@inbook{
author = "Митровић, Катарина С. and Живковић, Ивица",
year = "2023",
abstract = "У раду разматрамо прописе о монашкој трпези у Правилу Св.
Бенедикта Нурсијског и Хиландарском и Студеничком типику Св. Саве Српског. Св.
Бенедикт је пред очима имао поуке Св. Јована Касијана, док се Св. Сава угледао на типик
Евергетидског манастира у Цариграду. Оба аутора велику пажњу поклањају, не само
врсти и количини хране и пића која се износи пред монахе, већ и понашању за трпезом.
Монашка трпезарија представља једну од главних просторија манастирског комплекса.
У православном свету она припада култном простору, док у бенедиктинским опатијама
чини прелаз између сакралне и стамбене зоне. Заједничко обедовање представља
наставак богослужења у обе традиције, због чега му се и поклања велика пажња. Без
обзира на то што постоје извесне разлике, обе традиције веома држе до гостољубља,
јер присуство гостију, посебно оних који су сиромашни, болесни, одбачени од породице и
шире заједнице, као и ходочасника, монахе подсећа на непрекидно служење Христу кроз
одрицање од властите удобности и прихватање другог и другачијег., This paper examines the ordinances regulating the dining rules for monks as defined in
the Rule of St Benedict of Nursia as well as the Chilandar and Studenica Typikons of St Sava of
Serbia. St Benedict had kept in mind St John Cassian’s recommendations, while St Sava look to
the typikon of the Evergetide Monastery in Constantinople. Both authors paid great attention not
only to the type and the quantity of food and drinks laid before the brethren, but also to the
behaviour at the dining table. The dining room is considered one of the main rooms in a
monastery complex. In the Orthodox world it is part of the cult area, while in the Benedictine
abbey it is a transitory place between sacral and residential zones. Both traditions consider
communal meals a continuation of the worship, which is why they much attention is paid to
them. St Benedict and St Sava have both regulated that the monks should arrive to meals on time,
that they should dine in silence, without exaggerated movements and gestures, so they can
concentrate not only on eating and drinking, but also on the listening of the excerpts from the
Holy Bible or hagiographies which are read by one of the brothers. Monks are supposed to have
maximum two meals a day and both before sunset. All three sets of rules insist on orderly
kitchens and dining rooms, hygiene rules and restraint from excessive intake of food or drinks.
Food preparation and consumption outside the dining room is forbidden both to the Benedictine
order monks and to the Serbian monks on Athos and in Studenica. The duties of a cellerariusi.e.
of the dining table attendant and their assistants were defined in detail. Gluttony and negligent
behaviour were punished first by oral reprimand and if it failed to give result, then by removal
from the dining table and other punishments decided upon by the priors of the monasteries:
abbots i.e. hegumen. St Sava assigned much more attention to the eating during Easter, Christmas
or St Peter’s fasting periods, while St Benedict mentioned fasting in the passing, as something
taken for granted. As far as the concept of hospitability is concerned, it is evident that the two
communities for which the rules were written, differ in some aspects. As it happens,
Montecassino as St Benedict’s endowment and Studenica as the endowment of rulers, were
much more open to receiving guests – some of whom were quite eminent. Moreover, it is
regulated that many events of significance to the monastic community should take place in the
presence of representatives of both civil and church governments. St Sava has regulated how to
greet the guests in the Chilandar typikon, as copied from the Evergetide typikon, but this was
probably hard to implement consistently on Mount Athos where access was quite restricted to
strangers, in comparison to other monasteries. Regardless of evident differences, both traditions
show much respect for the concept of hospitability, because the presence of guests, especially
those of poor station, the sick, the abandoned by their families or wider communities, as well as
pilgrims, remind the monks of the continuous service to Christ through relinquishing personal
comforts and acceptance of others and otherness.",
publisher = "Центар за византијско‒словенске студије Универзитета у Нишу, Међународни центар за православне студије, Центар за црквене студије, Ниш",
journal = "Византијско‒словенска чтенија VI",
booktitle = "Концепт гостољубља и трпезно правило у уставима Св. Бенедикта Нурсијског и Св. Саве Српског, The concept of hospitability and the dining rules in the rules of ST Benedict of Nursia and ST Sava of Serbia",
pages = "382-361",
url = "https://hdl.handle.net/21.15107/rcub_reff_5380"
}
