When one desiring the monastic life
enters a monastery, he normally passes through three steps or stages: 1)
Probationer (Novice — including Riasaphor), 2) Monk of the Lesser Schema
(Cross-bearer or Stavrophore), and 3) Monk of the Great Schema (Russian —
Skhimnik). The Probationer who enters a monastery desires to do so in order to
acquit himself worthily in the angelic state, so called because Monks renounce
all wordly things, do not marry, do not acquire and hold property, and live as
do the Angels in Heaven, glorifying God night and day and striving to do His
Will in all things.
The first act of anyone who desires
to perform any strenuous task is that of preparation. If, for example, one is
an athlete, he would train and condition himself physically and mentally, so as
to better perform in the chosen event. If one wishes to be a doctor or a lawyer
or a businessman or whatever, he first prepares himself with the proper
education, apprenticeship training under the skilled guidance of one more
experienced, and so on. A soldier first spends time in Boot Camp, being trained
physically and mentally to be a good soldier. And so, in like manner, he who
wishes to be a Monk must prepare himself for the task at hand, thus entering as
a Probationer (or Novice).
For a period of at least three
years, the Novice must train himself under the guidance of one skilled in the
monastic life and the direction of souls, by immersing himself in the life of
the Monastery, struggling to perform the obediences given to him and preparing
himself physically (through his labors, fasting, vigils, etc.) and spiritually
(through his rule of prayer and obedience to an elder), for the monastic life.
This three-year period of preparation has existed from the earliest times, for,
in the Life of St. Pachomius, the founder of the Common Life, we learn that he
was commanded by an angel: “Do not admit anyone to the performance of higher
feats until three years have passed.... Let him enter this domain only when he
has accomplished some hard work.”
Traditionally, a Novice, after
spending a short time in lay clothing, is vested in part of the monastic habit,
that is, the Inner Riasa and the Skouphos (or monastic cap). The Inner Riasa is
simply a narrow-sleeved robe reaching to the ankles (Podriznik in Russian) and
the Skouphos is a cup-shaped cap common to all Orthodox clerics and monastics.
These garments are always black in color (as are all the monastic garments),
signifying penitence and deadness to the ways of the world.
After one has been a Novice for a
while, he could take the next step, which is that of Riasaphor Monk, who, it
must be noted, is still considered to be a Novice, but in a special sense. He
does not make solemn vows, as do the Monks of the Lesser and Greater Schemas,
but he is still considered to be, although imperfect, a true Monk. He cannot
marry, he cannot leave the Monastery without censure, and if he were to leave
and marry, he would be subject to excommunication. Nonetheless, he is still a
Novice.
The Order of the Riasa is usually
performed after one of the canonical Hours. Standing before the Abbot, the
candidate is tonsured (hair cut in a cross-wise form) “in the Name of the
Father, and of the Son, and of the Holy Spirit,” signifying that he “casts from
himself all idle thoughts and acts, and takes upon himself the yoke of the
Lord.” The Abbot then vests him with the Outer Riasa (a wide-sleeved outer
robe) and Kamilavka (a flat-topped hat).
In ancient times the Riasa was worn
on days of mourning and it signifies to the Novice that he must grieve for his
sins. The Kamilavka (cap protecting from the heat) signifies to the Novice that
he must tame the heat of the passions. Henceforth the Novice is called
“Riasaphor” (Wearer of the Robe), but, as noted, no vows have been made. [In
our times, the Riasaphor Monk is also allowed the monastic veil with the
Kamilavka, as is worn by the Monks of the Lesser and Greater Schemas.]
He who has attained the dignity of
Riasaphor is under no obligation to advance further in the monastic grades, and
many do not of their own choice, but neither is the Novice obligated to advance
to the dignity of Riasaphor prior to making solemn vows and attaining to the
next step in monasticism, which is that of the Lesser Schema (habit, dignity,
or aspect).
Originally in monasticism there were
only two grades: Probationer and Monk of the Angelic Habit (or Great Schema).
Thus we can say that for every Monk the most desired feat of the soul — the
feat of attaining perfection — is the taking of the Great Schema. Since ancient
times Monks have spoken of the Great Schema as the culmination of Monkhood,
wherein the Monk loves God with a perfect love — in accordance with the Gospel
command, with all your heart, and with all your soul and with all your mind
(Matt. 22:37). In time the Lesser Schema became a kind a preparatory step to
the Great Schema. The Common Life (that of a Monk of the Lesser Schema) came to
be known as betrothal, and Seclusion (the life of a Monk of the Great Schema)
within a Monastery as actual matrimony.
The main feature of the Order of the
Lesser Schema is the Tonsure and the making of solemn vows. The Monastic
Tonsure (or Profession) can be seen as the mystical marriage of the soul with
the Heavenly Bridegroom, but it also can be seen as a second Baptism, inasmuch
as the very ceremony parallels the actual Baptism ceremony. The candidate for
the Monastic Tonsure comes as a penitent, as though to Baptism. [In the
original Greek of the rite, the candidate is referred to as a catechumen, and
he fulfils, in a sense, a catechumenate prior to the Monastic Tonsure in his three-year
probation.]
The candidate stands unclothed in
the Narthex of the church as though about to be baptized by immersion,
signifying that the Old Man is being put off and the New Man put on. Vows are
made, as at Baptism, similar to the Baptismal vows of renunciation, faith and
obedience to the end of life, and these are given in response to specific
questions, as at Baptism. A new name is given, as at Baptism, and the hair is
shorn in the tonsure, just as at Baptism. The new monastic is given a cross, just
as a cross is placed around the neck of the newly-baptized, and he is also
given a lighted candle to hold, just as is the newly-baptized.
Thus, it is obvious that the
resemblance of the Monastic Tonsure to Baptism is not accidental; indeed, in
the instructions given to the monastic Catechumen in the Order of the Great
Schema (with parallels in the Order of the Lesser Schema), the following words
are said: “A second Baptism you are receiving...and you shall be cleansed from
your sins.”
We can also see in the Monastic
Tonsure the mystical re-enactment of the return of the Prodigal Son to his
father's house, for, at first, he stands at a distance from his father's house
(in the Narthex — the entrance to the Sanctuary) as a penitent, having
abandoned the world after drinking the cup of its deceitful delights. He is
seen from afar (as the Prodigal was by his father), for the Monks come to greet
him and escort him to the gates of the Altar where his father (the Abbot)
awaits him.
In the Order of the Lesser Schema,
as noted above, the Novice stands unclothed and unshod in the Narthex, wearing
only a sort of shirt (in ancient times a hair shirt), waiting, as a penitent,
to be conducted into his father's house.' As he is conducted to the Abbot, the
Novice performs three prostrations on the way, and then stops before the Holy
Doors where the Abbot is waiting. Before him stands a lectern upon which are
laid a Cross and a Testament.
The Abbot then asks him what he
seeks in coming here. The reply is given, “I seek a life of mortification.” The
Abbot then questions him further as to whether he aspires to the angelic
estate, whether he gives himself to God of his own will, whether he intends to
abide in the Monastery and lead a life of mortification until his last breath, whether
he intends to keep himself in virginity, chastity, and piety, whether he will
remain obedient to the Superior and to the brethren even unto death, and
whether he will endure willingly the restraints and hardships of the monastic
life. When he has answered all these questions, “Yes, Reverend Father, with the
help of God,” the Abbot then exhorts him as to the nature of the monastic life
and the Novice pledges himself to keep his vows, which were included in the
Order of Monastic Profession by St. Basil the Great.
Then, in order to test his
willingness, the Abbot hands the scissors, with which the Tonsure is to be
effected, three times to the Novice, asking him each time to “take these
scissors and give them to me.” Each time the Novice takes the scissors and
hands them back to the Abbot, kissing his hand. Then the Abbot tonsures the
Novice's head in the form of a cross, saying, “Our brother N. is tonsured by
the cutting of the hairs of his head in the Name of the Father, and of the Son,
and of the Holy Spirit,” and in doing so changes the Novice's name for another,
in token of complete renunciation of the world and perfect self-consecration to
God. Indeed, the first act of obedience of the new Monk is his acceptance of
the new name given him.