Athos Monastery in Greece. History, photos, where it is, how to get there

If Ancient Greece left the world the greatest cultural heritage, then Greece of the 1st millennium AD is associated with religious values. Christianity spread widely throughout the country, and to this day there are a huge number of monasteries, temples, churches and chapels known throughout the world. One of the most revered monasteries is the Athos Monastery in Greece, which is visited by thousands of pilgrims every year. They all believe in the power of the Holy Lands, and in many ways Athos justifies their hopes and hopes. We will tell you about this unique Orthodox place in today’s article.

History of the Athos Monastery

The Athos Monastery of the Holy Great Martyr Panteleimon is located in Greece on the seashore, next to the monasteries of Xenophon and Xiropotamus. Occupies 19th place in the monastic hierarchy on the city of Athos. The name of the mountain (according to the legend) comes from the name of the giant Athos, who was crushed by Poseidon by this mountain during the rebellion of the titans against the gods.

The monastery has other names:

1. Russian.
2. St. Panteleimon Monastery.
3. Kinovia Callimachus (the name comes from Scarlit Callimachus, the ruler of Moldo-Wallachia, with whose money the cathedral was erected).
4. Russik/New Russik.
5. Rossikon.

The founder of the monastery was a wealthy Christian, a native of Thessaly. Construction began at the beginning of the 11th century. The first monastery was built far from the sea. Ancient archives and a library burned down in fires. Before the 13th century, there is almost no data about the development of the Panteleimon Monastery. In 1307, it was burned by Catalan pirates.

The Greeks inhabited the monastery until the end of the 15th century. At the end of the 15th-16th centuries, mostly Serbs lived here. When Rus' became free from the Mongol-Tatar yoke, Russian monks began to populate the monastery. But from the middle of the 18th century, settlement by the Greeks resumed. The monastery was declared Greek in 1735.

After 1765, the monastery was built on the site where it stands now. In 1875, the Russian abbot (Archimandrite Macarius) was elected and the monastery became Russian. Members of the royal family contributed to the rapid revival of the monastery with good funding.

At the beginning of the 20th century, the Russian Church, led by the government, wanted to have a monastery under its control. This was prohibited by the Charter of the Holy Mountain, adopted in 1924. In 1980, even the name of the Moscow Patriarch was forbidden to be pronounced at public worship.

Since 1924, everyone who enters the monastery is required to become a Greek citizen. Rossikon had the largest area and number of monks in the 19th century (at the end). In the early 1970s, the number of monks was only 13. The Patriarchate of Constantinople survived the Russians from Athos, and the Greek authorities prevented the arrival of Russian recruits to the monastery.

The situation changed in 1972, when All-Russian Patriarch Pimen visited Athos. After this, the USSR authorities began to actively support the replenishment of the monastery with Russian brethren. Today there are about 70 Russian, Ukrainian and Belarusian monks in Rossikon.

Vladimir Putin during a visit to the Athos Monastery in Greece

Vladimir Putin was in the Panteleimon Monastery on September 9, 2005.

Monasticism on Mount Athos

Athos is the world's largest concentration of Orthodox monks. For Orthodox believers, this place is one of the holy places; it is considered the earthly inheritance of the Mother of God.

The monks consider the Blessed Virgin Mary to be their protector and patroness. About 60 miraculous icons of the Mother of God are preserved within the walls of the temples. Monasteries, monasteries, and cells are dedicated to her Annunciation, Nativity and Dormition.

The origins of monastic life

The first monks began to appear on the Holy Mountain after the adoption of Christianity in Greece. The mass migration of monks to Mount Athos began in the early period of Byzantine rule.

The spread of monasticism on the peninsula is associated with the following factors:

1. The lands of the Holy Mountain were uninhabited, and the terrain promoted solitude.
2. During the wars, the territory of Byzantium was occupied by peoples professing a different religion. The monks living in those lands were forced to leave the monastic centers and look for other places to live.
3. During the period of iconoclasm, the Byzantine authorities were hostile towards the monks.

Famous Athonite monks

Speaking about the famous monks of Athos, we should start with Peter of Athos and Euthymius the New. They are known for being the first inhabitants of Athos. Peter of Athos is the first known saint on Athos. The first mention of his hermitage on the mountain dates back to the middle of the 10th century. The name of Euthymius the New is associated with a significant increase in the number of monks on Mount Athos, for whom he was a spiritual mentor.

Further on the peninsula, perhaps the most famous monk appeared - Athanasius of Athos. The origin of cenobitic monasticism on the mountain and the founding of the Great Lavra, the main monastery in the modern hierarchy, are associated with his name.

It is also worth remembering John and Euthymius of Svyatogortsev, the first Georgian monks who founded the Iveron Monastery, and Savva of Serbia, who founded the first Serbian monastery of Hilandar.

Another famous monk, whose name is associated with the development of hesychasm on Mount Athos, is Gregory Palamas. He was the first to teach hesychasts spiritual practice; before that, Athonite monks acquired spiritual experience without mentors.

Current situation

The life of a monk on the mountain is completely dedicated to the Orthodox Church. Any adult Orthodox Christian can become part of the Athonite brethren. Monks spend most of their time in prayer and worship. In addition to prayers, all monks perform obediences - work for the benefit of the entire monastery. Their number depends on the number of monks in the monastery, and the type of work depends on the skills of a particular monk.

In the internal life of Athos, the conflict between the two largest Athos communities: Greek and Russian is intensifying. The number of Russian monks has grown significantly in recent years. The Greeks tended to see this as a threat to Hellenism. Russian monks talk about oppression from the Greeks, which is manifested in the fact that they try not to sell land, cells and kaliva to them, and also significantly inflate their prices.

It is also worth mentioning the obstacle associated with the visa. Before taking monastic vows, you need to spend 1 to 3 years as a novice on Mount Athos. To do this, you need to renew your visa multiple times, which is not always easy. Those who took monastic vows back in Russia need to prepare a large number of documents. For Europeans there are no such obstacles.

At the beginning of 2019, false information appeared about the split of Athos. The rumors arose due to the different opinions of the monasteries regarding the actions of the Patriarchate of Constantinople regarding the Orthodox Church of Ukraine. Previously, Patriarch Bartholomew issued a tomos of autocephaly for the Ukrainian Church.

At a meeting of the Holy Kinot on January 28, 5 out of 20 representatives of the monasteries expressed support for the initiative of the Patriarch of Constantinople to send a delegation to the enthronement of the head of the new church. After the meeting, the Holy Kinot decided not to send a delegation to Kyiv and not to interfere in the church conflict in Ukraine, leaving the solution to the issue to the Patriarchate and representatives of the Local Orthodox Churches.

Architecture of the Athos Monastery

In 1800 - 1829, the rulers of the Balkans and the Danube principalities financed the construction of the Panteleimon Monastery. Scarlatus Callimachus, who owned Moldo-Wallachia, made large donations to the monastery. The cathedral was built with these funds. The inscription on the cathedral states the date of construction – 1812-1821.

The monks were forced to defend themselves from external attacks, so the monastery was surrounded by fortified walls and towers. The monastery has the appearance of a medieval city. The architecture is like that of Byzantine monasteries, with elements of oriental and Hellenistic style.

The fortress walls have a relief shape and create a polygon. On the walls there are fortifications with towers, battlements and loopholes. The structures on the walls are not symmetrical. This distinguishes them from Byzantine architecture with its strict style. The towers are architectural masterpieces of the Middle Ages.

The monastery entrance is located in the middle of the fortress wall. The wooden doors that close the gates look massive and have iron overlays. There is a passage between the two gates. A cylindrical or cruciform dome rises above the passages.

The form of the chapels comes from the Constantinople school of architecture. This is a unique type of architecture called “Athos”. The chapel is crowned with a dome, which is supported by 4 columns.

The facades of the cathedral have ceramic decor, patterns and drawings are made using relief or painting techniques. The roof of the cathedral is lead. A huge dome rises in the center, around which there are many smaller domes.

Athos as a hotbed of hesychasm

The mountain in the 14th century became the center of the development of two directions of hesychasm: hermitism and cenobitic monasticism.

Origin of the flow

The origin of hesychasm is primarily associated with monasticism. It was first mentioned as a spiritual movement in the 4th century by Egyptian monks. The current suggested a life of seclusion and silence. The first monks moved away from people, occasionally living in seclusion.

The further development of the teaching is associated with the Greek Svyatogorsk monks and the Jesus Prayer. The practice spread thanks to the works of Gregory Palamas in the 14th century.

Essence and ideas

When speaking about hesychasm, they often mean the spiritual practice of monasticism, which opens up the opportunity to experience God not only spiritually, but also physically. Its goal is, through prayer and humility, to see the Uncreated Light, which is a manifestation of the Divine Power. Although in fact the term “hesychasm” has another meaning - it is the name of a philosophical theory.

The central idea of ​​hesychast practice is control of thoughts (thoughts). The monks believe that this will purify the mind and heart, which will help to get closer to the Lord.

Directions of Hesychasm

The practice of hesychasm among Orthodox monks developed in several directions.

There are three in total:

• hermitage;
• spiritual practices;
• teachings of Gregory Palamas.

Such a direction as hermitage arose with the first monks and represents a life in silence.

When talking about spiritual practices, we mean repeated repetition of the Jesus Prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” By constantly invoking the Name of God, the monks sought to remove enemy (diabolical, that is, those implanted in the mind by the enemy of the salvation of the soul - the devil) thoughts.

The third direction is connected with the life and works of St. Gregory Palamas on the ascent of the human spirit to the Divine through introspection and self-improvement.

Hesychasm in Orthodoxy

The practice of hesychasm among Orthodox monks is based on the sequential implementation of six actions.

Stages of improvement in Orthodox hesychasm:

1. Since the goal of spiritual practice is the contemplation of God, and based on the beliefs of the monks, only a person who is pure in heart is capable of this, the basis of hesychasm is the purification of the heart.
2. Then comes solitude. Monks are confident that in solitude they are able to achieve greater concentration.
3. The third stage is called “smart doing.” With the help of internal contemplation and breathing exercises, monks achieve the moment of unification of heart and mind.
4. After this, the stage of constant repetition of the Jesus Prayer begins.
5. Then there is silence. In this way, the monk focuses on the heart and creates silence around himself.
6. At the end, the Tabor Light appears, he talks about communication with the Lord.

Separation from philosophy

Hesychasm in philosophy is represented by a theory that identifies the essence of man with the microcosm, in which the entire Universe is reflected.

In Orthodox practice, the idea is to spiritually change oneself, which will allow one to see God. By committing sins, people hide the image of the Lord living in them, but you can get closer to it by cleansing your soul. God manifests himself in wisdom, love, humility.

Interior decoration of the Athos Monastery

Inside the temple, the entire space is covered with paintings in the Byzantine iconographic style. The paintings are located parallel and run in wide belts. The dome is decorated with the image of Christ Pantocrator. Openwork chandeliers made of bronze hang down from the dome.

Iconostasis made of ivory or wood, covered with carvings. The floors are covered with marble and the walls are tiled. The columns are also made of marble.

A wide corridor runs along a number of monastic cells, which are located in the fortress walls (their inner part).

Refectory

The cells are very small in size. They contain a table with a chair and a bed.

Shrines of the Athos Monastery

The main cathedral houses the head of the healer and holy martyr Panteleimon. This is the greatest value of the monastery.

Other monastery shrines:

• Heads of the holy martyrs: Stephen the New and Paraskeva.
• Pieces of wood from the Lord's Cross.
• Rib of the Holy Great Martyr Marina.
• The seventh candlestick, made from a piece of stone rolled away from the Lord’s tomb.
• Silver ark with part of the left leg of St. Andrew the First-Called.

Monastic relics:

There are about 300 relics of saints in the monastery.

Icons that work miracles:

• Our Lady of Jerusalem.
• Our Lady of Kazan.
• Mother of God "Abbess of the Holy Mount Athos".
• Saint John the Baptist, Baptist of the Lord.
• Holy Great Martyr and Healer Panteleimon (ancient).
• Holy Hieromartyr Charalampios, hermit.

The Athos Monastery in Greece houses a huge two-story library with Greek and Slavic manuscripts. The wealth of the library includes 20 thousand books written in Russian, Greek and Slavic.

Monastic regulations: how a person becomes a monk on Mount Athos

We present to your attention a conversation with Pavle Rak, a Serbian writer and philosopher who lived on Mount Athos for a long time. Pavle Rak is the author of the famous book “Approaching Athos” in Russia. We talk about the ancient monastic rules of Athos, about how they differ from the rules of Russian monasteries, about asceticism, prayer and fasting, about the elders Joseph the Hesychast and St. Paisia ​​Svyatogorets.

You know Athos well. What are the monastic rules there? Does it differ from the statutes of Russian monasteries?

In the Russian Church, the custom of combining Vespers and Matins in the so-called All-Night Vigil has become established. Today on Mount Athos there is a general charter on temple worship, which has been established since ancient times. The peculiarity of the charter is that the main service from the midnight office to the liturgy goes on continuously, in a single stream, and takes place at night. In the evening the ninth hour, Vespers and Compline are served, and everything else is served at night.

But they don’t serve this way every night?

No, the charter is such that they serve every night.

When do monks sleep?

I'll explain now. In this regard, the difference between the monasteries is small, but it exists. The difference lies in the regulations of cell prayer. I lived in the Karkal monastery, they have a charter and the monks come from the small brotherhood of Elder Joseph of the Cave. Their main emphasis is on the private Jesus Prayer. In winter, they get up 4 hours after sunset and begin the cell rule - the Jesus Prayer. Everyone prays in their cell for 4 hours. Then the midnight office begins and everything else in the temple. That is, if they got up at 10 pm, then the midnight office begins at 2 am. They go to bed after sunset, that is, at different times of the year.

Night worship on Mount Athos

That is, as soon as the sun has set, the monks go to bed, sleep for 4 hours, and then need to pray in the cell for the next 4 hours. So the day is divided into four-hour cycles? When and how long do the monks work?

When they work, the time is a little more than four hours, maybe five hours, but no more. When the liturgy ends, it may still be dark in winter, they go back to bed for about three hours. Then work begins again.

It turns out that you can sleep up to 7 hours a day, although sleep is divided into two parts: 4 hours and then another 3 hours of sleep.

Yes, in addition, they say that when you sleep twice a day, your sleep is more effective and your body rests better. But again, not everyone goes to bed right away; someone can mind their own business. It turns out that they sleep 6.5-7 hours - this is the maximum. Then work begins and at the onset of the ninth hour prayer begins, this is approximately three hours before sunset.

Is it around 6 pm?

In winter, 3 hours before sunset comes much earlier.

It turns out that the entire rhythm of life is tied to the sun, and not to mechanical watches? This is how it was in ancient times and in the time of Christ...

Yes. Therefore, the Jesus Prayer is included in the cell night rule. In summer this rule is less because the night is shorter. In St. Petersburg, for example, at night in the summer it would not be possible to observe this rule at all, because there are white nights there. There is essentially no night. The main ones on Mount Athos are the winter months, when most of the Jesus Prayer is performed. This charter was given by Elder Joseph of the Cave. And other monasteries focus on some other points. In the temple, everyone has more or less the same thing, although there are shades there too. For example, in the Lavra of St. Athanasia services are longer because all the texts are sung. And in other monasteries they read a lot, for example, the canon, which is sung in full in the Lavra. It turns out that in the Lavra there are fewer nightly Jesus Prayer in the cell; they pray more in the temple. Somewhere they work more during the day. If the monastery wants to be more independent financially, then they work there more.

But from the experience of the Karakal monks it is clear that these 4 hours of night prayer give a lot spiritually. Once even Elder Paisiy Svyatogorets confirmed this to me. There was such a story. We agreed with my confessor from the Hilandar monastery that we would go to live together in a cell (a cell is a small monastery on Mount Athos, usually for two or three monks). At this time, he performed the duties of a protoss on Athos and asked him to wait until he completed his obedience. In order not to waste time, he advised me to live temporarily and learn something from the Greek monks. When I was in Hilandar, he had already completed his protohypostasis, the position of protos, and Hilandar switched to the cenobitic charter, and he was chosen as the first abbot (Cenobitic is a classic monastic charter, when all property is common, and everyone is subject to the same rules). Before this, for 350 years the monastery was idiorhythmic (in such a monastery, monks can have some property, live at their own discretion, only housing and worship are common. The monastery is managed by a temporary chosen “pro-abbot”). When this happened, the confessor told me: “Forget what you and I agreed on. Come to me in Hilandar, we will restore the dormitory regulations together.” It didn't work out very well. Then this summer I visited Elder Paisius and said: “I feel that what I acquired from the Karakalians, I began to lose.” He replied: “Yes, it’s summer now. Now no one can buy anything. We monks acquire everything in winter, when the night is long. And in the summer we just try not to lose too much.”

It seems that if a person prays for 4 hours at night every day, he will quickly become a saint.

Don't know. But I have seen that those who pray at night have a more loving attitude towards their fellow men. Not everyone followed this rule about night prayer in the cell, because it was said: whoever can, let him do it, and whoever can’t, let him sleep. But those who could not pray for all 4 hours got up an hour or an hour and a half before the start of the service in the church, as in many other monasteries, where approximately 1.5 hours is the cell rule. Then, observing the monks with whom I worked during the day, I already mentally divided people into those who fully complied with the prayer rule of 4 hours in the cell, and those who did not. Because the former had a warmer, more attentive and loving attitude towards their neighbors.

Cell of Elder Joseph the Hesychast on Mount Athos.

That is, it was clear whether a person prayed at night or not.

It was obvious. This means that night prayer has great power. But only when a person prays, understanding very well what it means. One monk told me how to pray: “the most important thing is to be sincere, so that you are fully aware of the words being spoken.” And he said to himself: “Sometimes I pray, but I feel that my prayer begins to go mechanically. Then I say: “God, You see how worthless I am. Come on, help me so that I can free myself from this.” And then I pray again.” And with such a thought he gives direction in his prayer. And if there is no such attitude, then prayer can proceed out of habit.

Like you're typing on a typewriter?

Perhaps... I saw that the Caracals, who pray at night, are different in human terms, even in their everyday contacts, during the day. They try to help in everything, right away, their reaction to a simple human situation is faster.

It turns out that prayer makes the mind lighter?

Yes, lighter and more mobile. The mind is tuned in such a way that it thinks about how to make a fellow person feel better.

It is probably impossible to introduce such a charter in Russia. We serve liturgy in the morning, only at the Athos Compound in Moscow there is a night service on Sundays and holidays.

This is probably so because in Russia the monastery in Soviet times was a general parish and was tailored primarily to the needs of the laity. But for some, like Fr. Seraphim (Baradel), we managed to change the situation.

That is, it is possible, but a strong will is needed to change the charter? Probably, if you really engage in monasticism, only the Athonite Rule will give spiritual success and make a monk out of an ordinary person?

There are probably different situations, but there are things that I don’t understand, for example, vacations for monks. How? For what?

This is probably because in Russia monks have a lot of physical work, and if it is not interrupted, the monks will simply die or get sick. And the climate is very harsh. Perhaps there is not much work on Athos?

If we slept there from 7 to 10 in the morning, we worked for 4.5, maximum 5 hours.

It turns out until about 3 o'clock in the afternoon.

Yes, and then you go to the cell to calm down and prepare for the evening service, which began around 4 pm. But, as I already mentioned, it depends on the sun, when the service began earlier, when later.

Monastery of Caracalla on Mount Athos

Tell us about the regulations regarding food. I think they eat 2 times a day, morning and evening?

Yes, the first time they eat is in the morning, immediately after the liturgy. This is called lunch. Wine is served. Most often, after the liturgy, it was not yet dawn, so immediately after lunch the monks went to bed.

What do they usually feed in monasteries?

Mount Athos has good land, the mountain is high, streams flow from above and good plants grow, so in the summer they feed their own gardens, there is a lot of everything. And in winter there is a succession of lentils, beans, and chickpeas, from which hummus is prepared in the East. It's almost a day later. Sometimes they do something with rice, they eat fish, but it is considered a festive dish. I remember that when we were working, the abbot would come up to us, and in his pockets he would have fruits and dried fruits. The abbot treats them and praises them: “Well done, you are doing a good job!” On fast days (3 days a week), meals were only served in the evening, and during the day you can go in and drink tea with crackers and dried fruits. This is outside the regulations, but was allowed to those who wanted or were weakened.

It turns out that dried fruits are available to everyone?

Yes, both our own fruits and dried fruits. Figs, nuts and, of course, olives - there is always a lot of this.

In Russia, olives, fruits and nuts are considered expensive foods. But it is healthy, tasty and nutritious.

In some monasteries, food is not placed individually on a plate, but everyone takes as much as they want from common dishes. In Caracal there is a custom that if there was something left, they collected it in a common bowl and could get it again for lunch. Guests always received fresh food, and the monks could get what was left from the last dinner. We love each other and will not disdain.

Living in the world, you spin around, live absent-mindedly, but it turns out that the personality quickly determines itself: you either go towards love, or you withdraw, dry up like a cracker, and become angry. This separation happens quickly. But in a monastery there may be some mixture of both, so that it will not be clear: either you are going into love, or into dryness, into petrified insensibility. This is more noticeable in the world, because you constantly intersect with people, and you need to react to people. For me personally, the biggest challenge in the monastery is the limited space.

Space is an important issue, but the second most important issue is time or the quality of time. It is important for me that it is mine, I would dispose of it, but, on the other hand, it is important to feel that the day was not in vain. External life consumes so much time that there may be no time left for the most important things.

In Russian monasteries, personal time is very strictly scheduled. Pilgrims work hard when they come to the monastery. It's even considered a privilege.

There is a big difference here from the Greek, Athonite charter. I recently went as a pilgrim to Caracal. I and two other comrades were asked to help the monks with their work during the day. We helped. One of the pilgrims with whom I came to the monastery was a close friend of the Caracal monk, and at night he went to help him again. And so, at some point, this monk came to the temple and began to look for the other two pilgrims, including me, to again ask us to help him. We went, of course. The canon was read in the church, and Matins was in progress. And the cook is in the kitchen and says to this monk: “What are you doing! Yes, the abbot will drive me into this oven when he finds out that I called pilgrims. How can you imagine that I would call pilgrims from the church! No, this won’t happen.” And we were sent back to the temple.

Is prayer given first importance, and work comes second?

Yes, both for monks and pilgrims. There it is unthinkable that a pilgrim, if he himself has not shown such a desire, would be called to work. A pilgrim is not called to work just like that.

Does a pilgrim come only to pray and arrange his spiritual affairs?

Yes. But he cannot stay there for long. Only within 24 hours can a pilgrim be in one or another monastery. But if he is already his own person, then, of course, it’s different. You can already help a little in the garden, live in a monastery.

Why did such a rule arise that a pilgrim comes only for a day? Is this an ancient rule?

It is not ancient, it’s just that now the monasteries on Mount Athos are faced with a large number of people and are not able to accept everyone for a long time.

Have so many pilgrims come recently?

Yes, this is the situation of the last 20 years.

We talked about the influx of pilgrims to the Athos monasteries and the fact that monks who want to live completely alone go to cells or go down to the sea. Tell me, please, what do you think about the modern church direction in Russia? It seems that we are continuing the external expansion that began in the early 1990s, when we tried to open as many churches and monasteries as possible. But there are probably some internal tasks?

I have been listening all year to one good author, who expresses not just a personal opinion, but a whole current of thought that now exists in Greece. He discusses one of the central questions: where is the essence of Christianity better expressed: in the church community or in the church as an institution. In Greek, ekklesia is the church, but it is perceived as living life. Ecclesia is a community that lives church life. I, as a Christian, go to church on Sundays not because of any duties, but because it is part of my life, together with people we gather around the most important thing. And if I don’t come, then the question should arise: why didn’t he come today? That is, a real church community must unite in such a spirit, have such a feeling that the absence of another member of the community is felt as something painful.

That is, today we should rather talk not about external expansion, but about internal action? The main task is to create a community, and not just a parish?

Yes, and in this community we must feel and love each other. Today this happens less and less often. But if this is not the case, then the question arises as to why everything else is needed.

You once said that one famous monastery was atomized, although there used to be a friendly community there, and the principle of asceticism began to fade away?

We were there only once after the death of the elder of the monastery, who united the brotherhood, and it seemed to us that although the formal structure remained, the most important thing had disappeared. But it’s hard for me to judge this. The elder had several close disciples. Someone died, someone left. And the elder was just asking the question: “What is essential in our life, why are we doing all this? Why do we pray and fast?” If the Jesus Prayer begins to be valuable in itself, regardless of our growth in Christ, then it becomes meaningless. But if it is needed for our transformation, as a path to God, then it is in the right place. But if you can come to God in some other way, then please, a person can go his own way. The main thing is that the end result is the same - a meeting with God, cleansing of passions, transformation of the soul.

Thank you for the conversation, I hope it will be useful for readers in Russia.

Interesting facts and legends

1. He tonsured the Monk Anthony of Pechersk, the founder of the Kiev-Pechersk Monastery in Rus', on Mount Athos.
2. He tonsured Saint Sava, the ancestor of the Orthodox Serbian Tsar Stefan Dusan. This king helped the monastery a lot financially.
3. Healing by the relics of St. Panteleimon Scarlatus Callimachus (translator of the Turkish Sultan Mahmud II) from a serious illness.
4. The end of the plague in Constantinople in 1744, after the arrival there of the relics of St. Panteleimon.
5. The end of the plague and the healing of the sick in Moldova, after the presence of the relics of St. Panteleimon in the state. In gratitude, John Nikolaou, the ruler of Moldavia, ordered that monetary benefits be sent to the monastery every year. Money was sent even after his death.
6. The miraculous return of the miraculous icon of the Holy Great Martyr Panteleimon to Old Rusik, after its transfer to New.
7. The healing olive tree, grown from the pit of the olive to which the healer Panteleimon was tied during his execution, did not burn during the fire in 1968.

Opening hours of the Athos Monastery and schedule of services

The Athos Monastery in Greece is open to pilgrims only during daylight hours. Visits begin at sunrise and end after sunset. When the sun has set, the gates are closed until the morning.

Divine service in the monastery:

1. Vespers.
2. Compline.
3. Matins.
4. Liturgy.

The vigil is served before the holidays and lasts all night. There is a very short break from the All-Night Vigil service to the Liturgy. Before particularly important holidays, the All-Night Vigil lasts approximately 14 hours.

Shortly before the service, the monk walks around the monastery courtyard, knocking on a wooden beater with a hammer. This is how he notifies about the imminent service, which begins in about 5-10 minutes.

Athonite monasticism in its past and present state

The life of monks on Mount Athos is dedicated exclusively to the Orthodox Church and is spent mainly in prayers and solemn church services. Every day, at certain hours, at the first strike of the bell, the monks, like equal brothers and friends, gather in the holy temple and spend most of the day and night here glorifying and thanking the Lord. Already at midnight, with a few strikes of the bell, the monks awaken from sleep to perform the cell rule, which for monks of the great schema, as those who have pronounced the strictest vows of monasticism and have achieved higher moral perfection, consists of 1,200 bows from the waist and 100 bows to the ground, and for simple monks and novices - in a smaller number of the same bows. Matins is then performed, which ends with sunrise, so that the beginning of each day is met by the monks in prayer and glorification of the Lord. At the end of Matins, a short rest is given. At this time, the monastery gates, which are usually locked for the whole night, open, and those monks who live outside the monastery, in separate cells, as well as outsiders, gain access to the monastery. At six or seven o'clock in the morning a liturgy is celebrated, at which all the monks of the monastery are present. The Liturgy is performed very solemnly, by a council of clergy, with a full choir of monastery singers. During the Liturgy, the monks receive communion, observing a certain line, but many of them proceed to St. communion weekly. And so, at the end of the liturgy, touching sights are observed in the monastery churches: hosts of ascetics, reverent and soulful, kneeling in prayer and asking for mutual forgiveness, kissing St. icons and relics and with faith, love and fear of God they begin the great sacrament. At the end of the liturgy, everyone receives the antidor from the hands of the rector and leaves the church with reverence and prayer. In those monasteries in which the brethren are numerous and there are several churches, several liturgies are celebrated daily. Thus, in the Russian monastery of St. Panteleimon, up to 25 liturgies are served every day in numerous churches of this huge monastery. After the liturgy, if Tuesday, Thursday or Saturday happens, the monks go to a common meal and here, in the presence of the abbot and honorary elders of the monastery, everyone eats the same food, consisting mainly of vegetables, fruits and fish and offered in moderation, observing complete silence; at this time, one of the brethren, as appointed by the abbot, reads aloud the lives of the saints or the works of the church fathers to those present. This reading, reverent and soul-saving, the host of ascetics, silent and soulful, the very atmosphere of the monastery meal, from the walls of which the faces of numerous saints of God, who became famous on Mount Athos, look down upon those present - all this reminds of the corruption and insignificance of bodily needs and points to the need to feed on the spiritual food - the word of God... After the meal, a common prayer is performed. On the days mentioned, the monks gather for meals in the same order in the evening. On the remaining days of the week, i.e. on Monday, Wednesday and Friday, the monks, after the Divine Liturgy, do not eat anything, but go to the meal around noon, after the end of a special service - the so-called paraklisis; in the evening they do not eat food at all, observing fasting until noon of the next day. On Sundays and holidays they eat twice. In the evening, the monks perform the usual services, first Vespers, and then Compline, after which they go to their cells to rest, but before going to bed they are again obliged to perform the cell rule.

On the eve of the twelve feasts, as well as on the days of temple holidays, all-night vigils are held in the monastery churches - in the literal sense of the word. They start at eight o'clock in the evening and last continuously until six in the morning. All-night services are performed very solemnly. At about eight o'clock in the afternoon, the skilled ecclesiarch, having put on a monastic robe, first beats out a trill on a hand-held beater, called the “tok” 5, walking around the cathedral church three times, with a certain arrangement, then strikes the “heavy tree” 6, then rings the bell “riveted”7, and at the end a bell ringing is heard, ending with the ringing “at full blast.” All monks must come to church upon this call. The divine service is usually performed by the abbot of the monastery himself, with a council of hieromonks and hierodeacons. He, together with the typikar, observes the course of the divine service in the cenobia, and in the idiorhythms - one typikar. The divine service is performed according to handwritten Athonite typikons and liturgical books, with the participation of “good-willed” singers, great experts in their field. Constant alternation of singing with reading, during which there is also rest in stasidias8, transitions from unison and viscous chants to strong and playful ones, changes in twilight, in which people seem like shadows, a sea of ​​lights, lit instantly in all chandeliers and lamps, swinging in different directions the central chandelier or choros, which gives a wonderful play of light, the replacement of the next hieromonk and hierodeacon at the exits with a whole cathedral of clergy in shiny vestments with golden crosses, with incense arks on their shoulders, etc., all this makes the Athonite vigil full of lively interest and produces The lay pilgrim is strongly impressed by the devout fulfillment of the rules, and by its solemnity, and by the soulful prayerful mood of the entire assembly of ascetics, so that after one presence at such a service, one involuntarily desires to again take part in the all-night monastic prayer. Finally, on major holidays in the afternoon, solemn memorial services are served for the deceased ktitors and benefactors of the monastery.

Thus, the Athonite monks devote most of the day and night to prayer in the temple and cells, and the rest of the time is spent on rest, mainly on obedience. In communal monasteries, monasteries and cells, all monks have some kind of obedience in the form of certain activities, physical or intellectual. They work in gardens, vegetable gardens, forges, carpentry and icon-painting workshops, on sea sailing ships, etc., others perform duties of supervision and decoration of monastery churches, others monitor the monastery library, copy manuscripts to replenish it, some do clerical work etc. In general, there is not a single idle monk in the monks; all of them, in one way or another, work not only for personal salvation, but also for the benefit of their monastery, for the external or internal well-being of their brothers. A common activity of Athonite monks is reading and studying the Holy Scriptures and the works of the holy fathers of the church. In theological sciences, some of the monks achieve remarkable knowledge, so that they cause true surprise from outsiders and specialists. Among them there are also graduates of universities and theological academies, former doctors, lawyers, natural scientists, whom the hardships of worldly life or the search for higher ideals forced them to leave the world and, far from its temptations and storms, find a quiet refuge for themselves. And they bring their benefit to the konovii, performing obediences in accordance with their special knowledge. There is also a school on Mount Athos for young monks preparing to undergo sacred degrees. It is located in Kareya, supported by the general funds of the Athonite monasteries and is under the guidance of experienced monastic teachers. Among her pets are Russian monks. But the course of the current Athonite school (αθονιας σχολη) is significantly inferior to the program of the famous Vatopedi school of the late 18th and early 19th centuries, of which now, unfortunately, only ruins remain. In view of this, some monasteries send their young monks for training to Constantinople and Athens, and sometimes to Russia.

In general, the monks of the Holy Mountain, retiring here, seek first of all the salvation of their own souls, fleeing from all the temptations and delights of the vain world, and most of all from the greatest worldly temptation - women. The ancient ascetics of Athos established that beardless young men, whose freshness of face and voice reminded the ascetics of the seductive face of a woman, should not be allowed into the monasteries, and later anchorites demanded the removal from their eyes of even female animals and everything that could in one way or another remind of a woman. Like “Nazarenes,” Athonite monks do not cut their hair, but they also do not let it loose over their shoulders and back, so as not to give the weakest of them a reason for seductive thoughts, but must hide it under a cassock or tuck it on their head under a hood.

Devoting their lives to prayer and godly pursuits, being away from the world and its charms, among a simple and harsh environment, under the constant control and supervision of leaders and elders experienced in spiritual life, never seeing the faces of women, Athonite monks sometimes achieve high moral perfection. Among them even now there are ascetics who have embraced the spirit of ancient eldership, strict fasters and zealous prayer-books, as if they had completely shaken off the sensual shell of the body, awarded the gift of insight, wise experts on the human soul, experienced leaders in moral life. Staying with them touches the soul and heals spiritual wounds, and conversation enriches them with wise knowledge in the matter of moral perfection. Everything for them is directed towards one goal - eternal salvation; their whole life is continuous service to God and their neighbors. Their concerns for the welfare of others are expressed in constant moral instructions and advice, in personal example, charmingly affecting those around them, in spiritual light, beneficially illuminating both the nearest monastic environment, and those visitors to Athos, whom the Lord destined for a short time to approach these bright lamps of goodness and truth, so necessary in our practical and mercantile times.

But historical justice requires that we say that, on the other hand, there are also monks living on Athos who have no place here, who, even having retired from the world, do not completely break ties with it and introduce worldly elements into a situation and environment that is completely alien to them. Worldliness began to penetrate Athos mainly in recent times, when the growth of local monasticism especially intensified, and when, due to a lack of supervision of small monastic institutions, casual lovers of monastic feats began to penetrate into them. And then, in regular monasteries (idiorhythms), due to their special structure, which excludes unity and strength of power and sharply divides the brotherhood into two classes - aristocrats and plebeians, with the right to live at their own discretion, the severity of life and exploits is greatly devalued by personal arbitrariness and weakness, especially harmful in the matter of moral perfection. The so-called proestos occupy five, six and even ten good rooms in regular monasteries, have a lot of money in banks or chests, dress in silk robes, sit in a cell on a wide Turkish sofa, eat meat on fasting days, and on fasting days - fish, are representatives of the monastery, travel to Athens, Constantinople, etc. They are not obliged to go to all church services, like the monks of the Cenobium, they are free to choose food, clothing, society, and can, at their personal request, dine together, pray, gather for conversations, etc. In general, the proestos of idiorhythms are more like rich laymen, whose piety is combined with a love of luxury and independence, and very little like monks9.

How to get to the Athos Monastery

Pilgrims, getting to the monastery, must pass 3 points:

1. Thessaloniki.
2. Ouranoupolis.
3. Marina on Mount Athos (port of Daphne).

From Thessaloniki to Ouranoupolis (135 km) you can take a taxi or bus. Taxi cost 80-100 euros. Buses leave from the Ktel Halkidiki bus station from 5.30 am to 18.30 pm (in winter until 17.00). There are 8 buses per day.

It is impossible to get to the peninsula from the mainland, as the border is closed. From Ouranoupolis they travel by water.

The ferry to Athos leaves from Ouranoupolis at 9.45. It can only be reached by taking the first 2 buses from Thessaloniki (5.30 and 6.15). You can’t get on the ferry without a diamanitirion, which you can buy at the Ouranoupolis Pilgrimage Bureau for 25 euros. From the ferry you can take a bus or walk to the monastery. You can rent a car for 40-80 euros.

Location of the shrine

The Athos Peninsula, with an area of ​​about 336 km2, is part of the Greek peninsula of Halkidiki. It stretches for 60 km from north to south, and at its widest part the peninsula reaches 19 km.

Climatic and natural conditions

The weather on Athos is hot in summer and rainy in winter, sometimes snow falls, but it does not stay for long. The Mediterranean climate allows the cultivation of citrus fruits, apple trees, pears, cherries and walnuts. There are often plantations of grapes and olive trees here.

The peninsula is covered with spruce, chestnut and oak forests. Only the area of ​​the peak of Mount Athos and nearby rocks is considered to be poor in vegetation.

How to get there

The path to Athos lies only by sea. Having bought a ticket on the ship, you can sail to Daphne Bay. It is connected with the administrative center of Athos - Karye.

Often pilgrims, wanting to reduce their time at sea, choose the route through Ouranoupolis, which can be reached by land. From this city the shortest sea route to Daphne is laid.

How to get to the Athos Monastery

Athos Monastery in Greece, located on the peninsula. You can visit it only after receiving a special permit - diamanitirion (Athos entry visa). Issued for 4 days. You can get it at the Pilgrimage Bureau or through the Panteleimon Monastery.

The following cannot be reached on Mount Athos:

1. Women (nuns, including).
2. Female pets.

The penalty for this violation is imprisonment of at least 2 months. up to 1 year.

Prohibited:

1. Wear shorts.
2. Wear short sleeves during services.
3. Enter the monastery gates after 18.00.
4. Kill poisonous snakes and scorpions.
5. Remove old and antique items.
6. Use a video camera (special permission required).
7. Swim in the sea.
8. Smoking.

Accommodation, meals and overnight stays are free. For overnight stays, you need to pre-register at the archondarik (monastery hotel). This can be done by calling the monastery or sending a fax there. It is practically impossible to get to monasteries and cells for the night if you don’t know monks. All paid services are in euros only.

Monasteries of Athos

The Holy Island, or Holy Mountain, Athos is a general name under which all the monasteries of Athos are united. In total, there are 20 monasteries on the island with the status of a monastery (that is, endowed with property and rights) and 12 monasteries (without management rights and property). Moreover, it is legally prohibited to form a new monastery on Mount Athos in Greece, so the list of monasteries is unchanged and built according to a hierarchical system.

Great Lavra

Lavra of St. Athanasius (Great Lavra) is the largest and greatest of the Greek monasteries on Mount Athos.

The monastery was founded in 963 and named after its founder. St. Athanasius is immensely revered here, and his cross and staff are included in the monastery’s artifact collection. Also on the territory is the Cathedral of the Annunciation, which houses the tomb of the venerable elder. And the main celebration for the local monks is the day of St. Athanasius (July 5).

Pilgrimage tours to the Athos Monastery

Tours to the monastery are organized by travel companies. Usually, the cost of the tour includes the organization of obtaining diamonitirion. The cost of tours ranges from 43-71 thousand rubles.

The price depends on the services included in the tour:

1. Flight.
2. Transport.
3. Hotel.
4. Nutrition.
5. Guide.
6. Places to visit.
7. Amount of days.

Hotels near Athos Monastery

Archodariki is a hotel with good service and affordable prices. Located in Ouranoupolis. 150m to the center. The beach area is nearby. Cost – approximately 3 thousand 500 rubles. per day for 1 person.

Each room has:

• TV.

• Air conditioner.
• Bathroom.
• Balcony.
• Free Internet.
• Heating.
• Fridge.
• Hair dryer.

Sunset Hotel with sea (or city) views – located in Ouranoupolis. All rooms have air conditioning and a furnished balcony. There is a bar and free parking on site.

In all rooms:

• Balcony.
• TV.
• Air conditioner.
• Soundproofing.
• Bathroom.
• Free Internet.
• Safe.
• Heating.
• Closet.
• Hair dryer.
• Fridge.

Xenia Ouranoupolis with sea view – located in Ouranoupolis on the beach. The hotel has a spa center, bar and swimming pool.

All rooms have:

• Balcony or terrace.
• Air conditioner.
• TV.
• Hair dryer.

Free parking is provided. Boyuda is prepared with walnuts.

All room types have a private bathroom and are soundproofed. As well as a minibar, clothes dryer, wardrobe and telephone. You need to pay extra for towels and bed linen.

The Athos Monastery in Greece, which is located on the Holy Mountain, is a unique place, very popular among pilgrims. Some of them never return, remaining forever in the monastic ranks.

Author: Ekaterina Vilkanovskaya

Article design: Mila Friedan

Pilgrimage to a holy place

Mount Athos is visited by thousands of pilgrims every year. Their number especially increases at Easter and Christmas. Recently, not only pilgrimage, but also tourist interest has been shown in Athos. Before traveling to the shrines, you should learn about several nuances.

Opportunities and visiting rules

Only men can get to Mount Athos independently or as part of an excursion group. Anyone wishing to visit Mount Athos must receive a special document - diamonitirion.

This document comes in two types:

• general diamonitirion allows you to stay in a sacred place for 4 days and stay in any of the monasteries;
• An individual diamonitirion is issued by one of the monasteries and allows one to stay on the mountain for an unlimited time, while the pilgrim must spend the night in the monastery that issued the diamonitirion.

When going on a trip, you should know that there are a number of rules in force at the shrine: it is not allowed to wear clothes above the knee, to use foul language or to talk loudly. Since Athos is not a place for recreation, sunbathing or swimming on the beaches, taking photographs or recording videos is also prohibited here.

Women, as well as any female creatures, are prohibited from entering Mount Athos. This restriction is enshrined in Article 186 of the Charter of Athos and is associated with an ancient legend. The story goes that the Most Holy Theotokos, on her way to Cyprus, was caught in a storm, and her ship was washed ashore on Mount Athos. Amazed by the beauty of this place, She wished that the mountain would become Her earthly destiny. And so it happened. According to Her covenant, no woman except her can set foot on these lands. This ban is still in effect today. Greek law even provides for imprisonment for violating it.

Route and cost of the excursion

Travel agencies offer various tours - both individual and group.

Climbing tours to Mount Athos are popular among tourists.

Their cost includes:

• flight to Ouranoupolis (most often from Moscow, from other cities - much less often);
• health insurance;
• route support;
• nutrition;
• accommodation.

But you will have to pay separately for the visa and diamonitirion. The cost of the trip will depend on the specific tour - from 280 euros for a one-day trip to 1200 euros for a seven-day stay on Mount Athos.