The Athonite elder called the authorities of the Holy Mountain conductors of anti-Orthodox forces
Telegram Twitter Youtube Instagram Zen rss
Mount Athos.
Mount Athos
Mount Athos today is not only silent, but also contributes to the spread of a syncretic and ecumenical spirit that is destructive for Orthodoxy. This was stated by the Athonite elder Gabriel of Karey from the Kutlumush monastery in his open letter addressed to the Holy Kinot of Athos, the text of which was published by the portal Pentapostagma.gr on October 4.
In his letter, Elder Gabriel stated with deep sadness that modern Mount Athos “from the cradle of Orthodoxy and civilization, from a workshop that produced great ascetics and consecrated saints, martyrs and confessors of our Orthodox faith” is changing towards “secularization, syncretism, ecumenism.”
The elder noted with regret that today the Holy Mountain has become “almost alien and unrecognizable, agreeable and obedient to alien and worldly orders, always anti-Orthodox,” which should sow discord, disagreement and cruel behavior on Mount Athos towards the monks who “resist the emergence of new and very worldly ideas and patterns of behavior, which now clearly seek to change the Orthodox Faith and the Sacred Tradition of our Church.”
According to him, monasteries that “resist those who push them down the slippery slope” are mercilessly persecuted. He clarified that this concerns mainly the administrative bodies of Athos, Holy Kinot and Holy Epistasia, and monasteries and monks who oppose the process of secularization and ecumenism are subject to various pressures, threats and persecution.
“Mount Athos is not only calmly silent, but favors and assists in the spread of the syncretic and ecumenical spirit, alien, inappropriate and destructive for the unchanging path that our Orthodox Church has followed,” the elder emphasized, adding that “if we do not recover and recover from this spiritual lethargy, we risk losing our salvation.”
According to Gabriel, this state of affairs was a consequence of the Council of Crete in 2021, at which “the truth was overthrown” and heretics ceased to be called heretics, “because it was in the interests of all international, extra-church circles of the New World Order.”
The evil of the Cretan Council, according to the elder, gave rise to consequences, in particular, the granting of “autocephaly” in the name of the Ecumenical Patriarchate to schismatics, heretics and self-saints in Ukraine.
In addition, the elder pointed to cases of anti-canonical joint prayers of representatives of Athos with Muslims and Catholics, as well as intense pressure on the Holy Mountain “from local, but mostly foreign statesmen and international ecumenical centers, so that it changes its Orthodox identity.”
In conclusion, he noted that persecution and accusations against the hieromonks and monks of the Holy Mountain, who “strive only for the Lord, actually fighting for His Orthodox Church,” is the Cross and the price they pay for their actions and words.
Athos today
Today there are 20 monasteries on Mount Athos. Their number, according to the statute of the monastic republic, is not subject to change. The Charter, despite this restriction, does not prohibit, if necessary, the organization of new institutions (monasteries, cells, etc.). The latter are strictly dependent on the monasteries. In order of hierarchy, the monasteries are located as follows:
1. Great Lavra 2. Vatoped 3. Iveron 4. Hilandar 5. Dionysiates 6. Kutlumush 7. Pantocrator 8. Xiropotamus 9. Zograf 10. Dochiar 11. Caracal 12. Philotheus 13. Simonopetra 14. St. Paul 15. Stavronikita 16. Xenophon 17. Grigoriat 18. Esphigmen 19. St. Panteleimon 20. Costamonite
The place in the hierarchical ladder of Athos is determined not by the wealth and size of the monastery, but by its influence and the time of its foundation. Of the 20 monasteries, 17 are Greek, one Russian (St. Panteleimon), one Serbian (Hilandar) and one Bulgarian (Zograf).
Similar to the size and strength of the monastic brotherhood of the monasteries, the entire territory of the Holy Mountain is divided into 20 districts. The monasteries also own all the buildings of Athos, except for the village of Karyes - the control center of the Holy Mountain.
Athos monasteries have the status of “patriarchal stauropegal”. This means that they are self-governing and do not submit to any other ecclesiastical authority other than the Ecumenical Patriarchate. Stavropegal monasteries are obliged to elevate the name of the Patriarch at divine services, to recognize his right to approve the abbot and other monastic authorities, judicial and disciplinary authority; pay certain contributions to the Patriarchate annually and report on economic affairs.
KAREA - THE CAPITAL OF ATHOS
The monastic town of Kareya, the meeting place of the Holy Kinot, is located in the center of Athos and is its capital. Here were built the courtyards (konaki) of nineteen monasteries, in which the antiprosops and epistates living in Kinot live. Only one monastery, Kutlumush, due to its close proximity to Kareya, does not have its own courtyard.
In addition to the farmsteads in Kareya there are cells dependent on the monasteries and inhabited by monastic property owners. The monks practice crafts and make various items for sale.
At the beginning of the 20th century, the number of cells in Kareya reached 120, and the population - 700 people. The Turkish kaymakam (manager) is also located here, with the police subordinate to him. Currently, there are 82 cells in Karei, inhabited by Greeks, Russians, Bulgarians, Serbs and Romanians.
The cathedral church of Karea - the Assumption of the Mother of God - was painted in the 14th century by the famous icon painter of the Macedonian school of painting, Manuel Panselin. It is also decorated with stunning 16th-century icons made by representatives of the Cretan school of icon painting.
ST.ANDREEVSKY SKETE
In the picturesque area in the Karei region, where today the Skete of St. Andrew rises, monastic monasteries appeared already in the first years of the existence of Svyatogorsk monasticism.
Thus, in a cell located slightly above the Skete, the spiritual ancestor of all the Holy Mountain residents, the Monk Athanasius, laid the foundation for his Athonite monastic life, and in its place there was a monastery (monidry) “Xistra” or “Xestou”, mentioned since the 10th century.
The known history of this place begins with the arrival of the saint, Saint Athanasius Patelarius, at the end of the 17th century.
Saint Athanasius III, Patriarch of Constantinople, left the patriarchal throne early due to the unrest and disasters of that period. While in the rank of Metropolitan of Thessalonica and often visiting the Holy Mountain, he acquired an ancient monidry here and built a cell with a temple in honor of St. Anthony in its place, hoping to spend the rest of his life in it. However, he was destined to end his earthly journey in Russia. He died in the Lubensky Transfiguration Monastery in 1654. He was buried in a sitting position, and his holy relics were found unchanged. Since then, glorified among the Saints, he is known in Russia as Saint Athanasius of Lubensky Sedentary, Patriarch of Constantinople. Currently, his relics are located in Kharkov.
Since that time, the cell, and subsequently erected the Skete, solemnly celebrates the memory of St. Anthony the Great (January 17, old style). The patronal feast day in honor of the Holy Apostle Andrew the First-Called (November 30, old style) was added later.
In 1768, another former Ecumenical Patriarch Seraphim II destroyed the cell and built a new one in its place in honor of St. Anthony and St. Andrew. This cell was nicknamed “Seray”, which means “palace” in Turkish, since at that time it was the largest and most beautiful in Kareya. This name was then retained by the Skete. All that remains of the cell today is the temple, located opposite St. Andrew’s Cathedral.
In 1841, this cell was purchased by two Russian monks - elders Vissarion and Varsanofiy - from the Vatopedi monastery, to which it belonged (and is still subordinate to the Skete). In 1849, at their request, according to the charter of the Patriarch of Constantinople Anthimus VI, the cell was transformed into a communal monastery, the first dike (rector) of which was Hieromonk Vissarion.
From that moment on, a rapid increase in the number of brethren and the construction of new buildings began. In the center of the newly created Skete, a majestic Cathedral Church was erected in honor of St. Andrew (founded in 1867 and consecrated in 1900), where the frontal bone of the Apostle is kept.
The heyday did not last long. The First World War and the revolution in Russia led to dire consequences. Skeet's communication with Russia was interrupted; The arrival of new novices from the Soviet Union was impossible. The number of brethren quickly decreased. In 1958, a fire destroyed the western part of the Skete buildings. In 1971, the last monk of the old brethren, Father Sampson, died.
In 1992, Greek-speaking brethren settled in the Skete, and in 2001 new monks were added.
Currently, the bishop of Skete is Progumen Ephraim.
ADMISSION TO THE MONASIC BROTHERHOOD OF Athos
Any Orthodox Christian who has reached the age of majority can be tonsured a monk. Anyone wishing to become a monk undergoes a more or less lengthy trial (from one to three years), during which he is called a dokimos (novice). After tonsure, he is handed over to the elder for moral guidance in the ascetic life and completely submits to the will of his mentor and leader. According to the degree of moral perfection, monks are divided into ryasophores, manateinists and schema-monks.
TONSURE CEREMONY
As a rule, one of the Saturdays of Lent is chosen for tonsure. The tonsure ceremony takes place before dawn, immediately after the end of the service. At this time, the choir begins to sing the psalm preceding the tonsure, and the typicar accompanies the novice from the neighboring chapel to the Cathedral Church of the monastery.
During the ceremony, the novice wears flannel, long pants and socks, all of which are made of white wool. His head is not covered. In this form, he approaches the altar in order to declare that his only desire is to “put on Christ.” Before this, the typicar leads the novice to the center of the temple to kneel.
Then he leads him to the large icons of the lectern and iconostasis, which he must kiss. At the end, the novice is handed over to the abbot, whose hand he must bow and kiss. The abbot holds a candle in his hands and leads him to the Royal Doors, where the ritual should take place. There, in absolute silence, the novice is asked numerous questions, the answers to which should convince everyone present of the degree of his readiness to enter a new life. The questions asked relate to the triptych of monastic life: renunciation of land ownership, obedience and virginity.
At the end of this peculiar dialogue, they begin to read the Catechism, which in general terms tells about the unearthly life of the monk. The novice is reminded that he will have to give up personal freedom, loved ones, things and habits. “As a monk, you will remain hungry and thirsty, naked and outcast; many will scold and mock you. However, having endured all these hardships and difficulties, rejoice, great glory awaits you in heaven.”
The reading of the Catechism ends with a question to the novice about whether he is aware of the full responsibility of the step being taken. After a positive answer, the reading of three blessings begins.
In the first blessing, the clergyman desires that God will become for the novice “an impregnable wall, a rock of patience, a reason for prayer, a source of determination and a companion in courage.”
After the first blessing, the second is read. It is addressed to the Holy Trinity: “... Lord Almighty, do not disregard your humble servant (... such and such).” At this moment, the receiver gives the novice a new name, a monastic one.
The last blessing is pronounced when the tonsure is at the apogee of its holiness. It is addressed to the adoptive Father with a request to provide protection to the newly tonsured. At the end of the blessing, the monk, shocked by the triumph of the ritual, listens: “Christ Himself is invisibly present here. Do you see that no one is forcing you to accept this schema? Do you see that you voluntarily want betrothal to the great angelic schema?”
Finally, the rite of tonsure itself takes place. The priest hands the monk a pair of scissors lying on the Holy Gospel. The scissors must pass three times from the hands of the monk to the hands of the recipient, and from him to the clergyman. The unhurried rhythm of this action emphasizes the monk’s free will, and also controls the stability of his feelings before the monastic schema. Taking the scissors in his hands for the third time, the clergyman cuts the monk’s hair in a cross shape, symbolically cutting off a few hairs from his head.
At this moment, the choir sings “Lord have mercy” and the monk is dressed in a completely new robe, sewn for this ceremony. Then two more blessings are recited, reminding the monk of his great calling.
The ritual ends with the transfer of a lamp, a cross and a rosary to the newly tonsured person, as well as a blessing and hugs from the monastic brotherhood. The novice enters a new life, monastic life.
SERVICE
The sign for the beginning of the service, from a layman’s point of view, is given in a very curious way. A skilled ecclesiarch (the head of the monastery church), first beats out a trill on a hand beater, usually called a “current,” while walking around the cathedral church three times. Then on the bell tower he alternately strikes the “heavy tree”, the “iron beat” and the “rivet”; ends it all with the ringing of bells. All monks must follow this call to come to church.
The abbot and the typicar observe the course of the service. Services in monasteries are long, especially on Sundays and holidays. “Vigils,” as they are called, last about 12-14 hours. Each of the monks in the temple occupies a stasidia, a kind of standing chair, and leans his elbows on the armrests and listens to the service.
The most difficult thing during all-night vigils is the fight against sleep and fatigue. According to the rules of many monasteries, the ecclesiarch is supposed to go around the monks during night services and wake up those who have dozed off, touching them on the shoulder.
MONASTERY LIFE AND DAILY ROUTINE
The life of monks on Mount Athos is entirely devoted to the Orthodox Church and is spent mainly in prayer and serving God.
Time on Mount Athos is determined by Byzantine clocks, which work differently at certain times of the year. The countdown begins at sunset, at which time the tower needle is set to midnight. Subsequently, the entire system changes, adapting to the sunset. In May, the difference with European time is about 5 hours. Only in Iver the life of the monastery is built according to the Chaldean system of counting time - from sunrise.
The Russian writer Boris Zaitsev, who visited Mount Athos at the end of the 20s of this century, described the weekday of the Panteleimon Monastery as follows: “... Matins in the Panteleimon Monastery begins at six in the morning - at one in the morning in our time. It lasts 4-4.5 hours. This is followed (hereinafter I think in a European way) by the liturgy - until 6 o'clock, therefore, almost the whole night is spent on worship - a characteristic feature of Athos. There is rest until seven. From seven to nine - “obedience”, for almost everyone, even very old people go to work if they are more or less healthy (to the forest, to the vineyards, vegetable gardens...). At nine in the morning there is a meal. Then until one o'clock - obedience again. At one o'clock - tea and rest until three. Obediences - until six in the evening. From half past five to half past six, vespers are served in churches. There are few monks at these services (daytime) - most are at work... At six in the evening - the second meal, if it is not a fast day... Following the second meal, they call for Compline, it lasts from seven to eight. Next comes the “cell rule,” that is, prayer with bows in the cell. After each short prayer, the monk moves the rosary one ball and makes a bow. On the eleventh, large ball, he bows to the ground. Thus, a ryassophore monk (the lowest level of tonsure) makes six hundred bows every day, a manatean about a thousand, a schema-monk up to one and a half thousand (not counting the corresponding earthly ones). In monastic language this is called “pulling the canon.” Ryasophor pulls it out for an hour and a half, the schema-monk - up to three, three and a half. This means that the ryassophore is released around ten, the rest - around eleven. The time until one o'clock, when Matins begins, is the monk's main sleep (two to three hours). This is often added to another hour in the morning and, perhaps, an hour in the middle of the day after tea. Since each monk also has his own time-consuming affairs, we must assume that a monk sleeps no more than four hours, or even less...”
The testimony of the Russian writer of the early 20th century reflects the real life of the monastic community today. Over the course of its thousand-year history, it has undergone minor changes.
FOOD OF MONKS
The food of the Athonite monks is extremely poor and does not have much variety. Usually this is bread, vegetable oil, wine (not prohibited by statute), olives, beans and vegetables. Fish appears on monastic tables only on holidays, and meat is prohibited by monastic regulations.
The monks eat in a large refectory, usually narrow and long in Athonite monasteries, decorated with paintings. Eating is the last act of the liturgy and its integral part. In the depths of the refectory there is a place for the abbot. Next to the long table is a lectern, occupied by a rotatingly appointed reader. All dishes are served at the same time, everything that is on the tables is sanctified, since no one eats what is unsanctified. The monks begin to eat after the appropriate sign from the abbot and, following his gesture, finish. It is characteristic that the abbot’s table is exactly the same as the table of the last ryassophore - all monks are equal in food.
The abbot is the first to leave the table, followed by everyone else in silence. At the door there is a reader, a cook and a refector. They bow low and ask for forgiveness if anything was wrong.
Finally, we note that on Tuesday, Thursday, Saturday and Sunday the monks eat twice: in the morning, after the liturgy, and in the evening. On other days (Monday, Wednesday and Friday) once, but not at the end of the morning liturgy, but at lunch.
