Saint Theophan, in the world Georgy Vasilievich Govorov, was born on January 10, 1815 in the village of Chernavskoye, Yelets district, Oryol province.
His father, Vasily Timofeevich Govorov, after graduating from the Oryol Seminary, was a priest of the Vladimir Church in the village of Chernavskoye and was distinguished by deep piety all his life. As a well-known and revered pastor among the clergy, he was appointed to the position of dean, which he performed for 30 years, earning the approval of his superiors, the love and respect of his subordinates. The saint's mother, Tatyana Ivanovna, came from a priestly family. She had a quiet, meek disposition and a loving heart. The youth George received his primary education in his parents' house. Pious parents tried to give him an upbringing in the spirit of Christian love and churchliness. From his father he inherited liveliness and purity of mind, from his mother - a tender, loving heart, meekness, modesty and impressionability.
In 1823, Father George entered the Livny Theological School. A capable, well-prepared young man George easily passed the course and in 1829, among the best students, he was transferred to the Oryol Seminary. It was headed by Archimandrite Isidore, later a well-known hierarch of the Russian Orthodox Church. Georgy Govorov studied science and especially psychology with great interest. During the years of study, after a pilgrimage to the Zadonsk monastery, where the relics of Tikhon of Zadonsk (Comm. 13 August), who had not yet been glorified at that time, rested, George developed reverence for this saint.
After graduating with honors from the seminary in 1837, Georgy Vasilyevich Govorov was appointed to the Kyiv Theological Academy. Here education was completed and the direction of the moral life of Georgy Govorov was clearly defined, and the good qualities of moral behavior foreshadowed his path to monastic life.
The Kiev-Pechersk Lavra and other Kyiv monuments of sacred history, eloquent witnesses of the exploits of Russian monasticism, had a beneficial influence on George. The young student often visited the Kyiv Lavra. The impressions of her visits were so deep and strong that the saint recalled them with delight until the end of his life: “The Kyiv Lavra is an unearthly monastery. As you pass through the gap, you feel that you have entered another world. In the last year of his studies, Georgy Govorov decided to devote himself entirely to the service of the holy Church in the monastic rank. On October 1, 1840, on the feast of the Intercession of the Most Holy Theotokos, he submitted to the academic authorities a petition for monastic tonsure, in which he wrote: , made a vow to devote his life to the monastic rank.
With the permission of the academic and higher spiritual authorities, on February 15, 1841, he was tonsured with the name Feofan. The rite of tonsure was performed in the Holy Spirit Church of the Kiev-Bratsky Monastery by the rector of the academy, Archimandrite Jeremiah (later Archbishop of Nizhny Novgorod). In April 1841, Monk Theophan Jeremiah (at that time already Bishop of Chigirinsky, vicar of the Kyiv Metropolitan) was ordained a hierodeacon in the large Assumption Cathedral of the Kiev-Pechersk Lavra, and on July 1 - a hieromonk.
Hieromonk Feofan continued his studies at the academy. He successfully passed the final exams, and the course essay on the topic “Review of the Under-Legal Religion” was sent by the Academic Academic Council among the best to the Synod for consideration. The talent and diligence of Father Feofan was noted by the permanent member of the Synod, Metropolitan Filaret of Moscow (Drozdov, Comm. 19 November).
In 1841, Hieromonk Feofan was among the first to graduate from the academy with a master's degree. His career began in the teaching and educational field. On August 27, 1841, Hieromonk Feofan was appointed rector of the Kiev-Sofievsky Theological School, which was under the direct supervision of the Kyiv Metropolitan Filaret (Amfiteatrov). But Father Feofan did not work long at the Kiev School: on December 7, 1842, he was appointed inspector of the Novgorod Seminary. Hieromonk Feofan was in Novgorod for three years. During this short time, he managed to prove himself as a talented educator and an excellent teacher of psychology and logic.
The higher spiritual authorities highly appreciated the moral qualities and outstanding mental abilities of Hieromonk Feofan, and therefore on December 13, 1844 he was transferred to the St. Petersburg Theological Academy for the post of bachelor in the department of moral and pastoral theology.
Recognizing the great responsibility before God in the matter of the spiritual upbringing of youth, Father Feofan strove to act on future shepherds with great kindness, love and meekness. “The educator,” he wrote, “must go through all the degrees of Christian perfection, so that subsequently in activity he can control himself, be able to notice the directions of the educated and then act on them with patience, successfully, strongly, fruitfully. This should be an estate of persons of the purest, God-chosen and saints. Hieromonk Feofan treated the subjects he taught with great attention. Leaving philosophical and speculative methods of work, the young theologian relied on ascetic and psychological experience. The main - after the Holy Scriptures and the works of the holy fathers - the sources of his lectures were the lives of the saints and psychology.
On February 1, 1845, Father Feofan was appointed assistant inspector of the academy, and from May 20 to August 4, 1846, he acted as inspector. For the zealous fulfillment of these duties, testified by the academic authorities, Hieromonk Feofan was awarded the blessing of the Holy Synod for the second time, and on May 25, 1846, the title of cathedral hieromonk of the Alexander Nevsky Lavra.
Hieromonk Theophan was deeply devoted to the cause of Christian education, but he was drawn to a solitary monastic life. Soon an opportunity presented itself to satisfy the spiritual aspirations of Father Theophan. On August 21, 1847, of his own free will, he was appointed a member of the Spiritual Mission in Jerusalem.
At the head of the Russian Ecclesiastical Mission was Archimandrite Porfiry (Uspensky), an excellent connoisseur of the East, a well-known church archaeologist. In addition to Hieromonk Feofan, the mission staff consisted of two students who graduated from the St. Petersburg Seminary, N. Krylov and P. Solovyov. On October 14, 1847, the mission left Petersburg for Palestine. The six-year stay in the East was of great spiritual and moral significance for Hieromonk Theophan. Visiting ancient monasteries, he indefatigably studied the writings of the holy fathers from ancient manuscripts, got acquainted with the rules and lives of the ancient ascetics of the eastern monasteries and Mount Athos. The young ascetic entered into a close spiritual relationship with the Athonite elders, who had a beneficial effect on the direction of his spiritual life and subsequently contributed to the publication of his writings. Here, in the East, Father Feofan thoroughly studied Greek and French, got acquainted with Hebrew and Arabic.
In 1853, the Crimean War began, and on May 3, 1854, members of the Russian Ecclesiastical Mission were recalled from Jerusalem to Russia. For his work in the mission, Hieromonk Feofan was elevated to the rank of archimandrite on April 4, 1855, and on April 12 he was appointed to the St. not arranged, did not even have its own building. Archimandrite Feofan organizes the construction of a building for the seminary. However, the main concern of Father Feofan was the education of the students of the Olonets Seminary.
In addition to the seminary, Archimandrite Feofan was entrusted with many affairs in the diocese due to the absence of Archbishop Arkady of Olonets, who was summoned to St. Petersburg to attend the Holy Synod. On October 17, 1855, Father Feofan was appointed a member of the Olonets Spiritual Consistory. Archimandrite Theophan took care of improving the preaching activity of the parish clergy and worked out a number of measures to combat the schism, which had established itself in those parts in the form of Danilovism, Philippovism, aristocracy and wandering.
In 1856, Archimandrite Theophan was appointed to the post of rector of the embassy church in Constantinople, which was due to the fact that he was well acquainted with the Orthodox East and was fully prepared for this position. The Church of Constantinople at that time experienced great difficulties in connection with the strife between the Greeks and the Bulgarians. The Russian government and the Holy Synod, interested in stopping it as soon as possible, instructed Archimandrite Feofan to collect information regarding the Greek-Bulgarian strife. On March 9, 1857, Father Feofan presented a report that was of great importance in the discussion of this issue by the Holy Synod of the Russian Orthodox Church.
With his sympathy for the Bulgarian people, sympathy for their legitimate demands, his sincere desire to help, Father Feofan earned himself great love among the Bulgarians. Concerned about the difficult situation in the Bulgarian Church, Archimandrite Theophan did not forget about the good of the Church of Constantinople. He became closely acquainted with the inner life of the Patriarchate of Constantinople, with the state of the synod, the position of the patriarch, bishops, priests, the maintenance of churches and clergy, and a disastrous picture was revealed to him. Father Feofan wrote about all this in his report, appealing for help to "generous" Russia, which "should not leave its mother by faith in this helpless state."
During his stay in Constantinople, Archimandrite Theophan also took care of the Russians who lived here, and suggested that the Russian government establish a hospital for Russian sailors and pilgrims in Constantinople and also asked to arrange "brotherhood with the church."
During his stay abroad, Father Theophan further strengthened his knowledge of the Greek language, which he applied in subsequent works. In the Orthodox East, he collected many precious pearls of patristic, mainly ascetic literature.
On June 13, 1857, by decree of the Holy Synod, Archimandrite Feofan was appointed to the post of rector of the St. Petersburg Theological Academy, which he headed for two years. As a rector, Archimandrite Feofan attended professors' lectures, attended examinations, followed the entire course of academic affairs at the academy. He paid special attention to educational work. As rector of the St. Petersburg Theological Academy, Father Feofan was also intensively engaged in editorial and theological work. He published his writings mainly in the academic journal Christian Reading, which was then published under his supervision. The time of Archimandrite Feofan's rectorship coincided with the celebration of the 50th anniversary of the opening of the St. Petersburg Theological Academy. The anniversary celebration took place on February 17, 1859. The Holy Synod awarded Father Feofan with the Order of Saint Prince Vladimir III degree.
On May 29, 1859, Father Feofan was named Bishop of Tambov and Shatsky. In his speech at the naming of a bishop, Archimandrite Feofan compared his life and various activities with a ball, without a roar and noise, rolling back and forth, in the direction of the blows communicated to him. In the same word, he said that it would not be alien to the secret desires of the heart if such a place fell to his lot where he could freely indulge in occupations according to his heart.
On June 1, Metropolitan Gregory consecrated him with a council of bishops in the Trinity Cathedral of the Alexander Nevsky Lavra.
The service of Bishop Theophan in the Tambov diocese lasted only four years. But during this time he managed to win universal and most sincere love with his unusual meekness of character, rare delicacy and sympathetic attention to the needs of his flock. Saint Theophan showed himself to be a zealous minister in all spheres of church life. Vladyka had to endure many worries and labors in managing the Tambov diocese.
Bishop Theophan showed himself to be a zealous preacher. He accompanied almost every divine service with a sermon, and his word, coming from the heart and breathing deep conviction, attracted numerous listeners. The fruit of his zealous preaching was the release of two volumes of his words to the Tambov flock (109 words in total). A deep knowledge of all the movements of the human heart and its spiritual needs, an experienced acquaintance with the spiritual life, extensive knowledge in the field of both Holy Scripture, and the works of the Holy Fathers, and the natural, historical and other sciences, and other high merits distinguish the words of Bishop Theophan to the Tambov flock, with an extraordinary clarity, liveliness and simplicity of presentation, which made an extremely strong impression on the listeners. Saint Theophan also took care of the external improvement of the spiritual and educational institutions, prompted the authorities of the Tambov Seminary to overhaul the seminary church. In order to promote public education, with the assistance of Bishop Theophan, many parochial schools, Sunday schools and private literacy schools were opened, as well as a six-year diocesan women's school was opened.
Bishop Theophan at the same time took care of improving education and the clergy themselves. At his request to the Holy Synod, from July 1, 1861, the Tambov Diocesan Gazette began to appear.
In days of sorrow and peace, he was a loving father to all. With his numerous and varied deeds and concerns in the management of the Tambov diocese, St. Theophan found time for scholarly and literary activities. By this time belongs his theological work "Letters on the Christian Life", which contains a whole system of Christian moral teaching.
During one of his trips to view the churches and monasteries of his diocese, Saint Theophan visited the Vyshenskaya Hermitage, which pleased him with its strict monastic rules and the beauty of the area. Appointing Abbot Arkady, the steward of the bishop's house there, Bishop said to him prophetically: "Go, Father Abbot, there, and there, God willing, I will come to you." In 1861, Bishop Feofan experienced great joy. By decision of the Holy Synod, he took part in the celebration of the opening of the relics of St. Tikhon of Zadonsk. This event made a great impression on the Tambov archpastor and served, as it were, as a special grace-filled consecration of his own ministry.
On July 22, 1863, Bishop Theophan was transferred to the Vladimir cathedra. The ministry of Bishop Feofan was also short-lived in Vladimir, but even here he showed himself to be a zealous archpastor and managed to earn universal respect and love. The first object of care of the caring archpastor of the diocese of Vladimir was the salvation of the flock through edification, through the preaching of the word of God. Bishop Feofan undertook trips to schismatic centers of the diocese, where he delivered a number of sermons, and at the end of 1865 opened the Epiphany Orthodox Brotherhood in the village of Mstera, Vyaznikovsky district.
However, the subject of Bishop Feofan's most zealous concern was the parochial schools and theological and educational institutions of the diocese. He completed the construction of a hostel for students of the Vladimir Theological Seminary, begun by his predecessor, and opened a school for girls of the clergy. From the beginning of 1865, at the request of St. Theophan, the Vladimir Diocesan Gazette began to appear. For diligent and fruitful archpastoral activity for the good of the Church, His Grace Theophan was awarded the Order of St. Anna II degree (April 17, 1857) and St. Anna I degree (April 19, 1864).
After twenty-five years of serving the Church in various fields, Bishop Theophan found it timely to fulfill his everlasting aspiration. After consulting with his long-time spiritual leader, Metropolitan Isidore, he submitted a petition to the Holy Synod for his retirement with the right to stay in the Vyshenskaya Hermitage of the Tambov diocese.
Vladyka's petition was granted, and on July 17, 1866, he was released from the administration of the diocese and appointed rector of the Vyshenskaya Hermitage, where he led his life as a learned monk.
But it was not the possibility of rest that the quiet monastic walls attracted the heart of Vladyka. “I seek peace,” Bishop Theophan wrote to Metropolitan Isidore, “in order to indulge more calmly in the pursuits I desire, with the indispensable intention that there would be both the fruit of labor, and useful and necessary for the Church of God.”
The vain position of the abbot violated the inner peace of Vladyka Theophan, and he will soon submit a new petition for his release from this position. The Holy Synod granted his request. The long-awaited solitude, to which the saint so persistently strove, finally came by the grace of God. At this time, the saint said: “I will not exchange your high, not only for the St. Petersburg Metropolis, but also for the patriarchate, if it were restored with us and I would be appointed to it ... You can only exchange the high for the Kingdom of Heaven.”
In the first six years of his stay in the Vyshenskaya Hermitage, Bishop Theophan did not completely retire. Together with the monks of the monastery, he went to all church services, and on Sundays and holidays he himself celebrated the liturgy in concelebration with the brethren. The external situation fully corresponded to the spiritual needs of the ascetic saint. He willingly received visitors - relatives and admirers who sought his spiritual advice, admonishment and instructions, went out of the cell for a walk. Saint Theophan, at the beginning of his stay in the Vyshenskaya Hermitage, experienced a struggle with thoughts that made him regret his early departure from the cathedra.
In 1872, the spiritual authorities suggested that he again take over the administration of the diocese, even the Moscow one, and then in the same year they offered him to sit in the judicial department of the Holy Synod.
In 1879, through the Holy Synod, Saint Theophan was invited to Japan by Father Nicholas (Kasatkin), the future Equal-to-the-Apostles Enlightener of Japan (February 3). But Bishop Theophan refused these invitations. After the Easter days of 1872, he began to lead a reclusive life. Theophan the Recluse stopped all communication with people, stopped going to the monastery church for worship and shut himself up in a separate wing. From that time on, he received only the rector of the desert, the confessor of Abbot Tikhon and the cell-attendant, Father Evlampy. By this time, Bishop Theophan had set up in his cells a small church in the name of the Baptism of the Lord, in which he served the Divine Liturgy on all Sundays and feast days, and for the last 11 years every day.
Most of the reclusive life of the archpastor passed in worship and prayer, in bodily and spiritual exploits. In his free time from spiritual exploits, he was engaged in scientific and literary theological works, wrote many letters to various people who turned to him with perplexed questions, with requests for help and guidance. Having left the world and hardly meeting people, the reclusive bishop was interested in the life of the Church and his homeland. He subscribed to many magazines. He had a huge library in his office. When writing his works, the saint used extensive literature in Russian and foreign languages.
In the feat of spiritual and literary creativity, Saint Theophan saw a great service to the Church of God. This is what he says in one of his letters: "Writing is a necessary service to the Church." The subjects and content of the Vyshensky hermit's creations are very diverse. Almost no detail of the spiritual life escaped his deep, attentive observation. But the main theme of all his numerous works is salvation in Christ. One list of these creations is awe-inspiring.
The basis for his God-wise writings was almost exclusively the creations of Eastern church teachers and ascetics. The teachings of Bishop Theophan are in many respects akin to the teachings of Elder Paisius Velichkovsky. This is especially noticeable in the disclosure of topics about eldership, smart work and prayer. As an outstanding connoisseur of ascetic literature, Bishop Theophan not only reflected its features in his creations, but also embodied it in his life, verifying the truth of the patristic ascetic prerequisites with his own spiritual experience. According to the content of his works, they fall into three sections: moralizing, interpretive and translational. Especially great value for theological science are the many works of the saint on Christian morality.
In his moralizing writings, Bishop Theophan depicted the ideal of true Christian life and the paths leading to its achievement. The writings of St. Theophan expound the foundations of patristic psychology. A comprehensively educated archpastor-teacher penetrated the innermost recesses of the human soul. In his writings, he managed to combine the depth of psychological analysis and theology with simplicity of presentation. Surveying the mental and spiritual abilities of a person, Bishop Theophan penetrates deeply into his inner world. This penetration is the result of careful self-observation and great spiritual experience of the saint.
Among the works of Bishop Theophan, there are almost no works of a specifically dogmatic nature, but since the moral teaching of Christianity is inextricably linked with Christian dogmas, one can see the disclosure of dogmatic teaching in different parts of his works. The dogmatic element in the works of the saint is especially important because the author's explanations concern the highest and most difficult points of Christian dogma.
One of the most important deeds of the feat of life of the Right Reverend Theophan is his wonderful works on explaining the word of God, which are a valuable contribution to Russian biblical studies.
In close connection with all the works of Bishop Theophan in the field of theology is his translation activity. He drew his spiritual experience not only from personal inner experiences, but also from ascetic writing, which he was always especially interested in. The most important of the translated works of the saint is The Philokalia, the main subject of which is writings about the spiritual life of the founders and great teachers of Christian asceticism. A special type of literary work of Bishop Theophan is represented by his numerous letters, which he exchanged with everyone who asked for his advice, support and approval, from dignitaries to commoners. The saint preserved his sincerity and love for people until his blessed death.
All the Theological Academies of the Russian Orthodox Church elected St. Feofan as their honorary member, and in 1890 the St. Petersburg Academy awarded him the title of Doctor of Theology for his many-useful theological writings.
On January 6, 1894, on the day of the patronal feast of his cell church of the Baptism of the Lord, at about four in the afternoon, Bishop Theophan died peacefully.
The funeral service for the reposed reclusive bishop was performed on January 11 by Bishop Jerome (Exemplar) of Tambov with a huge gathering of clergy and people. The burial took place in the Kazan Cathedral of the Vyshenskaya Hermitage in the Vladimir side-altar. At the Local Council of the Russian Orthodox Church on June 6-8, 1988, Bishop Theophan the Recluse was canonized as an ascetic of faith and piety, who had a profound influence on the spiritual revival of contemporary society.
The great teacher of the Russian Church, St. Theophan the Recluse, in the world Georgy Vasilyevich Govorov, was born on January 10, 1815 in the village of Chernava, Yelets district, Oryol province.
His father, Vasily Timofeevich Govorov, was a priest and was distinguished by true piety. As an outstanding among the clergy, he was appointed to the responsible position of the dean and held it for 30 years, earning the approval of his superiors, as well as the love and respect of his subordinates. Father Vasily was a man of direct and open character, kind-hearted and hospitable.
Mother, Tatyana Ivanovna, came from a family of a priest. She was a woman deeply religious and extremely modest. She had a quiet, meek disposition. A distinctive feature of her character was the softness and kindness of her heart, which was especially clearly expressed in her compassion and always ready to help anyone in need. From her, George inherited, according to the testimony of his closest relatives, a tender, loving heart and some characteristic personality traits: meekness, modesty and impressionability, as well as features of appearance. The happy time of the childhood of the saint recalls a similar period in the life of the ecumenical teachers - Basil the Great, Gregory the Theologian and John Chrysostom, when the ancient Christian mothers, in a good family upbringing, laid the foundation for the future glory of their children.
From his father, Saint Theophan inherited a strong and deep mind. The father-priest often took his son with him to the temple of God, where he stood on the kliros or served at the altar. At the same time, the spirit of churchness developed in the youth.
Thus, under the wise guidance of the father and the tender, loving guardianship of the mother, with the pious disposition of the whole family, the first years of childhood flowed: besides George, the parents had three more daughters and three sons.
It must be said that the youth Georgy received his initial education in his parents' house: in the seventh year they began to teach him to read and write. Father Vasily supervised the training and listened to the given lessons, and the mother taught the children. “Even in childhood, George showed a very bright, inquisitive mind, searching for the root causes of phenomena, quickness of thought, lively observation and other qualities that often led others to surprise. His mind was even more exalted, disciplined and strengthened by his school education,” writes one of the biographers Feofan I. N. Korsunsky.
In 1823, George entered the Livny Theological School. Father Vasily arranged for his son to live in an apartment with one of the teachers of this school, Ivan Vasilyevich Petin, who had a beneficial effect on the boy, encouraged the boy to properly prepare his lessons and taught him obedience and good manners. The moral and spiritual climate in the school was the most favorable. A capable, well-prepared youth easily passed the course of the theological school and six years later (in 1829) among the best students was transferred to the Oryol Theological Seminary.
At that time Archimandrite Isidore (Nikolsky), later a well-known hierarch of the Russian Church, the Metropolitan of St. Petersburg and Novgorod, was at the head of the seminary. The teachers were exceptionally gifted and diligent people. So, the teacher of literature was Hieromonk Platon, later Metropolitan of Kyiv and Galicia. Philosophical sciences were taught by Professor Ostromyslensky. George was indebted to him for his particular interest in philosophy and psychology. This was the reason that he stayed in the philosophy class for a refresher course.
In the seminary, George studied just as successfully as in the school. It was here that the young man first began to consciously work on himself. Already at this time, his characteristic feature was a love of solitude. The seminar notes noted that he was distinguished by a "tendency for solitude"; instructive in dealing with comrades; sets an example of diligence and good morals; meek and silent."
During the years of study at the seminary, George developed an extraordinary, ever-increasing reverence for St. Tikhon of Zadonsk. Together with his relatives, he made a pilgrimage to the Zadonsky Monastery, where the relics of the saint, who at that time had not yet been glorified, rested.
Georgy Govorov graduated with honors from the seminary and in the depths of his heart dreamed of an academy, but did not hope for such happiness and was already preoccupied with the thought of finding a suitable rural parish. But unexpectedly, in 1837, he received an appointment to the Kyiv Theological Academy on the personal order of His Grace Bishop Nikodim of Oryol, despite the fact that the rector of the seminary, Archimandrite Sophrony, did not have George in mind and was even against it, for he valued in his students the firm memorization of the textbook, which Govorov was no different from.
The Kyiv Theological Academy flourished in those years. It was a favorable time both for the good moral direction of the life of the academy and for the abundance of talents in the professorial corporation. Metropolitan Philaret of Kyiv (Amfiteatrov), nicknamed Philaret the Pious for the holiness of life, paid great attention to the spiritual and religious life of students. The rector of the academy at that time was Archimandrite Innokenty (Borisov) - a famous church preacher who lectured on the encyclopedia of theological sciences. He taught his students to speak impromptu sermons and he himself captivated listeners with his inspired improvisations. Each of his lectures and sermons was an event that awakened the work of thought and raised the spiritual mood in the student family.
Since 1838, Archimandrite Dimitry (Muretov), who lectured on dogmatic theology, was the inspector of the Kyiv Theological Academy. About him St. Feofan retained the brightest memories: of all the hierarchs of his day, he considered him "the most gifted in mind, broad education and the best in life." Of the other teachers, Archpriest John Mikhailovich Skvortsov, a teacher of metaphysics and philosophy, stood out in particular. Holy Scripture was taught at that time by a young and gifted bachelor, later a member of the St. Petersburg Spiritual and Censorship Committee, Archimandrite Photius (Shirevsky). The professor of eloquence Yakov Kuzmich Amfiteatrov also had a great influence on the young men, from whom the student Govorov learned deep Christian conviction, simplicity of style and clarity of thought.
According to contemporaries, it was here, at the Kyiv Academy, that Saint Theophan developed the ability and love for writing. With his written preaching works, he earned respect not only from fellow students, but also from teachers. “No one wrote better than him,” said his classmate at the academy, Metropolitan Macarius (Bulgakov), “only because of his modesty he could not read his compositions aloud.”
The Kiev-Pechersk Lavra had a beneficial influence on George, the impressions from which were so deep and strong that the saint remembered them with delight until the end of his life: “The Kyiv Lavra is an unearthly monastery. to another world."
With the permission of the academic and higher spiritual authorities, on February 15, 1841, he was tonsured with the name Feofan. The rite of tonsure was performed by the rector of the academy, Archimandrite Jeremiah. Together with the other newly tonsured, he visited Hieroschemamonk Parthenius, whose advice he carried out throughout his life: “Here you are learned monks, having typed rules for yourself, remember that one thing is most necessary: to pray and pray unceasingly with your mind in your heart to God. This is what you strive for.” On April 6, 1841, by the same Jeremiah, but already Bishop of Chigirinsky in the large Assumption Cathedral of the Kiev-Pechersk Lavra, Monk Theophan was ordained a hierodeacon, and on July 1 - a hieromonk. In 1841, Hieromonk Feofan was among the first to graduate from the academy with a master's degree.
On August 27, 1841, Hieromonk Feofan was appointed rector of the Kiev-Sofiev Theological School. He was entrusted with teaching Latin in the higher department of this school. He was a wonderful teacher and achieved excellent results. This was achieved through a skillful combination of the educational process with moral and religious education: “The most real means of cultivating a true taste in the heart is churchliness, in which educated children must be kept indefinitely. Sympathy for everything sacred, the sweetness of being among it, for the sake of peace and warmth can be better imprinted in the heart. The church, spiritual singing, icons are the first most elegant objects in terms of content and power, "- such is the view of the saint himself on the upbringing of children. He valued piety, high morality, and good behavior no less than education, if not more. He put Christian love at the basis of his educational activities: "Love children, and they will love you." For the zealous performance of his duties, the young rector received the blessing of the Holy Synod.
Father Feofan worked for a short time at the Kiev Theological School. At the end of 1842, he was transferred to the Novgorod Theological Seminary as an inspector and teacher of psychology and logic. His work as an inspector was very fruitful. In order to protect the pupils from idleness, he disposed them to physical labor: to carpentry and bookbinding, to painting. In the summer, out-of-town walks were undertaken in order to take a break from tedious mental pursuits. During his three years in Novgorod, he managed to prove himself as a talented educator and an excellent teacher of the Christian science of the human soul.
The higher spiritual authorities highly valued the moral qualities and mental gifts of Hieromonk Feofan, and therefore, at the end of 1844, he was transferred to the St. Petersburg Theological Academy for the post of bachelor in the Department of Moral and Pastoral Theology. Hieromonk Feofan treated the subjects he taught with great attention and, in preparing for lectures, showed high demands on himself. The main sources of his lectures were Holy Scripture, the works of the holy fathers, the lives of the saints, and psychology. However, he did not rely on his own strength and showed his lectures to a connoisseur of ascetic creations, the future Saint Ignatius (Bryanchaninov), who read them and approved them.
In 1845, Father Feofan was appointed assistant inspector of the academy, and then became a member of the committee for reviewing abstracts of the sciences of seminary education. At the same time, Hieromonk Feofan acted as the inspector of the academy. For the zealous fulfillment of these duties, he was awarded the blessing of the Holy Synod for the second time, and in May 1846 - the title of cathedral hieromonk of the Alexander Nevsky Lavra. He was deeply devoted to the cause of a good Christian upbringing, but he was attracted by something else - a monastic secluded life: "... I begin to be burdened by an academic position to the point of intolerance. I would go to church, and sit there."
Soon an opportunity presented itself to satisfy the spiritual needs of Father Theophan. In August 1847, at his own request, he was appointed a member of the Russian Spiritual Mission in Jerusalem, which was being created. Returning from Jerusalem in 1854 to St. Petersburg, for his labors he was elevated to the rank of archimandrite with the title of abbot of a third-class monastery, and on April 12, 1855, he was appointed to teach canon law at the St. Petersburg Academy. In addition, he was engaged in preaching.
In September 1855, Archimandrite Feofan received a new appointment - to the post of rector and professor of the Olonets Theological Seminary. On behalf of his superiors, he was to organize the construction of a building for the seminary. Father Theophan arrived at his appointment at the moment when Archbishop Arkady of Olonets was summoned to St. Petersburg to attend the Holy Synod. Due to his absence, many diocesan affairs were also entrusted to the father of the archimandrite. In October 1855, he was appointed a member of the Olonets Spiritual Consistory. Here, too, he found areas of activity that were closely related to his high spiritual disposition and to the good of the population - this, first of all, the preaching of the word of God and the development of measures to combat schism. However, the main concern, meeting the high aspirations of the soul of Father Theophan, was still the education of students.
In 1856-1857. Father Theophan was again sent to the East as rector of the Embassy Church in Constantinople. Upon returning from there, a new field for serving the Holy Church opened up for him: in May 1857, by decree of the Holy Synod, he was appointed to the post of rector of the St. Petersburg Theological Academy. He paid special attention to educational work in the academy entrusted to him: he was the leader and father of students and treated them like a father with his children. The pupils of the academy trusted their rector and freely turned to him with all their needs and perplexities. Archimandrite Theophan was also intensively engaged in editorial and theological and popularizing work. He had to receive many prominent scientists and distinguished visitors. On the day of the celebration of the 50th anniversary of the Academy, its rector was awarded the Order of St. Vladimir III degree for excellent, zealous and useful service. Not long after that, Father Feofan had to be rector. The all-good Providence of God was pleased to elevate him to the rank of bishop.
But first I would like to highlight his ministry to the church from another side - with pastoral and academic activities abroad. Father Feofan himself compares his wandering life, full of various activities, with a ball, without crackling or noise, rolling back and forth in the direction of the blows communicated to it. In these words, his obedience to the will of God is expressed.
So, in August 1847, Hieromonk Feofan was appointed a member of the Russian Ecclesiastical Mission in Jerusalem that was being created, headed by Archimandrite Porfiry (Uspensky), an excellent connoisseur of the East, a well-known church archaeologist, a man of remarkable mind and indestructible energy. On October 14, 1847, the mission set off from St. Petersburg to Palestine via Kyiv, Odessa, and Constantinople, and on February 17, 1848, was cordially received in Jerusalem by His Beatitude Patriarch Kirill.
The purpose of the mission was determined by the following terms of reference:
To have representatives of the Russian Church in Jerusalem and an example of our excellent service,
To transform little by little the Greek clergy themselves, for they experienced a decline in morality, to exalt them in their own eyes and flock,
To attract to Orthodoxy those who waver and apostate from Orthodoxy due to mistrust of the Greek clergy and influence from different faiths.
In addition, many pilgrims and pilgrims from Russia demanded the satisfaction of certain religious needs.
The members of the Mission had permanent residence in Jerusalem and, getting acquainted with the Christian East, visited many holy places in Palestine, Egypt and Syria. Father Feofan worked especially diligently, rigorously fulfilling everything that was required of him.
At the same time, he managed to do a lot for self-education: he learned iconography, perfectly studied the Greek language, thoroughly French, studied Hebrew and Arabic, got acquainted with the monuments of ascetic writing of past centuries, studied libraries, found ancient manuscripts in the ancient monastery of Savva the Sanctified. In Jerusalem, Father Theophan thoroughly familiarized himself with Lutheranism, Catholicism, Armenian Gregorianism and other faiths, in fact he learned what both the strength of their propaganda and their weakness were. In conversations with non-Orthodox members of the mission revealed the truth of Orthodoxy, but they showed the best, clearest example of the superiority of their religion with their highly moral, pious life.
In 1853 the Crimean War began, and the Russian Ecclesiastical Mission was withdrawn on May 3, 1854. I had to return to my homeland through Europe. On the way to Russia, Hieromonk Feofan visited many European cities, and everywhere he visited churches, libraries, museums and other places of interest. For example, in Italy, the country of classical art, Father Feofan, as a great lover and connoisseur of painting, was interested in paintings. In Germany, I got acquainted in detail with the organization of teaching in educational institutions of various sciences, especially theology. On May 5, 1851, Hieromonk Feofan was most mercifully granted a cabinet gold pectoral cross for his scholarly work and zeal for the fulfillment of his duties.
The appointment of the Holy Synod of May 21, 1856, by Archimandrite Theophan to the important and responsible post of rector of the Embassy Church in Constantinople was due to the fact that he was well acquainted with the Orthodox East and was fully prepared for this position.
The Church of Constantinople at that time was going through a difficult period in connection with the conflict between the Greeks and the Bulgarians. The Bulgarians defended their religious independence and demanded worship in their native language and shepherds from their people. The Patriarchate of Constantinople categorically did not agree to any concessions. The Bulgarians in their legitimate demands were supported by the Turkish government, representatives of the Western powers and Archimandrite Feofan, who won his great love for himself with his sympathy and sincere desire to help this people. However, Father Feofan lived in peace with everyone: with the Bulgarians, and with the Greeks, and with the members of the embassy, and with all his colleagues.
Archimandrite Theophan fulfilled the mission entrusted to him and in March 1857 presented Archbishop Innokenty with a detailed report, covering in detail the situation of the Greek-Bulgarian feud, as well as revealing the state of the Eastern Orthodox Church in general, mainly the Patriarchate of Constantinople. This report was of great importance later in the discussion of the Greek-Bulgarian feud by the Holy Synod of the Russian Orthodox Church.
While abroad, Archimandrite Theophan further improved his knowledge of the Greek language, which was brilliantly manifested in his translation activities. He collected here many pearls of patristic wisdom in the field of ascetic writing.
On May 29, 1859, Archimandrite Feofan was named Bishop of Tambov and Shatsk. The episcopal consecration was performed on June 1, and on July 5, Saint Theophan took over the administration of the diocese. “We are no longer strangers to each other,” he said, greeting his flock. “At the hour of the naming, not yet knowing you, I already entered into communion with you, having made a vow to God and the Holy Church to belong to you by care, work and even my life. In the same way, you must determine yourself for attention and, if necessary, for obedience to my weak word and deed in faith and love. From now on, we have good and evil in common. "
Many worries, labors, all sorts of obstacles, even grief awaited His Grace Theophan at the Tambov cathedra. The diocese was one of the most extensive and populous. The saint's ministry lasted only four years, but during this time, by the extraordinary meekness of his character, rare delicacy, and most sympathetic attention to the needs of his flock, he managed to become related to his flock and acquire universal most sincere love.
Vladyka Theophan showed himself to be a zealous minister in all spheres of church life. His attention was focused not primarily on the affairs of external government, but on counseling ministry. He was a true bishop of God, a true gospel shepherd, capable of laying down his life for his sheep.
In the matter of religious and moral enlightenment, church preaching of the word of God is of great importance, and therefore St. Theophanes accompanies almost every divine service with a sermon. His sermons are not the product of dry mental work, but a living and direct outpouring of a feeling heart. The saint knew how to capture the attention of the listeners in such a way that perfect silence reigned in the temple, as a result of which his weak voice was heard in the most remote corners of the temple.
Vladyka himself clearly and definitely expressed the main task of his preaching works as follows: “The best use of the gift of writing and speaking is an appeal to the admonition and awakening of sinners from sleep, and this should be any church sermon and any conversation.”
St. Theophan also took care to improve the education of the clergy themselves. At his request to the Holy Synod, from July 1, 1861, the Tambov Diocesan Gazette began to be published at the Tambov Theological Seminary. In each issue, he placed at least two sermons. One sermon was patristic, and the other was delivered by himself or by one of the Tambov pastors.
The spiritual and educational institutions of the diocese were the subject of his close attention and concern: Vladyka often visited the Tambov Seminary and attended examinations. He also took care of the external improvement of spiritual and educational institutions. The saint worked hard to open a school for girls from the clergy, but the opening itself took place after the transfer of the bishop to Vladimir.
The saint sought out various ways of educating the common people. Under him, parochial schools began to operate, to help them - private literacy schools, as well as Sunday ones - in cities and large villages. There were many concerns about the improvement of the monasteries; especially a lot of work had to be done regarding the Diveevsky convent, where at that time there were great riots. On one of his trips, in order to view the churches and monasteries of his diocese, Saint Theophanes visited the Vyshenskaya Hermitage, which he liked for its strict monastic rule and beautiful location.
Pure and sublime was the private, domestic life of St. Theophan the Recluse. He led a very simple life. He prayed a lot, but he also found time for scientific and literary work. Rare moments of leisure were filled with needlework - carpentry and turning work on wood, and only for a short time did Vladyka go for a walk in the garden. Vladyka passionately loved nature, admired its beauty, saw traces of the Creator's wisdom in everything. In clear weather, in the evenings, I watched the heavenly bodies through a telescope, and then it was usually heard from the lips of an astronomer, touched by the contemplation of the vast world: "The heavens will tell the glory of God."
No one has ever heard from St. Theophan the menacing word of the chief. “Here is the program of the rulers of all generations,” Vladyka advised, “dissolve severity with meekness, try to earn love with love and be afraid to be a monster for others. ". His trust in people, in particular in subordinates, was boundless. In his moral delicacy and nobility of soul, he was afraid to offend a person even with a hint of suspicion or distrust.
In the summer of 1860, the Tambov province suffered a terrible drought, and in the autumn fires broke out in Tambov itself, in county towns and villages. In these difficult times for the diocese, Bishop Theophan appeared as a true comforting angel to his flock and a prophetic interpreter of the will of God, manifested in people's calamities. His instructions on the inner strength of thought, cordiality and animation are reminiscent of the famous words of St. John Chrysostom in such cases.
With the close participation of Bishop Theophan, the relics of St. Tikhon of Zadonsk were uncovered. It happened on August 13, 1861. "It is impossible to describe the joys of Bishop Theophan on this occasion!" - writes his nephew A. G. Govorov, who was then in Zadonsk.
For a short time, the Tambov flock had to be under the rule of St. Theophan: on July 22, 1863, he was transferred to the ancient, more extensive Vladimir cathedra. In a farewell speech to the flock, Bishop Theophan said: “... The all-ruling right hand of God, having brought us together, combined souls in such a way that one might not even want separation. then one must benevolently submit to the decrees of God…”
At the end of August 1863, Bishop Feofan arrived in the God-saved city of Vladimir. His ministry in the new place was even more varied and fruitful than at the Tambov department. During his three years of service here, he delivered 138 sermons. "The people here are painfully good ... they marvel. From the very arrival, until now, not a single service has been held without a sermon ... and they listen."
The diocese of Vladimir was in great need of Orthodox missionary work, since the province was the cradle of schism: hiding from Moscow from government persecution, schismatics found refuge here and many followers. Saint Theophan undertook journeys to the schismatic centers of the diocese, where he delivered sermons and, in the simplest and most accessible form, revealed the inconsistency of the schism, both from a historical point of view and in essence.
For diligent and fruitful archpastoral activity at the Vladimir See for the benefit of the Holy Church, on April 19, 1864, Bishop Feofan was awarded the Order of Anna, 1st class.
But St. Theophan wished for solitude, peace and silence in order to engage in the labors of spiritual writing and thus serve the Holy Church and the salvation of others. This was hindered by extensive practical activity. As a diocesan bishop, he was also obliged to engage in such affairs that were not akin to his character and often disturbed his high spirits, brought grief to his loving heart. He expressed his inner state in one of his letters: “I don’t see any difficulty in business, only my soul doesn’t lie to them.” After consulting with his spiritual leader, Metropolitan Isidore, Bishop Feofan submitted a petition to the Holy Synod for his retirement with the right to stay in the Vyshenskaya Hermitage. On July 17, 1866, after long hesitation on the part of the higher authorities, Saint Theophan was released from the administration of the diocese of Vladimir and appointed to the post of rector of the Vyshenskaya Hermitage. During the parting of the archpastor with his flock, it was clearly revealed what great love St. Theophan enjoyed in his diocese. According to an eyewitness, many of those present in the temple shed tears, for they realized that they would never see their dear shepherd again.
On July 28, after the prayer service, Bishop Feofan went straight to Vysha. At first he settled in the rector's chambers. Later, by 1867, Vladyka moved into a wooden outbuilding, built over a stone prosphora building by Archimandrite Arkady especially for his residence.
The vain position of the abbot disturbed the inner peace of Bishop Theophan. Soon, on September 14, 1866, Saint Theophan sent a petition to the Holy Synod for his dismissal from the management of the Vyshensky monastery and the assignment of a pension to him. The Holy Synod granted his request. Freed from the worries of managing the monastery, Bishop Theophan began to lead a truly ascetic life. For six years, together with the monks, he attended all church services, and on Sundays and feast days he himself performed the Liturgy in a conciliar manner with the brethren. With reverent service, Bishop Theophan brought spiritual comfort to all those present in the church. Hegumen Tikhon later recalled: “It is unlikely that any of us, the monks of Vyshensky, have ever heard in the holy altar what a third-party word from the lips of St. Theophan, except for the following of the liturgical service. for all".
When Vladyka did not serve himself, but only attended services in the church of the monastery, his prayer was highly instructive. He closed his eyes for the sake of gathering his mind and heart and gave himself up entirely to a sweet conversation with God. Deeply immersed in prayer, he, as it were, completely renounced the outside world, from everything around him. It often happened that the monk who brought the prosphora to him at the end of the Liturgy stood for some time, waiting for the great man of prayer to descend in spirit into our earthly world and notice him.
Having closely become acquainted with the internal order of the monastery, the saint wrote to N.V. Elagin: “I feel very well here. The orders here are truly monastic. it will be 8-10 hours. They start at 3 in the morning. The last one is at 7 in the evening. Sarov singing."
No matter how little His Grace Theophan devoted time to relations with the outside world, and, in particular, to receiving visitors, it nevertheless distracted him from the main cause for which he had come to Vysha. And then the idea of a complete shutter appeared, which, however, was not realized suddenly. At first, the saint spent the Holy Forty Day in strict seclusion, and the experience was successful. Then he retired for a longer time - for a whole year, after which the issue of a full shutter was irrevocably resolved.
The solitude of the saint turned out to be "sweeter than honey", and he considered Vysha "God's habitation, where God's heavenly air is." Partially he experienced heavenly bliss already here on earth, in this very corner of boundless Russia, which in the days of the life of the saint was completely provincial. But who knows now the words of the reclusive hierarch that “You can only exchange the Higher for the Kingdom of Heaven”?! Or here are some more lines in his letters about this blessed corner of Russia: "There is nothing in the world more beautiful than the Vyshenskaya desert!" or: "Your heaven is a comforting and blessed abode... we have, for example, a dissolved paradise. Such a deep world!" Until his blessed death, the saint felt completely happy. “You call me happy. I feel like that,” he wrote, “and I would not exchange my Highness not only for the St. Petersburg Metropolis, but also for the patriarchate, if it were restored with us and I was appointed to it.”
What was hidden behind this so-called "peace", behind this shutter, behind this bliss? A colossal work, a daily feat that is unthinkable for a modern person, let alone take on. Vladyka himself, belittling his deeds, hiding them before people out of the deepest humility, having this virtue as a kind of spiritual foundation at the foundation of the soul, in one of his letters gives the following description of his seclusion: “Laughter takes me when someone says that I am in seclusion "This is not at all the same. I have the same life, only there are no exits and receptions. The shutter is real - do not eat, do not drink, do not sleep, do nothing, just pray ... I'm talking with Evdokim, I walk along the balcony and see everyone , I correspond ... eat, drink and sleep enough. I have a simple solitude for a while. "
The most important occupation of the hermit saint was prayer: he indulged in it during the day and often at night. In the cells, Vladyka set up a small church in the name of the Baptism of the Lord, in which he served the Divine Liturgy on all Sundays and holidays, and for the last 11 years - every day.
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THE LIFE OF SAINT THEOPHAN THE HERMIT VYSHENSKY
Saint Theophan, in the world Georgy Vasilyevich Govorov, was born on January 10, 1825, in the village of Chernavskoye, Yelets district, Oryol province, into the family of priest Vasily Timofeevich Govorov, who for 30 years served as dean, earning the respect and love of his superiors and subordinates. In addition to George, father Vasily and his wife Tatyana Ivanovna had three more sons and three daughters. The Govorovs led an exemplary family life, and both were distinguished by deep religiosity and cordial responsiveness to people. In the same vein, they
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Foxes to raise their children. Being a very well-read person, Father Vasily personally prepared his children for school, and Tatyana Ivanovna, who had a rare kindness of heart and deep piety, took care of their strictly religious education.
When George was 8 years old, he was sent to the Livny Theological School. Having received thorough home training, the boy studied very well and behaved, according to the recall of the school authorities, "with exemplary modesty."
In 1829, Georgy Govorov, among the best students, was transferred to the Oryol Theological Seminary. It was then headed by Archimandrite Isidore, later Metropolitan of St. Petersburg and Novgorod. The seminary teachers were gifted and diligent people. Hieromonk Platon, the future Metropolitan of Kyiv and Galicia, was then a teacher of literature, for example, professor Evfimy Andreevich Ostromyslensky taught philosophical sciences. in the seminary,
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Just as in the school, Georgy stood out sharply among his comrades for his zeal in his studies and good manners. In the last classes of the seminary, the mindset and interests of the future saint began to be more clearly defined. Of the subjects of the philosophical course, he liked psychology most of all, and in the theological class he studied the Holy Scriptures especially diligently.
Having excellently graduated from the seminary in 1837, Georgy Govorov, as the best of the pupils of his course, was sent to continue his education at the Kyiv Theological Academy, which in those years experienced a period of real prosperity. Metropolitan Filaret (Amfiteatrov) of Kyiv, whom his contemporaries called "the pious Filaret" for the holiness of life, paid great attention to the development of the inner, spiritual and religious life of the students of the academy. Here education was completed and the general direction of the spiritual path of Georgy Govorov was clearly defined. Favorite items of the future
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The archpastor had theological subjects, especially Holy Scripture and ecclesiastical eloquence. The academic authorities characterized him as a person "very humble", "honest in behavior", "distinguished by good manners, serviceability in relation to his duties, love for worship." All these good qualities of Georgy Govorov's character clearly foreshadowed his path to monastic life, for which, obviously, he had been preparing himself from his youth. The decision to consecrate himself to God was firm and unshakable in him. A year before the full completion of the academic course, on October 1, 1840, on the feast of the Intercession of the Most Holy Theotokos, he submitted to the academic authorities a petition for monastic tonsure, in which he wrote: “Having constant zeal for engaging in theological subjects and for a solitary life, I to unite both in the service of the Church set before me, I made a vow to dedicate my life to the monastic rank. The request of student Govorov was
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Satisfied, and on February 15, 1841, he was tonsured a monk with the name Feofan. The rite of tonsure was performed in the Holy Spirit Church of the Kiev-Bratsky Monastery by the rector of the academy, Archimandrite Jeremiah, who later became the Archbishop of Nizhny Novgorod. In April 1841, in the large Assumption Cathedral of the Kiev-Pechersk Lavra, the same Jeremiah (at that time already Bishop of Chigirinsky) monk Feofan was ordained a hierodeacon, and in July a hieromonk. Experiencing these important changes in his life, Hieromonk Feofan continued to study in his last year at the academy. "Review of the legal religion" - such was the theme of his term paper, which later, among the best, was sent by the Academic Academic Council to the Synod for consideration. A strict connoisseur of theological writings, a permanent member of the Synod, Metropolitan Filaret of Moscow especially noted the talent and hard work of Fr Theophan.
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In 1841, Hieromonk Feofan graduated from the academy with a master's degree and entered the teaching and educational field. He successively passed the positions of superintendent of the Kiev-Sofia Theological School, rector of the Novgorod Seminary, and then professor and assistant inspector of the St. Petersburg Academy. From an early age, accustomed to treat each case with due responsibility, Father Feofan fulfilled all the duties that lay on him conscientiously and with zeal. In his teaching activities, the young theologian, leaving philosophical and speculative methods of work, relied on ascetic and psychological experience. The main sources of his lectures after the Holy Scriptures and the writings of the holy fathers were the lives of the saints and psychological research.
Hieromonk Theophan was deeply devoted to the important cause of Christian education, but he was attracted by something else - a solitary monastic life. His duties in the service included administrative
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New and economic concerns, to which his soul never lay, and therefore he was not internally satisfied with his activities. His spirit aspired to the more familiar sphere of monastic life and prayerful communion with God. “... I am beginning to be weary of my academic position to the point of intolerance,” he wrote to His Grace Jeremiah, “would go to church and sit there.”
By that time, the Russian government had finally resolved the issue of establishing a Spiritual Mission in Jerusalem. An excellent connoisseur of the East, a well-known church archaeologist, Archimandrite Porfiry (Uspensky), was placed at its head, and mentors and students of the St. Petersburg Academy were invited to work with him. Hieromonk Theophan has long been burning with the desire to visit the holy places of Palestine, to get personally acquainted with the state of Orthodoxy in the East, with the skete life of God's special chosen ones - ascetic desert dwellers, to get closer to the living tradition
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patristic thought. Hieromonk Feofan could hardly have expected a more favorable occasion for the fulfillment of this desire; therefore, he gladly responded to the call for cooperation with Archimandrite Porfiry.
Six years of stay in the East became for Hieromonk Theophan a time of tireless work and scholarly studies. Members of the brotherhood were in the Jordan, in Bethlehem, Nazareth and other evangelical cities and historical sites of ancient Palestine. In 1850 they traveled to Egypt, visited Alexandria, Cairo and local monasteries. Father Feofan worked diligently: strictly fulfilling his official duties, he managed to do a lot for self-education. In Jerusalem, he learned iconography, perfectly studied the Greek language, studied French, Hebrew and Arabic.
In Palestine, Father Theophan became acquainted with the asceticism of the ancient monks.
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Eastern monasteries, especially close - with a living tradition of smart work in the Lavra of St. Savva the Sanctified, where he was fortunate enough to live for some time. Here, monuments of ascetic writing of past centuries became available to him: he studies the library of the Lavra, studies ancient writings. Here he found and collected many ancient manuscripts of the patristic heritage. At Sinai, the future saint got acquainted in detail with the famous biblical manuscript of the 4th century, published later by Tischendorf. In Egypt, he traveled and explored the ancient desert - this true cradle of Christian asceticism and the field of the first Christian ascetics. Although Father Theophan did not have to personally venerate the shrines of Mount Athos, during his travels in the East he heard a lot about the life of the Athos elders, deeply imbued with it and struck up a strong spiritual connection with the monks, which he retained until the end of his life.
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It was to this time that the future saint began to collect manuscripts and printed publications, which he translated from Greek and Modern Greek into Russian during his life, including the works of the holy fathers of the Greek Philokalia.
The six-year service of Hieromonk Theophan in Palestine was of particular importance for his entire subsequent life: the Lord was pleased to place his future ascetic and one of the pillars of the faith in the center of Orthodoxy so that he would improve in asceticism and serve as an example of faith and piety to others. In 1853 the Crimean War began, and the Russian Ecclesiastical Mission was withdrawn on May 3, 1854.
In 1855, Hieromonk Feofan was elevated to the rank of archimandrite.
The appointment of Archimandrite Theophan to the important and responsible post of rector of the embassy church in Constantinople took place on May 21, 1856. The Church of Constantinople at this time
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Lived great difficulties due to the conflict between the Greeks and the Bulgarians. The Bulgarians defended their religious independence and demanded worship in the Slavic language and shepherds from their people. The Patriarchate of Constantinople categorically did not agree to any concessions. The Russian government and the Holy Synod, taking care to end this strife as soon as possible, instructed Archimandrite Feofan, as an expert in the East, to collect information that could clarify the state of the conflict. Archimandrite Feofan fulfilled the mission entrusted to him and in March 1857 submitted a detailed and detailed report to Archbishop Innokenty of Kherson. Archimandrite Feofan did not express his own assumptions about how the Greek-Bulgarian strife would end, but he expressed his attitude very clearly: he did not doubt the fairness and legality of the demands of the Bulgarians and at the same time was interested in improving
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Positions of the Church of Constantinople in the Turkish Empire.
With his sympathy for the Bulgarian people, sympathy for their legitimate demands, sincere desire to help them, Father Feofan earned himself great love among the Bulgarians. Of the noble secular persons, he was in especially close relations with the Samosad prince Borodi, who fervently interceded for the Bulgarians before the Turkish government.
Concerned about the difficult situation in the Bulgarian Church, Archimandrite Theophan did not forget about the good of the Church of Constantinople. He became closely acquainted with the inner life of the Patriarchate of Constantinople, the position of the clergy, and a disastrous picture was revealed to him. Father Feofan wrote about all this in his report to the Holy Synod, appealing for help to "generous Russia", which "should not leave its mother by faith in this helpless state." For Russian sailors and pilgrims who lived in Constantinople, Archimandrite
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Feofan offered to arrange a hospital and organize a brotherhood with the church. Father Feofan lived in peace with everyone: with the Greeks, and with the Bulgarians, and with his colleagues, members of the embassy. For peacefulness and friendliness, Archimandrite Feofan fell in love with secular persons with whom he had to talk about the subjects of faith.
The future saint collected in the Orthodox East many precious pearls of patristic, mainly ascetic, writing, he continued to study the Greek language, knowledge of which helped him in subsequent works.
In the same years, the correspondence between Father Feofan and Princess P. S. Lukomskaya began, as a result of which “Letters on the Christian Life” appeared.
In 1857-1859, Archimandrite Feofan headed the St. Petersburg Theological Academy.
In 1859, after such frequent and unexpected movements from place to place, Archimandrite Theophan was finally called to episcopal service in Tampa.
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Bovskaya department, and in 1863 he was given the management of a more populous diocese - Vladimir. In a speech at his nomination as a bishop, Archimandrite Feofan compared his life and various activities with a ball rolling noiselessly in the direction of the blows communicated to it. He expressed his submission to the will of God, his humility and unworthiness. Addressing the members of the Synod, he told that he had a secret desire for the highest feats of virtue: “I do not hide,” said Father Feofan, “that it would not be alien to the secret desires of my heart if such a place fell to my lot where I could freely indulge in the pursuits of one's heart." Even then, the intention was born in the soul of the Right Reverend to leave the world and retire to the wilderness. But, having accustomed himself to be silently submissive to every appointment, he, although not without embarrassment, took upon himself this lofty feat of hierarchal service to the Church of God, as a duty of obedience entrusted to him.
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Seven years of archpastoral service successively in two cathedras—first in Tambov and then in Vladimir—were for His Grace Theophan a time of tireless concern for the welfare of his flock. volumes of his Words to the Tambov flock. Saint Theophan took care of the improvement of theological and educational institutions. He prompted the authorities of the Tambov Seminary to overhaul the seminary church; with his assistance, many parochial schools, Sunday schools and private literacy schools were opened. From July 1, 1861 At the request of the Most Reverend, the Tambov Diocesan Gazette began to appear before the Holy Synod, and since 1865, the Vladimir Diocesan Gazette.
In spite of the many and varied affairs and cares of managing
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As a diocese, St. Theophan also found time for scholarly and literary work. By this time belongs his theological work "Letters on the Christian Life", which contains a whole system of Christian moral teaching.
In 1861, Saint Theophan experienced great joy. By decision of the Holy Synod, he took part in the celebration of the opening of the relics of St. Tikhon of Zadonsk. This event made a great impression on him and served as a special gracious consecration of his own aspirations.
As head of the diocese of Vladimir, Saint Theophan often undertook missionary journeys to its schismatic centers, zealously preached the teachings of the Orthodox Church there, and at the end of 1865 opened the Epiphany Orthodox Brotherhood in the village of Mstera, Vyaznikovsky district.
Leaving only a short time for sleep, Bishop Feofan devoted himself entirely to
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Serving your flock. Always affectionate and friendly, he treated everyone, regardless of rank and age, complacently and with the greatest meekness. If he, as a diocesan leader, needed to punish the offender with a reprimand, then he instructed the dean of the cathedral to do this, as if afraid of violating the law of love, which he steadily guided in his life and pastoral activity.
But no matter how high the personal qualities of His Grace Theophanes, thanks to which his service as a hierarch promised to bring so many good fruits to the Holy Church, he, as a diocesan bishop, still had to very often deal with things that were not at all akin to his heart. From a young age, he strove for solitude and saw the ideal of monasticism in the complete renunciation of all worldly concerns. Therefore, the idea of retiring from the affairs of the diocesan administration and of electing
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For himself such a place of residence, where he could devote himself exclusively to spiritual exploits. Even when he was at the Tambov department, he fell in love with the Vyshenskaya hermitage, about which he said more than once: "There is no place better than Vysha." This is where the thought of the saint rushed when he decided to finally retire from the duties of diocesan administration, which were alien to his contemplative soul.
When, in 1866, the Synod received a petition from the Right Reverend to be dismissed “for retirement” as a simple monk in the Vyshenskaya Hermitage, the members of the Synod involuntarily became perplexed and, not knowing how to deal with this request, first of all asked the leading member of the Synod, Metropolitan Isidore, in private correspondence with the applicant to find out what makes him make such a decision. In his response letter, His Grace Theophan wrote: “I am looking for peace, so that I can indulge more calmly in the pursuits I desire, with the indispensable intention that there be both the fruit of labor, and useful, and necessary for
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Church of God. I have in mind to serve the Church of God, only to serve in a different way.” At the same time, the saint admitted with complete frankness that he had long kept in his soul the dream of devoting himself to a contemplative life in the quiet of solitude and to labors in the study and interpretation of Holy Scripture.
Having accepted this explanation, the Holy Synod granted the request of the Right Reverend, and he was appointed rector of the Vyshenskaya Hermitage. The farewell of the Vladimir flock to their beloved archpastor was touching. It was not easy for him to part with her. “Do not blame me, for the Lord's sake,” he said in his farewell speech, “for leaving you. I'm not going away to be forced to leave you, your kindness would not allow me to change you to another flock. But, as a follower, I lead myself to a stay free from worries, looking for better tea, as it is akin to our nature. How this could have come about, I do not dare to explain. One thing I will say that in addition to external
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His currents of events that determine our affairs are internal changes and dispositions, leading to certain determinations; in addition to external necessity, there is an internal necessity, which the conscience listens to and which the heart does not strongly contradict. Being in such a position, I ask your love for one thing - leaving judgments and condemnations of the step I have already taken, deepen your prayer, so that the Lord does not frustrate my aspirations and grant me, although not without difficulty, to find what I am looking for.
The residents of Vladimir saw off their beloved saint with tears...
Arriving in Vysha, His Grace Theophan first of all resigned his position as abbot of the desert, preferring to remain here in the simple rank of a monk. The long-awaited solitude, to which the saint so insistently strove, finally came, by the grace of God... Saint Theophanes felt completely happy on the Higher until the end of his life. “You call me happy. I feel like
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such - and I will not exchange my Highness not only for the St. Petersburg Metropolis, but also for the patriarchate, if it were restored with us and I would be appointed to it. The height can only be exchanged for the Kingdom of Heaven.”
The monk-hierarch devoted the first six years of his stay on the Above, as it were, to preparing himself for the lofty feat of seclusion. He, along with the brethren, invariably attended all the monastic services, and on Sundays and feast days he himself served in the cathedral with the archimandrite and the monastics. He did not pronounce instructions, but his very service before the throne of God, according to the testimonies of the Vyshensky monks, was a living instruction for everyone: like an unquenchable candle, he prayerfully burned before the faces of the Savior, the Mother of God and the saints ...
After Pascha 1872, Saint Theophan began a reclusive life. He arranged in his cells a small church in the name of the Baptism of the Lord, in which he began to perform all church services with
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Completely alone, without co-workers. He did not receive anyone except hegumen Arkady, his confessor, and his cell-attendant, so that neither relatives, nor acquaintances, nor even persons of royal origin, when visiting the monastery, could break his shutter. For the first 10 years, the hermit saint served the liturgy in his cell church only on Sundays and feast days, and for the last 11 years, every day. To the question of one of his closest admirers, how he serves the Liturgy alone, the saint answered: “I serve according to the service, silently, and sometimes I will sing ...” But if the living voice of the saint is silent for those who once had personal and direct communication with him, then he began to influence people even more fruitfully with his God-wise creations and letters. No one who turned to him for advice and clarification on matters of spiritual life, he never refused his written guidance. Receiving from twenty to forty letters daily, the recluse saint
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He gave answers to each of them, delving into the position and state of mind of the writer with extreme sensitivity. They turned to him for advice, for the resolution of perplexities, in him they sought consolation in sorrow, relief in troubles, everything from dignitaries to commoners.
As a person who has experienced all stages of spiritual development, and as a deep connoisseur of the human heart, His Grace was inimitable in his answers even to such, at first glance, general questions as: what is spiritual life? How do we reconcile the requirements of Christian law with the various responsibilities that family and society place on us? how not to fall into despair among various temptations? how to start the work of moral improvement and, following this path step by step, enter deeper and deeper into the saving fence of the Church? In solving these and similar questions, it seems that he left nothing unexplained ... Almost not a single detail of spiritual life in all its innermost
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The movements did not escape his deep, attentive observation. And he knew how to explain everything so simply, so clearly and illuminate it with such a clear light!
In his letters, Bishop Theophan expressed the same propositions as in his writings, but in a simpler and clearer form. Sensitively capturing the spiritual needs of the writer, sparing no effort, the saint thoroughly and cordially explained all questions and perplexities. He somehow especially knew how to enter into the position of the writer and immediately establish with him the closest spiritual connection, based on complete frankness. The saint preserved this sincerity and love for people until his blessed death.
The theological works of St. Theophan were undoubtedly the fruit of his lofty spiritual achievement. During his stay on Vyshe, St. Theophan created the main part of his spiritual works.
The subjects and content of Vyshensky Zatvor's creations are very diverse.
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Nick, but the main theme of his creation is salvation in Christ. In 1868, the main work of the holy archpastor, The Path to Salvation (A Brief Essay on Asceticism), was published. It is based on lectures on moral theology given by St. Theophan at the St. Petersburg Theological Academy. The whole essence of the moral teaching of St. Theophan is set forth in the book. He himself said about this: "Here everything that I wrote, is being written and will be written." In this work, the author traces the whole life of a person who has embarked on the path of salvation, gives the guiding rules for Christian work. “These rules take a person at the crossroads of sin, lead him through the fiery path of purification and raise him before the face of God, that is, to the degree of perfection possible for a person, to the measure of the age of the fulfillment of Christ.”
In 1870-1871, "Letters on Spiritual Life" were published in "Home Talk", later released as a separate edition. This is a deeply meaningful
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Marriage is a manifestation of spiritual life, starting with the first grace-filled movements of the Christian heart towards communion with God and ending with the highest moral perfection of man.
In 1878, the monks of the Athos Panteleimon Monastery published the book of the saint “What is spiritual life and how to tune in to it?” “Letters,” the saint reported, “are written to the beauty and depict the matter of spiritual life in its present form... The beauty, to whom the letters are written, lives at home with her father; she doesn’t want to get married, but she didn’t have the courage to enter the monastery either. The Lord will arrange it. She has a very good temperament and strong character. Yes - salvation is not tied to a place. Everywhere it is possible and everywhere it actually works. For those who are saved everywhere the path is strait and sad. And no one has yet managed to cover it with flowers.” This work, like the Path to Salvation, helps a person turn away from sin and, looking deeper into himself, embark on a narrow path leading to eternal life.
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The basis for the divinely wise writings of the holy archpastor were the works of Eastern church teachers and ascetics. An outstanding connoisseur of ascetic literature, His Grace Theophan not only guided its traditions in his creations, but also embodied it in his life, believing the truth of the patristic ascetic prerequisites through his own spiritual experience.
In his works, St. Theophan appears as an independent deep Orthodox theologian, a thinker of the contemplative direction, such a theologian in whom theological Orthodox concepts deeply penetrated through consciousness, took on an original form and received a peculiar system.
Especially great value for theological science are the numerous works of the saint on Christian morality. In his moralistic writings, His Grace Theophan depicted the ideal of true Christian life and the paths leading to its achievement.
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The writings of St. Theophan expound the foundations of patristic psychology. A comprehensively educated archpastor penetrated into the innermost recesses of the human soul. His writings naturally combine depth of psychological analysis and theology with simplicity of presentation. Surveying the mental and spiritual abilities of a person, His Grace Theophan penetrates deeply into his inner world. This penetration is the result of careful self-observation and great spiritual experience of the saint. The author, as it were, descends into the dark labyrinths of the spirit and, despite the weak light of the lamp, everywhere manages to distinguish in them very subtle manifestations of the moral principle.
One of the most important deeds in the life of His Grace Theophan is his wonderful work on the interpretation of the word of God, which constituted a valuable contribution to Russian biblical studies. In 1869, a spiritual and edifying interpretation of the saint on the 33rd psalm was published, in 1871 -
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The interpretation of the Six Psalms, and from 1872 the exegetical works of the holy archpastor began to be regularly published in diocesan periodicals: his famous successive interpretations of the Epistles of the Apostle Paul and the Commentary on Psalm 118 saw the light of day. In 1885, his book "The Gospel Story of God the Son, Incarnated for Our Salvation, in Sequential Order, Set forth in the Words of the Holy Evangelists" was published. This work of St. Theophan is an addition to the work “Instructions according to which everyone can for himself form one consistent gospel story from the four Gospels”, published back in 1871.
In close connection with all the theological works of Bishop Theophan is his translation activity. He drew his spiritual experience not only from personal inner experiences, but also from ascetic writing, in which he was always especially interested. The most important of the translated works of the saint is
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There is a “Philokalia”, which is based on the writings about the spiritual life of the founders and great teachers of Christian asceticism: Saints Anthony the Great, Macarius of Egypt, Mark the Ascetic, Isaiah the Hermit, Evagrius, Pachomius the Great, Basil the Great, Maximus the Confessor, John of the Ladder and other holy fathers. His translations are distinguished by ease and general accessibility, accompanied by additions and explanations. In 1881 St. Theophan finished translating the works of St. Simeon the New Theologian. Subsequently, he himself often recommended reading them to his spiritual children: “Simeon the New Theologian is an inestimable treasure. He inspires most strongly the zeal for the inner life of grace. “How persistently he sets forth the essence of the work of the Christian life, producing it in all space from the Lord Savior – exclusively. And everything with him is so clearly stated that it unquestioningly conquers the mind and demands obedience.
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By constant attention to himself, sobriety and vigilance, the ascetic-recluse achieved the highest degree of spiritual perfection. What exactly the inner, spiritual life of the saint consisted of and how it flowed during the 22 years of seclusion remained a secret secret for everyone. The only witness with whom the ascetic, of necessity, had to have personal contact was his cell-attendant Evlampy. But the duties of the latter were limited to very few. Every day, at a special conventional knock, he came from his room, located on the lower floor of the lord's chambers, to serve him a cup of coffee and dinner, which on fast days consisted of one egg and a glass of milk, and at four o'clock in the evening - to bring a cup of tea , which limited the daily food of the ascetic. The duties of the same cell-attendant included the preparation from the evening of everything necessary for the celebration of the early liturgy by the saint - prosphora, red wine, incense ...
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The saint himself usually wrote jokingly about his seclusion, in his characteristic humility not attaching special importance to the fact that he lives in seclusion from the world. “They called me a recluse,” he wrote, “but here there is no smell of a recluse either. Laughter takes me when someone says that I'm in lockdown. It's not like that at all. I have the same life, only there is no way out and tricks. The shutter is real: do not eat, do not drink, do not sleep, do nothing, only pray. I speak with Yevlampy (cell attendant), walk on the balcony and see everyone, I correspond ... I eat, drink and sleep to my heart's content. I have a simple solitude for a while. I'm going to at least hold a post, like real recluses, but the weak flesh backs down from this ... And laziness overcomes something to work. Everyone would have slept, yes, with his arms folded, he sat. Sometimes you scribble (write) something. Yes, think to yourself, because of what I will torment myself and leave ... and days after days flow, and death approaches. What to say and how to justify - I can’t find it at all! Trouble!
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Ephraim the Syrian has a lamentation for his writings. “After all, it’s written, he says, it’s good, but what am I ?!” Alas! Well, if he found it necessary to say this, then, brother, how will he dodge? Somewhere in the Prophet it is written: "Woe to those who write." True, grief! After all, you can’t write anything, but you yourself don’t move ... That’s the trouble ... True, only the grave will correct us scribes in this part ... Of course, it will correct it, but will it not be too late ?! But my soul is hardened and does not lead with the ear. As if not guilty of anything - a saint. Ouch! Ouch!"
In recent years, the recluse saint's eyesight began to weaken from constant and intense writing, but he continued to work as before, trying to keep the same daily routine. Only from January 1, 1894, five days before his death, this daily routine of the life of the saint began to be violated ...
The ascetic's candle of life was gradually burning down, and he, realizing this, calmly
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Waiting for death. “Dying,” Vladyka wrote, “is not a peculiarity. And you have to wait. Just as one who wakes during the day waits for the night in order to sleep, so those who live must see the end ahead in order to rest. Only grant, O God, to rest in the Lord, so that you can always be with the Lord.
On the eve of the feast of the Epiphany, feeling weak, Vladyka asked his cell-attendant to help him walk around the room. He passed him by the arms several times, but the weak bishop, tired, sent him away, and he himself went to bed. However, the next day, on the temple feast of his cell church, he was still able to serve the Divine Liturgy. On this day, he did not give a sign for evening tea longer than usual, and the cell-attendant had to look into the room of the saint himself. Vladyka was lying on the bed, his eyes were closed, his left hand rested on his chest, and his right was folded as if for a blessing from the saint. Saint Theophan rested peacefully in the Lord
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On the day of the patronal feast of his cell church ...
The funeral service for the reposed reclusive bishop was performed on January 11 by Bishop Jerome of Tambov with a huge gathering of clergy and people.
The body of the deceased archpastor was buried in the Kazan Cathedral of the Vyshenskaya Hermitage in the right Vladimir aisle. A tombstone of white marble was erected over the grave of the deceased, depicting three books of the saint: "The Philokalia", "The Interpretation of the Apostolic Epistles" and "The Outline of Christian Moral Teaching".
In one of his writings, Saint Theophan writes: “The dead continue to live on earth in the memory of the living through their good deeds.” ... The holy archpastor devoted his whole life to searching for the path to eternal life, and in his writings he showed this path to subsequent generations.
In 1988, at the Local Council of the Russian Orthodox Church, St. Theophan the Recluse was canonized
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Saints. He is canonized as “an ascetic of faith and piety, who had a profound influence on the spiritual revival of contemporary society. By his prayerful contemplative feat, purity of heart, chastity and piety preserved from youth, Saint Theophan acquired the gift of experienced comprehension of patristic asceticism. He, as a theologian and exegete, expounded this experience in his numerous works, which can be considered by church children as practical aids in the matter of Christian salvation” 1).
one). In compiling the life of St. Theophan, the following sources were used.
lifeSt. Theophan, the hermit Vyshensky // Canonization of the Saints. M., 1988.
Archpriest Alexei Bobrov.His Grace Bishop Theophan (biographical sketch) / / Wise advice to those seeking salvation according to the letters of His Grace Theophan from the Vyshensky Gate. Sergiev Posad, 1913.
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Saint Theophan, the Recluse Vyshensky (Georgy in the world), was born on January 10, 1815 in the village of Chernavskoye, Oryol province, into the family of priest Vasily Timofeevich Govorov. His mother Tatyana Ivanovna was the daughter of a priest. In 1837, George graduated from the Oryol Theological Seminary and entered the Kyiv Theological Academy. In 1841, he became a monk with the name Feofan and graduated from the academy. Then the future saint taught at the St. Petersburg Theological Academy (SPDA). In 1847, Hieromonk Theophan was sent to Jerusalem as part of the Russian Ecclesiastical Mission. The head of the Mission was Archimandrite (later Bishop) Porfiry (Uspensky). Father Theophan visited Holy places, ancient monastic cloisters, talked with the elders of Mount Athos, studied the writings of the Church Fathers according to ancient manuscripts. He studied Greek and French, got acquainted with Hebrew and Arabic. In 1855, the future saint, in the rank of archimandrite, taught at the SPDA, then he was rector of the Olonets Theological Seminary. From 1856 he was the rector of the embassy church in Constantinople, from 1857 he was the rector of the SPDA. In 1859, Archimandrite Feofan was consecrated Bishop of Tambov and Shatsk. Saint Theophan organized parochial and Sunday schools, took care of improving the education of the clergy. Since July 1863 he has been at the Vladimir department. All theological academies elected him an honorary member, and the SPDA also awarded him the title of Doctor of Theology. In 1866, at the request of the saint, he was retired to the Dormition Vyshenskaya hermitage of the Tambov diocese. Saint Theophanes devoted time after the service and prayer to written works. After Easter 1872, he went into seclusion. The saint performed divine services, was engaged in literary and theological works (interpretation of Holy Scripture and translation of the works of the ancient fathers and teachers), wrote many letters. He noted: "Writing is a necessary service to the Church... The best use of the gift of writing and speaking is its conversion to the admonition of sinners." Saint Theophan had a profound influence on the spiritual revival of society. His teaching is similar to the teaching of the holy elder Paisius Velichkovsky, especially his discourses on eldership and mental prayer. The most significant works of the saint are Letters on the Christian Life, Philokalia (translation), Interpretation of the Apostolic Epistles, and Outline of Christian Moral.
Saint Theophan died peacefully on January 6, 1894, on the feast of the Baptism of the Lord; when dressed, a blissful smile shone on his face. He was buried in the Kazan Cathedral of the Vyshenskaya Hermitage. In 1988, St. Theophan, the Hermit Vyshensky, was glorified as a saint.
