We do not know exactly where and how were hosted the pilgrims at Putna Monastery throughout its history, but certainly each generation of monks fulfilled their duties to take good care of those who crossed the threshold of the monastery. At the beginning, the founder, his family and important guests were apparently hosted at Stephen the Great’s Princely House. In the 18th century, Metropolitan Jacob of Putna required that certain precious objects be used in worship only on important feasts and special visits. This proves that receiving pilgrims was taken in consideration while making the rules of the monastery.

Closer to the modern period, the first building for pilgrims was “N. Iorga” House. Designed as a resting place for priests, it was built by Metropolitan Bessarion Puiu between 1936 and 1939, with money received from the Church Fund.

After the Communist regime came to power, Metropolitan Bessarion Puiu was sentenced to death in absentia and was forced to live abroad until he passed away in 1964. The house founded by him at Putna was confiscated by the Communist regime in 1949, turned into a tuberculosis sanatorium, and in 1954 it became a motel. After the revolution of December 1989, it was given back to the Church and, starting from 1992, the monastery regained possession of it. The building was closed for four years for renovation. Then, on the 12th of August 1999, three days before its new blessing ceremony was scheduled, it was almost entirely destroyed by fire.

 

Thanks to the efforts of the whole monastery, the building was rebuilt and named “Mitropolit Visarion Puiu” (“Metropolitan Bessarion Puiu”), after its founder. It was opened before the patronal feast celebrated on July 2, 2004.

In chronological order, the second accommodation building for pilgrims was “Sfântul Daniil Sihastru” (“Saint Daniel the Hermit”) Archontariki, located in the southern part of the monastery, 30 meters from the precincts wall. This construction was financed in a period when any kind of accommodation belonging to monasteries was forbidden. The reason was the need to accommodate the people who worked at the construction of the Princely House, in the 1980s.

After 1990, once the students were free to stay overnight at monasteries, this archontariki was used for several years to accommodate them. Seeing its insufficiency, His Eminence Archbishop Pimen decided there was need for another accommodation building. In 1996, in addition to the “Bessarion Puiu” Guest House, a wooden building with about 150 beds was built with support from Dean Ionel Maloș and the parishes of Laura, Vicov and Straja.

This building was open until 2006 when it had to be demolished after being affected by fungus. In the same place, the monastery, with the help of numerous sponsors, built the actual “Sfântul Nicolae” (“Saint Nicholas”) Archontariki. The building has about 220 beds and it can host many groups of pupils, students and pilgrims who come to visit the monastery with their parish priests.

 

The existence of these three guest houses reinforce the monastery’s answer to the requirement to love strangers. They ensure accommodation for each pilgrim “according to the deserved honor and rank,” to the spiritual benefit of each and every one. The monastic rules regarding the receiving of the pilgrims provide that the pilgrims’ stay at the monastery must not exceed three days, so as not to disturb monastic life.

In these quite troubled days, when Christianity in general and especially monasticism are regarded with suspicion and reserve by many people, the restoring of relations between monasteries and society requires sustained effort. Therefore, the monasteries come to meet both pilgrims in search of a real spiritual benefit and tourists or passers‑by who come unannounced in search of accommodation. Yet, spiritual benefit must remain the main purpose, according to Saint Paul the Apostle: “Let each of us please his neighbor for his good, leading to edification” (Romans 15, 2). Following this word, it is needless to say that all Christians who visit the monasteries have to adopt appropriate moral standing and clothing in these places reserved for prayer. In turn, the brotherhood must minister to the needs of those who look for spiritual guidance.