Modern Aton/Athos

Organization of Monastic Life

The foundation of monastic life is outlined in the Athonite Rule, with further specifics in the internal monastic rules (canonisms). Two forms of monastic structures are recognized: cenobitic and solitary. Currently, the cenobitic lifestyle, established by St. Athanasius of Athos, prevails in all monasteries and most sketes, though some sketes maintain the solitary Rule. In cenobitic monasteries (kinovia), everything is communal: living quarters, duties, meals, and prayer. In solitary monasteries, duties and meals are individual. A cenobitic monastery is led by an abbot, elected for life by the brothers. Eligible voters are at least 40 years old, have taken monastic vows on Mount Athos, and have been in their monastery or in obedience externally for a minimum of 6 years (at St. Paul’s Monastery, at least 15 years) since their tonsure. The Holy Community and the Patriarchate of Constantinople are informed of the abbot’s election; representatives are not required for the enthronement rite. The abbot has spiritual authority over the brethren, who owe him respect and obedience. Executive authority is shared with a commission (epitropia) of 2-3 epitropes elected annually. Legislative power belongs to the gerondia (spiritual council), usually comprising 6 to 12 lifelong members. Weekly meetings of the gerondia resolve disputes between the abbot and the epitropes. Power concentration solely in the abbot’s hands or ignoring the commission’s or gerondia’s rights “is not allowed under any pretext.” The abbot, epitropes, and elders must model communal life, avoid separate meals, promote poverty and love, and care for the sick and elderly (Articles 112-122). In solitary monasteries, legislative power is held by a life-elected elders’ assembly, and executive power by an annually elected commission (Articles 123-125). Each monastery maintains these records: a) Monkology (Monachologion) – details of each monk; b) Book of Novices (Bibeton Dokimoton) – details on novices; c) Monachologies of dependent institutions; d) protocol of incoming and outgoing documents; e) the book of deeds of the monastery’s spiritual council; f) the administrative books (Diary; Income and Expenditure; Accounting; Warehouse); g) the ktimatologion (Κτηματολόγιον) – inventory of real estate; h) the book of records of movable property; i) the book of relics (Βιβλία κειμηλίων) – inventory of holy relics, sacred vestments and vessels, icons, manuscripts, books, ancient monuments, and other cherished items.

Various monasteries have unique tonsure traditions. Most tonsure novices into the ryasophore after a probation of 1 to 3 years. Rassophore monks might be ordained priests, determined by liturgical needs (usually 4-5 hieromonks per monastery). Performing roles like weekly priest, canonarch, and sexton, they wear a mantle and are listed in the Monachology. Tonsure into the small schema exists where rassophore tonsure is absent. After time (generally 3 years; in Philotheus Monastery, up to 15 years), rassophores or small schema monks are tonsured into the great schema. Their name may change. Rarely, novices are tonsured immediately into the great schema. Eventually, all Athonite monks reach the great schema, including all abbots. Great Schema monks can be ordained to any rank, decided by the abbot and spiritual council; the Polish Patriarch’s blessing isn’t required. The schema and polycrest are worn under the ryassa during Holy Communion and when Great Schema hieromonks celebrate the Divine Liturgy.

Each monk “must obey their monastic authorities and fulfill assigned obedience unconditionally”; monastic authorities must show “paternal love and equal care for all” (Article 92). Prospective monks have a 1 to 3-year probation and must be at least 18; tonsure exempts them from military service (Article 93). Leaving Mount Athos requires written permission from their monastery; monasteries must permit absence for students or valid reasons (Article 96). Each monastery must run a hospital, pharmacy, and elder care home (Article 102). Superior candidates (proistamenos) are chosen for their good character, blameless life, and administrative skills, with preference for those with ecclesiastical and broad education. Election interference is banned except by assembly leaders. Superiors are elected for life and deposed only after a judicial decision. Elections follow internal regulations (Article 108). At meetings, superiors speak in order of seniority;