Potrebnik of A. Antipin – The Old Believers

Table of Contents

First Preface

To the pious reader, rejoice in the Lord and be enlightened.

Part 1

In these present times, due to the lack of truly pious priests, many are perplexed: how can simple (lay) people perform certain Christian sacraments? Is it because there is no regulation for simple people regarding this? Therefore, some think: if there are no regulations, then in all actions, simple people do not need to perform any prayers. Some say, “Only the seven initial bows are enough,” while others say, “Recite the Creed or pray a little with bows.” But many believe that performing extensive prayers is unnecessary out of fear of falling under such a curse as: “If anyone adds to or subtracts from the tradition of the Holy Fathers, let them be anathema.” (Nomocanon, Chapter 70). And also: “We are obliged in all that we say and do to have confirmation from the divine scriptures, so that we, not swayed by human thoughts, do not fall from the right path into the abyss of perdition.” (Nikon of the Black Mountain, Sheet 12).

Such writings indeed very strictly indicate that nothing should be done without scripture. However, this instruction, like any scripture, should be understood correctly. Only then will there be salvation! Without a correct understanding, even through scripture, one can go astray! Scripture is a double-edged sword; with it, one can defeat the enemy, but also destroy oneself. Thus, many perish in heresy because they do not understand scripture correctly!

Therefore, it is necessary to more carefully examine the aforementioned scripture. But it speaks very unclearly. It says that nothing should be done without scripture, but how is this to be understood? It does not state here that simple people, when performing sacraments, are not entitled to perform any prayers or many prayers! There is nothing of the sort here! Nor is it written anywhere else! And if one understands it simply as, “If there are no regulations for simple people, then many prayers cannot be performed!” then, if understood so simply, no prayers at all can be performed! That is, neither the seven initial bows, nor the Creed, nor “praying with bows.” Because there are no regulations for this either. And it turns out that in all actions, simple people could not perform any prayers at all.

Moreover, everyone should remember this: “Just as there are no regulations for performing many prayers, or few, there are also no regulations stating that simple people should perform sacraments entirely without prayer. There is no such thing anywhere. According to a simple understanding, it seems that simple people cannot perform sacraments at all. That is, neither with prayers nor without prayers, because there is no rule for either one or the other.”

Here’s what a foolish understanding can lead to: that nothing can be done at all! Of course, no one will agree with this! Even those who doubt would not agree. Because they themselves perform various actions, either without prayer or with minimal prayers, but they do so without regulations and are not afraid of the curse that is pointed out against those who perform more prayers in their actions! And here it becomes clear that this is merely a simple misunderstanding on the part of the doubters, and it should be resolved as follows: If it is the case that if one cannot read many prayers, then one cannot read any at all; but it’s also not allowed to be without the prayers, “because both one and the other are without a specific regulation.”

But if, even without regulations, through discretion and custom, it is permissible to read short prayers—such as the seven initial bows and the Creed—then on the same basis, one can read more prayers, and this is even better, “because the more prayers and supplications one performs, the closer one is to God!”

Very often, doubt arises in many due to ignorance. And doesn’t ignorance arise from a lack of counsel? And through this, they perish, as it is written: “Without counsel, transgressors are ensnared, and all who lack counsel will fall like leaves from a tree, but salvation lies in much counsel” (Proverbs 11:6, 14). And the words of Abba Dorotheus, Discourse 5, and the book of St. Ephrem the Syrian.

If we more diligently examine the scriptures, we will see: what should even the simple (laypeople) do regarding the performance of prayers at the sacraments? According to the instruction of Canon 70 of the Kormchaya (Book of Canons) and Canon 12 of the Council of Nicaea, Chapter 3, it is required that everything be done on the basis of scriptures. From scripture, we see that in cases of necessity, without priests, it is permissible for the simple to perform certain sacraments: baptism, reception from heresy, repentance, and marriage. But as for how to perform them, “no formal rule has been established for the simple.” In this case, one should take as an example the practices of former times, according to the instruction of Basil the Great, Canons 90 and 91: “The Church has many and great things from unwritten custom and tradition.”

According to scripture, we see that in ancient times there were many instances when, besides priests, the simple performed sacraments and various actions. And in doing so, according to custom and their own discretion, they performed various prayers and actions, not according to the prescribed ecclesiastical rule and order, but according to their own judgment. They even composed prayers and petitions themselves. For example, the holy Prince Vladimir, during the baptism of the people, prayed: “Lord God, look upon these newly baptized people, grant them to truly know Thee, strengthen them in faith, and help them against their enemies.” Then, at the consecration of a church, he prayed further: “Lord God, look down from heaven and visit this vineyard, and perfect that, which Thy right hand has planted, O Lord,” and so forth (Menaion, July 15). Such a prayer of the prince is very remarkable because, even though there were sufficient clergy present who baptized the people and consecrated the church, he prayed with a prayer of his own composition, and no one reproached him for this.

And the holy martyr Leontiy, when converting the governor Ipatiy and others from impiety, prayed for them: “Lord God, look upon us and enlighten those who have come, and pour out upon them the grace of the Spirit and seal them with Thy holy sign.” Through such a prayer, rain fell, and St. Leontiy baptized them in the rain, invoking the name of the Holy Trinity. After their baptism, he prayed for them again, clothed them in white garments, and commanded that candles be carried before them (Menaion, June 18).

To the martyr Callistratus, forty-nine soldiers came with repentance, asking him to receive them. The martyr said: “My Lord does not reject anyone who comes to Him,” and he prayed for them: “Lord God, look upon this flock and preserve it,” and so forth. The soldiers were cast into the water, and then he prayed again: “Lord, bless them, wash them in the waters of the font, and by the coming of the Holy Spirit,” and so forth (Menaion, September 27).

To the martyrs Akyndinus and Pegasius, many also turned with repentance, and they prayed for them: “God, look upon Thy servants and fill them with Thy dew,” and so forth. After their prayer, rain fell, and through it, they were baptized (Menaion, November 2).

The venerable Maximus the Confessor, when receiving people from heresy, also prayed and had them venerate the Gospel, the Cross, and the icons, and they gave a pledge to remain in the faith, and so forth (Menaion, January 21).

Regarding Pikon, when he was still unbaptized, his mother gave him a commandment that, before baptism, he should fast and pray for forty days (Menaion, March 23).

From the above, it is clear that the ancient holy simple people, when receiving and performing sacraments, offered various prayers and their own composed supplications and actions, and all of this was accepted by God. Moreover, such self-composed actions were so pleasing to God that various miracles occurred through prayer, and many other saints, according to their various needs, expressed their supplications differently in their prayers, and all of this was accepted by God, and no one blamed them for it.

All this clearly confirms that in ancient times, Christians, in various situations without priests, performed various actions not according to the priestly order and regulations, but simply according to their own discretion, composing fitting supplications. For example, they prayed that the Lord would accept those who came, enlighten them, grant them His grace, and make them worthy of baptism and other similar supplications. And all of this is “the tradition and customs of the holy church.”

Therefore, we too should, in all our actions and during sacraments, perform various prayers and supplications, asking for what is necessary. For instance, during baptism, we should pray that the Lord cleanse from the evil spirit, fill with faith, grant the grace of baptism, and so forth. In the case of turning from heresy, we should pray that the Lord accept the repentant one, cleanse them, and sanctify them with spiritual baptism, and so on. For those taking monastic vows, we should pray that the Lord accept and help them fulfill their vow. In marriage, we should pray that the Lord bless and preserve them, and so forth. And we should do likewise in all actions. All of this will be fully in accordance with scripture, the customs, and the traditions of the holy church of the ancient Christians, as well as the Gospel commandments: Every Christian is obliged to guide those who are astray, and for this, there will be great reward. “Whoever does and teaches [these commandments] will be called great in the kingdom of heaven” (Matthew, Gospel Reading 11). “Whoever turns a sinner from the error of his way will save a soul and cover a multitude of sins” (Apostolic Reading 57). “He who brings forth what is precious from the vile will be like My mouth” (Jeremiah, Chapter 15, Verse 19).

There is great spiritual mercy in “leading a person away from error, guiding them onto the path of salvation, and teaching them all things Christian” (Small Catechism, Sheet 50).

According to the Instructive Gospel: “Every brother who has received a gift should guide others. Let everyone serve, let everyone labor, strive for the building up of the body of Christ’s church, and let each one act for the perfection of the faithful” (5th Sunday of Lent, Sheet 72, verso. And also similarly: Sundays 16, 19, 25).

Therefore, we must guide those who are astray onto the path of repentance, point out the fruits of repentance—that is, indicate the time, the manner, and the rule of correction—and so forth, and pray to God for them ourselves.

If it is repentance from heresy, it is necessary to abandon the heresy, accept the true faith, and make a vow never to betray it. Likewise, in baptism, one must first believe: “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mark 61). And in this, it is necessary to renounce Satan and all his works. Just as one coming from heresy must renounce heresy, so too must one coming for baptism renounce Satan! And one must believe and confess—that is, the one coming must proclaim their faith before all: “Whoever confesses Me before men, I will also confess before My Father in heaven” (Matthew 38).

From what has been stated above, it is clear that baptizing or receiving someone into the faith without their faith and without their proclamation of faith before all is not permissible—that is, before the leader or the brethren. Likewise, it is not permissible to perform anything without a vow, nor is it permissible to perform anything without prayer. Because all sacraments are necessary to receive God’s mercy and grace, and “such things are granted only through supplication with faith.”

But to believe, confess, repent, make various beneficial vows, and pray with all kinds of supplications and prayers—provided they are not contrary to God or priestly actions—is always possible and obligatory for everyone. Regarding faith and confession, it has already been indicated in Mark 71 and Matthew 38. Regarding repentance and prayer: the parables of the publican and the Pharisee, and the prodigal son (Luke 79, 89), and many others. Regarding making vows: “If two of you agree on earth about anything you ask, it will be done for you by My Father in heaven” (Matthew 76). And regarding prayer: “Ask, and it will be given to you; everyone who asks receives,” and further: “Whatever you ask in prayer, believing, you will receive” (Matthew 20, 84).

To fulfill all that has been outlined above, for assistance and the common good, for guidance and instruction, considering the needs of the present time, we have carefully compiled prayers and actions for baptism, for turning from heresy, for taking monastic vows, and for marriage. All supplications, prayers, and actions have been appropriately set forth by us for each specific need! These actions are all simple, not priestly—there is nothing priestly here! Therefore, without any doubt, it is entirely possible for all simple, non-ordained people to perform these! And there is no prohibition anywhere in scripture against such actions. On the contrary, there is a direct commandment from the holy apostle: “Pray with every prayer and supplication at all times” (Apostolic Reading 234). According to this teaching, it is possible at all times to pray with all kinds of voluntary prayers, and even more so to pray with all kinds of prayers in times of need for which there is no regulation!

In the present times, all other various Old Believer communities without priests perform their actions during various sacraments, also composed and compiled by themselves—that is, according to their own discretion, each one performs them. This is because, as we mentioned earlier, “there is no visible form or regulation in scripture for simple people.”

As a result, their actions are very diverse: some, due to their doubts or, more often, ignorance, perform almost no prayers, supplications, or rules of repentance in their actions. Such repentance brings them no benefit because, during repentance, they should produce “fruits of repentance, virtuous deeds” (Matthew 5). According to St. Basil the Great (Rule 5), no one should be accepted without the fruits of repentance. Therefore, all those who perform their actions without prayers, supplications, and without fulfilling the rule—such actions will bring no benefit. That is, “they will receive neither forgiveness, nor cleansing, nor any sanctification,” because they have not asked anything of God and do not even know what or how to ask. But from God, everything is granted only through supplication: “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you, for everyone who asks receives” (Matthew 20).

Others, simple people, in their actions take and perform certain priestly prayers and priestly actions—this is already very dangerous! Because nowhere in scripture is it stated, “even out of necessity, that simple people should perform priestly actions!” For this, they are subject to a curse, that is, eternal perdition, because they act contrary to the tradition of the holy fathers (Nomocanon, Chapter 70).

We have written all this for the enlightenment of many, or for the confirmation and reassurance of those who doubt, that there is no fault in performing various prayers, supplications, and actions during sacraments according to discretion and need. These are set forth by us for the common benefit, and for performing such actions, there should be “a great reward from the Lord for all who labor for the benefit of their neighbor!” Because all this is fully in accordance with the holy scripture outlined above, and every reasonable reader, upon reading it thoroughly, should agree with us, as it is said: “Give instruction to a wise man, and he will be wiser still; teach a righteous man, and he will increase in learning” (Proverbs of Solomon, Chapter 9). But one should read without bias and with heartfelt simplicity.

But if anyone wishes to oppose, contradict, or be contentious, “we have no such custom, nor do the churches of God,” as the apostle said (Apostolic Reading 148). For all opponents and contradictors will be condemned alongside idol-worshippers and sorcerers: “As the sin of idolatry and sorcery, so too is the sin of disobedience and contradiction” (1 Samuel, Chapter 15, Verse 23).

“He who has ears to hear, let him hear” (Matthew 50).

“The Publishers”

Second Preface: On Monasticism, or Virginity

Chapter 2

In ancient times many people had a strong desire to dedicate themselves to the service of God. Some did so dedicated themselves from their youth, others later in life, and yet others first placed their children in God’s service from infancy and afterwards gave themselves to the same path.

The number of those living the monastic life became so great that in certain cities – for example in Ossirikhos – there were scarcely as many laypeople as monastics. Monastic dwellings stood along every street. There were 10,000 monks and 20,000 virgin nuns (Menaion, 15 May, at the end of the Life of St Pachomius the Great).

The ancient Christians had such burning desire for the solitary life because they knew it was far easier to attain the Kingdom of Heaven that way. For, according to Holy Scripture and the teaching of the Fathers, it is exceedingly, exceedingly, exceedingly difficult for those who live a worldly married life to be saved. As it is written: “Of worldly people scarcely one in ten thousand can be saved, whereas among monks a hundred times more will be saved” (Book “Alpha”, ch. 33, fol. 257; cf. Prologue, 13 March, St Simeon of Divnogorye).

Even with us in Russia, after the fall of true piety brought about by Patriarch Nikon, there remained among all Old Believers in general a very great multitude who lived monastically in forests and villages.

But in the present time, among all branches of the Old Rite, this solitary, virgin, continent life has begun to shrink and almost disappear, because Christians have come to love the broad and worldly life more, and they abandon the narrow and saving path.

Nowadays many Christians, instead of dedicating themselves or their children to the service of God, dedicate them to the service of the devil – dressing them in every seductive fashion and dragging them into the corrupt amusements of this world. “and so they become worse than the pagans who know not God.” That is why the lofty and continent Christian life is everywhere falling.

Moreover, with the disappearance of pious priests of the true rite, truly pious monasteries have completely ceased to exist. Consequently, those sincere Christians who desire to live monastically have nowhere to lay their heads.

For this reason very many people now ask us: “In the present time, is monasticism still possible? And if it is, then how – with tonsure or without tonsure? Where may one live and in what manner, seeing that there are no monasteries of the same faith?” and similar questions.

All such questions come from deeply believing people who grieve over the fall of the ancient lofty life of piety. For their consolation and for the common benefit we have been compelled to write all that follows.

It is indeed most sorrowful that we are deprived of the ancient havens of piety. Nevertheless, monasticism is still possible even now, albeit without formal tonsure.

According to the rule laid down in the Book of Needs (Trebnik), only priests are permitted to perform the tonsure; laypeople are not given this authority. “And what is not given, it is very dangerous to take,” even though in some Lives of saints we read that simple (non-priestly) monks did perform tonsures. Yet we do not know according to what rite or rule they did so, and “what is unknown is also very dangerous to do.”

Nevertheless, one can be a monk without tonsure, because monasticism consists in “another way of life,” that is, not in the cutting of hair but in solitary and continent living. Many of the ancient saints were monks without tonsure, such as Anthony the Great in the beginning of his ascetic life, Paul of Thebes, Mark of Thrace, Mary of Egypt, and very many others (Menaion: 17 Jan., 15 Jan., 1 Apr., 5 Apr.).

One may live the monastic life not only in monasteries and deserts but also in one’s own cell in a village or hamlet, provided only that one does not live in a worldly and broad way but in strict continence. This was how monasticism was in its very beginning, in the time of St Anthony the Great: people did not yet live in organised monasteries or deserts, but each dwelt alone in his own cell. So too did St Alexius the Man of God, St John the Hut-dweller, the martyr Charitina, St Paraskeva, and a very great multitude of others (Menaion: 17 Mar., 16 Jan., 28 Oct., etc.).

But one thing must always be remembered: everyone who wishes to remain virgin and live monastically may indeed dwell in his or her own cell, yet it is absolutely obligatory to live separately from worldly married households.

In our own day, however, some virgins live inside worldly married houses – with brothers or sisters and their children – and spend all their time doing the household’s domestic work and vain occupations.

Such people live most unwisely and are directly destroying themselves.

For all who preserve virginity must in every possible way flee worldly soul-destroying vanity and seductions, and must be freer for the service of God. But those who live in married households can in no way be free from worldly vanity and temptations, because there they are always bound like slaves to Pharaoh’s labour; they clean up all the household’s impurity, and constantly see and hear various kinds of filthiness and scandals. By this they continually defile themselves, and their whole life is wasted in vain. They suffer torment yet receive no benefit whatsoever, because such a life was never handed down by the Holy Fathers and no one ever lived in families. “Especially nowadays when almost all families live very carelessly and without fear of God.”

Some who live in families excuse themselves by saying, “We have nowhere to live and no means.” But this is no excuse. Everyone must take care to have his own cell. If that is truly impossible, then one must seek a like-minded person and settle with him or her, supporting oneself by the labour of one’s own hands. For this reason all parents and those who bring up children ought to teach them handicrafts and arrange separate cells for them.

Furthermore, some virgins live very simply in great ignorance: they make no vow or promise concerning themselves and do not even know about themselves who they are and why they live as they do.

Such ignorance is a very great perdition, because “ignorance is worse than any sin.” Everyone must know about himself: who he is, where he is going, why, and what the outcome will be.

Therefore every virgin must know that he or she places themselves in the service of God for the sake of their own salvation, to be spiritually a bride of Christ the Bridegroom. In this all are alike, both young men and maidens.

For this it is necessary: first, the desire itself; and together with it, a covenant or promise to remain in this state all one’s life. The promise is necessary so that it may be easier to fulfil one’s service to God.

Some think that a promise must not be made for fear they will be unable to keep it. But by such thinking a person only gives himself an occasion to fall, because he does not wish to place himself firmly on the path. In reality a promise helps a person very greatly: it constantly reminds him to fulfil his duties and always holds him back from falling into sin.

The vow has helped even the ancient saints very greatly against the various temptations of the devil. For example: When a king’s daughter tried to seduce the holy Prince Joasaph into marriage, he answered her: “At my baptism I gave a promise to Christ to preserve my virginity” (Menaion, 19 November). The holy martyr Justina, when tempted said: “I already have a Bridegroom—Christ, and it is Him I serve” (Menaion, 2 October). The martyr Faith (Vera), at the moment of her death, exhorted her sisters: “Fulfil the promise you made to Christ your Bridegroom” (Menaion, 17 September). The venerable Mary (of Egypt) was always strengthened against the devil “by the remembrance of her own promise” (Menaion, 1 April).

Moreover, such a vow is so great a thing that it helps even those who have fallen: it more quickly brings them to repentance. It can also help in another way, through others who have made the same vow: “Four friends promised to serve God and to be together both here and hereafter; one of them later grew weak, but thanks to the vow the others helped him and all were saved” (Prologue, 6 July).

A vow always shows a person that he must keep to the one narrow path he has already chosen. It is like a worldly maiden before she is betrothed: she does not know where she belongs, her thoughts wander here and there; but once she is betrothed she leaves all others and prepares herself for one alone. So too a person without a vow wavers in every direction because his path is not yet fixed; but when he makes the vow, by that very act he fixes for himself the one firmest path to salvation.

Therefore all the ancient saints made their vows to God in various ways—sometimes without priests, sometimes alone, sometimes together with like-minded friends. The martyr Zinovius with his sister vowed together to serve Christ (Menaion, 30 October). The martyr Thecla, as soon as she believed, immediately made a vow to be Christ’s bride, renounced a rich worldly suitor, and suffered for it (Menaion, 24 September). St Sophia betrothed all her daughters—Faith, Hope and Love—to Christ while they were still very young and openly declared this before the judge (Menaion, 17 September). The venerable Eugenia, together with her servants Protus and Hyacinth, even before their baptism, vowed to serve God together (Menaion, 24 December). The venerable Xenia with her maidservants vowed to be brides of Christ together; for this reason she left her rich father’s house and her worldly bridegroom.

All the saints made their vows on different occasions and in different words, but the meaning was always the same: “to serve God all their life in purity.” At the same time they asked help from God, also in various words: St Alexius, when he left his bride on their wedding night, prayed: “O God who saved me from my mother’s womb, save me now from the vain life of this world and make me worthy to stand at Thy right hand with all who have pleased Thee” (17 March).

The holy martyr Anysia, when making her testament, said: “Let us flee this pernicious life that is full of uncleanness. Let us desire the life that perishes not and spiritual struggles; let us exchange the temporal for the eternal, let us honour the incorrupt marriage and keep pure for the Creator the seal of virginity unto Christ,” and so forth. And she prayed: “Lord Jesus Christ, my light and the source of immortality, the root of incorruption… O good Lord, grant that I may not be excluded from the choir of virgins, that I be not shut out from Thy bridal chamber, but number me with the wise virgins and make me worthy, with unquenchable lamp, to meet Thee, that having blamelessly finished the contest I may become a partaker of Thy glory,” etc. (Menaion, 30 December).

There are a very great number of such vows with various prayers recorded in Holy Scripture. All this confirms that in ancient times Christians, whenever they desired to serve God, always made different vows accompanied by prayers; and they did this not only according to a formal rite with priests, but simply of their own free will, setting it forth in their own prayers and asking for whatever each one needed. And all this is the tradition and custom of the holy ancient Church.

Therefore we also counsel everyone who wishes to live the monastic life to make a vow with suitable prayers (as is written in this book), either alone or—better still—in the presence of a spiritual father or mother, but only if that elder himself truly keeps this path. If the elder does not keep it and even walks the opposite way, then the vow must not be made before him; rather it should be made alone before God. It is best of all to make the vow in the presence of those who have already made the same vow earlier. And all this should be done as secretly as possible, so that there be no empty talk.

After the vow it is very good to have a spiritual guide—father or mother—but only a good one, that is, one who knows the way and lives a continent life. If there is no such guide, it is better to remain without one, “because a good guide will help very much, but a bad one will destroy very much” (Ladder of Divine Ascent, Word 4).

One must strive to live as peacefully and continently as possible, so as to be able to serve the Lord more fully. Every day one should set aside time for prayer and the reading of Holy Scripture. It is especially profitable to read the Gospel, the Epistle, the Ladder, the works of Ephrem the Syrian, and the Lives of the Saints. There are ready-made monastic rules and prayer rules; each person fulfils them according to his strength and ability—of course, the one who fulfils more will also receive more!

And when any temptation comes from the devil or from evil people, one must turn even more earnestly to prayer unto God and strengthen oneself with Holy Scripture. If there is a spiritual father or mother, tell them everything at once; always carry out the elder’s counsel with exactness and in every way flee all contrary advice, especially from worldly people.

With fellow-believers, and above all with those who keep the same manner of life, abide in love and unity; often take counsel together and speak about the salvation of the soul; pray for one another according to the commandment: “Pray one for another, that ye may be healed” (James 5:16). And, as far as possible, bring others also to this same life. In general, care not only for your own salvation but for the salvation of all.

But from worldly dwellings—even those of the closest relatives—one must keep away, according to the Lord’s strict commandment: “If any man love father or mother, son or daughter more than Me, he is not worthy of Me” (Matt. 10:37). “He that hateth not father, mother, wife, children and brethren cannot be My disciple” (Luke 14:26). “If thine eye, hand or foot offend thee, cut it off: it is better to enter into life maimed than having two eyes, two hands or two feet to be cast into everlasting fire” (Mark 9:43-48)—that is, if even the nearest of kin draw one away from the saving path by any temptation, one must in every way separate oneself from them.

Furthermore, one must live by the labour of one’s own hands, as did many saints who abandoned their riches and fed themselves by their own toil. Food should be simple, not rich in taste, according to the monastic rule; one must neither eat flesh nor drink wine, as the Apostle commands: “Be not drunk with wine, wherein is excess” (Eph. 5:18). At the same time, as far as possible, one should help the needy—especially one’s brethren who live the spiritual life, and not the worldly life. All one’s possessions must be left for the benefit of the spiritual brethren, to support the spiritual life; on no account must any help be given, nor property left, to one’s carnal kin for their broad worldly life—because by doing so one brings eternal perdition upon them and upon oneself.

Clothing must without fail be simple and black, suitable to the monastic life, even if not in the full monastic schema. For even the ancient saints did not all wear the complete monastic habit, yet they ever went about in simple black garments more befitting monks than worldly dress. Clothing is in a certain sense a fence unto salvation: by its very unsuitability for worldly gatherings it restrains one from going to improper places; and to some extent a man’s life is seen by his clothing. As it is written: “If anyone adorns himself in worldly fashionable dress, he has no spiritual garment” (Gospel for the 14th Sunday, at the end).

All who live continently according to their vow, in the monastic way—though without tonsure and without the full monastic habit—will stand before God on an equal footing with the ancient monks, “for many of the ancient saints had neither tonsure nor the complete monastic habit, yet after their repose they received everything” (Book The Enlightener by St Joseph of Volokolamsk, fol. 432, 434; and Menaion-Cheti, 7 August, at the end of the life of St Pimen of the Kiev Caves).

But those who do not keep their vow will likewise be subject to the same severe judgement as tonsured monks, according to the canons of St Basil the Great (rules 6, 18, 56, 60): “A virgin or nun who breaks her vow and enters into marriage—such a marriage is not reckoned lawful, but both parties are condemned as adulterers. If they do not dissolve the unlawful union, they are granted no penance at all and after death receive no commemoration; if they do dissolve it, they are given fifteen years of penance.”

Moreover, every Christian, even one living a worldly life, is obliged to fulfil the promise he made at baptism—to serve God always, that is, to live according to the commandments in all piety and continence. And for not fulfilling it “all will be condemned more severely than idol-worshippers.”

Therefore, all who desire to be saved must always fulfil their duties—that is, live virtuously—so as to obtain “eternal blessedness”; “for the broad and spacious way leadeth all to destruction” (Matt. 7:13–14).

From everything set forth above it is clear that even in the present time it is fully possible to be true monks, though without monasteries and without tonsure, provided only that one lives in monastic continence and in fulfilment of the commandments: “Whoever wishes to come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34). “He that taketh not his cross and followeth not after Me is not worthy of Me” (Matt. 10:38). “Love not the world, neither the things that are in the world” (1 John 2:15). “Come out from among them and be ye separate, and touch not the unclean thing” (2 Cor. 6:17).

And it is entirely possible for every person to make vows and, according to his own discernment, to offer various petitions in prayer for his salvation. This is very pleasing to God and fully in accord with the Gospel teaching: “If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them” (Matt. 18:19). “Ask, and it shall be given you” (Matt. 7:7; Luke 11:9). Everything concerning petitions and vows has already been treated at length by us in the First Preface.

To all who desire the monastic life we give this counsel according to the above instruction: begin, every one of you, wherever you are—even if only one man or one woman at first. In time such a life can multiply. “Even so in ancient times it began with individuals, and afterwards many gathered together.” Only begin with faith and zeal toward God, and hold firmly to this path according to the guidance given; the Lord will not abandon you, but will help you with His mercy.

All the above we have written not as a law, but only as fraternal counsel—for the consolation of the many who yearn for the monastic life. Every reader of good understanding will fully agree with us, provided only he reads with simplicity of soul and not with opposition. Concerning this we have written more fully at the end of the First Preface and at the conclusion of this book; let all this always be taken as the foundation for one’s own strengthening and for a right understanding in everything.

“He that hath ears to hear, let him hear” (Matt. 11:15).

Observant Vows and Prayers for Those Desiring to Live the Monastic Life

Chapter 3

For one who desires to enter the monastic life: If there is an abbot (or abbess) or like-minded brethren present, first it is proper—even briefly—to remind the candidate, drawing from Holy Scripture (as was set forth in the preface), about the monastic life: that it is exceedingly conducive to salvation, that it is sorrowless and undisturbed in comparison with life in the world. Yet at the same time, one must be ready to endure various afflictions from the devil or from evil people.

Every person—even if there is no superior—before making his vow is obliged to examine thoroughly how good and peaceful the monastic life is, as well as all the difficulties that may arise, because after the vow has been made it is no longer permissible to change one’s mind. Only if, after all this examination, the intention remains unshaken should he proceed.

After the usual beginning: “Through the prayers of our holy fathers… O Heavenly King… Trisagion… Our Father… Lord, have mercy (12 times)… Come, let us worship… (3 times). Psalm 50: “Have mercy on me, O God…”

Then he makes his vow with a petition to the Lord, protecting himself with the sign of the cross, and says the following:

“Lord Jesus Christ, Son of God, have mercy on me, Thy sinful servant (name). Receive me who have now come to Thee in repentance. Thou Thyself, O Master who lovest mankind, knowest the desire and longing of my soul toward Thee. Henceforth, before Thee, O Lord, I vow to live as a monk, to preserve virginity in chastity all the days of my life, to renounce the world and all things that are in the world and my own will. I promise to live in obedience to spiritual guides and to have love toward all the brethren in Christ, and to bear the cross of patience unto my last breath. O Christ, Thou Good Shepherd, receive me into Thy fold, number me with Thy sheep, and Thyself feed me in Thy pasture. Teach me to do Thy will, help me to fulfil this vow and ever to do Thy will. Preserve me from all the snares of the enemy all the days of my life, and make me worthy of Thy heavenly Kingdom: for blessed art Thou unto the ages. Amen.”

Thereafter the Symbol of Faith (“I believe in one God…”) is recited in full, and the entire vow and the Creed are repeated three times.

Then, with the usual beginning, a moleben is served to Sweetest Jesus, together with the Akathist to the Most Holy God-bearer and to the Guardian Angel. The service begins after Psalm 142, and after the “Alleluia,” ff there is a superior or brethren present, they say this petition: “In prayer, O Lord, look upon Thy servant (name) who hath come unto Thee; preserve him and have mercy on him” (with bows), followed by “Lord, have mercy” (12 times), the first three with full prostrations. If the vow is made alone, the petition is: “In prayer, O Lord, hear the prayer of Thy servant who prayeth unto Thee.”

Such petitions are made at the sedalen, at the kondak, and twice at the end of the moleben, before the forty “Lord, have mercy.”

At the end of the kondak after the sixth ode:

Prokeimenon, Tone 3: “The Lord is my light and my salvation; whom then shall I fear?”

Verse: “The Lord is the defender of my life; of whom then shall I be afraid?”

Apostle, reading 296 (2 Timothy 3:10–15):

Child Timothy, thou hast closely followed my teaching, my way of life, my purpose, my faith, my longsuffering, my love, my patience, the persecutions and sufferings that befell me in Antioch, in Iconium, and in Lystra—what persecutions I endured! Yet from them all the Lord delivered me. Yes, and all who desire to live a godly life in Christ Jesus will be persecuted, while evil men and impostors will go on from bad to worse, deceiving and being deceived. But as for thee, continue thou in the things which thou hast learned and hast been assured of, knowing from whom thou hast learned them, and that from childhood thou hast known the sacred writings which are able to make thee wise unto salvation through faith which is in Christ Jesus.

Alleluia, Tone 8: “The poor man cried, and the Lord heard him.”

Gospel according to Matthew, reading 39 (Matthew 10:37–38, 11:1):

The Lord said: “He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross and followeth after me is not worthy of me. He that findeth his life shall lose it; and he that loseth his life for my sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.” And it came to pass, when Jesus had finished commanding his twelve disciples, he departed thence to teach and to preach in their cities.

Thereafter the 7th ode of the moleben and the rest until the end.

Before the prayer to Jesus: The petition indicated above is said, then “Lord, have mercy” forty times with bows, and the Prayer to Jesus: “Most merciful and all-merciful God, my Lord Jesus Christ…” (the whole prayer to the end), with a great prostration, and the usual dismissal.

After this, according to desire and ability, with the usual bows: “It is truly meet” to the God-bearer, troparia to the Guardian Angel, to the Archangels, and to other saints as desired.

Then the one who has made the vow makes two full prostrations, saying: “Glory to Thy precious Cross, O Lord,” and kisses the Cross, followed by one more prostration.

Then again the petition indicated above, “Lord, have mercy” forty times with three prostrations, and the prayer: “O Thou who at all times and every hour…” (the entire prayer that is written in the Hours).

At this point: “O invincible and divine power of the precious and life-creating Cross…” (three times), and “O all-hymned Mother who hast borne the holiest of all the saints…” (the whole troparion with three bows), then “Glory… Glory… Both now…” with a bow, and the final dismissal.

At the time of making this vow, if it be possible, one should immediately choose a spiritual guide: if the person is male, it is more fitting to choose a male guide (a spiritual father); if female, a female guide (a spiritual mother). One must be in complete obedience to this guide as to a spiritual father or mother, come to him/her as often as possible, reveal everything about oneself without concealing anything, and diligently carry out all his/her counsels.

Let him always remember his vow and thereby strengthen his life in abstinence and spiritual struggles. Let him take examples for his life from the ancient saints (something of this is pointed out in the preface): “ever preparing himself with his lamp burning to go forth to meet his Bridegroom Christ, after the likeness of the wise virgins” (Matt. 25, reading 104), that with them he may be counted worthy to enter the heavenly bridal-chamber. Amen.

“He that hath ears to hear, let him hear!” (Matt. 13:43, reading 50).

Brief Confession of Faith of the Old Orthodox Christians of the Spasov Agreement

Chapter 4

1. We believe and confess the Christian, Old Orthodox faith, in accordance with the Creed of the Holy Fathers of the First and Second Ecumenical Councils. We adhere to all the teachings of the Gospel, the Apostles, and the Holy Fathers. We follow all the teachings of the Holy Church that existed in Russia in the fullness of its hierarchy before the time of Patriarch Nikon. Therefore, our community is the Church of Christ.

2. Since the time of Patriarch Nikon, when all hierarchs abandoned ancient piety and adopted new, contrary teachings—thereby falling into heresy—the grace-filled and salvific ecclesiastical succession ceased.

3. Due to the hierarchs’ fall into heresy, our Church has been left without hierarchical figures, under the shepherdship of the Great Shepherd and High Priest, Jesus Christ.

Christ is the eternal High Priest, and His priesthood is eternal—that is, His personal action. We believe that all the saving mysteries of salvation which, through necessity and the absence of priests, we are unable to perform in the usual way, can be received in full directly and invisibly from the Most High High Priest Jesus Christ—namely, cleansing and sanctification from every impurity, holy communion, and the like.

5. We do not reject pious priests and the true visible sacrifice; we simply have none at present, because nowhere now are there pious priests—all have deviated into heresy, and from such it is impossible to receive anything. For all heretical actions and mysteries are not saving, but destructive to the soul.

6. Baptism, marriage, and confession of sins among us are performed as simply as possible without priests. The only performer of marriage is the Lord Himself. In the absence of spiritual fathers, confession is made directly to God.

7. We have our prayer houses and conduct church services with singing according to the ustav.

8. We venerate holy icons—both ancient and new, provided they are painted correctly. We also accept liturgical books—both ancient and new, if they are translated from ancient texts.

9. We do not turn to heretics for any spiritual needs whatsoever. With all those of other faiths and with schismatics we have no communion at all—neither in prayer, nor in drinking, nor in eating. In exactly the same way we have no communion with those who use tobacco or who shave their beards.

10. We obey all civil authorities in all matters except those concerning faith, and we pray to God for the authorities.

11. We believe that the Antichrist reigns in all heretical churches.

12. Those who come to us from the Nikonians and other heretics who were baptised correctly—by triple full immersion with the words “In the name of the Father, and of the Son, and of the Holy Spirit”—even such baptism performed by heretics is without grace and brings no benefit. Nevertheless, according to the rules of the Holy Fathers and out of economy, we receive such persons without rebaptism, but “through repentance and faith,” which is accomplished over forty days with a rule of one thousand prayers daily. We believe that the Lord Himself baptises such persons with the Holy Spirit through faith and repentance. But those who were not baptised by triple immersion must be baptised again with water.

13. We completely reject the so-called Old-Rite Belokrinitskaya (or “Austrian”) hierarchy and all the “begging-priest” (beglopopovtsy) priesthood, regarding them as graceless and false, springing from one and the same heretical root. All their actions are false, unsaving, and destructive to the soul.

14. Other priestless Old Believers who, for even the smallest reasons, rebaptise without distinction everyone who comes to them; or who receive people through cursing the heresies while maintaining a self-willed monasticism without priests yet according to the priestly rite; or who keep some kind of “reserved Lamb” obtained from fugitive Nikonian priests; or who reject marriage because there are no pious priests; or who accept certain mysteries (“baptism and marriage”) from heretics while at the same time calling those same priests heretics—all the above-mentioned practices of other Old Believers we reject as their errors. Moreover, we reject and keep apart from all schismatics who introduce disputes and divisions over small matters that are ordinary and in no way contrary to the teaching of the Holy Fathers and to the faith.

This Confession of Faith must be taught by the superiors to all, especially to those who have newly come, so that each may know his own doctrine of faith more precisely—for many do not know their own faith at all. For the convenience of everyone’s knowledge we have therefore set forth this confession of faith.