Editing Monk (section)

===Eastern Christianity===

====Eastern Orthodox====
[[File:07Athos St Dionysius02.jpg|thumb|left|[[Dionysiou monastery|Monastery of St. Dionysius]] on [[Mount Athos]]]]
[[File:Православни монах на путу на Свету Гору.jpg|thumb|left|Orthodox monk on his way to [[Mount Athos]]]]

In [[Eastern Orthodoxy]], monasticism holds a very special and important place: "Angels are a light for monks, monks are a light for laymen" ([[John Climacus|St. John Klimakos]]). Eastern Orthodox monastics separate themselves from the [[world (theology)|world]] in order to pray unceasingly for the world. They do not, in general, have as their primary purpose the running of social services, but instead are concerned with attaining [[Theosis (Eastern Orthodox theology)|theosis]], or union with God. However, care for the poor and needy has always been an obligation of monasticism,{{Citation needed|date=October 2012}} so not all monasteries are "cloistered". The level of contact will vary from community to community. Hermits, on the other hand, have little or no contact with the outside world.

Eastern Orthodox monasticism does not have [[religious orders]] as are found in the West, nor do they have Rules in the same sense as the [[Rule of St. Benedict]]. Rather, Eastern monastics study and draw inspiration from the writings of the [[Desert Fathers]] as well as other [[Church Fathers]]; probably the most influential of which are the ''Greater Asketikon'' and ''Lesser Asketikon'' of St. Basil the Great and the ''[[Philokalia]]'', which was compiled by St. Nikodemos of the Holy Mountain and St. Makarios of Corinth. [[Hesychasm]] is of primary importance in the ascetical theology of the Eastern Orthodox Church.

[[File:Макарьево Свято-Троице-Макарьево-Желтоводский монастырь N56 05.402 E45 03.647.jpg|thumb|General view of [[Makaryev Monastery|Holy Trinity-Makaryev Monastery]], on the [[Volga River]] in [[Nizhny Novgorod Oblast]], [[Russia]]]]
[[File:Saint Petersburg portrait of a monk, near Leningrad.jpg|thumb|Monk near [[Saint Petersburg]], Soviet Union (c. 1931) by a traveler, {{Ill|DeCou, Branson|cs|Branson DeCou}}<ref>{{Cite web|last=DeCou|first=Branson|title=Saint Petersburg: portrait of a monk, near Leningrad|url=https://digitalcollections.library.ucsc.edu/concern/works/df65vc58m?locale=en|access-date=2021-11-05|website=digitalcollections.library.ucsc.edu}}</ref>]]

Most communities are self-supporting, and the monastic's daily life is usually divided into three parts: (a) communal worship in the [[Katholikon|catholicon]] (the monastery's main church); (b) hard manual labour; and (c) private prayer, spiritual study, and rest when necessary. Meals are usually taken in common in a sizable dining hall known as a [[refectory|trapeza]] (refectory), at elongated [[refectory table]]s. Food is usually simple and is eaten in silence while one of the brethren reads aloud from the spiritual writings of the [[Church Fathers|Holy Fathers]]. The monastic lifestyle takes a great deal of serious commitment. Within the cenobitic community, all monks conform to a common way of living based on the traditions of that particular monastery. In struggling to attain this conformity, the monastic comes to realize his own shortcomings and is guided by his [[starets|spiritual father]] in how to deal honestly with them. For this same reason, [[Bishop#Catholic, Eastern Orthodox, Oriental Orthodox, Lutheran and Anglican churches|bishops]] are almost always chosen from the ranks of monks.

Eastern monasticism is found in three distinct forms: [[anchorites|anchoritic]] (a solitary living in isolation), [[cenobitic]] (a community living and worshiping together under the direct rule of an abbot or abbess), and the "middle way" between the two, known as the [[skete]] (a community of individuals living separately but in close proximity to one another, who come together only on Sundays and feast days, working and praying the rest of the time in solitude, but under the direction of an elder). One normally enters a cenobitic community first, and only after testing and spiritual growth would one go on to the skete or, for the most advanced, become a solitary anchorite. However, one is not necessarily expected to join a skete or become a solitary; most monastics remain in the cenobium the whole of their lives.

In general, Eastern Orthodox monastics have little or no contact with the outside world, including their own families. The purpose of the monastic life is union with God, the means is through leaving the world (i.e., the life of the passions). After tonsure, Eastern Orthodox monks and nuns are never permitted to cut their hair. The hair of the head and the beard remain uncut as a symbol of the vows they have taken, reminiscent of the [[Nazarite]]s from the [[Old Testament]]. The [[tonsure]] of monks is the token of a consecrated life, and symbolizes the cutting off of their self-will.

====Degrees====

{{Main|Degrees of Eastern Orthodox monasticism}}
[[File:megaloschema.svg|thumb|upright|left|The Great Schema worn by Orthodox monks and nuns of the most advanced degree]]

The process of becoming a monk is intentionally slow, as the [[vows]] taken are considered to entail a lifelong commitment to God, and are not to be entered into lightly. In Eastern Orthodox monasticism, after the completion of the novitiate there are three ranks of monasticism. There is only one [[religious habit|monastic habit]] in the Eastern Orthodox Church (with certain slight regional variations), and it is the same for both monks and nuns. Each successive grade is given a portion of the habit, the full habit being worn only by those in the highest grade, known for that reason as the "Great Schema", or "Great Habit".

The various profession rites are normally performed by the Abbot, but if the abbot has not been ordained a priest, or if the monastic community is a convent, a [[hieromonk]] will perform the service. The abbot or hieromonk who performs a tonsure must be of at least the rank he is tonsuring into. In other words, only a hieromonk who has been tonsured into the Great Schema may himself tonsure a Schemamonk. A bishop, however, may tonsure into any rank, regardless of his own.

''Novice'' ([[Church Slavonic language|Church Slavonic]]: ''Poslushnik''), lit. "one under obedience"— Those wishing to join a monastery begin their lives as novices. After coming to the monastery and living as a guest for not less than three days, the revered abbot or abbess may bless the candidate to become a novice. There is no formal ceremony for the clothing of a novice, he or she simply receives permission to wear the clothing of a novice. In the Eastern monastic tradition, novices may or may not dress in the black [[Endorasson|inner cassock]] (Greek: ''Anterion'', ''Eisorasson''; Church Slavonic: ''Podriasnik'') and wear the soft monastic hat (Greek: ''[[Skoufos]]'', Church Slavonic: ''Skufia''), depending on the tradition of the local community, and in accordance to the abbot's directives. The inner-cassock and the ''skoufos'' are the first part of the Eastern Orthodox monastic habit. In some communities, the novice also wears the leather belt. He is also given a [[prayer rope]] and instructed in the use of the [[Jesus Prayer]]. If a novice chooses to leave during the period of the novitiate, no penalty is incurred. He may also be asked to leave at any time if his behaviour does not conform to the monastic life, or if the superior discerns that he is not called to monasticism. When the abbot or abbess deems the novice ready, he is asked if he wishes to join the monastery. Some, out of humility, will choose to remain novices all their lives. Every stage of the monastic life must be entered into voluntarily.

''Rassophore'' (Church Slavonic: ''Ryassofor''), lit. "Robe-bearer"— If the novice continues on to become a monk, he is clothed in the first degree of monasticism at a formal service known as the [[Tonsure]]. Although there are no formal [[vows]] made at this point, the candidate is normally required to affirm his commitment to persevere in the monastic life. The abbot will then perform the tonsure, cutting a small amount of hair from four spots on the head, forming a cross. He is then given the outer cassock (Greek: ''Rasson'', ''Exorasson'', or ''Mandorasson''; Church Slavonic: ''Ryassa'')—an outer robe with wide sleeves, something like the [[cowl]] used in the West, but without a hood—from which the name of ''Rassophore'' derives. He is also given a brimless hat with a veil, known as a [[klobuk]], and a leather belt is fastened around his waist. His habit is usually black (an archaic synonym for "monk" was {{langx |ru| чернец | translit = chernets | translation = black one}}; the female equivalent is {{langx |ru| черница | translit = chernitsa}}), signifying that he is now dead to the world, and he receives a new [[religious name|monastic name]]. Although the Rassophore does not make formal vows, he is still morally obligated to continue in the monastic estate for the rest of his life. Some will remain Rassophores permanently, without going on to the higher degrees.

''Stavrophore'' (Church Slavonic: ''Krestonosets''), lit. "Cross-bearer"—The next level for Eastern monastics takes place some years after the first tonsure when the abbot feels the monk has reached an appropriate level of discipline, dedication, and humility. This degree is also known as the ''Little Schema'', and is considered to be a "betrothal" to the Great Schema. At this stage, the monk makes formal vows of stability, [[chastity, obedience and poverty]]. Then he is tonsured and clothed in the habit, which in addition to that worn by the Rassophore, includes the ''paramandyas'' (Church Slavonic: ''paraman''), a piece of square cloth worn on the back, embroidered with the instruments of the [[Passion (Christianity)|Passion]] (see picture above), and connected by ties to a wooden cross worn over the heart. The paramandyas represents the yoke of Christ. Because of this addition he is now called ''Stavrophore'', or ''Cross-bearer''. He is also given a wooden hand cross (or "profession cross"), which he should keep in his [[icon corner]], and a beeswax candle, symbolic of monastic vigilance the sacrificing of himself for God. He will be buried holding the cross, and the candle will be burned at his funeral. In the Slavic practice, the Stavrophore also wears the monastic [[Mantle (vesture)|mantle]]. The rasson (outer robe) worn by the Stavrophore is more ample than that worn by the Rassophore. The abbot increases the Stavrophore monk's prayer rule, allows a more strict personal ascetic practice, and gives the monk more responsibility.

''Great Schema'' (Greek: ''Megaloschemos'', Church Slavonic: ''Skhimnik'')—Monks whose abbot feels they have reached a high level of spiritual excellence reach the final stage, called the [[Great Schema]]. The tonsure of a Schemamonk follows the same format as the Stavrophore, and he makes the same vows and is tonsured in the same manner. But in addition to all the garments worn by the Stavrophore, he is given the ''Analavos'' (Church Slavonic: ''Analav'') which is the article of monastic vesture emblematic of the Great Schema. For this reason, the analavos itself is sometimes called the "Great Schema". The analavos comes down in the front and the back, somewhat like the [[scapular]] in Western monasticism, although the two garments are probably not related. It is often intricately embroidered with the instruments of the Passion and the [[Trisagion]] (the angelic hymn). The Greek form does not have a hood, the Slavic form has a hood and lappets on the shoulders, so that the garment forms a large cross covering the monk's shoulders, chest, and back. Another piece added is the ''Polystavrion'' or "Many Crosses", which consists of a cord with a number of small crosses plaited into it. The polystavrion forms a yoke around the monk and serves to hold the analavos in place, and reminds the monastic that he is bound to Christ and that his arms are no longer fit for worldly activities, but that he must labor only for the [[Kingdom of God|Kingdom of Heaven]]. Among the Greeks, the mantle is added at this stage. The paramandyas of the Megaloschemos is larger than that of the Stavrophore, and if he wears the klobuk, it is of a distinctive thimble shape, called a ''[[cowl|koukoulion]]'', the veil of which is usually embroidered with crosses. In some monastic traditions the Great Schema is only given to monks and nuns on their death bed, while in others they may be elevated after as little as 25 years of service.

Eastern Orthodox monks are addressed as "father" even if they are not priests; but when conversing among themselves, monks will often address one another as "Brother". Novices are always referred to as "Brother". Among the Greeks, old monks are often called ''Gheronda'', or "Elder", out of respect for their dedication. In the Slavic tradition, the title of Elder (Church Slavonic: ''[[Starets]]'') is normally reserved for those who are of an advanced spiritual life, and who serve as guides to others.

For the Eastern Orthodox, "mother" is the correct term for nuns who have been tonsured Stavrophore or higher. Novices and Rassophores are addressed as "sister". Nuns live identical ascetic lives to their male counterparts and are therefore also called ''monachai'' (the feminine plural of ''monachos''), and their community is likewise called a monastery.

Many (but not all) Eastern Orthodox [[seminary|seminaries]] are attached to monasteries, combining academic preparation for [[ordination]] with participation in the community's life of prayer, and hopefully benefiting from the example and wise counsel of the monks. Bishops are required by the [[canon law|sacred canons]] of the Eastern Orthodox Church to be chosen from among the monastic clergy. The requirement is specifically that they be monastics, not simply celibate (see [[clerical celibacy]]). Monks who have been ordained to the priesthood are called [[hieromonk]]s (priest-monks); monks who have been ordained to the [[diaconate]] are called [[hierodeacon]]s (deacon-monks). A Schemamonk who is a priest is called a Hieroschemamonk. Most monks are not ordained; a community will normally only present as many candidates for ordination to the bishop as the liturgical needs of the community require.