Настојатељ манастира у Правилу Св. Бенедикта Нурсијског и у Хиландарском и Студеничком типику Св. Саве

Abstract

У овом раду излажемо резултате упоредног сагледавања дужности настојатеља у Правилу Св. Бенедикта Нурсијског и у типицима које је седам векова касније, под непосредним утицајем наслеђа из једне другачије монашке традиције, саставио Св. Сава Српски. На који начин ове различите традиције, исказане у уставним документима ове двојице светитеља, разматрају иста питања: постављање опата односно игумана манастирског братства, њихову улогу у надгледању целокупног живота заједнице и у духовном руковођењу њених учесника? Први корак у тумачењу сличности и разлика свакако је њихово уочавање и навођење. Ако историја типика установљује структуру и њихов развој разматраних односа, тек литургичко богословље и хришћанска етика црквених односа могу да разоткрију њихов смисао.

This paper shows results of a comparative study of the duties of a monastery custodian according to the Rules of St. Benedict of Nursia, and the typikons of Hilandar and Studenica which were construed by St. Sava of Serbia seven centuries later, under the influence of a different monastic heritage. In the tradition of Christian monkhood, a typikon or a written order aimed at regulating the rules of living in a monastic community, is created upon establishment of a monastery, not so much to explain its theory (precise Christian learning about monkhood) but as a draft of regulated relationships in different situations i.e. as a rulebook for solving some critical issues in the monastic practice. Therefore, each typikon offers answers to the questions related to dominant or foreseeable situations in a certain Christian community, deemed important for the monastic practice at the time of its writing. In his relationship with the monks of the monastery, a custodian must follow the typikon from the earliest start. This means that he adheres to certain rules, established order or rank. The Benedictine monk tradition was created in the Christian West, in the region of South Italy in the 6th century, and it has continued to develop to this date. Serbian monastic tradition was created at the time of St. Sava, at the end of 12th and the beginning of the 13th century; its development started with regulation of monastic life in two monasteries simultaneously: in Hilandar and in Studenica, based on East Christian monastery traditions. The typikons of St. Sava were written following the example of the Evergetide typikon, which was a living testimony of the planned and regulated monastic life in the Byzantine Empire at the start of the 12th century. The typikon of Evergetide Monastery with which St. Simeon and St. Sava had close connections, was an exclusive typikon aimed at regulating liturgies in imperial churches and monasteries involving high logistics requirements. Its distinctive feature was introduction of the all-night wake service. The Evergetide typikon dates back to the era of the so-called ktetor typikons from the 9th and the 10th century. The Hilandar and the Studenica Typikons of St. Sava were part of this process and this era. A few generations before this period in history, the first serious dogmatic discussions between Eastern and Western authorities were recorded on the topic of Christian learning, ecclesial customs and practices. How do these different traditions, laid down in the order documents of St. Benedict of Nursia and St. Sava of Serbia, treat the same issues: nomination of abbots i.e. hegoumenos of monastery brotherhoods, their roles in supervision of the entire community life and in the spiritual leadership of its members? The first step towards an interpretation of their similarities and differences is definitely their identification and citing, while only liturgical theology and Christian ethics of ecclesial relations can lead us to their true meaning.