith. Perhaps they will desire discipleship with a monastic to have an example to give, perhaps the individual will want to go on retreat, or simply want someone to talk to. Generally they most often crave a renewed connection, or a deepening of their existing connection to the faith. Perhaps they are craving a place of refuge from life, a place of peace where they can think, and be at peace. Maybe they want a place of safety to heal, or escape physical harm. We can be all of those, some of those, any of those, or any thing in between.
4.d. For the clergy:
Clergy get burned out very easily, the demands on them regardless of the size of the community are not insubstantial. Maybe the clergyman has the responsibility of confession and is a repository of secrets, maybe the clergy man is healing from the loss of family, or parishioner they loved or held dear. Clergy often need maintenance to maintain a deep connection with God, and a healthy faith. Sometimes this means they need to take a break, or are in need of more formation, maybe the clergyman has been censured and has been sent to the monastery for some offense, and needs healing, guidance, and formation. Generally speaking the world puts the clergy on a high mark, and expects them to never fall from grace. Unfortunately this happens more often then you might think, and when this occurs, healing, formation, and compassion are absolutely key without enabling further sin, or mistake.
Monastic Preparation Course Week 9: The Benedictine Rule
1. Introduction to the Benedictine Rule:
The reading assignments listed here are for those students entering into the Benedictine way of life as you have already read them once before.
1. Reading Assignment Read Chapters 1-20 of the Rule of Saint Benedict
1.a. The Structure of the Rule of Saint Benedict
1.b. The Benefits of the Rule of Saint Benedict (Structural and Middleway)
1.c. The Benedictine Profession Rites 1.d The Addition of other rules
2. The Life of Saint Benedict:
2. Reading Assignment Read Chapters 21-40 of the Rule of Saint Benedict
2.a. Birth and Early Years
2.b. Entrance into Monasticism
2.c. Life as a Monastic
2.d. Later life and Death
3. Radical Hospitality:
3. Reading Assignment Read Chapters 41-60 of the Rule of Saint Benedict
3.a. Origins of Radical Hospitality
3.b. What Radical Hospitality Means
3.c. What Radical Hospitality doesn't mean
3.d. What to do when radical hospitality is abused
4.Including the study of the rule in your daily Lectio Divina:
4. Reading Assignment: Read Chapters 61-73 of the Rule of Saint Benedict
4.a. Why is this necessary?
4.b. How do you do this?
4.c. Doing so in a group
4.d Read both the Rule of Saint Basil and the Rule of Saint Benedict
The reading assignments listed here are for those students entering into the Benedictine way of life as you have already read them once before.
1. Reading Assignment Read Chapters 1-20 of the Rule of Saint Benedict
1.a. The Structure of the Rule of Saint Benedict
1.b. The Benefits of the Rule of Saint Benedict (Structural and Middleway)
1.c. The Benedictine Profession Rites 1.d The Addition of other rules
2. The Life of Saint Benedict:
2. Reading Assignment Read Chapters 21-40 of the Rule of Saint Benedict
2.a. Birth and Early Years
2.b. Entrance into Monasticism
2.c. Life as a Monastic
2.d. Later life and Death
3. Radical Hospitality:
3. Reading Assignment Read Chapters 41-60 of the Rule of Saint Benedict
3.a. Origins of Radical Hospitality
3.b. What Radical Hospitality Means
3.c. What Radical Hospitality doesn't mean
3.d. What to do when radical hospitality is abused
4.Including the study of the rule in your daily Lectio Divina:
4. Reading Assignment: Read Chapters 61-73 of the Rule of Saint Benedict
4.a. Why is this necessary?
4.b. How do you do this?
4.c. Doing so in a group
4.d Read both the Rule of Saint Basil and the Rule of Saint Benedict
The Lesson
Please Note: This lesson includes a reading component of the Rule of Saint Benedict. Every lesson Group will have a portion of the entire rule to read through, the purpose of which is to have upon completion of this lesson a familiarity with the entirety of the rule you are expected to adhere to as a monastic. From that point (The end of the lesson) like this lesson you will read a portion of the Rule daily so that over time you develop an intimate understanding and knowledge of the content and execution of the principles and observances contained within the rule. Take your time this rule does not need to be completed in a single week, though it certainly can depending upon your commitments and responsibilities it might be better to complete the readings when you have time. Regardless all readings need to be completed, but will not be graded on comprehension. Rather the use of the honor system is in place as you will only sabotage yourself if you fail to complete this element. The Rule of Saint Benedict is the Rule of one of the Monastic Houses within the order, so you will either use the Rule throughout your daily life, or will visit or interact with those who do so. It would behoove you to know the practices of the other house in the Order on these grounds.
1. Introduction to the Benedictine Rule:
1. Reading Assignment Read Chapters 1-20 of the Rule of Saint Benedict The Benedictine Rule has been the staple of Monastic life throughout the West and is fairly represented in the east. The Author of the rule Saint Benedict is credited with being (Arguably) the father of western Monasticism. The word arguable is interjected there because there were monks in the west before Saint Benedict, however after Saint Benedict's example we begin to see a proliferation of Monastic life, organized orders within the Western Churches, and the Benedictine Rule itself be adopted by many different Monastic Orders throughout the west. Saint Benedict's work was ironically almost unintentional as the man himself was content to live quietly in a cave, and his piety, and example led others to adopt the monastic life, and he was called to Order, and Organize these groups of Monastics. His work is deeply felt today as many different orders use the Rule of Saint Benedict in the west, and in the east there exist a few Monasteries organized under the guidance of the Rule of Saint Benedict.
1.a. The Structure of the Rule of Saint Benedict:
The Rule of Saint Benedict is broken down into 73 chapters, and can be characterized as foundational in nature. Where other rules assume the monastery to be already established, and are focused on day to day life, the Rule of Saint Benedict is procedural and instructs the adherent in the day to day life, and the structure of the monastery. Each of the 73 Chapters of the Rule of Saint Benedict deal with a specific topic, with the Rule itself giving a similar appearance to a Catechism, with a topic and answer format. This rule was so popular because it struck a balance as we will touch on in a minute between monasticism that is overly harsh, and strict, and monasticism that was so loose that it was a scandal. The average man or woman just beginning their monastic life could easily begin to live their new monastic life according to the Benedictine Rule, and over time simply improve. This rule discusses the offices of the monastery, discipline, pious observances, monastic governance, how one is to become a monastic, what they are to be provided with, as well, and what they should avoid, how to interact with the world, and how the Abbot should conduct himself.
1.b. The Benefits of the Rule of Saint Benedict (Structural and Middleway):
Perhaps the first benefit of the Rule of Saint Benedict is that it is a middle way between harsh monastic life, and lenient monastic life. It is a rule that the average person can adhere to with proper adjustment, and without injuring their health, and while avoiding the harshest forms of monastic life such as standing on a pillar for 20 years, or scourging ones self. Perhaps the next best benefit of the Rule of Saint Benedict is that the Rule is as previously mentioned foundational and procedural. It is for this reason that one of the houses of the Order itself uses both the Benedictine Rule, and the Rule of Saint Basil. Both Rules are sufficient, but they both bring something to the table the other benefits from. The benedictine Rule is written in much the same character as a Catechism, it is written in simple language, and it avoids requiring obsessive observances. Additionally the Benedictine way of life, personified by the words “Ora et Labora” or work and prayer, and radical hospitality informs the daily life of a Benedictine Monastic. This naturally can but not necessarily does place us in the forefront of social care for others, but even if we are a contemplative house, then we still practice these tenets in our daily lives, and display them when we receive guests or visitors, but also how we receive those guests or visitors.
1.c. The Benedictine Profession Rites:
In Orthodoxy the monastic profession is almost universally observed including in benedictine rites as there is normally no monastic order within Orthodoxy with a few small exceptions, the candidate becomes a Novice, then a Rassaphore, then a Stavrophore monk, and eventually a Schema Monk. In the pictures of Saint Benedict if we look closely we can see the inner and outer cassock, the Monastic Mantle, and the Schema underneath the habit. This is actually a link between east and west as saint Benedict wore the eastern monastic habit, while over time the Benedictine habit was simplified to a tunic, belt, and scapular which was a simplified version of the eastern Schema. In the west the profession rites are the , Postulancy, Novitiate (Novice), Simple Vows, and Solemn Vows, with some Orders having temporary vows. In this course the Profession rites from the American-Cassinese Congregation of Benedictine Monasteries. Please note that this profession rite is Roman Catholic, but is being provided for your own edification, and examination so you can see how the rule is observed both east and west. The Orthodox Profession Rites are being sent along as well so that you can see both the similarities and the differences. As a Byzantine Rite Monastic House we will use the traditional Orthodox degrees of monasticism, and practice which is of course centrally focused on Theosis, and the monastic life lived in purity, so our efforts, and work will reflect upon this.
1.d The Addition of other rules:
Our Monastic house referred to the Monastery of Saint Sebastian, has authorized two primary rules for daily study, the first is the Rule of Saint Benedict our foundational Rule for day to day life, and the second is the Rule of Saint Basil. Chapter 73 Specifically outlining that among other authoritative sources is Sacred Scripture, the writings of the fathers of the church, the Rule of Saint Basil as excellent for the study and spiritual growth of the brothers and sisters. Given that this is the case when a monastic studies daily they normally read the scriptural readings appointed for the day, the lives of the saints, passages from the Monastic Rule observed in the community, and of course prayer worship, work, contemplation, and communal living. Through the study of other rules we also gain answers to questions not adequately (To our own mind) answered within our own rule.
2. The Life of Saint Benedict:
2. Reading Assignment Read Chapters 21-40 of the Rule of Saint Benedict Saint Benedict himself led a long life, and some of his life is difficult to date correctly as some dates are not given. Such as the date of his profession, or when he moved deeper into the mountains to avoid public attention. In this next section we will provide as accurately as possible a portrayal of Saint Benedict's life compiled from multiple accounts of the life, and works of Saint Benedict. This is by no means exhaustive, rather it should serve as a starting point to the study of the saints of the church and in particular this most worthy of saints. It is important to note that the only recognized historical authority on the life of Saint Benedict comes from the second book of the Dialogues of Saint Gregory the First who cited four disciples of Saint Benedict as the source of his account.
2.a. Birth and Early Years:
Saint Benedict's life begins at his birth on the 3rd of March in the Year of our Lord 480a.d. in Nursia Italy. When he was 14 years of age his family sent him to study in Rome, putting the year he left home to be around the Year of Our Lord 494a.d. While he was studying in Rome Saint Benedict noticed that the Imperial City was in a time of transition as it retained some of the elements of the the old imperial government, such as senators, and consuls, yet morally the city was scandalously immoral, decadent, and corrupt. Desiring to dedicate himself to a different sort of life Saint Benedict left his schooling in Rome, and settled in the year of Our Lord 500a.d. At affile taking with him his nurse as a servant (as Saint Benedict was of Noble Birth). He journey to affile accompanied additionally by several priests. His goals were not to become a hermit at this point, merely he wished to leave the dissolute lifestyles of his peers in Rome behind. While in affile he performed his first miracle, by mending an earthenware wheat sifter which his manservant had accidentally broken. The notoriety of this miracle brought too much attention to Saint Benedict who withdrew further into the mountains. Settling in a cave near the ruins of Nero's village near Subiaco.
2.b. Entrance into Monasticism:
Saint Benedict lived as a hermit though he suffered from loneliness as he had only one point of contact with the outside world, through a Monk named Romanus who lived in a nearby monastery, who after speaking with Saint Benedict provided for Saint Benedict's spiritual and material needs including presenting Saint Benedict with his Monastic Habit, and food.
2.c. Life as a Monastic:
For three years Saint Benedict lived as a hermit, though over time the shepherds befriended Saint Benedict who began to teach them what he had learned this far, which became the beginning of the Benedictine Order. At first the monastery of Vicocaro wanted Saint Benedict to serve as their abbot, though after a Monk tried to poison Saint Benedict he declined to continue as Abbot of the community, and returned to the life of a Hermit. A this point Saint Benedict founded twelve monasteries and assigned twelve monks to each keeping the novices with him for further instruction. This final thirteenth monastery was as mentioned for himself and the novices needing instruction, and for those needing education. These became the first two “gems” of the benedictine family. Though Saint Benedict performed many miracles during this time his growing popularity led to envy, which caused a priest named florentius he would depart from Subiaco despite strong protests from the brethren, and head towards Cassino. Once there between 525-529a.d. He founded the Abbey of Monte Cassino which was bigger than the monasteries built at Subiaco. In the ruins of the Temple of Apollo he built the altar of Saint John the Baptist, while the ruins themselves were restored and dedicated as an Oratory for the brothers dedicated to Martin of Tours. During this time Saint Benedict was extremely active performing miracles, supervising the building of a monastery, formally established the monastic order, miraculously supplied the monastery with oil and flour in it's time of need, and prophesied. In the Autum of 542 King Totila was passing through Naples and decided to test the Abbot hearing tales of his spiritual reputation he sent his servant dressed as a king to Saint Benedict who soon unmasked him. When Saint Benedict met the real king he sharply rebuked him for the suffering he had caused, is continuing to cause, and reproved him commanding him to cease such behaviors, followed by a prophesy of his initial victory, and time of rule, but ultimate demise which came to pass precisely as prophesied. It was during this time that a prophesy came to Saint Benedict of the first destruction of his monastery which brought him to tears, but also taught him how to get all of the brethren out safely
2.d. Later life and Death:
Saint Benedict at this point spent his time evangelizing the local population who were largely pagan, converting many, and in his last days witnessed his sister Saint Scholastica's soul rise to heaven in the form of a dove. This vision took place a few days after their last conversation which took place at the foot of Montecassino. Saint Benedict himself passed away on March 21st 547a.d.
3. Radical Hospitality:
3. Reading Assignment Read Chapters 41-60 of the Rule of Saint Benedict
Let all guests who arrive be received like Christ, for he is going to say: I was a stranger and you welcomed me (Mt. 25:35). ~ Rule of St Benedict 53:1-2
The Benedictine Monastics way of life is to love others without stopping to inquire as to whether or not they are worthy. It requires a radical commitment to serving the poor, to internally being at peace in times and places of discomfort in your “inner monastery” so to speak. Those who come to us to be fed will be fed, those who come to us to be clothed will be clothed, those who come to us to live will live with us as we have the resources to do so.
Let all guests who arrive be received like Christ, for he is going to say: I was a stranger and you welcomed me (Mt. 25:35). ~ Rule of St Benedict 53:1-2
The Benedictine Monastics way of life is to love others without stopping to inquire as to whether or not they are worthy. It requires a radical commitment to serving the poor, to internally being at peace in times and places of discomfort in your “inner monastery” so to speak. Those who come to us to be fed will be fed, those who come to us to be clothed will be clothed, those who come to us to live will live with us as we have the resources to do so.
3.a. Origins of Radical Hospitality:
Radical Hospitality originates with Saint Benedict in this case, but the idea is fairly ancient with other religions having similar ideas, and Christians of previous generations having similar ideas themselves. This idea became characteristic of Benedictine religious life itself because it not only referred to internal, and external spiritual work, but because radical hospitality can be conceived as installing a door into a wall so that our life as Benedictine Orthodox Monks remains pure and intact, but we also remove obstacles to seeing all of mankind as image bearers of God without adopting their beliefs nor they ours necessarily.
3.b. What Radical Hospitality Means:
For the average being Radical Hospitality means that we are a source of safety, peace, sanctuary, assistance, spiritual development, and should they be called to such a course monastic life. For the monastic radical hospitality is a commitment to live the principles extolled in sacred scripture, sacred tradition, and the corporal, and spiritual works of mercy, and to do so in a loving unconventional way treating all who come to us as an image bearer of God. This commitment is expressed in the deepest of terms regarding those shunned by the community regardless of the discomfort, or the stereotypes we have been taught to expect from society, or whether or not we are thought of as wise as everyone has a criticism until it is themselves who are hungry, homeless and alone, then it is different because it is themselves in need and not some other person. With this human tendency in mind we execute this manner of life without regard to the opinions of others especially of a worldly source.
3.c. What Radical Hospitality doesn't mean:
Radical Hospitality does not mean that you blindly allow abusive, immoral or illegal behavior, merely to demonstrate tolerance, or acceptance of the individual, Saint Benedict himself one protected one of his monks who was living a dissolute lifestyle through personal intervention. All work must be rooted in love including the time when we must become directly involved in a situation, or ask someone to leave for engaging in the behaviors mentioned above, and refuse to repent, and amend their lives, because in the end this is a truer sign of love than tolerance of self destructive behavior which is rooted in fear of confrontation and a warped understanding of love and charity as expressed in a Christian context.
3.d. What to do when radical hospitality is abused:
We are not judge jury and executioner we are servants, and brothers to all, especially those in need. However we are also called to exercise proper discernment such as the above example when Saint Benedict intervened on behalf of a monk living a dissolute lifestyle. The difference being that Saint Benedict compared the monks behavior to the scriptures traditions, and the rule of life the monks lived under. From this comparison it became necessary for him to intervene. Following this example it is not our own ideas of right and wrong (Though they should largely be the same as scripture, tradition, the rule, and so on). Rather they are based on those foundational sources of our lives. If hospitality has been abused then it is the responsibility of the Abbot to act as a stern and loving father, to try and reconcile with those who have performed the abuse, and failing all efforts to reconcile, to remove them from the monastery to prevent further disruption. This should always be a last resort taken after prayer, contemplation, and all attempts to reconcile have been exhausted, and never as anything other than the last resort undertaken in sadness.
4.Including the study of the rule in your daily Lectio Divina:
4. Reading Assignment: Read Chapters 61-73 of the Rule of Saint Benedict
In our daily lives the brethren of the Monasteries should as time permits read the scriptures assigned for that day, the lives of the saints commemorated that day, the Portion of the Rule of Saint Benedict appointed to be studied that day, as well as their own daily observances, such as the Jesus Prayer, Hesychasm, worship, and communal life and prayer. All of this should be established according to a rotating schedule usually determined at the monastery level for each rank of monastic life, allowing older more experienced monks to study further and deeper into such matters.
In our daily lives the brethren of the Monasteries should as time permits read the scriptures assigned for that day, the lives of the saints commemorated that day, the Portion of the Rule of Saint Benedict appointed to be studied that day, as well as their own daily observances, such as the Jesus Prayer, Hesychasm, worship, and communal life and prayer. All of this should be established according to a rotating schedule usually determined at the monastery level for each rank of monastic life, allowing older more experienced monks to study further and deeper into such matters.
4.a. Why is this necessary?:
This practice is necessary because the Rule requires study, practice, time and experience to integrate into our daily lives. If you read the Rule, and then put it down, and never or rarely read it again you will not live according to the rules instruction as you will forget or distort the contents of the rule. Instead throughout this assignment you have read the rule in quarters, and from here on out will daily read a chapter at a time, keeping the content fresh, and current in your mind, and familiarizing yourself with the material itself should you need to consult the rule for guidance you will know where to go to find answers.
4.b. How do you do this?:
There are two ways to accomplish this individually, and in a group context. Individually the best method is to read the chapter, and then to contemplate it's meaning, and to discern how this might need to come into play in our daily lives. These contemplations should be a part of your spiritual journal as it will form a record for you to review over time seeing the change in viewpoint, preserving new understandings from being lost in the daily life of a monk. Finally this contemplation should look beyond simple words and instead focus on intentions, or the spirit of the law, and not simply on the letter of the law. The focus must remain on understanding the point of the chapter, not simply the words of the chapter which can sometimes be best discussed in a group format which will be covered next.
4.c. Doing so in a group:
Within a group dynamic it is best for a senior monk to chair the discussion, or failing the presence of one for the responsibility to rotate between the brethren, the same discussion internally held when contemplated privately is now a matter of discussion between different brethren participating, ideas can be discussed, challenged, but never disrespected. As doing so will foster an atmosphere of hostility, contempt, and competition when the focus is on mutual growth, consensus, and problem solving together as the people of God united in prayer, contemplation, work and love. This focus is the responsibility of the chairperson who should ever be last to speak on a subject unless the brethren become concerned that the position is used to force the chairs opinion onto the group in exclusion. As before all of this should be journaled in private. While in attendance active listening skills are preferred to avoid the impression of “Boring others” and the mutual hostility that comes from that.
4.d Read both the Rule of Saint Basil and the Rule of Saint Benedict:
Finally though this has been mentioned in previous entries of this weeks lesson it needs to be clearly spelled out here that the Rule of Saint Benedict spells out clearly in Chapter 73 that the Rule of Saint Basil (In addition to numerous other Holy Sources) is to be studied. Chapter 73 explains that the rule does not contain every pious observance. The Rule of Saint Basil should be included in these discussion groups as well as in private contemplation, and in your spiritual journal as well. Coupled with Scripture, Sacred Tradition especially the writings of the monastic fathers of the church, the Rule of the Order all collectively combines into a spiritually well rounded formation, foundation, and core of monastic values that will guide the individual in their lives as Monastics.
Monastic Preparation Course Week 10: The Rule of Saint Basil
Main Topics with Subtopics:
1. Introduction to the Rule of Saint Basil
1.a. The Structure of the Rule of Saint Basil
1.b. The Benefits of the Rule of Saint Basil
1.c. The Byzantine Profession Rites
1.d. The Order of precedent for the Rules of Saint Benedict, and Saint Basil
2. The life of Saint Basil
2.a. Birth and early life
2.b. Entrance into monasticism
2.c. Life as a monastic
2.d. Later life and Death
Conclusion
1.a. The Structure of the Rule of Saint Basil
1.b. The Benefits of the Rule of Saint Basil
1.c. The Byzantine Profession Rites
1.d. The Order of precedent for the Rules of Saint Benedict, and Saint Basil
2. The life of Saint Basil
2.a. Birth and early life
2.b. Entrance into monasticism
2.c. Life as a monastic
2.d. Later life and Death
Conclusion
The Lesson
1. Introduction to the Rule of Saint Basil:
The Rule of Saint Basil is intimately connected with Monasticism as practiced within the Byzantine Rite. So much so that the Romans tend to equal a Basilian Monastery with Byzantine Catholics who adhere to the Byzantine Rite. In this lesson we will explore the life of Saint Basil of Caesarea, the rule that he authored and we will discuss how to integrate the rule of Saint Basil into the Rule of Saint Benedict. The profession Rites will be examined, and how one rule is not superior to any other
1.a. The Structure of the Rule of Saint Basil:
The Rule of Saint Basil is not intended to act as a Charter like the Western Monastic Orders prefer. Rather the Rule of Saint Basil operates similarly to a Catechism, and is composed of his responses to questions put to him about the Monastic life, and collectively these writings on the Monastic life constitute the Rule that Byzantine Monasticism relates to. This is why in Orthodoxy the Rule is more usually referred to as the Asketikon. The Asketikon comprises the Long Rules, the Short Rules, and the assorted written works of Saint Basil. The Rule of Saint Basil assumes the presence of a functional monastery and therefore covers matters more complex than the minutiae of day to day operation of the monastery, it's offices, procedures and so on which is better covered in the Rule of Saint Benedict.
1.b. The Benefits of the Rule of Saint Basil:
The Rule of Saint Basil expands upon the works of the Rule of Saint Benedict detailing more of the communal life and the private life of the monastic, whereas the Benedictine Rule covered in the previous Lesson gives us a concise list of good works, the rule also states that not every pious observance is recorded in the Rule, specifically mentioning in the final chapter to read the Rule of Saint Basil. In Saint Benedict's time he head already organized a number of monasteries as his rule was developed, so it took on the character of an Order of Monasteries, whereas in Orthodoxy there are normally (With our own being an exception but nor the only one) there are no Monastic Orders rather there is the Monastic Order of the church to which all monks, and nuns are a part. Each community tends to live under a single rule, and manner of prayer and worship. This is contained in the Monastic Typikon of the community. So it can be summarized that the best benefits of the Rule of Saint Basil are it's expanded nature, it's format being similar to a catechism, it's design for small monasteries instead of larger orders, and it's adaptability to circumstances being less interested in procedural issues.
1.c. The Byzantine Profession Rites:
The Byzantine Profession Rites come in three stages, an individual will come to the monastery and spend a minimum of three days (This is normally a much longer process of getting to know each other called postulancy). When all are in agreement (The candidate for monastic life, and the community he or aspires to join) then the Abbot will grant his blessing for the candidate to become a Novice. At this stage the Habit is not always given to the candidate though it usually is. If it is awarded then the habit will consist of the Inner Cassock, the Monastic Belt, the Shoes, and a Prayer Rope. This Novice will then begin his Novitiate which lasts a minimum of a year and sometimes particularly humble individuals will remain novices for the rest of their lives again out of humility. During this period the candidate can leave with no penalty for any reason or none at all, and the community may dismiss him also for any reason or none at all. The Novice will when ready make his profession of vows as a Rassaphore Monk, after a minimum of 3 years the candidate if ready may make their profession of vows as a Stavrophore Monk, and after a period of 3 to five years of monastic life minimum When the Abbot believes that the candidate has reached a high degree of spiritual development he make make his profession of vows as a Schema Monk. Attached to this lesson will be a copy of this particular Monastic Houses Service for monastic Profession.
1.d. The Order of precedent for the Rules of Saint Benedict, and Saint Basil:
In the Byzantine Rite Monastic house within the Order it may come as some surprise that the Monastic Rule of Saint Benedict should be given precedent over the Rule of Saint Basil, however the two rules address different areas of monastic life with varying strengths. Therefore in the manner of day to day life within the monastery, including the structure and function of the monastery then it is the Rule of Saint Benedict that is the primary rule of the community, in all other considerations the rule of Saint Benedict is supplemented by the Rule of Saint Basil to provide clarity, and depth. In this way both rules complement strongly the Monastic, while being coupled with scriptural reading, reading of the writings of the saints, and the lives of the saints, contemplation, work, and charitable living will work to conform the soul to God's teachings and thus serve as an excellent guide for the monastic for the rest of their earthly life as they strive to reach the purity of Our Lords teachings. One Rule should not overrule another, but rather complement each other harmoniously.
2. The life of Saint Basil:
Our Father among the saints Saint Basil of Caesarea is a noteworthy and holy figure among the Orthodox, renowned for his work in the church many of his prayers, the liturgy bearing his name, and his Rule have left an indelible mark on the Orthodox. With this in mind it is important to have a well rounded understanding of the life and accomplishments of this saint. Therefore this particular section will detail his life from birth to death, but will focus on the most relevant details. Saint Basil of Caesarea was an extremely active man throughout his life, and because of this academics have had to actually establish a timeline to detail his life. This section was compiled from over two dozen sources and resources to attempt to create a detailed but focused examination of his life, and the controversies and heresies that occurred at the time that Saint Basil had to contend with, defend the faith from, and overcome personal hardship. This man deserves greater study than what is compiled here so let this section stand as a beginners primer into the life of Saint Basil.
2.a. Birth and early life:
Saint Basil was born in either 329 or 330 ad. In Caesarea Mazaca, Cappadocia, and he died January 1st 379 in Caesarea. He was born into a Christian family in Cappadocia. He attended school first in Caesarea, then in 346, and again in 351 a.d. he went to Constantinople to continue his education finishing his education in 355 a.d. in Athens. In the year of Our Lord 356 a.d. Saint Basil returned to Caeserea. In the year of Our Lord 358 Saint Basil was Baptized, Chrismated, and Ordained a Reader by Bishop Dianius of Caesarea.
2.b. Entrance into monasticism:
After this point in the same year as his Ordination as a Reader he tours the monasteries Egypt, Syria, Palestine, and Mesopotamia, finally retiring to the monastery on the Iris later he will establish a monastic community at his family estate in Annesi. In the year of Our Lord 360 a.d. Saint Basil was Ordained as a Deacon, is in a a dispute with Aetius, and later with Bishop Dianius who had subscribed with Ariminum. As a consequence Saint Basil of Caesarea left Caesarea.
2.c. Life as a monastic:
Saint Basil of Caesarea returned to Caesarea in the year of Our Lord 362 a.d. when Bishop Dianius passed away, and Eusebius was Consecrated as the new Bishop of Caesarea. He was Ordained a Priest in the year of Our Lord 364 a.d. And with the death of Bishop Eusebius in the year of Our lord 370 a.d. Saint Basil of Caesarea was Consecrated as the next Bishop of Caesarea, and embarked on a tour of the communities under his care. As a Bishop he was a fierce opponent of Arianism, and contended for the true Orthodox Christian faith. In 374 Saint Basil authored De Spiritu Sancto. During this time when he was not resident in his monastery he visited many noteworthy faithful of the church such as Saint Gregory of Nazianzus. Though due to Saint Basil requiring Saint Gregory to be consecrated over the objections of Saint Gregory of Nazianzus the two became estranged. Later in his life in 376 at the Synod in Iconium Saint Basil denounces Eustathius.
2.d. Later life and Death:
Saint Basil of Caesarea passed away on the first of January 379. After his passing over 300 letters have survived, and several of his canonical epistles have become part of Orthodox Canon Law. The reasons for his passing have been given that Saint Basil of Caesarea suffered from Liver Illness, and due to the self imposed hardships of his own personal ascetic practice he was hastened to his Passed away by a combination of these factors.
Conclusion:
This lesson is shorter than normal on the account that the original format was repetitive, the important elements to be considered is not to restate the important character of the rule repeatedly, or to restate how to make use of both rules repeatedly. Rather the best use of this lesson is to pass on the essential and important character of this rule, and to discuss the life, death, accomplishments, and some of the controversies that Saint Basil of Caesarea experienced, accomplished, who the mas was, and what he strove and fought for. Saint Basil opposed Arianism, and nearly a dozen smaller heresies, sometimes while maintaining friendships with those who adhered to these false beliefs, and sometimes openly denouncing them. He was fiercely ascetic to the point that his weakened body was unable to combat the illness of the liver that brought about his passing. While his passing is both a source of joy as he is with God, and a lamentation as he could no longer contribute to the earthly church, his example of ascetic life should be responsibly admired and emulated safely. His legacy of abnegation of the self, his rule, his monastic endeavors, and his Epistles have enriched Orthodoxy, and through the strength of their orthodoxy found their way into many facets of our church. Saint Basil of Caesarea Pray for us.
Final Assignment: Tell us what you learned
This has been a lengthy course hasn't it? The final assignment is to write a paper outlining the most important things you have learned how your understanding of the monastic life has grown over the course of this assignment, and any insights you may have gained. There is no set length for this assignment simply speak from the heart, and outline what seemed important to you, was anything not relevant to your vocation, or was this course informational for you? When you finish this assignment please email it to [email protected]