HOLY RESURRECTIONMONASTERY

MONASTIC TYPIKON

HOLY RESURRECTION MONASTERY45704 Valley Center Road

Newberry springs, California 92365

May 2000

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY4

ContentsReference to Canons ............................................................................................................................. 7

Title I: Basic Principles .............................................................. 7Patronage .............................................................................................................................................. 8

Title II: Legal Identity ................................................................ 9Chapter 1 Identity in Canon Law ............................................................................. 9Chapter 2 Identity in Civil Law ................................................................................ 9

Title III: The Role and Purpose of Monastic Life ................. 9

Title IV: The Vows .................................................................... 11Chapter 1 Consecration............................................................................................ 11Chapter 2 Obedience ................................................................................................ 11Practical Norms .................................................................................................................................. 12Chapter 3 Chastity .................................................................................................... 12Practical norms................................................................................................................................... 13Chapter 4 Poverty ..................................................................................................... 13Practical norms................................................................................................................................... 14The Monasterys Goods ...................................................................................................................... 14

Title V: Church Hierarchy ....................................................... 15Chapter 1 Eparchial Bishop ..................................................................................... 15Specific Rights and Obligations of Eparchial Bishop ......................................................................... 15Hegumen ............................................................................................................................................ 15Monks in Holy Orders ....................................................................................................................... 16Monastic Profession ........................................................................................................................... 16Privileged Communications ............................................................................................................... 16Role of the Monastery in the Eparchy ................................................................................................ 16Chapter 2 Metropolitan............................................................................................ 16Chapter 3 The Apostolic See ................................................................................... 17

Title VI: Superiors and Offices in the Monastery .............. 17Chapter 1 Hegumen ................................................................................................. 17Father of the Monastery ..................................................................................................................... 17Legal Status ........................................................................................................................................ 17Specific Rights and Responsibilities ................................................................................................... 18Admission of New Monks .................................................................................................................. 18

TABLE OF CONTENTS 5Promotion to Holy Orders .................................................................................................................. 19Election by Synaxis ............................................................................................................................ 19Resignation or Removal ..................................................................................................................... 19Chapter 2 Spiritual Fathers ..................................................................................... 19Chapter 3 Other Offices ........................................................................................... 20Protos .................................................................................................................................................. 20Economos ............................................................................................................................................ 20Ecclesiarch .......................................................................................................................................... 21Cantors ............................................................................................................................................... 21Other ................................................................................................................................................... 21Chapter 4 Council and Synaxis ............................................................................... 21Synaxis ............................................................................................................................................... 22Council ............................................................................................................................................... 22Voting ................................................................................................................................................. 23

Title VII Admission to the Monastery.................................. 23Chapter 1 Discernment Process .............................................................................. 23Chapter 2 Observership ........................................................................................... 23Chapter 3 Admission as Postulant ......................................................................... 24Appointment of a personal spiritual father ........................................................................................ 24Chapter 4 Application to Join the Monastery ....................................................... 24Men who are canonically ineligible to be monks ................................................................................ 24Documents Required .......................................................................................................................... 25Chapter 5 Admission as a Novice .......................................................................... 25Length of Novitiate ............................................................................................................................. 26Chapter 6 Leaving the Monastery while in Formation ....................................... 26Chapter 7 Formation of Novices and Postulants ................................................. 26Formation Master ............................................................................................................................... 26Spiritual Father .................................................................................................................................. 27Financial Arrangements ..................................................................................................................... 27Chapter 8 Final Profession to the Monastic State ................................................. 27The three degrees................................................................................................................................. 28

Title VII: Details of the Life.................................................... 28Chapter 1 Limitations on Growth .......................................................................... 28Chapter 2 Liturgical and Prayer Life ..................................................................... 28Chapter 3 Silence & Private Prayer ........................................................................ 30Distractions ........................................................................................................................................ 30Chapter 4 Community Life ..................................................................................... 30Chapter 5 External Signs of the Monk ................................................................... 31Habit of a Novice ................................................................................................................................ 31Lesser Schema ..................................................................................................................................... 31Great Schema ...................................................................................................................................... 31

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY6Wearing the Habit .............................................................................................................................. 32Beard ................................................................................................................................................... 32Forms of Address and Signature ........................................................................................................ 32Monastic name ................................................................................................................................... 32Chapter 6 Fasting ...................................................................................................... 32Chapter 7 The Kitchen and Trapeza....................................................................... 35Chapter 8 Meals ........................................................................................................ 35Chapter 9 Work ......................................................................................................... 35Chapter 10 Debts....................................................................................................... 36Chapter 11 Hospitality ............................................................................................. 36Almsgiving ......................................................................................................................................... 36Chapter 12 Study ...................................................................................................... 37Formal education ................................................................................................................................ 37Chapter 13 Going outside the Monastery ............................................................. 37Chapter 14 Penalties and sanctions ........................................................................ 37Chapter 15 Precedence in the Monastery .............................................................. 37Chapter 16 Interpreting the Typikon ..................................................................... 38

Title IX: Death of a Monk........................................................ 38

Title X: Exclaustration and Leaving the Monastery ........... 39Chapter 1 Transfer to Another Monastery ............................................................ 39Chapter 2 Voluntary leaving ................................................................................... 39Chapter 3 Dismissal .................................................................................................. 40

Title XI: Eremitic Life ............................................................... 40

Title XII: Other Monasteries ................................................... 41Chapter 1 Metochia .................................................................................................. 41Chapter 2 Federation ................................................................................................ 41

Title XIII The Idiorhythmic Monk ........................................ 41

Title XIV Lay Association........................................................ 43

Endnotes..................................................................................................................... 44

TITLE I: BASIC PRINCIPLES 7Master give the blessing! In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.

This is the monastic Typikon written by the brotherhood of Holy Resurrection Monastery. Itsets out, to the best of our ability, the kind of life we wish to live under God and for His glory,including some important practical norms for this purpose. It replaces the Provisional Typ-ikon approved on August 4th, 1995 by Kyr George (Kuzma), Eparchial Bishop of Van Nuysof the Ruthenians.

Reference to Canons

Unless otherwise stated, all references to Canons in this Typikon are to the Codex CanonumEcclesiarum Orientaliam, (Code of Canons of the Eastern Churches, or CCEO) promulgated 18October, 1990 by His Holiness, John Paul II, Pope of Rome.

Title IBasic Principles

1 Holy Resurrection Monastery is a monastic community of men dedicated to the tradi-tional monastic life of the Ruthenian Byzantine Catholic Church.

2 The brotherhood of Holy Resurrection Monastery exists for the salvation of its membersby living in common the evangelic life: the renouncing of sin and sinful passions in favor ofthe Kingdom of the Father revealed in Jesus Christ by the Holy Spirit poured forth in theChurch. To this end, the monks:

a. profess the vows of obedience, chastity and poverty,

b. serve together the Divine Praises, Divine Liturgy and other liturgical services of the Byz-antine Church,

c. strive for ceaseless prayer and for the perfection of the Gospel by constant repentance(metanoia), the practice of virtues (praxis) and seeking the gift of divine contemplation(theoria),

d. practice hospitality as far as they can toward all visitors,

e. minister, insofar as they are able, to the spiritual and temporal needs of all who ask theirhelp, and

f. support this lifestyle as far as possible by the labor of their hands.

3 In living this vocation, the monks of Holy Resurrection Monastery also serve the wholeChurch by their prayers and by providing a model of living the Gospel. Many times theChurchs saints and pastors have emphasized the importance of the monastic witness for thewhole Church. Canon 410 of the Code of Canons of the Eastern Churches, states that monas-ticism:

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY8... is a stable mode of common life in an institute approved by the Church, in which theChristian faithful, by closer following Christ, the teacher and examplar of holiness, un-der the action of the Holy Spirit, totally dedicate themselves by a new and special titlethrough public vows of obedience, chastity and poverty, observed according to the normsof the statutes under a lawful superior, they renounce the world and totally dedicatethemselves to the acquisition of perfect charity in service to the Kingdom of God for thebuilding up of the Church and the salvation of the world as a sign of the foretelling ofheavenly glory.1

Patronage

4 The Monastery is dedicated to the Holy Resurrection of our Lord, God and Savior, JesusChrist.

5 The principal feast of the Monastery is September 13th, the Commemoration of the Re-dedication of the Church of the Holy Resurrection in Jerusalem in the Year of our Lord, 335.

6 The second feast of the Monastery is that of the All-Holy Mother of God, Searcher for theLost. We observe this feast on February 5th, but by leave of our Bishop we celebrate the mainobservance of this feast annually on the date appointed each year for the main public pilgrim-age to the Monastery.

7 The main altar of the Monastery Katholikon is dedicated to the Holy, Glorious, Prophet,Forerunner and Baptist, John. June 24th, is kept as the feast of the Katholikon.

8 The other feast days to be observed as feasts of the Monastery (ie. with the celebration ofa Vigil) are to include:

a. in Great Lent, the Sunday of St. Mary of Egypt,

b. the commemorations of all saints and other feasts to which any Altar is dedicated in aTemple within the Monastery;

c. December 6th, our holy Father among the Saints, Nicholas the Wonderworker, Arch-bishop of Myra in Lycia, patron of the Byzantine Catholic Church;

d. October 1st, Feast of the Protection (Pokrov) of the Mother of God, patroness of the Eparchyof Van Nuys;

e. December 12th, the Feast of the Appearance of the Mother of God at Guadalupe in Mexico,patroness of the Americas;

f. the Name Days of the ruling Metropolitan, Bishop and Hegumen.

TITLE III: ROLE & PURPOSE OF MONASTIC LIFE 9Title II

Legal Identity

Chapter 1Identity in Canon Law

9 Holy Resurrection Monastery is subject to the Byzantine Catholic Eparch of the Eparchyof Van Nuys of the Ruthenians.

10 As such, the monks are members of the Byzantine Catholic Metropolitan Church suijuris of Pittsburgh and in union with the Pope of Rome.

11Holy Resurrection Monastery is a monastery of eparchial right.

12 Holy Resurrection Monastery is a juridic person with full capacity to acquire, posses,administer or alienate temporal property subject to canon law, Eparchial particular law, civillaw and this Typikon.

Chapter 2Identity in Civil Law

13 A nonprofit corporation, Holy Resurrection Community, has been established accord-ing to the laws of California and the United States. The corporation is the servant of theMonastery and enables it to function as a legal person under the prevailing civil law.

14 Copies of the Articles of Incorporation, By-laws and other corporate records requiredby civil law shall be kept by the Hegumen of the Monastery who shall send them to theEparchial Bishop and make them available to all other competent authorities on request.

Title IIIThe Role and Purpose of Monastic Life

15 Christ tells us, be perfect as your heavenly Father is perfect.2 To the rich young man,He says: if you wish to be perfect, go, sell your possessions, and give the money to the poorand you will have treasure in heaven; then come, follow me.3

16 It was this Gospel that St. Antony of Egypt heard read in the church and which, in asingle instant, changed his life as the blessed man received the word of the Gospel as a signto himself4. So too have countless other men and women taken up the struggle for personalperfection, so that they might find heaven even now in this earthly life. The Eastern Churcheshave always called monasticism the angelic life, for in it men and women may begin to takeup their eternal destiny of unending participation in the life and glory of the All-Holy Trinity.Archimandrite Aemilianos writes that,

for the monk the monastery is the place of his crucifixion and burial, the unique place

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY10where he can live out heaven on earthfor every monastery is, in itself, the New Jerusa-lem, coming down out of heaven from God, having the glory of God (Rev. 21:1011).5

17 The monks of Holy Resurrection Monastery, then, are above all else, patients of thephysician Christ, Who heals all your diseases, Who redeems your life from the pit, Whocrowns you with his steadfast love and mercy....6 Every monk is to be absolutely committedto the perfection available to him through faith in Christ by the power of his holy Church.

18 In the Christian East, and especially in the traditions of the Byzantine Church, monas-ticism is seen not merely as one kind of vocation among many in the Church. Rather, theangelic life is seen to be a distillation of all that is most important in the life of the Gospel. Itis what His Holiness Pope John Paul II calls, the very soul of the Eastern Churches. It isviewed not as a separate condition, proper to a precise category of Christians, but rather areference point for all the baptized...a symbolic synthesis of Christianity.7

19 Byzantine monasticism has thus a paradigmatic quality. It draws its inspiration fromother historical paradigms of Gospel living: the ideal Church community of Acts8, and theself-emptying witness of Christ, the martyrs and confessors. Together with these, the monas-tic order stands in the place of the prophets, pointing always away from the secular, awayfrom the world. It is a sign of the reality of the Kingdom which is already enjoyed by thesaints but is yet to be realized on earth in its fullness. The Church pours out her mystical lifein the praise, worship and unsleeping vigilance of her monastic order. In turn, monastics,remind the Church, by [their] very existence in her bosom, of her primary contemplativedimension....9

20 Yet in monasticism the Church does not merely venerate a passive image of herself.She actually derives many tangible benefits from the incarnation of the monastic ideal in herhistorical life. Foremost among these, of course, is that all Christians are upheld and strength-ened by the constant intercessions of monks and nuns. Byzantine lay people have tradition-ally flocked to monasteries to participate in the liturgical life and seek spiritual counsel. In somany ways, Eastern monasticism in all its formseven the most eremiticproves true thestatement of Evagrius of Pontus that, the monk is he who is separated from all and united toall.10

21 Finally, Eastern monasticism is passionately concerned with the Churchs ecumenicaldynamism. As a symbolic synthesis of the Church, monastic life shares that drive towardunity that marks all authentic elements of the Body of Christ.11 As Pope John Paul II puts it:To believe in Christ means to desire unity; to desire unity means to desire the Church; todesire the Church means to desire the communion of grace which corresponds to the Fathersplan from all eternity.12

22 Obviously prayer must be the monks primary contribution to the realization of genu-ine ecumenism. But, just as every other aspect of his life (labors, recreation, correspondence,preaching) must radiate all that is true and good about the life in Christ, so must the monkslife reveal the unity that lies at the heart of the Church, and which she is ever straining torealize in history.

TITLE IV: THE VOWS 11Title IV

The Vows

Chapter 1Consecration

23 Canon 462 states: The monastic state is definitively assumed with perpetual profes-sion, which includes the three perpetual vows of obedience, chastity and poverty.

24 The Eastern Churches emphasize the sacramental nature of monastic consecration. Infact many Byzantine writers, including St. Theodore the Studite and St. Nicholas Cabasilas,include monastic tonsure among the major sacraments.13 Perhaps it is enough to say that inByzantine theology the distinction between sacraments and sacramentals is not greatly em-phasized. Our tradition sees in every sacred and holy act a direct and forceful encounterbetween man and Gods uncreated Energies.

25 For this reason the induction into Eastern monastic life may also be called a kind ofconsecration. When one speaks of a consecrated monk, one is emphasizing the operation ofgrace. One means that the monk has been set aside for a life of holiness. What is emphasizedis Gods mysterious and active presence.

26 The monastic profession is a kind of synergia, a cooperative effort between God andthe monk. God calls, and consecrates by the outpouring of his uncreated Energies. The monkfreely chooses to conform to the Divine Will, and accepts the call to participate in the processof his divinization by grace. In this way is traced in monastic life an icon of the entire sacredeconomy, all the sacred movement of theosis.

27 The Rites of Monastic Tonsure are taken from the service books.14 Each monk willreceive a copy of the services for his cell and should often return to them and ponder them inhis prayer.

Chapter 2Obedience

28 Voluntary obedience reveals the true nature of freedom in Christ, the freedom ofsonship as opposed to the slavery of death.15 Obedience is trust in the plan of God. It isfaith and hope and love realized in the daily grind of life. Obedience is the key to understand-ing all the vows, indeed all the monastic life, for it is the means by which everything we do isoriented to the will of God. Obedience is the death of your own will, but the resurrection ofhumility, 16 for it is to the humble of heart that the Kingdom of God belongs.17

29 The sin of Adam and Eve was that of disobedience. Authentic obedience is thus basedon the fundamental reality of inequality between the monk and God, a relationship embod-ied in an iconic way between the monk and the Hegumen and again between the spiritualson and the spiritual father. Against the false individualism of the secular world, we monksassert our absolute dependence on the Lord, that dependence which is true freedom in love.

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY1230 If disobedience was the first sin, the primary effect of that sin was to make man hidefrom God.18 Nothing is so incompatible with true obedience as secrecy. An absolute condi-tion for the monastic life is therefore openness in all things with the Hegumen and the spiri-tual father. Mention to your abba the thought that lingers with you and makes war uponyou, and he will heal you through God.19

31 In the first place, every monk is under obedience to the Hegumen, who in turn isanswerable for every monk before the Throne of Judgment. Subject to law, this obedience isabsolute, and just as absolute is the rule of charity with which the Hegumen must exercise it.Indeed, Christian lovewhich is a virtue, not an emotionmust always be the foundation ofthe relationship from which obedience flows. As St. Maximos the Confessor teaches:

...the one who has observed a commandment out of obedience has both fulfilled righ-teousness and has also preserved unbroken the union of love with the giver of the com-mandments. But the one who out of disobedience transgresses a commandment has bothcommitted sin and separated himself as well from loving union...20

32 Secondarily, every monk is obedient to the community. He gives freely of his wholetime, energy, enthusiasm and talents to the building up of the spiritual and material wellbeing of the brotherhood.

Practical Norms

33 All tasks and responsibilities in the monastery are referred to as obediences.

34 Obedience which is grudging or temporary is pointless. It is simply laying the bur-den on your own shoulders as St. John Climacus teaches, instead of freeing yourself byobedience. The perfect model here is that of the All-holy Mother of God.21 She was not shy inasking even the archangel to explain Gods will, but this was far from the protest for whichZechariah was struck dumb.

Chapter 3Chastity

35 A defining mark of the monk is that he lives without a spouse, foregoing wife andchildren for the sake of the kingdom of heaven.22 From this fact comes the very name bywhich we call ourselves: monk, from the Greek, monachos, one who is alone.

36 Monastic chastity is an icon of the eschaton. In heaven they neither marry nor aregiven in marriage.23 As Pope John Paul II puts it:

As a living sign of this [eschatological] expectation, the monk continues and brings tofulfillment in the liturgy the invocation of the Church, the Bride who implores theBridegrooms return in a maranatha constantly repeated, not only in words, but with thewhole of his life.24

37 Monks are called to be alone. But this is not the same thing as loneliness, and even less

TITLE IV: THE VOWS 13is it emptiness. It is the aloneness of the martyrs, robed in white with palm branches in theirhands.25 It is an aloneness of the personal witness before God that moves always toward itsfulfillment in the koinonia of the multitude of saints gathered before his Throne.26

38 It follows that we should always think of chastity in connection with our liturgical life.In the Churchs worship we enter, body, soul and spirit into the reality of the Fathers King-dom. Divorced from the liturgy neither chastity, nor indeed poverty and obedience, makeany sense. The participation of the whole person in the Trinitys sacred life, which is antici-pated in the monks consecration and ascetic struggle, finds its end and fulfillment in thesacramental world that the Holy Spirit opens for him in the Church. Chastity, therefore, ispossible only through participation in the Churchs worship by which every sense, whetherphysical or spiritual is fed and embraced.

39 Genuine chastity is the abundance of life in Christ.27 To be chaste, is to put on thenature of an angel.28 Like someone who very avidly goes after money, so afire with desireand love should a person be in pursuit of chastity.29 The monk should never fear that chas-tity will make him grow cold, aloof, numb. St. Gregory the Theologian says: to others I leavethe perfect mastery of the body, which they practice without love of God. This is not what Icall chastity.30 And if we love God we must love one another, for those who say, I loveGod, but hate their brothers, are liars.31

Practical norms

40 The Hegumen is to ensure that the monks sleeping quarters are kept private, espe-cially from women. The boundaries of the enclosure must be clearly marked. These privateareas are closed to guests (cf. Canon 477).

41 No monk may stay outside the Monastery without express permission.

Chapter 4Poverty

42 Monastic poverty is primarily an inner renunciation of all created things, a preferencefor the Creator over creatures. This must be expressed through external commitment to a lifefree of material possessions and bodily vanity. As St. Basil the Great teaches:

Perfect renunciation, therefore, consists in not having an affection for this life and keep-ing before our minds the answer of death, that we should not trust in ourselves.[32] Buta beginning is made by detaching oneself from all external goods: property, vainglory,life in society, useless desires, after the example of the Lords holy disciples, James andJohn, who left their father Zebedee and the very boat upon which their whole livelihooddepended.33

43 In the desert wilderness the Israelites went hungry, yet still they gave way to angerand impatience, even idolatry. This is not the poverty for which we strive. Rather we look forthe grace to live the kind of poverty Christ praised in the Beatitudes: poverty of spirit, mourn-ful, meek, hungry for righteousness, merciful, pure, peacemaking, long suffering and child-like.

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY14

Let us not imitate the merciless rich man who was thrown into the eternal fires. Rather,let us imitate the patience of Lazarus in his misery, so that Jesus may in turn comfort usand make us partakers of the kingdom of heaven.34

Practical norms

44 All goods belonging to the Monastery are held in common.

45 The canonical obligation to dispose of all worldly goods arises upon perpetual profes-sion. At some time within the sixty days prior to the day on which a novice-monk is due to beprofessed, he must renounce his property in favor of whomever he pleases, be it the Monas-tery, his family, the poor, or for any other admirable purpose (cf. Canon 467 1).

46 As soon as the perpetual profession has taken place (but not before) this renunciationmust be made effective according to civil law (Canon 467 2).

47 If any property accrues to a perpetually professed monk it automatically becomes, byvirtue of canon law, the property of the Monastery. The monk concerned is to do all thingsnecessary to give effect to this obligation under civil law (Canon 468 1).

48 Postulants and novices are not to renounce their property earlier than specified in thisTypikon. Any attempt to do so is canonically invalid (Canon 467 1). While in the Monastery,these individuals should entrust the management of their goods to trusted family or friendsin the world. Any cash or other valuables they bring with them to the Monastery must belodged with the Hegumen, who is to ensure their safe keeping. They are to be returned totheir owner if he leaves the Monastery.

The Monasterys Goods

49 The Monastery is to provide adequate food, shelter, clothing and health care for themonk, and to supply such other reasonable needs as it can. Fructification of monies belong tothe Monastery and not the individual (cf. Canon 421).

50 The Hegumen is to ensure that the community eschews luxury. There is no place forostentation or excess in anything owned by the Monastery, especially as regards what themonks eat and wear and how they live and travel. Always we are to live the spirit of povertyso often taught by the fathers:

Just as we have said concerning food and beverages that it is good to select the simpleand unexcessive and to do everything in keeping with the counsel of the spiritual supe-rior; [so too] have the clothing that is necessary, simple, very mean, and appropriate forthe place and climate...35

It follows that the monks cells are to be sparsely furnished with only the most necessarygoods: bed, desk, storage for clothes, holy icons for prayer and so on.

TITLE V: CHURCH HIERARCHY 15Title V

Church Hierarchy

Chapter 1Eparchial Bishop

51 The Eparchial Bishop is revered as the father of all monks and nuns under his holyomoforion. Like the Hegumen, his relationship with the monks is governed above all by hisplace as their father.

52 It is the Bishops right to celebrate the Divine Liturgy and other services in the Monas-tery church, and takes the first place in the Trapeza and Synaxis. This same right is accordedto the Protosyncellus or the Bishops delegate.

Specific Rights and Obligations of Eparchial Bishop

53 The Eparchial Bishop has those rights and obligations set out in Canon Law. Amongthe most important are:

a. To preside at the Synaxis of election of the Hegumen in person or through a delegate(Canon 443 1);

b. To grant dispensations beyond the capacity of the Hegumen (Canon 414 1);

c. To approve changes in the Typikon (Canon 414 1);

d. To make canonical visitations as provided for in Canons 414 1 and 2;

e. To regulate the public liturgical worship of the Monastery (Canon 415 1);

f. To regulate the catechetical instruction of the faithful undertaken in the Monastery andby its monks (Canon 415 1)this includes the right to require the Hegumen to organizethe catechetical instruction referred to in Canon 479;

g. To receive from the Hegumen every five years a report on the state of the Monastery inaccordance with Canon 419 1.

54 According to canons 10071054 the Eparchial Bishop is not responsible for the finan-cial or other temporal needs of the Monastery.

Hegumen

55 Should the Bishop be absent, the Hegumen shall forthwith inform the Eparchial Bishopof his election. The Bishops consent is not needed, however, for the validity of the election(Canon 443). The same applies to the resignation of the Hegumen (Canon 443 3).

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY1656 Without prejudice to the foregoing, only the Eparchial Bishop, or some other delegatedhierarch, may perform the ritual blessing of the Hegumen set out in the liturgical books.

Monks in Holy Orders

57 Only the Eparchial Bishop, or with his consent some other hierarch, may ordain to thesacred diaconate or priesthood those monks proposed by the Hegumen for such orders.

Monastic Profession

58 The Hegumen shall inform the Eparchial Bishop of the admission of brothers to thenovitiate and subsequent stages of monastic consecration. Likewise shall the Bishop be in-formed of such monks as the Hegumen properly ordains as readers and sub-deacons for theMonasterys churches.

59 It is the right of the Eparchial Bishop to tonsure monks and clothe them in the habit,even when the Hegumen is present.

Privileged Communications

60 Those letters written by monks to the Eparchial Bishop, and also to the Apostolic Seeand its representatives, are not subject to inspection by anyone but the recipient (Canon 429).

Monastery sui juris

61 The Eparchial Bishop may not require anything of the Monastery or its members thatthe Hegumen deems to be detrimental to the Monastery, apart from those matters expresslyprovided for in this Typikon or in Canon Law. This includes, without limitation, requiringmonks to engage in pastoral work in parishes without the consent of the Hegumen (cf. Canon415 3).

Role of the Monastery in the Eparchy

62 The Monastery is intended to be a spiritual center for the Eparchy, and indeed for theentire Byzantine Catholic Church. To the best of their ability the monks should provide afacility for retreatsespecially for priests, other clerics and monastics. In addition, the Mon-astery should strive to provide host pilgrimages, at least annually.

Chapter 2Metropolitan

63 Under the omoforion of the Eparch of Van Nuys, we are in communion with the head ofour particular Church sui juris, the Metropolitan Archbishop of Pittsburgh. We are thereforeinserted into, and become a part of, the history of this particular Church and participate in aheritage that goes back to the holy Equals-to-the-Apostle Saints Cyril and Methodius, a heri-tage now firmly rooted in America.

TITLE VI: SUPERIORS AND OFFICERS 1764 The monks revere the Metropolitan of Pittsburgh as a father and as head of our Church.

65 In all liturgical celebrations at the Monastery the Hegumen defers to the Metropolitan,as he does to the Eparchial Bishop.

Chapter 3The Apostolic See

66 Through the bonds of hierarchical communion between our Bishop and Metropolitan,we are also in blessed communion with the Bishop of Rome and thus with the entire CatholicChurch.

67 The monks revere the Pope as their father and superior in all things. They are obedientto him by virtue of their monastic vows (Canon 412 1). Communications between each indi-vidual monk and the Apostolic See are privileged (see Canon 429).

68 Only the Apostolic See can suppress the Monastery (canon 438 2).

69 The Hegumen must send to the Apostolic See a copy of each five-yearly report on thestate of the Monastery prepared for the Eparchial Bishop (Canon 419 2).

Title VISuperiors and Offices in the Monastery

Chapter 1Hegumen

Father of the Monastery

70 The Hegumen stands among the brothers in the place of Christ in accordance with theancient monastic tradition, and to him the monks owe their voluntary obedience as sons.

Legal Status

71 The Hegumen is responsible for all the activities of the Monastery. All other officers actas his delegates, even where they are elected by the brothers.

72 The Hegumen is the chief executive officer of the Monastery and supervises the affairsof the Monastery. He shall perform all duties incident to his office and such other duties asmay be required by civil and canon law and by the Typikon.

73 Except as otherwise expressly provided by civil and canon law or by the Typikon, heshall, in the name of the Monastery, execute any documents as may be approved by him. Incertain cases this approval requires the consent of the Eparchial Bishop, the Synaxis and/orthe Council: see articles 100 and 102 below.

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY18Specific Rights and Responsibilities

74 Among the Hegumens most important rights and responsibilities are the following.

a. He must care for the spiritual, mental and physical well being of the brotherhood of theMonastery and by example and exhortation help the brothers pursue the purpose ofthe monastic state, and to make suitable provision for [the monks] personal needs, tocare zealously for the sick and to visit them, to reprove the unruly, to console the faint-hearted, and to be patient towards all (Canon 421).

b. He must see that each monk has a personal spiritual father (pneumaticos) with due regardto canon 734 2.

c. Ideally the Hegumen should be a priest. It best reflects his spiritual fatherhood of theMonastery when he can himself provide it with the Sacred Mysteries. If the Hegumen isnot already a priest when elected, he is encouraged to approach the Eparchial Bishop forordination. If he elects not to seek ordination, he must request the Bishop for the appoint-ment of the necessary priests to serve the sacramental needs of the Monastery (Canon475 2).

d. He must appoint the other monastic officials, and to convene the Council and the Synaxisas provided for in this Typikon or in Canon Law.

e. Each year on the Feast of the Indiction (September 1st), or at any other time as necessary,he must assign to each monk his regular obedience.

f. He must administer and dispose of the Monasterys temporal property, subject to theobligation to seek the advice or consent of the Eparchial Bishop, Council and/or Synaxisas provided in this Typikon.

g. He must reside at all times in the Monastery, and not be absent from it except whennecessary. For absences of longer than three days, the Hegumen must first seek the ad-vice of the Council (cf. Canon 446).

h. He must determine, with the consent of his Council, what areas of the Monastery are tobe kept private and which are to be public (Canon 477).

i. He must render a five-yearly report to the Eparchial Bishop and the Apostolic See on thestate of the Monastery.

j. He must keep the archives of the Monastery in good order.

Admission of New Monks

75 Only the Hegumen may admit new monks, having followed the procedures set out inthe relevant section of this Typikon.

TITLE VI: SUPERIORS AND OFFICERS 19Promotion to Holy Orders

76 It is for the Hegumen to determine, with the consent of the Council, whenand ifmonks should be submitted to the Eparchial Bishop for ordination to holy orders.

Election by Synaxis

77 To be canonically eligible for election to be Hegumen, a monk must have been pro-fessed at least ten years and be at least forty years old (Canon 442).

78 The Hegumen shall be elected by the monks in the Synaxis whenever the office be-comes vacant. The Bishop or his delegate will preside at the election of the Hegumen or, ifnot, the Synaxis shall elect a president pro tempore. A simple majority is sufficient for election,provided sufficient notice of the meeting has been given to all monks, and at least two thirdsof all eligible monks are present in the Synaxis.

79 The Hegumen assumes office immediately upon accepting election from the Synaxis.He should ask the Bishops blessing, though this is not necessary for the valid exercise of hisoffice.

Resignation or Removal

80 Subject to the following articles, the Hegumen is elected without term.

81 The Hegumen shall hold office until the earlier of the following:

a. his resignation to or deposition by a duly convened meeting of the Synaxis; and

b. he reaches the age of seventyfive in accordance with Canon 444 3.

82 The Hegumen may be deposed for a grave reason by the Eparchial Bishop with theconsent of a two-thirds majority of the Synaxis.

Chapter 2Spiritual Fathers

83 A monks association with his spiritual father (pnevmaticos) is the central relationshipof his ascetic life. The authority of the spiritual father is charismatic and personal (though itlacks the legal force of the Hegumens authority). Keep in mind what St. John Cassian says:

Everything must be told openly to our elders. From them must come the cure of injuryand the example of a life lived in all faith. There will be help and profit there for us,provided we do not undertake anything on our personal decision and initiative.36

84 The monk should reflect often on Gods desire that we should be brought to Himthrough the wisdom and example of our elders. Think of the prophet Samuel who told Elieverything and hid from his elder nothing of his encounter with God,37 or of St. Paul whose

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY20conversion on the way to Damascus was sealed through the ministry of the elder Ananias.38

85 Scripture and the fathers also teach us the peril of trying to live this life without guid-ance and help. As the Preacher says: Two are better than one, because they have a goodreward for their toil. For if they fall, one will lift up the other; but woe to one who is alone andfalls and does not have another to help.39

86 From postulancy, every monk is to have a spiritual father (cf. Canon 475 1). The Hegu-men may appoint himself as a spiritual father, especially while the community is small andyoung, but with due regard to canon 734 2.

87 The spiritual father should be a member of the Monastery, or at least so closely associ-ated with it that the monk will have regular contact with him, preferably daily. If possible, themonk should be assigned a cell in close proximity to that of his elder.

88 Ideally the relationship between the spiritual father and son is life-long. However, forgrave reasons, the Hegumen may, having consulted all persons involved, remove a monkfrom the care of one elder and give him to another.

89 There should be harmony between the Hegumen and the elders of the Monastery. Forthe avoidance of doubt, however, even the spiritual father is under obedience to the Hegu-men as the ultimate authority in the Monastery, just as in the Church the hierarchical author-ity always judges the charismatic.

90 The spiritual father may also be the principal confessor of his spiritual sons if he is apriest. If not, the Hegumen must also ensure that each monk is able to avail himself of theMystery of Holy Confession regularly to a priest in the Monastery, with due regard to theright of every monk to receive the holy Mystery from any priest with the necessary faculty(Canon 474 2).

Chapter 3Other Offices

Protos

91 The Hegumen may, with the consent of the Council, appoint a Protos (Vicar) who actsas the Hegumen's deputy. The Protos has all the powers and duties of the Hegumen in theabsence of the Hegumen, subject to the direction (if any) of the Hegumen. He can be removedfrom office at any time by the Hegumen, or by the Synaxis.

92 Unless another is appointed to the position, the Protos also acts as secretary of theMonastery, with special responsibility for the records, archives and official correspondenceunder the Hegumens direction.

Economos

93 The Economos is appointed for a three year term by the Hegumen, and acts as trea-

TITLE VI: SUPERIORS AND OFFICERS 21surer of the Monastery. The Economos is responsible for the administration of the temporalproperty of the Monastery under the direction of the Hegumen. In particular, the Economosshall:

a. Have charge and custody of, and be responsible for, all funds and securities of the Mon-astery, and deposit all such funds in the name of the Monastery in such banks, trustcompanies, or other depositories as shall be selected by the Hegumen in consultationwith the Council.

b. Receive, and give receipt for, monies due and payable to the Monastery from any sourcewhatsoever.

c. Disburse, or cause to be disbursed, the funds of the Monastery as directed by the Hegu-men in accordance with this Typikon.

d. Keep and maintain adequate and correct accounts of the Monastery's properties and busi-ness transactions, including accounts of its assets, liabilities, receipts, disbursements, gainsand losses.

e. Provide an annual financial report to the Synaxis and the Eparchial Bishop.

Ecclesiarch

94 The Ecclesiarch is responsible for the good running of the Church services under thedirection of the Hegumen. In particular he takes charge of the furnishings and linens in theChurch, and he should study and understand the Typikon and other service books as well asthe liturgical calendar to ensure that the services are properly celebrated.

Cantors

95 The Cantor assists the Ecclesiarch, having special responsibility for the proper singingof the Divine Liturgy and Praises. He should study especially the chant of the Carpatho-Rusyn tradition and understand the directions of the service books with respect to the properexecution of the liturgical chant.

96 If the community is large enough, the right choir is led by the Protopsaltes, and the leftchoir by the Lampadarios.

Other

97 The Hegumen may appoint a brother to take charge of any aspect of Monastery life,including guestmaster, secretary, archivist, librarian, cantor, cook or business manager.

Chapter 4Council and Synaxis

98 There are two governing bodies in the Monastery: the Synaxis and the Council.

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY22

Synaxis

99 The Synaxis consists of all monks who have made perpetual profession. Novices havethe right to attend and be heard, but not vote. This body may be convened by the Hegumen atany time provided he gives sufficient notice to all monks. The quorum is two-thirds of allvoting monks, one of whom must be the Hegumen, or in his absence and with his consent,the Protos. If at least two brothers petition the Hegumen for a meeting of the Synaxis theHegumen must convene it.

100 The consent of the Synaxis is required for the following:

a. election, resignation or deposition of the Hegumen (a two-thirds majority is required toconsent to the Hegumens deposition by the Eparchial BishopArticle 82 of this Typ-ikon),

b. the sale of the whole monastic property or the voluntary dissolution of the monasticcommunity, with the consent of the Eparchial Bishop.

c. any other matter for which consent is required by Canon Law.

Council

101 The Council consists of the Hegumen, Protos, Economos, Ecclesiarch, Formation Mas-ter (if there is one), and as many other monks as the Hegumen appoints with the consent ofthe Council. The Council may be convened by the Hegumen whenever required under thisTypikon or Canon Law or otherwise as he sees fit. The quorum is two-thirds of all Councilorsone of whom must be the Hegumen, or in his absence and with his consent, the Protos.

102 The consent of the Council and the approval of the Eparchial Bishop is required for theHegumen on the Monasterys behalf for the following:

a. to buy, sell or mortgage real property,

b. borrow substantial monies,

c. establish a dependent house (metochion)

d. enter a monastic federation,

e. any other matter for which consent is required by Canon Law.

The consent of the Council only is also required for:

f. consecration of novices to the Lesser Habit,

g. the undertaking of the eremitic life by a monk,

TITLE VII: ADMISSION OF MEMBERS 23Voting

103 In both the Synaxis and the Council a simple majority is sufficient, unless this Typikonor Canon Law stipulate otherwise. In the event of a deadlock, the vote of the Hegumen (or inhis absence the Protos) is decisive. Votes are by show of hands, unless a monk requests asecret ballot. In those cases where consent is required, an absolute majority is necessary forvalidity (cf. canon 934).

Title VIIAdmission to the Monastery

Chapter 1Discernment Process

104 The Hegumen should ensure that all inquirers are given information about the natureand purpose of Byzantine monastic life and the details of that life as lived in our Monastery.Some at least of this information should be given orally by the Hegumen or another monkappointed by him.

105 The inquirer should especially be given the opportunity of speaking to a spiritual fa-ther during his visit(s) to the Monastery.

106 During the preliminary visits, a vocation inquirer lives in the quarters set aside forguests. He may, however, be admitted to the areas kept private for monks if the Hegumenpermits.

107 Prospective vocations should be given a share in some aspect of the daily work of theMonastery. They should be encouraged to participate in the Divine Services in the Kliros 40with the monks, and should dine with the monks in the Trapeza. The extent to which theyparticipate in other aspects of the common life should be determined in each case by theHegumen.

Chapter 2Observership

108 If after a prolonged period of prayerful discernment, combined with several visits tothe Monastery, a prospective vocation still feels called to the life, he mayindeed he shouldcome to the Monastery as an Observer.

109 The period of observership should not be fewer than three weeks, and not more thansix. If an Observer cannot, for good reason, physically be present in the Monastery for somany weeks taken contiguously, the Hegumen may allow a part-time observership for a pe-riod determined at the beginning of the Observership by the Hegumen.

110 An Observer participates as much as possible in all aspects of community life, exceptthose reserved to professed monks. In particular, he should, if possible, be given a cell in the

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY24monks quarters and should participate in their common work and recreation. He does not,however, wear any part of the habit.

Chapter 3Admission as Postulant

111 The Hegumen may admit a candidate to live in the Monastery as a Postulant. Postulancycan be seen as a trial period of living the monastic life. The postulancy usually lasts six months,though it may be longer or shorter at the Hegumens discretion.

112 The Postulant does not ordinarily wear any part of the habit.

113 On the other hand, the postulant should be serious in his commitment to the life of theMonastery. He must attend the services, meals, classes and other elements of the common lifejust as the other members of the community. He must be obedient to the Hegumen and anyother monk placed in authority over him by the Hegumen.

Appointment of a personal spiritual father

114 Each Postulant must be assigned to the care of a spiritual father just as the other mem-bers of the community (cf. Canon 449).

Chapter 4Application to Join the Monastery

115 We accept applications to join the Monastery only from men who have been first ad-mitted as Postulants and have been under the care of the Hegumen or another experiencedmonk (Canon 449).

116 It is the Hegumen alone who determines the suitability of a canonically eligible candi-date for admission to the novitiate, after consulting with the Council. The Hegumen is toconsider the candidates application in as timely manner as possible. In each case the candi-date must be accepted or refused within thirty days of his formal application.

Men who are canonically ineligible to be monks

117 Canon Law (viz. Canons 450452) makes certain men ineligible for admission to thenovitiate:

a. non-Catholics;

b. members of other Catholic Churches sui juris except with the permission of the ApostolicSee;41

c. those who have been punished with canonical punishments;

TITLE VII: ADMISSION OF MEMBERS 25d. those who are under imminent threat of a serious penalty on account of a crime of which

they are legitimately accused;

e. anyone under 18 years of age;

f. those induced by force, grave fear or fraud to enter the Monastery;

g. spouses, during a marriage;

h. those bound by a serious moral obligation to support children, parents or other familymembers;

i. persons in vows to another religious institute, or clerics enrolled in an eparchy or dio-cese, without the proper permission of the relevant Church authority.

Documents Required

118 For the purpose of Canon 453 3, the formal application ordinarily comprises the fol-lowing:

a. a letter requesting admission to the Monastery, together with the reasons and outliningthose things which make the candidate suitable for the life;

b. the candidates Curriculum Vitae;

c. copies of certificates proving the candidate has received all the holy Mysteries of Initia-tion (ie. Baptism, Chrismation and Holy Communion);

d. any other documentation necessary to show that the candidate is a member of the Byzan-tine Catholic Church (ie. grant of a change of rite application, or document showingreception into the Church);

e. a letter of recommendation from the candidates Pastor or other priest or religious ac-ceptable to the Hegumen, and at least one other letter of recommendation from anotherperson who knows the candidate well;

f. all other information that would be relevant in considering the candidates application.

Physical and Psychological health

119 As part of the application process, the Hegumen shall require a candidate to undergosuch physical and psychological testing as the Hegumen determines to be necessary.

Chapter 5Admission as a Novice

120 A novice monk is one who has been accepted into the Monastery by the Hegumen and

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY26who has received the monastic tonsure and the novices habit as a sign of his commitment toadvance in monastic life (cf. Canon 455).

121 The novitiate carries with it a serious moral obligation to remain in the Monastery,although as a matter of Church law the novice is free to leave without formality.

Length of Novitiate

122 The novitiate lasts three years (Canon 457 1), subject to Canon 461 2, which allowsfor an extension of up to one year where there is doubt as to the suitability of the novice forprofession.

123 The three years of the novitiate must be contiguous. An absence up to three months ispermitted, provided the time is made up. If not, the novitiate cannot validly be completed(Canon 457 2). The Hegumen may, however, allow the candidate to begin the novitiate again.

Chapter 6Leaving the Monastery while in Formation

124 Observers, postulants and novices are, as a matter of law, free to leave the Monasteryat any time. The Hegumen may also dismiss them without being obliged to give a reason.

Chapter 7Formation of Novices and Postulants

125 The Hegumen will see to it that the novices and postulants are formed well in:

a. the Holy Liturgy and Divine Praises, especially the structure of the offices and the man-ner in which they are celebrated;

b. the history and customs of Byzantine monasticism, and of this Monastery in particular;

c. prayer and monastic spirituality handed down from the fathers of the Eastern Churches;

d. Scripture, Church history, Apologetics, Ecclesiology, Soteriology and Christology.

126 The Hegumen must also ensure that each novice and postulant develops well spiritu-ally, morally, physically, psychologically and emotionally (Canon 459 1).

Formation Master

127 The Hegumen may appoint an experienced monk to take charge of the day to dayformation and education of the novices and postulants (Canon 458). This monk must be dis-tinguished by prudence, charity, piety, knowledge and experience in the observance of themonastic life, professed for at least ten years (458 1).

TITLE VIII: DETAILS OF THE LIFE 27128 The Formation Master need not be the personal spiritual father of the novice or nov-ices, though this may be necessary as long as the community is small. His main duties are thecoordination of the novices training in the monastic life. This includes powers of disciplineas the Hegumens deputy over the novices. The Formation Master should see the novicesdaily. He should monitor their progress closely, curing problems and rejoicing in growth. It isthe Formation Master who is primarily responsible to allocate the physical and academicwork of the novices, so as best to balance their formation.

129 The Formation Master should be a member of the Council. He should report frequentlyto the Hegumen and to the Council as to the progress of the novices as often as required, atleast monthly.

Spiritual Father

130 In addition to the authority of the Hegumen and/or Formation Master the novice issubject as are the other monks to the spiritual authority of a pnevmaticos.

Financial Arrangements

131 Observers and Postulants must supply the necessary means of returning home. Postu-lants especially are to lodge the amount required for safekeeping with the Hegumen uponentering the Monastery. This money will be kept over until such time as the man leaves theMonastery, or makes his perpetual profession, whichever is the earlier.

132 The Monastery will assume responsibility to feed, clothe and house a monk upon histonsure as a novice. It will also assume responsibility for the medical care of the novice. Thisobligation ends immediately the novice communicates in writing his intention of leaving theMonastery, or upon the Hegumen informing him in writing of his dismissal from the Monas-tery.

133 No one may be received as a novice who has outstanding financial debts. Before aperson can be tonsured these debts must be discharged.

No employee relationship

134 At no time does there arise an employer/employee relationship between a prospec-tive vocation or a professed monk and the Monastery, or the corporation which serves themonastic community. If the Monastery chooses to give a monk, potential monk or formermonk any money or other benefit (such as payments for medical care, study or transportationcosts) it does so as a simple gratuity and without any obligation whatsoever. The Hegumenmust ensure that, so far as possible, all this is effected from the point of view of the civil law.

Chapter 8Final Profession to the Monastic State

135 Upon the valid completion of the novitiate, a novice who freely wishes to advance,and who is accepted by the Hegumen with the consent of the Council and the advice of the

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY28novices spiritual father, is to be tonsured as a monk of the Lesser Habit according to thetraditional rite (to be properly adapted by the Hegumen from the Great Euchologion) and bythat act the person definitively assumes the monastic state with perpetual profession (Can-ons 462464).

The three degrees

136 The first degree of the monastic life is the novitiate. Following this, there are two de-grees of monastic profession:

a. Stavrophore monk, or monk of the Lesser Habit (Microschema);

b. monk of the Great or Angelic Habit, (Megaloschema).

137 These two degrees of perpetual profession carry with them the same moral and legaleffects (cf. Canon 463). The difference lies in the strictness with which certain details of themonastic life, such as fasting and solitude, are imposed on the monk as a matter of traditionand obedience. Together they represent an ever deepening comittment to the ascetic life bythe monk, growth which is reflected in a sacramental sense through the gradual unfolding ofthe full monastic ritual.

138 In all cases, it is the Hegumen who decides, in consultation with the monks spiritualfather and the Council, the degree in which to tonsure each monk. It is also the Hegumenwho determines the particular ascetic observances to be enjoined to a monk taking the GreatSchema in addition to those set out elswhere in this Typikon. Generally speaking, howeverthe schema monks ought to live more secluded lives and follow more strictly the other mo-nastic disciplines.

Title VIIIDetails of the Life

Chapter 1Limitations on Growth

139 It is important to the monks that Holy Resurrection Monastery always be a true familyof monks. Accordingly, the community is not to exceed twenty-one professed members.

Chapter 2Liturgical and Prayer Life

140 The first and most important work of the Monastery is the celebration of the SacredMysteries and the Divine Praises of the Byzantine Church. As St. Theodosios of the Caveswrites in his Typikon, the work of the monks consists primarily in the celebration of theDivine Praises, the private prayers of the brothers in their quarters, the reading of SacredScripture and other monastic labor in conformity to the regulations.

TITLE VIII: DETAILS OF THE LIFE 29141 The full daily schedule of services comprises:

a. Vespers (Presanctified Liturgy when prescribed in Great Lent)

b. Compline

c. Office of Midnight (Mesonycticon)

d. Matins and First Hour

e. Third Hour

f. Sixth Hour

g. Divine Liturgy (except on those days when it is forbidden)

h. Ninth Hour

142 The times at which these services are to be taken, and the various akolouthia to be ob-served are to be determined by the Hegumen on the advice of the Council. The Hegumenmay vary the schedule as he sees fit when circumstances require it.

143 The celebration of the Divine Liturgy should always be preceded by the celebration ofat least Vespers and Matins (in that order, except on days on which a Vesperal Liturgy isprescribed in the Liturgical Typikon).

144 The Monastery is to observe faithfully the prescriptions of the liturgical books of theByzantine Rite lawfully approved for use by the Church. In this regard we note the commentof the Sacred Congregation for the Eastern Churches in its Instruction for Applying the Litur-gical Prescriptions issued in 1996:It is desired that a renewal of monasticism in the EasternCatholic Church, felt as urgent in many places, allow monasteries once again to become theplace in which the Divine Praises resound in a privileged and solemn way.42

145 The divine services are offered in the Temple by the Hegumen, or by another priestappointed by him. If the community has more than one priest it is good for the Hegumen torotate the duty of officiating in the Temple on a weekly basis.

146 If for some reason there is no priest present in the Monastery, the services are as muchas possible to be offered by the community under the lead of the senior monk present, withthe usual rubrical differences for reader services.

147 For a grave reason monks may have permission to be absent from the principal divineservices. In each case the absent monk is to occupy his time in the performance of his obedi-ence and diligently pray the rule of prayer given him by his spiritual father. Normally acertain number of Jesus Prayers are given to be said for each service missed, but we leavethis to the fathers discretion (cf. Canon 473 2 1).

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY30Chapter 3

Silence & Private Prayer

148 Each monk is faithfully to observe the private rule of prayer (Cell Rule) assignedhim from time to time by his spiritual father. This prayer rule will include the frequent use ofthe Jesus Prayer, as well as such traditional practices as the recitation of the Psalter.

149 Idle talk and joking is to be avoided at all times. Especially to be avoided is all thatsmacks of gossip and backbiting. Apart from being sinful, such talk dissipates the desire forprayer, and so cuts at the root of the monastic life. Consistently malicious talk, after duewarnings, is sufficient grounds in itself for dismissal from the Monastery.

150 A deep silence is to be observed at night, from the celebration of Compline until afterthe celebration of the Divine Liturgy or, when the Liturgy is not celebrated, Matins.

151 Each monk should be afforded regular opportunities, even daily, to retreat into peri-ods of solitude and silence in his cell. The Hegumen and the spiritual fathers are to determinethis according to the need of each individual and the resources of the community.

152 The monks are to take an annual retreat each year as a community. The retreat is to beabout a week long, and should preferably be scheduled to coincide with one of the fastingperiods. In addition, each monk individually should take an annual retreat at some othertime for several days, either within the Monastery, or at some other place. (cf. Canon 473 23.)

Distractions

153 Distractions to hesychia are to be kept to a minimum. Televisions, radios, stereo equip-ment, computers and other forms of visual or noisy entertainment are permitted only in com-mon areas (not in the cells), except with the permission of the Hegumen. The use (if any) ofthese things, together with telephones, newspapers and magazines, is to be restricted accord-ing to the rules made by the Hegumen in consultation with the Council.

Chapter 4Community Life

154 All monks in the common life are to expend the best of their time, talents and charityfor the upbuilding of their brotherhood. All other interests and relationshipseven legiti-mate family tiesare to be regarded as secondary to the primary commitment to the commu-nity realized in obedience to the Hegumen and spiritual father.

152 Every monk is to be especially mindful of respecting both the need to provide hisbrothers with both peace and companionship in due measure. Common recreation should berestricted to those times set aside for it by the Hegumen.

153 Common courtesy is essential for community life. It is unlikely that we will perform

TITLE VIII: DETAILS OF THE LIFE 31great acts of charity if we first ignore the humbler and constant demands of politeness andrespect.

154 Friendships are to be regarded as good which tend to anchor the monk more firmly inhis vows, and which support his growth in the Christian life. This applies even to friendshipswith people outside the community. Where friendships tend rather to the detriment of themonk and the community, the Hegumen and spiritual father are to be careful to remedy thesituation.43

Chapter 5External Signs of the Monk

Habit of a Novice

158 Immediately after the tonsure of the new novice-monk, the Hegumen clothes him inthe most basic elements of the monastic habit. these are:

a. the inner riassa (or tunic)44 ; andb. the leather belt.

In addition, the novice is generally given the soft hat (skufyas) and the prayer rope (Komboschini,or in Slavonic, chotki).

159 In special cases, the Hegumen may have allowed a particular postulant to wear theinner riassa and skufyas. But it is only the tonsured novice-monk who may wear the distin-guishing mark of the monastic state: the leather belt.

160 As the novice advances in the life, the Hegumen may, as a sign of his progress, givehim the privilege of wearing the outer riassa (with wide sleeves) and the hard monastic head-wear, the kalimavkion (though without the veil).

Lesser Schema

162 Upon tonsure into the Lesser Schema (Microschema) the monk is given:

a. the wooden cross45 ;b. the Little Schema or paramandyas;c. the black cloak called the mandyas. andd. the epi-kalimavkion (veil)

Great Schema

163 Upon tonsure into the Great Habit (Megalaschema) the monk receives the full monastichabit, being the foregoing plus:

a. the special hood (kukulion) andb. the Great Schema itself.

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY32This last item is a long piece of leather painted with the Cross and instruments of the Crucifix-ion. The Schema may be of cloth rather than leather.

Wearing the Habit

164 Agapius says, the monastic order lives monastically twenty-four hours a day. Byz-antine monastics traditionally wear their habits both inside and outside the Monastery at alltimes.

165 As in all external symbols of our life, the Hegumen may occasionally permit tempo-rary exceptions in individual cases. But generally the monks always wear the habit as a signfirst to themselves of their monastic consecration, and secondarily by way of a witness of thisto the world.

Beard

166 Tonsured monks (novices and above) may not shave their beards. Monks of the GreatSchema may not cut either their hair or beard. However, we leave it to the choice of monks inthe lower degrees whether or not to trim their hair or beard.

Forms of Address and Signature

167 A novice is addressed as Brother. He may sign his name this way, or the more tradi-tional monk X or novice-monk X.

168 In the Eastern tradition all full monks, of whatever degree, are addressed as Father.This is so regardless of whether the monk is ordained a priest or deacon. This title carries withit, of course, a duty to exercise a true spiritual fatherhood within the Monastery and in factthe whole Church. The title is not an honor, but rather a grave responsibility.

169 The professed monk may sign his name to reflect the degree of monastic life into whichhe is tonsured (e.g. Schemamonk X).

Monastic name

170 The monastic name is given upon tonsure into the novitiate. The novice may suggestup to three names to the Hegumen, but the choice is entirely that of the Hegumen who is freeto ignore these suggestions. There is a tradition that the new name has the same initial as thebaptismal name, but again, this need not be rigidly adhered to.

171 In theory, a new name may be given at each subsequent monastic tonsure (LesserSchema and Great Schema), but normally the same name is kept. In all cases the decision isultimately made by the Hegumen.

Chapter 6Fasting

172 Fasting is one of the pillars of our monastic life. We are taught its value by our Savior

TITLE VIII: DETAILS OF THE LIFE 33Himself who prepared for His confrontation with the Devil in the wilderness by a fast of fortydays.46 St. John Climacus writes:

Fasting ends lust, roots out bad thoughts, frees one from evil dreams. Fasting makes forpurity of prayer, an enlightened soul, a watchful mind, a deliverance from blindness.Fasting is the door of compunction, humble sighing, joyful contrition, an end to chatter,an occasion for silence, a custodian of obedience, a lightening of sleep, health of the body,an agent of dispassion, a remission of sins, the gate, indeed, the delight of Paradise.47

173 As in all ascetic endeavors, fasting is not an end in itself. If it is not undertaken in thespirit of humility and for the sake of the Gospel it is useless, even harmful. Again, it is ourLord Who teaches us:

When you fast put oil on your head and wash your face, so that your fasting may not beseen by others but by your Father who is in secret; and your Father who sees in secret willreward you.48

174 Our fasting must always be joined to prayer. This is why we are careful to maintain thelink between the time of our fasts and the Churchs liturgical cycles. It is also for this reasonthat hospitality is more important than the strict observance of outward rules of fasting, asthe fathers often teach us.

175 The Byzantine tradition is that monks are to abstain always from meat. We regard thisas a monastic ideal. However, in the interest of economy, the Hegumen may permit the con-sumption of meatespecially with regard to food donated by our benefactors which we ac-cept in the spirit of monastic poverty. Monks in the Great Habit, however, must observe aperpetual fast from meat.

176 The monks observe the rules of fasting laid down in the Eparchy of Van Nuys and, inaddition, the traditional canonical fasts of the Byzantine year:

a. The meat fast from Vespers of the Sunday of the Last Judgment (Meatfare Sunday) toForgiveness (or Cheesefare) Sunday;

b. Great Lent (from Forgiveness Vespers to Lazarus Saturday) and Great and Holy Week(from Vespers of Palm Sunday to Holy Pascha);

c. The Apostles Fast (Vespers on the evening of All Saints Sunday through to the Feast of SsPeter and Paul);

d. The Fast of the Mother of God (from the Procession of the Life-Giving Cross on August1st to the Dormition of the Mother of God on August 15th);

e. The Philip Fast which we observe from the traditional date (November 16, the dayfollowing the feast of St. Philip the Apostle) to the feast of the Nativity of the Lord onDecember 25th);

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY34f. All Wednesdays and Fridays in the year, except in fast-free periods

g. The eves of the Holy Nativity and Holy Theophany;

h. The feasts of the Beheading of St. John the Baptist (August 29th) and of the Exaltation ofthe Precious and Life-Giving Cross (September 14th).

177 The periods during which fasting is not permitted are:

a. The week following the Sunday of the Publican and Pharisee;

b. Cheesefare Week (all foods except meat are permitted);

c. Bright Week and the Leavetaking of Pascha;

d. The week following the Sunday of Pentecost;

e. The Afterfeast of the Nativity of the Lord (December 25th to January 4th);

178 In addition, oil and wine are permitted throughout the Pentecost Season.

179 All these fasts carry with them rules concerning both the kinds of food to be taken, andthe amount of food permitted. In the Byzantine tradition, fish (excluding shell fish) is forbid-den when other animal products (meat, dairy, eggs) are proscribed, except on certain daysspecified in the liturgical books.

180 There is mitigation of the rules of fasting on days that coincide with feasts of Master, ofthe Mother of God and of certain notable saints. When the matter appears doubtful, the Hegu-men determines the proper course having due regard to the general practice of the variousByzantine Churches in America.

181 When traveling outside the Monastery, the monks are to do their best to comply withthe spirit of the fasts. Discretion should be used, however, so as not to embarrass hosts whooffer food in good faith. By tradition, oil and wine may usually be taken when engaged on anarduous journey.

182 In addition to this, the monks are to fast strictly before receiving the Divine Mysteries.No meal is ever to be served in the Monastery on days on which the Divine Liturgy or Liturgyof the Presanctified Gifts is to be celebrated until after the Liturgy is completed. The Eucharis-tic fast is never relaxed, even during the fast-free periods.

183 Notwithstanding any of the above, the Hegumen always has power to relax or inten-sify the rules of fasting for the Monastery or for individual monks.

184 No monk may take it upon himself to fast more or less than the rest of the communitywithout the permission of his spiritual father and the consent of the Hegumen.

TITLE VIII: DETAILS OF THE LIFE 35Chapter 7

The Kitchen and Trapeza

185 The Trapeza is the next most important place in the Monastery after the Church. It isthe place where the monks receive physical food to strengthen them for their spiritual labors,where they hear the teachings of the fathers read at meals, and where together the family lifeof the Monastery is forged around the common table.

186 Generally speaking the food served in the Trapeza to the monks and their guests shouldbe simple, nutritious and sufficient given the work load and general health of the community.

187 The Hegumen is encouraged to entrust the management of the kitchen and Trapeza toone monk. Experience teaches this is normally the most economic way of organizing this areaof the common life, helping ensure a healthy variety of food and avoiding unnecessary waste.

188 The Trapeza ought to be suitably adorned with holy icons and so forth so as to mani-fest its importance in the Monastery. As in the Church building, all unnecessary talk in theTrapeza should be avoided except at the times set by the Hegumen for meals to be takenwhile talking.

Chapter 8Meals

189 At least one meal a day should be taken with readings from the fathers, lives of thesaints, or other texts approved by the Hegumen. The Hegumen will appoint one or moremonks to undertake the reading on a rotating basis.

190 The Hegumen will determine which meals should be taken in silence, which withreadings, and which with permission to talk. He should seek the advice of the Council whenmaking major changes to the normal schedule.

191 The food is blessed before each meal by a priest. The Hegumen, or senior Hierarch,always performs the rite on major feast days. On other days the blessing is taken by which-ever priest has been appointed by the Hegumen to offer the divine services that week. If nopriest is present, the prayer is read by the senior monk according to the usual prescriptions.

192 Where possible the rite of the Raising of the Panagia should be observed in the Trapezaat least on Sundays and Great Feasts.49

Chapter 9Work

193 Daily labor has been a feature of coenobitic life as far back as the great Pachomiancommunities. There are two reasons: for material sustenance and, more importantly, for thespiritual life. Work has always been seen as a positive way to ward off the demons of idlenessand despondency through the discipline of obedience.

194 The Hegumen determines the obedience of each monk. He should consult the monks

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY36spiritual father when contemplating a major change. When contemplating changes signifi-cantly affecting the whole community, the Hegumen should also consult the Council.

195 It is essential that the work of monks be profitable spiritually. This will require a con-sideration of each individuals spiritual maturity and needs, as well as those of the commu-nity. At the same time, each individual must understand the need for the Monastery to sup-port its material needs. Attachment, even to good work, at the expense of the community is aserious obstacle to the monastic life.

196 The Monastery may, and should, engage in such business activities as are necessary tosupport its religious purpose. In choosing appropriate businesses, the Hegumen and Councilmust reject any that require monks to be absent from the Monastery for long periods, orwhich affect the ability of monks to offer the Divine Praises worthily and with attention.50

197 An important work will always be the maintenance of the Monastery property, includ-ing its garden. In all things affecting the buildings, grounds and gardens, the brotherhood isto be conscious of its duty to act as a steward of Gods creation. We should live as lightly aspossible on the land in harmony with our desert environment.

198 For reasons of economy and ecology as much as for any other, the Monastery is togrow as much of its own food as possible.

Chapter 10Debts

199 The Monastery is responsible for debts and obligations incurred by professed monks,provided the prior approval of the Hegumen has been obtained (cf. Canon 468 2). Wherethis approval has not been obtained, the individual monk is liable.

Chapter 11Hospitality

200 Guests are to be treated as Christ among us. They are welcome to participate in theCommunity's common prayer and meals to the extent they wish. In return they are invited tocontribute to the well being of the Community through their prayers, labor and money inproportion to their means and capabilities.

201 The traditional Byzantine monastic custom is that visits should last three days. How-ever the Hegumen may extend (or reduce) the time in his discretion.

Almsgiving

202 We include almsgiving and Christian charity under the rubric of hospitality. When weare asked to give of our money, food, shelter, time, or any other possession we must give asbest we can. Nor should we do this of a sense of virtue, but rather out of Christian duty, asones paying a debt. Not to share our own wealth with the poor is theft from the poorteaches our holy father, St. John Chrysostom.51

TITLE IX: DEATH OF A MONK 37203 The duty to be mindful of the poor extends to monks who are lawfully working ortraveling outside the Monastery. The Economos should give each traveler at least some moneywhich can be used for alms when requested.

Chapter 12Study

204 The Hegumen and the spiritual fathers are to encourage all the monks under their careto keep their minds active to the best of each ones ability. They should read Scripture and thewritings of the fathers in particular. But any good and holy literature, science or art may be avaluable part of the monks vocation. The important thing is that the study be an aid to prayerand the moral and ascetic life. It should not be the other way around.

Formal education

205 There is no requirement that our monks be formally educated to a particular level, orthat they study toward degrees or diplomas. In some cases, the Hegumen will discern aca-demic study will be good for a monk; in other cases he will decide against it. In all cases suchstudy should be seen as good in itself. It is bad to think of study as being of value only if itresults in some tangible objective, such as ordination to the priesthood.

Chapter 13Going outside the Monastery

206 Only the Hegumen or his delegate may grant permission for a monk to be absent fromthe Monastery. In the case of proposed absences of longer than three days, or in the case offrequent absences over longer periods, the Hegumen must seek the advice of the monksspiritual father and of the Council.

207 No monk may leave the Monastery without the Hegumens blessing. The first task ofthe returning monk is to seek the Hegumens blessing and to render an account of his journey.

Chapter 14Penalties and sanctions

208 Persistent disobedience after warnings must be dealt with by the Hegumen. Punish-ments in the Monastery are medicinal in character. Nothing that smacks of revenge or maliceis to be allowed.

209 Penances may be private or public. The latter are reserved for serious offenses affect-ing the community, and are to be imposed by the Hegumen only after the advice of the monksspiritual father has been sought together with that of the Council.

Chapter 15Precedence in the Monastery

210 Precedence in the Monastery is determined first by clerical order and then by monastic

MONASTIC TYPIKON OF HOLY RESURRECTION MONASTERY38rank, and then by the length of time in that order. When two monks are tonsured on the sameday, only then is age taken into account (the elder is to be tonsured first). This follows one ofthe oldest monastic customs, recorded, for example, by St. Jerome concerning the monks ofTabennisi:

The first to enter each monastery sits first, walks first, says the psalm first, stretches hishand out first at table, and communicates first in church. Among them account is takennot of age, but of [time of] profession.52

Chapter 16Interpreting the Typikon

211 In the event of any dispute as to the meaning of a provision of this Typikon the EparchialBishop is to determine the matter. Where the dispute involves the Eparchial Bishop as a party,however, the matter is to be referred to the Metropolitan head of our Church sui juris.

Title IXDeath of a Monk

212 A monks death should not be regarded as a cause primarily for sorrow, no matter howtragic the circumstances may seem. Brothers, we would not have you to be uninformedabout those who have died, so that you may not grieve as others who have no hope.53 Thedead monk is now in the hands of the living God. We do not ignore the fearful plight of thesoul before the judgment seat: it turns its eyes to the Angels and its prayer is in vain. Itextends its hands to men and finds no one to help.54 Yet neither do we cease to pray thatGod will be merciful, and take our brother to his rest, with the saints...where there is no pain,sorrow nor mourning, but life everlasting.55

213 What follows is the ideal procedure to be followed in the case of death. The Hegumenwill adapt this procedure as necessary in cases where the death is sudden or unforeseen. Theprescriptions of the Byzantine Rite must be observed in the case of monks who die in Greatand Holy Week, or in Bright Week. In all cases account must also be taken of the requirementsof the civil law and, where necessary, the monastic customs must be adapted to comply withthese.

214 The dying monk is to receive the Mysteries of Holy Confession, Communion andAnointing.

215 If he asks for it, and if the Hegumen permits it, the dying monk, of whatever rank, maybe tonsured into the Great Schema on