- CARE in the dictionary of Synonyms of the Russian language.
- CARE in the Complete Spelling Dictionary of the Russian Language:
nourishment,... - CARE in the Spelling Dictionary:
nurturing,... - JAPANESE MEETION OF THE RUSSIAN ORTHODOX CHURCH
Open Orthodox encyclopedia "TREE". Metochion of the Russian Orthodox Church in Japan. Address: Metochy of the Moscow Patriarchate in Tokyo, 2-12-17, … - SOUTH USSURIYSK THE NATIVITY OF THE VIRGIN MONASTERY in the Orthodox Encyclopedia Tree:
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Open Orthodox encyclopedia "TREE". Seraphim (Chichagov) (1856 - 1937), metropolitan, martyr. Memory of December 11, at... - RUSSIAN ORTHODOX CHURCH ABROAD in the Orthodox Encyclopedia Tree:
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Archimandrite Savva (Fateev) and Archimandrite Venedikt (Penkov).
Pastoral care and spiritual mentoring in monasteries have always been the subject of special attention of the Church. In spiritual guidance, its continuity coming from the gracious patristic wisdom, monasticism drew strength on the only possible narrow path to evangelical perfection. Now the problem of spiritual care in monasteries- one of the most acute. The discussion about the draft Regulations on monasteries and monasticism clearly showed that this topic requires an informal attitude and should be developed more carefully. We are publishing today the text of the section on clergy, which we jointly prepared for Abbot of the Savvino-Storozhevsky Stavropegic Monastery, Archimandrite Savva (Fateev) And Abbot of the Stavropegial Holy Vvedensky Monastery Optina Pustyn Archimandrite Venedikt (Penkov).
Spiritual care in monasteries, in contrast to women's monasteries, requires more attention and greater rigor, and especially because those capable of ordination to the priesthood are selected from among the brethren. Naturally, this requires a special calling from God and constant zeal for the fulfillment of monastic vows. And on the part of the abbot there should be the most serious and careful attention to ensuring that the brethren constantly exercise both in prayer and in the deep heartfelt assimilation of the word of God, without which neither the sanctification of a person nor the birth from above is possible (John 3:3), for the Lord Himself testifies in prayer to His Father: “Sanctify them by Thy truth: Thy word is truth” (John 17:17) and the Apostle Peter explains: “...love one another... as those born again, not from corruptible seed, but from incorruptible , from the word of God, which liveth and abideth forever” (1 Pet. 1:22-23).
In ancient times, those wishing to become monastics required a deep knowledge by heart of the Gospels and Psalms (Bars. 142, Ladder. To the Shepherd. 14:5, Rule of St. Pachomius the Great, 55, 56, 99, 168). However, just teaching in the law of God, even “day and night” (Ps. 1:2), is not enough. Unclean spirits, although they know the whole law, nevertheless remain in sins. But since the word of God requires correct understanding and assimilation in spirit and love of truth (2 Thess. 2:10), then in the matter of spiritual nourishment for the spiritual advancement of the brethren, in addition to the daily reading of the Holy Scriptures, it is also necessary to read the works of the holy fathers of the Church and interpretations of the Holy Scriptures according to the advice and under the control of the abbot and the elder, to whom the brother was entrusted with the Gospel.
For spiritual success, it is extremely important to find the most powerful sins and vices in your soul and, with the help of prayer, the word of God and the advice of the holy fathers, make every effort to purge these main passions and vices from your soul. This is narrated in many patristic teachings, for example: “In spiritual feat one must primarily arm oneself against the initial passions: their consequences will be destroyed by themselves” (St. Ignatius Brianchaninov. Ascetic experiences. Vol. 1); “When you eradicate a great passion, along with it you eradicate other, smaller passions” (Paisius the Svyatogorets, vol. 5, p. 10), - and this is the case with almost all the holy fathers (Ladder 15, 41; etc.). In the patristic experience of spiritual prosperity and struggle with passions, we find some very important external material aids. To practice prayer, a rosary is used. And in the Ladder (4, 39) it is narrated that many brothers had little books in their belts, in which the sins they committed were recorded daily; others had small weekly tablets in which the main sins (up to forty or more) were inscribed (or engraved); On the sign at any time of the day you could write with a pencil about some of your errors. This is very convenient for finding your main sins and constant control over yourself.
If the correct spiritual leadership is established in the monastery and adherence to the commandments and teachings of Christ and His St. is preserved in everything. Church, then all the brethren and the monastery will be under the protection of God and will enjoy “serene tranquility and many spiritual fruits in holy love and unanimity” (Zosima (Verkhovsky), (St.) Venerable. Teaching on obedience. Sermon 2// Zosima (Verkhovsky ) (venerable) Rev. Creations. STS/1, 2006.P.247-248)
The general spiritual leadership of the inhabitants of the monastery is carried out by the abbot. The abbot receives those entering the monastery, during tonsure he is the recipient of the newly tonsured from the Holy Gospel and therefore is responsible for the spiritual success of the brethren. The abbot should, as often as possible, address the brethren with edification, inspiring them to zealously follow the monastic path and instructing everyone with wise and soul-saving words. The brethren should have the opportunity to turn to the abbot with their difficulties, perplexities and embarrassments.
The abbot assigns each brother, according to his internal structure and physical strength, a prayer rule and determines how often the brother can approach Holy Communion.
The abbot determines the measure of spiritual and physical obedience for each brother, making sure that these obediences help the monk in spiritual improvement.
In the great, responsible and difficult task of spiritual nourishment, the abbot is guided by the Word of God, the God-wise Scriptures of the Fathers, the rules of the Holy Church and the rules laid down in the Charter of the monastery.
To grow in spiritual life, all brethren need to treat their spiritual mentor (abbot) with deep reverence and respectful love, showing him complete sincere obedience and presenting to him for consideration all their heartfelt feelings and thoughts, remembering that “salvation is in many ways.” council" and "those who have no control, they fall like leaves" (Reverend Abba Dorotheos).
The revelation of thoughts and sins to the abbot, as well as confession (i.e. the Sacrament), performed by the abbot when he deems it necessary and demands it, is an integral part of spiritual guidance and should be performed by the abbot as often as possible.
If the brotherhood increases significantly, then for spiritual guidance the abbot can appoint, in agreement with the ruling bishop, one or more fraternal confessors from among the tried and tested monks who have succeeded in spiritual life and are unanimous with him and have holy orders. The confessor helps the abbot in the spiritual care of the brethren, promptly and as often as possible informing the abbot in general about the life and behavior of the brethren entrusted to his spiritual supervision and especially about their mistakes. In this matter there is no disclosure of the Sacrament of Confession, since the abbot, by his very position, should have the soul and sins of each of the brethren more open and known (not, of course, so that the abbot divulges them himself). With all this, the confessor remains in obedience to the abbot and does everything in accordance with the will of the abbot and with his blessing. The appointment of a confessor does not relieve the abbot of responsibility for spiritual leadership, since he is the spiritual father of the brethren.
Without an abbot, a monastic should not undertake anything in the spiritual matter of salvation according to his own thoughts and will, for example, imposing on himself a fast or a prayer rule beyond what is prescribed, so as not to fall into delusion and harm his salvation.
If any misunderstanding or quarrel occurs between the brethren, it is necessary to hasten to extinguish them with mutual forgiveness and humility, and immediately restore peace and love, remembering the covenant of the Apostle Paul: “Let not the sun go down on your anger” (Eph. 4:26).
Everywhere and always you must refrain from idle talk: “I tell you that for every idle word that people speak, they will give an answer on the Day of Judgment: for by your words you will be justified, and by your words you will be condemned” (Matthew 12:36).
A brother who violates monastic discipline may be subject to spiritual punishment through the imposition of penance.
Penance should not be viewed as a punishing scourge; it is a necessary healing that heals spiritual illnesses and infirmities.
If patients consider doctors to be benefactors, although they give them bitter medicines, then one should have before one’s eyes the purpose for which penances are given, and accept them as a sign of mercy for the salvation of the soul (Basily the Great, rule 52).
Each sinner is given penance in accordance with his position and his weakness. Just as different bodily illnesses cannot be treated with the same medicine, so spiritual punishments must be of a varied nature: “Just as there is no one cure for bodily ailments, so there is no one for mental illnesses,” says Isaac the Syrian.
The following measures can be taken as a remedy:
moving to another cell (not a single one);
transfer to another obedience, more difficult;
bowing;
taking off clothes, whether of a novice, or a monk, or a robed monk;
corresponding temporary prayer rule.
Hieroschemamonk Ambrose loved the Lord boundlessly, and all the love of which his being was capable, he gave to his Creator through His creation - through neighbors. Out of love for God, he left the world and took the path of moral self-improvement. But just as love for God in Christianity is inextricably linked with the feat of love for one’s neighbor, so the feat of personal improvement and personal salvation for the elder was never separated from the feat of serving the world.Brief information
The draft document in pursuance of paragraph 25 of the Instructions of the Consecrated Council of Bishops in 2013, based on the results of the church-wide discussion in 2012, was prepared by the Inter-Council Presence commission on issues of organizing the life of monasteries and monasticism, and then was finalized by the Inter-Council Presence editorial commission, chaired by the Patriarch.
Father Ambrose's senile ministry began with caring for the brethren of Optina Pustyn. But the elder’s service was not limited to the monastery. This ascetic, who lived in a small cell, managed to expand its walls into immense spaces. People of all ranks and positions, residents of the most distant provinces - everyone knew the humble and perspicacious Optina elder. Thousands of believing souls flocked to Father Ambrose in Optina Pustyn. How often the cell attendants of Father Ambrose, yielding to the numerous requests of visitors to report to the elder about them, told him: “Father, they are waiting for you.” "Who's there?" - the old man will ask. "Moscow, Vyazma, Tula, Belev, Kadir and other peoples" - The cell attendants answer. They waited for several days for a ten-minute conversation with the elder. There were not enough coachmen for the haul between Optina and Kaluga, as well as rooms in numerous Optina hotels.
Father Ambrose spent the whole day among the people who came to him for advice and revered their mentor. Giving instructions to everyone according to his spiritual needs and spiritual development, he delved into the situation of everyone who turned to him, determining his personal character, his inclinations, and lovingly indicated the best outcome. Everyone left him comforted and with a lighter heart.
The spiritual experience of Elder Ambrose was so rich that he seemed to read the thoughts of those who came to him and often pointed out their innermost secrets and secretly denounced them in conversations. One day a nun came to him for confession and told him everything she remembered. When she finished, the elder himself began to tell her everything that she had forgotten. But regarding one sin, named by the priest, she insisted for a long time that she did not do it, and then the elder replied: “Forget about it, I said so.” And before he had time to finish his speech, his sister suddenly remembered that this sin had actually been committed by her. Shocked, she brought sincere repentance. If the elder talked with someone in front of the people, he did not have the habit of denouncing directly and sharply, but he taught so skillfully that his reproof, despite the presence of many people, was understandable only to the one to whom it was addressed.
Having learned from personal experience the saving power of humility, the elder sought to teach this to his spiritual children. To the most pressing question of every person, how to live in order to be saved, the elder gave such humorous answers: “We need to live unhypocritically and behave exemplarily, then our cause will be right, otherwise it will be bad,” or: “You can live in peace, only not to the south, but to live quietly.” "We have to, - the old man also spoke, - live on earth as a wheel turns: just one point touches the ground, and the rest will certainly strive upward; but as soon as we lie down on the ground, we can’t get up.” At first glance, these are simple and humorous words, but what deep meaning is contained in them.
Father Ambrose received visitors either by talking with each individual, or went out for a general blessing, first to men and then to women. Sometimes in the summer he went out into the air to meet the people. The bent old man walked slowly along the poles, which were installed from the porch and served as a support for him to move, while at the same time holding back the people from the pressure. Father Ambrose stopped from time to time, giving answers to those who questioned him. Thousands of questions rained down on him from the crowd; he listened to everything attentively. People approached the elder with all sorts of questions. "Father, - someone will ask - How can you bless me to live? "Father, - another asked, - Where will you bless me: to get married or to a monastery? Questions one after another: “I am dying from poverty”; “I lost everything that was dear to me in life. I have nothing to live for"; “An incurable disease is tormenting me. I can’t help but grumble”; “My children, in whom I invested my life and soul, became my enemies”; “I have lost faith, I do not see the goodness of God. There are only curses on my tongue.” Who to go to, who to trust, to whom to cry your heart out, who will remove from a person this stony numbness of long-term hopeless suffering? And everyone came to the elder as their last refuge. And among these rapids of grief, sin and despair, Father Ambrose stood with a loving heart, healing everyone. How many times did he resolve the most difficult, desperate and confusing everyday issues with two or three friendly, heartfelt advices. Thus, apparently, someone’s fate was decided in passing, important issues were resolved, but always, with the blessing of the gracious elder, it turned out well and the decision turned out to be wise and correct. Many, having some kind of business, wanted only one thing, that at the beginning of this business the elder would silently bless them.
But not everyone came to Father Ambrose for business. Some only took up his time and thereby burdened him greatly. He himself complained about such visitors in his letters: “Old age, weakness, powerlessness, much care and oblivion and many useless talk do not allow me to come to my senses. One explains that his head and legs are weak, the other complains that he has many sorrows; and another explains that he is in constant anxiety. And you listen to all this, and also give an answer; but you can’t get away with silence; they get offended and insulted.” And how hard it was for him to endure the murmurs of those whom, due to pain, he could not immediately accept. So one day, an exhausted old man with downcast eyes was barely wandering among the crowd of people, and after him someone’s voice was heard: “Such malice! walked by and didn’t look.” “This is how we live day after day,” the elder wrote in one of his letters, “and we are considered unfair in welcoming those who come and come. And my weakness and failure before God and people are to blame.” And always the elder not only did not grieve over his illness, but was in a cheerful mood and even joked. And those who expressed grumbling soon began to regret their impatience and asked the elder to forgive them. The elder received visitors until the evening, taking short breaks for meals and short rest. Sometimes after lunch, when the elder was weak, he received visitors in his cell. And after the evening rule, the monastery brethren came to him for daily confession of thoughts.
Spiritual nourishment– pastoral care for salvation, consisting of spiritual guidance and prayer.
Spiritual care is a special form of pastoral service, consisting both in the humble teaching action of the shepherd, and in the action of God’s grace assisting him. “The essential Actor in pastoral ministry is the Holy Spirit, and the shepherd is only a mediator of the outpouring of grace on the believers,” says Bishop Veniamin (Milov).
Spiritual care is inextricably linked with the idea of shepherding as a grace-filled mediation in the revival of people. The essence of shepherding is expressed through mediation not by human, but by grace. If anyone does not have the Spirit of Christ, he is not His (cf. Rom. 8:9). “The idea of the Divine, gracious mediation of shepherds is defended by the Apostle Paul in the first four chapters of the First Epistle to the Corinthians against the false view of some Corinthian Christians, who are attached to the human advantages of their spiritual fathers.
In this regard, the essence of the Lord’s pastoral ministry is most correctly seen in grace-filled mediation (see: John 10; 1 Pet. 2:25; 5:4; Heb. 13:20). About the continuers of His ministry - the Apostles and their successors, the shepherds, the Savior said: As the Father sent Me, so I send you (John 20:21). According to the expression of the Apostle Paul, shepherds are co-workers, associates, servants of Christ, messengers of God, on behalf of Christ, that is, the same intermediaries and continuers of the work of Christ (see: 1 Cor. 3, 9-10; 4, 1-2, 9 ; 2 Cor. 5:20). Yet from God, who reconciled us to Himself through Jesus Christ and gave us<Апостолам>ministry of reconciliation..." Bishop Veniamin (Milov). Pastoral theology with asceticism.