What is the name of the abbot of an Orthodox monastery?

Abbess Theoxenia, abbess of the Monastery of the Icon of the Mother of God “Life-Giving Source” (Chrysopigi, Crete)

Since the times of early Christianity, the personality of the head of the hostel, who plays the role of the main mentor, has been of particular importance on the path of monastic life. According to the founder of monasticism, Saint Basil the Great, the personality of the abbot or abbess serves as the subject of general trust and acceptance and the standard for all the brethren 1.

The abbot, by his very presence, relegates private desires to the background and maintains unanimity. According to the words of St. Gregory of Nyssa, “the abbot is a union of like-mindedness and a light in the guidance of souls” 2.

Abba Geront, the elder, or Amma Gerontissa, the old woman, have boundless love for everyone, the gift of reasoning, leniency, tolerance and teaching; church morality, spiritual education and maturity. He/she teaches the monastic brotherhood/sisterhood by his own life example, word and attitude, striving to be an example and a rule of life.

In an established community, where they strive and live in accordance with the Gospel law, Orthodox tradition and sacred canons, the decisions of the abbot can be nothing more than an expression of the conscience of all the brethren. According to St. Basil the Great, people who come from different places live together in the monastery, but they all become so familiar and acquire the same properties, as if one soul resided in many bodies and had a single opinion 3. Brothers, as the saint emphasizes , equally become both slaves and masters for each other 4.

In fact, in a communal monastery, the vows of non-covetousness and renunciation of attachment to material goods are interconnected with the unity and cohabitation of members of the brotherhood and are fulfilled through the voluntary renunciation of one’s own will. This presupposes the assumption of spiritual responsibility by each individual and all together, in order to become “guardians of each other’s piety”5, in the words of St. Basil the Great. To achieve this primary goal for a cenobitic monastery, each monk needs constant support from the abbot. Only with the wise spiritual leadership of the abbot can members of the brotherhood be united by close fraternal ties, all struggling together and together following the same path to the Kingdom of Heaven.

The ministry of the abbot is to establish and build bridges of communication between the brethren, so that the reasons for the alienation of souls are erased and those spiritual forces are cultivated that lead to mutual understanding, unity and harmony in Christ. Where such unanimity exists, monastic life reaches fullness.

The founder of cenobitic monasticism, the Venerable Pachomius the Great, instructed the rulers to bear their cross with greater zeal than everyone else, and to thoroughly observe the rules adopted in the brotherhood, so that everyone else would strive for the same 6.

In the ktitor’s charter of our monastery, which has operated as a monastery since the 16th century, it is especially emphasized that the abbot is obliged to have “a vigilant gaze, in vain the deeds and life of the brethren.” 7. This is a rule that applies to every monastery, because the abbot or abbess must take upon themselves vigilant caring for each brother or sister from the moment of renunciation of worldly life, which is the first step towards monastic life and acceptance into the monastery, and up to departure into eternity. The work of the abbot begins from the moment he meets the candidate for monastic vows and leads him to leave the futility of the world and join the monastic community. In the life of St. Pachomius the Great, it is reported that after a command from an Angel, the monk “began to receive those who came to him and so, after a worthy test, taught them the monastic way.” 8. St. Basil the Great, addressing those who chose renunciation of the world and monastic life, writes: “But you , who has loved the heavenly life and leads the life of the angels and the holy disciples of Christ, a supporter, desire and encourage yourself to be firm in accepting sorrows and courageously enter into the community of monks.” 9. The newcomer betrays his will into the hands of the abbot and all the brethren, and through their prayers his renunciation of the world. The Holy Fathers especially emphasize the continuity of monastic confession and the duty of a monk to observe his monastic vows until the end of his life.

Since the first centuries, the statutes of monasteries contain teachings in the form of catechumens, in which the rulers of the general life address novices and new monks. In the “Clarification” of St. Hilarion, a contemporary and disciple of St. Anthony the Great, we read that he who strives with his mind for what he has renounced comes to deprive himself of eternal life. And in the “Catechism” of Abba Pinufius, the elder, addressing the novice whom he leads to monasticism, emphasizes his obligation to fully observe the vow of humility that he gave to God, as well as the obedience that he showed at the beginning, and teaches him the ladder of virtues, life in a hostel and monastic perfection 10.

The abbot personally takes upon himself the strengthening in sorrows, trials and spiritual quests of each member of the brotherhood, including candidates for monasticism, whether they live in the monastery as novices or are just seeking this. With God's help, he finds ways to overcome difficulties and heal spiritual infirmities. To achieve this, he is called to love his spiritual children with fatherly love, admonish them with love and be forgiving of their weaknesses, for the Lord Himself tolerated our sins. But, depending on the circumstances, it is necessary to impose penalties and call for accountability. Strictness and supervision can sometimes be replaced by leniency and economy, but not to the point that they go beyond the bounds of mutual respect and decency.

The position of the abbot or abbess and the burden of responsibility of the older brothers do not negate the directness of personal communication with each of the brothers or sisters and do not detract from the affectionate and caring treatment, paternal and maternal care.

Saint Basil the Great emphasizes that the abbot is responsible and will give an answer before God for all unacceptable offenses in the brotherhood 11, and considers healing of infirmities and serving the brethren a reason not for arrogance, but, on the contrary, for humility and asceticism 12.

The conduct of the abbots with each member of the fraternity requires great consideration. Their healing entry into the world of everyone’s soul is a gift, acting by the power of God and through the prayers of the holy founder of the monastery, his successors, but also all members of the brotherhood, if accompanied by constant personal feat with humility and self-reproach of the abbots themselves.

What are the abbots of Orthodox monasteries called?

The abbots of Orthodox monasteries are honored and experienced abbots or archimandrites. These clergy have spiritual teaching experience. Abbots and archimandrites are priests who at one time took monastic vows. The abbot of the monastery is considered the head of a particular monastic community.

Monastery abbots are elected at the discretion of the ruling bishop of the diocese (ecclesiastical region) over which the monastic community is located. Sometimes a hieromonk can become the manager of an Orthodox monastery. However, upon taking office, the hieromonk is automatically given the rank of abbot. Due to his length of service, the abbot already becomes an archimandrite.

In Christianity, there are also nunnery monasteries that are not left without their manager. Abbesses are considered the superiors of women's communities. The abbess holds an administrative position; she can, at her discretion, elect the charter of the monastic community. However, the abbess does not take part in the priesthood, because a woman cannot be an Orthodox priest. In women's monasteries, male priests serve, called hieromonks or abbots (in this case, the position of abbot was given to the hieromonk for merit or length of service). The abbess does not accept the sacrament of ordination to the priesthood. In Orthodoxy, there is a separate rite of ordination to the abbess. These positions are appointed by the bishop of the diocese.

In addition, the ruling bishops of the diocese or even the patriarch himself can be considered the abbots of some especially large monasteries (Laurels). Monasteries in which the primate of the Russian Orthodox Church is considered the chief abbot are called stauropegial. That is why the Patriarch of Moscow and All Rus' can be called the Holy Archimandrite. For example, in the Trinity-Sergius Lavra, Patriarch Kirill is the holy archimandrite.

From the history of the founding of some monasteries it is known that the first abbots of monastic monasteries were holy people. For example, Sergius of Radonezh, Theodosius of Kiev-Pechersk, St. Savva the Sanctified and many others.

Source

Temples and abbots

The first Christian monasteries in Europe appeared at the beginning of the fourth century. According to legend, their appearance was preceded by debauchery, which was happening everywhere, and the believers of God could not find peace and understanding anywhere. Therefore, a kind of Christian communities began to be created. In them, any believer could calmly devote himself to serving and praying to the Lord God. Consequently, the communities needed a manager who would keep order. The abbot became such a person. And since those times, little has changed in the arrangement of monasteries and the rules according to which everyone can exist in them. Today, as before, abbots are usually called abbots. And getting this rank is not so easy. In ancient times, the abbot could not necessarily be a believer. Now everything has changed. Now only a believer, a person dedicated to God, can become a rector. Also, his candidacy for such a responsible post must be approved by the priests of the highest diocese. The abbot of a monastery can be an abbot of different ranks. From the lowest to the bishop.

Another main responsibility of the abbot is ordination as a monk. He, among other things, must conduct priestly services in his temple.

And it is the abbot of the monastery who appoints monks to various positions at his discretion.

Hegumen of the monastery: rank or title?

Hegumen is a high-ranking spiritual rank, the most ancient on earth. Such a person becomes a mentor for the inhabitants of the monastery (the word comes from the Greek ἡγούμενος - “leading”).

Hegumen is the head of the monastery, who controls all processes in the monastery, resolves possible conflicts, and reconciles the brethren. The meaning of the Greek word from which the title “abbot” comes, quite fully reveals what the abbot – “leading” – does. The abbot leads the brethren to a model of righteous life.

According to St. Basil the Great, people who come from different places live together in the monastery, but they all become so familiar and acquire the same properties, as if one soul resided in many bodies and had a single opinion. slaves and masters to each other in equal measure

The abbot, the abbot of the monastery, has the right to carry a staff.

In 1764, during the reform, Russian monasteries were divided into three classes; the head of the monastery of the third, lower class began to be called abbot. The difference between him and the archimandrite (the abbot of a monastery of the first or second class) was that during divine services he dresses in a simple monastic robe and gait, while the archimandrite dresses in a mantle with “tablets”, a pectoral cross, a club and a miter. During the time of persecution of the Church, the total number of monasteries was greatly reduced, and the rank of abbot became a reward for the monastic clergy (the rank corresponded to an archpriest in the white clergy) and was not necessarily associated with the management of the monastery.

This practice was consolidated in the 20th century, when after the revolution all monasteries in the USSR were closed, and after the Great Patriotic War a small number of them operated. Only the abbot, who was the head of the monastery, had the right to carry a staff.

The path to love, not an escape from problems

The perspicacious and gracious elder Porfiry Kavsokalivit, famous in Russia (died in 1991), had spiritual fellowship and led many brotherhoods not only in Greece, but also in other countries.
About the abbot, he said: “The elder (abbot) plays a very important role in our lives. The elder is our spiritual leader. He is not just an educated man who has become an old man, since he is literate and strong in theology. Let's figure out what an elder is. He may be illiterate, may not know much, may not have the gift of speech, may not have read many books, but he may be higher than educated if he lived in obedience and acquired the Grace of God. Such an elder can bring a lot of benefit to his novices if they are obedient to him” 27.

The elder emphasizes that to lead the brotherhood, reasoning is necessary. He considered trust to be the primary thing for finding an approach to souls, so that each brother or sister would confidently and safely reveal their thoughts and sins, without fear of being rejected. That is why he emphasized that the abbot or abbess should be lenient, understand the mental state of each monk and pray. What is required, as he said, are gentle ways: in order to accept others and lead them, in order to listen to their thoughts, he must himself be a saint and show responsiveness, meekness, love 28.

He argued that when an elder experiences true compassion and pain for the difficulties in the struggle for each soul, a subtle work occurs through which, by the grace of God, a person can be spiritually reborn and gain new perspectives. He said that the elder was called to spiritually love the brethren, despite their sins, and lead them to the light and beauty of the Garden of Eden. He considered the secret prayer of the elder for each brother very important and said that this movement of prayer unites and fills all the brethren with grace. He urged abbots grieving over the sins of their novices not to complain during difficulties and temptations, but instead to call souls to new efforts.

The ever-memorable Elder Porfiry was very restrained when it came to rigor: “In a monastery there may be order and order, but there cannot be monastic life itself.”29 He considered it wrong to paint everyone with the same brush with excessive severity, which does not allow for an individual approach in accordance with the characteristics of the individual, temperament and special mental structure of each member of the brotherhood.

Elder Porfiry considered it necessary for the abbot or abbess that they themselves strive in obedience. He especially noted that everyone himself had to go through obedience in order to feel in the place of the one whom he called to obedience.

In each case, Elder Porfiry emphasized that joy and freedom give the soul strength to advance in monastic life: “To succeed in the monastery, you need to strive without coercion, with joy and willingly, and not out of necessity. Don't think about hell. Monasticism should not be an escape from negativity, but a path to divine love. Monastic life is joyful. A monk must know the sweetness of prayer and seek divine love. He cannot establish himself in monasticism without knowing the sweetness of prayer. If this does not happen, it’s the end, he will not be able to stay in the monastery. But what keeps him in the monastery along with prayer is work and handicraft. Work and prayer are not different things. Work does not interfere with prayer; on the contrary, it strengthens and improves it. It's a matter of love. Work is as if someone were praying or bowing down” 30.

As the ever-memorable Elder Porfiry says, labor, obedience and handicraft are of great importance. It is very important that everyone in the monastery works to the best of their ability. It is equally important that the brotherhood realize that the work in the monastery and the acquisition of a livelihood are accomplished with difficulty and sacrifice, because life itself, according to the behests of the fathers, can continue through these simple daily manifestations of life.

Therefore, the abbot, who is called to support each brother in the fight against passions, must strengthen him in daily obedience in order to give him the opportunity to engage in meaningful work. He should not follow the desires and demands of the brethren, but should approach the assignment and distribution of obediences judiciously and by setting a personal example. It is called upon to inspire and unite efforts so that the ministry meets the needs of the community and at the same time becomes a unifying principle for the brethren, leading them to holiness.

First of all, the obediences associated with work on earth connect the members of the brethren with each other and with the place where they live. When the food offered for a common meal turns out to be the fruit of the labor of the brethren who worked hard to grow it, and especially when this happens in the traditional way, that is, without the use of chemicals, then an opportunity arises for the members of the fraternity, especially for the young ones who lived in modern society, to realize that the monastery follows centuries-old traditions.

In the modern era, monks and nuns who come to monasteries are, for the most part, people burdened with significant social and educational baggage and raised according to the rules dictated by modern society. Some of them come from multicultural backgrounds, while others have visited many countries and studied various sciences. They choose monastic life because they seek Christ as the Bridegroom, knowing full well that society will condemn them for this. In order for these young people to consistently experience sobriety and the way of the cross of monastic life, which the Church has been living for two thousand years, they need an atmosphere of constant spiritual nourishment, supervision and daily reflection on the meaning of life. The spiritual mentor is called upon to constantly encourage the brethren to remain zealous and not replace the difficult path with an easy one, hard work with comfort, and sacrificial service with demands for special rights. Because there is always a danger that secular thinking and manifestations will take up residence in our monasteries, abolishing our monastic essence, which is genuine only if and only because it remains “the promise of the cross and death” 31.

Life in a communal monastery preserves to this day the unity that existed among the first Christians and the zeal for the common existence of souls. In monastic life we are called to follow the patristic tradition. However, the word "tradition" itself means the "passing on" of something that has been taught and experienced and is not limited to mere preservation. The monastic rules that regulate life in our monasteries make sense only if today we are imbued with and guided by them on the path to the salvation of the soul. And the abbot is faithful to the word, truth, experience and continuation of the work of his holy predecessor, when he does not simply demand observance of the commandments and statutes, but when he guides the members of the brotherhood in the perception of spiritual covenants, in unity, in unanimous communication and in the constant study of the will of God.

Ascetic instructions to those who labor in community life and hermitage, ch. 28, PG 31, 1417 A.
See Gregory of Nyssa, St. “The Life of St. Macrina”, VEP vol. 69, 116, 3 et seq.
Ascetic instructions to those who labor in community life and hermitage, ch. 18, 2, PG 31, 1381 D – 1384 A.
Op. cit.
Op. cit.
Festugier,
G 95, P. 208-209, from archim.
Placida Desei "Pachomius Monasticism". – Athens 1992. R. 19.
Κώδιξ τήσδε σεβάσμιας Πατριαρχικής και Σταυροπηγιακής Μονής της Θείας και Ζωοδόχου Πηγής του Χαρτοφύλακος (Χανιά, 1843), ch. eleven.
Life of Pachomius, A, 24, ΒΕΠΕΣ 40.
Resignation, PG 31, 629 C.
R. 32-43.
Ascetic word, 3, 2, EPE, R.
Extended Interpretations, 2, EPE, R. 315.
Elder Porfiry Kavsokalivit, “Life and Words.”
– Maloyaroslavets, St. Nicholas Chernoostrovsky Convent, 2008.
The ascetic word, 3, 2 EPE, R. 153.
Ascetic instructions to those who labor in community life and hermitage, ch. 28, PG 31, 1417 A.
Nektarios, Bishop of Pentapolis, St. "35 Pastoral Epistles".
- Athens, 1923. R. 121-122.
Or . cit, P. 122.
Op. cit, P. 74.
Op. cit. P. 121-122.
Theodore the Studite, St. "Letters to Nuns."
- Thessaloniki, 2003. R. 97-135.
Elder Porfiry Kavsokalivit, “Life and Words.”
– Maloyaroslavets, St. Nicholas Chernoostrovsky Convent, 2008.
Vita S. Columbae, I, 30.
Ascetic instructions to those who labor in community life and hermitage, ΒΕΠ, 57, 60, 16-20.
John of Sinai, St. “The Ladder”, Homily 31, 24.
Op. cit.
See Sergius Chetverikov, Archpriest, “Paisiy Velichkovsky”.
Elder Porfiry Kavsokalivit, “Life and Words.”
– Maloyaroslavets, St. Nicholas Chernoostrovsky Convent, 2008.
Op. cit.
Op. cit.
Op. cit.
“The succession of the great angelic image” from the Great Book of Breviaries.
Ascetic word, 3, 2, EPE, R.
Op. cit.

Abbess Abbess Obedience

February 25, 2021 Source: Monastic Bulletin Magazine (No. 1 [45] 2021)

An archimandrite is the abbot of an Orthodox monastery

Let's start by answering the first question. There really is no “mandrit” in the Orthodox hierarchy.

The word "archimandrite" is formed in a different way. In Greek it is written like this: ἀρχιμανδρίτης - and consists of two parts:

You should immediately be careful and avoid literal translation.

“The leader of the stables” is, of course, the cost of the difference in languages. The implication is that the archimandrite is the person who is in charge of the place where the lost sheep live. This is a clear allusion to the words of Jesus Christ:

“What do you think? If someone had a hundred sheep and one of them got lost, wouldn’t he leave the ninety-nine in the mountains and go looking for the lost one?”

Sheep are an offensive symbol for Russians by today's standards, but for their era it was a wonderful illustration. So, believers are sheep who are kept in the herd.

Its owner is God, and the representatives of the clergy are a kind of replaceable shepherds who take care of Christians and represent the Almighty on earth.

An archimandrite is a governing group of such sheep, a community of monks. Today we understand the word “monastery,” but at one time it was more appropriate to talk specifically about communities.

So an archimandrite is a monk-priest from the black clergy, almost always the abbot of a monastery.

Catholics have a similar title - abbot, that is, the head of the abbey. And then there is the abbess, that is, the abbess, or in our opinion, the abbess.

Archimandrite Tikhon (Secretary)

Who is the abbot of a Catholic monastery?

Over the centuries, the role of churches in Catholic Christianity has changed several times. At some time, monasteries ceased to be just communities for monks. They became territorial-administrative units. And the ruling abbot in them was no longer responsible only for the improvement of his community, he owned all the lands that fell under his control. Consequently, the position from a church one turned into a public one, where many rulers of various ranks tried to place their relative.

That is, we can safely say that the abbot of a Catholic monastery, or, as they are commonly called, the abbot, became not only a spiritual, but also a commercial person. Initially, only abbots were called abbots. But over time, all monks began to be called this way. Within the hierarchy of the Catholic Church, abbots performed different duties. Some did not obey anyone and ruled the monasteries at their own discretion, while others, on the contrary, could not take a single step without the instructions of their superior bishops. Another feature was that the abbots could be representatives of the nobility. Also in the church there were ranks of military monks and various orders.

The holy archimandrite is the bishop who runs the monastery, and the schema-archimandrite is the ascetic monk

Holy Archimandrite

Only a patriarch or diocesan bishop can be called this way.

Since the holy archimandrites are busy people who are unlikely to be able to be in the monastery every day, they appoint a vicar of the monastery (monastery, monastery). This is the authorized representative of the bishop.

Schema-Archimandrite

To understand who this person is, we need to talk a little about the schema.

Schema is an oath of Orthodox monks to lead a particularly ascetic lifestyle. There is a more gentle one, the Lesser Schema, but usually, when they do not specify it, they mean the Great Schema.

A person who takes a vow of ascetic asceticism is equated to an angelic image.

He goes to live separately from the brethren and removes all obedience from himself. He only participates in liturgies and performs the duties of a confessor. Usually schema-monks lock themselves away in order to communicate with other people less often.

Schema-Archimandrite Gabriel (Bunge)

If an archimandrite becomes a bishop, he can also accept the schema, but such cases are rare. The schema presupposes a monastic lifestyle and retirement. And yet there are examples of this in the Russian Orthodox Church.

The rank of archimandrite appeared in historical documents in the 5th century or a little earlier

For the first time, the rank of archimandrite was mentioned in the Antioch Patriarchate. Already in the 5th century, almost the entire Greek East included archimandrites.

In the acts of the Third Ecumenical Council (431) we can find a petition on behalf of the archimandrite and other monks.

Archimandrites constantly appear in many historical documents:

“God’s catholic and apostolic Church, the indestructible and immortal mother of our powers and that the pious peoples, being in peace and unanimity regarding God with the most God-loving bishops, the most pious clergy, archimandrites and monks, bring favorable prayers for our reign.”

“Because this impeccable faith protects both us and the Roman affairs; then the godly archimandrites, hermits and other respectable people brought us requests and with tears begged for the establishment of the unity of the holy churches, and for some members of the Church to come into contact with others; since the hater of good has long been trying to dissolve them, knowing that if he begins to fight with the whole body of the Church, he will be defeated.”

Hegumen (abbot) of the monastery: how to combine spiritual guidance and relations with the outside world

Archimandrite Elisha

Report by Archimandrite Elisha, rector of the Simonopetra Monastery (Holy Mount Athos) at the International Theological Scientific and Practical Conference “Monasticism of Holy Russia: from Origins to the Present” (Moscow, Pokrovsky Stavropegic Convent, September 23-24, 2015).

Your Eminences!

Your Reverences, venerable abbots and abbess of monasteries!

Having accepted the honorable invitation of His Eminence Archbishop Theognost of Sergivo-Posad, I am addressing your monastic congress today with this speech, which will be read by the venerable Archimandrite Serapion, the steward of our metochion in Ormylia, since I myself was unable to attend in person due to the obligations I had long ago taken upon myself. for this time of commitment.

Such conventions are very important so that we have the opportunity to meet and communicate in the name of Christ, since Christ Himself is present among us.

The topic of the speech that Vladyka Archbishop proposed to me is complex and difficult and, moreover, worries us all, since we are trying, in the conditions of modern communications, to find the royal and middle path of the holy fathers of the Church, in order, on the one hand, to preserve the tradition of monasticism, and on the other hand, it must correspond to the realities of our time.

Let us at least schematically consider the main components of the abbot’s personality.

1. Spiritual leader.

Saint Basil the Great, as you know, writes that the abbot takes the place of God in the monastery, “in the image of Christ.” Elder Emilian of Simonopetra, in turn, explains that the abbot of the monastery, which represents the fullness of the Catholic Church in one specific place, is a visible component of the sacrament, which hides within itself an invisible source - God. First of all, the abbot is a leader, a creator who guides and secretly guides souls, shows them the path to perfection and to the sacramental union with Christ.[1]

Accordingly, the blessing of the abbot serves as a restraining force for the brethren, so that everything is done in the name of the Lord. By kissing the abbot's hand and bowing to the ground in front of the abbot's place even during his absence, we are not just performing formal actions, for this contains mysterious energy.

2. Necessary qualities of an abbot

Since the Church attaches such importance to the institution of abbot, this means that she perceives him as more than just an ordinary manager. He must - at least in theory - combine within himself exceptional abilities for the proper performance of his sacramental ministry and, of course, he must be a model of monastic life. The success of the brethren largely depends on his life, because his life is a “vivid example” [2], so that “even to him who is silent, the example of his deeds teaches more powerfully than any word” [3].

Among the many virtues that the holy fathers demand from a rector, St. Basil the Great especially emphasizes:

“He would be good at leading those who march to God... not absent-minded, not lover of money, careless, silent, lover of God, lover of poverty, not angry, not evil-minded, strong in edifying those who come close to him, not vain, not arrogant, not flattering, not fickle, not anything.” preferred to God." [4]

An important element in the passage quoted from Basil the Great is indicated by the word “non-tutelary.” This word does not mean a slow, inactive or indifferent person, but one who is not constrained by the worries around him and is not attached to worldly things. Following this principle, Elder Emilian of Simonopetra wanted the abbot to be “detached” and deeply living the sacrament of the presence of Christ, so that he could convey it to the brethren:

The abbot is alienated from everything and alien to everything... This is someone who died for everyone and everything, but is alive only for God and his children. If he is not a stranger and aloof, he will be at the mercy of circumstances, entangled in thousands of affairs and cannot be a real father to his children... He must be an undistracted mind and an uncaring person.[5].]

Also, the abbot (elder) is a servant of the word. The abbot leads each monk to the possibility of standing before God, but he also, with his words, supports and cultivates the mentality and character of the brethren. He introduces the monks into the course of patristic thought, into the realm of their living of God.[6]

3. Administrative responsibility

Along with spiritual responsibilities, the Church vests the rector with administrative functions. He acts as the legal representative of the monastery before government authorities and, accordingly, administrative functions are entrusted to his shoulders. Even without having exclusive powers in decision-making, and governing the brotherhood “in council with the elder brethren,” the Byzantine charters already consider it “the embodiment of the management and structure of the monastery”[7].

Thus, the abbot also serves as a “link” between the monastery and the “world.” Therefore, he not only acts as a “detached” person, as mentioned above, but must be the chief administrator of a certain community with its own practical needs, who experiences pressure when it comes into contact with the logic of this world. This constitutes the human dimension of this sacrament and maintaining balance is perhaps the most difficult task of the abbot to achieve. Spiritual and administrative abilities are combined in one person with such difficulty that St. Basil the Great did not advise the founding of different monasteries in the same area due to the fact that it is not easy to select for them a sufficient number of people with the appropriate talents.[8]

How can one combine spiritual and administrative responsibility? I’ll tell you straight – this is a difficult question that confuses many.

First of all, it is worth noting that there are certain parameters that must be taken into account when studying this issue, so it would be a mistake to impose some strict, one might say “dogmatic” framework here.

A. The first is the individual character traits of the abbot.

Not all people are the same. One is more outward-looking (extrovert), the other is inward-looking (introvert), one is more sociable, the other is more secretive. Of course, ideally the abbot should not have left the monastery. However, the performance of necessary functions should not affect the monastic dispensation. His activities must be subordinated to the needs of the monastery. It should not flow from his personal choice, but be a response to emerging needs and not become the subject of his constant care and “bind” him. This presupposes a peaceful life, in which “in the peace of one place, the rest would lead a peaceful and silent life in all piety and purity.”

b. The second is the traditions of the region where the monastery is located, its values, history and characteristics of each era.

It is one thing when a monastery is founded at a distance from the world, and another thing if it is located in the center of Constantinople, Moscow, Rome, Athens or Cairo.

Tradition, both East and West, shows that culture and education developed around monasteries, settlements and cities arose, as in the Lavra of St. Sergius. The abodes served as a pole of attraction, a source of inspiration and a refuge of consolation. The burden of these undertakings and efforts primarily fell on the abbot of the monastery and the elder brethren.

Even in difficult times, such as the period of iconoclasm or Ottoman rule and others like them, such as current wars, problems in society or even social “explosions”, monasteries take on and fulfill a special role - cultural, apologetic, educational, social or spiritual, being in the forefront of those who are in danger defending the Orthodox faith.

Also, sometimes the abbot and the brethren have to take upon themselves the leadership of the revival of monastic life in a monastery, which has the status of a historical monument, and even its careful and comprehensive restoration, which requires special knowledge, compliance with numerous procedures and the search for sufficient financial resources. To this should be added the management of the monastery as a place where miraculous events or the holiness of a certain ascetic were revealed to the entire Orthodox world.

V. The third component is the variety of wording of the monastic charters.

This tradition is not the same in everything.

We see that the surviving Byzantine charters show us great diversity regarding the above characteristics. Despite the presence of so-called statutory “families”, that is, statutes created under the influence and in the likeness of a certain prototype, we can quite rightly conclude that none of the monastery statutes completely repeats the other. Thus, it becomes clear that the Church, on the one hand, maintained the commonality of certain principles and rules, and on the other hand, encouraged the good intentions and wills of its faithful children in order to maintain a balance between foundations and grace, while avoiding deviation to one extreme or another. , and to observe the harmonious collaboration of canons and grace.

d. The fourth component of the elder’s character is his charisma, that is, a special talent that makes him the property of the entire Church beyond canons and conventions.

Elder Emilian of Simonopetra in one of his teachings on the topic “Blessing of the Saints of Svyatogorsk for Macedonia” writes:

“When the will of God finds chosen vessels in those who are sacredly silent, it leads them on the path of edification of the people. In most cases, the Holy Mountain residents left [from Athos] out of necessity due to circumstances or in search of greater silence. Divine Providence providentially looks at the ascetic monks and accompanies them, so that even the very fact of their departure grows into a blessing and into a spiritual seed. They then had the Mother of God as their consolation as an Ally, Patroness, Healer, Nurse, and Intercessor”[9].

e. The fifth component is connected - of course, according to the circumstances - with the urgent and urgent needs of the Church, both pastoral and missionary.

Then the Church, through its archpastors, turns for help to abbots or hieromonks or to charismatic elders. Many of them became bishops, like Saints Gregory Palamas, Philotheus Kokkin, Basil of Thessaloniki, a disciple of Saint Euthymius of Thessalonica (New).

So, in the life of the Monk Euthymius (a Holy Mountain resident, the great ascetic and teacher of St. Basil of Thessalonica, who lived in the 9th century) it says: “St. Euthymius came again from Athos to Thessalonica. He was received... like an angel descending from the Heavenly sanctuary... the pious people crowded and pressed around him and pushed: who would be the first to enjoy the vision of him and take his fatherly blessing "[10]. “This was the most common attitude towards the saints and fathers, who shone with asceticism and holiness of life”[11]. And here in Russia, doesn’t the elevation to episcopal rank of abbots of large monasteries confirm such examples?

Many bishops seek help from abbots, especially in the world, and accept it, both before and in our time, which often happened and continues to happen on the Holy Mountain (the founding of monasteries by the Holy Mountainers in the Slavic world, as well as examples of the hieromartyr Cosmas of Aetolia, Venerable Paisius the Holy Mountain, Fathers Amphilochios (Makris), Philotheos (Zervakos), Jerome of Simonopetra, Father Gabriel of Dionysia, Parthenius, Abbot of the monastery of St. Paul, George (Kapsanis), Basil (Gondikakis) and other living abbots).

How, after all, can - within the framework of the basic traditional principles and all the variety of forms of service - be combined with the spiritual leadership of the brethren with the administrative concerns of the abbot and with his relations with the outside world?

1. Separation of administrative and economic functions.

First of all, it must be said that the more than thousand-year-old tradition of the Holy Mountain has come in its development to the following management scheme, which eases the burden of the abbot’s economic responsibilities.

The abbot carries out management together with the Council of Elders (Gerondia), which takes over the main areas of management (viceroy, treasurer, head of the office, etc.). Two or three of the cathedral elders are elected as epitropes and, together with the abbot, constitute the Epitropia or council under the abbot, which, on the one hand, monitors the implementation of the decisions of the Council of Elders, and on the other hand is in charge of current issues that concern the brethren. Thus, the epitropes take on a significant burden of everyday practical issues, leaving the abbot freer and less tutelage.

In Karea, the administrative center of Holy Mount Athos, where the Holy Kinot is located, each monastery has its own representative (antiprosop) from among its elder brethren, while in the farmsteads the main responsibilities are assigned to the steward. The abbot (elder) takes care of everyone and, as already mentioned, blesses everyone and arranges everything according to God. However, he does not go into details, buying the necessary time.

Thus, the tradition of the Holy Mountain appears to represent the concentration of previous monastic customs.

In general, in the Byzantine charters, the leading role in the management of the monastery is played by the “economist”, the monk of the monastery, who in many cases is the second person after the abbot and his potential successor. He is in charge of all financial functions and legal issues, which he always manages on behalf of the abbot. [12] However, there were also “economists” of farmsteads and monastery lands. In this regard, of interest - and here, perhaps, an analogy can be drawn with the current large Russian monasteries - is the charter of the Byzantine emperor John II Komnenos (1118-43), drawn up for the monastery of Pantocrator (Pantocrator) in Constantinople (1136).

The monastery carried out extensive charitable activities, maintaining a hospital with fifty beds[13], a nursing home and a leper colony[14]. Since many other monasteries and entire villages were assigned to the monastery, and at the same time, special care was required for the functioning of institutions dependent on it, where the constant presence of the abbot was impossible, “as he cannot be divided into a fraction,” the emperor decided that the management of all this was carried out through the appropriate economists.[15]The imperial text is excellent, and you will find it in my translation in the footnotes[16].

In another place, for example, in the ktitor’s station of Gregory Pakuriani (1083) for the Iveron (Georgian) monastery of the Mother of God Petritsonitis, two monks, called epitropes, help the abbot in economic management[17].

In some Byzantine monasteries, such as the monastery of Evergetis (Benefactor) or St. Neophytos in Cyprus, the management of the monastery was divided between two persons: the abbot, who was largely responsible for the prayer and spiritual guidance of the monks and could even remain in seclusion, and the steward, who was in charge of management and external relations[18]. This decision did not take hold on the Holy Mountain and did not become a custom among Greek monasteries. It is likely that for this reason, both in the West and in Rus', responsibilities were divided between the abbot, who focused on administrative functions, and the spiritual father chosen by the brethren.

However, this division is to the detriment of the significance of the abbot as the image of Christ and the spiritual father of the brotherhood.

The assignment of responsibilities to the brethren presupposes, first of all, their deep education in obedience, responsibility, severity and trust, so that they can mature and be imbued with the spirit of the elder. As you know, it is love, self-denial and trust, and not coercion by power, control and discipline, that creates and strengthens these connections. These latter are also necessary, sometimes more than necessary, but they are used as a means of balance when living together. By themselves, they do not stimulate spiritual life, sacrifice and love for God, for the elder and for the brethren.

Finally, the abbot can assign external care, with the unanimous consent of the Council of Elders, to pious laity.[19]

2. External relations

It is necessary to dwell on some of the nuances of organizing the monastery’s external relations.

“Peace” in the ascetic tradition means not only “the lust of the flesh, the lust of the eyes and the pride of life” (1 John 2:16), but also “the entertainment of the mind.” “The contemplation of worldly things creates confusion in the soul” of monks, in the words of St. Isaac the Syrian.[20]

Regarding the frequency of the abbot leaving the monastery, it is difficult to formulate some general rules, since each monastery has its own needs, and initially the abbots of the most important monasteries, in addition to internal monastic concerns, took part in the life of the Church and society. However, the general principle applies, according to which the abbot must “stay within the confines of his Sheepfold, leaving it as many times as is necessary for the Community and its necessary connections with the outside world.”[21] At the same time, the abbot must always keep in mind that his pastoral caring for the monastery and the spiritual well-being of the monks make a significant contribution to the life of the Church in an invisible but very effective way.

In the current era of acceleration of information flows and means of communication, ease of movement, universalization and globalization of processes within Orthodoxy, abbots have to leave their monasteries much more often than before. In addition to the usual administrative needs of monasteries, numerous duties arise (confession, preaching, etc.).

Abbots, leaving the monastery, must, if possible, observe the ascetic attitude and rules of the monastery, starting with how they dress and what they eat, and ending with the fulfillment of their cell rules and the performance of divine services. This preserves their monastic spirit and sets a good example both for the monks themselves and for the world.

Often this attitude and active asceticism are sufficient to organize our affairs and needs. Let's look at the example of St. Sava the Sanctified, who was twice sent to Constantinople to defend the Orthodox faith and ask for tax breaks for the Church of Jerusalem. Decisive for achieving the result were his humility and the divine light that he radiated[22].

On the other hand, modern capabilities allow the abbots to speed up the return to their Shepherd, while maintaining direct contact with their deputy or with the responsible brethren, directing their social circle and determining priorities.

In general, the life of the abbot in vigil and prayer and the true experience of divine service as a revelation from above gives rise to the authenticity of fatherhood in relation to the brethren and the word addressed to them. This, in turn, gradually leads to the reasoning with which the abbot controls and acts both “on advice” and independently, having the authority to do so, allowing him to personally choose the type of occupation, care and contacts to take care of the prosperity and growth of the brethren. Both in the monastery and outside it, he must decide for himself where his personal presence is most needed and impose upon himself additional spiritual obligations, provided that they do not harm his main service in the monastery. Then it is no longer the Charter that imposes obligations and their choice on the abbot, but he himself, in his own person, becomes by grace the bearer of the spirit, the executor of the commandments and truth of God, the source of reasoning and example, so that “he himself becomes an angel of God from among men, leading among them "[23].

Conclusion

The monastery, as “the tabernacle of God with people,” [24] represents a community and a way of realizing the Gospel ideal of life according to God. Living together in a monastery, according to Elder Emilian of Simonopetra, is like heavenly living; it is not aimed at achieving worldly or ideological goals, but only spiritual life, which is achieved through asceticism and the pursuit of the sacramental vision of God. It is sufficient and abundant for the abbot to devote himself to the service and leadership of a small or large brotherhood.

Economic affairs and contacts with the outside world are not something desirable, but necessary and inevitable, part of our “earthly journey.”[25]They are taken upon themselves by the abbot and elder brothers, driven by love and self-sacrifice, in order to protect the rest of the brothers, so that they remained undistractedly in the work of God.

In the case when the abbot is forced to engage in external activities, tradition and our own experience say that the only way to gain time and fulfill his spiritual destiny in the monastery is to elect and appoint responsible persons, monks or laymen of the same spirit as him. He entrusts them with general care and gives blessings, making major decisions independently. At the same time, it is required that the steward or any other responsible person maintain humility, knowing that he is in obedience. If he imagines himself to be a “manager”, he must be replaced.

It is also worth mentioning briefly - since this would require a separate message - that Elder Aemilian wanted the monks to learn to live under the protection of the elder, even without his direct presence, as if he were with them. So that they are firm and unshakable in their spiritual life, feeling the image of the Lord and the elder on themselves and thus not having the need for direct control on his part.

Finally, since any activity delays brotherhood, even against our desire, and not everyone can stand it, more secluded places should be arranged in monasteries or farmsteads, so that the elder himself can retire, and those with a predisposition to silence.

If the abbot, while engaged in necessary external activities, can preserve the mystical character that the Church gives to his personality, then upon returning to the monastery he will be as if he had never left it, and the brethren will receive their father with warmth in the confidence that he serves them, confirms them and He is personally present even during his absences. Their heart tells them that he serves the Church and his neighbor in every possible way and with all his strength. The hegumen, who, even during his trips outside the monastery and contacts with the outside world, is able to maintain a state of detachment, prudent asceticism and sobriety, will become a true shepherd for the brethren, who, under his leadership, will steadily strive for the coming Kingdom. Then the idea will be confirmed that “monastic life is the most complete form of manifestation of God in this world” and that “monasteries are not just useful institutions of the Church, but places where the teaching of Christ is confirmed experimentally”[26].

Holy Mount Athos, 2015

[1]Archimandrite Emilian, Interview for the Südwestfunk program: “Athos. 1000 Jahre sind wie ein Tag” (“Athos. 1000 years are like one day”) 1981.

[2]St. Basil the Great, Rules set out at length in questions and answers, 43 (PG 31, 1028).

[3]. Saint Basil the Great, Decree. Works, 43 See also Nicephorus the Mystic, Charter of the sacred monastery of the Most Holy Theotokos τῶν Ἡλίου Βωμῶν ἤτοι τῶν Ἐλεγμῶν…, ed. Alexey Dmitrievsky, Description of liturgical manuscripts vol. 1: Statutes, Kiev, 1895, chapter 41, “Instructions to the Superior,” p. 755: “Be equal with your brothers, be merciful, look after them and show them all fatherly favor... Take care and care for everyone “, bear with everyone, patiently admonish, instruct, teach, exhort, heal the sick, support the suffering, comfort the faint-hearted, return those who sin to the true path, forgive up to seventy-seven times, at the call of the Lord...”

[4] Saint Basil the Great, Sermon on Asceticism, A, 2, (PG 31, 632).

[5]Archimandrite Emilian, “Elder and Novice,” Cathedral of Saints of the Simonopetra Monastery Σύναξις Ἱ. M. Σίμωνος Πέτρας 1978, p. 4. See also “About the Elder”, Council of Saints of the Holy Community of the Monastery of the Annunciation of the Blessed Virgin Mary in Ormylia (Σύναξις Ἱ. Κ. Εὐαγγελισμοῦ τῆς Θεοτόκου Ὁρμυλίας), 1978: “Dead for the state, for the world, for the modern , for the ancient, for what is inside and for what is outside... ignoring everything. But inside him let there be the liveliness of eternity, inside him let true life abid... He lives between life and death, giving the monastery an eschatological sign. And so in this darkness, in this darkness, in this ignorance, may God’s will, God’s enlightenment, be done. Non-evening light emanating, ceaselessly emanating from the Light.”

[6]“An elder is one who possesses the word of truth and serves souls through this word. He is a minister of the word and is called to speak with his lips, speak with his eyes, speak with his heart, speak first of all with silence,” Archimandrite Emilian, “Ἔννοια τοῦ Γέροντος,” Cathedral of Saints of the Sacred Community of the Monastery of the Annunciation of the Blessed Virgin Mary in Ormylia Σύναξις Ἱ. K. Εὐαγγελισμοῦ τῆς Θεοτόκου Ὁρμυλίας, 1976.

[7] Konidaris I. Consideration of monastic charters from a legal point of view, Athens, 2003, p. 205.

[8] Saint Basil the Great, Rules set out at length in questions and answers 35, (PG 31, 1005).

[9] Archimandrite Emilian, Words and Instructions, M: Publishing House of the Church of the Holy Martyr Tatiana at Moscow State University, 2006, vol. I, The True Seal, Blessing of the Svyatogorsk Saints of Macedonia, p. 254.

[10] L. Petit, “Vie et office de saint Euthymie le Jeune,” Bibliotheque Hagiographique Orientale, τ. 5, Paris, 1904, r. 39.

[11]Archimandrite Emilian. Decree. op. P. 253

[12] Konidaris I. Consideration of monastic charters from a legal point of view, Athens, 2003, p. 207.

[13]Β΄ Κομνηνός, Τυπικόν τῆς βασιλικῆς μονῆς τοῦ Παντοκράτορ ος, Gautier, P., “Le typikon du Christ Sauveur Pantocrator”, Revue des Études Byzantines 32 (1974), σσ. 83-109.

[14]John II Komnenos, Rules of the Monastery of Pantocrator (Pantocrator). For the charitable institutions of the monastery, see Κωνσταντέλος, Βυζαντινή φιλανθρωπία, σσ. 230-37. Similar charitable activities were carried out by the monastery, where the brother of Isaac Komnenos labored and which maintained a hospital for the elderly (see the Charter of [Sevastokrator] Isaac, son of the Great Basileus Cyrus Alexius Komnenos at the opening of our newly founded monastery. κίου Ἀλεξίου Κομνηνοῦ τῆς Μονῆς Θεοτόκου τῆς Κοσμοσωτείρας (1151/52), Κομοτηνή, 1994, σσ. 85-86, 101-10 6 καί 131-132.

[15]John II Komnenos, Rules of the Monastery of Pantocrator (Pantocrator), σσ. 113-115. For attached monasteries, see σσ. 69-73. For lands, see σσ. 115-125.

[16] “Since the burden of care is great, both inside and outside the monastery, related to both spiritual and physical affairs, as set out in the Charter itself, a reasonable reminder is made that the Abbot of the monastery is not able to stand alone and despise all of this equally, since he will be able to divide himself between so many affairs, so for this reason we have decided to appoint various economists... It is for the Abbot to diligently and carefully supervise all local economists and direct them to proper correction... All economists must act with the knowledge and approval of the Abbot ..."

[17]The charter drawn up by the great Domestic of the West, Cyrus Gregory Pakuriani, for the monastery of the Most Holy Theotokos Petritsonitis, which he founded. Gautier, P., “Le typikon du sébaste Grégoire Pakourianos”, Revue des Études Byzantines 42 (1984), σ. 59 καί σ. 85.

[18]Exposition and narrative about the residence of the monks of the monastery of the Most Holy Theotokos of Evergetis (Benefactor), compiled by the holy monk Timothy, who became the holy hegumen after the founder of this monastery. Gautier, P., “Le typikon de la Théotokos Évergétis”, Revue des Études Byzantines 40 (1982), σσ. 47-51.

Monk Neophyte Presbyter and recluse διαθήκη περί τῆς ἰδίας ἐγκλείστρας νήσου Κύπρου τῆς Παφηνῶν ἐπαρχί ας, τῆς καί νέας Σιών ἐπονομασθείσης, ἤτοι ἐξ εὐδοκίας Θεοῦ σκοπευτή ριον ἔνθεον, Ἱ. M. Ἁγίου Νεοφύτου, Ἁγίου Νεοφύτου τοῦ Ἐγκλείστου Συγγράμματα, τ. Β΄, ἐπιμ. τῆς Τυπικῆς Διαθήκης Στεφανῆς, Ι.Ε, Πάφος, 1998, σσ. 36 καί 43-44.

[19] To resolve external issues, Justinian’s legislation defines an “apocrisiary,” that is, an external person, often one of those with political weight, who would be responsible for the monastery’s relations with civil and church authorities. The Monk Athanasius in his Charter (1005) appoints the patrician Nicephorus as (external) Epitrope, one of the most famous, as indifferent to worldly goods. Michael Attaliates, in his Testament (1077) to the monastery he founded, defines the eparch as a defender in the courts of the interests of the monastery and its mendicant house “for the sake of saving his soul.” The participation of the laity, despite the abuses that took place, was, it seems, necessary and inevitable. The most important role in the Byzantine period was played by the position of ephors, in other words, caretakers, as well as the position of charistikari (who monitored the use of property assigned to the monastery - approx.). Many ktytors chose the emperor himself as an ephor. The participation of the laity in church activities was an integral part of life in the Church as a whole. Along with this, according to church law, monks were forbidden to take care of the worldly and patronage from the laity, when it was conscious, allowed the monks to pursue their spiritual destiny relentlessly and unswervingly.

[20]Ἀββᾶς Ισαάκ, Λόγος 73, 33

[21]Archimandrite Emilian of Simonopetra Ἀρχιμ. Αἰμιλιανός, “Κανονισμός Ἱ. Κοινοβίου Εὐαγγελισμοῦ τῆς Θεοτόκου", 14, Κατηχήσεις καί Λόγοι 1, Σφραγ ίς Γνησία, σ. 191.

[22] Cyril Scythopolite, Life of the Venerable Savva, ἔκδ. Schwartz, Leipzig, 1939, σ. 142 καί σ. 178 ωνία τοῦ κονσιστορίου, ὅπου στιχολογοῦσε ἤσυχα τούς Ψαλμούς. Καί τήν δεύτερη φορά, ὅταν ἐστάλη στήν αὐλή τοῦ Ἰουστινιανοῦ μετά ἀπό τήν αἱματηρή ἐξέγερσι τῶν Σαμαρειτῶν (531) ἐξαστράπτοντα ἀπό θεῖο φῶς, ἔτρεξε νά προσκυνήση τόν Γέροντα κ αί ἀμέσως διέταξε νά γίνουν δεκτές οἱ παρακλήσεις πού τοῦ παρουσίασε γιά τήν Ἐκκλησία. Καί ἑνῶ οἱ ὑπάλληλοι διεκπεραίωσαν τήν ὑπόθεσι, ὁ ὅσιος στεκόταν πάλιν κατά μέρος ἀπαγγέλλοντας τήν Τρίτη Ὥρα. Σέ ἕνα μαθητή, πού ἀποροῦσε γιά τήν φαινομένη ἀδιαφορία του γιά τόσο ?? "

[23]Βίος ἕτερος Ἁγίου Παχωμίου 25, Halkin, σ. 193, 19-20.

[24]Ἀποκ. 21, 1-3.

[25]Πρός Διόγνητον ἐπιστολή, 5, 9.

[26] ησίας", Πρόσωπο καί Θεσμοί, σσ. 165-66.

23.09.2015

Social media

The title "archimandrite" was used almost as a synonym for abbot

We can say with confidence what it meant to be an archimandrite at the turn of the 5th and 6th centuries. This title was given to those abbots who were supposed to oversee all the monasteries of the diocese.

This position was then supplanted by the great sacellarii.

After this, the abbots who led the largest and most strategically important monasteries in the dioceses began to be called archimandrites.

But at the same time, it can be noted that at the Council of Constantinople in 535, practically no distinction was made between archimandrites and abbots. These are practically synonyms with the only difference:

Venerable Eupraxia - the first female archimandrite

A particularly interesting episode in the history of archimandrites is the presence of women among them. Today in the Russian Orthodox Church it is difficult to imagine, but this happened in the bosom of our church tradition.

Women were called abbess, as they are now, but there were also archimandritis.

She was born in 383 in Constantinople, into the family of Antigonus, a nobleman and relative of King Theodosius the Great, and a woman named Eupraxia (the same as her daughter later).

The family was distinguished by piety, generously distributing alms, but one day disaster struck - the father of the family died. The inconsolable mother decided to go to Egypt, where she became interested in the life of the women's community near Thebaid.

However, Abbess Theodula flatly refused to accept financial assistance. She allowed only a few things to be transferred to the monastery:

This was the desire of seven-year-old Eupraxia herself. The girl dedicated herself to the ministry with zeal, and her mother soon died.

When Eupraxia was left an orphan, Tsar Theodosius sent her a letter in which he reminded her that she had been engaged to the son of a senator since she was five years old.

But the future saint declared that she did not intend to fulfill this obligation, since she had a more important duty—to Christ.

Venerable Eupraxia - the first known archimandrite

Then Eupraxia generously disposed of the family estates - donated them to the needy and to the Church.

Eupraxia led a very difficult life:

But the difficulties did not frighten Eupraxia, and she soon acquired wonderful abilities:

She died early, at thirty years old, in 413.

Since the mother-in-law is also canonized, “younger” or “maiden” is usually added to Eupraxia’s name.

In the Russian Orthodox Church, archimandrites served as governors of monasteries from the 12th century

In the Russian Orthodox Church, the title “archimandrite” has been known since the 12th century. One can only guess what exactly the Russian archimandrites were like in that era. There is almost no written evidence.

But there is no reason to doubt that people with these titles did approximately the same thing as their “colleagues” from the West: they managed large monasteries. But the abbots did not coexist with the archimandrites for long.

As mentioned above, in 1764, abbots of first and second class monasteries began to be called archimandrites. At the same time, there was no gap between position and dignity. To lead a monastery, one had to become an archimandrite, and those who had such a rank, but did not manage the monasteries, were counted on one hand.

What did these titular archimandrites do? They were not idle and served as assistants in those monasteries where the holy archimandrites (bishops) were in charge.

Abbot of a monastery in Kievan Rus

For Kievan Rus, 988 became a great year - it was then that Prince Vladimir baptized his people. A few years later, the first monasteries appeared, serving as a shelter for everyone who wanted to devote themselves entirely to God.

How did the abbot of the monastery in Kievan Rus differ from his colleague from the Catholic Church? First of all, we note: the Orthodox structure, borrowed from Byzantium, did not provide for the presence of a system of orders and holy warriors. Russian monks were simple believers leading an ascetic lifestyle.

Therefore, the main task of the abbot of such a monastery was to maintain the moral and material condition of the monastery. That is, in spiritual terms, he monitored how the monks performed their duties (whether they observed fasting or the sacrament of prayer) and so on. As for the material side of the issue, the abbot of the monastery had to keep track of expenses, monitor the condition of the buildings, stock up on supplies, and, if necessary, negotiate for help with the synod or the local prince.

Today, archimandrite is a title equal to mitred archpriest

But, in the end, the archimandrites were separated from the governors. This happened because of the disasters that the Soviet government brought upon the Church.

Monasteries in the Soviet Union were closed everywhere, so the archimandrites remained, but there was nowhere for them to serve.

The staff is an attribute of the archimandrite who runs the monastery

Today, archimandrite is primarily a rank or title. Only the patriarch can elevate him to it. Previously, these powers belonged to the Holy Synod.

In seniority, the archimandrite is equal to the mitred archpriest. If an archimandrite serves as a governor or abbot of a monastery, he is awarded a staff.

Source

The appearance of the first monasteries

After the ascension of Jesus Christ into heaven, his followers scattered all over the world with a single mission - to spread the word of God. Years passed, power changed faster than the wind in the field, and with it the attitude towards Christians. Either they were driven out from everywhere, or they were received as dear guests. And yet, eventually, most of Europe accepted the new teaching, which allowed Christians to preach without fear.

However, many believers were embarrassed by the debauchery and godlessness that reigned in the cities. Therefore, they decided to leave them and live away from the bustle of the world. Thus, at the beginning of the 4th century, the first Christian monasteries appeared in Europe.

Naturally, such a structure required someone to manage it. Therefore, it is not surprising that such a position as abbot of the monastery appeared. Initially, among Catholics this rank had a different name (abbot), and was initiated into it by the Pope or bishop. This first happened around the 6th century.