{"id":697,"date":"2009-02-25T02:32:32","date_gmt":"2009-02-25T02:32:32","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/church-history\/church-history-to-twelfth-century\/the-church-on-the-threshold-of-the-second-millennium\/"},"modified":"2009-02-25T02:32:32","modified_gmt":"2009-02-25T02:32:32","slug":"the-church-on-the-threshold-of-the-second-millennium","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/ro\/church-history\/church-history-to-twelfth-century\/the-church-on-the-threshold-of-the-second-millennium\/","title":{"rendered":"Biserica se afl\u0103 \u00een pragul mileniului II"},"content":{"rendered":"

Epoca de aur a romului
843-1025<\/strong><\/p>\n

Patriarh:<\/span><\/strong> Biserica era aproape de stat \u00een sistemele sale. Biserica a fost una unificat\u0103, la fel cum imperiul a fost unul unificat. A\u0219a cum este permis ca un imperiu s\u0103 aib\u0103 doi sau mai mul\u021bi \u00eemp\u0103ra\u021bi \u00een acela\u0219i timp, este de asemenea permis ca biserica s\u0103 fie supus\u0103 mai multor conduc\u0103tori. Al Doilea Sinod Ecumenic (381) a acceptat aceast\u0103 teorie \u0219i, \u00een cea de-a doua lege, a cerut episcopilor ca niciunul dintre ei s\u0103 nu p\u0103trund\u0103 asupra bisericilor care se \u00eencadreaz\u0103 \u00een afara grani\u021belor eparhiei sale. \u00cen a treia sa lege, el a stipulat c\u0103 episcopul de Constantinopol ar trebui s\u0103 fie precedat \u201e\u00een demnitate\u201d dup\u0103 episcopul Romei, \u201epentru c\u0103 este noua Roma\u201d. Apoi, Sinodul al IV-lea Ecumenic, \u00een cea de-a dou\u0103zeci \u0219i opta lege, a aprobat aceast\u0103 avansare \u00een demnitate pentru Episcopul de Constantinopol dup\u0103 Episcopul Romei. Atunci Iustinian cel Mare a ajuns s\u0103-i cunoasc\u0103 pe cei cinci patriarhi: patriarhii Romei, Constantinopolului, Alexandriei \u0219i Ierusalimului \u0219i i-a considerat baza ordinii \u0219i autorit\u0103\u021bii \u00een singura Biseric\u0103 universal\u0103.<\/p>\n

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Cherotonia: Este un cuv\u00e2nt grecesc, Cherotonia, care \u00eenseamn\u0103 alegere. Patriarhul a fost ales prin alegeri. Legea lui Iustinian prevedea ca clerul \u0219i notabilii capitalei s\u0103 aleag\u0103 trei, iar episcopul lancet, adic\u0103 episcopul lui Heraclius, s\u0103 aleag\u0103 pe cel mai bun dintre ace\u0219tia pentru func\u021bia patriarhal\u0103. Apoi, Sinoadele de la Niceea (787) \u00een a treia lege \u0219i Sinoadele de la Constantinopol (870) \u00een a doisprezecea lege au interzis hirotonirea unui patriarh care a fost ales numai de un prin\u021b \u0219i au interzis \u0219i amestecul poporului \u00een alegeri. Dup\u0103 aceasta, alegerea Patriarhului s-a limitat la episcopii Scaunului. To\u021bi episcopii trebuie s\u0103 participe la aceste alegeri. Apoi s-a afirmat \u00een Cartea Ceremoniilor a lui Constantin al VII-lea (912-959) c\u0103 episcopii aleg trei, iar filozoful alege unul dintre ei \u0219i c\u0103, dac\u0103 nu este mul\u021bumit de cei trei, poate alege un al patrulea care este acceptat. de c\u0103tre episcopi, iar situa\u021bia a r\u0103mas a\u0219a p\u00e2n\u0103 \u00een ultimele zile ale imperiului: conciliul alege \u0219i filozoful promoveaz\u0103.<\/p>\n

Instalare si accesare:<\/span><\/strong> Inaugurarea s-a desf\u0103\u0219urat \u00een dou\u0103 etape: anun\u021barea numelui alesului menouma \u0219i ceremonia de inaugurare. Filosoful \u00eei invita pe membrii Senatului, pe episcopi \u0219i pe un num\u0103r mare de al\u021bi duhovnici la palat s\u0103 spun\u0103: \u201eHarul divin \u0219i abilitatea noastr\u0103 derivat\u0103 anun\u021b\u0103 promovarea unui a\u0219a \u0219i a\u0219a la rangul de Patriarh al Constantinopolului. .\u201d Atunci patriarhul ales pare s\u0103 accepte felicit\u0103rile \u0219eicilor \u0219i episcopilor. Apoi va fi instalat ca Patriarh \u00een duminica urm\u0103toare \u00een Biserica \u00cen\u021belepciunii, Mendhiya \u0219i Cruce. Dup\u0103 aceasta, se va numi Preasfin\u021bia Sa, iar episcopii i se vor adresa cu fraza: \u201eO, Preasfinte Doamne\u201d, \u0219i va semna astfel: \u201ePrin harul lui Dumnezeu, Episcopul Constantinopolului, Noua Roma \u0219i Patriarhul Ecumenic\u201d.<\/p>\n

Selec\u0163ie:<\/span><\/strong> Sinoadele de la Niceea (326), Antiohia (341) \u0219i Serdicca (347) au interzis transferul episcopilor de la un scaun la altul, f\u0103c\u00e2nd imposibil ca episcopii Scaunului de la Constantinopol s\u0103 preia tronul patriarhal. De fapt, doar \u0219ase dintre ace\u0219ti episcopi ai Scaunului Constantinopolului s-au ridicat \u00eentre secolul al VI-lea \u0219i secolul al XII-lea \u0219i doar unsprezece \u00eentre anul 1169 \u0219i anul 1440. Astfel, selec\u021bia patriarhilor se f\u0103cea adesea dintre preo\u021bi \u0219i c\u0103lug\u0103rii. Episcopii ale\u0219i de membrii Sinodului i-au preferat pe preo\u021bii Bisericii \u00cen\u021belepciunii Divine fa\u021b\u0103 de al\u021bii.\u00cen secolele IV, \u00eentre anul 379 \u0219i anul 705, \u00een func\u021bia patriarhal\u0103 au fost numi\u021bi optsprezece preo\u021bi din aceast\u0103 biseric\u0103, iar \u0219apte din biserici din Constantinopol, Atena, Alexandria sau Antiohia \u0219i se distingeau prin cuno\u0219tin\u021bele lor \u00eenalte \u0219i cuno\u0219tin\u021be extinse. \u00centre anii 705 \u0219i 1204, m\u0103n\u0103stirea Constantinopolului a promovat patruzeci \u0219i cinci de monahi, cincisprezece parohi, \u0219apte mireni \u0219i \u0219ase episcopi.<\/p>\n

Puterile Patriarhului:<\/span><\/strong> Patriarhul, conform Bobotezei (884-886), a fost cel mai mare \u00eenv\u0103\u0163\u0103tor al Bisericii \u015fi singurul interpret al doctrinei ei. Este de\u021bin\u0103torul celei mai \u00eenalte autorit\u0103\u021bi clericale.Ia \u00een considerare hot\u0103r\u00e2rile care \u00eei sunt atacate \u0219i le respinge sau le anuleaz\u0103. Potrivit textului Bobotezei, el s-a bucurat de dreptul Stavropigiei, adic\u0103 de autoritate direct\u0103 asupra a tot ceea ce i-a fost s\u0103dit\u0103 crucea \u00een toate eparhiile supuse autorit\u0103\u0163ii sale spirituale, acest privilegiu \u00eei sporea \u00een acela\u015fi timp influen\u0163a \u015fi veniturile. Hot\u0103r\u00e2rile sale thespismata erau eficiente \u0219i aplicabile \u00een \u00eentregul imperiu \u0219i se pare c\u0103 erau emise numai de el, dar rareori le punea \u00een aplicare f\u0103r\u0103 aprobarea Comitetului Sinodului. Patriarhul chema \u00eentregul Sinod s\u0103 se \u00eentruneasc\u0103 pentru a analiza probleme importante, precum preg\u0103tirea unei m\u0103rturisiri de credin\u021b\u0103, luarea \u00een considerare a unei chestiuni doctrinare sau luarea unei m\u0103suri administrative importante. C\u00e2nd autoritatea sa a devenit mare \u0219i preocup\u0103rile sale au crescut \u0219i s-au diversificat, \u00een jurul lui a ap\u0103rut un Sinod permanent, la sf\u00e2r\u0219itul secolului al V-lea sau \u00eenceputul secolului al VI-lea, incluz\u00e2nd episcopii eparhiilor de l\u00e2ng\u0103 Constantinopol, cunoscut sub numele de Sinodul Anathemos \u0219i Sinodul Mare, care a inclus to\u021bi episcopii, a r\u0103mas autoritatea final\u0103 \u00een probleme importante. C\u00e2nd lucrurile deveneau dificile, Patriarhul cere participarea la lucr\u0103rile Marelui Sfat a notabililor poporului \u0219i ai Senatului, iar Sinodul avea s\u0103 se transforme \u00eentr-un \u201econsiliu general\u201d reprezent\u00e2nd cei mai mari conduc\u0103tori ai Bisericii din Constantinopol, inclusiv clerici \u015fi laici.<\/p>\n

Patriarhul a r\u0103mas primul \u0219i ultimul cuv\u00e2nt \u00een chestiunile liturgice. El singur a aprobat noile s\u0103rb\u0103tori, a ajustat calendarul bisericii \u0219i a supravegheat practicarea sacramentelor. \u00cens\u0103, cea mai mare datorie a lui era s\u0103 asigure disciplina seminari\u0219tilor \u0219i respectarea acestora la regulamentele stabilite. A trebuit s\u0103 suprime corup\u021bia \u0219i s\u0103-i disciplineze pe cei neascult\u0103tori \u0219i \u00eenc\u0103p\u0103\u021b\u00e2na\u021bi. \u00cen punerea \u00een aplicare a hot\u0103r\u00e2rilor sale, sa bazat pe o str\u00e2ns\u0103 cooperare cu autorit\u0103\u021bile temporale \u0219i pe privilegiile care i-au fost acordate de obicei \u0219i de lege. Cel mai important dintre acestea este c\u0103 avea dreptul de a supraveghea alegerea episcopilor \u0219i dreptul de a se ab\u021bine de la recunoa\u0219terea legalit\u0103\u021bii alegerii. Episcopul ales a r\u0103mas episcop ales p\u00e2n\u0103 c\u00e2nd a primit simbolul autorit\u0103\u021bii spirituale din m\u00e2inile Patriarhului Omophorion.<\/p>\n

Legisla\u021bia privind statutul personal era \u00eenc\u0103 limitat\u0103, ca \u0219i alte tipuri de legisla\u021bie, la \u00eemp\u0103rat. Leon al VI-lea (886-912) era preocupat s\u0103 aib\u0103 un fiu b\u0103rbat care s\u0103-i succed\u0103 pe tron. So\u021bia i-a murit, a\u0219a c\u0103 s-a c\u0103s\u0103torit a doua oar\u0103, apoi a treia oar\u0103, apoi a patra oar\u0103, indiferent de prevederile legii pe care el \u00eensu\u0219i le-a promulgat. A existat o ceart\u0103 \u00eentre el \u0219i Patriarh, care l-a determinat s\u0103 coboare de pe scaun, dar nu s-a terminat aici. Biserica a insistat s\u0103 denun\u021be filozofiile \u0219i, \u00een anul 920, a dat un decret numit Tomos Enouseous Book of Union.A interzis absolut a patra c\u0103s\u0103torie \u0219i a interzis oricui \u00eendr\u0103znea s\u0103 intre \u00een biseric\u0103.A numit-o impur\u0103 \u0219i a interzis-o a treia c\u0103s\u0103torie. de la cei care au avut copii si cei peste patruzeci de ani.I-a pus sub pedeapsa pe cei casatoriti cu a treia casatorie.A se tine departe de manipulare cinci ani. Astfel, a c\u00e2\u0219tigat o victorie str\u0103lucitoare \u0219i a \u00eenceput s\u0103 smulg\u0103 dreptul de a legifera chestiunile legate de c\u0103s\u0103torie \u0219i statutul personal din m\u00e2inile filozofilor \u0219i autorit\u0103\u021bilor temporale. Apoi a venit Patriarhul Alexios de Studio (1038) \u0219i nu a permis c\u0103s\u0103toria \u00een cadrul celui de-al \u0219aptelea grad de rudenie dec\u00e2t dup\u0103 remu\u0219c\u0103ri \u0219i poc\u0103in\u021b\u0103. Patriarhul Mihail Kerularios (1043-1059) l-a urmat \u0219i a interzis aceast\u0103 c\u0103s\u0103torie. Dup\u0103 aceasta, problemele de c\u0103s\u0103torie au devenit un drept al bisericii.<\/p>\n

Patriarhie:<\/span><\/strong> Palatul Patriarcheion se afla l\u00e2ng\u0103 catedrala capitalei, Biserica \u00cen\u021belepciunii Divine \u201eAgia Sophia\u201d, iar frumoasa sa fa\u021bad\u0103 d\u0103dea spre Forumul Augustan. Subsolul s\u0103u con\u021bine Biblioteca Patriarhal\u0103, s\u0103lile de judecat\u0103 Scribon Mare \u0219i Mic \u0219i Sala Syndos. Acest palat era conectat la Biserica \u00cen\u021belepciunii Divine pe partea din spate printr-un coridor care ducea la amvonuri pentru predicare \u0219i \u00eendrumare.<\/p>\n

Administra\u021bia patriarhal\u0103 nu s-a deosebit la \u00eenceputul ei de administra\u021biile episcopilor, deoarece era format\u0103 din clerici care \u00eel ajutau pe episcop \u00een \u00eendeplinirea \u00eendatoririlor sale liturgice \u0219i \u00een satisfacerea nevoilor oamenilor supu\u0219i autorit\u0103\u021bii sale. Atunci s-au dezvoltat \u00eemprejur\u0103rile episcopiei Constantinopolului, iar el a devenit patriarh, apoi patriarh ecumenic, iar \u00eendatoririle s-au variat \u0219i s-au \u00eenmul\u021bit, iar num\u0103rul angaja\u021bilor a crescut \u0219i au variat ca importan\u021b\u0103, a\u0219a c\u0103 au devenit clase. Num\u0103rul seminari\u0219tilor din Patriarhia Constantinopolului \u00een aceast\u0103 epoc\u0103, de care avem de-a face, este estimat la aproximativ cinci sute, \u0219i este, de asemenea, probabil ca num\u0103rul angaja\u021bilor seniori s\u0103 nu dep\u0103\u0219easc\u0103 patruzeci \u0219i cinci de angaja\u021bi. Ei cred c\u0103 cele mai importante dintre acestea au fost cinci: Synclus, Economos, Scilarius, Sciphophylax \u0219i Chrytophylax.<\/p>\n

C\u00e2t despre Sugkellos, el a fost ini\u021bial secretarul patriarhului, confidentul s\u0103u de \u00eencredere \u0219i primul s\u0103u asistent \u00een administra\u021bie. Autoritatea sa a devenit mare \u0219i a fost adesea considerat mo\u0219tenitorul \u0219i succesorul patriarhului. Diferen\u021ba dintre func\u021bia patriarhal\u0103 dintre domnia lui Ioan din Capadocia (518) \u0219i domnia lui Mihail Kerulariu (1043) a fost de treisprezece sinagogi. \u00cemp\u0103ratul a intervenit select\u00e2nd Synaklos \u0219i a fost promovat \u00een func\u021bia sa \u00een Palatul \u00cemp\u0103ratului \u0219i i s-a acordat un rang special \u00een ceremoniile imperiale, a luat \u00eent\u00e2ietate asupra episcopilor \u0219i i-a \u00eencredin\u021bat misiuni politice \u0219i a devenit omul \u00eemp\u0103ratului \u00een Patriarhie. . Atunci s-au dezvoltat \u00eemprejur\u0103rile, iar \u00cemp\u0103ratul a acordat acest titlu \u00eenchiderii episcopilor, iar \u00eentre ei \u0219i colegii lor care nu de\u021bineau acest titlu a ap\u0103rut o ceart\u0103, care s-a \u00eencheiat cu o revolt\u0103 \u00een Ziua Cincizecimii \u00een Biserica \u00cen\u021belepciunii Divine \u00een anul 1029. , iar apoi a ap\u0103rut titlul de Protosynclos.<\/p>\n

Oikonomos era preocupat de gestionarea intereselor materiale ale Patriarhiei. Trebuia s\u0103 inspecteze dot\u0103rile \u0219i s\u0103 le \u00eencaseze veniturile. Aceste dot\u0103ri erau numeroase \u0219i variate, inclusiv terenuri agricole, sate \u0219i m\u0103n\u0103stiri. Economos a fost obligat s\u0103 primeasc\u0103 ajutor anual din fondul de stat \u0219i s\u0103 supravegheze cheltuielile acestuia.<\/p>\n

\u00cemp\u0103ratul Siclarius este p\u0103str\u0103torul Sakellionului, adic\u0103 vistiernicul. C\u00e2t despre Siclarios, Patriarhul, el era supraveghetorul m\u0103n\u0103stirilor \u0219i p\u0103zitorul ordinii \u00een ele.<\/p>\n

Skeuophylax a p\u0103strat vasele sacre, costumele pontificale \u0219i c\u0103r\u021bile de serviciu sacru \u0219i a preg\u0103tit tot ce era necesar pentru slujba Liturghiei. De aici \u0219i interesul s\u0103u pentru gr\u00e2u, vin, ulei \u0219i cear\u0103 \u0219i problemele care au rezultat din asta. Nu este un secret ce au realizat vasele sacre \u00een ceea ce prive\u0219te decorarea, \u00eencrustarea \u0219i \u00eenfrumuse\u021barea, precum \u0219i bijuteriile pe care le con\u021bin costumele de cerneal\u0103.<\/p>\n

Din lucr\u0103rile consiliilor se deduce c\u0103 Chartophylax a fost \u00een secolele VI \u0219i VII directorul arhivelor patriarhale \u0219i bibliotecarul acesteia. Apoi, \u00een secolul al IX-lea, a devenit cea mai \u00eenalt\u0103 personalitate a Patriarhiei \u0219i cea mai apropiat\u0103 persoan\u0103 de Patriarh, \u00eenlocuindu-l la nevoie \u0219i pun\u00e2nd \u00een aplicare legea \u00een numele s\u0103u. \u00cel vedem \u00een secolul al XI-lea control\u00e2nd \u00eentreaga lucrare a patriarhiei, \u00eenaintea episcopilor \u00een ceremoniile regale, \u201epentru c\u0103 el este arta \u0219i jur\u0103m\u00e2ntul patriarhului\u201d. Arhivele pe care le-a p\u0103strat au inclus legile regale, hot\u0103r\u00e2ri patriarhale, confesiunile de credin\u021b\u0103 ale episcopilor, actele consiliilor ecumenice \u0219i locale \u0219i regulamentele episcopilor. Toate aceste documente au fost \u0219tampilate cu sigiliul Patriarhului \u0219i semnate de Khartophilax. Era obligatoriu ca Christophilax s\u0103 acorde aten\u021bie tuturor c\u0103r\u021bilor biserice\u0219ti, s\u0103 le p\u0103streze integritatea, s\u0103 previn\u0103 orice manipulare, s\u0103 le compare cu altele atunci c\u00e2nd era necesar \u0219i s\u0103 le traduc\u0103. Munca lui administrativ\u0103 s-a diversificat, iar puterile sale s-au extins, a\u0219a c\u0103 a trebuit s\u0103 investigheze fiecare promovare clerical\u0103 \u00eenainte de a-i permite. De asemenea, a trebuit s\u0103 supravegheze alegerile episcopilor \u0219i s\u0103 supravegheze to\u021bi preo\u021bii \u0219i c\u0103lug\u0103rii din Constantinopol. El st\u0103tea s\u0103 examineze comportamentul seminari\u0219tilor, impun\u00e2nd remu\u0219c\u0103ri \u0219i poc\u0103in\u021b\u0103 \u0219i amenin\u021b\u0103ndu-i c\u0103 \u00eei va \u00eentrerupe dac\u0103 circumstan\u021bele o cereau. Obi\u0219nuia s\u0103 hot\u0103rasc\u0103 cazurile de c\u0103s\u0103torie \u0219i divor\u021b. Pe l\u00e2ng\u0103 toate acestea, a trebuit s\u0103 despacheteze toate scrisorile adresate Patriarhului Ecumenic \u0219i s\u0103 propun\u0103 r\u0103spunsuri la acestea. Numai scrisorile Papei \u0219i ale Patriarhilor au fost excluse din aceasta.<\/p>\n

\u00cen anturajul patriarhal erau al\u021bi angaja\u021bi, \u00een special comandantul saklionului, adic\u0103 \u00eenchisoarea patriarhal\u0103, care are dreptul de a supraveghea bisericile din Constantinopol, Referendariusul care transmite mesajele patriarhului c\u0103tre palatul regal, Mondatonul care anun\u021b\u0103 ritualurile zilnice. , Hypomimneskon echivalentul mystikos din palat, Ieromnemonul care supravegheaz\u0103 num\u0103rarea voturilor la alegeri \u0219i st\u0103 \u00een spatele Patriarhului \u00een ziua \u00eencoron\u0103rii \u0219i profesorilor.\u0218coala Patriarhal\u0103, Secretar al Evangheliei, Predicator \u0219i Interpret a Sfintelor Scripturi. Printre ace\u0219ti angaja\u021bi se num\u0103r\u0103 Catastasios, observatorul general \u00een serviciul divin, Protopapas, asistentul patriarhului din templu, Protopsaltis, primul cantor \u0219i Nomikos, directorul muzicii.<\/p>\n

Episcopii:<\/span><\/strong> Printre ace\u0219tia se num\u0103r\u0103 episcopii din centrele de stat ale statului, arhiepiscopii din regiunile lor independente, episcopii din ora\u0219e \u0219i mamele satelor, \u201eseminaristul \u00een vizit\u0103\u201d \u00eel \u00eenlocuise pe episcopul corului.<\/p>\n

Legile lui Iustinian stipulau ca episcopul s\u0103 fie ales prin alegere \u0219i c\u0103 la aceast\u0103 alegere s\u0103 participe clerul eparhiei \u0219i notabilii centrului \u0219i s\u0103 convin\u0103 asupra a trei persoane dintre care episcopul lancet s\u0103 aleag\u0103 pe cel mai potrivit. Acest episcop lancet era fie mitropolitul statului, patriarhul, fie reprezentantul lui. Aceste legi prevedeau, de asemenea, c\u0103 candidatul trebuie s\u0103 fi \u00eemplinit v\u00e2rsta de treizeci \u0219i cinci de ani, s\u0103 nu fi fost c\u0103s\u0103torit de dou\u0103 ori \u0219i s\u0103 nu fi avut \u00eenainte so\u021bia v\u0103duv\u0103. Este permis ca seculari\u0219tii s\u0103 fie ale\u0219i \u00een acest grad, cu condi\u021bia progresului pe o perioad\u0103 de timp nu mai mic\u0103 de trei luni. Candidatul trebuie s\u0103 fie un savant cu cuno\u0219tin\u021be \u0219i trebuie s\u0103 fie capabil s\u0103 r\u0103spund\u0103 la \u00eentreb\u0103rile adresate lui de episcopul lancet. P\u0103rin\u021bii de la Sinodul II de la Niceea i-au cerut candidatului la episcopie s\u0103 recite Psalmii pe de rost. Samionismul era strict interzis, iar cel care d\u0103ruia \u0219i cel care ia erau considera\u021bi complici la infrac\u021biune.<\/p>\n

Aceast\u0103 legisla\u021bie a r\u0103mas \u00een vigoare timp de secole succesive. A fost men\u021bionat\u0103 \u00een \u00eentregime \u00een Progeronul lui Vasile I (878). Tot ce se poate ad\u0103uga la aceasta este c\u0103 p\u0103rin\u021bii celui de-al doilea Sinod de la Niceea au cerut \u00eenl\u0103turarea unui episcop care urc\u0103 pe tronul s\u0103u prin interven\u021bie secular\u0103 \u0219i c\u0103 p\u0103rin\u021bii Sinodului V \u0219i VI au interzis via\u021ba conjugal\u0103 \u0219i au cerut fiec\u0103rui seminarist c\u0103s\u0103torit. care ajunge la gradul de episcop pentru a se \u00eendep\u0103rta de so\u021bia sa \u0219i a intra \u00een ea \u00eentr-o m\u0103n\u0103stire departe de centrul s\u0103u de munc\u0103. Leon al VI-lea a abolit legea care a \u00eempiedicat alegerea unui episcop legitim de Abu Ould \u0219i a permis episcopilor s\u0103-\u0219i \u00eentre\u021bin\u0103 rudele nevoia\u0219e. El i-a interzis sclavului lui Abq s\u0103 ajung\u0103 pe tron \u0219i a cerut ca acesta s\u0103 fie \u00eenapoiat st\u0103p\u00e2nului s\u0103u.<\/p>\n

\u00cemp\u0103ra\u021bii au \u00eencercat s\u0103 se amestece \u00een alegeri \u0219i au intervenit, dar biserica le-a rezistat violent. Patriarhul Thrasius a luptat cu amestecul Filosofiei \u00een anul 790 \u00een alegerea episcopului de Amastris \u0219i a recunoscut doar candidatul poporului \u0219i al clerului. Nikephoros Phocas a emis o lege care stipula c\u0103 Filosofia trebuie s\u0103 aprobe numirea episcopului, a\u0219a c\u0103 Patriarhul Polyfactos a \u00eencercat s\u0103 anuleze aceast\u0103 lege, a\u0219a c\u0103 a profitat de circumstan\u021bele lui Ioan Gemsky \u0219i l-a obligat s\u0103 o anuleze. \u00cen anul 1071, Sinodul a anulat alegerea episcopului de Barnassus dup\u0103 ce s-a dovedit c\u0103 Filosofia se amestec\u0103.<\/p>\n

Legea nu a limitat dreptul la nominalizare, ci mai degrab\u0103 l-a permis tuturor seminari\u0219tilor \u00een mod egal. Dar \u00eemprejur\u0103rile clerului apropiat Patriarhului \u0219i episcopilor i-au ajutat s\u0103 ajung\u0103 pe scaunul episcopal mai mult dec\u00e2t pe al\u021bii. Dup\u0103 \u00eenceputul secolului al VIII-lea, nominaliz\u0103rile s-au limitat aproape la \u0219efii m\u0103n\u0103stirilor \u0219i la c\u0103lug\u0103ri \u00een v\u00e2rst\u0103. Apoi autorit\u0103\u021bile spirituale au acordat prioritate diaconilor Scaunului Patriarhal, absolven\u021bilor \u0218colii Patriarhale \u0219i profesorilor acesteia fa\u021b\u0103 de al\u021bii, iar un grup de episcopi s-au remarcat prin cuno\u0219tin\u021bele \u0219i cultura lor, precum Ioan Euphropos, Episcopul Eufratului, Teofilac, Episcopul Ohridei \u0219i Efstathios, Episcopul Tesalonicului. Nominaliz\u0103rile nu s-au limitat la c\u0103lug\u0103ri dec\u00e2t dup\u0103 secolul al XIV-lea.<\/p>\n

\u00cendatoririle \u0219i privilegiile episcopilor:<\/span><\/strong> Legea, obiceiurile \u0219i tradi\u021bia cereau episcopului s\u0103 fie nobil, cu spiritul liber, Mahmoud Al-Shamael, demn \u0219i respectat \u0219i s\u0103 se supun\u0103 superiorului s\u0103u, Mitropolitul statului, \u0219i s\u0103 r\u0103m\u00e2n\u0103 \u00een eparhia sa \u0219i s\u0103 nu p\u0103r\u0103seasc\u0103 ea dec\u00e2t de necesitate \u0219i s\u0103-\u0219i dedice timpul propov\u0103duirii \u0219i c\u0103l\u0103uzirii \u0219i s\u0103 nu fie lacom de bani \u0219i s\u0103-i adune pentru el \u00eensu\u0219i. Avea autoritate absolut\u0103 \u00een chestiuni clericale, era scutit de majoritatea impozitelor, nu era supus autorit\u0103\u021bii p\u0103rinte\u0219ti \u0219i nu era obligat s\u0103 depun\u0103 m\u0103rturie \u00een fa\u021ba instan\u021belor dec\u00e2t cu permisiunea filosofilor. Era liber s\u0103 dispun\u0103 de fondurile sale personale pe care le avea la dispozi\u021bie \u00eenainte de hirotonire. \u00cen ceea ce prive\u0219te veniturile sale dup\u0103 hirotonire, sunt considera\u021bi bani biserice\u0219ti care nu pot fi cheltui\u021bi personal. Episcopului i s-a interzis s\u0103 se angajeze \u00een \u00eendatoriri civile, cum ar fi colectarea taxelor, lichidarea averii \u0219i acceptarea tutelei. Dar trebuia s\u0103 supravegheze economia episcopiei \u0219i institu\u021biile caritabile supuse lui.<\/p>\n

Preo\u021bi:<\/span><\/strong> Au r\u0103mas c\u0103s\u0103tori\u021bi, a\u0219a cum era obiceiul \u00eenainte, iar legile le interziceau desp\u0103r\u021birea de so\u021bii. La sf\u00e2r\u0219itul secolului al IX-lea, li s-a permis s\u0103 se c\u0103s\u0103toreasc\u0103 p\u00e2n\u0103 la sf\u00e2r\u0219itul celui de-al doilea an dup\u0103 hirotonire. Apoi a venit Leon al VI-lea \u0219i a anulat aceast\u0103 expansiune.<\/p>\n

Legile civile \u0219i ecleziastice i-au distins pe preo\u021bi \u00eentr-un mod care le-a sporit demnitatea \u0219i respectul, purt\u00e2nd barb\u0103, \u00eembr\u0103c\u0103minte special\u0103 \u0219i insigna crucii pe glug\u0103, pentru m\u00e2ndria lor \u00een Tesalonic, protec\u021bia, neagresiunea, scutirea lor de unele taxe, munca for\u021bat\u0103 \u0219i serviciul militar \u0219i examinarea exclusiv\u0103 a proceselor lor \u00een fa\u021ba cur\u021bilor episcopale. Le era permis s\u0103 lucreze pentru a-\u0219i asigura un trai, a\u0219a c\u0103 Leon al VI-lea le-a interzis s\u0103 practice dreptul \u0219i alte lucr\u0103ri civile \u0219i le-a interzis s\u0103 lucreze pentru salarii, cum ar fi gestionarea propriet\u0103\u021bii.<\/p>\n

Diaconesele:<\/span><\/strong> Biserica noastr\u0103 a p\u0103strat diaconi\u021be de secole \u0219i le-a impus condi\u021biile apostolului Pavel \u00een prima sa scrisoare c\u0103tre Timotei: \u201e5:9 S\u0103 se \u00eenregistreze v\u0103duva, dac\u0103 nu are mai pu\u021bin de \u0219aizeci de ani, so\u021bia unui b\u0103rbat, 10 din istoria cunoscut\u0103.\u201d \u00cen fapte bune, dac\u0103 ai crescut copii, a ad\u0103ugat ea. str\u0103ini, au sp\u0103lat picioarele sfin\u021bilor, au ajutat pe cei nevoia\u0219i, au f\u0103cut orice lucrare bun\u0103.\u201d Dar au r\u0103mas femei neclericale \u0219i nu aveau niciun drept. s\u0103 predice sau s\u0103 practice lucrarea preo\u021beasc\u0103.Ei se mul\u021bumeau cu asisten\u021ba preo\u021bilor, a\u0219a c\u0103 prezidau botezurile femeilor, predau catehumenii \u0219i monitorizau femeile credincioase.Vine \u00een gunaikeion (darda femeilor) \u00een timpul Sfintei Liturghii. De asemenea, verificau pe bolnavi \u0219i r\u0103ni\u021bi. Legea lui Iustinian stipulase c\u0103, dup\u0103 ce au acceptat aceast\u0103 diplom\u0103 \u00eenainte de cincizeci de ani, ei trebuie s\u0103 p\u0103streze bunele moravuri \u0219i demnitatea. Dac\u0103 \u00eencalc\u0103 jur\u0103m\u00e2ntul \u0219i se abate de la buna purtare sau se c\u0103s\u0103toresc, vor fi pedepsi\u021bi cu moartea. Apoi aceast\u0103 lege a fost \u00eenmuiat\u0103 \u00een timpul domniei lui Vasile I \u0219i au acceptat femei diaconi la v\u00e2rsta de patruzeci de ani. Ei au continuat s\u0103 lucreze \u00een c\u00e2mpul Domnului p\u00e2n\u0103 \u00een secolul al XIII-lea. Nevoia de a boteza femeile a disp\u0103rut \u0219i toate s-au botezat c\u00e2nd erau mici, principalul motiv al existen\u021bei diaconi\u021belor a disp\u0103rut, iar vestea lor a \u00eencetat.<\/p>\n

C\u0103lug\u0103ri:<\/span><\/strong> C\u0103lug\u0103rii au jucat un rol important \u00een biseric\u0103 \u0219i \u00een stat. Pentru \u00eenceput, ei nu apar\u021bineau clerului, ci erau considera\u021bi laici lega\u021bi printr-un jur\u0103m\u00e2nt care trebuie \u00eemplinit \u00een cea mai mare m\u0103sur\u0103 sub supravegherea episcopilor. Apoi unii dintre ei s-au ridicat la preo\u021bie, iar cei mai mul\u021bi dintre ei au r\u0103mas seculari, a\u0219a c\u0103 clerul dintre ei a fost cunoscut drept ieromoine, iar apoi ace\u0219ti sfin\u021bi s-au \u00eenmul\u021bit \u0219i statutul lor a devenit mare. Au continuat s\u0103 avanseze p\u00e2n\u0103 c\u00e2nd au monopolizat scaunul episcopal.<\/p>\n

Romanii cuno\u0219teau dou\u0103 tipuri de monahism: r\u0103s\u0103ritean \u0219i bazilian. Monahismul r\u0103s\u0103ritean se caracterizeaz\u0103 prin contemplare \u0219i izolare. Monahul era singur, izolat, monos monomakos, locuia intr-un schit inchis, sau pe un stulite, sau pe un copac dendrite.Sfantul Pahomie a venit in secolul al IV-lea si i-a adunat pe acesti asceti in jurul unei manastiri anume in care locuiau impreuna. Sihastrii se adunau \u00een Palestina \u0219i locuiau \u00een schiturile din apropiere \u0219i \u00eemp\u0103r\u021beau o mas\u0103 \u0219i o rug\u0103ciune o dat\u0103 pe s\u0103pt\u0103m\u00e2n\u0103. \u00cen ceea ce prive\u0219te calea basilian\u0103, a fost caracterizat\u0103 de convie\u021buire, munc\u0103 \u00een comun \u0219i ascultare. Aceast\u0103 metod\u0103 se potrivea condi\u021biilor regiunilor grece\u0219ti din Asia \u0219i Europa, a\u0219a c\u0103 s-a r\u0103sp\u00e2ndit pe scar\u0103 larg\u0103, iar schituri \u0219i m\u0103n\u0103stiri au fost \u00eenfiin\u021bate peste tot. Cele mai cunoscute dintre ele sunt m\u0103n\u0103stirile Sf\u00e2ntul Oxandiu \u0219i Muntele Olimp din Bitinia, Muntele Athos din Peninsula Calcedonian \u0219i Muntele Meteora din Tesalia.<\/p>\n

Sf\u00e2ntul Vasile a stabilit orele de rug\u0103ciune, studiu, munc\u0103, m\u00e2ncare \u0219i dormit \u0219i a precizat tipul de \u00eembr\u0103c\u0103minte \u0219i detaliile acesteia. El a fost mul\u021bumit de un anumit num\u0103r de c\u0103lug\u0103ri \u00eentr-o singur\u0103 m\u0103n\u0103stire \u0219i a interzis un num\u0103r mare. Era greu s\u0103 ie\u0219i \u0219i s\u0103 intri \u00een m\u0103n\u0103stire \u0219i a cerut ascultare deplin\u0103 fa\u021b\u0103 de superior.<\/p>\n

Oamenii au acceptat monahismul \u00een grupuri \u0219i s-au gr\u0103bit de dragul monahismului \u0219i au \u00eenfiin\u021bat m\u0103n\u0103stiri singuri, provoc\u00e2nd confuzie \u0219i confuzie.Sinodul Ecumenic de la Calcedon (451) a luat hot\u0103r\u00e2ri care interziceau \u00eenfiin\u021barea m\u0103n\u0103stirilor \u00eenainte de aprobarea episcopului de resort \u0219i au cerut c\u0103lug\u0103rii s\u0103 locuiasc\u0103 \u00een m\u0103n\u0103stiri \u015fi s\u0103 nu le p\u0103r\u0103seasc\u0103 f\u0103r\u0103 permisiunea episcopului.De asemenea, s-a explicat c\u0103 prima datorie a c\u0103lug\u0103rului este postul \u015fi rug\u0103ciunea \u00een m\u0103n\u0103stiri. A interzis sclavului s\u0103 fac\u0103 un jur\u0103m\u00e2nt f\u0103r\u0103 aprobarea st\u0103p\u00e2nului s\u0103u \u0219i, de asemenea, a interzis c\u0103s\u0103toria dup\u0103 ce a f\u0103cut jur\u0103m\u00e2ntul.<\/p>\n

Iustinian (527-565) a venit \u0219i a promulgat legi care recuno\u0219teau sfin\u021benia vie\u021bii monahale.Apoi a luat ca baz\u0103 de organizare principiile Sf\u00e2ntului Vasile cel Mare \u0219i hot\u0103r\u00e2rile sinoadelor, \u00eempiedic\u00e2nd \u00eenfiin\u021barea m\u0103n\u0103stirilor \u00een orice eparhie \u00eenainte de aprobarea \u0219i binecuv\u00e2ntarea episcopului acestei eparhii. El a f\u0103cut necesar\u0103 \u00eenconjurarea m\u0103n\u0103stirii cu un zid \u0219i monitorizarea por\u021bilor acesteia. Dup\u0103 aceea, c\u0103lug\u0103rilor \u201er\u0103t\u0103citori\u201d care se mutau dintr-un loc \u00een altul cer\u0219ind p\u00e2inea zilnic\u0103 au fost interzise. El a separat m\u0103n\u0103stirile de c\u0103lug\u0103ri\u021be de m\u0103n\u0103stirile de c\u0103lug\u0103ri \u0219i a f\u0103cut deosebire \u00eentre adketeria, m\u0103n\u0103stirile femeilor poc\u0103ite \u0219i m\u0103n\u0103stirile c\u0103lug\u0103rilor. El a f\u0103cut un cap de m\u0103n\u0103stire cu titlul de hegomenos, care \u00eenseamn\u0103 administrator, sau arhimandri\u021bi, care \u00eenseamn\u0103 p\u0103str\u0103tor al pastrad\u0103. El le-a acordat c\u0103lug\u0103ri\u021belor dreptul de a alege acest pre\u0219edinte \u0219i le-a cerut s\u0103 fie supuse controlului. Patriarhul a trebuit s\u0103 trimit\u0103 \u00een acest scop un Exarh, \u00eenarmat cu instruc\u021biunile Patriarhale Entalma.<\/p>\n

Iustinian nu a fost expus sistemelor monahale interne. Fondatorul a trebuit s\u0103 le men\u021bioneze pe cele mai importante dintre ele \u00een Typikonul fondator. Pre\u0219edintele \u0219i episcopul aveau dreptul s\u0103 adauge \u0219i s\u0103 modifice. Din vremea Sf\u00e2ntului Vasile cel Mare, c\u0103lug\u0103rii au continuat s\u0103 se roage cele \u0219apte ore, inclusiv rug\u0103ciunile Mesonuktikon \u0219i Orthros. A fost norocos pentru biserica noastr\u0103 c\u0103 Sf\u00e2ntul Saba din Typikon a impus limba greac\u0103 \u00eenainte de siriac\u0103 \u0219i arab\u0103, a\u0219a c\u0103 monahii siriaci \u0219i arabi au fost nevoi\u021bi s\u0103 participe la liturghia bisericii mari dup\u0103 ce s-au rugat \u00een limba lor \u00een bisericile mai mici. Datorit\u0103 acestei m\u0103suri, biserica noastr\u0103 a r\u0103mas \u00een str\u00e2ns\u0103 leg\u0103tur\u0103 cu bisericile grece\u0219ti \u0219i latine \u0219i a putut s\u0103 urmeze \u0219i s\u0103 participe la g\u00e2ndirea ecleziastic\u0103 universitar\u0103. Acest Typikon prevedea, de asemenea, c\u0103 Igomenii s\u0103 fie greci sau, mai probabil, o persoan\u0103 analfabet\u0103 care vorbe\u0219te fluent limba greac\u0103.<\/p>\n

C\u0103lug\u0103rii au ap\u0103rat eroica ap\u0103rare a icoanelor \u0219i au gustat ambele lucruri \u00een timpul domniei lui Constantin al V-lea (740-775). Apoi au fost \u00eenving\u0103tori \u0219i s-au \u00eentors la gloria \u0219i puterea lor de odinioar\u0103. Patriarhul Nikephoros I al Constantinopolului (806-815) a \u00eencercat s\u0103 limiteze exagerarea acestora. Apoi a venit filozoful Nikephoros Phocas (963-969) care a \u00eempiedicat \u00eenfiin\u021barea de noi m\u0103n\u0103stiri \u0219i extinderea celor vechi. Dar filozoful Vasile al II-lea (976-1025) a anulat aceste prevederi, iar c\u0103lug\u0103rii s-au \u00eentors la c\u0103ile de odinioar\u0103.<\/p>\n

Sf\u00e2ntul Teodor din Studio<\/span><\/strong>: (759-826) Aceast\u0103 restric\u021bie sever\u0103 asupra c\u0103lug\u0103rilor a dus la o g\u00e2ndire serioas\u0103 despre monahism \u0219i monahism. \u0218i pe acela\u0219i munte sf\u00e2nt, Muntele Olimp, cineva a cerut reform\u0103 \u0219i re\u00eennoire. \u00cen primul r\u00e2nd, a ap\u0103rut Sf\u00e2ntul Ioannichie cel Mare, care era renumit pentru virtutea \u0219i evlavia sa \u0219i a \u00eentemeiat trei m\u0103n\u0103stiri \u00een Olimp \u00een care via\u021ba sa homosexual\u0103 era cea mai mare descurajare de r\u0103u \u0219i cea mai puternic\u0103 motiva\u021bie pentru bine. El este cel care ne-a \u00eenv\u0103\u021bat s\u0103 spunem: \u201eTat\u0103l este n\u0103dejdea mea, Fiul este refugiul meu \u0219i Duhul Sf\u00e2nt este ocrotitorul meu. O, Sf\u00e2nt\u0103 Treime, slav\u0103 \u021aie.\u201d<\/p>\n

A ap\u0103rut \u0219i Teodor M\u0103rturisitorul Studioului. A v\u0103zut lumina la Constantinopol \u00een anul 759 \u0219i a primit din bel\u0219ug o bun\u0103 educa\u021bie \u0219i \u0219tiin\u021be filozofice. Apoi, sufletul s\u0103u \u0219i-a revenit din lume \u0219i din con\u021binutul ei la v\u00e2rsta de dou\u0103zeci \u0219i doi de ani, a\u0219a c\u0103 el \u0219i un grup de \u00eenso\u021bitori s-au refugiat \u00eentr-o proprietate a lui \u00een Sci\u021bi de pe Muntele Olimp. S-a pus pe sine \u0219i pe tovar\u0103\u0219ii s\u0103i la dispozi\u021bia unchiului s\u0103u, Sf\u00e2ntul Platon, care \u00eel precedase \u00een izolare \u0219i contemplare \u00een M\u0103n\u0103stirea Scitic\u0103. Theodoros s-a jurat \u0219i \u0219i-a impresionat semenii cu evlavie, dreptate \u0219i p\u0103strarea tradi\u021biei monahale. Patriarhul Trasius l-a ridicat la rangul de preot \u00een anul 784. Unchiul s\u0103u a suferit de o boal\u0103 grav\u0103, a\u0219a c\u0103 a recomandat s\u0103 fie ales stare\u021b al M\u0103n\u0103stirii Sci\u021bilor, iar \u00een anul 794 a devenit egumen.
Theodoros \u0219i-a \u00eendeplinit sarcinile pre\u0219edin\u021biei cu s\u00e2rguin\u021b\u0103, energic \u0219i d\u0103ruire. S-a sfin\u021bit \u00eenainte de a-i sfin\u021bi pe al\u021bii \u0219i a respectat legile pentru ca al\u021bii s\u0103 le respecte. A\u0219a c\u0103 via\u021ba monahal\u0103 \u00een scit\u0103 a str\u0103lucit \u00een toat\u0103 splendoarea ei. Avea un suflet serios \u0219i pasiuni \u00eenalte \u0219i t\u00e2njea dup\u0103 o reform\u0103 complet\u0103 care s\u0103 includ\u0103 toat\u0103 via\u021ba social\u0103. El a cerut aplicarea principiilor cre\u0219tine \u00een toate aspectele.A cerut independen\u021ba Bisericii \u0219i libertatea acesteia de a-\u0219i alege episcopii.A f\u0103cut necesar\u0103 combaterea simoniei, \u00eenl\u0103turarea celor care c\u0103utau s\u0103 ajung\u0103 pe tron, lupta \u00eempotriva celor care nu respectau. icoane \u0219i cei care au gre\u0219it \u00een \u00eenv\u0103\u021b\u0103tur\u0103 \u0219i au mustrat orice necur\u0103\u021bie.<\/p>\n

Theodoros a luat o atitudine ferm\u0103 \u00eempotriva filozofului Constantin al VI-lea din cauza insisten\u021bei sale de a divor\u021ba de so\u021bia sa legitim\u0103, Teodora, a\u0219a c\u0103 a fost exilat la Salonic \u00eempreun\u0103 cu c\u0103lug\u0103rii s\u0103i \u00een anul 795, apoi Isrene l-a \u00eenapoiat \u00een anul 797. Atunci musulmanii s-au \u00eengrijorat tara si avangarda armatelor lor au aparut in Bitinia, asa ca Theodoros si grupul lui au plecat in anul 799 si s-au stabilit in vechea manastire Stoudios.La Constantinopol. C\u0103lug\u0103rii au vizitat aceast\u0103 m\u0103n\u0103stire de departe p\u00e2n\u0103 c\u00e2nd num\u0103rul lor a dep\u0103\u0219it o mie. Theodoros nu s-a bucurat de lini\u0219te sufleteasc\u0103 mult timp. Leon al V-lea Armenul (813-820) a declan\u0219at un r\u0103zboi dureros asupra Bisericii \u0219i a c\u0103lug\u0103rilor, despre care a fost men\u021bionat anterior. Acest filozof l-a persecutat pe Theodoros \u0219i pe c\u0103lug\u0103rii s\u0103i cu diferite tipuri de insulte, \u00eentemni\u021bare \u0219i exil. Leo a murit, iar Theodoros \u0219i-a petrecut \u00een pace restul vie\u021bii \u00een m\u0103n\u0103stirea sa, dedic\u00e2ndu-se c\u0103l\u0103uzirii \u0219i reformei. El a murit \u00een Isus ca b\u0103tr\u00e2n \u00een anul 826.<\/p>\n

Theodoros a \u00eemp\u0103r\u021bit munca monahal\u0103 \u00een cercuri specifice \u0219i a numit un curator \u00een fruntea fiec\u0103rui cerc, f\u0103c\u00e2ndu-l responsabil pentru munca sa \u00een el. Theodoros a definit \u00eendatoririle \u00een aceste diverse cercuri \u0219i le-a organizat pentru ca monahii s\u0103 le fie mai u\u0219or de memorat. Atunci a fost promulgat un cod penal pentru cei care au \u00eenc\u0103lcat aceste legi. I-a chemat pe c\u0103lug\u0103ri la o adunare general\u0103 de trei ori pe s\u0103pt\u0103m\u00e2n\u0103 pentru a le predica despre evlavie, ascultare, st\u0103p\u00e2nire de sine \u0219i entuziasm pentru munca \u00een comun. Aceste reforme au fost consemnate \u00een lucr\u0103rile sale, \u00een special Mica Katekesis, cu cele o sut\u0103 treizeci \u0219i patru de predici ale sale, \u0219i Marele Katekesis, cu cele trei sec\u021biuni \u0219i \u0219aptezeci \u0219i \u0219apte de predici ale sale. \u0218i-a imortalizat personalitatea \u00een scrisoarea adresat\u0103 elevului s\u0103u Nicholas, a\u0219a c\u0103 l\u0103sa\u021bi-l s\u0103 revizuiasc\u0103 \u00eenainte de orice. C\u00e2t despre Typikon, care este atribuit Sf\u00e2ntului Teodor, este de fapt aplicarea sistemului standard de sisteme de studio \u00een diferite m\u0103n\u0103stiri.<\/p>\n

Principiile lui Theodoros sunt evidente \u00een Typikonul M\u0103n\u0103stirii Avergitis, care a fost \u00eenfiin\u021bat\u0103 la Constantinopol la \u00eenceputul secolului al XI-lea. Acest typicon a determinat modul de c\u00e2ntare, consacrare \u0219i purificare \u0219i \u00eentre orele de rug\u0103ciune din timpul zilei \u0219i ale nop\u021bii \u0219i impunea \u021binerea Sfintei Liturghii zilnic \u0219i permitea \u00cemp\u0103rt\u0103\u0219ania de trei ori pe s\u0103pt\u0103m\u00e2n\u0103 pentru c\u0103lug\u0103rii \u00een v\u00e2rst\u0103 \u0219i o dat\u0103 pe s\u0103pt\u0103m\u00e2n\u0103 pentru al\u021bii. c\u0103lug\u0103rii, \u0219i cerea spovedania \u00eenainte de \u00cemp\u0103rt\u0103\u0219anie \u0219i limita dreptul de a asculta m\u0103rturisirea numai egumenului m\u0103n\u0103stirii \u0219i stipula c\u0103 este necesar s\u0103 se asculte de dou\u0103 ori pe zi. Ziua: diminea\u021ba \u0219i dup\u0103 cin\u0103. Sub acest typicon, autoritatea superiorului este larg\u0103 \u0219i absolut\u0103, iar c\u0103lug\u0103rii trebuie s\u0103-l respecte pe acest superior \u0219i s\u0103-i asculte \u00een totalitate. El nume\u0219te \u0219efii de departamente sub el. Cel mai important dintre ace\u0219tia este oeconomos, care este conduc\u0103torul \u0219i dreptaciul pre\u0219edintelui \u0219i \u00eei poate succeda \u00een pre\u0219edin\u021bie. Exist\u0103 scyphophilax, care este administratorul bisericii, theocarius, care este vistiernicul \u0219i ofi\u021berul proviziilor, epistemonarhul, care este supraveghetorul care men\u021bine ordinea \u0219i trapezarios, care este conduc\u0103torul mesei, buc\u0103tar-\u0219ef \u0219i brutar.Ordinul monahal trebuie s\u0103 s\u0103rb\u0103toreasc\u0103 aniversarea \u00eentemeierii sale \u0219i pomenirea binef\u0103c\u0103torilor s\u0103i. De asemenea, trebuie s\u0103 ofere ad\u0103post c\u0103l\u0103torilor \u0219i bolnavilor, astfel \u00eenc\u00e2t s\u0103 \u00eei poat\u0103 duce la locul ei \u0219i s\u0103 aib\u0103 grij\u0103 de ei.<\/p>","protected":false},"excerpt":{"rendered":"

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