Various Russian Monastic Prayer Rules

The Rule of Florishcheva Hermitage

 

 

In Florishcheva Hermitage, founded in the seventeenth century in Vladimir Governorate by Saint Hilarion, Metropolitan of Suzdal, the following rule was introduced by him, divided according to time into three parts. At Compline the canons to Jesus the Sweetest, to the Mother of God, and to the Guardian Angel were read, as well as the Akathist to the Mother of God. After some time the brethren performed the rule in church. In addition to the seven brief prayers read at the beginning of the rule according to the Psalter, the Saint introduced invocations to various saints and to whole ranks of saints, as well as seven prayers composed by the holy fathers. Then 300 prostrations, 600 Jesus Prayers, and 100 prayers to the Theotokos were performed (which corresponds to the rule in the Psalter) according to the following order: the exclamation, the usual beginning through the “Our Father,” Psalm 50, the Symbol of Faith, 30 full prostrations with the Jesus Prayer (all the brethren together), after which, standing, they read 70 Jesus Prayers in a whisper or with the mind, “Glory, both now,” Alleluia, Alleluia, Alleluia, “Glory to Thee, O God” (three times, with full prostrations), and again they made 30 full prostrations, and so on, with the reading of “Glory, both now” after each hundred prayers (or hundred. A hundred is 100 noetic prayers performed on the prayer rope.) Then they read the Commemoration Book with prostrations according to the Psalter, “It is truly meet,” the Trisagion, the troparia “Have mercy on us, O Lord, have mercy on us,” “Lord, have mercy” (40 times), “More honorable,” “O God, be bountiful unto us,” and the prayer of Saint Ephraim the Syrian, “O Lord and Master of my life,” with full prostrations, “Rejoice, O Virgin Theotokos” (three times, with prostrations), “More honorable,” and the dismissal. Then came the usual mutual forgiveness of the brethren. After this, in their cells, the brethren read the Psalter. The beginners read 3 kathismas, those in the middle rank 4 kathismas, and the perfect 7 kathismas. Those who could not fulfill this were to read the “Our Father” in their cell 30 and 50 times with prostrations, or more. In addition, they read “Rejoice, O Virgin Theotokos” with prostrations (the beginners 50 times, those in the middle rank 100 times, and the perfect 150 and more). For the infirm and the young, this cell rule was abolished. Subsequently the rule of Florishcheva Hermitage was borrowed by the Sarov monastery, but in a somewhat abbreviated form. From Sarov Hermitage the cell rule passed to the Novgorod Yuriev Monastery, with the beginning and end of the rule shortened, but with the canons at Compline increased, with the addition of canons to the saints of the week. In different monasteries, the hundreds of noetic prayers were performed in different numbers and at different times of the day: in the morning after sleep, in the evening after supper, or at midnight. The variety in the performance of the cell rule arose because the rule given in the Psalter is difficult for many to fulfill, and is set forth briefly and indefinitely, which gave occasion for different understandings and interpretations. In the Psalter it is indicated that the full rule is not obligatory for all and is shortened for the infirm and beginners. In monasteries, much with regard to the cell rule was left to the will of the abbots, spiritual fathers, and elders guiding the beginners. Therefore, differences in the cell rules of monasteries are permissible.

 

The Rule of the Sarov and Novgorod Yuriev Monasteries

 

 

According to the Sarov rule: after Compline, without leaving the church, the brethren listened to the evening rule with three canons: to Jesus the Sweetest, to the Most Holy Theotokos with the Akathist, and to the Guardian Angel. According to the Yuriev rule: at the end of Compline it is appointed to perform certain canons (in the Psalter with the Order of Services), namely: on Saturday evening, the canon to the Lord Jesus Christ, whose irmos is: “Helper and Protector”; the Paraklesis to the Theotokos, and the canon to the Guardian Angel. Then “It is truly meet,” the Trisagion through the “Our Father,” the customary troparia and the prayer: “O undefiled, untainted one,” “And grant us, O Master,” and the dismissal (hundreds were not appointed on the eve of Sunday). On the other days: on Sunday evening, the same canon to the Lord Jesus, the Paraklesis to the Theotokos, whose irmos is: “Having passed through the water”; and the troparion: “Held fast by many temptations”; the canon to the Archangels, and then the prostrations (that is, the five hundreds, as shown below), and the rest*. On Monday evening, the same canon to the Lord Jesus, the Paraklesis to the Theotokos, the canons to Saint John the Forerunner and to the Guardian Angel, the prostrations, and the rest. On Tuesday evening, the same canon to the Lord Jesus Christ, the canon to the Theotokos Hodegetria and to the Guardian Angel, the prostrations, and the rest. On Wednesday evening, the same canon to the Lord Jesus, the Paraklesis to the Theotokos, to the holy Apostles, and to the Guardian Angel, the prostrations, and the rest. On Thursday evening, the canon to the Life-giving Cross, whose irmos is: “I shall open my mouth,” the Paraklesis to the Theotokos and to the Guardian Angel, the prostrations, and the rest. On Friday evening, the canon to Jesus the Sweetest, whose irmos is: “In the deep of old”; the Akathist to the Theotokos without fail, the canons to the Guardian Angel and to All Saints, the prostrations, and the rest.

The Five-Hundred Cell Rule

O God, be merciful to me, a sinner.

O God, cleanse my sins and have mercy on me.

O Lord Who hast created me, have mercy.

Without number have I sinned, O Lord, forgive me.

O my Sovereign Lady, Most Holy Theotokos, save me, a sinner.

Holy Archangels and Angels and all Saints, pray to God for me, a sinner.

My holy Guardian Angel, preserve me from every evil.

Holy Apostle, or venerable father, or martyr (name), pray to God for me.

Then the hieromonk said the exclamation: “Blessed is our God,” and the reader: “Amen. Glory to Thee, our God, glory to Thee.” “O Heavenly King.” The Trisagion through the “Our Father,” “Lord, have mercy,” 12 times. “Glory, both now.” “Come, let us worship” (three times). Psalm 50. “Have mercy on me, O God.” “I believe in One God.” Then, according to the Sarov rule, the reader (according to the Yuriev rule—the abbot), standing in the middle of the church, began to make 30 full prostrations. Having said aloud the prayer: “Lord Jesus Christ, our God, have mercy on us,” he made a prostration, and with him all the brethren. Each one read the same prayer with the mind and made the prostrations together with all. The prayer with prostrations was performed unhurriedly and in good order. Each monk first pronounced the prayer, then made the prostration. When the 30 prostrations with the prayer had been completed, after a brief pause, the one presiding pronounced aloud three times the prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner”; then each one repeated the same prayer in the mind one hundred times. Then the one presiding exclaimed: “Glory to the Father and to the Son and to the Holy Spirit, both now and ever and unto the ages of ages. Amen. Alleluia, Alleluia, Alleluia, glory to Thee, O God” (three times). “Lord, have mercy” (three times). “Glory, both now.” And again he said the prayer: “Lord Jesus Christ, our God, have mercy on us,” and again made 30 prostrations, and then they performed 100 Jesus Prayers. Then—“Glory, both now,” “Alleluia,” and the rest. Then again the prayer: “Lord Jesus Christ, our God, have mercy on us,” and with it they made 20 prostrations, and again read 100 prayers (“Lord Jesus Christ, Son of God, have mercy on me, a sinner”), “Glory, both now,” “Alleluia,” and the rest; then they read the prayer: “Lord Jesus Christ, our God, have mercy on us,” and with it made 20 prostrations. After this they read aloud the prayer to the Most Holy Theotokos, three times: “O my Sovereign Lady, Most Holy Theotokos, save me, a sinner,” then in the mind they performed the same prayer one hundred times. “Glory, both now,” “Alleluia,” and the rest; then they pronounced the prayer aloud: “Rejoice, O Virgin Theotokos” (according to Sarov, five times with prostrations; according to Yuriev, once). According to the rule of Florishcheva Hermitage, after the prostrations and noetic prayers they read the Commemoration Book according to the Psalter, with full prostrations. In the Yuriev rule there is no mention of reading the Commemoration Book. After “Rejoice, O Virgin Theotokos,” the two choirs together sang sweetly “It is truly meet” and made a prostration. Then—the Trisagion through the “Our Father.” The appointed troparia of the canons (according to Sarov and Florishcheva: “Have mercy on us, O Lord, have mercy on us”). Then, according to Yuriev, the prayer: “Those who hate us and wrong us” (instead of the Commemoration Book), and 16 prostrations with the prayer of Saint Ephraim the Syrian: “O Lord and Master of my life.” “Glory to Thee, O Christ God, our hope, glory to Thee,” and the dismissal. Then—the usual mutual forgiveness of the abbot and the brethren. According to Florishcheva, after “Open unto us the doors of mercy”—“Lord, have mercy” 40 times, “More honorable than the Cherubim,” “O God, be bountiful unto us,” and the prayer of Saint Ephraim the Syrian: “O Lord and Master of my life,” with full prostrations. “Rejoice, O Virgin Theotokos” (three times) with full prostrations. “More honorable than the Cherubim,” the dismissal, and the mutual forgiveness of the brethren. According to Sarov, after the fivefold “Rejoice, O Virgin Theotokos,” there was a reading from the book of Saint Ephraim the Syrian, then: “It is truly meet,” the Trisagion through the “Our Father.” The troparia: “Have mercy on us, O Lord,” and the rest. “Lord, have mercy” 40 times. The prayers: “Thou Who at all times and at every hour...,” “Lord, have mercy” (three times), “Glory, both now,” “More honorable than the Cherubim,” “In the name of the Lord, bless, father,” “Through the prayers of our holy fathers,” “O undefiled, untainted one,” “And grant us, O Master, as we go to sleep.” Then they read the Commemoration Book according to the Psalter. Then, from the prayers before sleep—the prayer of Saint Macarius the Great to God the Father: “O Eternal God and King of all creation,” the prayer of Saint Antiochus to the Lord Jesus Christ: “O Almighty Word of the Father.” The prayer to the Holy Spirit: “O Lord, Heavenly King, Comforter, Spirit of Truth, have compassion.” The prayer to the Most Holy Theotokos: “O good Mother of the good King.” The prayer to the Guardian Angel: “Angel of Christ, my holy guardian.” “To thee, the Champion Leader,” and the rest. “Most glorious Ever-Virgin, Mother of Christ our God,” and the rest, the prayer of Saint Joannicius: “My hope is the Father.” Finally the one presiding made the small dismissal and pronounced the litany. Then—the mutual forgiveness of the brethren. (Nothing is said about the prayer of Saint Ephraim the Syrian.)

 

The Optina Cell Rule

 

 

In addition to the church services—the Liturgy, Matins, and Vespers with Compline, at which all the brethren of the monastery were required to be present—many of them daily read in their cell one chapter from the Gospel in sequence, beginning with the first chapter of the Gospel according to Matthew and continuing to the last chapter of the Gospel according to John, and two chapters from the Apostle likewise in sequence, beginning with the Acts of the Holy Apostles and ending with the last chapter of the Apocalypse of John the Theologian; moreover, the last seven chapters of the Apocalypse were read one per day; then the last of them was read on the same day as the last chapter of the Gospel according to John. Having thus completed the reading of the entire New Testament, they began again from the first chapters a new cycle of reading. From the Psalter they read one kathisma per day, beginning with the first and continuing through the last inclusively. In addition, they performed the so-called five-hundred cell rule in the following order: After the three prostrations usually appointed at the beginning of every prayer rule in church and in the cell, with the prayers: “O God, be merciful to me, a sinner”; “O God, cleanse my sins and have mercy on me”; “O Lord Who hast created me, have mercy! Without number have I sinned, O Lord, forgive me.” In the cell a fourth prostration was also appointed, with the prayer: “O my Sovereign Lady, Most Holy Theotokos, save me, a sinner”3. Then followed the usual beginning: “Through the prayers of our holy fathers, O Lord Jesus Christ, our God, have mercy on us.” “Glory to Thee, our God, glory to Thee.” “O Heavenly King” and the rest (as shown in the Sarov rule) up to “I believe in One God.” After this they read 100 prayers: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” At the first 10 prayers—one full prostration at each; at the next 20 prayers—one bow from the waist at each; at the last, that is, the hundredth, prayer—a full prostration. Then came the prayer to the Most Holy Theotokos, appointed at the end of the morning prayers and beginning with the words: “O my Most Holy Sovereign Lady Theotokos.” At the end of this prayer they made a full prostration4. Then they again performed 100 Jesus Prayers in the indicated order, with 10 full prostrations and 20 bows from the waist, and at the last Jesus Prayer—a full prostration, and again the same prayer: “O my Most Holy Sovereign Lady Theotokos,” with a full prostration. The third hundred was performed in the same way as the first and the second. The fourth hundred of prayers was addressed to the Most Holy Theotokos: “O my Most Holy Sovereign Lady Theotokos, save me, a sinner”5. Of this hundred, the first ten prayers were likewise performed with full prostrations, and the next 20 with bows from the waist, the remaining 69 without prostrations. The last, hundredth, prayer was with a full prostration, and after it, likewise with a full prostration, the prayer: “O my Most Holy Sovereign Lady Theotokos.” Then 50 prayers: “Holy Angel of God, my Guardian, pray to God for me, a sinner”; at the first five prayers—one full prostration at each; at the next ten—one bow from the waist at each; and the remaining 35 prayers without prostrations, only at the last—a full prostration, and again the prayer was read: “O my Most Holy Sovereign Lady Theotokos,” with a full prostration. After this, 50 prayers: “All Saints, pray to God for me, a sinner.” At the first five prayers—one full prostration at each; at the next ten—one bow from the waist at each; the last prayer again with a full prostration, after which there was again read: “O my Most Holy Sovereign Lady Theotokos,” with a full prostration. Then: “It is truly meet” and a full prostration. “Glory to Thee, O Christ God,” and the dismissal: “Through the prayers of our holy fathers, O Lord Jesus Christ, our God, have mercy on us. Amen.” On weekdays they performed all the above-mentioned prostrations. On the days of Pentecost, of polyeleos feasts, of forefeasts and afterfeasts, on days when the Great Doxology is sung at Matins and full prostrations are abolished in church prayer, they were abolished also in the cell rule and replaced by bows from the waist. Likewise, only bows from the waist were always performed on those days when an All-Night Vigil was appointed to be served. In the last two days of Passion Week, throughout all of Bright Week, and beginning from December 24 to January 7 (Old Style), this cell rule was set aside, and also on Sundays, even if an All-Night Vigil was not served. Any change in the composition of this cell rule, whether its reduction or increase, was left to the will and blessing of the elder or spiritual father.

 

The Cell Rule of the Holy Trinity Sergius Riga Monastery

 

 

A chapter of the Gospel and of the Apostle; the canon to Jesus Christ and to the Most Holy Theotokos; the Akathist to the Savior or to the Mother of God, and the canon to the Guardian Angel; three kathismas and five hundreds of prayers on the prayer rope. The beginning of the rule is according to the Psalter with the Order of Services. The beginning of the hundreds: “Through the prayers of our holy fathers,” “Glory to Thee, our God,” and the rest (as before the Sarov and Yuriev rule). After “I believe in One God”—the first hundred: 30 full prostrations with the prayer “Lord Jesus Christ, Son of God, have mercy on me, a sinner”; 70 noetic prayers, standing, without prostrations (for rest), with the same prayer. “Glory, both now.” “Alleluia” (three times). “Lord, have mercy” (three times). “Glory, both now.” “O my Most Holy Sovereign Lady Theotokos, by Thy holy and all-powerful supplications...” “Amen.” “More honorable than the Cherubim...”8. The beginning of the second hundred: “Through the prayers of our holy fathers.” “Glory to Thee, our God,” through the “Our Father,” and the second hundred: 30 full prostrations with the prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner”; 79 noetic prayers, standing, without prostrations for rest, with the same prayer. “Glory, both now,” and the rest. “More honorable than the Cherubim,” as after the first hundred. The third hundred is read in the same way as the second. The beginning of the fourth hundred: “Rejoice, O Virgin Theotokos,” and 30 full prostrations with the prayer “Most Holy Lady, Virgin Theotokos, save me, a sinner”; 70 noetic prayers of the same kind. The fifth hundred: 15 full prostrations with the prayer: “All ye heavenly ranks, Archangels and Angels, pray to God for me, a sinner,” and 35 noetic prayers of the same kind. 15 full prostrations with the prayer: “My holy Guardian Angel, preserve me from every evil and pray to God for me, a sinner”; 35 noetic prayers of the same kind. “It is truly meet,” “More honorable than the Cherubim,” “Glory, both now,” “Lord, have mercy” (three times), “Through the prayers of our holy fathers,” “Lord Jesus Christ, our God, have mercy on us.” For the acquisition of benefit for the soul and so as not to damage health, it was advised: at midnight to perform the first hundred alone, then to go to Matins; to perform the second hundred after Matins, and the last three in the evening, before sleep, or however one wishes. On the eves of Sundays and great feasts, from the Nativity of Christ until Theophany and from Palm Week until the Sunday of the Apostle Thomas, the rule was completely set aside, and on the days of polyeleos feasts and on Saturdays it was performed without full prostrations. The Commemoration Book was read at one’s discretion. If there was no time, it was replaced by the prayer: “Those who hate us and wrong us.” Without omission, daily, when going to sleep, the confession of sins was read: “I confess to Thee, the Lord my God and Creator, One in the Holy Trinity.” Then they read the prayers before sleep.

 

The Rule of the Seraphim-Diveyevo Women’s Monastery

 

 

Finding the rule of the Sarov monks beyond their strength and difficult, Saint Seraphim gave a daily rule taught to him by the Theotokos. Upon rising in the morning, one was to read: once “It is truly meet,” three times the “Our Father,” three times “Rejoice, O Virgin Theotokos,” the Symbol of Faith, then two bows from the waist with the prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner,” a bow from the waist with the prayer: “Lord Jesus Christ, Son of God, have mercy on us sinners”; after this, two bows from the waist with the prayer: “Lord Jesus Christ, Son of God, through the Lady Virgin Mary, the Theotokos, have mercy on me, a sinner,” and likewise a bow from the waist with the prayer: “Lord Jesus Christ, Son of God, through the Lady Virgin Mary, the Theotokos, have mercy on us sinners.” At the conclusion of this rule, standing on bended knee, one must make twelve bows from the waist with the prayer: “Lord Jesus Christ, our God, have mercy on us sinners,” and in exactly the same way twelve bows from the waist with the prayer: “O my Sovereign Lady, Most Holy Theotokos, save us sinners.” Then the morning prayers are to be read. For those who labor, this rule may be read even while walking, during work. Until dinner one must constantly read the Jesus Prayer inwardly, and after dinner until night: “O my Sovereign Lady, Most Holy Theotokos, save us.” The evening rule: to read the 12 selected psalms (typical psalms) of the desert fathers, then the Commemoration Book, an instruction, and to make 100 bows from the waist with the prayer: “Lord Jesus Christ, Son of God, have mercy on us sinners,” and one hundred bows from the waist with the prayer: “O our Sovereign Lady, Most Holy Theotokos, save us sinners.” Then the morning rule is to be repeated. At night they must again read this same rule and the prayers before sleep. The Mother of God forbade Father Seraphim to make the reading of the Akathist obligatory, so as thereby not to lay a burden and an additional sin upon anyone’s soul. On Sunday Father Seraphim gave the commandment to serve (in Diveyevo) before the Liturgy, without omission, the Paraklesis to the Mother of God, all of it sung melodiously, according to the musical notation. Then Father Seraphim ordered that, without omission, they confess and commune during all the fasts and, in addition, on the Twelve Great Feasts, without tormenting oneself with the thought that one is unworthy, “since one should not miss the opportunity, whenever possible, to make more frequent use of the grace bestowed by communion of the Holy Mysteries of Christ. Striving, as far as possible, to concentrate oneself in the humble consciousness of one’s own entire sinfulness, with hope and firm faith in God’s ineffable mercy, one should approach the Holy Mystery that redeems all things and all men.

 

Russian source: https://azbyka.ru/otechnik/molitva/inocheskoe-kelejnoe-pravilo/