Schema

[Heather M]

dear all,

On my last monasatery visit, I met a nun who was wearing the Schema...can someone tell me more about it? What it represents? Is there a difference between Schema, Great-Schema, Angelic Schema etc... I've heard all of these terms.

thanks, heather

[Herman Blaydoe]

Schema means form or plan. The Great Schema is the most "severe" form of asceticism and sometimes referred to as the "angelic habit." A monastic who takes on the Great Schema has taken on a greater vow and discipline, as differentiated from the Lesser or Little Schema of the tonsured monastic, which is differentiated from the riassaphore monastic who has not yet taken monastic vows.

[Nikos]

Does anyone know anything about the development of the monastic clothing? When did cassocks start to be word? The other elements?

Is it true that priests traditionally wore a white cassock, while only monks wore black? What's the relationship of monastic attire to clerical attire, historically as well as meaningfully?

Nikos

[Daniel Jeandet]

Doesnt the transition from one level of Schema to another also have something to do with the the monk or nun's progress in the spiritual life?

I assumed this, but I dont know.

[Fr Averky]

Dear Niko,

The Angelic Habit was given to one of the early Deseret Fatrhers, I believe it was St. Pachomios the Great, by an angel of God

Like the later Franciscans, the monastic robe was of a rough cloth, almost like burlap, in that it was the poorest material. All monks wore the schema on the front of their habit and a cowl with no kamilavka underneath.
If you can find pictures of ancient Russian monasticism, or in some Greek icons, you will see that what they are wearing is a tan habit, with a long "scapular" in the front with the symbols of the Great Schema on them, and on their heads is a cowl. To get an idea of what they look like, find a picture of the Patriarch of Russia, and you will see what they look like,except for the fact that theirs is white.

It is also interesting to note that only the Patriarch of Moscow wears such a cowl and that he alone wears an emerald green mantya, as apposed to blue for Metropolitans and purple for Archbishops and Bishops. this is the practise of the Russian Orthodox Church.

In the early days of monasticism, all monks were tonsured Great Shema. as is done on the Holy Mt. Athos. As time went by, given the weakness of each generation, Small Schema came about, and the Rassophore monk, the latter taking no vows. In the Russian tradition, Small Schema is considered to be full monasticism, and the Great Schema is given to a very few proven acestics. Their habit is completely different, and they spend most of their time in prayer.

After the fall of Constantinople, all clerics and monastics were ordered to wear black habit as a sign of disgrace. Now, it is for contemporary monastics a sign of mourning for our sins. Also over time the cowl gave way to a kamilavka with a veil worn over it. Among Greek monastics, kamilavka is made from a soft wool, whereas the Russians wear a solid kamilavka which is slightly wider at the top than that around the head. There was a time when for some strange reason, the Russian kamilavkas became almost riduculousy high, sometimes well over a foot! When I first was tonsured, our Klobuks, as we call them, were about six to six and a half inches high. Now we are getting them from Russia, and they are about eight inches high. They are of the highest quality, and cost about fifty dollars as apposed to two hundred to three hundred in the U.S.

The reason that monks have two laplets on their veil is to honor the memory of the holy Patriarch of Constantinople, who preached on behalf of Holy Icons. The outraged emperor ordered his jaw cut off so that he could no longer speak. Cutting to thin strips of cloth one on either side, St. Methodios wrapped them around the place where the bottom of his face had been, and continued to preach in defense of Orthodox teaching. Now there is a piece of red or burgunday satin ( bishops wear purple) sewed on the end of the laplets which represent the blood which the holy saint of God shed for the Faith

When speaking about "white" clergy and "black" clergy, the reference is to the fact that married priests can wear any number of colors of rasso and cassocks while monastics are limited to black. On some Great Feasts, some monks will wear a white or blue or cranberry red cassock under their Rasso. This is only effective if one is wearing a Greek rasso, which is open in the front. Among the Russians, sometimes a hierach will wear a royal blue rasso, but that is because he is a prince of the Church.

Priests ands monks wear the same basic cassock, but monastics wear a belt-the skin of a dead animal-to remind them that they must be dead to the flesh. Both priests and monks wear skufia and kamilavka,but in Russian practise, priests wear purple, and they are given the right to wear them as an award. Monks always wear black skufia, and hierodecons wear a black kamilavka when serving, whereas a married deacon is awarded the right to wear a purple kamilavka.

As you can see Niko, my information is from the traditions of the Russian Orthodox Church, to which I belong. However, each Local Church has but a variance of the classic monastic attire. I hope this will be helpful to you.

Sincerely,

Fr. A.

[Nikos]

Thank you for all the information about monastic attire. I'm still curious about the distinction between white and back cassocks. I do understand (only since someone told me!) the general meaning between "white clergy" and "black clergy," and also had recently leared about the fact that married priests can wear a number of colors of cassock. But I'm still curious about something I was told not long ago, that originally, the standrd color for the cassocks of all married priests was white, and black reserved only for monks and nuns. Do you know if this was true before the fall of Constantinople, when everyone was ordered to wear black?

Nikos

[M.C. Steenberg]

Dear Nikos and others,

While this does not address your specific question regarding the variations in colour, etc., across monastic and clerical garments, I thought you might be interested to read a short excerpt from St Basil the Great, on the proper clothing of a monk.The following is taken from chapter 22 of St Basil's longer Rule, or set of questions and answers, on the monastic life. Keep in mind, when reading, that in this particular context, Basil's comments regarding the attributes of 'the Christian' are specifically in reference to the Christian monk.


Question: What is the appropriate clothing for a Christian? We have already shown the necessity of humility and simplicity, of cheapness and economy in all things, so that there may be few occasions of distraction on account of bodily needs. Our discussion of clothing must therefore keep the same principles in mind. For if we should zealously seek to be last of all, it is quite clear that in this matter too the last place is to be chosen. For just as vain people seek glory for themselves even in the clothes they wear, striving to attract attention and arouse envy by reason of the splendour of their dress, so it is obvious that whoever has totally abased his life through humility should choose in this matter too the lowest possible. [...] The Apostle has taught us the end to be aimed at in a single phrase, saying, 'if we have food and clothing, with these shall we be content' (1 Ti 6.8), as if to say that we need covering only. Let us no longer fall into the forbidden vanity of ornamentation and the ostentation that comes from it -- to say nothing worse. [...] But as there is also another end, that of being warmed by coverings, both must have been aimed at, to cover our private parts and to be protected against bad weather. Since however there are some clothes that are very useful for this and others less so, we should prefer whatever sort serves several needs, in order to preserve the principle of poverty. To avoid having some things for show and others for use at home, one set of clothes for the day and another for the night, we should decide to acquire one garment which is sufficient for all our needs, a decent covering by day and necessary warmth by night. The result of this is that we all wear a similar schema, and the Christian is indicated by a distinctive mark even in his clothing. This is because things that have the same end as far as is possible agree with each other.

It is also useful to have distinctive clothing since it lets everyone know in advance that we have made profession of a godly life, so that those who meet us can demand appropriate behaviour. For unseemly and shameful behaviour is not equally noticeable in ordinary people and in those who profess great things. [...] Therefore this profession by means of clothing forms a kind of discipline for the weaker brethren, so that even against their will they are kept from evil deeds.

(From St Basil the Great, Longer Rule for Monastics, chapter 22 [trans. taken from A. Holmes, A Life Pleasing to God, 201-3])

INXC, Matthew

[Fr Averky]

Dear Niko,

I have never heard or read in any source that the distinction between "white" clergy and "black" clergy limited the married clergy to only white. Even then, most married clergy will wear white on Christmas or Pascha, and not on a regular basis. Sometimes an archdeacon, (a monastic protodeacon) can wear a white cassock, but only during Bright week. In Russia, clergy wear red, as they follow the practise of Jerusalem, whereeas the Church Abroad uses the customs of The Great Church, which now also wears mostly red. It is, as I said, more in reference to the habits of monastics who mostly wear black, and there are some exceptions, which I do believe I have already mentioned to you. If I may ask, who told you this? Are they themselves a monastic or married priest? I do not remember ever having heard such terms from those in the Greek Orthodox Church.*I would daresay that these terms are peculiar to the Russian Orthodox Church. The bottom line Niko, is that It really makes no difference, but can be viewed as a local practise. In the Serbian Church, due to Roman Catholic influences, married priests wear a burgundy sash, much like the Catholic Monsignors. In Rumania, the skufia is quite beautiful, and can be made with the sides of black velvet, and the top of burgundy velvet. Each church has its own customs, Niko. Nothing to be concerned about, really. Do you have a desire to be a white or black clergyman yourself, Niko? Also, have you asked any monks or nuns about this where you live? If you should come up with a solid reference to married clergy wearing only white, please share it with us.

Daniel, you are correct to a point in regards to perceived spiritual progress in order for the Great Schema to be granted. In the Church of Russia, there have been Great Schema monks who were very young; for instance the child-monk St. Bogulep, who was made a Great Schem at only five years of age. He died very young, and lived a very saintly existence every day of his brief life. In Russia, classicly speaking, the "Schemnik" lives a life of intense prayer and a strict ascetic life. In many cases, the monk is fed an seen to by only one or two cell attendants, and rarely leaves his cell. The Russian Schema habit is quite beautiful, having an embroidered cowl, and embroidered shoulder pieces. At one time, it was held that once a man became a Schemnik, he could no longer move up in clerical rank. I remember many years ago at the convent of Our Lady Of Vladimir in San Francisco, there was one old Schemnitsa, and when she would come for a service, which was very rarely it caused general spiritual excitement. Before her repose, the Abbes of many years, Mother Ariadna was tonsured tro the Schema. Daniel, look up Valaam or Valamo monastery on Google, and you might find some very interesrting old photos of that great monastery.

On Mt. Athos and in other places in Greece and thoughout the Orthodox world, in time every monk will be given the Great Schema. We have in our monastery two Schema monks who were tonsured on the Holy Mountain, but since they are very active, they wear a modified schema under their cassocks. In our nearly seventy five years of existence, not one monk has ever been tonsured to the Great Schema. I hope this will help you and Niko

Fr. A.

[Arsenios]

Christ is Born!

Fr. A Bless!

Glory to God you are out of medical danger for awhile, Father - Glory to God who hears our prayers, and those of His Church... May your blessed little toes remain upon your long-suffering feet...

I have heard of a young man being made a Schema-monk here in the states - In his 20s... But do not know first hand if it is true - I assume it's true, for my friend who worked under him at the monastery briefly [ for a couple of weeks or less] is not given to making this kind of thing up... But I thought being in his 20s was stunning - Your story of a 5 year old is staggering! One of the really great things about hanging out around monks is their stories... O do they have stories!

We need living saints in the US, and they are coming, glory to God! And while I am far to old and sinful to ever hope to become one of them, I pray for their coming, and I have seen some of it... And it is wondrous in-DEED!

Is there not a good Orthodox understanding that says the Church incarnates the Logos in the power of the Holy Spirit? I pray that the US is finally receiving the planting of the Church that she has so long not properly had...

Welcome back, Dear Father Averky...

To the Glory of the newborn Christ!

Arsenios

[Arsenios]

Fr. A -

Is this a Schema-monk and attire?

<http://www.valaam.ru/photo-exhibition/lightval/sv61.htm>

Arsenios

[Fr Averky]

Dear Arsenii,

Yes, it is a picture of a Russian Great Schema monk, in fact. he is the Spiritual Father of one of our monks who met him while they were both in Valaam monastery several years ago. The Father pictured is very small, like a dwarf, but he has the repution of being a good spiritual father.

He spent some years on Mt. Athos, but sad to say, when he made bold to chastize Patriarch Bartholomeos for his ecumenical activites, he was asked leave. He now lives somewhere in Russia. While he was "correct," it would have been better had he remained silent, for it could have added to the difficulty for Russian monks to live on the Holy Mountain.

As you can see the habit is quite ornate. I have seen only one, which was from the 19th century and had been worn by a Russian monk on Mt. Athos. Just looking at it one could sense the prayerful life of he who had worn it.

Fr. A.

[Fr Averky]

Dear Arsenii,

You are not too old to become a monk! When I came here in 1975, one of the old fathers asked me how old I was, and I told him 30 years old. "Just think," he said,"when you were born, I had just arrived at this monasery, and I was already 65. He lived to be over a hundred, and was one of my dearest and most favorite among the old Fathers. He was a true model of meekness and humility,and until he could no longer work, he never spoke while at his obedience, and he always had the most serene look on his face.

Thank you for your kind words of concern. This most recent illness has taken a lot out of me, and I can barely walk by myself, and even need to use a cane in the confines of my larger cell. I put all my hope in God, and thank Him for giving me yet a little more time.
Love in Christ,

Fr. A.

[Maria Mahoney]

From Kindling the Divine Spark:


1) Wear on your head a cowl symbolizing the meekness of infants - and like children be guileless, obedient, caring for all, along with being friendly and welcoming, receiving each other with love.

2) Wear upon your shoulders the paramon - the cross of complete obedience - and be patient and good-hearted. Pass your time in labors, prayer, fasting, and kneeling. Forgive each other. Help each other, and endure everything.

3) Wear the belt - representing readiness for any deed and the mortification of the passions - and be courageous, not feeling sorry for yourselves, not making excuses for yourselves, and be ready for any good deed, even if you have to die for it.

4) Wear the mantia - the image of the burial shroud - and be dead to everything that is outside and around you. If someone scolds you, don't feel offended; if you are praised, don't get elated. If you receive a gift, don't be carried away, and when in trouble don't lose courage. Keep one thing in your mind and heart: salvation of soul and a God-pleasing life.

5) Have a prayer rope - the symbol and rule of continual prayer - and acquire the habit of such prayer, even while sitting or walking, at home or outside, in church or at meals. And at any work and at any place, ceaselessly, have prayers in the heart, and with it fall asleep and wake up.


In Christ,
Maria

[R. Hendricks]

ok, i'm new here. i don't know where to go to ask this question, so feel free to direct me. today i visited property where Greek Orthodox nuns live (it is a pet motel/animal boarding & day care). i was told by an employee that the nuns are related - the younger is the Mother (about 48 yrs old) and the older nun is the Sister (about 56 and the aunt of the Mother). I was told that the Sister has to ask for permission from the Mother for EVERYTHING, including eating and going to the bathroom. If the Mother thinks the Sister is being too "mouthy", she gets slapped in the face and/or sent to her room. What are the "rules" for the Greek Orthodox nuns????

[Herman Blaydoe]

In Orthodox monasticism obedience is the first and foremost rule. However, it must be voluntary. If a monk or a nun lives in voluntary obedience, he or she experiences more and greater freedom than a person in society who must live by the rules of society, whether he wishes it or not. The monk must never believe that his obedience was forced upon him; for it was he who made the decision to live the monastic life. He must desire it; he must believe that he is doing it voluntarily. Otherwise, he has no business becoming a monk. A monk must have in his mind the same willing obedience that Jesus displayed to His mother the Ever-Virgin Mary and to Joseph, as Saint Luke records for us in his gospel (Luke 2:51). In this respect a monk denies himself; he denies the whims and the desires of his ego and he becomes a slave of Christ. For he knows that only in this way will he find his true self, his real identity and his true freedom.

[M.C. Steenberg]

Dear Mr Hendricks,

As an 'after thought' following Herman's very helpful post, I thought I might just note that monastic obedience is often mis-perceived outside of monastic contexts. More particularly, many people mistake the relationship of obedience between a monk/nun and the abbot as being wholly drone-like - i.e. tallies of checklists for permission to do x, y, z. The monks at the monastery where I spend a great deal of time always find this rather amusing: guests coming and, attempting to emulate this somewhat skewed perception of monastic obedience, asking whether they should seek the blessing of the abbot to use the toilet, or wash their hands.

Obedience is relational: the demeanor of a life and a will, rather than just wrote 'permission slips', to hark back to school language. :)

INXC, Matthew

[R. Hendricks]

"In Orthodox monasticism obedience is the first and foremost rule. However, it must be voluntary."

Thank you for your responses-they were helpful. However, what about the Mother slapping the Sister? Is this allowed? What about Mercy?

[Herman Blaydoe]

It is not for me to judge, but slapping does sound "over and above". I would take "what you were told" with a grain of salt however, unless you have seen it for yourself.

[John]

"In Orthodox monasticism obedience is the first and foremost rule. However, it must be voluntary."

Thank you for your responses-they were helpful. However, what about the Mother slapping the Sister? Is this allowed? What about Mercy?

I would say, be cautious about believing a story like that without evidence it really happened.

There are lots of rumors around, about all sorts of things. Usually they're just rumors.

Yours,
John

[Maria Mahoney]

http://en.wikipedia.org/wiki/Great_Schema

Can anyone tell me what the letters on the diagram of this schema stand for ... I know the first two lines:

1. Jesus Christ
2. Conquers
3. ?
4. ?
5. ?
6. ?
7. ?

Letters around skull?

Thank you for your help!

In Christ,
Maria

[Nina]

http://en.wikipedia.org/wiki/Great_Schema

Can anyone tell me what the letters on the diagram of this schema stand for ... I know the first two lines:

1. Jesus Christ
2. Conquers
3. ?
4. ?
5. ?
6. ?
7. ?

Letters around skull?

Thank you for your help!

In Christ,
Maria

Dear Maria,

I think I know a couple of the letters, but I have to double check about their meaning.

However I can tell you that the letters around the skull read ADAM - in Greek.

The skull represents Adam the first created man. And you can understand the whole idea and relation about restoring the fallen nature by crucifying our flesh and passions etc depicted there.

Also what is most beautiful and moves me a lot is the other tradition: Christ was Crucified exactly where Adam was buried. Underneath His Holy Cross was the skull of Adam - that is why the place was called Golgotha, which in Hebrew means 'skull' - not only because the place resembled a skull. So that is why under the Holy Cross we see the skull. Not only Christ gives His Holy Blood for us, but His Holy Blood literally went over the skull of Adam to wash his sin - because Adam was the first created man. Isn't this and our faith so beautiful?!!!! Oh my God and to think that the whole history of Israel was to make them come back in that land (The Promised Land) so Christ would be born there and crucified exactly where Adam was buried. That is why maybe it was called as "the land of milk and honey" because it meant salvation, it meant Heaven for the children of God. It meant that Adam would be saved by the blood of our Christ and enter Heaven.

[Michael Stickles]

Somebody posted an answer to that on an orthodoxchristianity.net forum (http://www.orthodoxchristianity.net/forum/index.php/topic,12160.0.html):



IC XC is the abbreviation for "IECOYC XPITOC" ("Jesus Christ")
and together it means "Jesus Christ Conquers (through the Cross)".

If you look at the picture of the megaloschema I posted, and read the letters left to right, you get:
IC XC
NIKA ("IECOYC XPICTOC NIKA") meaning: "Jesus Christ is Victorious"
Φ. Χ. Φ. Π (Φως Χριστού Φαίνει Πάσι) meaning "The Light of Christ shines on all"
Θ. Θ. Θ. Θ (Θεού Θέα Θείον Θαύμα) Vision of God Divine wonder
Χ. Χ. Χ. Χ (Χριστός Χάριν Χριστιανοίς Χαρίζεται), meaning "Christ bestows grace on Christians"
Τ. Κ. Π. Γ (Τόπος Κρανίου Παράδεισος Γέγονε) meaning "The Place of the Skull becomes Paradise"

[Maria Mahoney]

Thank you Nina and Mike for your replies!

THIS IS BEAUTIFUL!

Thank you!

[Paul Cowan]

The Angelic Habit was given to one of the early Deseret Fatrhers, I believe it was St. Pachomios the Great, by an angel of God


Fr. A.

I know this is an old thread, but I had not heard of this Saint before. And yes, I know Fr. Averky is no longer with us. :(


St Pachomius the Great was both a model of desert dwelling, and with Sts Anthony the Great (January 17), Macarius the Great (January 19), and Euthymius the Great (January 20), a founder of the cenobitic monastic life in Egypt.

St Pachomius was born in the third century in the Thebaid (Upper Egypt). His parents were pagans who gave him an excellent secular education. From his youth he had a good character, and he was prudent and sensible.

When Pachomius reached the age of twenty, he was called up to serve in the army of the emperor Constantine (apparently, in the year 315). They put the new conscripts in a city prison guarded by soldiers. The local Christians fed the soldiers and took care of them.

When the young man learned that these people acted this way because of their love for God, fulfilling His commandment to love their neighbor, this made a deep impression upon his pure soul. Pachomius vowed to become a Christian. Pachomius returned from the army after the victory, received holy Baptism, moved to the lonely settlement of Shenesit, and began to lead a strict ascetic life. Realizing the need for spiritual guidance, he turned to the desert-dweller Palamon. He was accepted by the Elder, and he began to follow the example of his instructor in monastic struggles.

Once, after ten years of asceticism, St Pachomius made his way through the desert, and halted at the ruins of the former village of Tabennisi. Here he heard a Voice ordering him to start a monastery at this place. Pachomius told the Elder Palamon of this, and they both regarded the words as a command from God.

They went to Tabennisi and built a small monastic cell. The holy Elder Palamon blessed the foundations of the monastery and predicted its future glory. But soon Palamon departed to the Lord. An angel of God then appeared to St Pachomius in the form of a schemamonk and gave him a Rule of monastic life. Soon his older brother John came and settled there with him.

St Pachomius endured many temptations and assaults from the Enemy of the race of man, but he resisted all temptations by his prayer and endurance.

Gradually, followers began to gather around St Pachomius. Their teacher impressed everyone by his love for work, which enabled him to accomplish all kinds of monastic tasks. He cultivated a garden, he conversed with those seeking guidance, and he tended to the sick.

St Pachomius introduced a monastic Rule of cenobitic life, giving everyone the same food and attire. The monks of the monastery fulfilled the obediences assigned them for the common good of the monastery. Among the various obediences was copying books. The monks were not allowed to possess their own money nor to accept anything from their relatives. St Pachomius considered that an obedience fulfilled with zeal was greater than fasting or prayer. He also demanded from the monks an exact observance of the monastic Rule, and he chastized slackers.

His sister Maria came to see St Pachomius, but the strict ascetic refused to see her. Through the gate keeper, he blessed her to enter upon the path of monastic life, promising his help with this. Maria wept, but did as her brother had ordered. The Tabennisi monks built her a hut on the opposite side of the River Nile. Nuns also began to gather around Maria. Soon a women's monastery was formed with a strict monastic Rule provided by St Pachomius.

The number of monks at the monastery grew quickly, and it became necessary to build seven more monasteries in the vicinity. The number of monks reached 7,000, all under the guidance of St Pachomius, who visited all the monasteries and administered them. At the same time St Pachomius remained a deeply humble monk, who was always ready to comply with and accept the words of each brother.

Severe and strict towards himself, St Pachomius had great kindness and condescension toward the deficiencies of spiritually immature monks. One of the monks was eager for martyrdom, but St Pachomius turned him from this desire and instructed him to fulfill his monastic obedience, taming his pride, and training him in humility.

Once, a monk did not heed his advice and left the monastery. He was set upon by brigands, who threatened him with death and forced him to offer sacrifice to the pagan gods. Filled with despair, the monk returned to the monastery. St Pachomius ordered him to pray intensely night and day, keep a strict fast and live in complete solitude. The monk followed his advice, and this saved his soul from despair.

The saint taught his spiritual children to avoid judging others, and he himself feared to judge anyone even in thought.

St Pachomius cared for the sick monks with special love. He visited them, he cheered the disheartened, he urged them to be thankful to God, and put their hope in His holy will. He relaxed the fasting rule for the sick, if this would help them recover their health. Once, in the saint's absence, the cook did not prepare any cooked food for the monks, assuming that the brethren loved to fast. Instead of fulfilling his obedience, the cook plaited 500 mats, something which St Pachomius had not told him to do. In punishment for his disobedience, all the mats prepared by the cook were burned.

St Pachomius always taught the monks to rely only upon God's help and mercy. It happened that there was a shortage of grain at the monastery. The saint spent the whole night in prayer, and in the morning a large quantity of bread was sent to the monastery from the city, at no charge. The Lord granted St Pachomius the gift of wonderworking and healing the sick.

The Lord revealed to him the future of monasticism. The saint learned that future monks would not have such zeal in their struggles as the first generation had, and they would not have experienced guides. Prostrating himself upon the ground, St Pachomius wept bitterly, calling out to the Lord and imploring mercy for them. He heard a Voice answer, "Pachomius, be mindful of the mercy of God. The monks of the future shall receive a reward, since they too shall have occasion to suffer the life burdensome for the monk."

Toward the end of his life St Pachomius fell ill from a pestilence that afflicted the region. His closest disciple, St Theodore (May 17), tended to him with filial love. St Pachomius died around the year 348 at the age of fifty-three, and was buried on a hill near the monastery.

[Kyrylo]

It seems that the embroidery work on a Great Schema is typically white thread on black cloth.

However I have seen recently a Great Schema where the embroidery thread was all red. Does anyone know if there is a spiritual or cultural significance between using either white or red?

Thank you.

[Archimandrite Irenei]

Dear Kyrylo,

There really is no standard colour scheme for the great schema. On the Holy Mountain, for example, it is almost always (though not exclusively) red thread that is used; elsewhere white is more common. But even on the full Russian-style great schema, white is not the only option. Red versions are not uncommon; and in fact multi-coloured (with blue, yellow, gold) also exist.

INXC, Fr Irenei