It seems as though it is only now, following the wise leadership of His Reverence Father Petroniu – the abbot, with a community numbering up to 26 souls – can it be said that the Prodromu Skete truly exists on the Holy Mountain and forms part of the Athonite monastic communities.
What are the spiritual principles established by Father Petroniu for the Prodromu Skete?
Although certain temptations still existed, particularly as the skete housed monks from different communities with different customs, which were difficult to harmonise, during Father Petroniu’s time, no compromise or concession that might have led to a failure to observe the monastic rules was permitted within the community. The abbot’s lifelong experience enabled him to find solutions to any confusion or disagreement that would restore peace.
And, to answer the question you asked me, the principles by which our community operated were those established by the Holy Fathers. Particular attention was paid to the customs and way of life within the community of Saint Theodore the Studite, whose rules were often read, especially during Great Lent, refreshing our consciences with a zeal worthy of emulation. The communal schedule was fixed for everyone alike, without deviation or, as I said, without concessions. The day began with the wake-up call at one o’clock past midnight, which was carried out by the brother in charge of waking everyone, who would ring the bell at each person’s door until the reply ‘Amen’ was heard. At two o’clock in the morning we would all go down to the church where we would begin Matins in full order, following the typikon of Saint Sava – a ritual observed by all the monasteries of the Holy Mountain, with minor adjustments to the schedule, given that the Byzantine hour varied from week to week. The night service continued with the Divine Liturgy, lasting five to six hours on ordinary days, and on feast days, holy days and Sundays, up to eight or ten hours. The vigils would last for as long as twelve hours without interruption. Once the Divine Liturgy had ended, a communal meal was served for the resident monks and for the pilgrims or worshippers taking part in this programme. It is worth noting that the meal was held in complete silence; everyone listened to the reading in the refectory, as the service continued in the church. Anyone who, through negligence or some temptation, failed to attend the service in the church did not eat on that day, as they were under penance.
After the morning meal, everyone would retire to their cell for the two hours that each monk used for personal purposes – to fulfil their penance, for reading, meditation or rest. Once the two hours had passed, each was called to the duty entrusted to him: the kitchen, the refectory, the bakery, the sacristy, the guesthouse, the painting workshop, the garden, carpentry, mechanics or housekeeping – in which each was required, to the best of their ability, to carry out their duty in silence, whilst keeping their mind on prayer. These duties continued until an hour before Vespers, in which the majority took part, with the exception of those in duties where presence was required: the kitchen, the refectory, etc. After Vespers, supper was served, in which everyone took part. The Evening Service continued with the evening liturgy. After this, everyone would once again retire to their cells, where each would continue their evening routine: the set of prayers prescribed by their spiritual father, reading, meditation and rest. Thus ended the constant and steadfast routine of a day spent in our monastery.
Once a week, usually on Fridays, was the day for spiritual guidance and confession, which everyone had to undergo. Here I should mention that, unfortunately, Holy Communion was administered only once every forty days, with the exception of the elderly, who received it every ten days or at the discretion of the spiritual father. This practice was later rectified, as we too learnt from the experience of the other Athonite monasteries and subsequently enjoyed more frequently the spiritual benefit that the soul receives through the constant care of union with Christ through Holy Communion. Let those who wish to understand, understand.
Let it not be thought that the temptations or obstacles on the path to salvation have ceased. Obstacles still arose from the wiles of the Evil One, from neglect of salvation, from the sins that human nature sometimes brings about; they came from the world and from all that opposes the glorification of God.
Just as the manuscripts of earlier times show, during the lifetime of Saint Gregory of Sinai together with his disciple Mark, above the Lavra Monastery, in the cell which today bears the name of St. Gregory Palamas—who himself now rests there—it is said that Saint Gregory of Sinai’s disciple had a vision of a monastic settlement in the area where our Skete is situated, called ‘Vigla’, and a church suspended in the air, where demons were clinging to it and trying to pull it down, whilst in the air, the Mother of God and St John the Baptist were casting their shadows and helping many who were ascending to heaven. From this vision we can clearly see that the envious devil has not tolerated and does not tolerate this holy place, which from the very beginning has endured great trials and even today these trials show no sign of abating.
Faith, hope, love, self-denial, humility and, above all, the fear of God, and perseverance in prayer, and fasting, which plays its part as Elder Petronius often told us—all these are overcome with the help of God and the Most Holy Mother, the Mother of the Lord.
Faith, hope, love, self-denial, humility and, above all, the fear of God, and perseverance in prayer, fasting playing its part, as Elder Petroniu often told us, all are overcome with the help of God and the Most Holy Mother, the Mother of the Lord.
I have shown that it is only through hard work, dedication and steadfast patience that one can turn even a ruin into a ‘palace’, metaphorically speaking, where the Gospel also tells us that ‘where two or three are gathered in My name, there am I among them’ (Matthew 18:20). Without God, nothing can be done. There were moments of crisis that unsettled us, for where one does not seek God’s will but seeks one’s own, the evil one comes and claims his rights.
Fathers and brothers would come, eager to spend time in the community of the Skete, but their zeal would last only so long. When their purpose was not fulfilled, they were forced to return or to find a place suited to their purpose. The character of Father Abbot Petroniu and his zeal for irreproachable piety, with no exceptions or deviations from the rule, gave one a sense of responsibility and confidence in one’s own thoughts, the certainty that one was on the right path towards one’s desire, towards the purpose for which one had left the world and its desires, and, ultimately, you came to save your soul, something the Elder often said, being careful that we should not lose our souls: ‘Alas, brothers, let us not lose our souls, for it would have been better had we never been born.’ He would visibly rejoice when a church was saved from ruin, ‘through the widow’s mite, which are her tears’, as the Elder used to say, ‘which is worth more than the nobleman’s silver and holds great weight before God’.
Truly, neither his elevation to the position of Primate, nor any other rank or honour, altered his way of life; only monastic asceticism and simplicity in all things alike—these alone did he hold in the highest esteem. He never dined outside the refectory nor had any special meal, not even when ill, right up to his very last breath. He was content with whatever was served at the table, observing the communal order. In terms of clothing, he wore threadbare garments, having only one cassock or robe, which His Holiness looked after himself, washing by hand, without ever using a washing machine or the help of anyone else. He did not use superfluous words, but only those that edified the soul. If anyone found themselves in a moment of temptation, he would leave them for a little while to allow their soul and distress to settle, and then find the right place to comfort them.
He did not use superfluous words, but only those that edify the soul. If anyone was facing a temptation, he would leave them for a while to allow their soul and distress to settle, and then he would find the right place to comfort them.
Our Father, Abbot Petronius, had spiritual relationships with almost all the Abbots of Mount Athos, relationships which are maintained to this day thanks to this pious father. He did not leave the Holy Mountain lightly, except in cases of great necessity or when summoned by spiritual or secular authorities. He upheld the order and regulations of the Skete, ensuring that the Abbot would not leave the monastery except in cases of great necessity.
The years he spent as abbot of the Skete, and beyond, bringing to a close 33 years of spiritual, pastoral and administrative service at a rather advanced age – 94 years – he drew near to the end of his earthly life, which we shall all face, spending just two and a half months on his sickbed.
As long as his legs would carry him, he never left the church, attending every service. Although he suffered enormously, he did not allow himself to be a cause of distress to his fellow monks and brothers. His hidden treasure was humility and prayer. When his parents asked him, ‘Who do you propose should succeed you as head of the community?’, his reply was: ‘Pray, keep vigil, and let the Mother of God and Saint John the Baptist choose.’ We all heeded his advice and turned with fervent prayers to the Mother of God. Once the date had been set, and under the supervision of the Exarchate of the Great Lavra Monastery, of which Abbot Prodromu was also a member, the election proceeded by secret ballot. At my insistence and that of the fathers, I requested that all those entitled to vote should also be eligible for election, whether monks or clergy.
When the votes were counted, fate unexpectedly fell upon my sins. Still perplexed, I found myself in a rather delicate situation – to refuse, thereby breaking the so-called vow that I would never accept the office of abbot or any rank, even if honourary. I was very much inclined to refuse, but the presence of the elders, the monastery’s exarchate, the entreaties and the votes cast clouded my mind, and I accepted something that was not in my nature, being inexperienced.
Realising that I had no other choice, I accepted what I could easily have refused – perhaps beneficial for me, but unsuitable for the Fathers and the community. Once the deed was done, I took up the cross which the Lord had entrusted to me and said to myself: ‘You wretch, prepare yourself for yet another trial.’ There were also those who did not want this, as is usually the case in such situations. The war that was beginning, whether openly or covertly, was now plain to see, something for which I have often reproached myself, for a single word that I could have spoken then, simply and decisively, would have brought me the peace and tranquillity I so desperately needed. What concerns me is of little importance, for I have done—and do—nothing of great significance. Now I had to continue what my predecessor, the Reverend Father Petroniu, had painstakingly established, just as the question you have put to me suggests. I did not and do not possess Father Petroniu’s power of persuasion, but I have relied on His Holiness’s prayers and on the words hewhen he learnt that the Mother of God and Saint John the Baptist had entrusted me with the great responsibility of continuing the spiritual life of this monastery, which the founders built and desired with all their hearts.
Anything imposed from outside, without genuine spiritual work, leads to failure and to undesirable surprises which, unfortunately, we encounter in some monasteries.
I now realise that this Athonite practice of electing the abbot from within the community is, and is clearly justified, for the sake of the continuation of the spiritual and administrative life of any monastery. It is not for someone from outside to impose or choose to install abbots who are not desired by the community. For this can, unfortunately, lead to dictatorial tendencies and other interests that have no connection whatsoever with the spiritual purpose of monastic life. Anything imposed from outside, without genuine spiritual work, leads to failure and to undesirable surprises which, unfortunately, we encounter in some monasteries. Drawing on the experience of past years, I have been able to chart the course to follow.
The Prodromu settlement was always far from being completed in terms of the building works and repairs that might have brought peace of mind for the days ahead. Everything was merely kept afloat, as I mentioned at the outset. The superficiality and haste with which work was carried out at that time on all the buildings and outbuildings of the hermitage, including even the main church – the ‘katolicon’ – left us having to start almost everything from scratch. This vast amount of work, which could not be postponed, has exhausted us and continues to do so, at times exceeding the physical and mental endurance of the outer man, but not that of the inner man, with hopes for a better future and expectations of salvation and eternal rewards.
There have also been extremely dangerous obstacles which have fought against this settlement for years on end, from your own blood brothers and kinsmen, with harassment of the most vile kind and unworthy of a monk, which we have had to face, as we read the words of the wise man: ‘He himself has done no good, yet he does not allow another to do so either’. God, the Mother of God and Saint John the Baptist have shattered their impetus, awaiting their repentance, for which we too pray; but, alas, the hardness of their hearts gives no sign that they will do so. The Lord is merciful, but also a just judge; therefore, let those who know their conscience is burdened take heed.
What are the struggles of the Fathers in this Skete at present, and what spiritual joys do you experience?
Our very deeds reveal this, and the unripe and immature fruit of our being speaks for itself. Truly, the words of the elders who went before us are fulfilled in us; when asked how the lives of the Fathers and their successors would be, they replied that they had done God’s will to the best of their ability, caring for their own salvation, and that those who would follow them would accomplish only half of what the first had done, whilst those after them would do nothing at all, becoming utterly lazy in their monastic endeavours. On hearing these words, the fathers asked:
— “But who will be saved in those days?”
—“Those who endure to the end!”, for temptation will come upon them, and if they endure it steadfastly, they will be received into the kingdom and will be crowned, and they will be greater than us. Know this: in the last days, true guides will be lacking, as they will be preoccupied with the cares of this life, neglecting spiritual struggles. In these circumstances, the true seekers and those who set down their salvation in writing will receive help from above so that they may not fall into the snares and deceptions of this age. Bearing all this in mind, I considered myself unworthy and unfit to provide general guidance to the brotherhood.
Nevertheless, I also reflected on the Lord’s words: ‘Whoever wishes to be great must be the servant of all’ (Matthew 23:11). For my part, I have striven not to be a stumbling block to my brothers, and I have taken into account both human frailty and weakness and the wiles of the evil one, who seeks not good but to manifest evil in every place and at all times.
Spiritual joys come to a person when they have steadfast patience and contentment whilst bearing the cross. For, in fact, what is a monk? A monk is a bearer of the cross, a constant crucifixion, beginning with obedience, the mortification of one’s own will, humble reflection, the fear of God, patience in the face of injustice, tribulations, illness, suffering, refraining from judgement, not speaking ill of others, living in purity, in chaste virginity, and the fulfilment of God’s commandments and His holy will.
Prayer, vigil and fasting are the wings not only of the monk, but also of the ordinary believer – lay person, layperson, young or old – who desires salvation. Whoever possesses these to the best of their ability has the greatest joy, which no one can take away from them, neither persecution, torture, insult, the cutting off of limbs, nor even death, for his soul is clothed in the garment of joy and love for God. Thus the martyrs triumphed and were sanctified; the ascetics laboured; the teachers, the instructors of God; and the host who received God into their souls—the hermits, the fools for God— all were sanctified and received the crowns of righteousness from the hands of the living God. They will judge us and the whole world, and the world is not worthy of them. These are tears of joy which the monk can offer—he who claims to live in a monastery and to serve God.
There is no greater joy than when, having been wronged, you endure for God’s sake, praying for the one who has wronged you, thereby following in the footsteps of God and the Saints.
This is the mindset a monk—God’s priest and minister of the sacred—must have. Our holy father Petronius, the abbot of the Prodromu Skete, reminded us of all this, even at the risk of repeating himself, so as to engrave these words upon the hard stone of our souls, from which they still bleed as they remind us of them, and especially since we so often overlook them, neglecting the advice of the fathers. There is no greater joy than when, having been wronged, you endure it for God’s sake, praying for the one who has wronged you, thereby becoming a follower of God and the Saints. This world is passing away, and everything in it, sooner than we imagine. Let us run whilst we are on the path, for night is coming and we shall no longer see; let us work whilst it is day, as though we were to live a thousand years, yet waiting as though we were to die tomorrow. Today is ours; tomorrow we do not know if we shall still be here. Let us be ready, for we do not know the day or the hour when the Lord will call us.
