Brave Abbot Relations between Napoleonic France and England by 1806 had deteriorated to the limit. Napoleon proclaimed the introduction of a continental blockade of England. He ordered the arrest of all English subjects in France and the prohibition of buying and selling

Bound Abbot

Bound Abbot In the Milk Mountains, at their highest peak called Altar Peak, lie the dark and majestic ruins of a monastery once known as the Ark. Legends connect it with the hoary antiquity of the time of the Flood. Many stories have been written about the Ark

In place and honor. Any more or less significant monastery was ruled by an abbot. In this case it was called an abbey. In those places where there were few monks, sometimes only a few people, the head was a prior, or abbot, and this was called a priory. This word does not come from French verb“to pray” (prier), and from the Latin word prior - “first”.

In Cluny itself, as well as in the most significant monasteries that depended on him, the abbot was often absent on duty, inspecting the monasteries under his charge or doing something else, and had as his deputy a “grand prior”, to whom, in the absence of the abbot, his rights were transferred not only internally monastery, but also in relation to everything that happens in the surrounding area. Since the burden of his duties was very great, there was also a “dean” who specialized more in economic issues monastic life, that is, he managed the local lands of the monastery. Finally, the maintenance of internal discipline, in other words, the supervision of the monks, was carried out by the “monastery prior,” whose very title clearly shows that his competence did not extend beyond the perimeter of the walls of the monastery.

In addition to these people who personified the central power, there were also monks who held special “positions.” They are the ones that are most interesting to us.

The most important of these positions was that of the housekeeper, or treasurer. It was he who distributed clothes to the monks and strictly took into account them, monitored the safety of bed linen, provided lighting in the bedroom, in the infirmary, in the pantry, and in the hall of novices. He also oversaw the distribution of alms and provided financial support for the monks involved in this. On Holy Thursday he gave out everything necessary so that the monks could wash the feet of the poor and give them two deniers. On the Sunday before Lent, he supervised the distribution of meat to the poor who came to the monastery for food that day. Naturally, since all these cases required a large number of money, it was the steward who was authorized to directly accept all the monetary income that the monastery received from the domains, as well as offerings in kind, animals, and clothes. Finally, he managed the forest that belonged to the monastery, for which he later received the help of a forester, who was sometimes a layman. The housekeeper also monitored the use of ponds and rivers, in which it was necessary to maintain an abundance of fish.

The cellarer was mainly responsible for providing the monastery with food. He stocked up on the necessary food supplies, and also distributed individual portions before each meal, placing them on display. big table in a room specially assigned to him, where the prior could make sure that all portions were equal. If there was not enough bread, the cellarer took away the mallet with which the cymbals were struck to call the monks to the refectory, and while waiting for the bread to be delivered, he sent the brothers to the choir so that they could read an additional “lesson”. With his help, services were organized during meals. His sphere of activity also included feeding the guests received at the monastery, as well as feed for their horses.

To ensure the smooth functioning of the kitchen, an “assistant cellarer” was relied upon to supervise the work of four to six monks, who worked in the kitchen in weekly shifts. No one was exempt from this work, theoretically not even the abbot.

The next shift of those responsible for the kitchen began work on Saturday after Vespers and were freed the following Saturday, having first thoroughly swept the kitchen and piled up the rubbish and ashes in front of the door, from where the servants had to take them out. On the same day, they heated water, which they used to wash off the feet of the monks along with those who were supposed to replace them. As for divine services, their duties during duty did not allow them to participate in the service along with the rest of the brothers and they sang psalms in the kitchen.

Ulrich left us a whole chapter on “the utensils that should always be in the kitchen.” The list is really very interesting:

Three cauldrons: one for beans, another for vegetables (“herbs”), the third - on an iron tripod - for washing.

Four tubs: one for half-cooked beans, the other into which running water, - in order to wash the beans before throwing them into the cauldron, the third is for washing dishes, and the fourth is just to have hot water for shaving.

Four large spatulas: one for beans, one for vegetables, a third, slightly smaller one, for squeezing out fat, a fourth, iron (the previous ones were probably made of wood), for leveling the ashes on the fireplace. In addition, the latter procedure required a pair of forceps.

Four pairs of sleeves so that the monks working in the kitchen would not stain the sleeves of their shirts.

Two pairs of mittens or “potholders,” called “romanice,” to protect the hands when removing, carrying, or tilting a hot pot from the heat.

Three small towels, which had to be changed every fifth “feries” (Thursday) in order to save the towels hanging in the monastery.

A knife for cutting lard and a stone for sharpening a knife.

A small vessel for boiling water or melting fat.

Another smaller vessel with holes in the bottom to collect fat.

Salt jar.

Storage chest small items.

A jug for drawing water.

Two small brushes for cleaning the boiler after cooking.

Two pieces of "absorbent cloth" (retis abcisiones) for washing bowls and cauldrons.

Two shelves for bowls. They put it on one of them after eating, more or less washed. On the second day they were put out at dawn, by which time they should have been perfectly washed.

Two small seats (sedilla), which were colloquially called benches (bancos).

A low bench on four legs on which a tub of vegetables was placed before the contents were tipped into the cauldron.

A stone larger in size than a millstone, on which a cauldron of cooked beans or vegetables was placed.

Another stone on which a tub was placed between meals to wash bowls.

Fur for fanning fire.

fan from willow twigs.

The beam on which the boilers were hung.

Another beam for distributing fire.

A trough or bucket (canalis) in which there was always soapy water for frequent hand washing.

Two types of levers or pulleys (tigonus), each of which consisted of three wooden blocks forming unequal angles between themselves, which could be moved back and forth like a door. From them hung chains from which the cauldrons were suspended when they were filled with water under the drainage pipe and from there they were easily carried and suspended over the fire.

If we talk about the implements that appeared later, then the “glasses”, which were called “scyphus” in Latin, most likely were not made of glass, but were turned from growths on the trunks of trees of certain hard species.

As we can see, the assistant cellarer had no excuses if he did not ensure the perfect functioning of the kitchen.

Maintenance of the refectory was the responsibility of another assistant cellarer - the caretaker of the refectory. He was assisted by three monks who spread tablecloths on the tables and placed a knife and a portion of bread on each place. Usually the tablecloth only covered half the table, which is not very clear; only in certain days, namely on “double” holidays, it was spread over the entire table. For hygienic reasons, the refectory caretaker, when serving the table, changed into a linen blouse (linteum).

The storage of wine was entrusted to the custos vini, who was also subordinate to the cellarer. At the end of the grape harvest, the prior told him how much wine he should prepare, as well as the days on which the monks were supposed to receive pigmentum, that is, wine infused with spices. The wine keeper slept in the storeroom, where a lamp was always burning, for which the steward provided oil. The housekeeper also gave him required amount money to repair the barrels. Although this monk's duties included only the care of wine, he also had to provide hot water with which the monks washed their feet on especially cold days, and ensure that the refectory was always equipped with braziers in which the children of the donors could warm themselves. It may seem surprising that the duties of the custos vini also included providing the monastery with sage, which was used in preparing vegetables, but this is explained by the fact that it was this monk who stocked the herbs and seasonings that were part of the two drinks distributed to the monks in holidays: helnatum - wine flavored with flowers and elecampane, a plant whose roots help with diseases of the stomach and bronchi; and herbatum - wine infused with various medicinal herbs. There was another flavored wine, heavily sweetened with honey, made from various spices and containing the root of the capitol, which has a laxative property. Pigmentum, already mentioned above, was a less sophisticated remedy. Thus, the task of providing the kitchen with sage fit into general duty stock up aromatic herbs and spices.

Another person directly subordinate to the cellarer was the caretaker of the barns. After harvesting, he estimated how much grain he could harvest. He ordered it to be stored in a large barn next to the monastery mill, the work of which he also supervised. Under his command were the bakers. He punished them if they deserved it. He ensured that two types of bread were made, both of excellent quality. At certain periods of the year, by his order, each monk was given, in addition to his usual portion of bread, five wafers; at other times, when the monks were very exhausted from fasting or worship, they were given cold puff pastries. On the days of the five main holidays they made a pie stuffed with boiled plums.

Under the supervision of the barn keeper was a donkey monk, because bags of grain or flour were transported on these animals. More surprising is the fact that the barn keeper was also authorized to supervise the washing of linen. Linen was collected every Tuesday during early morning mass. The monks each put their linen in a tub specially designated for this. The monks themselves washed only small things, such as socks, which were actually strips of fabric wrapped around the legs - as we would say, “Russian socks”, or foot wraps. The art of sewing socks according to the shape of the foot arose much later. All items of clothing were marked with the name of the monk who wore them. We do not say "in the name of the owner" because monks were prohibited from owning property. The name was written on shirts with paint, and on long johns it was embroidered with thread.

The monk constable was in charge of the stables. As is known, the original meaning of the word “constable” was precisely “equerry,” and only later did this word come to mean a prestigious title, one of the most important court positions in France. This position in the monastery also fell under the responsibility of the cellarer, and the performance of the duties associated with it was a very difficult task, since it was necessary to take care not only of the monastery horses, but also of the horses of the distinguished guests to whom the monastery provided hospitality. There were often more of the latter than the former. The constable monk took care of straw for bedding, oats and grass for fodder. He had to ensure that mouthpieces and horseshoes were always prepared. Since a hammer was attached to the door with a chain in order to shoe horses, we can conclude that a blacksmith served under the command of the groom. In any case, such a service should have been provided to travelers if they asked for it, but no more than two horseshoes for each. Let us also note that passing merchants and plaintiffs who were traveling to sort out their cases did not have the right to this, as well as to the hospitality of the monastery. A monastery is not an inn. He welcomes only the noble and the poor. And engaging in trade or protecting one’s selfish interests was considered bad manners.

But eminent guests were greeted with exceptional courtesy. While they were resting, the monk-constable approached them “with a humble smile” (cum hilaritate et modesta alacritate) and said to them: “Benedicite.” Since they knew the order, they answered: “Dominus.” After which the groom offered them his services.

The monk-gardener obeyed the cellarer in everything. He was supposed to supply the monastery fresh vegetables on Wednesday and Friday, as well as during seasonal fasts. By Easter, he had to prepare vegetables, onions and leeks, which the monks were to taste after they had eaten stuffed eggs for the first, and fish for the second.

By learning about the responsibilities of a sacristan, you can also learn a lot about Everyday life monks The sacristan was responsible for the church building and religious objects. He provided wax, oil and incense, maintained lighting and ordered the pouring of candles, and monitored the condition of sacred vessels, books needed for worship, priests' robes and bells. He unlocked and locked the doors of the church and, so as not to miss anything, slept in it at night. Usually the doors were to remain locked between services and masses, but they were to be unlocked at any hour of the day or night by whoever knocked on them. Church supplies were also the responsibility of the sacristan.

Responsible for all the material resources necessary for the liturgy, every day he prepared the vestments intended for divine services, and had to know what color vestment was appropriate for each specific holiday.

But his main concern was the ringing of the bells. He rang (though only the bell), signaling the midnight office until the children arrived. He also rang to accompany certain prayers, sometimes on one of the large bells, sometimes on the small one. Before the third hour and before the ninth hour, he invited the monks to wash their hands by ringing. He also rang after Mass and before the Sixth Hour. On holidays, he gave the command to ring all the bells at the moment when the last verse of the “everyday hymn” was sung, that is, at the end of the first evening service.

Almost equally burdensome was the sacristan's duty to supervise the lighting. The number and placement of candles were prescribed in detail by the Charter for each service and for each day. Every Saturday, and also on the eve of the feasts of certain saints, three oil lamps.

It can be assumed, although we have confirmation of this only from material from later eras, that the lighting of other parts of the monastery, in particular the bedroom, which, as we have seen, always had to be illuminated, also belonged to the responsibility of the sacristan. It was probably illuminated by oil lamps or, more likely, candles.

Finally, the sacristan had to supervise the production of the bread, which took place in accordance with a detailed ritual. At Christmas and Easter, their supply had to be replenished, even if it seemed quite large. The best quality wheat was sorted grain by grain. It was washed, then put into a special bag, which was taken to the mill by a novice brother, characterized as “priest Nesshie,” which can be understood either as “distracted,” that is, very serious, or as “insensitive,” then we are talking about purity of morals . In order to grind flour, having washed both millstones and placing pieces of linen on top and bottom, he changed into a surplice and covered his face with an omophorion, which was a rectangular piece of thin fabric tied around the neck and leaving only the eyes open - something similar to the mask of modern surgeons. This prevented drops of saliva and exhaled air from getting on the flour. The flour was again delivered to the sacristan, who sifted it with the help of two monastic priests or deacons, as well as one novice in a surplice and omophorion. The water was brought in a vessel in which holy water for the mass was kept. Everything was done with prayers - psalms or prayers of the Hours of the Holy Virgin. Talking and saying anything other than prayers was not allowed.

Directly related to the production of prosvir was the washing of the fabric on which they were placed after consecration during the Mass and which was called an antimension. Its preparation was entrusted to monastic priests and took place in the spring, when the air is clean, and in the fall, in mid-September, when the “annoyance of flies” subsides. The fabric was left to soak in cold water in huge bronze vases specially designed for this purpose. The next morning she was dipped into a small tank in which sacred bowls were usually washed. Then in the sacristy she was washed in an alkaline solution, which served only for these purposes. While the fabric was still damp, it was sprinkled with a layer of white flour, which absorbed any remaining water. Then using glass ball she was ironed, held between two white sheets, which isolated her both from the ball and from the wood of the ironing table.

The senior choirmaster was a great master of liturgy. He kept books containing the texts of the Gospels, epistles, “lessons,” psalms, and was generally responsible for the entire library. He determined which texts were to be read at each service. Such a task required deep and long-acquired knowledge, so the senior chorister was usually chosen from among the nutriti, that is, monks who had been raised in the monastery since childhood. As a librarian, he gave books to the monks and had a list of them. He also drew up a schedule for Monday duties in the kitchen, wrote it in two copies, one of which was attached to a column in internal building in front of everyone.

The senior choirmaster, master of ceremonies, led the processions, as well as the procedure for blessing the new harvest of beans, new bread and new wine, organized the reception of distinguished guests, being responsible for it jointly with the monk-keeper of the hotel.

Another significant monastic position that remains for us to mention was that of caretaker of the infirmary.

Patients were placed in a special building - an infirmary, where they lived separately from everyone else. The caretaker of the infirmary took care of their spiritual lives, in which he was assisted only by the chaplain of the infirmary chapel, and of their physical condition, in which he was assisted by several servants.

The Cluny Infirmary in the 11th century consisted of six halls, each measuring 23 feet wide and 27 feet long. Four of them had 8 beds and the same number of seats, one was used for washing feet on the Sabbath, and the last one was used for washing dishes. There was a kitchen adjacent to them, and it was a very important part of the infirmary, since the main care for the sick was to feed them more abundantly than the Charter required for healthy people, and even to prepare meat food for them. It looked as if the monks' illnesses were due to malnutrition.

From the above it is clear that getting into the infirmary was not easy: “Every brother who feels unwell to such an extent that he cannot live common life community, must turn to the chapter and bring public repentance. Let him, while standing, turn to the chairman and say: “I am sick and cannot follow the rules of community life.” Then the chairman will order him to go out extra chorum and rest until he gets better. After two or three days, if he does not feel better, he must again respectfully address the chapter and repeat that he is ill. Then he is ordered to go to the infirmary. If he does not recover after spending two or three days there, the prior should visit him at mealtime and bring him meat.”

In the 10th and 11th centuries, eating meat meant for a Clunian monk to violate the Rule in its main point. So the brother whose illness forced him to do this, although he was not to blame for it, was considered to have fallen lower than the other brothers. He constantly walked with his hood down and held a stick in his hands, which makes me think of rattles in the hands of the plague. He was not allowed to attend Mass or receive the sacrament. And when, having recovered, he left the infirmary, he had to, before returning to ordinary life, to apologize to the chapter for being “very sinful in food.” The abbot granted him absolution, and as repentance he had to sing 7 additional psalms.

In addition to the sick, the infirmary received healthy monks of the monastery in in full force in order to give them bloodletting, which was obligatory on the Eighth day after the Annunciation (March 25), after Easter and after Trinity Day. It is known that this procedure, like the complete abstinence from meat, was supposed to restore the monks’ purity of thoughts, which was tested during this spring time, when sensual aspirations intensify in nature.

So, in Cluny, and also in the monasteries that depended on Cluny, nothing was left to chance. Order, hierarchy, power, discipline, fortitude... Everything makes you believe that these virtues are good organized system could not have been inherent in the time of 1000 to any other public organization. The Cluny organization was undoubtedly without equal. However, having looked closely at people who did not live like everyone else, we saw enough features that, of course, were not inherent to them alone. This is what we hope justifies us for forcing the readers of this book to remain in the circle of monks for so long.

Notes:

Apology of history or the craft of a historian. M., 1973 and 1986.

Elgo (Helgaud) - French chronicler of the 1st half of the 11th century, Benedictine monk of the monastery in Fleury-on-Loire.

Raoul (Radulph) Glaber (Glabre) is a French monk chronicler, to whose works there will be many references in this book. He was born in Burgundy at the end of the 10th century. and at the age of twelve he was sent by his monk uncle to the monastery of Saint-Léger de Champeaux, but was soon expelled from there “for inappropriate behavior.” During his life, Raoul changed many monasteries, in particular, under Abbot Odilon, he was in Cluny. He wrote a five-volume History, which, apparently, was intended by him as General history, however, according to modern researchers, it is rather a collection of historical anecdotes and clearly illustrates the morals of the late 10th - early 11th centuries, while containing very big number chronological and geographical inaccuracies. Raoul Glaber's "History" was first published in 1596. In addition to it, he wrote a number of short biographies.

Custos vini (lat.) - keeper of wine.

The title of constable (from the Latin comes stabuli - horsemaster, stable keeper) was borrowed by the Frankish court from the Eastern Roman Empire, where the commander of the imperial cavalry was called this title. Among the Franks, cuenstables were originally economic servants at the court or leaders of troops. Since the 12th century, the constable of France has been the highest government position. He exercised supreme supervision over all royal troops, was the first person after the king and had the highest military authority during the war. Because of their excessive power, the constables became suspicious of kings, and this position was abolished by Louis XIII in 1627. It was briefly revived under Napoleon I, who appointed his closest relatives to it, and was finally abolished after the Restoration.

Typically, an antimension is a linen or silk cloth depicting the position of Christ in the tomb and with a particle of relics sewn into it. In Orthodoxy in Russia, the antimins has been used since the 12th century.

Extra chorum (lat.) - from choirs.

lat. abbas) - the head of an abbey, a monastery belonging to one of the ancient monks. orders, such as the Benedictines, Cistercians, etc. In the early stages of the history of Christ. monasticism A. (from the Aram. abba - father) was called a monk experienced in asceticism, thanks to his spirit. the gift of instructing young monks, without being their leader in the ecclesiastical legal sense. After the spread of communal monasteries (cines), A. began to be called abbots of monasteries. According to the Charter of St. Benedict (Regula Benedicti 2, 1; 64, 13, etc.), A. (dominus et abbas) is primarily a spiritual father, teacher and shepherd, and therefore must take care of both the material well-being of the monastery and the salvation of the souls of the brothers ( Regula Benedicti 2, 33); he is elected by the brothers and fulfills his duties for life, sharing them with his assistants and listening to the advice of other monks. In the VIII–IX centuries. A.'s position becomes one of the key ones in politics. Middle-century system West. The Gregorian reform brought Armenia out of subordination to the imperial power. At the councils in Rome (826) and Poitiers (1078) it was first determined that A. should have the priestly rank; The Council of Vienne extended this decision to the entire Church. However, due to the fact that abbeys sometimes owned large material assets, abuses occurred when persons who were not monks were allowed to enjoy income as A. (abbas in commendam). This practice was prohibited by the Council of Trent.

In the 1983 CCP, A. is equated to the abbot of a monastery or monk. communities.

Literature: Vogue A. de. La communauté et l'abbe dans la Regle de Saint Benoit. P., 1961; Salmon P. L'abbO dans la tradition monastique. P., 1962; Felten F.J. Abte und LaienKbte im Frankenreich. Stuttgart, 1980; Penco G. La figura dell’abate nella tradizione spirituale del monachesimo // Medioevo monastico. R., 1988, p. 371–385.

While monasteries were subject to the rules established by St. Benedict (until the beginning of the 10th century), the "abbot" was common name their abbots. From the 10th century, new spiritual orders began to emerge, and only a few of them, such as the Premonstratensians, Cistercians and Trappists, were ruled by abbots, and the heads of most of the rest were called elders ( majores) (among the Camaldulians), priors (among the Carthusians, Hieronymites, Dominicans, Carmelites, Augustinians, etc.), guardians (among the Franciscans) or rectors (among the Jesuits). Abbesses were not only convents of the mentioned orders, but also among the nuns of the Fontevrode Order and among the secular canonists. Many orders were reluctant to use this title out of a sense of humility.

The abbots occupied different positions in relation, on the one hand, to the order, and on the other, to the monks of their monasteries subordinate to them. For example, among the Benedictines, the abbot appointed by the convention enjoys complete independence, while among the Cistercians he is bureaucratically subordinate to the supreme council in Clairvaux. Before the monks were included in the clergy, the abbot had the right and obligation to monitor compliance with the order's rules, manage the monastic estates and demand unconditional obedience from the monks. The punitive power of abbots over their monks was quite extensive; Previously, even corporal punishment was often used, and at the beginning of the 20th century, abbots and abbesses still enjoyed the right to subject their subordinates not only to temporary, but also to life imprisonment for serious crimes. Among the Benedictines, an appeal against the abbot's punitive sentence is submitted to the bishop or pope.

Back in the 6th century, abbots were ranked among the clergy, and after the Second Council of Nicaea () they were given the right to ordain their monks to lower positions. All abbots belong to the prelates of the church, occupy a place in the hierarchy immediately after bishops and have the right to vote at councils. They fought for the same rights abbess, but could not receive it also because women cannot perform any sacred rites. They remained subordinate to the bishops of their diocese, while the abbots tried to free themselves from this subordination through privileges. The abbots of the liberated monasteries do not recognize any authority over themselves other than that of the pope.

Beginning from the 7th century, bishops often interfered with the rights of abbots, appointed, at their own discretion, their favorites to the positions of abbots, and when these positions were vacated, they even left the abbeys behind them. Even more dangerous for the dignity of this rank was that in the 8th and especially in the 9th century, at the whim of kings or for reasons of necessity, it began to pass to the laity, and the Carolingians began to distribute abbeys to their adherents as a reward for their loyalty or for military merits . The result of this was that until the 10th century inclusive, the largest monasteries within the hierarchy of the Roman Church were headed by, for the most part, secular abbots or abbotgraphs (lat. Abbacomites, Abbates milites), who collected for themselves the income of these spiritual institutions.

In these cases, actual supervision in the monasteries was entrusted to the deans and priors. In France, the title of abbot was first given to abbots of monasteries. But when, according to the concordat concluded between Pope Leo X and King Francis I, the French kings were given the right to appoint 225 Abbes comendataires for almost all French abbeys, this carefree and unemployed position motivated many young people, including junior members noble families, devote yourself to the clergy so that, on occasion, you can receive a similar

The abbot of a monastery is a person who has completely devoted himself to serving God and his community. It is difficult to describe in words all the burdens and responsibilities that fall on the shoulders of a monk who has assumed this position. Nevertheless, they never lose heart, because all their work is aimed at saving as many souls as possible - to bring them out of the darkness of this mortal world.

So, who is the abbot of the monastery? What are his responsibilities? And how big is the difference between clergy of the Orthodox and Catholic faiths?

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.

Catholic monasteries

Over the years, the role of monasteries in the Catholic world has changed greatly. From the usual monastery of monks, they turned into important administrative units. It also happened that the abbot of the monastery could manage all the lands that were part of his inheritance. Such power was the envy of many representatives of the local nobility, and therefore they tried with all their might to place their man there.

It even got to the point where royal families they appointed abbots themselves. In particular, such a practice took place during the reign of the Carolingian dynasty from the 7th to the 10th centuries. However, over the years, the Catholic Church regained power, which made it possible to again appoint abbots of monasteries at its discretion.

Abbot of a monastery in Kievan Rus

For Kievan Rus The year 988 became great - 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 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.

That's why main task 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.

Modern hierarchy in Orthodox monasteries

And although many centuries have passed since the founding of the first monastery, their role in the spiritual enlightenment of believers has remained unchanged. Therefore, it will be very appropriate to talk about who the abbot of an Orthodox monastery is today.

Now the priests who administer a temple or monastery are called abbots. This is a very honorable rank, and it can only be received with the consent of the supreme clergyman governing the diocese to which the monastery belongs. If the abbot establishes himself as a wise manager and shows his faith, then over time he will be given a higher title - archimandrite.

But the abbot of the monastery can also be a priest of a higher rank. Moreover, the management of the laurel is often entrusted to the shoulders of the ruling diocese or even the patriarch. For example, the Trinity-Sergius Lavra is under the guardianship of Archimandrite Kirill.

Duties of the abbot of the monastery

Today, the responsibilities of the abbot of a monastery, as hundreds of years ago, are very extensive. Both the spiritual and material problems of his charges fall on him. In particular, the abbot of the monastery performs the following tasks:

• conducts the monastic initiation ceremony;
• monitors compliance with the rules established in the temple;
• controls the life of the monks - directs them to work, reminds them of the approaching fast, monitors cleanliness, and so on;
• conducts religious services in his temple;
• is engaged legal issues(signing contracts, paying bills, keeping the temple seal);
• appoints monks to various positions required by the monastery.

Finally, it should be noted that the duties performed by the abbot monastery, are slightly different from those that fall on the shoulders of the manager of the women’s monastery. In particular, abbesses do not conduct sacred rites, since in Christian faith a woman cannot be a priest.