Chapter 9. Sketes

Article 142

There are twelve sketes in all on Mount Athos, which are either coeno bitic or idiorrhythmic.

The coenobitic sketes are: 1) the Skete of the Dormition of the Mother of God (Bogorodiča), of Saint Panteleimon Monastery (the “Rossikon”); 2) the Skete of the Prophet Elias, of Pantokratoros Monastery; 3) the Skete of the Forerunner (Prodromos), of Megisti Lavra; and 4) the Skete of Saint Andrew, of Vatopedi Monastery.

The idiorrhythmic sketes are: 1) the Skete of Saint Anne, of Megisti Lavra; 2) the Skete of the Holy Trinity (Kafsokalyvia), of the same monastery; 3) the Skete of Saint Demetrius, of Vatopedi Monastery; 4) the Skete of the Forerunner (Prodromos), of Iviron Monastery; 5) the Skete of Saint Panteleimon, of the Monastery of Koutloumousiou; 6) the Skete of the Mother of God (New Skete), of Saint Paul’s Monastery; 7) the Skete of Saint Demetrius (Lakkouskete), of the same monastery; and 8) the Skete of the Annunciation to the Mother of God, of Xenophontos Monastery.

Article 143

Each skete, according to the Patriarchal sigillion by which the ruling monastery proclaimed it as such and to the written regulations or cus tomary practices describing the relationship between it and the ruling monastery, is obliged to adhere to its established regime, dependent relationships to its monastery, administrative structure, way of life, and relationship of its resident fathers to the ruling monastery.

Article 144

The internal life of the sketes is governed by their own internal regulations, ratified by the ruling monastery. It cannot be in contravention of the present Constitutional Charter.

Article 145

Monks living an ascetic life in the sketes are required to carry out their religious obligations on a regular basis, and come to pray with out omission at the vigil services in the Kyriakon [central church of a skete]. If they fail to do so, they may be subject to disciplinary measures.

Article 146

Up until the time of his tonsure, each novice has the right to request an obedience from another Elder, provided that this occurs with the knowledge and agreement of his own Elder. However, after he is tonsured, he is obliged to remain in obedience to his Elder for the rest of his life. He cannot be assigned to an other Elder of the skete. If this occurs, the ruling monastery may punish this Elder. The relationship between the Elder and his disciples is that of a spiritual father to his children. The Elder’s disciples should render due respect and obedience to him, and in return he should treat them with fatherly love.

Article 147

Monks who disturb the peace, exhibit conduct unbecoming to a monk, or do not exhibit due modesty and discipline, or who lead a life worthy of reproach may, after an initial warning, be admonished by the Dikaios and the Synaxis of the skete. Those who prove incorrigible are reported to the ruling monastery, entailing application of the sanctions provided for in Article 139.

Article 148

When a kalyve in a given skete comes up for sale, the general conduct of the buyer is examined by its Synaxis. If his behaviour is demonstrated to be in accordance with the principles and duties of monastic life, the buyer and seller are sent together to the ruling monastery. After the sale is approved by the monastery, a new homologon is issued, while the established rights of the monastery shall be paid and the previous ho mologon returned.

Article 149

Each skete is governed by a Dikaios, Counsellors, and a Synaxis of its Elders.

Article 150

Candidates for the position of Dikaios must be an Elder of a skete’s kalyve, who is recognized for his virtuous way of life and deemed worthy of this position by the ruling monastery. Those serving a punishment may not be elected Dikaios.

Article 151

The election of the Dikaios in coenobitic sketes take place according to their regime.

In idiorrhythmic sketes, the Dikaios is elected by majority vote. All Elders of the skete’s kalyves, registered in the monastery’s Monachologion, take part in the vote. They convene in the Kyriakon at the beginning of May of each year, with the most senior among them presiding. If any one of the Elders is outside Mount Athos, his disciple may vote for him if authorized to do so by the ruling monastery in writing, after a written request of his Elder. A representative of the ruling monastery supervises the election; his vote counts in the event of a tie between two candidates. The ruling monastery must be notified of the election of the Dikaios through receipt of the minutes from the Synaxis, certified by a stamp in order to recognize and confirm the election and formally appoint the Dikaios, according to the ancient established customs.

Article 152

In each skete, the Counsellors are elected in the same way and for the same term as Dikaios. Their number is between two and four Counsel lors. However, half of them are elected by the ruling monastery.

Article 153

Dikaios, and also the Counsellors if there are two of them, serves a term of one year. If there are three Counsellors, each year one or more of them is replaced; if there are four of them, two of them or all four are replaced each year, depending on the specific regime of each skete.

Article 154

Each skete has its own seal with its name and the name of the ruling monastery. The seal consists of three or four parts. The pieces of the seal are held by the Counsellors: two each by two of the Counsellors chosen by the monastery for this purpose (if there four Counsellors overall), or one piece by each of the three Counsellors (if there are three Counsel lors in all). The seal is used for correspondence with the ruling monastery, and also for documents concerning alms and financial allowances within Mount Athos.

Article 155

The Dikaios and Counsellors are obliged to collaborate in the interests of their skete, disallowing any unilateral action apart from the ordinary duties of each. Any such action is otherwise considered invalid. Important affairs of the skete that do not figure within their ordinary respon sibilities must be considered by the Synaxis of Elders, resulting in an agreement with the ruling monastery.

Article 156

The Dikaios must dwell during the year of his service in a separate house and not in his own kalyve. He is in charge of the internal operation of the skete, providing hospitality for guests, celebrating services in the Kyriakon, incessantly watching over, together with the Counsellors, the conduct of the monks of the skete, warning and advising them, and reporting stubborn and incorrigible offenders to the Synaxis and thereby to the ruling monastery. Together with the Counsellors, the Dikaios is in charge of resolving any disputes that may arise and executing the decisions of the Synaxis of Elders. He is also in charge of preserving responsibly the precious religious objects, sacred vessels, vestments, manuscripts, books, and all other valuable items in the skete. These objects may pass to his successor only on the basis of a thorough and detailed documentary de scription thereof in the presence of representatives of the ruling monastery, to which a copy of this document is then forwarded.

Article 157

The treasury of a skete is replenished through donations and financial assistance. It goes towards supporting the Dikaios and his helpers during their term of service. After they have served their term, he customarily passes the remaining funds on to his successor.

Article 158

The Dikaios must keep regular written accounts of his activities and submit these books to be checked by the Synaxis of Elders and repre sentatives of the ruling monastery at the end of his term in office. This act of verification is recorded in the general codex and is signed by all those who are transferring or receiving this authority. The respective administrator bears responsibility for any anomaly or oversight.

Article 159

When the Elder of a kalyve dies, the ruling monastery commutes the ex isting homologon after the payment of the established psychomeridion. It appoints the highest-ranking person from the brotherhood as Elder, and in place of the former appoints the second highest-ranking person. A third person may then be written on the homologon of the kalyve, if this is the practice of the skete, after being tonsured, and only with the permission of the ruling monastery. In no circumstances may the num ber of persons in a kalyve exceed six.

Article 160

Apart from the above-mentioned general provisions, provisions on sketes in Patriarchal sigillia and monasteries’ homologa are deemed to have binding force.