Monks in ancient Rus'. What role did monasteries play in the ancient Russian state?

Just a little history.

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First about the term. The know-it-all Internet will immediately tell you that “monk” comes from the Greek “monos” - “one, united, lonely”, hence “monakhos” - “solitary”. And that “monastery” is also a word derived from the Greek “monasterion” ( or, in modern Greek, Byzantine-Orthodox fashion, “monastirion”), which means “secluded monastery.” All this, of course, is true. The Christian faith came to Rus' in its Greek version - orthodox, orthodox. And it arose and established itself long before the advent of not only the ancient Russian state, but even its origins. So did monasticism.

In their inevitable aspiration to the Kingdom of Heaven and to the Heavenly Father, to the Heavenly City, turning away from the earthly and sinful world, full of sorrow and sorrow, passionate believers in search of heroic deeds moved away from the human community. Into the wilderness, for it is said: “The voice of one crying: in the wilderness I will prepare the Way of the Lord.”

And with the strengthening of Christianity, monasticism also strengthened. Or better yet, with the strengthening of monasticism and asceticism, Christianity grew stronger. And they spread through time and space together. With the baptism of the people, monks appeared among them; with the appearance of pagan monks among the people, the Christian faith strengthened in them. This was the case (and it could not have been otherwise) with the Eastern Slavs.

History of monasticism in the first millennium

A monk (from the Greek μόνος - alone, lonely) is a person who has dedicated himself to God through taking vows. Literally, monasticism means “solitary, solitary living.”

First century

The holy fathers consider St. the prophet and Forerunner of the Lord John, the height of his feat and holiness the Lord Himself testified with the words: Amen, I say unto you, there shall not rise among those born of women of pain of John the Baptist... (Matthew 11:11). From his early adolescence he devoted himself to serving God and remained in the deserts until the day of his appearance to Israel (Luke 1:80).

After the apostles, who imitated the Lord Himself and the perfect fasting labors of His Baptist, as far as this was possible in the middle of the world, that is, among the incessant travels with preaching in cities and villages, one can indicate in the same century several more names belonging to glorious ascetics and ascetics. Yes, St. First Martyr Thekla abandoned her fiancé and, having suffered torment for Christ, “desired to see Paul, her father and teacher,” wanted to stay with him, sharing the labors of the gospel. But he told her: “No one comes to battle with his bride.” Then the saint, “having received the blessing from the Apostle, went to Seleucia, and settled in an empty place on a certain mountain near Seleucia, and there lived in fasting, prayer, and contemplation of God.” In the same way, Zinaida and Philonida , relatives of the same Apostle Paul, which, as can be seen from St. Scriptures (1 Cor. 7, 7-8, 26, 32-34, 40) and Holy. Traditions, everywhere he always taught and attracted everyone to a celibate life and he himself was a virgin - “having left his acquisitions and renounced the whole world... in a certain den he led his life.” At the end of the first century, St. began to labor as a nun. Venerable Martyr Evdokia . Her life is very valuable in this regard. Here we see that in this period there were already well-maintained nunneries and monasteries, although still relatively small and rare.

Second century

St. Paraskeva

During this period one can already count many holy monks and nuns. Monasticism is expanding, capturing people of every rank and title with its grace-filled wave, and foretells its greatest flourishing in the near future. Here's the reverend. Astion , a young monk, whose wonderful life of St. The Church offers us on the seventh day

month of July; here is no less wonderful Ven. Evgenia ; St. Narcissus , Bishop of Jerusalem, who left the episcopal see and retired forever into the desert to acquire the highest purity and dispassion; St. Paraskeva, St. Fronton and others.

Third century

St. Anthony the Great

Omitting the details of the lives of Saints Nikon, Galaktion and Epistima , Anastasia the Roman and others, let us move on to the generally recognized founders of desert living and cenobitic monasticism.

250 - A young Egyptian named Paul, familiar with the treasures of Greek and Roman education, retires to the terrible Thebaid desert at the age of twenty-two; having reached the age of 113, he died in it.

270 - Beginning of the exploits of St. Anthony the Great . At the age of 18, he retired from the world, having distributed all his property to the poor, which he inherited after the death of his rich parents, having previously sought advice on this from the holy elder.

Fourth century

From this time the whole glorious history of monasticism begins. It becomes a huge, immense force that has influence on the whole world. Subsequently, in an era of general decline of morals, it was diminished in its exploits and virtues; however, it also raised the laity from the depths of their fall and, through their suffering and confession, attracted the mercy of God to the Church. The devil, knowing what great benefits monasticism brings in the general economy of the church, often (it would be better to say constantly, if it comes to individuals) instigated great persecutions against him.

305 - St. Anthony the Great begins to become an elder and accept zealots of piety.

311 - During the severe persecution of Maximin, Anthony comes to Alexandria in order to share the sufferings of the cross with others. He strengthens some for heroic deeds, and intercedes for others before the judges. He spends about a year in these exploits.

St. Pachomius the Great

315 - St. Pachomius the Great , the famous founder of cenobitic monasticism, retires to the desert this year, having been released from military service (demobilized) after the war. He was about twenty years old.

326 - St. Athanasius the Great is appointed Archbishop of Alexandria and fights the Arians for 48 years. None of the archpastors of the 4th century had as much influence on the church councils of that time as he did.

335 - Anthony, in a letter, intercedes with Emperor Constantine on behalf of Athanasius the Great, expelled by the Arians. Writes accusatory messages to prominent Arian spiritual and civil leaders. He himself runs away from these heretics, as from poisonous snakes and the forerunners of the Antichrist.

355 - Anthony comes to Alexandria again and amazes even the pagans with his miracles and the beauty of life.

358 - St. Basil the Great , having received an excellent education, after long periods abroad

St. Basil the Great

travels (in total he put 14 years on them), is done by a lawyer. The following year he leaves the world, receives baptism, the degree of reader and goes to study the monastic life of the hermits of Syria, Mesopotamia, Palestine and Egypt. Soon he himself founded several monasteries. His activity for the Church is so glorious and immense that it cannot be described in two or three lines.

372 - This year the Rev. dies. Ephraim the Syrian , whom his compatriots nicknamed the “Prophet of Syria.” Here are several reviews of great and glorious people of those times about this greatest ascetic and teacher of the Universal Church. “Ephraim, deacon of Edessa,” writes Blessed. Jerome - achieved such fame that in some churches his works are read publicly after St. Scriptures." “I will glorify that Ephraim,” says St. Gregory of Nyssa - the light of whose life and teachings shone for the whole world; for he is known to almost the entire sunflower and is unknown only to those who do not know the great luminary of the Church - Basil [the Great]....” St. Ephraim left behind many works of an accusatory, moral, dogmatic and hymnal nature; besides this, he interpreted the entire Bible (testimony of St. Gregory). Being a poet, he generally wrote up to three hundred thousand poems. Who is able to praise his many miracles, prophecies, revelations, visions!..

347 - Around this year, a new luminary of the Universal Church is born - St. John Chrysostom . It is in vain to try to give here even a condensed overview of his life - it will require a lot of time and labor. It is enough to cite a few facts from his church, social and personal activities. Without eldership

St. John Chrysostom

Asceticism and holiness are impossible <…>. And St. John Chrysostom began his spiritual life by “spent four years among the hermits on the mountain, under the guidance of an elder, and the other two years alone in a wild cave.” Cruel exploits upset his health, and he returned to his homeland, Antioch, for his recovery.

381 - Chrysostom is appointed deacon. During the five years of his diaconate he writes several more books.

386 - Chrysostom is ordained presbyter. During his 12 years of priesthood, he preached the word of God to the Antiochians at least once a week, mostly twice, and sometimes every day. In addition to preaching, he was also in charge of guardianship: after several years of priesthood, Chrysostom counted up to 3,000 widows and virgins in the Antioch church, whom she nourished daily, not counting those imprisoned, wanderers, and the sick, who were all also under the care of the community. Chrysostom distributed all his inheritance left after his father to the poor.

398 - St. John was consecrated Archbishop of Constantinople. Now he is busy with many things: he constantly preaches, improves the life of the clergy, recruits the best mentors for the school in Constantinople, builds and maintains several hospitals and two hospice houses, sends missionary monks outside the fatherland to convert infidels to Orthodoxy, denounces heretics and finally endures the cruellest a persecution which, in the words of one holy father, a historian of the Church, “achieved the merits of martyrdom.”

Fifth century

420 - Blessed Theodoret . He was a monk from birth, according to a vow given by his hitherto barren mother. Having become a bishop, he brought much benefit to the local and Ecumenical Church. Using church income, Theodoret built two large bridges and covered galleries in the city, restored public baths, laid water pipelines in waterless areas, protected the city from floods with canals, and summoned doctors, artists and artisans from different countries. About himself personally, in a letter to Pope Leo, he said: “For so many years, while ruling the bishopric, I did not acquire for myself a house, a field, a half-bed, or a coffin itself, but, having fallen in love with voluntary poverty, and what I received from my parents, after their death, he immediately distributed everything, as everyone living in the east knows.” He also did a lot for the Universal Church - he was “an interpreter of Scripture, a historian and a dogmatic polemicist.”

431 - St. dies. Paulinus, Bishop of Nolan . Being of a noble and very rich family, having received his education under the guidance of the famous Ausonius, having made a brilliant career for himself (at the age of 20, senator, then consul, then governor of Campania), this talented pagan, under the influence of his young but pious wife, St. Ambrose of Milan and others, at the age of 25, renounces honors, gives away his estates, abandons the world, accepts St. baptism and retires for a while to Spain, to the Pyrenees Mountains, for a hermit life. Afterwards he becomes the bishop of Nola and, being a great non-covetous man, constantly takes care of strangers and the poor (he builds hospice houses for them, puts on shoes, clothes them). When, after the invasion of the Goths, Paulinus had nothing left - for he had given away the church vessels to ransom the captives - and it was necessary to ransom the son of a poor widow, the saint himself sold himself into slavery to the Vandal king. St. Paulinus was an excellent poet; His compositions (hymns), distinguished by high and tender poetry, are also important theologically.

St. Simeon the Stylite

459 - On Wednesday, September 2 of this year, St. dies. Simeon the Stylite . Blessed Theodoret, Bishop of Cyrus, a contemporary and witness of his deeds, in his “History of the God-Lovers” (chapter 26) says about him: “Although I can testify to his deeds by almost everyone, I am afraid to begin the story, lest they seem fabulous to posterity and unreliable because they exceed human nature.”

484 - St. Savva the Consecrated lays the foundation of his famous monastery not far from St. city of Jerusalem. The Charter, or Typicon of Divine Services, established by him for his Lavra, has been accepted by our Orthodox Church even to this day.

Sixth century

527-565 - During the reign of St. Under Justinian the Tsar, monasticism increased even more . There are now up to 67 monasteries in Constantinople alone. New monasteries are also being founded in the provinces. A refuge (μετανοιαν, house of repentance) was set up for fallen women who wanted to reform. It was a convent where 500 unfortunates found shelter.

Rev. Maxim the Confessor

Seventh century

656 - Rev. Maximus the Confessor suffers great torment and persecution from heretics. His long-suffering life was famous for his kind teaching (he left many theological works).

Eighth century

730 - The new greatest luminary of the Church rises - St. John of Damascus .

Venerable John of Damascus

He was a theologian, apologist, interpreter of Scripture, orator, poet and historian. Throughout his hundred-year life (he died at the age of 104), he fought against the enemies of the Church and was engaged in scientific and literary works. He was humble like no other, and a glorious miracle worker. Around this year he began his first written speeches against the iconoclasts.

766 - Iconoclasm plunges the Church into the furnace of temptation, and many then acquire victorious crowns. Emperor Constantine Copronymus, an iconoclast, knowing that the whole strength of Orthodoxy lies in monasticism, “in August of this year, he gathers crowds of monks and nuns to ridicule and forces them to dance publicly on the lists.” Then he executes Peter the Stylite and many others; Some of the monasteries are turned into barracks, military warehouses and even stables, and some of them are abandoned. “Monks everywhere are forced to marry or dress in secular clothes, and those who resist have their eyes gouged out or are placed next to public women to be ridiculed by the crowd in the Constantinople circus.” “Sacred vessels are taken to the treasury, and church books, as well as holy relics, are burned.” But the malice of the devil and all of hell, acting through heretics, could not break the spiritual power of monasticism and diminish its authority. Fifty thousand monks who moved from Greece to Calabria founded up to two hundred monasteries in the latter, governed by the charter of St. Basil the Great. And in Greece itself, the triumph of monasticism, purified by martyrdom, came in the next century.

Ninth century

815 - Renewal of iconoclasm (under Leo the Armenian) and the beginning of a new confession.

Rev. Theodore the Studite

It is enough to mention only the names of St. Michael, Bishop of Sinada (former ambassador of Emperor Nicephorus to Harun al-Rashid), Venerable. Theophylact of Nicomedia , Ven. Nikita of Midice and the most glorious among the fathers , St. Theodora Studite .

842 - “The Triumph of Orthodoxy” , which took place this year in the first week of Great Lent, is still celebrated to this day, being also the triumph of monasticism, which, one might say, bore on its shoulders the entire burden of iconoclastic persecution. Holy Council (VII Ecumenical), chaired by St. Methodius, anathematized the heretics and confirmed the veneration of icons. At Matins on this day the canon of St. Theophan the Inscribed (later Metropolitan of Nicaea), in which the triumph of the Church is vividly depicted.

The further, the more and more monasticism expanded and became more glorious. Under the Macedonian imperial dynasty, according to historians, “it would have been impossible to count the monks.” “In Constantinople and its suburbs,” says the best expert on this period of Byzantine history, Schlemberger (and because the non-Orthodox says, the testimony is doubly valuable), “there were hundreds of monasteries; every church, even every chapel, had its own monastery; in some quarters, their buildings and all sorts of charitable institutions associated with them stretched one after another over an immense space. There was no emperor, prince, provincial archon, rich senator or merchant or noble woman who would not have founded or enriched, during his life or on his deathbed, some monastery, either to gain the mercy of God or to atone for grave guilt " Almost every wealthy person dreamed of his own monastery, and the poor, even peasants, built them together. The attraction in the cells became universal: representatives of both sexes, of all ranks and positions, from the highest to the lowest, competed in the desire to leave the world. Some condemned their children to monasticism at an early age, and sometimes even before birth. Many of those who remained in the world tried to live in it monastically, and the ultimate desire even for religiously indifferent people was to die tonsured or, at least, to be buried in the sacred fence of the monastery!” [1].

Holy Mount Athos

Since the middle of the 9th century, has been inhabited by hermits . From this time the remarkable ascetic Euthymius (since 857) is known. By decree of Emperor Basil the Great in 872, the entire Athos peninsula was given over to the monks, and laurels began to appear there. The first monastery was founded in 963. The first main founder and organizer of monastic life on Athos and legislator was Athanasius († 1000), who labored in the second half of the 10th century.

On Athos there were many Latin monks and laymen from Rome and Amalfia, attracted by the glory of Athos as a monastic paradise; they first labored in Greek monasteries, and then erected their own monasteries, like the Roman one, dedicated to Sts. the apostles Peter and Paul, and Amalfi, dedicated to the Blessed Virgin Mary.

At the end of the 10th century, in 980-997. The Vatopedi monastery was restored on Mount Athos . [2]

Monasticism in Russia was based on Byzantine traditions. Most of the monasteries were and are communal. The life of monasticism for newly baptized Rus' was truly different - stunningly mysterious, breaking all the usual ideas about life values. Monasticism existed “not in the world,” and therefore only it was seen as truly separated from the world, holy, and could reveal the inaccessible light of the Kingdom of Heaven. The very word “holiness” in Slavic languages comes from the word “light”. Already in Byzantium, the monastic state was called the “angelic order,” thereby emphasizing the detachment of monasticism from earthly goods. In Rus', the proverb has taken root and deeply entered the soul of a believer: “Angels are light for monks, monks are light for the laity.” [3]

St. Prince Vladimir

The beginning of monasticism in Russia was laid by Prince Vladimir . Under him, Chernetsy and Chernitsy (those who took monasticism and donned black robes were called) settled near the built churches, forming small nameless monasteries. Under his son Yaroslav the Wise, they began to build separate “registered” monasteries. They were mainly erected by princes or boyars in honor of their heavenly patrons. Such monasteries were built for the remembrance of the soul and in order to take pre-death tonsure. At that time, every Orthodox Christian, be it a prince or a commoner, wanted, if not to live, then to die as a monk. However, as the chronicler notes, these monasteries were built “out of wealth” and not “through tears, prayer and fasting.”

St. Anthony and St. Theodosius of Pechersk.

The first who founded the monastery with their labors and exploits were the Monks Anthony and Theodosius of Pechersk. They are rightly considered the founders of Russian monasticism, despite the fact that before them, monasticism existed in Rus' for more than half a century.

The Monk Anthony was born in the Chernigov region and, having reached adulthood, went to Mount Athos. There, having taken monastic vows, he began to live as a hermit in a cave. After some time, Anthony receives the blessing to return to Rus' and establish monasticism there. Upon returning from Athos, Anthony visited all the existing Kyiv monasteries and did not find a “quiet refuge” in any of them. He saw the meaning of monastic feat in the desire to move away from society and its bustle. Outside the city limits, he found a small cave dug into the hilly bank of the Dnieper. This is where Anthony settled in 1051. This is how the Pechersk (that is, cave) monastery arose, which later became known as the Kiev Pechersk Lavra.

One of the first students of St. Anthony was Theodosius. Soon after Anthony's removal, he was elected abbot. Gradually, Theodosius moved the monastery from the caves to the mountain. The caves remained for Anthony and those who wished to retreat. Theodosius not only did not isolate the monastery from the world, but placed it in the closest connection with it, destining it for public service. [4]

1) From the book of Bishop Varnava (Belyaev) “Fundamentals of the Art of Holiness (an experience in presenting Orthodox asceticism).” – Volume 3. – Nizhny Novgorod: Publication of the brotherhood in the name of Holy Prince Alexander Nevsky, 1998 – 544 pp.; pp.145-153).

Monasticism and monasteries in Rus'

The question of whether there were monks in the ancient Russian state is today largely speculative. There is no reliable evidence of the emergence of an organized monastic movement before the baptism of Rus' by Prince Vladimir. As isolated, irregular missions, the arrival of monks into the pagan environment of East Slavic, Old Russian tribes is quite possible. From Byzantium, the stronghold of Orthodoxy, Eastern Orthodoxy, individual ascetics, hermits and anchorites could indeed make their way, within the pagan confines of accomplishing their feat.

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As an organized phenomenon, monasticism could develop in Rus' after its baptism. There is not much documentary evidence in favor of the appearance of monks shortly after Vladimir adopted Christianity, but there is some. Usually, in this case, one recalls the message retained by tradition that, along with the official adoption of Christianity, a huge mass of monks poured into Rus' from Byzantium.

This is where the organized monastic movement in Rus' begins. Even before Yaroslav the Wise, a monastery was mentioned at the Tithe Church in Kyiv, near Vyshgorod - the Spassky Monastery founded by the Greeks. Thietmar of Merseburg mentions the Sophia Monastery in Kyiv in connection with the fire of 1087. Sources also speak of other “nameless” monasteries in the first years and decades after the baptism of Rus' by Vladimir. They could be, according to many researchers, not so much monasteries in their later understanding, but rather small monastic communities at churches - cells that those seeking solitude hired for themselves or received from the church. This type of monasticism would later receive the name “Keliotism.” Widespread in Byzantium (especially many of these cells were hired on the Holy Mountain, on Athos); it was, obviously, the first, not yet fully organized, form of monastic life in Ancient Rus'.

The story of Nestor the Chronicler about Antony is usually cited in favor of such a judgment. At the beginning of the 11th century, during the reign of Vladimir, the future founder of the Pechersk monastery visited all the monasteries of Kyiv and could not find a single one, because, says the Chronicler, God did not want this. In fact, according to the type of “kinovia” (from the Greek kinovios - joint life, “dormitory”) - a monastery with a communal charter - monasticism and monasteries were organized under the reign of Yaroslav the Wise.

Anthony, who returned from Athos again, played a special role in establishing the monastic community in Rus' under Yaroslav. Originally from Lyubech, he made a pilgrimage to the Holy Places and spent several years as a monk on Mount Athos. At the inspiration of God and the advice of his mentor, Anthony returns to the Russian land so that there can be monasticism there too.

This second return of Anthony turned out to be both final for himself and a milestone for the establishment of Christianity in Rus'. Having become close to Illarion, the presbyter of the princely church on Berestovaya Mountain (Pechersk in Kyiv), he settles in a small cave left by Illarion on the Dnieper steeps (now the Dalnie, or Theodosian Caves, are located in that place).

Soon the fame of righteous Anthony spread throughout the entire area. People came to him for blessings or seeking healing from illnesses. Some of them stayed for a long time near his cave, and twelve of them, inclined to asceticism and obedience, dug caves for themselves, thereby inheriting Anthony’s way of life.

Attention

Among the first students were Nikon and Fedosy, who were also destined to play a big role in the establishment of monasticism and Christianity in Rus'.

Under the active leadership of Anthony, a large cave was dug in the Dnieper steeps, in which a temple, a refectory and cells were built. The monastic community, formed as a kenobia, received its communal rules based on the model of the monasteries of the Holy Mountain. This was the beginning of the Kiev-Pechersk Lavra.

1. Brief outline of the history of Orthodox monasticism in the East
2. The appearance of the first monasteries in Kievan Rus

Chapter I. Origins

1. Brief outline of the history of Orthodox monasticism in the East

Old Russian Christianity is Greek Orthodox Christianity. It came to Rus' from Byzantium; Having accepted it, Rus' joined the religious and cultural world of the Eastern Church. Church life in Rus' developed in close connection with the development of the spiritual culture of the Eastern Church, especially in its Byzantine expression.

The formation of statehood took place among the Eastern Slavs in the 6th–9th centuries, and it ended with the creation of the Kyiv state. During this era, the Slavs maintained economic ties with the Northern Black Sea region, Crimea and Constantinople. The entire Black Sea region has been an arena of Christian preaching since the 1st century. By the 4th century. include the first historical evidence of Greek bishops in Crimea. Christian preaching spread there very successfully, over time the number of pulpits grew to five; The bishops of Crimea cared for not only the Greek-Christian population of Crimea, northern Taurida, the northern and southeastern coast of the Sea of Azov, but also the nomadic tribes of the vast steppe spaces [6].

The Christian preaching of the Byzantine Church also reached the Eastern Slavs. It has now been completely irrefutably proven that Christianity penetrated into the Kievan state long before the conversion of Prince Vladimir (988/89) [7].

The Local Russian Church, as a newly formed diocese, received teachings, canons and statutes from the Patriarchate of Constantinople - its Mother Church. Its liturgical language became Church Slavonic, the fruit of the great labors of St. the Apostles of the Slavs Cyril and Methodius, a language that the Byzantine Church had already used for a century to preach among the Slavs.

Monasticism then occupied a special place in the life of the Eastern Church. Having appeared in Rus', it met with a completely favorable attitude among the people, quickly spread throughout the country and had a significant influence on church affairs, and on many other spheres of ancient Russian life, on statehood and culture. The reasons for this are rooted in the history of Eastern monasticism, and especially in the fact that, as we now know, monasticism penetrated into Rus' before its official adoption of Christianity and for a long time served as an example of true Christian piety.

At the time of the conversion of Rus', on the eve of the 10th century, the monasticism of the Eastern Church acquired already complete features. Here it will be enough to give only the most brief and schematic outline of its formation [8].

At its inception, monasticism was distinguished by special asceticism. The great host of ancient Egyptian anchorites, in which St. Anthony († 356), St. Macarius († 390) and St. Pachomius († 348), found in the person of the last “chief of the Egyptian cenobia.” The brethren gathered around Pachomius formed the first Christian monastery; it arose in Tavenna, near Thebes, in 318 or 320. Its charter became the basis of communal asceticism. In the formation and development of monastic community, in the precise definition of its essence and main features, special merit belongs to St. Basil the Great († 379). His ascetic works, written for the monastic communities of Cappadocia, contain the theological and pastoral justification for the cinnamon [9].

The Palestinian monasteries, in which Hilarion of Gaza († 371) and Chariton the Great († 350) were the founders of the monastery, turned into a kind of cenobitic monasteries, which received the name “Laurel”. Euthymius the Great († 473), Theodosius Kinoviarch († 529) and especially St. Abbot Savva († 532), compiler of the monastery charter - “Typicon of St. Savva,” who later played an extremely important role in the liturgical life of the Eastern Church, were the founders of a monastic community, which in Palestine had its own special local features. The hagiographic narrative of Cyril of Scythopolis about these ascetics - a pearl of ancient Christian literature - introduces us to the daily life of the most ancient monasteries. In the 5th century Monasticism already flourished in Syria and the Sinai Peninsula. The images of the great Syrians Ephraim and Isaac, John Climacus and Simeon the Stylite speak of the extraordinary height to which the monastic renunciation of the world rose there [10].

During the IV–VI centuries. Eastern monasticism began to play an extremely important role in the life of the Church; its church-social and state-political significance will become clearer to us if we turn to the “Code” of Emperor Justinian († 565), in which novellas concerning monasteries occupy a very important place [11]. In the VIII–IX centuries. the importance of monasticism grew even more. It found the strength to enter into the struggle against the hierarchy and imperial power, at least to stand in opposition to them, in order to defend the teaching of the Church on the most important issues of Orthodox life. It is known that in the fateful struggle for the Church for the veneration of holy icons, it was monasticism, filled with unshakable faith and steadfastness, that held high the banner of Orthodoxy and ensured the triumph of icon veneration. The victory further elevated and strengthened the position of the monasteries in the Church. In this glorious struggle, monasticism found its great leader, who for all times remained at the very center of the history of Eastern monasticism. This was Theodore the Studite († 826). The significance of the great Studite is not limited to his role in the struggle for the veneration of icons: he was one of the main creators of the monastic organization itself. He is the creator of the monastic charter, known under the name “Studio”, the original of which, unfortunately, has been lost to church historical science. Just like St. Vasily, the abbot of the famous Studite monastery, was a zealous adherent of the Kinovia. Its charter reflected the centuries-old experience of monastic life [12].

After the defeat of iconoclasm (its first phase lasted from 726 to 780, and the second from 802 to 842), monasticism entered the most brilliant period of its history. The number of monasteries is increasing; the influence of the monks became so strong that contemporaries called Byzantium the “kingdom of monks”, and their time - the “era of monastic glory” [13].

For Russian monasticism, for it to gain its special place in the life of the Church, the flourishing of Byzantine monasticism had extremely important consequences. The echo of iconoclasm and the role played by the monks in overcoming it were still a living memory at the time of the Baptism of Rus'. And we, surveying the history of Russian piety, should not be surprised at the great veneration with which holy icons and the “equal angelic order” of monks were surrounded in the religious consciousness of ancient Russian people. In the history of the formation of ancient Russian monasticism one can see a connection with the events of the iconoclastic era - not an external connection, but an internal, spiritual one.

Already at the first outbreak of iconoclasm, many confessors of Orthodoxy fled to Tavria and Crimea. St. Stephen the New († 767), a zealous champion of icon veneration, called the northern shores of the Black Sea, towards the diocese of Zichia, a safe haven for refugee monks. In his life we read: “Byzantium was orphaned, as if all monasticism had been taken into captivity. Some sailed along the Euxine Pontus, others to the island of Cyprus, and others to old Rome” [14]. The caves, of which there are so many in the Crimean Mountains, could have been the first cells for these refugees. In the life of St. Stephen, Archbishop of Sugdey (Sourozh, † around 750), who worked hard to educate the pagans in Crimea, we find new evidence that there were then many champions of the veneration of icons; it is quite possible that it was the monks who fled from Byzantium who brought with them the zealous veneration of icons to Southern Rus' [15]. After arriving on the peninsula, the monastic brethren very soon settled down and increased in number. Proof of this is the letter of St. Theodore the Studite to Bishop Philaret in Crimea, where he speaks with praise of the preaching work of the monks who arrived on the peninsula [16].

It is also important for us that caves inhabited by people and similar to monasteries were discovered not only in Crimea. Archaeological finds of the 8th and 9th centuries. in the upper reaches of the Don (near the Tikhaya Sosna River, a tributary of the Don, near the cities of Korotoyak and Ostrogozhsk) evidence of Christian catacombs - caves, which, according to scientists, are nothing more than the ruins of monasteries [17]. If the monks managed to advance their settlements to the northeast, then it is natural to assume that a similar advance took place in the northwestern direction, especially since the monks who came from Byzantium were bearers of an active, militant Christianity, and in these areas the conditions for preaching the Gospel were especially favorable, because she did not encounter any obstacles from the East Slavic population. Spreading to the northwest, Christian preaching reached Kyiv. Already in the 2nd half of the 10th century, under Prince Svyatoslav († 972), when the country and people acquired the features of a state-political organization, Christianity penetrated into the princely court: Princess Olga, the mother of the Kiev prince, was baptized in Constantinople (about 957 .) [18].

Unfortunately, we do not have material to characterize the activities of monastic emigration in the Kiev state. Our information about the very beginning of Christianity on this earth has large gaps. It is only known that Christians lived in Kyiv even before the Baptism of Rus and that they had their own temple - the Church of St. Elijah; this can be seen from the agreement between Kiev and Byzantium of 944/45. Among these Christians, undoubtedly, there were ascetics who led a pious, strictly ascetic life. The first Kyiv martyrs, the Varangians, people of non-Slavic origin, killed in 983, come to mind. But external traces that would indicate monastic buildings or something similar have not yet been found [19].

Everything that has been said so far relates to the prehistory of Russian monasticism, which is difficult to connect with clear connecting lines with history in the proper sense.

2. The appearance of the first monasteries in Kievan Rus

In the oldest Russian sources, the first mentions of monks and monasteries in Rus' date back only to the era after the baptism of Prince Vladimir; their appearance dates back to the reign of Prince Yaroslav (1019–1054). His contemporary, Hilarion, Metropolitan of Kiev from 1051, in his famous laudatory speech dedicated to the memory of Prince Vladimir, “The Sermon on Law and Grace,” which he delivered between 1037 and 1043, being a priest at court [20 ], said that already in the time of Vladimir in Kiev “the monasteries on the mountains of Stasha, the Monkmen appeared” [21]. This contradiction can be explained in two ways: it is likely that the monasteries that Hilarion mentions were not monasteries in the proper sense, but simply Christians lived in separate huts near the church in strict asceticism, gathered together for worship, but did not yet have a monastic charter, did not give monastic vows and did not receive the correct tonsure [22], or, another possibility, the compilers of the chronicle, which includes the “Code of 1039”, which has a very strong Grecophile overtones, tended to underestimate the successes in the spread of Christianity in Kievan Rus before arriving there Metropolitan Theopemptos (1037), probably the first Greek hierarch in Kiev and of Greek origin [23].

Under the same year 1037, the ancient Russian chronicler narrates in a solemn style: “And with this, the peasant faith began to be fruitful and expanded, and the monasteries began to multiply more and more, and the monastery began to be. And Yaroslav, loving the church statutes, loved the priests greatly, and was a great monk" [24]. And further the chronicler reports that Yaroslav founded two monasteries: St. George (Georgievsky) and St. Iriny (Irininsky convent) - the first regular monasteries in Kyiv. But these were the so-called ktitorsky, or, better said, princely monasteries, for their ktitor was the prince. For Byzantium, such monasteries were common, although not predominant [25]. From the later history of these monasteries it is clear that the ancient Russian princes used their monastery rights to the monasteries; This was especially true when installing new abbots, that is, we can talk about an exact repetition of the characteristic Byzantine relationship between the ktitor and the monastery he founded. Such monasteries usually received the name after the patron saint of the ktitor (the Christian name of Yaroslav is George, and Irina is the name of the patron saint of his wife); these monasteries later became family monasteries, they received money and other gifts from the ktitors and served as family tombs for them. Almost all monasteries founded in the pre-Mongol era, that is, until the middle of the 13th century, were precisely princely, or ktitorsky, monasteries.

The famous Kyiv cave monastery - the Pechersky Monastery - had a completely different beginning. It arose from the purely ascetic aspirations of individuals from the common people and became famous not for the nobility of its patrons and not for its wealth, but for the love that it gained from its contemporaries thanks to the ascetic exploits of its inhabitants, whose entire life, as the chronicler writes, passed “in abstinence and great repentance, and in prayers with tears.”

Although the Pechersky Monastery very soon acquired national significance and retained this significance and its influence on the spiritual and religious life of the people in later times, much remains unclear in the history of its foundation. Based on various scientific research, we can present this story as follows [26].

The chronicler tells about the founding of the cave monastery in 1051, in connection with the story of the elevation to the metropolitan see of a priest of the church in Berestov (a village southwest of Kyiv, which was in the possession of Yaroslav). His name was Hilarion, and he was, as the chronicle testifies, “a good man, a learned man and a faster.” Life in Berestovo, where the prince usually spent most of his time, was restless and noisy, for the prince’s squad also stayed there, so the priest, striving for spiritual achievements, was forced to look for a secluded place where he could pray away from the bustle. On a wooded hill on the right bank of the Dnieper, south of Kyiv, he dug himself a small cave, which became the place of his ascetic vigils. Yaroslav chose this pious presbyter to the then widowed metropolitan see and ordered the bishops to consecrate him. He was the first metropolitan of Russian origin [27]. Hilarion's new obedience consumed all his time, and now he could only occasionally come to his cave. But very soon Hilarion had a follower.

This was a hermit who, under the name Anthony, is known as the founder of the Pechersk Monastery. Much in his life remains unclear to us, information about him is fragmentary. His life, written in the 70s or 80s. XI century (but before 1088), which, as A. A. Shakhmatov established, was widely known back in the 13th century, turned out to be lost three centuries later [28]. This Anthony, a native of the city of Lyubech, near Chernigov, had a strong desire for asceticism; he came to Kyiv, lived there for a short time in Hilarion’s cave, and then went south. Whether he was on Mount Athos, as stated in his life, or in Bulgaria, as M. Priselkov claims (the latter seems more likely to us), is not entirely clear. But this question for the history of the Pechersk Monastery is only of secondary importance, because as the spiritual and religious leader of the monastery and the ascetic mentor of the brethren, it is not Anthony who stands in the foreground, but the abbot of the monastery, St. Feodosius. Anthony belongs to those ascetics who set a shining example with their own lives, but do not have a calling to mentoring and teaching. From the life of St. Theodosius and from the Pechersk Patericon it is clear that Anthony preferred to remain in the shadows and transferred the management of the new monastery into the hands of other brethren. Only the life of Anthony, which was compiled in connection with the very complicated church-political events in Kiev, tells us about the blessing of the Holy Mountain for the founding of the monastery - perhaps with the intention of giving the Pechersky Monastery, which grew out of the ascetic aspirations of the Russian environment, the stamp of “Byzantine” Christianity, connecting it with the Holy Mount Athos and presenting its foundation as the initiative of Byzantium. After his return, Anthony, as his life tells, was not satisfied with the structure of life in the Kiev monastery (it could only be the monastery of St. George), again withdrew into solitude - to Hilarion’s cave [29]. Anthony's piety earned such great reverence among believers that Prince Izyaslav himself, the son and successor of Yaroslav, came to him for a blessing.

Anthony did not remain alone for long. Already between 1054 and 1058. a priest came to him, who in the Pechersk Patericon is known as the Great Nikon (or Nikon the Great). The question of who this Nikon was is interesting and important. I personally agree with the opinion of M. Priselkov that the Great Nikon was none other than Metropolitan Hilarion, who in 1054 or 1055, at the request of Constantinople, was removed from the pulpit and replaced by the Greek Ephraim. At the same time, Hilarion, of course, retained his priestly rank; he appears already as a priest who has accepted the great schema; when he was tonsured into the schema, he, as expected, changed his name Hilarion to Nikon. Now, in the growing monastery, its activities are acquiring a special scope. Being a priest, he, at the request of Anthony, tonsured novices; he, as we will see later, embodied the idea of the national ministry of his monastery; then he leaves the Pechersk monastery and, after a short absence, returns again, becomes abbot and dies, having lived a long, eventful life. Nikon stands at the very center of national and cultural events of the 11th century, since all of them were in one way or another connected with the Pechersk Monastery. He represented that ancient Russian nationally minded monasticism, which opposed both the Greek hierarchy and the interference of the Kyiv princes in the life of the Church [30].

If the name of the Great Nikon is associated with the national and cultural flourishing of the Pechersk Monastery, then in the personality of St. We see Theodosius as truly a spiritual mentor and the founder of Russian monasticism. The role of Theodosius is incomparable with the historical role of Anthony. His life, written by the monk of the Pechersk Monastery Nestor in the 80s. The 11th century, at the time when Nikon the Great labored there, depicts Theodosius as an ascetic who embodied the ideal of Christian piety. Nestor was familiar with many hagiographical works of the Eastern Church, and this could have had a certain influence on his narrative about Theodosius, but the appearance of Theodosius emerges from the pages of his life so holistic and alive, so simple and natural, that in Nestor’s narrative one can no longer see only an imitation of hagiographical models . Theodosius came to Anthony in 1058 or slightly earlier. Thanks to the severity of his spiritual exploits, Theodosius took a prominent place among the brethren of the monastery. It is not surprising that four years later he was elected rector (1062). During this time, the number of brethren increased so much that Anthony and Varlaam (the first abbot of the monastery) decided to expand the caves. The number of brethren continued to grow, and Anthony turned to the Kyiv prince Izyaslav with a request to donate the land above the caves to the monastery for the construction of a church. The monks received what they asked, built a wooden church, cells and surrounded the buildings with a wooden fence. In the life of Theodosius, these events are dated to 1062, and Nestor, the compiler of the life, connects the construction of above-ground monastic buildings with the beginning of the abbot of Theodosius. It would be more correct to consider that only the completion of this construction dates back to the reign of Theodosius [31]. The most important act of Theodosius in the first period of his abbess was the introduction of the cenobitic charter of the Studite monastery. From the life of Theodosius one can learn that he strove for the strictest fulfillment of the brethren’s monastic vows. The works of Theodosius laid the spiritual foundation of the Kiev-Pechersk Monastery and made it an exemplary ancient Russian monastery for two centuries [32].

Simultaneously with the flourishing of the Pechersky Monastery, new monasteries appeared in Kyiv and other cities. From the story placed in the Patericon about the quarrel between the mentors of the Pechersk brethren, Anthony and Nikon, and Prince Izyaslav (over the tonsure of Varlaam and Ephraim, princely warriors), we learn that there was already a monastery of St. Mines. There is no exact information about how and when this monastery arose. It is possible that such a monastery did not exist in Kyiv at all, but that a Bulgarian Monkorizan from the Byzantine or Bulgarian monastery of St. lived there. Miny, who left Kyiv with Nikon [33]. Nikon left the city to avoid the prince's wrath and headed southeast. He came to the shore of the Sea of Azov and stopped in the city of Tmutarakan, where Prince Gleb Rostislavich, the grandson of Prince Yaroslav, ruled (until 1064). In Tmutarakan, which was known to the Byzantines under the name Tamatarkha, Nikon between 1061 and 1067. founded a monastery in honor of the Mother of God and remained there until 1068, until his return to Kyiv, to the Pechersk Monastery, where from 1077/78 to 1088 he labored as abbot [34].

Dimitrievsky Monastery was founded in Kyiv in 1061/62 by Prince Izyaslav. Izyaslav invited the abbot of the Pechersk Monastery to manage it. Izyaslav’s rival in the fight for Kyiv, Prince Vsevolod, in turn also founded a monastery - Mikhailovsky Vydubitsky and in 1070 ordered the construction of a stone church in it. Two years later, two more monasteries arose in Kyiv. Spassky Berestovsky Monastery was probably founded by German, who later became the ruler of Novgorod (1078–1096) - in sources this monastery is often called “Germanich”. Another, the Klov Blachernae Monastery, also called “Stephanich”, was founded by Stephen, abbot of the Pechersk Monastery (1074–1077/78) and bishop of Vladimir-Volyn (1090–1094), it existed until the destruction of Kyiv by the Tatars [35].

Thus, these decades were a time of rapid monastic construction. From the 11th to the middle of the 13th century. Many other monasteries arose. Golubinsky counts up to 17 monasteries in Kyiv alone [36].

In the 11th century Monasteries are also being built outside of Kyiv. We have already mentioned the monastery in Tmutarakan. Monasteries also appeared in Pereyaslavl (1072–1074), in Chernigov (1074), in Suzdal (1096) [37]. Especially many monasteries were built in Novgorod, where in the 12th–13th centuries. there were also up to 17 monasteries. The most significant among them were Antoniev (1117) and Khutynsky (1192), founded by St. Varlaam Khutynsky. As a rule, these were princely, or monasteries, monasteries. Each prince sought to have a monastery in his capital city, so monasteries - male and female - were built in the capitals of all principalities. Bishops served as patrons of some of them. Just until the middle of the 13th century. in Rus' one can count up to 70 monasteries located in cities or their environs [38].

Topographically, the monasteries were located on the most important trade and waterways of Ancient Rus', in cities along the Dnieper, in and around Kyiv, in Novgorod and Smolensk. From the middle of the 12th century. monasteries appeared in the Rostov-Suzdal land - in Vladimir-on-Klyazma and Suzdal. To the 2nd half of this century we can attribute the first steps in the monastic colonization of the Trans-Volga region, where small hermitages and hermitages were mainly built. Colonization was carried out by immigrants from the Rostov-Suzdal land, who gradually moved towards Vologda. The city of Vologda itself was imported as a settlement near the founded St. Gerasim († 1178) monastery in honor of the Holy Trinity. Further, monastic colonization rushed to the northeast, towards the confluence of the Yug River and the Sukhona [39].

The first steps of monastic colonization north of the Volga, in the so-called Trans-Volga region, subsequently, in the 2nd half of the 13th and 14th centuries, grew into a great movement that dotted a vast area with monasteries and deserts from the Volga to the White Sea (Pomerania) and to Ural mountains.

Notes:

See: History of the Russian Church. M., 1997. Book. 8. Parts 1–2.

For a brief biography of I.K. Smolich, see: History of the Russian Church. M., 1997. Book. 8. Part 1. pp. 5–16.

For a brief overview of the state and nature of sources on the history of Russian monasticism, see p. 15–18. in the present ed.

For general orientation: Stählin K. Geschichte Ruälands. 1 (1923); Kljutschewskij V. Geschichte RuYalands. 1 (1925); Laehr G. Die Anfänge des russischen Reiches (1930); Djakonov M. Skizzen zur Gesellsehafts–und Staatsordnung des alten RuЯland (1928); Philaret, Erzbischof. Geschichte der Kirche RuYlands. 2 vols. (1872); Bonwetsch N. Kirchengeschichte RuYlands (1923); Harnack. Die Mission und Ausbreitung des Christentums in den ersten drei Jahrhunderten. 2 (1924). S. 797; Kulakovsky Yu. Past of Taurida. Kyiv, 1914; Stratonow I. Die Krim und ihre Bedeutung für die Christianisierung der Ostslaven, in: Kyrios. 1. S. 381–395.

Laehr. Op. cit.; Heyduk J. Anfänge der Christianisierung des Russenstammes. Wien, 1888; Leib, Rome. Kiev et Byzance a la fin du XI siècle. Paris, 1924 (not entirely objective); Parkhomenko. The beginning of Christianity in Rus'. Poltava, 1911; Tomashevsky St. Introduction to the history of the Church in Ukraine, in: Analecta Ordinis S. Basilii Magni. 4 (Lvov, 1932).

From the latest literature on ancient monasticism, I will name only the most important works: Koch Hugo. Quellen zur Geschichte der Askese und des Mönchtums der alten Kirche (1933); Lot–Borodine M. La doctrine de la déification dans l'église grecque jusq'au XI siècle, in: Rev. de l'histoire des religions. 55–56 (1932), 57–58 (1933); Heussi K. Der Ursprung des Mönchtums (1936); Wed Heiler (Heiler Fr. Urkirche und Ostkirche (1937). S. 365 et seq.) cited literature. See also: Enchiridion Asceticum. Ed. M. Ruet de Journel. Freiburg, 1936. S. 144–147, 360–367, 410–416, 635–637 (Pachomius), 645 et seq. (Sava).

Holl K. Enthusiasmus und Büägewalt. S. 156 et seq.; cf.: Kranich. Die Asketik in ihrer dogmatischen Grundlage bei Basilius d. Gr. (1896).

On Palestine: F. Oltarzhevsky. Palestinian monasticism from the 4th to the 6th centuries, in: PPS. 15. Part 2 (1896). 51. About the charter of St. Savva see: Kurtz E., in: BZ. 2 (1894); Welzer. Kirchenlexikon. 10. 1. S. 434–37. For Syria: Ball Hugo. Byzantinisches Christentum. Drei Heiligenleben. Munchen, 1932; Anatoly, priest. Historical sketch of Syrian monasticism until the half of the 6th century, in: TKDA (1911); Smirnov I. Sinai Patericon. Sergiev Posad, 1917.

See for example: Granii B. Die rechtliche Stellung und Organization der griechischen Klöster nach dem Justinianischen Recht, in: BZ. 29 (1929/30); Nieäen W. Die Regelung des Klosterwesens im Rhomärreich bis zum Ende des 9. Jahrhunderts (1897); cf.: Voigt K. Staat und Kirche von Konstantin d. Gr. bis zum Ende der Karolingerzeit (1936). S. 103 et seq.; Marin E. Les moines de Constantinople depuis la fondation de la ville jusqu'a la mort de Photius (1897).

Ostrogorskij G. Studien zur Geschichte des byzantinischen Bilderstreites (1929); Max, Herzog zu Sachsen. Derhl. Theodor, Archimandrit von Studion (1929); Vasilev A. Histoire de l'Empire Byzantin. 1 (1932). P. 333 et seq., 373 et seq.

Marin. Op. cit.; Sokolov I. The state of monasticism in the Byzantine Church from the half of the 9th to the beginning of the 13th century. (1894).

Vasilievsky. Russian-Byzantine excerpts. 6: Life of Stefan the New, in: ZhMNP. 1877. June. pp. 299, 307, 308; Life of St. Stefan Novy, in: Migne. PG. 100. P. 1117.

Life of Stefan Sourozhsky, in: Vasilievsky. Proceedings. 3 (1915). P. 238, Introduction; cf.: Stratonov. Op. cit. S. 387, 389.

Life of St. Theodora, in: Migne. PG. 99. P. 253, 1344, 1350; Kulakovsky. Uk. op. P. 74; Vasilievsky. Proceedings. 3. P. 159.

Stratonov. Op. cit. S. 392. It is interesting to note that the monasteries that subsequently arose here (Svyatogorsky and Divnogorsky) used the caves as cells and as temples. Compare: Zverinsky. Material for the history of Orthodox monasteries. 1. P. 169, 421.

Laehr. Op. cit.; Parkhomenko. Uk. op.

Golubinsky. History of the Russian Church. 1. 1 (2nd ed.). pp. 63–104.

Priselkov. Essays. P. 98.

Hilarion. A Word about Law and Grace, in: Ponomarev. 1. P. 71 et seq.

Golubinsky. 1. 1. pp. 553–557; Wed op. Jacob-mnich “Memory and praise to Vladimir” in: Golubinsky. 1. 1 (2nd ed.). pp. 238 et seq.

Priselkov. Essays. pp. 84–87; Wed also: Shakhmatov. Research.

Laurentian Chronicle under 1037 (3rd ed.). P. 148.

Golubinsky. 1. 2 (2nd ed.). P. 698; Troitsky S. Ktitor's right in Byzantium and Neman Srbia, in: Glas Srbske Kral. Academy. No. 84 (168) (1935); Zhischman J. v. Das Stiftrecht in der Morgenländlischen Kirche (1888).

See the works of D. Abramovich, L. K. Getz, M. Priselkov and A. Shakhmatov.

Laurel. years. under 1051; Priselkov. Essays. pp. 88 et seq.; Goetz. Staat und Kirche in Altruäland (1908). S. 82; Golubinsky. 1. 1 (2nd ed.). pp. 297, 300; Macarius. 2(2nd ed.). pp. 5–13.

Shakhmatov. Research. pp. 434, 271, 257; Wed: Priselkov. Essays. P. 166.

Wed: Shakhmatov. Uk. op. Ch. 12; Priselkov. Essays. pp. 253, 264–274; Goetz. Das Kiever Höhlenkloster. 17; Golubinsky. 1. 2 (2nd ed.). P. 647.

Golubinsky. 1. 1 (2nd ed.). P. 286; about Hilarion-Nikon, see: Priselkov. Essays. pp. 172–189; aka. Nestor the Chronicler (1924); aka. Metropolitan Hilarion, in the Nikon schema, as a fighter for the independent Russian Church, in: Collection in honor of S. F. Platonov (1911). pp. 188–201.

Life of St. Theodosius was published six times: 1. Bodyansky, in: Readings. 1858. 3; 2. Yakovlev, in: Monuments of Russian literature of the 12th and 13th centuries. (1873); 3. A. Popov, in: Readings. 1889. 1; 4. Shakhmatov, in: Readings. 1899.2; 5. Abramovich, in: Monuments of Slavic-Russian literature. 2: Kiev-Pechersk Patericon (1911); 6. Abramovich, in: Kiev-Pechersk Patericon (1930). For references see: Goetz. Das Kiever Höhlenkloster. S. 15, approx. Wed: Laurel. years. 155; Paterik. Ch. 1.

Golubinsky. 1. 2 (2nd ed.). pp. 607–627, 494–507, 776–790; Migne. PG. 99. P. 1704; Laurel. years. under 1051; Priselkov. Essays. P. 202; Paterik. Ch. “On the founding of the Pechersk Monastery.”

Paterik. Ch. about the departure of the Great Nikon; Golubinsky. 1. 2 (2nd ed.). pp. 588, 746.

Laurel. years., year 1064; Priselkov. Essays. pp. 206, 235; Golubinsky. 1. 1 (2nd ed.). P. 682; 1, 2. P. 776; Shakhmatov. Research. P. 435.

Golubinsky. 1. 2 (2nd ed.). pp. 585–587, 746; Goetz. Das Kiever Höhlenkloster. S. 57; Laurel. years. under 1091 and 1094; Zverinsky. No. 1580.

Golubinsky. 1. 2 (2nd ed.). P. 746; Macarius (1. p. 200; 2. p. 95) has 18 monasteries.

Golubinsky. 1. 2 (2nd ed.). pp. 748, 760.

Golubinsky. 1. 2 (2nd ed.). pp. 746–776; PSRL. 2. pp. 78, 111, 114, 192.

Hemp. Saints of the Vologda region (1894). P. 14; Zverinsky. 2. P. 623; Golubinsky. 1. 2 (2nd ed.). P. 775; Macarius. 3. P. 78.

Table of contents

Monks in Ancient Rus'

Over the following years, until the Mongol invasion, the number of monasteries (both Keliot and Kinovia) increased. The Keliot ones were created mainly by wealthy people seeking solitude, anchorage under the shadow of the church, or even in the temples of the Keenobians. The number of keliot monks often included boyars close to the houses of ancient Russian princes and members of their families. Therefore, in the chronicle tradition there are statements that Keliot communities are created by money and wealth.

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The Keliot lifestyle may not have been very strict. In cinnovias they were under the supervision of the abbot, who could, in the event of very obvious violations of the monastery’s routine, close access to the cells for an objectionable keliot. Cenovias, on the other hand, were monasteries with communal regulations. Based on the rules of the monasteries of the Holy Mountain and other Orthodox Christian monasteries, they subjected the life of monks in Ancient Rus' to strict order. The obligatory work of the Cenobitic monks was combined with strict vigil, fasting, attendance at all services, prayers and asceticism. Those most committed to asceticism, even within the kenobia, “went into seclusion” and became hermits and hermits.

This is how Anthony became. Leaving the monastery in the care of Nikon and Theodosius, he dug himself a new cave at a distance, going into seclusion. Here, his new students will lay the foundation for a new cave complex, now known as the Near or Antoniev caves.

One can get some idea of the relationship between the Keliots and the Cenobites from the situation that developed around Anthony after the death of Yaroslav the Wise. Even during the latter’s life, people from the prince’s inner circle flocked to the Pechersk elder. Among them was Metropolitan Hilarion of Kiev, from whose cave the Lavra began. There were others, including those from the entourage of the new Kyiv prince Izyaslav. The prince was especially angry when Nikon tonsured the young man Varlaam and the eunuch Ephraim with the blessing of Anthony. Only the persuasion of his wife forced Izyaslav to reconcile with Anthony.

Ya. N. Shchapov. Monasticism in Rus' in the 11th-13th centuries

A monastery with a large brethren required a clear organization, firm rules, and distribution of responsibilities. It was headed by the abbot, who was the most experienced monk, a good organizer, capable of dealing with the outside world. He had to be aware of everything that was happening in the monastery and what each of the brethren was doing.

Initially, the actual abbot of the monastery was its founder (ktitor) Anthony, who ruled the monastery while it was small (3–5 monks). When Anthony decided to leave the management of the monastery, as a ktitor he retained the rights to appoint an abbot. He chose the first abbot Varlaam, and when he was transferred by the prince from the monastery, then Theodosius. After the death of Anthony, Theodosius established the election of a new abbot by the entire brethren of the monastery. Before his death, he confirmed his successor, Stephen, chosen by the brethren. Subsequently, the election of an abbot by the monks themselves became the rule - they agreed to have as an “elder and shepherd” a person whom they trust and whom they recognize as capable of leading themselves. After the election, the name of the new abbot was communicated to the prince and then, by the “command” of the prince, the metropolitan “installed” the abbot as the head of the monastery. The cenobitic monastery charter at the same time required complete submission to the abbot. Transferring his functions as abbot to Stefan, Theodosius told the monks that they had the abbot whom they themselves wanted: “listen to him and have him as a spiritual father, fear him and do everything according to his command”55. The same orders existed in other monasteries. In the Novgorod birch bark document of the 12th century. the author makes an excuse that he could not come to the meeting, as promised, because “the abbot did not let him in,” although he asked for leave, but sent him on another matter56.

If the ktitor of the monastery was a prince, he himself appointed an abbot to his monastery, and the metropolitan could only appoint him according to church rule. This is what Prince Izyaslav did, for example, taking Varlaam from the Pechersk Monastery and making him abbot of his newly created monastery. Anthony the Roman himself was probably the abbot of the monastery he founded, but in his Spiritual Church he bequeathed “this place to the abbot” and ordered: “whom the brothers will choose, but from the brothers, and whoever suffers in this place”57.

The second person after the abbot in the monastery was the steward - the manager, assistant to the abbot, the most authoritative and active monk, a possible successor to the abbot. The most important position in the cenobitic monastery was the cellarer, who was in charge of the household, whose constant concern was to feed the brethren and get food.

A special place in the monastery was occupied by a priest - hieromonk. His position did not always coincide with that of the abbot. The first hieromonk was Nikon, a priest who settled in the cave with Anthony. At the direction of Anthony, he tonsured new monks, served the liturgy in the monastery church, and after Abbot Stephen, he was elected abbot of the monastery. In the monastery there were other priests (“presbyters”) who served in the church and fulfilled all the necessary requirements, hierodeacons and “church builders” - sextons and other clergy. The abbot and the elderly and honored hieromonks had monks - ministers who could be cellmates.

Among the high positions also belonged to the “church demestvennik” - the leader of the church choir. This was a responsible position that required undoubted abilities and extensive professional training. Such a de-mestvennik was Stefan in the Pechersk Monastery, who under Theodosius was also a steward, and after his death took the place of abbot, founded his own “Stephanech” monastery on Klov, and then became a bishop. The “domestic” of the Church of the Mother of God of the Novgorod St. Anthony Monastery was also the famous Kirik, an outstanding mathematician58.

Monasteries in Ancient Rus' before the Mongol invasion

During the first century of Christianization in Rus', several monasteries were founded, differing in their charter. Of them:

nine – in Kyiv (two of them are women’s)
two - in Chernigov and Novgorod
one each in Lutsk, Vladimir-Volynsky, Pereyaslavl, Novgorod-Siversky, Rostov, Suzdal and Torzhok.

During the second century of Christianization, in the 12th century, more than seventy monasteries were founded (if you believe the chronicle tradition). 53 of them were male and 18 were female. Of these, on the Right Bank and Left Bank of the Dnieper:

seven – in Kyiv
four each - in Pereyaslavl,
one each in Kanev and Galich.

In the Novgorod-Pskov land in this century the number of monasteries also increases to twenty-three. Of these it was founded:

seventeen - in Novgorod
three - in Pskov
one - in Staraya Russa

Nineteen monasteries were founded at this time in North-Eastern Rus'. Of them:

eight - in Vladimir
two – in Pereyaslavl-Zalessky
one each in Yaroslavl, Murom, Rostov, Suzdal.

What role did monasteries play in the ancient Russian state?

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By the very fact of their existence, the monasteries became a real center of Christianity in its Eastern Orthodox, Orthodox form. Here, to the Cenobitic monks, both Christians and pagans from all over the world of ancient Russian principalities were drawn, thirsty for blessings, parting words, and healing. Here Christians were strengthened in their faith. Here the pagans converted to Christianity. Monasteries thus became an important factor in the Christianization of ancient Russian society.

For this reason alone, there is no doubt that ancient Russian monasteries are centers of Christian Orthodox culture. Both the Cenobitic monks themselves and the Keliots who settled next to them became educators of Ancient Russia. Here, as in the parish churches, the first schools were established. Here the first attempts were made to create chronicles, to comprehend the historical past of the Slavic tribes, in connection with the general course of the historical development of mankind.

One of the chroniclers was Nestor, without whose “Tale of Bygone Years” we would have known little at all about the most ancient period of Russian history. A Chernorize monk of the Pechersk Monastery founded by Anthony, he is rightfully considered the founder of the entire ancient Russian chronicle tradition.

At the same time, monasteries also became one of the most important centers of economic development. The monastic economy, based on the correct principles of organizing the collective work of monks, has always been distinguished by better results, in comparison with the farms of the surrounding ancient Russian settlements. Constantly maintained contacts between monasteries throughout the Orthodox world contributed to the exchange of experience, the dissemination of advanced management methods, as well as knowledge in general.

Monasteries played a huge role in the establishment of ancient Russian statehood, and later in the creation of a centralized ancient Russian state.

And finally, monasteries in ancient Rus' also had important defensive significance. Surrounded by walls and other structures, they were real strongholds, in which, in the event of dangers that often arose in those days, the population of the entire area took refuge.

Description of the monastery in Ancient Rus'

The functions that the monasteries performed largely determined their structure, their appearance. As a rule, from its very foundation, the monastery was fenced with a defensive wall, which later could even be strengthened with towers. The entrance to the monastery was crowned by a gate church. Cells inside the space outlined by the walls were wooden. Only later, and then not everywhere, were they replaced or supplemented with stone ones. The monastery courtyard, in the center of which temples and other religious buildings were erected, was the focus of the entire life of the monastery. The monastery cathedral was erected here, the foundations of which were often laid by the founder of the monastery himself.

The refectory church, with its adjoining refectory chamber, also played an important role in the life of the monastic community. Here, according to the communal rules, the monks, while eating food, read the lives of saints, interpretations of sacred texts and other books of an instructive nature.

Over time, other buildings could be erected in the monastery courtyard - new churches, chapels, subsequently connected to each other by covered galleries and passages. The bell tower was considered an indispensable structure in the center of the monastery courtyard. The ringing of bells notified the inhabitants of the monastery and residents of surrounding villages about the time of prayer, about holidays, and in case of danger, the approach of which was noticed from the upper platforms of the bell tower, about it too. The brotherly cemetery is also part of the monastery complex. To be buried next to monks is a great honor for the laity, which can be earned by special piety, but also by generous donations.

Also read about how cities were created in Rus'

The farm yard was a complex of ever-expanding buildings for a variety of purposes: from stables to wood warehouses inclusive. Other buildings could be located inside the monastery walls or outside them: libraries and mills, hospitals and workshops. In them, among other things, icons were painted with special blessing, which were then distributed throughout the most remote corners of Russia. Gardens, vegetable gardens, vineyards, fields sown with various crops also formed part of the complex life of the inhabitants of ancient Russian monasteries, filled with prayers and economic concerns.

Without exaggeration, we can say that monasteries were one of the most important conditions for the convergence of ancient Russian society to statehood and the development of its material and spiritual culture. Towards the creation of an Orthodox Christian civilization.

The most famous monasteries in Russia

Trinity-Sergius Lavra

The largest monastery in Russia. It was founded in 1337 by one of the most famous Russian saints - St. Sergius of Radonezh. Over time, monks began to settle around his cell, wanting to retire from worldly life, and so the small cell of the saint grew into the largest spiritual center in Russia. From 1608 to 1610, the walls of the monastery withstood the siege of the Polish-Lithuanian army, numbering 30 thousand people, but in the Lavra there were no more than 3 thousand.

The Monk Nikon of Radonezh, the Monk Maxim the Greek, and the spiritual writers Rev. Epiphanius the Wise and Pachomius Logothet labored in the Trinity-Sergius Lavra. The Lavra contains a library of unique books and manuscripts.

Since 1814, the Moscow Theological Academy has operated in the monastery.

In the 20s of the 20th century, the monastery was closed. The monastery, like other monasteries in Russia, began to be revived after the Great Patriotic War. After 7 centuries of difficult trials, ups and downs, the Trinity-Sergius Lavra remains one of the revered monasteries on the map of Russia.

Alexander Nevsky Lavra

The site for the foundation of the monastery was chosen by Peter I in 1710. The Lavra received its name in honor of the holy prince Alexander Nevsky. The construction was supervised by Archimandrite Theodosius. Over time, the monastery grew and received the status of a Lavra. On the territory there is a cemetery where Fonvizin, Dostoevsky, Lomonosov, Zhukovsky, Karamzin, Krylov are buried. The architectural ensemble of the Lavra is one of the most beautiful in the northern capital.

Shrines of the monastery: the relics of the holy noble prince Alexander Nevsky, the Icon of the Mother of God “Neva Quick to Hear”.

Holy Trinity Seraphim-Diveevo Convent

The history of the “earthly Lot of the Blessed Virgin Mary” began in the second half of the 18th century with the construction of several cells next to the Kazan Church, where Alexandra’s mother and 3 novices settled. This is how the Kazan community was formed, Elder Pachomius looked after the sisters.

In 1789, Seraphim of Sarov, a great ascetic, began to patronize the monastery. He taught the sisters to live simply, softened the overly strict rules of the community, and throughout his life set a true example of love for God and neighbors. In 1861, the community was given the status of a monastery. By the beginning of the 20th century, the monastery became one of the largest in Russia. There were numerous workshops, a hospital, an almshouse, and a large orchard produced fruit. The sisters lived in love and work. But the Soviet government did not spare the flourishing monastery: the sisters were kicked out, the churches were closed.

The monastery began to be revived in 1988. Now the monastery has been completely restored, the relics of Father Seraphim have been found.

Shrines of the monastery: The relics and icon of St. Seraphim of Sarov, the icon of the Most Holy Theotokos “Tenderness”, the holy groove.

Sretensky Monastery

Founded in 1397 at the meeting place of the miraculous Vladimir Icon of the Mother of God in memory of the deliverance of Moscow from the invasion of Tamerlane. It is one of the oldest in Moscow.

Tsars, patriarchs, and ordinary people prayed here when going on pilgrimages. Like many other monasteries in Russia, it was ruined in the 20s of the twentieth century. Temples were destroyed, executions were carried out on the territory by the Soviet authorities. The memory of those innocently killed at the entrance to the monastery was honored by installing a worship cross.

In 2021, on the territory where the executions took place, a beautiful temple was erected in honor of the new martyrs and confessors of Russia.

Nowadays, the Sretenskaya Theological Seminary and book publishing house operate on the territory.

The monastery's shrines: the relics of the Hieromartyr Hilarion, the relics of the Venerable Mary of Egypt, the Vladimir Icon of the Mother of God, an exact copy of the Shroud of Turin, a cross with a particle of the life-giving cross of the Lord.

Valaam Monastery

The exact time of the formation of the monastery is unknown, but already in the 10th century monks lived and worked here. The founders of the monastery are considered to be the Venerables Sergius and Herman. In the 11th century, the monastery faced difficult trials: Swedish troops, on whose route the monastery was located, robbed and destroyed it.

Until 1661, the Valaam Monastery was an example of monastic life, many saints labored here, and monasteries appeared around. But Swedish troops destroyed the monastery to the ground, killed its inhabitants, built houses for themselves, and planned to settle on the island forever. All along the Ladoga coast, the Swedes destroyed Orthodox shrines. Only the relics of the monastery’s patron saints, Saints Sergius and Herman, remained in the grave. Only in 1715, by decree of Peter I, the Valaam Monastery began to be restored. But in 1754 the monastery burned to the ground. The monastery and its inhabitants had to endure many hardships and difficulties, ups and downs.

During the years of Soviet power, the Valaam Monastery, which was once a pillar of the Orthodox faith in northern Russia, was abandoned. On December 14, 1989, the first six monks set foot on the desecrated land of the ancient monastery. By 1993, the brethren of the monastery already numbered 150 people. Nowadays, the Valaam Monastery occupies a place of honor on the map of Russia. Temples and monasteries have been restored, agriculture is developing, hotels and farmsteads are operating. Many tourists flock to the shores of Lake Ladoga in the summer.

Solovetsky Monastery

“Northern Athos” is how this holy monastery is often called. The living conditions here are incredibly harsh, the temperature in July is about +12°C.

In 1429, the monks Savvaty and German sailed by boat to Bolshoi Solovetsky Island, where they settled.

The most terrible years awaited the Solovetsky Monastery in the twentieth century. The monastery was closed, and the Solovetsky special purpose camp SLON was located on its territory, where political prisoners were exiled. But about 60 brethren did not leave the monastery, but voluntarily accepted imprisonment and remained in the Solovetsky camp.

It’s hard to even imagine how many people were tortured and shot at Solovki during the camp’s existence, including archbishops, bishops, and metropolitans. More than 30 new martyrs of Solovetsky were canonized in 2000 by the Council of Bishops.

In 1990, the revival of the Zosimo-Savvatievsky Solovetsky stauropegial monastery began.

Shrines of the monastery: the relics of the monks Zosima, Savvaty and Herman, a particle of the relics of St. Philip, a particle of the relics of St. Markella, the ark with the head of the holy martyr Peter (Zverev), the icon of the Most Holy Theotokos “Hodegetria”.