During the Ottoman period, Athos maintained its status under the protection of the Turkish sultans, which helped preserve some of its former prestige. The Athonite community had representatives in the Turkish administration, ensuring a degree of autonomy. Athos served as a refuge for Christians seeking solace from oppression, and it remained isolated from global events, allowing monks to live peacefully without political concerns. By the mid-16th century, the current group of 20 main monasteries had been established.
In 1513, Sultan Selim I visited Athos, issued a firman for the Xeropotamou Monastery, and confirmed privileges for Athos. Despite Islamic restrictions, Christian constructions were permitted, but the community faced high taxes and additional financial demands. Monasteries deteriorated under these burdens but survived due to donations collected by traveling monks.
Orthodox Christians, particularly the rulers of Wallachia and Moldavia, became key benefactors. Even with these gifts, poverty persisted due to political instability and communication challenges affecting revenue from distant estates. Patriarch Jeremiah II sought to reform Athonite monastic life, convening a meeting in Thessalonica and sending Patriarch Sylvester of Alexandria to Athos. He drafted a new typicon, implemented in 1574/75, outlining monastic practices and restrictions.
In 1623, former Patriarch Anthimos II found only five impoverished monks at the Great Lavra, despite efforts to restore communal life. By the 17th century, economic decline led to abandoned monasteries. Some returned to cenobitic life, while sketes emerged as alternatives to solitary living. The sketes were smaller communities under monastic oversight, reflecting a desire to maintain traditional asceticism.
Throughout the 18th century, Athonite monasteries continued to struggle financially. Patriarch Gabriel IV issued a new typicon in 1783, aiming to revive austere monastic customs. The number of laypeople in Karyes was controlled, and monastic governance was restructured. Reforms gradually restored communal life in several monasteries.
Cultural and educational decline impacted Athos, but monastic literature persisted, with contributions from figures like Hieromonk Hierotheus and Agapius Land. Attempts by Jesuits to influence Athos met resistance, but theological schools emerged in the 18th century, fostering a cultural revival.
St. Nicodemus of the Holy Mountain was a prominent spiritual leader, contributing significantly to the publication and preservation of Athonite spiritual texts. The mid-18th century saw increased interest in Athos’s history, with notable works documenting its heritage.
During the 19th century, Athos faced challenges from the Greek national liberation movement and suffered under Turkish reprisal. Despite hardships, the monastic population grew, and by the end of the century, Athos attracted attention from nations like Russia, which supported the Russian monastic presence.
Athos’s status evolved after 1912, gaining recognition as part of Greece. The Greek government supported its financial restoration, and the European Community later provided aid for preserving Athonite monuments. The number of monks fluctuated, but since the 1970s, it has steadily increased. Today, Athos is an international monastic center, attracting monks from around the world, and its unique heritage is recognized and protected.
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