Elder Paisiy the Holy Mountaineer. Why Athos monks do not get cancer

The review prepared by the sisters of the Yekaterinburg Novo-Tikhvin Convent answers these questions.

The Monk Barsanuphius of Optina in his notes recalls one blessed Kazan ascetic, Euphrosyne. She was born into a wealthy and distinguished family, had an excellent education and was surprisingly pretty. Everyone predicted her extraordinary success in the world. But she decided differently and became a nun. Once mother Euphrosyne told the Monk Barsanuphius about what prompted her to leave the world: “Here, I thought, the Lord would appear and ask:
Have you fulfilled my commandments?
“But I was the only daughter of wealthy parents.
Yes, but have you kept my commandments?
But I graduated from college.
“Okay, but have you kept my commandments?
But I was beautiful.
But have you kept my commandments?
– …
These thoughts constantly disturbed me, and I decided to leave for a monastery.”
Probably, the relatives of Mother Euphrosyne seemed inexplicable to her act. Indeed, the attraction to monasticism seems strange to most people. Why do they go to the monastery?

Why go to a monastery?

What do they think of monks? modern people? Why don't they just think! Typical Views are as follows: if the nun is a young girl, then she went to the monastery from unhappy love. Or maybe she's just "weird", could not fit into life modern society. If this is a middle-aged woman, then, again, it didn’t work out family life or career. If a woman is aged, it means that she wants to live in peace in her old age, without worries about food. In a word, in a monastery

yr, according to the general opinion, weak people go, who have not found themselves in this life. When you express these views to the monks themselves or to people who know monasticism intimately, they only laugh. But who, in fact, and why goes to the monastery?

Schiegumen Abraham, confessor of the Novo-Tikhvin Convent:

The most come to the monastery different people – different ages and social position. Many young, many intelligent people. What leads them to the monastery? The desire to repent, to devote one's life to God, the desire for improvement, the desire to live according to the holy fathers. There is an opinion that losers go to the monastery. Of course, this opinion is wrong. Basically, energetic and determined people go to the monastery. And it is no coincidence that in order to elect a monastic Lifestyle What is needed, first of all, is determination and courage.

Galina Lebedeva, Honored Artist of Russia, vocal teacher at the Novo-Tikhvin Monastery: It seems to people that the monastery is something like a dungeon, where they cry all the time, so you can go there only from great grief. But this is just a common misconception. To be honest, it was a revelation for me when I saw joyful and smiling nuns. The opinion that only failed people, who are unable to achieve success in life, go to the monastery is also incorrect. For example, the confessor of our family, Hieromonk Varsonofy (now rector of the Valaam metochion in Moscow), before coming to the Church, was a very wealthy man. He said that at that time he had such a salary that he could change the car every month. He seemed to have everything. But in adulthood went to ringers. Not because he was unlucky!
It seems to me that the saying that the Lord takes the best is true. You may have noticed that among the monks in general there are many young and beautiful people? At first I was also perplexed: why did they go to the monastery, so young, so beautiful? And then I realized: that's why they left, that they are like that! From such a soul asks for more than ordinary worldly life can give.

And what about the parents?

In Russia, and in everything Orthodox world, there was a tradition to send children to monks, so that they would be prayer books for the whole family. Many pious parents prepared their children for monasticism from childhood. And it was not only in peasant, but also in noble families. For example, a well-known ascetic, Abbess Arsenia (Sebryakova), who was of a rich and noble family, was brought to the monastery by her father. However, there were also frequent cases when parents, even believers, did not want to let their child go to the monastery, dreaming of seeing him prosper in the world.

Galina Lebedeva: I have a daughter - a nun. How did it happen? When I started working at the Novo-Tikhvin Monastery, I came from Moscow every two months for three weeks. Once I took my daughter with me and told her: “It is a very interesting monastery, you will like it.” And on the second or third trip, she said that she was staying in the monastery. A year later, my husband and I moved to Yekaterinburg, and I got a job in a monastery on a permanent basis.
How do we communicate with her now? I look at her and feel in my heart what is happening. And she knows that I feel it. We don't need to discuss this. Sometimes we talk about abstract spiritual topics without touching personalities. Such communication goes beyond mother-daughter conversation. We speak as equals, like two sisters in Christ, and my daughter now understands everything deeper than I do. Probably, if I didn’t work in the monastery myself, it would be more difficult for me to communicate with her, because I would have other interests.
At first, I sometimes felt sad that I would not have grandchildren. But I, like any mother, first of all, want my child to be well. I see that she is happy in the convent.

Schema-nun Augusta: What would I say to parents if their daughter is asking for a convent? We must try to look at it calmly and prudently. After all, if she, for example, got married and went abroad, then this, most likely, would be treated with ease. People sometimes protest against going to a monastery simply because they do not understand what monasticism is. You need to delve deeply into this, try to understand what attracted your child to this choice. Parents who are deeply thinking, even if they are not churched, gradually understand that their child has set foot on this path by a special calling.

Hegumen Peter, rector of the Holy Kosminskaya Hermitage: Most parents try to instill in their children a lofty sense of duty and love. And in some growing children, the spiritual need for the sublime and beautiful reaches its climax - they are no longer satisfied with earthly ideals, but are attracted by Heaven. This often happens even in non-church families. And I feel sincerely sorry for parents who do not understand that it is precisely the ideals that they managed to put into the heart of their child that make their obedient child take such a step as leaving for a monastery. But I am sure that this temporary parental grief will certainly turn into joy.
Perhaps someone will reproach children who leave their parents and go to a monastery for ingratitude. But gratitude can be expressed in different ways. The filial duty of grown-up children is to take care of their parents financially. And what is the gratitude of children who have accepted monasticism expressed in? In fact, their gratitude is the most complete and real: they pray for their parents, help them enter the Kingdom of Heaven. What could be more?

I can tell you a few interesting cases from my spiritual practice. One girl (now she is already a nun) went to the monastery. Parents were categorically against it, pulled her home. Because of this, she had very strong temptations, a painful struggle with herself. But the Lord rewarded her spiritual languor a hundredfold. Her father somehow came to the monastery - and he was not only a little church, but even an unbeliever - and something happened to him. He was so changed that he was baptized, although he did not want to hear about it before. Subsequently, the whole family of this girl came to the Church, the life of her parents was completely transformed. And in another case, the father, imbued with the example of his daughter who had gone to the monastery, himself wanted to serve God. Now he is already a hierodeacon.
At one time, my mother also really did not want to let me go to the monks, she cried. And after some time the Lord consoled both her and me: they were baptized with their father and got married. Then my mother was even glad that I was in the monastery, she asked me: “Can I tell everyone that I have a son a monk?”

How do they leave the world?

The story of entering a monastery is the story of a person being called by God to a special life path. Such stories touch the soul. And interestingly, they always have something in common. Whether you read a story two hundred years ago or one that happened only recently, you always see some kind of special action Providence of God over a person who decided to renounce the world.

Nun D.: In 1996 I came to Yekaterinburg from Tyumen to study at the Academy of Architecture. My father, worrying about how I would be alone in a strange city, advised me to go to the grave of the abbess of the Novo-Tikhvin Monastery, Shebegumen Magdalena and ask for help, since he had heard that she was a person of a holy life. I carried out this advice, although I did not immediately find the grave. At the institute, everything went well for me, but, apparently, through the prayers of Mother Magdalene, irresistible craving to monastic life. After a few months of study, I left the world, entered the Novo-Tikhvin convent, and in 1999 my younger sister joined me.

Novice Z.: The desire to go to the monastery appeared in me at the age of 16. Mom, having learned about this, took me to Zalit Island to my father Nikolai Guryanov, hoping that he would not bless me. He, on the contrary, blessed me with a cross, and, tapping it on my forehead, said that I would go to the monastery. And then my confessor once called me by a different name. I told him: “Father, that’s not my name!” And he answered me: “So, you will be a monastic…”. This happened in the same year and further strengthened my belief that sooner or later I would end up in a monastery. But my mother was categorically against it. And the circumstances in the family were such that I could not leave her with a small child.
When I was 18 years old, I decided to go for a week or two to Optina Pustyn. And I ended up on the train at a nearby place with a girl who was also going to Optina. Now she is a nun of the Novo-Tikhvin Monastery. Then we were amazed that from the whole train we (both pilgrims!) got to neighboring places. Then we talked for a while. After several of my moves from apartment to apartment, her coordinates were lost.

In 2005, during the next move, they were found. I called her, and from her mother I learned that she had been in the monastery for several years, that she had been looking for me, but had not found me. Waiting for summer holidays, I went to the Novo-Tikhvinsky monastery. And a week later I realized that I want to stay here forever, because from the first days I felt spiritual benefits. So - I have been waiting for 11 years, when the Lord will arrange so that my departure from the world will become possible. For the last two years, living in the world has been simply boring for me, although outwardly everything was fine - a sociable, prosperous girl, graduating from high school ... But you can’t deceive yourself. Now I am even afraid to think about life outside the monastery, without the spiritual guidance that I receive here.

Inokinya I.: I came to the monastery, one might say, unexpectedly for myself. My friend and I came to the monastery as pilgrims, mostly out of curiosity. Much turned out to be completely different from what it seemed before, much was unusual. I saw how the sisters pray at divine services, how they communicate with each other in obediences - and this shocked me. I discovered that life can be completely different, that the sisters have the most joyful, rich, happy life. Worldly joys - art, communication with friends, hobbies, travel, earthly love - all this is beautiful and has the right to be. But without God, it is only sea foam - it has surged, and it is gone. And if you live for God and live with God, then everything else, in general, is no longer necessary ... And soon I realized that I would stay here, that I had found myself.

Schema-nun Augusta: The Novo-Tikhvinsky Monastery was founded in 1994. This year, in August, I came here. Before that, I was acquainted with the confessor of the monastery, Father Abraham. The first time I saw him was in Verkhoturye, when he was preaching a sermon for the sisters of the Intercession Monastery. This sermon shocked me. Although before I heard the speeches of brilliant people, professors, but there was just eloquence, knowledge of their business, but here something touched the heart. Father's words penetrated to the depths of the soul. I wanted to go to him.

I was then 57 years old, and the priest said: “You probably won’t go to the monastery at that age?” He was afraid of making a mistake, he did not know if I could endure the monastic life. Therefore, he ordered me to go to the island of Zaliv to Father Nikolai Guryanov for a blessing. I went there, as I flew on wings. Father Nikolai said to me: “Go, child, to the monastery.” And I went.

Hegumen Peter: I know one nun with an amazing fate. Before her departure to the monastery, she did not go to the temple and in general had little interest in religious issues. She was a famous concertmaster, many musicians and opera artists dreamed of working with her. The sacred ideal for her was music, to which she devoted her whole life. And when she came to the temple and met with the priest, then the speech (of course, not by chance) went about serving highest values. She just got acquainted with Christianity - and her soul was immediately inflamed with a desire for something more than ordinary life in the world. And a month later this woman was in the monastery.
And here is another example. A young girl at work, in the office, heard someone, quite abstractly, say: “I wish I could see a man who for the sake of God left everything!” These words sunk into her soul. She could not forget them for a long time, she thought about it. And then one fine day I realized that I wanted to do just that - for God's sake, leave everything.

Who can enter the monastery?

When people, especially young people, come to God, they often have a desire for monasticism. The joy of a person who has found the treasure of faith is so great, the burning of his heart is so strong that he wants to completely change his life. Of course, this is fine, but a person must be aware of what he decides on. Going to a monastery without understanding why is fraught with severe disappointments. The choice of the monastic path is a worthy and high choice, but a very responsible one. Who can and who cannot enter a monastery? What gives a person being a monk?

Abbess Domnica, abbess of the Novo-Tikhvin Monastery: Whatever way the Lord leads, He brings a person to the monastery through awareness of the height of this path, its salvation, through the desire to live for the sake of God, to serve Him alone, through the inner need of pure repentance. Abbess Magdalina (Dosmanova), who led our monastery before its closure in 1918, said this: “I accept not those who cannot live with people, but those who cannot live without God.”
If we talk about obstacles, then, first of all, a person who is bound family ties and having small children. Sometimes an obstacle on the path to monastic life is advanced age, when bodily infirmities and ingrained habits prevent you from completely changing your life. But if there are no such obstacles, if a person has a firm intention to renounce the world, then certainly nothing can prevent him from entering the monastery. It must also be remembered that one does not leave unhappy love or life's failures in a monastery. A monk is a person who left everything for the sake of living according to the Gospel, for the salvation of the soul in eternity and for the love of God.
Each visitor first lives in the monastery as a pilgrim for some time (from several days to several months, depending on the inner readiness for monastic life). After that, she spends another year in the monastery - no longer as a pilgrim, but as a sister, fully involved in the life of the sisterhood - and only then becomes a novice.

Such a long period of testing is necessary so that she has time to take a closer look at the way of life in the monastery, to test her desire to leave the world. The time of the test may be increased or reduced according to the careful consideration of the abbess and her advice with the confessor and the elder sisters of the monastery.
For those who feel attracted to monastic life, I would advise you to read spiritual literature about monasticism, for example, “The Offering modern monasticism» St. Ignatius (Bryanchaninov).

Schiegumen Abraham: To whom would I advise against going to a monastery? Anyone who thinks that a monastery is a place where he will be saved from difficulties, hide from his failures. Monasticism is, of course, a carefree way of life, in the sense that it saves us from worldly worries, from vanity. But at the same time, it is a much more difficult cross than family life. In general, it must be said that both monasticism and family life are cross-bearing.

If a person goes to a monastery only for the reason that he does not want to carry the family cross, then he will be disappointed. Having taken on the monastic cross, he will receive no less difficulties.

Is monasticism for everyone? Monasticism is for everyone who desires it. But still, this is the path of the few, and you need to carefully look around and think carefully whether you are ready for this. Because, having made a choice, you must keep it throughout your life and, according to the Savior, do not look back, like Lot's wife.

Hegumen Peter: The desire to become a monk is, first of all, the response of the human heart to the call of Christ to follow Him without looking back, leaving nothing for oneself, right up to one's own life. Surrendering to obedience to God, a person is no longer responsible for tomorrow. Tomorrow itself is arranged for him by the Lord, who clearly sees the needs of his heart. Hence comes the greatest harmony in life in true monasticism, which so delights the soul of a monk.

Quite another thing is life in the world. There man tends to be driven exclusively self-interest. He relies only on his own will and own forces and, of course, he himself is responsible for the consequences of his actions. From this hope only for oneself, a person's life becomes like a game of roulette.

A person is often in anticipation of something hostile, feelings of loneliness, anxiety, and fear come to him every now and then. This explains the irresistible need of modern man to hold on to the smallest comforts in life. Life with God and for God completely removes this confusion from the soul. And to the full extent such a life is possible precisely in monasticism.

Are monks really happy?

The cross of monasticism seems to many to be too heavy. The monks are often looked upon with some kind of condolence, as if they were prisoners: their life seems completely bleak. But is it?

Abbess Domnica: One of the venerable Optina elders said: “The monastic life is difficult – everyone knows that, but that it is the highest, the purest, the most beautiful and even the lightest, that I say easy – inexplicably attractive, sweetest, gratifying, bright, shining with eternal joy, – the little ones know it."

Why is monasticism so encouraging? Because the monks try to live according to the commandments of the Gospel. And to live according to the Gospel means already here, in this earthly life, to live in Christ. Of course, Christians in the world also try to lead a virtuous lifestyle, but in the monastery the most favorable conditions. To humble yourself, to be meek and condescending, to prefer prayer to any entertainment - the world often perceives all this as foolishness. And the person who fulfills these virtues constantly feels like a black sheep.

And in a monastery you can do all this without any fear and without regard to human opinion, freely and boldly, moreover, with joy. To put it simply: by accepting monasticism, a person loses worldly passions, these fetters of the soul, and acquires freedom of the spirit, the freedom to live an evangelical life, and therefore finds happiness.

Schema-nun Augusta: The goal of every Orthodox Christian- transform your soul, cleanse it of passionate hobbies and skills. In the monastery, this is exactly what he does. Of course, it's not painless. But gradually, when a person sees changes in himself - albeit very small ones! This path is getting easier and easier for him. Gradually, his mind and heart seem to be enlightened, he works meaningfully on his soul, sees the results and feels great joy from this.

Hegumen Peter: What is happiness? This is the moment when a person's heart is filled with the greatest gratitude for life itself. At such moments, a person experiences a strong conviction that it is for such a life that he was born and that he does not need anything else. The whole nature of man, it seems, at this moment is permeated with vital saturation. If you look into the heart of even a novice novice, you can see that it is filled with such feelings.

It is difficult to explain to an outside observer the apparent contradictions of monastic life. A person cries - and crying is joyful. Endures difficulties - and they bring comfort to the soul. A black cassock with an apostle evokes horror in many - and for the novice girl herself, this monastic outfit gives rise to a poignant feeling of heartfelt, spiritual delight. “All the glory to the daughter of the Tsar is inside…” Something happens in a person's heart - sometimes even incomprehensible to himself, mysterious and inexplicably beautiful.

…What is monasticism? Here is another remarkable episode from the memoirs of St. Barsanuphius of Optina: “Batiushka Fr. Ambrose had a friend in the world who was very unsympathetic to the monks. When Father Ambrose entered the monastery, he wrote to him: “Explain what monasticism is, but please, in a simpler way, without any texts, I can’t stand them.” To this Father Ambrose replied: “Monasticism is bliss.”

Indeed, the spiritual joy that monasticism gives even in this life is so great that in one minute of it you can forget all the sorrows of life, both worldly and monastic.” You probably can't be more precise.

Hello, dear readers - seekers of knowledge and truth!

Rejection of meat, vegetarianism, veganism have become very popular in modern world. People are divided into two camps: vegetarians and meat-eaters. At the same time, the former are firmly convinced that humanity should abandon violence and the killing of animals in favor of plant foods, while the latter argue that our body cannot do without animal protein.

Another fashion trend, you say? However, from time immemorial in the East, and especially in India - the birthplace of the most ancient philosophies - people purposefully refused meat food and lived long, happily and righteously. Basically, these people were, of course, monks, as well as lay people who adhered to the teachings of the Buddha, aspired to an awakened state.

This selective attitude to food has its reasons. Today we will tell you why the monks do not eat meat. The article below will reveal the secret: why some monks can sometimes afford meat delicacies, while others are categorical about this issue.

Reasons for giving up meat

Vegetarianism is practiced in different directions Buddhist thought. At the same time, some have a negative attitude towards any dish of animal origin, while others sometimes eat meat or fish under certain conditions.

In general, Buddhists treat it with caution, because in order for a meat dish to appear on the table, a living creature was killed. There are several reasons why monks partially or completely refuse meat dishes.

Buddha's personal example

Although the Buddha believed that he was not in a position to make strict laws on monks regarding their eating habits, meat consumption was restricted in his time. They were not allowed not only to kill animals, but also to engage in agriculture. However, sometimes it was allowed to eat meat, which was given to the monks as alms.

The Buddha himself, after he reached, did not eat meat - according to at least there is not a single sutra that says otherwise. Many Buddhists are still trying to follow the example of the great Teacher.

The Parinirvana Sutra states that Shakyamuni Buddha died of pork poisoning. However, linguists claim that this is a mistake that has crept into the text. scripture due to a mistranslation: it was not pork, but pork mushrooms, that is, truffles that pigs love to eat.

Holy Scriptures

There are several that belong to different schools of philosophical thought, which in one way or another talk about the consumption of meat and the killing of animals associated with it.

These include Lankavatara Sutra, Jivaka Sutra, Surangama Sutra, Mahaparinirvana Sutra, Dhammapada, Vinaya Pitaka, Sambyutta Nikaya. For the most part they talk if not about complete failure from meat, then about limiting its use.

So, for example, the Dhammapada, which appeared in early Buddhism, says: “He who, for the sake of his happiness, harms others who also want happiness, will not find happiness after that.” The 225th passage of the same text continues: "Sages who do not harm living beings and keep their bodies under control will enter Nirvana, where they will no longer know sorrow."

The main qualities of a Buddhist are mercy, compassion, non-violence

Adherents of the teachings of the Buddha sacredly honor the principle of ahimsa - non-infliction of pain, suffering, acts of violence. According to this principle, food of animal origin should not be consumed, and especially monks are not allowed to hunt or fish.

This is because all living beings can feel, and therefore they are forbidden to harm. At the same time, Buddhists peace of mind can consume dairy products - when a cow, horse or goat gives milk, she does not experience pain and suffering.

Spinning the wheel of samsara

Buddhist philosophy says: everything in our world is a continuous rotation, a cycle of constant rebirths. And therefore, all living beings could be our brothers, sisters, fathers, grandfathers. What if the chicken that a person plans to eat for dinner was his mother a few lifetimes ago?

Climate

Weather conditions and geographical features of the area where a particular person who adheres to Buddhist canons lives affect his diet. So, for example, being a vegetarian in the stuffy jungles of Sri Lanka or the hot coast of Thailand is much easier than in the middle of the Mongolian steppes or the highlands of Tibet.

That is why there are much more meat-eaters among adherents of Tibetan Buddhism than, for example, among Theravadas.

Health status

Buddhist philosophy supports the rejection of meat, but only if it does not harm the monk's health. According to the testimony of a doctor, a diet can be drawn up that does not exclude meat products- from the point of view of Buddhist teachings, such a diet is not forbidden.

negative energy

There is a belief that meat food excites passions and hinders spiritual growth.

View of different schools

Zen

Stricter than all other schools is the use of meat. The basis of the teaching is the sacred text Lankavatara Sutra. According to him, he cannot eat meat, because all living things on Earth are his children.

The Lankavatara Sutra offers the monks herbal products that can be included in the daily diet:

• legumes;
• greens;
• ghee oil;
• sugar;
• vegetable oils.

A whole chapter of this scripture tells what harm is behind the use of meat.

“For the sake of love and purity, a Bodhisattva should refrain from eating flesh born from semen, blood” (Lankavatara Sutra).

A striking example of the attitude of the Zen school to the use of meat dishes was the cradle of Chinese Chan Buddhism and famous martial arts -. Despite their remarkable strength and endurance, the monks do not eat meat at all.

Their secret is in a special diet consisting of special bread, huge amount vegetable dishes and occasionally a small piece of fish. Monks caught eating meat and wine are threatened with punishment in the form of blows with burning whips and expulsion from the monastery.

Theravada

The goal of the followers of one of the most conservative schools of Buddhism is liberation from any kind of delusion. And it is unthinkable without the rejection of bloodshed, cruelty. That is why Theravada supports vegetarianism.

The Samyutta Nikaya of the Pali Canon names three qualities of a monk who is waiting for Awakening:

• abstaining from bloodshed;
• support of others in an effort to abandon bloodshed;
• approval of refusals from bloodshed.

In addition, vegetarianism is physically and geographically determined: in those countries where it is common - in Sri Lanka, Thailand, Cambodia, Laos, Myanmar - it is much easier to do without meat.

However, in practice, Theravadin monks often eat meat dishes that the laity donate to them. They explain this by the fact that even the teacher Buddha bequeathed to adhere to the Middle Way and not go to extremes. When the animal died a non-violent death, the monk is allowed to eat a small piece, after generously sprinkling turmeric and closing his eyes.

In addition, the Vinaya Pitaka, which contains a set of rules for monks compiled by Shakyamuni, strictly forbids the use of meat only when:

• a living being was killed for serving to a monk;
• he heard about it;
• he has such suspicions.

Mahayana

Also does not support excessive love for meat. For example, the Mahaparinirvana Sutra says that it "kills the seeds of compassion." Indeed, a bhikku must become a savior for others and therefore cannot eat living flesh.

“Unless you can control the mind to such an extent that even the very thought of cruelty and murder does not seem disgusting to you, you will not be able to escape the fetters of earthly life” (Surangama Sutra).

Japanese Buddhists for the most part do not eat meat, although they can eat fish or seafood - proximity to the sea and centuries-old traditions do their job. But the Chinese monks are in favor of vegetarianism. Finding meat in a monastery in China or Japan is a rarity.

Although the Mahayana has its own indulgences from general rule. The monks themselves cannot kill an animal or catch a fish, buy it in a store, order it in a restaurant, having made their choice, but at the same time they can taste it at a friend’s reception so as not to show disrespect to their neighbor.

Tibetan Buddhism

This is perhaps the only branch of Buddhist thought that recognizes meat-eating.

First, this is due to the close relationship with ancient religion bon, which involved sacrifices and the use of meat dishes.

Secondly, the weather in Tibet, Mongolia and the Buddhist corners of Russia is raging - here you need to somehow keep warm during the frost and strong winds, moreover, it is difficult to grow crops in the steppe and mountainous areas.

Tibetanthe leader of the Dalai Lama XIV seeks to limit the consumption of meat - he consumes it only once a week, and then for health reasons and the insistence of a personal doctor.

Conclusion

Buddhist monks all over the world understand: compassion, mercy, renunciation of violence, infliction of pain is the path to liberation. That is why they seek to completely or at least partially limit the consumption of meat.

Strange as it may seem, this trend became especially clear during the spread of the philosophy of Buddhism to the Western world.

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Why do many priests have long hair?

Long hair among the clergy is a tradition. Most likely, she came from the Orthodox East under the influence of monasticism.

Throughout the Orthodox world, including Eastern Slavs, wearing a beard and long hair among priests was the norm.

Communion in the home church of the Orthodox Classical Gymnasium “Sofia”

In Russian Orthodox Church the tradition of wearing long hair by clergy replaced another custom - cutting hair on the crown of the head, which symbolized the crown of thorns of Jesus Christ. This tradition came to Russia from Byzantium. There, the custom of cutting hair has existed since the time of the early Christian Church, but finally established itself in the 7th century (21st canon of VI Ecumenical Council 692). The hairstyle of the clergy involved cutting hair from above, on the crown, and cutting it from below “in a circle”. In Russia, the cropped dome of clerics was called gumyontso. The shaved part was covered with a small cap - skufya. Since the 17th century, two traditions have already existed in the Russian Orthodox Church together: not to cut hair and cut the gumenzo. This is evidenced, for example, by Archdeacon Pavel of Aleppo, who in 1656 traveled to Moscow with his father, Patriarch Macarius of Antioch: leaving the rest long as they are” [Pavel of Aleppo, archdeacon. Journey of Patriarch Macarius of Antioch to Moscow in the 17th century. SPb., 1898. S. 97]. It is impossible to say with accuracy how long poppy cutting was practiced, but by the 18th century. this practice was completely abandoned.

Probably, ever since the priests began to let go of long hair, the latter has become an object for them. heightened attention. So the Church was faced with the need to develop some recommendations on how each individual priest should treat his own hair. O appearance priest, as well as hair care, speaks of one of the sections of pastoral theology - the science of the moral qualities and duties of priests. The priest's hairstyle, like his whole appearance, should testify to his modesty and restraint. Shaggy, uncombed, dirty hair, as well as excessively groomed and styled according to secular fashion, are regarded as unacceptable for the clergy. In caring for hair, extremes must be avoided.

If a priest does not wear a beard and long hair, not for health reasons, but consciously in accordance with his desire, then people (not only believers) have a well-founded idea that the priest is ashamed of his service and, in some way, “disguises himself” .

Both the tradition of cutting the gumenzo and the tradition of letting hair down to the shoulders had their grounds, but none of them had the force of law. Appointment prescription. Paul to the Corinthians (1 Corinthians 11:14-15) is not a law or a rule requiring unquestioning fulfillment, it is a custom corresponding to the era and culture of the first Christians in the East. From myself I can only add: if a clergyman has already decided to grow long hair, then you need to take care of them and carefully listen to the instructions given, for example, by Professor Archimandrite Cyprian (Kern): “Moderately cropped hair, a trimmed beard and moderately short mustaches they cannot reduce the spirituality of a priest and give rise to reproach for panache” (Archimandrite Cyprian, professor. Orthodox pastoral ministry. St. Petersburg, 1996, p. 92).

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And not only do they not get sick, they never got sick.

And this conclusion was obtained as a result of an examination of the remains, whose age ranges from several hundred years.

http://econet.ru/articles/tagged?tag=%D0%B0%D1%84%D0%BE%D0%BD%D1%81%D0%BA%D0%B8%D0%B5+%D0%BC %D0%BE%D0%BD%D0%B0%D1%85%D0%B8" href="http://econet.ru/articles/tagged?tag=%D0%B0%D1%84%D0%BE %D0%BD%D1%81%D0%BA%D0%B8%D0%B5+%D0%BC%D0%BE%D0%BD%D0%B0%D1%85%D0%B8 " target="_blank" >Athos monks do not get cancer" src="https://site/static/u/content_image_from_text/05022017/5672477-1498323.jpg" />

To explain this amazing fact, many different theories were put forward, of which, in the end, only one got the right to exist: to avoid this dangerous disease for Athos monks helps their diet and daily lifestyle, which will be discussed below...

It turned out that they do not eat meat, but they eat a lot of vegetables and fruits, because. most years of strict fasting.

And it is their healthy, almost fat-free food that protects the monks from cancer and other diseases and gives them amazing longevity, and there are cases when monks on Athos lived to be 110 or more years old. Well and average age their lives - 94 years, has long been an officially confirmed fact.

Surprisingly, but the basic principles of their diet are spelled out by the main rules of the Orthodox Church, which Recommend eating in moderation without fats and oils, and in small but frequent portions.

Even on holidays like Easter, the monks do not eat meat. But on the other hand, in their diet there is a variety of fish, goat, sheep and cow cheeses, as well as other protein food such as peas and beans.

It should be noted that all the fruits and vegetables that come to their table are grown by the monks themselves, and this is also a guarantee of health and longevity. And it's not just that environmentally friendly products perfectly cleanse the body of toxins and antioxidants. It is very important that every day, in any weather, all the monks spend fresh air for physical labor, and this is also one of the important components of a healthy and long life.

Along with the Orthodox diet, a key role, according to scientists, in good health Athos monks are played by the fact that they live far from the hustle, stress and dirty air of cities.

Although this is most likely not the case. So, in the town of Mandemocharia, located near Mount Athos, the number of cancer cases per capita is almost 30%, and yet the inhabitants there eat the same food, breathe the same air and live in the same climate. Or would it be appropriate to add the word "almost" in this case?

How to apply the rules of Athos monks on yourself in order not only to get rid of all diseases without exception, but also to live to old age while maintaining excellent physical and mental shape?

There are very few rules, but they are:

1. Avoid stress, anxiety, fuss and anger, cleanse your soul, and then it will become the main healer of your body.

2. Be more often in the fresh air, go out of town, to the country, to the forest.

3. Switch to eating simple food, give up preservatives, fats, meat and complexly processed dishes.

4. At least three times a week - on Monday, Wednesday and Friday - strict post by eating only raw foods- fruits and vegetables.

5. Dedicate at least two hours a day 5 times a week physical labor or playing sports.

6. Tidy up your sexual life, reducing the number of sexual acts to at least 3-4 per month.

7. Quit self-destructive habits like smoking and drinking alcohol.

And then you are not only guaranteed to avoid diseases of the digestive and cardiovascular systems, problems with the kidneys and metabolism, but also get rid of the diseases that you have already managed to get, giving yourself a happy, active and incredibly long life.

At first, only Greek physicians paid attention to this amazing fact, but scientists from all over the world soon joined them, and as a result of a serious scientific work, which has lasted to this day since 1962, it was proved that the monks of the Athos monastery do not get cancer. And not only do they not get sick, they never got sick. And this conclusion was obtained as a result of an examination of the remains, the age of which varies between several hundred years.

How is this fact explained?

To explain this amazing fact, many different theories were put forward, of which, ultimately, only one got the right to exist - to avoid this dangerous disease, Athos monks are helped by their diet and everyday lifestyle, which we will discuss in this article.

It turned out that they do not eat meat, but eat a lot of vegetables and fruits, as they adhere to a strict fast for most of the year. And it is their healthy, almost fat-free diet that protects the monks from cancer and other diseases, and gives them amazing longevity. After all, there are cases when monks on Athos lived to be 110 or more years old. Well, the average age of their life - 94 years, has long been an officially confirmed fact.

As it is not surprising, but the basic principles of their diet are spelled out by the main rules of the Orthodox Church, which recommend eating foods in moderation, without fats and oils, in small portions. Even on holidays like Easter, the monks do not eat meat. But on the other hand, their diet contains a variety of fish, goat, sheep and cow cheeses, as well as other protein foods such as peas and beans.

It should be noted that all the fruits and vegetables that come to their table are grown by the monks themselves, and this is also a guarantee of their health and longevity. And we are talking not only that environmentally friendly products perfectly cleanse the body of toxins. It is very important that every day, in any weather, all the monks spend in the fresh air doing physical labor, and this is also one of the important components of a healthy and long life. Yes, and the prayer life also requires great physical effort.

Along with the Orthodox diet, according to scientists, the fact that they live far from the hustle, stress and polluted air of cities plays a key role in the good health of Athos monks. Although this is most likely not the case. So in the town of Mandemocharia, located near Mount Athos, the number of cancer cases per capita is almost 30%, and yet the inhabitants there eat the same food, breathe the same air and live in the same climate. Or would it be appropriate to add the word "almost" in this case?

Rules of Athos monks

So how can you apply the rules of the Athos monks on yourself in order not only to get rid of all diseases without exception, but also to live to a ripe old age, maintaining excellent physical and mental shape? There are very few rules, as you can see, but they are:

1. Avoid stress, anxiety, fuss and anger, cleanse your soul, and then it will become the main healer of the body.
2. Be outdoors more often, go out of town, to the country, to the forest.
3. Switch to eating simple food, give up preservatives, fats, meat and dishes of complex and industrial processing.
4. At least three times a week - on Monday, Wednesday and Friday - a strict fast, eating only raw foods - fruits and vegetables.
5. Dedicate at least two hours a day 5 times a week to physical labor or sports.
6. Put things in order in your spiritual life, let go of resentment, do not slander and do not envy, live in harmony with yourself and those around you.
7. Put things in order in your sex life, reducing the number of sexual acts to at least 3-4 per month.
8. And, of course, give up such suicidal habits as smoking and drinking alcohol.

And then you are not only guaranteed to avoid diseases of the digestive and cardiovascular systems, problems with the kidneys and metabolism, but also get rid of diseases that you have already managed to get, giving yourself a happy, active and incredibly long life.