27.11.2019

Life of a recluse. The complete life of St. Theophan the recluse. Spiritual Direction and Obedience

WITHBishop Feofan, in the world Georgy Vasilyevich Govorov, was born on January 10, 1815 in the village of Chernavskoye, Yeletsk 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 held for 30 years, earning the approval of his superiors and 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 boy George received his initial education in his parents' home. 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 - tenderness, loving heart, meekness, modesty and impressionability.

In 1823, the youth George entered the Livensky Theological School. A capable, well-prepared youth, Georgy easily completed the course and in 1829, among the best students, was transferred to the Oryol Seminary. It was headed by Archimandrite Isidore, later a famous hierarch of the Russian Orthodox Church. Georgy Govorov studied science and especially psychology with great interest. During his years of study, after a pilgrimage to the Zadonsk Monastery, where the relics of Tikhon of Zadonsk (August 13), who was not yet glorified at that time, rested, George developed a reverence for this saint.

Graduated with honors seminary in 1837, Georgy Vasilyevich Govorov received an appointment to the Kyiv Theological Academy. Here education was completed and the direction of Georgy Govorov’s moral life was clearly defined.

In the professor's certificates he is certified as a student with very good abilities, distinguished by diligence and having excellent success in the sciences. The favorite subjects of the future archpastor were theological subjects, and especially Holy Bible and Ecclesiastical Eloquence. The academic inspectorate constantly characterized him as a person of “very modest”, “honest behavior”, “distinguished by good behavior, correctness in relation to his duties, love of worship” and as “setting an example for others”. All these good qualities of moral behavior of student Georgy Govorov predicted his path to monastic life.

The Kiev Pechersk Lavra and other Kyiv monuments of sacred history, eloquent witnesses to 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 Kiev Lavra is an unearthly monastery. As soon as you pass 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 serving the Holy Church in the monastic rank. On October 1, 1840, on the Feast of the Intercession of the Most Holy Theotokos, he submitted a petition to the academic authorities for tonsure as a monk, in which he wrote: “Having constant zeal for studying theological subjects and for a solitary life, I, in order to combine both in the service of the Church assigned to me, 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 took monastic vows with the name Feofan. The rite of tonsure was performed in the Holy Spirit Church of the Kiev-Brotherly Monastery by the rector of the academy, Archimandrite Jeremiah (later Archbishop of Nizhny Novgorod). In April 1841, the monk Theophan Jeremiah (at that time already Bishop of Chigirinsky, vicar of the Kiev Metropolitan) was ordained a hierodeacon in the large Assumption Cathedral of the Kiev Pechersk Lavra, and on July 1 - a hieromonk.

Hieromonk Theophanes continued his studies at the academy. He successfully passed the final exams, and the academic council sent his course essay on the topic “Review of Regular Religion” among the best to the Synod for consideration. The talent and hard work of Father Feofan was noted by the permanent member of the Synod, Metropolitan of Moscow Filaret (Drozdov, commemorated November 19).

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 Theophanes was appointed rector of the Kiev-Sophia Theological School, which was under the direct supervision of Kyiv Metropolitan Philaret (Amphiteatrov). But Father Feofan did not work for 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 highest spiritual authorities highly valued the moral qualities and extraordinary mental abilities of Hieromonk Theophan, and therefore on December 13, 1844 he was transferred to the St. Petersburg Theological Academy to the position of bachelor in the department of Moral and Pastoral Theology.

Conscious of his great responsibility before God in the spiritual education of youth, Father Theophan strove to influence future shepherds with great kindness, love and meekness. " Educator“,” he wrote, “one must go through all the degrees of Christian perfection in order to subsequently be able to control oneself in activity, to be able to notice the directions of those being educated and then act on them with patience, successfully, strongly, and fruitfully. This must be a class of persons of the purest, God’s chosen and saints.” Hieromonk Feofan treated the subjects he taught with great attention. Abandoning philosophical and speculative methods of work, the young theologian relied on ascetic and psychological experience. The main sources of his lectures, after the Holy Scriptures and the works of the holy fathers, were the lives of 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, witnessed by the academic authorities, Hieromonk Theophan was awarded the blessing of the Holy Synod for the second time, and May 25, 1846 - and the title of cathedral hieromonk of the Alexander Nevsky Lavra.

Hieromonk Theophan was deeply devoted to the cause of Christian education, but he was attracted to a solitary monastic life. His spirit strove into the more congenial sphere of monastic life and prayerful communication with God. Soon an opportunity presented itself to satisfy the spiritual aspirations of Father Theophan. August 21, 1847 to at will he was appointed a member of the Spiritual Mission in Jerusalem.

At the head of the Russian Spiritual Mission was Archimandrite Porfiry (Uspensky), an excellent expert on the East, a famous church archaeologist. In addition to Hieromonk Theophan, the mission staff included two students who graduated from the St. Petersburg Seminary, N. Krylov and P. Soloviev. On October 14, 1847, the Mission left St. Petersburg for Palestine. The six-year stay in the East was of great spiritual and moral significance for Hieromonk Theophan. Visiting ancient monasteries, he tirelessly studied the writings of the holy fathers from ancient manuscripts, became acquainted with the rules and lives of the ancient ascetics of the eastern monasteries and Holy Mount Athos. The young ascetic entered into a close spiritual connection with the Athonite elders, who had a beneficial influence on the direction of his spiritual life and subsequently contributed to the publication of his works. Here, in the East, Father Feofan thoroughly studied Greek and French and became acquainted with Hebrew and Arabic.

In 1853, the Crimean War began; on May 3, 1854, members of the Russian Spiritual Mission were recalled from Jerusalem to Russia. For his labors in the Mission, Hieromonk Feofan was elevated to April 4, 1855 to the rank of archimandrite and on April 12 he was appointed to the St. Petersburg Theological Academy as a bachelor in the department of Canon Law, and six months later - to the post of rector of the Olonets Theological Seminary. The Olonets Theological Seminary at that time was still completely unstructured and did not even have its own building. Archimandrite Feofan is organizing the construction of a building for the seminary. However, the main concern of Father Feofan was the education of students at the Olonets Seminary.

In addition to the seminary, Archimandrite Theophan was entrusted with many affairs of the diocese due to the absence of Olonets Archbishop Arkady, who was summoned to St. Petersburg to attend the Holy Synod. Carrying out assignments in this area, he had to come into contact with the life and activities of the parish clergy. On October 17, 1855, Father Feofan was appointed a member of the Olonets Spiritual Consistory. Archimandrite Theophan took care of improving the preaching activities of the parish clergy and developed a number of measures to combat the schism, which had established itself in those parts in the form of Danilovism, Filippovism, Aristoism and wandering.

In 1856, Archimandrite Theophan was appointed to the position 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 this time was experiencing great difficulties due to the strife between the Greeks and the Bulgarians. The Russian government and the Holy Synod, interested in ending it as quickly as possible, instructed Archimandrite Theophan to collect information regarding the Greek-Bulgarian feud. On March 9, 1857, Father Theophan presented a report that was of great importance when discussing this issue by the Holy Synod of the Russian Orthodox Church. With his sympathy for the Bulgarian people, sympathy for their legitimate demands, and 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 inner life 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 establish “brotherhood with the church.”

While abroad, Father Feofan 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. But Archimandrite Theophan did not have to be in Constantinople for long: he was destined for a new, more responsible field of serving God, the Tsar and the Fatherland.

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 rector, Archimandrite Theophan attended lectures by professors, attended exams, and monitored the entire progress 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 works mainly in the academic journal Christian Reading, which was then published under his supervision. The rectorship of Archimandrite Theophan 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. Emperor Alexander II, at the request of the Holy Synod, awarded Father Theophan the Order of St. Prince Vladimir, III degree. Not long after this event, Father Feofan had to be rector. It pleased the all-merciful Providence of God to raise him to the rank of bishop, so that he would be a burning and holy lamp for all who seek salvation.

May 29, 1859 Father Feofan was named Bishop of Tambov and Shatsky. In his speech when he was named bishop, Archimandrite Theophan compared his life and various activities to a ball, rolling back and forth without noise or noise, in the direction of the blows communicated to him. Father Theophan expressed his submission to the Will of God, his humility and unworthiness. In the same word, addressing a host of archpastors, he said that he had a secret heart desire for the highest feats of virtue. “I will not hide,” said Father Theophan, “that it would not be alien to the secret desires of the heart if a place fell to my lot where I could freely indulge in activities of my heart.” June 1 by Metropolitan Gregory with the Council of Bishops in the Trinity Cathedral of the Alexander Nevsky Lavra was his consecration has been completed.

The service of His Grace Theophan in Tambov diocese lasted only four years. But during this time, with the extraordinary meekness of his character, rare delicacy and sympathetic attention to the needs of his flock, he managed to win universal and most sincere love. Saint Theophan proved himself to be a zealous servant in all spheres of church life. The bishop had to endure a lot of worries and labors while managing the Tambov diocese.

Bishop Theophan proved himself to be a zealous preacher. He accompanied almost every service with a sermon, and his words, coming from the heart and breathing with deep conviction, attracted numerous listeners. The fruit of his zealous preaching was the publication of two volumes of his words to the Tambov flock (109 words in total). Deep knowledge of all the movements of the human heart and its spiritual needs, experienced acquaintance with spiritual life, extensive knowledge in the field of the Holy Scriptures, and the works of the patrists, and the natural, historical and other sciences and other high virtues distinguish the words of the Right Reverend Theophan to the Tambov flock, with extraordinary the clarity, liveliness and simplicity of presentation made an extremely strong impression on the listeners. Saint Theophan also took care of the external improvement of theological educational institutions, and prompted the authorities of the Tambov Seminary to carry out a major overhaul of the seminary church. In order to promote public education, with the assistance of His Grace Theophan, many parochial schools, Sunday schools and private literacy schools were opened, as well as a six-year diocesan women's school.

Bishop Feofan at the same time cared about improving education and the clergy itself. At his petition to the Holy Synod, the Tambov Diocesan Gazette began to be published on July 1, 1861.

Bishop Feofan devoted himself entirely to serving his flock, devoting little time to sleep. In days of sorrow and peace, he was a loving father to everyone. With his numerous and varied affairs and concerns regarding the management of the Tambov diocese, Saint Theophan also found time for scientific and literary activities. His theological work “Letters on Christian life", which contains a whole system of Christian moral teaching.

Throughout his subsequent life, his penchant for solitude increasingly awakened. During one of his trips to view the churches and monasteries of his diocese, Saint Theophan visited the Vyshenskaya Hermitage, which he liked for its strict monastic rules and the beauty of the area. Appointing Abbot Arkady as rector of the housekeeper of the bishop's house there, the Bishop said to him prophetically at parting: “Go, Father Abbot, there, and there, God willing, I will come to you.”

In 1861, Bishop Theophan experienced great joy. By decision of the Holy Synod, he took part in the opening ceremony of the relics of St. Tikhon of Zadonsk. This event made a great impression on the Tambov archpastor and served as a special grace-filled sanctification of his own ministry.

But the Tambov flock did not have to be under the control of His Eminence Theophan for long. On July 22, 1863, Bishop Theophan was moved to the ancient, more extensive Vladimir See. The synodal report stated that the Right Reverend Theophan “through his real service has gained the necessary experience to manage such a large flock.”

Bishop Theophan's ministry in Vladimir was short-lived, but here too he showed himself to be a zealous archpastor and managed to earn universal respect and love. The first subject of care of the caring archpastor of the Vladimir diocese was the salvation of his flock through edification, through the preaching of the word of God. Bishop Feofan undertook trips to the schismatic centers of the diocese, where he delivered a number of sermons, and at the end of 1865 he opened the Epiphany Orthodox Brotherhood in the village of Mstera, Vyaznikovsky district.

However, the subject of Bishop Feofan's most diligent care were the parochial schools and religious educational institutions of the diocese. He completed the construction of a dormitory for students of the Vladimir Theological Seminary, begun by his predecessor, and opened a school for girls of clergy. From the beginning of 1865, at the request Saint Theophan The Vladimir Diocesan Gazette began to appear. For his diligent and fruitful archpastoral activities for the benefit 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 service to the Church in various fields, His Eminence Theophan found it timely to fulfill his constant desire. After consulting with his longtime spiritual leader, Metropolitan Isidore, he submitted a petition to the Holy Synod for his dismissal with the right to remain in the Vyshenskaya hermitage of the Tambov diocese. The bishop's petition was granted, and he On July 17, 1866 he was released from the administration of the diocese and was appointed rector of the Vyshenskaya Hermitage, where he spent his life as a learned monk.

But the quiet monastery walls attracted the bishop’s heart with the impossibility of peace; they called him to them for a new spiritual feat. “I am looking for peace,” Bishop Theophan wrote to Metropolitan Isidore, “in order to more calmly indulge in the pursuits I desire, with the indispensable intention that there will be a fruit of labor that is both useful and necessary for the Church of God. I have in mind to serve the Church of God, but to serve in a different way.”

In terms of its internal structure, the Vyshenskaya Hermitage was a communal monastery. Its charter and customs were very strict. Until the end of his life, Saint Theophan felt happy on Vysha. “You call me happy. I feel like that, he wrote, “and I wouldn’t exchange my Highness not only for the St. Petersburg Metropolis, but also for the Patriarchate, if it were restored to us and I was appointed to it... The Highness can only be exchanged for the Kingdom of Heaven "

During the first six years of his stay in the Vyshenskaya hermitage, Bishop Theophan did not completely seclude himself. Together with the monks of the monasteries, he went to all church services, and on Sundays and holidays he himself performed the liturgy in concelebration with the brethren. The external environment fully corresponded to the spiritual needs of the ascetic saint. He willingly received visitors - relatives and admirers who sought his spiritual advice, admonitions and instructions, and left his cell for a walk. At the beginning of his stay in the Vyshenskaya hermitage, Saint Theophan experienced a struggle with thoughts that inspired him with regret about leaving the see early.

In 1872, the spiritual authorities invited him to again take control of the diocese, even the Moscow one, and then in the same year invited him to sit in the judicial department of the Holy Synod. In 1879, Saint Theophan was invited to Japan through the Holy Synod 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. He stopped all relations with people, stopped going to the monastery church for Divine services and secluded himself in a separate wing. From that time on, he received only the rector of the desert, the confessor, Abbot Tikhon, and the cell attendant, Father Evlampius. By this time, Bishop Theophan had built a small church in his cells in the name of the Baptism of the Lord, in which he served the Divine Liturgy on all Sundays and holidays, and in the last 11 years every day.

Most of the reclusive life of the archpastor was spent in Divine services and prayer, in physical 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 almost never met 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. He prayerfully experienced everything he read, nurtured it, and gradually from his pen came creations, the likes of which in terms of the variety of topics and the depth of coverage of the issue can be specified few.

In the feat of spiritual and literary creativity, Saint Theophan saw great service to the Church of God. About this he says in one of his letters: “Writing is a necessary service for the Church.” The objects and content of the works of the Vyshensky recluse are very diverse. Almost no detail of spiritual life escaped his deep, attentive observation. But main theme of all his many works is salvation in Christ. At the same time, as the researchers noted, the creations of the ascetic Vyshinsky “are full of spiritually grace-filled anointing... reflect as fully and closely as possible the spirit of the teachings of Christ and the Apostles" One list of these creations evokes awe at the great industry; before the great moral strength and spiritual experience of the recluse saint. “We have every right,” writes one of Bishop Theophan’s biographers, “to call him a great sage of Christian philosophy. He is as fruitful as the holy fathers of the 4th century.”

The basis for his Divinely wise writings were almost exclusively the creations of Eastern church teachers and ascetics. The teaching of Bishop Theophan is in many ways akin to the teaching of Elder Paisius Velichkovsky (November 15). This is especially noticeable in the disclosure of topics about eldership, smart work and prayer. As an outstanding expert in ascetic writing, His Grace Theophan not only reflected its features in his creations, but also embodied it in his life, verifying the truth of the patristic ascetic premises with his own spiritual experience. According to the content of his works, they fall into three sections: moralizing, interpretative and translation. The Saint's numerous works on Christian morality are of especially great value for theological science. In his moralizing works, Bishop Theophan depicted the ideal of true Christian life and the paths leading to its achievement. Presenting his thoughts clearly and accessible to a wide range of readers, Saint Theophan in his writings teaches the fundamentals of patristic psychology. Observing the mental and spiritual abilities of a person, His Grace Theophan penetrates deeply into his inner world, into the innermost recesses of the human soul.

Among the works of Bishop Theophan there are almost no works of special dogmatic character, but since the moral teaching of Christianity is inextricably linked with Christian dogmas, then in different places of his works one can see the disclosure of dogmatic teaching. The dogmatic element in the works of St. Theophanes is especially important because the author’s explanations concern the highest and most difficult points of Christian dogma.

One of the most important feats of life of the Right Reverend Theophan is his remarkable works on the elucidation of the word of God, which represent 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, in which he was always especially interested. The most important of the saint's translated works is the Philokalia, the main subject of which is the writings about the spiritual life of the founders and great teachers of Christian asceticism. Special view The literary works of the Right Reverend Theophan are represented by his numerous letters, which he exchanged with everyone who asked for his advice, support and approval. From all over Russia, letters to the reclusive bishop arrived in the Vyshenskaya Hermitage; Often the post office brought up to 20-40 of them per day. “They turned to him for advice, for resolution of perplexities, in him they looked for consolation in sorrow, relief in troubles, everyone, from dignitaries to common people.” In his letters, Bishop Theophan expressed the same points as in his works, but in a simpler, clearer form and in application to both the moral and social status of his interlocutors. The saint, sensitively perceiving the spiritual needs of the writer, sparing no effort, thoroughly and cordially explained all the 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, where complete sincerity and frankness prevailed. The saint preserved this sincerity and love for people until his blessed death.

Through constant attention to himself, sobriety and vigilance, the recluse ascetic achieved a high degree of spiritual perfection and became a model of faith and piety. Selfless love for people, which is visible from the contents of the saint’s extensive correspondence, was in him that special moral force that attracted his contemporaries to him and continues to attract subsequent generations of Christians to his memory and creations.

All theological academies of the Russian Orthodox Church elected St. Theophan as their honorary member, and St. Petersburg awarded him the title of Doctor of Theology in 1890 for his many useful theological works.

For all his virtues and high merits, Bishop Theophan considered himself lower than everyone else. “I read books and write,” he said, “but I don’t have anything similar to what the saints of God did.” He was ready to consider all people good and holy.

The days of life of the recluse saint gradually diminished, and he, aware of this, calmly awaited death. “To die,” the bishop wrote, “is not a special thing. And we have to wait. Just as someone who is awake during the day waits for the night to fall asleep, 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 may always be with the Lord».

On January 6, 1894, on the day of the patronal feast of his cell church of the Baptism of the Lord, at about four o’clock in the afternoon, Bishop Theophan died peacefully. When the body of the deceased was prepared for burial and they began to dress him in the bishop’s vestments, all those present saw that a blissful smile shone on his face. Whether this was a farewell greeting to the saddened brethren of the monastery or a reflection of the blissful rejoicing of the soul - only God knows!

The funeral service for the deceased reclusive bishop was performed on January 11 by Bishop Jerome (Ekzemplyarsky) of Tambov in front of 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 chapel. Over the grave of the rector of the monastery, Archimandrite Arkady, who died with zeal, and admirers of the memory of Bishop Theophan, a magnificent tombstone made of white marble was erected with the image of three books of the Saint: “Philokalia”, “Interpretation of the Apostolic Epistles” and “Inscriptions of Christian Moral Teaching”.

In one of his many writings, Bishop Theophan the Recluse writes: “The dead continue to live on earth in the memory of the living through their good deeds.” The good deeds of Bishop Theophan are, first of all, his numerous creations. Saint Theophan, having devoted his life to searching for the path to Eternal Life, showed this path to subsequent generations in his theological works.

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 his contemporary society.

The memory of St. Theophan the Recluse of Vyshensky is celebrated on January 10 and June 16 (Transfer of Relics).

Troparion, tone 8:

Orthodox mentor,/
piety to the teacher and purity,/
Vyshinsky ascetic, Saint Theophanes the God-wise, /
With your writings you have explained the Word of God/
and you showed all the faithful the path to salvation,//
pray to Christ God for the salvation of our souls.

Kontakion, tone 4:

Epiphany's namesake,/
Saint Theophan, /
Through Your teachings You have enlightened many people,/
with Angels now standing before the Throne of the Holy Trinity,//
pray unceasingly for all of us.

Saint Theophan, in the world Georgy Vasilyevich Govorov, was born on January 10, 1815 in the village of Chernavskoye, Yeletsk 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 held for 30 years, earning the approval of his superiors and 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 boy George received his initial education in his parents' home. 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, George entered the Livensky Theological School. A capable, well-prepared youth, Georgy easily completed the course and in 1829, among the best students, was transferred to the Oryol Seminary. It was headed by Archimandrite Isidore, later a famous hierarch of the Russian Orthodox Church. Georgy Govorov studied science and especially psychology with great interest. During his years of study, after a pilgrimage to the Zadonsk Monastery, where the relics of Tikhon of Zadonsk (August 13), who was not yet glorified at that time, rested, George developed a reverence for this saint.

Having graduated from the seminary with honors in 1837, Georgy Vasilyevich Govorov received an appointment to the Kyiv Theological Academy. Here, education was completed and the direction of Georgy Govorov’s moral life was clearly defined, and the good qualities of moral behavior indicated his path to monastic life.

The Kiev Pechersk Lavra and other Kyiv monuments of sacred history, eloquent witnesses to 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 Kiev Lavra is an unearthly monastery. As soon as you pass 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 serving the Holy Church in the monastic rank. On October 1, 1840, on the Feast of the Intercession of the Most Holy Theotokos, he submitted a petition to the academic authorities for tonsure as a monk, in which he wrote: “Having constant zeal for studying theological subjects and for a solitary life, I, in order to combine both in the service of the Church assigned to me , made a vow to devote his life to the monastic rank.”

With the permission of the academic and highest spiritual authorities, on February 15, 1841, he took monastic vows with the name Theophanes. The rite of tonsure was performed in the Holy Spirit Church of the Kiev-Brotherly Monastery by the rector of the academy, Archimandrite Jeremiah (later Archbishop of Nizhny Novgorod). In April 1841, the monk Theophan Jeremiah (at that time already Bishop of Chigirinsky, vicar of the Kiev Metropolitan) was ordained a hierodeacon in the large Assumption Cathedral of the Kiev Pechersk Lavra, and on July 1 - a hieromonk.

Conscious of his great responsibility before God in the spiritual education of youth, Father Theophan strove to influence future shepherds with great kindness, love and meekness. “The educator,” he wrote, “must go through all the degrees of Christian perfection, so that later in his activities he can control himself, be able to notice the directions of those being educated and then act on them with patience, successfully, strongly, and fruitfully. This must be a class of persons of the purest, God’s chosen and saints.” Hieromonk Feofan treated the subjects he taught with great attention. Abandoning philosophical and speculative methods of work, the young theologian relied on ascetic and psychological experience. The main sources of his lectures, after the Holy Scriptures and the works of the holy fathers, were the lives of 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, witnessed by the academic authorities, Hieromonk Theophan 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 attracted to a solitary monastic life. Soon an opportunity presented itself to satisfy the spiritual aspirations of Father Theophan. On August 21, 1847, at his own request, he was appointed a member of the Spiritual Mission in Jerusalem.

At the head of the Russian Spiritual Mission was Archimandrite Porfiry (Uspensky), an excellent expert on the East, a famous church archaeologist. In addition to Hieromonk Theophan, the mission staff included two students who graduated from the St. Petersburg Seminary, N. Krylov and P. Soloviev. On October 14, 1847, the mission left St. Petersburg for Palestine. The six-year stay in the East was of great spiritual and moral significance for Hieromonk Theophan. Visiting ancient monasteries, he tirelessly studied the writings of the holy fathers from ancient manuscripts, became acquainted with the rules and lives of the ancient ascetics of the eastern monasteries and Holy Mount Athos. The young ascetic entered into a close spiritual connection with the Athonite elders, who had a beneficial influence on the direction of his spiritual life and subsequently contributed to the publication of his works. Here, in the East, Father Feofan thoroughly studied Greek and French and became acquainted with Hebrew and Arabic.

In 1853, the Crimean War began; on May 3, 1854, members of the Russian Spiritual Mission were recalled from Jerusalem to Russia. For his labors in the mission, Hieromonk Theophan was elevated to the rank of archimandrite on April 4, 1855 and on April 12 was appointed to the St. Petersburg Theological Academy as a bachelor in the department of canon law, and six months later - to the post of rector of the Olonets Theological Seminary, the Olonets Theological Seminary at that time was still completely not settled, didn’t even have its own building. Archimandrite Feofan is organizing the construction of a building for the seminary. However, the main concern of Father Feofan was the education of students at the Olonets Seminary.

In addition to the seminary, Archimandrite Theophan was entrusted with many affairs of the diocese due to the absence of Olonets Archbishop Arkady, 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 activities of the parish clergy and developed a number of measures to combat the schism that had established itself in those parts in the form of Danilovism, Filippovism, Aristoism and wandering.

With his sympathy for the Bulgarian people, sympathy for their legitimate demands, and 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 internal 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.”

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 rector, Archimandrite Theophan attended lectures by professors, attended exams, and monitored the entire progress 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 works mainly in the academic journal Christian Reading, which was then published under his supervision. The rectorship of Archimandrite Theophan 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 Theophan the Order of St. Prince Vladimir, III degree.

On May 29, 1859, Father Feofan was named Bishop of Tambov and Shatsk. In his speech when he was named bishop, Archimandrite Theophan compared his life and various activities to a ball, rolling back and forth without noise or noise, 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 his heart if a place fell to his lot where he could freely indulge in activities of his heart.

On June 1, Metropolitan Gregory and a council of bishops performed his consecration 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, with the extraordinary meekness of his character, rare delicacy and sympathetic attention to the needs of his flock, he managed to win universal and most sincere love. Saint Theophan proved himself to be a zealous servant in all spheres of church life. The bishop had to endure a lot of worries and labors while managing the Tambov diocese.

Bishop Theophan at the same time took care of improving the education of the clergy itself. At his petition to the Holy Synod, the Tambov Diocesan Gazette began to be published on July 1, 1861.

In days of sorrow and peace, he was a loving father to everyone. With his numerous and varied affairs and concerns regarding the management of the Tambov diocese, Saint Theophan also found time for scientific and literary activity. His theological work “Letters on Christian Life” dates back to this time, which contains an entire 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 he liked for its strict monastic rules and the beauty of the area. Appointing Abbot Arkady as rector of the housekeeper of the bishop's house there, the Bishop said to him prophetically at parting: “Go, Father Abbot, there, and there, God willing, I will come to you.” In 1861, Bishop Theophan experienced great joy. By decision of the Holy Synod, he took part in the opening ceremony of the relics of St. Tikhon of Zadonsk. This event made a great impression on the Tambov archpastor and served as a special grace-filled sanctification of his own ministry.

On July 22, 1863, Bishop Theophan was moved to the Vladimir See. Bishop Theophan's ministry in Vladimir was short-lived, but here too he showed himself to be a zealous archpastor and managed to earn universal respect and love. The first subject of care of the caring archpastor of the Vladimir diocese was the salvation of his flock through edification, through the preaching of the word of God. Bishop Feofan undertook trips to the schismatic centers of the diocese, where he delivered a number of sermons, and at the end of 1865 he opened the Epiphany Orthodox Brotherhood in the village of Mstera, Vyaznikovsky district.

However, the subject of Bishop Feofan's most diligent care were the parochial schools and religious educational institutions of the diocese. He completed the construction of a dormitory for students of the Vladimir Theological Seminary, begun by his predecessor, and opened a school for girls of clergy. From the beginning of 1865, at the request of Saint Theophan, the Vladimir Diocesan Gazette began to be published. For his diligent and fruitful archpastoral activities for the benefit 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).

The bishop’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 peace that attracted the bishop’s heart to the quiet monastery walls. “I am looking for peace,” wrote Bishop Theophan to Metropolitan Isidore, “in order to more calmly indulge in the pursuits I desire, with the indispensable intention that there will be a fruit of labor that is both useful and necessary for the Church of God.”

The vain position of abbot disturbed the inner peace of Bishop Theophan, and he soon submitted a new petition to be relieved of this position. The Holy Synod granted his request. The long-awaited solitude, which the saint so persistently strove for, finally came by the grace of God. At this time, the saint said: “I would not exchange my position not only for the St. Petersburg metropolitanate, but also for the patriarchate, if it were restored to us and I was appointed to it... I can exchange my position only for the Kingdom of Heaven.”

During the first six years of his stay in the Vyshenskaya hermitage, Bishop Theophan did not completely seclude himself. Together with the monks of the monasteries, he went to everyone church services, and on Sundays and holidays he himself performed the liturgy in concelebration with the brethren. The external environment fully corresponded to the spiritual needs of the ascetic saint. He willingly received visitors - relatives and admirers who sought his spiritual advice, admonitions and instructions, and left his cell for a walk. At the beginning of his stay in the Vyshenskaya hermitage, Saint Theophan experienced a struggle with thoughts that inspired him with regret about leaving the see early.

In 1872, the spiritual authorities invited him to again take control of the diocese, even the Moscow one, and then in the same year invited him to sit in the judicial department of the Holy Synod.

In 1879, Saint Theophan was invited to Japan through the Holy Synod 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 relations with people, stopped going to the monastery church for services and secluded himself in a separate wing. From that time on, he received only the rector of the desert, the confessor, Abbot Tikhon, and the cell attendant, Father Evlampius. By this time, Bishop Theophan had built a small church in his cells in the name of the Baptism of the Lord, in which he served the Divine Liturgy on all Sundays and holidays, and in the last 11 years every day.

Most of the reclusive life of the archpastor was spent in worship and prayer, in physical 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 almost never met 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.

The basis for his divinely wise writings were almost exclusively the creations of Eastern church teachers and ascetics. The teaching of Bishop Theophan is in many ways similar to the teaching of Elder Paisius Velichkovsky. This is especially noticeable in the disclosure of topics about eldership, smart work and prayer. As an outstanding expert in ascetic writing, His Grace Theophan not only reflected its features in his creations, but also embodied it in his life, verifying the truth of the patristic ascetic premises with his own spiritual experience. According to the content of his works, they fall into three sections: moralizing, interpretative and translation. The saint’s numerous works on Christian morality are of especially great value for theological science.

In his moralizing works, Bishop Theophan depicted the ideal of true Christian life and the paths leading to its achievement. The writings of Saint Theophan set out the foundations of patristic psychology. The comprehensively educated archpastor-teacher penetrated into 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. Observing the mental and spiritual abilities of a person, His Eminence Theophan penetrates deeply into his inner world. This penetration is the result of careful self-observation and great spiritual intoxication 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, in different places of his works one can see the revelation of dogmatic teaching. 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.

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, in which he was always especially interested. The most important of the saint's translated works is the Philokalia, the main subject of which is the writings about the spiritual life of the founders and great teachers of Christian asceticism. A special type of literary works of the Right Reverend 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. Theophan as their honorary member, and St. Petersburg awarded him the title of Doctor of Theology in 1890 for his many useful theological works.

On January 6, 1894, on the day of the patronal feast of his cell church of the Baptism of the Lord, at about four o’clock in the afternoon, Bishop Theophan died peacefully.

The funeral service for the deceased reclusive bishop was performed on January 11 by Bishop Jerome (Ekzemplyarsky) of Tambov in front of a huge gathering of clergy and people. The burial took place in the Kazan Cathedral of the Vyshenskaya Hermitage in the Vladimir chapel. 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 his contemporary society.

Brief life of St. Theophan the Recluse

In the world Ge-or-giy Va-si-lye-vich Go-vo-rov, born on January 10, 1815 in the village of Cher-nav-skoye Or-lov-skaya There is a priest in the gubernia family. In 1837, he graduated from the Oryol Spiritual School and entered the Kiev Spiritual Academy.

In 1841 he graduated from the Academy of Sciences and accepted a monastery with the name Fe-o-fan. Then he presided over the St. Petersburg Spiritual Academy (SPDA). In 1847, as part of the Russian Spiritual Mission, he was sent to Jerusalem, where he visited holy places, ancient mo-na-she-abodes, be-se-do-val with the elders of the Holy Mount Athos, studied the writings of the Church fathers according to the ancients ru-ko-pi-syam.

Here, in Vo-sto-ka, the future saint os-no-va-tel-but studied Greek and French languages, meaning nice with Hebrew and Arabic. With the outbreak of the Crimean War, members of the Spiritual Mission were recalled to Russia, and in 1855 St. Fe-o-fan in the rank of ar-hi-mand-ri-ta pre-po-da-et in the SPDA, then became the river-to-rum Olo-nets-koy Du-khov- noah Se-mi-na-rii. Since 1856, ar-hi-mand-rit Fe-o-fan - on-sto-ya-tel in the salt church in Kon-stan-ti-no-po-le, since 1857 - rector of SPDA.

In 1859, hi-ro-to-ni-san in the episcopacy of Tam-bov-sko-go and Shats-ko-go. In order to raise the nation's education, Bishop Fe-o-fan is setting up parish churches and Sunday schools, a women's school is opening. At the same time, he is also concerned about improving the formation of the spirituality itself. Since July 1863. The saint was at the Vladimir ca-fedral. In 1866, upon request, he was retired to the Assumption Vyshenskaya desert of the Tambov diocese. But it was not possible that the quiet monastery walls attracted the heart of the ruler to themselves, they called him to themselves to a new spiritual movement. The saint devoted the time left from divine service and prayer to writing. After Easter 1872, the saint went into seclusion. At this time, he writes whether-te-ra-tur-but-go-word-works: the interpretation of the Holy Pi-sa- niya, translation of the works of the ancient fathers and teachers, writes numerous letters to different persons, about approaching him with unsmart questions, asking for help and guidance. He noted: “Writing is a necessary service of the Church. The best use of the need to write and speak is to address it against the lies of sinners.”

The saint had a profound influence on the spiritual rebirth of society. His teaching is in many ways related to the teaching of the elder, especially in the disclosure of topics about old age, intelligence and power. lit-ve. His most significant works are “Letter about Christian life”, “Goodness” (re-written) waters), “Interpretation of the apostolic sayings,” “On the devil of the Christian morals.”

The saint reposed in peace on January 6, 1894, on the feast of the Baptism of the Lord. When he saw a blissful smile on his face. Po-gree-ben in the Kazan so-bo-re of the Vy-shen-skaya desert.

Ka-no-ni-zi-ro-van in 1988 as a promoter of faith and goodness, having a profound influence on the world -th-re-birth of the society of its own-and-many-number-of-creations, which-can consider the cha-da-mi Church as a practical-ti-che-so-biie in de-le-hris-ti-an-spa-se-niya.

The Complete Life of St. Theophan the Recluse

Childhood

Great teacher of the Russian Church, Saint Fe-o-fan Za-tvornik, in the world Ge-or-gy Va-si-lie-vich Go-vo- ditch, born on January 10, 1815 in the village of Cher-on-va, Yelets district, Oryol province.

His father, Va-si-liy Ti-mo-fe-e-vich Go-vo-rov, was sacred to no one and revered by the true blessing sti-em. As you among the spiritual she is now 30 years old, for her service the approval of her superiors, as well as the love and respect of her subordinates. Father Va-si-liy was a straightforward and open-minded ha-rak-te-ra person, kind-ro-ser-dech-ny and go-ste-pri -im-ny.

Mother, Ta-tya-na Iva-nov-na, pro-is-ho-di-la from the family of the saint. She was a woman of deep re-li-gi-oz-naya and in the highest degree modest. She had a quiet, meek disposition. From-the-chi-tel-noah her character was soft-bone and kindness of heart, especially brightly you-ra-zhav- shi-e-xia in her co-sponsor-ness and is always ready to come to the help of anyone in need -mu-xia. From her Ge-orgy una-followed, according to the testimony of his closest relatives, a tender, loving heart and some -these characteristic personality traits: meekness, modesty and impressiveness, as well as external traits about-li-ka. The saint's happy childhood is the same period in the life of all the Len-teachers -lei - , and , when the ancient ma-te-ri-hri-sti-an-ki in the good family re-pi-ta-nii on-la-ga-li on- how much glory will you give to your children?

From his father, Saint Fe-o-fan una had a strong and deep mind. The father-priest often took his son with him to the temple of God, where he stood in the clergy or served in the altar. ta-re. At the same time, the spirit of the church developed in the city.

So, under the wise guidance of the father and the gentle, loving kindness of the mother, with the blessing of howl of the whole family about the first years of childhood: among the ro-di-te-leys except Ge-or- Gia had three more daughters and three sons.

Studying at school and family

It is necessary to say that Ge-or-gy received his first education in his parents’ house : in his seventh year he is supposed to be taught grammar. Father Vasiliy ru-co-led the teaching and listened to the given lessons, and the mother taught the children. “Even in childhood, Ge-or-giy had a very bright, inquisitive, pre-searching mind - causes of appearance, speed of communication, lively alertness and other qualities, with -the surroundings are often astonished. You became even more powerful, dis-ci-pli-ni-ro-val-sya and strengthened his mind with his school education,” - writes one of the bio-graphers of Saint Fe-o-fa-na I.N. Kor-sun-sky.

In 1823, Ge-or-gy entered the Li-Ven-skoe theological school. Father Va-si-ly placed his son in an apartment with one of the teachers of this school, Ivan Va-si-lye-vi- chu Pe-ti-well, the eye will have a beneficial influence on the boy, according to-the-right -but teach lessons and teach him according to obedience and good morals. The moral and spiritual climate in the school was the most beneficial. A capable, well-prepared youth, he easily completed the course of spiritual training and six years later (in 1829 -du) was among the best scholars and was transferred to the Orlov spiritual school.

At the head of the family stood then ar-hi-mand-rit Is-i-dor (Nikol-sky), subsequently the famous hierarch of the Russian Holy Church - mit-ro-po-lit of St. Petersburg and Novgorod. Pre-da-va-te-la-mi people were-di-key-tel-but yes-ro-vi-ty and diligent. Thus, the teacher of words was Hiero-monk Platon, who was later the mit-ro-polit of Ki-ev-sky and Gal-litsky. Philosophical na-u-ki pre-da-val pro-fessor Ostro-mys-len-sky. Ge-or-giy owed him his special in-te-re-s to philosophy and psychology. This was the reason why he remained in the philosophy class for the second course.

Ge-orgy studied in the school just as successfully as in school. It was here that the young man first began to consciously work on himself. Already at this time, his characteristic trait was his love for solitude. In the seminary reports it was noted that he has a “tendency towards solitude; na-zi-da-te-len in association with that-va-ri-sha-mi; this is an example of hard work and good morals; kro-tok and mol-cha-liv.”

During the years of studying in the seven-year-old school, Ge-orgy had an unusual, ever-increasing blessing -going to the saint. Together with his relatives, he made a pilgrimage to the Trans-Don monastery, where the power of holiness -you, at that time I was not yet famous.

Ge-or-gy Go-vo-rov personally finished the seven-na-riya and in the depths of his heart dreamed about aka-de-mia, but didn’t do it -I was so happy and was already busy with the thought of finding a place for a rural parish. But unexpectedly, in 1837, he was admitted to the Kiev Spiritual Academy on personal grounds. -rya-the-same-holy episcopal Or-lov-skogo Ni-ko-di-ma, despite the fact that the rector is se-mi-na- rii ar-hi-mand-rit So-froniy did not have Ge-or-gy in mind and was even against it, for he valued firm teaching in the teaching va-nie studies, than Go-vo-rov did not miss.

Study at the Kiev Spiritual Academy

The Kiev spiritual aka-de-mia flourished in those years. This would have been a good time, both because of the good morals of the academic life and because of -liyu ta-lan-tov in the professor's cor-po-ra-tion. The Kiev mit-ro-po-lit, named for the holiness of life by Phil-re-the-Blessed, paid great attention to the spiritual life of the students. Rek-to-rum aka-de-mii was at that time ar-hi-mand-rit - a well-known church pro-po-led-nik, read-the-lek -tions on the en-cyclo-pedia of the divine words in science. He taught students to talk about ex-industrial volumes and he himself attracted the listen- ing of his own inspirations -mi im-pro-vi-za-tsi-i-mi. Every lecture of his and his pro-would be with-them, pro-awakening the thoughts of the work and under-mining the spirits - formation in the student family.

Since 1838, the in-spector of the Kiev spiritual aka-de-mia was the ar-hi-mand-rit Di-mit-riy (Mu-re-tov), chi- gave lectures on dogma-ti-che-bo-word. About him St. Fe-o-fan kept the brightest memories: of all his contemporary hierarchs, he considered him “the most gifted” “best in intelligence, broadest in appearance and best in life.” Of the other pre-da-va-te-lei, especially-ben-but you pro-to-e-rey Ioann Mi-khai-lo-vich Skvor-tsov, taught tel me-ta-fi-zi-ki and philo-so-phi. The sacred pi-sa-nie was a pre-da-val at that time young and da-ro-vi-ty ba-ka-lavr, subsequently a member of St. Peter -ter-burg-skogo spirit-khov-no-tsen-zur-no-go ko-mi-te-ta ar-hi-mand-rit Fo-tiy (Shi-rev-sky). Professor Yakov Kuz-mich Am-fi-te-at-rov also had a great influence on the young people, who student Go-vo-rov studied deep Christian conviction, simple syllables and clarity of thought.

According to modern evidence, Saint Fe-o-fan developed in himself precisely here, in the Kiev Academy of Sciences. ability and love for writing. With his writing about his work, he gained respect not only from his co-course kov, but also among pre-da-va-te-ley. “No one wrote him better,” said his fellow student at the Academy of Sciences of the Mitropolitan Mos-kovsky, “only modestly “But he couldn’t read his own co-writing out loud.”

The beneficial influence of the o-za-la on Ge-or-gia Ki-e-vo-Pe-cher-skaya Lav-ra, the impression from someone the swarm was so deep and strong that the saint, until the end of his life, remembered them with delight: “ Kiev Lavra is an unearthly monastery. As soon as you pass the gap, you’ll feel like you’ve entered another world.”

With the permission of the Aka-de-mi-che-go and the highest spiritual authorities on February 15, 1841, he came took a haircut with the name Fe-o-fan. The rank of hair-cutting so-vershen was rec-to-rum aka-de-mii ar-hi-mand-ri-tom Ier-mi-ey. Together with other newly-haired men, he set up the hieros-hi-mo-na-ha Par-fe-niya, council of some-ro- what you have learned throughout your entire life: “Here you are, learned monks, who have learned the rules for yourselves, remember that one thing The most important thing is to pray and pray unceasingly with your mind in your heart to God. That’s what you’re up to.” April 6, 1841 by the same Jer-mi-ey, but already by the bishop of Chi-gi-rin-sky in the great Assumption Cathedral of Ki-e-vo- The monk Fe-o-fan of the Pe-cher-skaya Lavra was ru-ko-po-lo-married in hiero-di-a-ko-na, and on July 1 - in hiero-mo-na-ha. In 1841, Hiero-monah Fe-o-fan was one of the first to graduate from Aka-de-mia with the degree of ma-gi-stra.

At the educational field (1841-1855)

On August 27, 1841, hiero-monah Fe-o-fan was appointed by the river of Ki-e-vo-So-fi-ev-spirit-khov- but teach. He would have mastered the La-Tin language at the highest level of this school. He was a formidable pe-da-go-gom and made great results. It was possible to achieve this by skillfully co-co-ordinating the educational process with moral and re-ligious education -pi-ta-ni-em: “My most effective means for cultivating the true taste in the heart is the church- a thing in which there is no need to be together with our children. Compassion for all that is sacred, the sweetness of being among it, for the sake of peace and warmth, you cannot It’s better to print and fly into the heart. Church, spiritual singing, icons are the first most elegant objects in content and strength,” such is the view sa-mo-go sac-ti-te-la for the re-creation of children. He valued goodness, high morality, and goodness no less than education , if not higher. At the core of his educational de-i-tel-no-sti he put Christian love: “In love children, and they love you.” For the zealous fulfillment of his responsibilities, the young rector was awarded the blessing of the Saints -she-go Si-no-da.

Father Fe-o-fan worked for a short time at the Kiev ecclesiastical school. At the end of 1842, he was transferred to the Novgorod spiritual school to the position of inspector and director -po-da-va-te-la psy-ho-lo-gy and lo-gi-ki. His work as an inspector was very fruitful. In order to protect the vo-pi-tan-niks from idleness, he sent them to physical labor: to carpentry mu and re-weave-no-mu re-me-s-lu, to the za-nya-ti-yams of life. In the summer, there were out-of-town walks with the aim of relieving the tired mind -substantial responsibilities. During his three years of stay in Novgorod, he managed to prove himself as a talented singer and a wonderful -po-da-va-tel hri-sti-an-skoy na-u-ki about the soul of a human being.

The highest spiritual authorities value the moral qualities and mental gifts of the hiero-mos. na-ha Fe-o-fa-na, and for some reason at the end of 1844 he was transferred to the St. Petersburg ecclesiastical aka -de-miyu for the position of ba-ka-lav-ra for the department of morality and pastoralism. To the pre-po-da-va-e-my pre-me-there hiero-monah Fe-o-fan from-but-strongly with great attention and in the under-go -comrade to the lectures showed high-quality demands on himself. The main sources of his lectures were the Holy Scripture, the works of the holy fathers, the lives of the saints and psychology. However, he didn’t give a damn about his strengths and showed his lectures on his knowledge of as-ke-ti-che-che-re-re-s, bu -to the soul of Ig-na-tiya (Bryan-cha-ni-no-vu), who read them and approved them.

In 1845, Father Fe-o-fan was appointed as a powerful in-spector of the Academy of Sciences, and then became a member of the co-mi-te -ta for reviewing the con-spec-tov at the se-mi-nar-sko-go-ra-zo-va-niya. At the same time, hiero-monah Fe-o-fan fulfilled the obligation of the in-spec-to-ra aka-de-mii. For the zealous fulfillment of these duties, he was awarded the blessing of the Holy One for the second time -but-yes, and in May 1846 - the title of the Council of Hiero-mo-na-ha Alek-san-dro-Nevsky Lavra. He was deeply devoted to the cause of good Christian education, but he was attracted to something else - the possibility of our solitary life: “...with academic duty I am trying to get unbearable. I would go to church and sit there.”

Soon the opportunity presented itself to satisfy the spiritual demand of Father Fe-o-fa-na. In August 1847, according to his own wishes, he was appointed a member of the co-creation of the Russian Spirituality. noah mission in Jerusalem. Having returned from Ieru-sa-li-ma in 1854 to St. Petersburg, he was elevated to the rank of ar-hi-mand-ri-ta for his work with his own ti-tu-la na-sto-ya-te-la third-class-no-go mo-na-sta-rya, and 12 April 1855 years ago, he was appointed to head some kind of law at the St. Petersburg Academy of Sciences. Apart from this, he didn't care about anything.

In September 1855, ar-hi-mand-rit Fe-o-fan received a new appointment - to the post of river and pro- fes-so-ra Olo-nets-coy spiritual se-mi-na-rii. According to the management, he was supposed to be responsible for the construction of buildings for the family -na-rii. Father Fe-o-fan arrived at the moment when the Olonets arch-bishop Ar-ka-diy was summoned to St. Petersburg for presence in the Holy See. Because of his absence, the father of the ar-hi-mand-ri-ta was affected by many deeds and dioceses. In October 1855, he was appointed a member of the Olonets spiritual council. Here, too, he found spheres of activity that were closely related to his high-spiritual disposition. but-sti and for the good of the world - this is, first of all, the pro-po-ve-do-va-nation of the word of God and you-work measures to combat race. One-on-the-chief-for-that, from-ve-cha-yu-shchey str-le-ni-yam soul of father Fe-o-fa-na, would - still, the students’ education.

Holy Land. Kon-stan-ti-no-pol

In 1856-1857 Father Fe-o-fan was again sent to the East in the position of being the head of the Sol-Church in Kon-stan-ti-no-po- le. Upon his return from there, a new mission for serving the Holy Church was revealed to him: in May 1857, by decree of the Holy -te-she-go Si-no-yes, he was appointed to the post of rector of the St. Petersburg ecclesiastical academy. He paid special attention to the educational work in the aca-demy entrusted to him: he was the head of di-te-lem and father of the students and treated them like a father with his children. Pi-tom-tsy aka-de-mii before-believed their-re-to-ru and freely turned to him with all their-and- I need it and I don’t understand it. Ar-hi-mand-rit Fe-o-fan usi-len-but for-not-small-sya the same re-dak-tor-skoy and bo-go-word-sko-by-bullet-ri-za -tor-worker. He wanted to meet many prominent scientists and nobles in the world. On the day of the celebration of the 50th anniversary of the Academy of Sciences, its rector was awarded the sign of the Order of St. Vladimir III Thank you for your personal and zealous service. Not long after this, Father Fe-o-fa-nu had to be a river-man. All the good thoughts of God would have elevated him to the rank of bishop.

But first, I would like to highlight his service to the church from one more side - from the pastoral and academic side -stuyu beyond the border. Father Fe-o-fan himself compares his country life, full of different things, with a ball , without any cracking or noise, moving back and forth in the direction of the blows he received. In these words, he expresses his submission to God.

So, in August 1847, hiero-monk Fe-o-fan was appointed a member of the co-created Russian Spiritual Mis- these in Ieru-sa-li-me, at the head of which stood the ar-hi-mand-rit Por-fi-riy (Uspen-sky) - an excellent knowledge of Vo- a hundred, well-known church arch-cheo-log, a man behind the mind and the unbearable energy. On October 14, 1847, the mission departed from St. Petersburg to Pa-le-sti-na via Kiev, Odessa and Kon-stan-ti -no-pol and February 17, 1848 there was a ra-shower-but pri-nya-ta in Ieru-sa-li-me bliss-wives-ney-shim pat-ri-ar-hom Ki-ril-lom.

The purpose of the mission was determined by the following circle of responsibilities:

to have in Jerusalem a representative of the Russian Church and an example of our good service,
transform the very Greek spirit, for it has experienced a decline in morality property, to elevate it in his own eyes and flock,
to attract to the right-of-glor-viy those who are le-loving and who have left the right-of-glory due to dis-belief in the Greek -spirit and influence from a hundred different faiths.

In addition, many prayers and pa-lom-niks from Russia demand the satisfaction of certain re-li-gi-oz-nyh needs.

The members of the Mission had a permanent place of residence in Jerusalem and, having become acquainted with the Christian World, hundred, there are many holy places in Pa-le-sti-ny, Egypt and Syria. Father Fe-o-fan worked especially diligently, strictly fulfilling everything that was required of him.

At the same time, he managed to do a lot for self-education: you studied ik-no-pi-si, learned very well -Chil-Greek language, os-no-va-tel-no - French, for-no-small-Xia Jewish and Arabic languages, meaning -I’m very fond of remembering as-ke-ti-che-skoy writing-men-no-sti of past centuries, studied the bib-lio-te-ki, found- Kal old ru-ko-pi-si in the ancient mo-na-sta-re Sav-vyh. In Ieru-sa-li-me, Father Fe-o-fan dos-ko-nal-but is familiar with lu-te-ran-stvo, s-something, ar-my -but-gri-go-ri-an-stvom and other-gi-mi ve-ro-is-po-ve-da-ni-i-mi, actually found out what the key is- There is both the strength of their propaganda and weakness. In conversations with foreign-glorious members of the mission, the truth of the right-of-glory was revealed, but the best, at a glance a great example of the superiority of their own faith, they show their high moral character good life.

In 1853, the Crimean War began, and the Russian Spiritual Mission was recalled on May 3, 1854. I had to return to my home country through Europa. On the way to Russia, hiero-monk Fe-o-fan visited many European cities, and he was osmat-ri-val temples, libraries, museums and other places of interest. For example, in Italy, the country of classy art, Father Fe-o-fan as a great lover and connoisseur of life pi-si in-te-re-so-val-xia pro-iz-ve-de-ni-i-mi zhi-vo-pi-si. In Germany, we are familiar with the new teaching in educational institutions various personal na-uks, especially ben-go-go-words. For his scholarly works and zeal for fulfillment, the responsibilities of hiero-monk Fe-o-fan were entrusted to him with all his -sti-vey-she was greeted on May 5, 1851 with a golden cross on the front.

Definition of the Holy Si-no-da from May 21, 1856 ar-hi-mand-ri-ta Fe-o-fa-na to an important and answer -the official post at the Sol-Church in Kon-stan-ti-but-by-le-the-word-was-that-about-the-sto-I- evidence that he was well acquainted with the right-glorious East and was quite prepared for this position.

The Kon-stan-ti-no-Polish Church at that time was going through a difficult period due to the conflict between the Greeks -ka-mi and bol-ga-ra-mi. Bol-ga-ry from-sta-and-va-li their re-li-gi-oz-nu-sa-mo-sto-ya-tel-ness and demand for God's service language in your native language and pasture from your native language. Kon-stan-ti-no-pol-skaya pat-ri-ar-khiya ka-te-go-ri-che-ski did not agree to any concessions. Bulgaria is in legal requirements under the Turkish government, representation for -fallen powers and ar-hi-mand-rit Fe-o-fan, who condescended with his sim-pa-ti-ey and is-kren-him the same-la-ni-em -to be able to give birth to his great love for himself. However, Father Fe-o-fan lived in the world with everyone: with the Bol-ga-ra-mi, and with the Greeks, and with the members of the embassy , and with all the co-servants.

Ar-hi-mand-rit Fe-o-fan is-pol-nil entrusted a mission to him and in March 1857 he represented the ar-hi-episco -pu In-no-ken-tiyu on-fractional report, about-sto-I-tel-but illuminating the position of the Greek-Bulgarian race, as well as the opening of the co-status of the Eastern Orthodox Church in general, the main society together, Kon-stan-ti-no-pol-sko-go pat-ri-ar-ha-ta. This report was of great significance later in the discussion of the Greek-Bulgarian race under the Holy Synod of Russia. of the Holy Right-glorious Church.

While abroad, Ar-hi-mand-rit Fe-o-fan further improved his knowledge of the Greek language. ka, what brilliantly manifested itself in his per-re-water-che-de-ness. He collected here many pearls of the holy father's wisdom in the field of as-ke-ti-che-writing.

On April 17, 1857, ar-hi-mand-rit Fe-o-fan was awarded the citizenship of the Order of St. Anne, II degree.

Ar-hi-pas-tyr-works of the saint Fe-o-fa-na For-creationin the Tambov diocese

May 29, 1859 so-sto-ya-lo-on-re-che-nie ar-hi-mand-ri-ta Fe-o-fa-na in the episco-pa of Tam-bov-skogo and Shatz-ko-go. The Episcopal hierarchy was established on June 1, and on July 5, Saint Fe-o-fan entered into the administration of the diocese -to her. “We are no longer strangers to each other,” he said, greeting his flock. - At the hour of speaking, without even knowing you, I had already entered into communication with you, having made a vow to God and the Holy Church to be with you -lie behind your work, your work, and even your life. Equally, you must direct yourself to pay attention and, if necessary, to listen to me weak word and deed out of faith and love. With this mi-well, we have good and evil in common.”

A lot of troubles, labors, various obstacles, and even disappointment in expecting the most sacred Fe-o -fa-na at the Tam-bov-ka-fed-re. The diocese was one of the most extensive and populous. The saint's service only lasted for four years, but during this time he showed extraordinary gentleness his-e-ha-rak-te-ra, rare de-li-kat-no-stuy and participation in the greatest attention to the needs of our pa-so-mine become close to one’s flock and share the most sincere love with all.

Lord Fe-o-fan showed himself to be a zealous servant in all spheres of church life. His attention was primarily focused not on the affairs of external control, but on the soul -according to service. This was the true arch-priest of God, the true Evangelical shepherd, capable of laying down his soul for his sheep.

In the matter of re-li-gi-oz-no-moral pro-mind, a huge significance is attached to the church prop-up-to-the-word of God, and according to Saint Fe-o-fan almost every divine service with -pro-vozh-da-et pro-ve-dyu. Its pro-ve-di is not a product of dry mental work, but a living and direct whether I feel a feeling in my heart. The saint knew how to master the listener's attention so much that in the temple there was a perfect ti-shi-na, as a result, his weak voice was heard in the very remote corners of the temple.

The main reason for pro-knowledge of the works of the Vladimir himself is clear and defined as follows: in a nutshell: “The best use of the right to write and speak is to address lies and -waking up sinners from sleep, and this is how all church preaching and all be-se-da should be.”

For the saint Fe-o-fan and about the increase in the formation of the spirit of the soul. According to his motion before the Holy Si-no-house from July 1, 1861 at the Tam-bov-spiritual family of the Sta-li you-go-dit “There-Bov-skie eparch-hi-al-nye ve-do-mo-sti.” In each room he placed at least two pro-ve-days. One was about the holy father, and the other was about him or someone else there. skikh pas-you-rey.

The subject of his close attention and concern were the spiritual educational institutions of the diocese: often the authorities Yes, I visited the Tam-bov family and was present at the ex-me-nah. He was also concerned about the external welfare of the spiritual educational institutions. The saint worked a lot in order to open a school for girls from the spirits of the world, one of the my discovery took place after the transfer of the rulers to Vladi-mir.

The saint has researched various ways of developing pro-sto-ro-da. Under him, churches began to operate parochial schools, to help them - private literacy schools, as well as Sundays - in cities and large villages. There was a lot of concern about the welfare of the monasteries; especially, but I had to deal with a lot of trouble from the Di-ve-ev-women's mo-on, where in that From time to time, great disturbances occurred in a row. On one of the trips with the aim of seeing the temples and mo-monies of his diocese, St. Fe-o-fan in this he lived in the Vysh-she-desert, which he liked because of its strict foreign regulations and its beautiful location. nope.

The private, domestic life of the holy Fe-o-fa-na was pure and noble. He led a very simple life. I prayed a lot, but I found time for scientific work. Rarely mi-well-you've been doing half-a-half-a-half-a-half of the work - a hundred-and-to-car-toy work on the de-re -woo, and only for a short time did Vlady go out for a walk in the garden. The Lord loved nature so much, admired its beauty, saw traces of the wisdom of Creation in everything. tsa. On a clear night, I watched the heavenly lights with a telescope, and then I usually heard from the mouth of as-ro-no-ma, mind-of-the-mirror of the vast world: “The heavens are weak woo God."

No one has ever heard a thunderous word from Saint Fe-o-fa. “Here is the program for the heads of all clans,” the co-ve-val of the vla-dy, “dissolve the sternness of the guest with gentleness, I love you for serving love and I am afraid to be a fear for others. True goodness is not alien to the stern word where it should be, but it never has any grief in his mouth -chi about-li-che-niya and reproach.” His trust in people, in particular in his subordinates, was limitless. According to his moral de-li-cat-no-sti and good-ness of soul, he was afraid of offending a person even on- with a hint of misunderstanding or disbelief.

In the summer of 1860, the Tambov province suffered from a terrible drought, and in the fall the heat began in Tam itself -bo-ve, in county towns and villages. In these difficult times for the diocese, the most holy Fe-o-fan appeared as the true An-gel-comfort-shi-te-lem of his shepherd you and the prophetic will of God, who has manifested herself in the nation's disasters. Instructing him according to the internal strength of thoughts, heart-ness and inspiration on-the-know-me -none of the holy words in similar cases.

With the near participation of the Episcopal Fe-o-fa-na, the discovery of the relics of Saint Ti-ho on Za-Don-skogo. This happened on August 13, 1861. “It’s impossible to describe the joy of the most sacred Fe-o-fa-n on this occasion!” - writes his nephew A.G. Go-vo-ditch.

For a short time the Tambov flock had to be under the control of Saint Fe-o-fa-na: on July 22, 1863 he was re-me- puppy to the ancient, more extensive Vladimir Ka-fed-ru. In his farewell word to the flock, Bishop Fe-o-fan said: “... All-right-right-hand of God, bringing us together , so so-so-so-so-so that one might not want to separate. But how could it please the Lord to live so in the hearts of those in whose hands these lots are changed, then it is necessary -but bliss-soul-but-to-be-determined-de-le-ni-yam God-by-them...”

At the Vladimir Ka-fed-re

At the end of August 1863, Bishop Fe-o-fan arrived in the god-spa-sa-e-my city of Vladimir. His service in the new place was once again more and more fruitful than at the Tambov Faculty. During his three years of service here, he delivered 138 pro-vices. “It’s painful for the people here, but it’s good... di-vyat. From the moment I arrived until now, there hasn’t been a single service without a pro-ve-di... and they listen.”

The Vla-di-Mir diocese was in great need of the right-glorious mis-si-o-ner-stvo, since the g-ubernium was ko-ly white ras-ko-la: hiding from Moscow from the pre-tracking government, since there are no-ho-di-li there are a lot of things to follow here. Saint Fe-o-fan pre-pri-n-mal of the journey to the dis-stances of the centers of the diocese, where pro-from-strength in the study -tion and in the most simple and accessible form revealed the inconsistency of the race as from an historical point -ki vision, and in essence.

For zealous and fruitful ar-hi-pas-tyr-work at the Vladimir ca-fedral for the good of the Holy Church On April 19, 1864, Bishop Fe-o-fan was named a citizen of the Order of Anna I degree.

But Saint Fe-o-fan wanted solitude, peace and quiet in order to engage in spiritual work of writing and thereby serve the Holy Church and the salvation of our neighbors. This is an obstacle to extensive practical activity. As an eparch-hi-al-ny ar-hi-herey, he was obligated for mother-sya and ta-ki-mi de-la-mi, which were not related to him ha-rak-te-ru and often on-ru-sha-li you-have-so-so-e-structure, until-the-sorrow of his love-ve-abundantly heart. He expressed his internal state in one of his letters: “I don’t see any difficulty in business, only I don’t like them.” In co-ve-to-va-shis with your spiritual-ru-ko-vo-di-tel, mit-ro-po-li-tom Is-i-do-rom, bishop -skop Fe-o-fan submitted a petition to the Holy Si-nod about his dismissal with the right to pre-exist in Vy-shen -skoy p-sty-no. On July 17, 1866, Saint Fe-o-fan, after long quests from the highest authorities, was released money from the administration of the Vla-di-Mir-diocese with the-know-no-name for the position of the-sto-I-te-la of the Vy-shen-skaya Pu-sta -no. During the farewell of ar-hi-pas-ty-rya with her past-how, it was clear about-on-ru-lo-li, what a great-li-bo- I see the benefit of Saint Fe-o-fan in his diocese. According to eye-witness, many of those present in the temple were in tears, because they knew , that they will never see before their shepherd.

Vy-shensky za-tvornik

On July 28, after the prayer of the bishop, Fe-o-fan went straight to Vy-shu. A-sleep, he sat down in the hundred-year-old beds. Later, by 1867, the Vladyka re-se-lil-xia in de-re-vyan-ny fl-gel, spe-ci-al-but for his pro-life -niya over-built over the stone prosphora corps ar-hi-mand-ri-tom Ar-ka-di-em.

Su-et-naya position on-sto-ya-te-la na-ru-sha-la internal episcopal Fe-o-fa-na. Soon, on September 14, 1866, Saint Fe-o-fan sent a petition to the Holy Synod for his dismissal from management of the Vyshenskaya abode and the assignment of a pension to him. The Holy Si-nod granted his request. Freed from the worries of managing the mo-na-sty-rem, the Most Holy Fe-o-fan began to conduct the truth according to moving life. Together with foreigners, for those six years, he went to all church services, and on Sundays and holidays he himself -ver-shal-li-tur-giyu with-bor-but with bra-ti-ey. The blessed servant Bishop Fe-o-fan provided spiritual consolation to all those present in temple Hegu-men Tikhon subsequently recalled: “Hardly any of us, the monks of the highest, have ever heard in the holy al -that's some side word from the mouth of Saint Fe-o-fa-na, except after the god's service- zheb-no-go. And he did not speak according to the teachings, but his very service before the Throne of God was a living teaching for everyone "

When Vladyka did not serve himself, but only attended God’s service in the temple of the monastery, his prayers were in the highest degree in teaching. He closed his eyes for the sake of keeping his mind and heart together and was all happy to be with God. Deeply immersed in prayer, he seemed completely removed from the outside world, from everything surroundings. It often happened that the monk, who gave him a prosphora at the end of the tour, stood for some time, until -as long as the great mo-lit-ven-nik descends in spirit into our little world and notices it.

Having become intimately acquainted with the inner-nearby surroundings, Saint N.V. wrote. Ela-gi-nu: “I feel very good here. The truth here is quite real. From the brethren there are some very moving ones... one of them is an eight-year-old old man who will never fit in anywhere in the church and yells at others for it. Services are scheduled for 8-10 o'clock. It's been on since 3 o'clock in the morning. The last one will be at 7 o'clock in the evening. Pe-nie Sa-rov-skoye.”

No matter how little time the pre-holy Fe-o-fan devoted to communicating with the outside world, and, in particular, with -e-se-ti-te-ley, but still it-attracted him from the head-of-the-de-la, for the sake of which he came on You-shu. And then the thought of complete creation appeared, which, however, did not come true suddenly. Once upon a time, the saint spent the Holy Thing in strict seclusion, and the experience was successful. Then he retired for a longer period of time - for a whole year, after which he was mad-at-the-mouth. -shen a question about complete creation.

The departure of the saint turned out to be “swee-sweet than honey,” and he considered you to be “living with God, where God is.” heavenly air." He experienced some of the heavenly bliss already here on earth, in this very corner of vast Russia, which in the days he lived a holy life and was all for the lustful. But who now knows the words of the saint-for-creation that “You can only be changed to the Kingdom of Heaven"?! Or there are also lines in his letters about this blessed corner of Russia: “There is nothing more beautiful in the world You-shen-skoy-sty-no!” or: “You are a most comforting and noble abode... we, for example, have a created paradise. Such a deep world!” Until his blessed end, the saint felt quite happy. “You call me happy. “I feel like the same,” he wrote, “and I wouldn’t trade you for not only the St. Petersburg mit- ro-po-ly, but also for pat-ri-ar-she-stvo, if only we could restore it and I don’t care about it.”

What was hidden behind this so-called “like-ness”, behind this creation, behind this bliss? Colossal labor, daily feat, which is unthinkable for a modern person to imagine, not something to lift on yourself. The ruler himself, belittling his actions, hiding them in front of people out of deepest humility, having this extra ro-de-tel as a kind of spiritual fun-da-ment in the os-no-va-nii of the soul, in one of the pi-sems yes-et such ha-rak-te-ri -sti-ku za-tre-ru: “I laugh when someone says that I’m in za-tre-re. This is not the same at all. I have the same life, only there are no outs and outs. The real goal is not to eat, not to drink, not to sleep, not to do anything, just pray... I’m talking to Ev- to-ki-mom, I walk around the ball-co-well and see everyone, I pee-re-piss-ku... I eat, drink and sleep to my heart's content. I just have some time to get away.”

The most-chief-for-him of the saint-for-the-creation was a prayer: he gave it to her in those days every day and often - night. In the ke-li-yah, the rulers set up a small church in the name of the Baptism of the Lord, in which the Divine served. li-tur-gy on all Sundays and holidays, and for the last 11 years - every day.

I must say, Saint Fe-o-fan ob-la-gave one of the largest private libraries of that time, bo -more than a hundred words from foreign books, for he studied several languages while studying for six years (1847-1853) service in the Russian Spiritual Mission in Jerusalem and for almost a year (1856-1857) in the Embassy Church in Kon-stan-ti-no -in the right way.

Undoubtedly, a lot of time and work was dedicated to reading both spiritual and secular books - different in content. zha-nu: historical, philosophical, scientific, natural, books of Russian and foreign classes - Push-ki-na, Gri-bo-edo-va, Sheks-pi-ra. He also had books on medicine, mainly on go-meo-pa-tia, ana-to-mia, hy-gi-ene, far-ma-ko- lo-gies.

The work of the highest-level work is not limited by one prayer, thought and reverence. nope. Pay attention, but thi-ta-e-my deep-tea-ha-ha-ha-ha-moose, came to the-feeling and from-la-ha-moose- one hundred, up-to-the-chi-in and in-go-words lofty-high-but, with fractions of the-clear-neither-I-mi: in for the re-a-li-z-tion of writing abilities, he saw his service to the Church. In one of the letters we read the following lines: “Is writing a service of the Church or not?! If the service is handy, and yet the Church needs it; then why look or want something else?”

Knowing the languages, Saint Fe-o-fan did the work for the re-re-in-the-house. One of his most invaluable services in this area is the transfer of good-love from the Greeks. Czech language. The Vlady-ka gave the ancient ru-ko-pi-sya-mi-sewage-movers. He collected them like precious pearls, being in the right-glorious East.

From-ve-tea to many letters - from 20 to 40 a day, Saint Fe-o-fan co-acted the spirit-how-no-mu car -the birth of a modern society. According to the spirits-of-the-tours and scientific works, he for-no-small ik-no-pi-sue, music- which, different-but-with-different ru-ko-de-li-em, you-ra-shchi-va-n-em-th-on-the-ball-con-chi-ke, on-the-blue- where there are lights beyond the heavens. According to this, he sewed clothes for himself.

It takes several pages just to enumerate everything that was necessary for them -re, which began in 1873 and continued until my death, after January 6 1894, on the day of the appearance of the Lord. All the divine-words that follow are written about the creation of the soul.

In the ke-ll-yahs of the saints-for-creation-about-the-same-were-after-his-death such educational programs so-bia and in-stru-men-you, like tele-scope, 2 micro-ro-sco-pa, photo-graph-fi-che-sky ap-pa-rat, ana-to-mi -Che-at-las, 6 at-la-sov on geography, as well as on church and biblical history, and other subjects -you, who answer him for-nya-ti-yam.

Unfortunately, none of these items survived. Deeply sad about the morning bib-lio-te-ki ar-hi-mand-rit Ar-ka-diy (Che-sto-nov; 1825-1907), na-sto-ya-tel Vy-shen-skaya Assumption desert: he was sure that the bib-lio-te-ka would enter the Moscow ecclesiastical academy, something is going on about the purchase, and in this way the spiritual treasures will become a hundred I-don’t-eat-on-ki and her pre-sta-vi-te-lei and will find themselves a worthwhile and wide-use. Once upon a time, the bib-lio-te-la was at-the-n-the-next-of-the-episco-pa Fe-o-fa-at the Moscow-kup-kup -tsom Lo-se-vy and with-not-se-na as a gift to the Moscow St. Nicholas Church in Tol-ma-chi.

Prayers

Troparion to Saint Theophan the Recluse

Teacher of Orthodoxy,/ piety to the teacher and purity,/ the Ascetic of the Most High, to St. Theophan, the wise God,/ with your writings you explained the word of God/ and showed to all the faithful the path to salvation You are. // Pray to Christ God for the salvation of our souls.

Translation: Orthodox mentor, teacher and purity, Vyshensky ascetic, Saint Theophan, God-wise, with your writings you explained the word of God and showed all believers the path to salvation. Pray to Christ God for the salvation of our souls.

Kontakion to Saint Theophan the Recluse

Theophany of the same name,/ to Saint Theophan,/ you have enlightened many people with your teachings,/ the angels now stand before the Throne of the Holy Trinity,// pray unceasingly for all of us.

Translation: Having the same name with (Theophanes, the same root as the Greek Θεοφάνεια - Epiphany), you have enlightened many people with your teachings, standing with the angels now, pray without ceasing for all of us.

Prayer to Saint Theophan the Recluse

Oh, Holy Hierarch Father Theophan, the most glorious and wonderful recluse of the bishop, God's chosen one and servant of the Mysteries of Christ, God-wise teacher and excellent expounder of the apostolic words, fatherly goodness of holy tales to the writer, of Christian piety, graceful preacher and spiritual life, skillful mentor, zealous monastic deeds to the zealot and to all people of grace I'm telling you! Now to you, the God who stands in Heaven and prays for us, we fall down and cry out to you: ask the all-generous God of the Russian Church and our country for peace and prosperity, the saint of Christ - the Divine truths I am a worthy guardian, a good nourishment for the flock, a fair shame for false teachers and heretics; to those who strive - humility, fear of God and purity of soul and body; for the teacher - knowledge of God and wisdom, for the students - zeal and God's help; and to all Orthodox - confirmation on the path to salvation, so that together with you we glorify God's Power and Wisdom, our Lord Jesus Christ, with His Beginning Father, with the Most Holy, Good and Life-Giving Spirit Hom, now and ever, and unto the ages of ages. Amen.

Canons and Akathists

Canon to Saint Theophan, the Recluse of Vyshensky

Song 1

Irmos: Having traversed the water like dry land, and having escaped the evil of Egypt, the Israelite cried out: Let us drink to our Deliverer and our God.

Joyfully offering praise, humbly falling to you, we ask: accept our unworthy prayer, Holy Hierarch Father Theophan.

An earthly angel and a man of God, staying in the seclusion of the Vyshensky monastery, constantly praying to the Lord, you explained to people the path to salvation.

Today, having come together, let us praise with spiritual songs Saint Theophan, our prayer book associated with God.

Theotokos: Confirm us, Mother of God, in the faith of Your Son and God, who wonderfully glorifies His saints and calls them others.

Song 3

Irmos: The Supreme Creator of the heavenly circle, O Lord, and the Creator of the Church, confirm me in Your love, the edge of desires, true statement, One is more humane.

Your name, Saint Theophan, is like myrrh, sweetening our land, delighting the hearts of the faithful, calling everyone to spiritual joy and salvation.

Saint of God, saint of Christ Theophanes, look upon our weaknesses and heal our souls, constantly overwhelmed by passions.

Like a hard-working bee, from the spiritual meadow you offer the honey of the writings of the fathers to us, the saint, who flow to you with prayer for salvation.

Theotokos: Saint Theophan, come and stand with us, so that together we may glorify Holy Virgin, who gave birth to Christ God.

Sedalen, voice 8

Your life was glorious and your dormition was with the saints, holy Theophanes of God, now stand at the Throne of the Most High, praying for us, all-blessed, that the Lord will save our souls.

Song 4

Irmos: You are my strength, Lord, You are my strength, You are my God, You are my joy, do not leave the bosom of the Father and visit our poverty. Together with the prophet Habakkuk I call Ti: Glory to Your power, Lover of mankind.

Saint Theophan, you have entrusted your mind to the wisdom of Christ, you have been vouchsafed the Eternal Kingdom, now pray with all the wisdom of the Creator that our souls may be saved.

Whom you loved, Whom you alone desired, Whom you labored in seclusion for, pray now that He may save our souls.

You were the God-given image of your flock, in word, life, love, spirit, faith and purity. For this sake, we honor you as a true shepherd, Our Father Theophan.

Theotokos: Theophan the God-Wise, pray for us to the Most Holy Lady Theotokos, that by His omnipotent intercession he may beseech Christ to save our souls.

Song 5

Irmos: Thou hast cast me away from Thy presence, O Light of the Unstoppable, and an alien darkness has covered me, the accursed one, but turn me and direct my path to the light of Thy commandments, I pray.

Angels in heaven rejoice, people on earth spiritually triumph, commemorating St. Theophan, a wondrous prayer book for all of us.

Teach us, Blessed Theophan, to lead Christ, the True Light, who enlightens every person coming into the world.

The armies of Heaven glorify him; in your life you constantly glorified him; teach us, holy of God, to glorify the Lord with the virtues.

Theotokos: The Highest of Heaven and the Purest of the lordships of the sun, Who delivered us from the oath, Let us honor the Lady of the world with songs.

Song 6

Irmos: Cleanse me, O Savior, for my iniquities are many, and bring me up from the depths of evil, I pray, for I have cried out to You, and hear me, O God of my salvation.

You walked the narrow path to salvation, the meek one constantly crying out to the meek: it is good for me to cleave to God.

Having longed for the truths of Christ, you joyfully endured sorrows and insults, constantly thinking, like a crown without victory, so there is no victory without achievement.

Do not forget us, your children, Father Theophan, who dwell in the house of the Heavenly Father, and grant us through your prayers to bring glory into the Hall of the Lord.

You despised the glory and all the treasures of the world, steadily marching towards the heavenly world, and now, Our Father, rejoice with angelic joy at Saint Theophan.

Theotokos: Who will not please You, Most Holy Virgin? Who will not sing of Your Most Pure Nativity? Pray, Pure One, All-Blessed One, for Thy Son and God to have mercy on our souls.

Kontakion, tone 4

Theophany of the same name, Saint Theophan, with your teachings you have enlightened many people, with the Angels now standing before the Throne of the Holy Trinity, pray unceasingly for all of us.

Ikos

As the manifestation of Divine gifts truly appeared to you in the Russian land, to Saint Theophan, the good shepherd of the flock of Christ, admonishing you with your life, instructing in word and writing. And now standing before the Throne of the Most Holy Trinity, boldly lifting up your venerable hands, pray unceasingly for all of us.

Song 7

Irmos: God's descent of fire was ashamed in Babylon sometimes. For this reason, the youths in the cave, with joyful feet, like in a flower bed, rejoiced, girded: Blessed are you, O God of our fathers.

I take the way of the cross of the hero of Christ before me, having the narrow path leading to eternal life, you walked, blessed, crying incessantly: blessed is God our father.

You imitated Elijah the Thesbite with zeal, Saint Theophanes, inflaming your heart with Divine love, in patience you gained your soul, crying out: Blessed is God our father.

Zealous preacher of the Divine truths, through the wisdom of your words and teachings, Father Theophan, we teach, together with you we sing now: blessed is God our father.

Theotokos: Grant consolation to Thy servant, Mary the Mother of God, that we may cry with Thee to Thy Son and our Savior: blessed be God our father.

Song 8

Irmos: By the sevenfold, the Chaldean tormentor furiously kindled the cave of the Godly, but by the best power they were saved, having seen this, they cried out to the Creator and Savior: fathers, bless, priests, sing, O people, exalt to all ages.

Fathers, bless, priests, sing, O people, exalt Christ forever, performing the great triumph of glorifying the saint of God, St. Theophan.

You taught everyone how to sing God’s glory worthily, O preacher of piety Theophanes, and teach us, who have now come to you with faith, to do this, so that the Name of God may be glorified forever.

Firm champion of faith, wise preacher of piety, eminent theologian of Orthodoxy, Theophanes, Vyshensky recluse, grant us, the unworthy, to glorify the Lord in spiritual joy, exalted to all ages.

Theotokos: You always give healing streams to the faithful, Mother of God, heal our souls, prayers for the sake of the saint of God Theophan, may we glorify Your Nativity, Most Pure One, and exalt it to all ages.

Song 9

Irmos: Heaven and the ends of the earth were terrified at this, for God had appeared as a man in the flesh, and Your womb was more spacious than Heaven. Thus Thea, the Mother of God, the Angels and the people of the ranks are magnified.

You have been honored with eternal life, O saint, be a warm intercessor and prayer book for us to God, who celebrate your sacred memory with faith.

You have truly appeared as a new wonderworker, Theophan the God-Wise, as a merciful healer and a merciless physician of the souls and bodies of all who flow to you with faith, merciful and comforting, and pouring out your generosity in abundance.

Truly you have appeared as a warm prayer book for us to God, ask, Father, from the Creator of all sins, the forgiveness of all with faith and love, magnifying you.

Man of God, faithful friend of Christ, graciously accept our prayers and bring them to the Throne of the glory of the Lord, who sanctified the streams of the Jordan with His Baptism.

Theotokos: Whom the armies of Heaven glorify, Whom you bore in your womb, Most Pure Mother of God, pray to show mercy and save our souls.

Akathist to Saint Theophan, the Recluse of Vyshensky

The text was approved by the Holy Synod
Russian Orthodox Church
December 27, 2000 (magazine w/n)

Kontakion 1

Chosen by the Lord for the Russian Church, a luminary, a great ascetic and a true servant of Christ, the God-wise Saint Theophan! We praise you with love and honor your deeds and labors, for whom you served faithful people well, and while in seclusion, with grace-filled teachings you outlined the path of salvation. Now, standing before the throne of God, pray for us, calling to you:

Ikos 1

Having sought angelic purity and great love for the Lord, you achieved the feat of monastic life, which is wonderful to the saint. The gift of wisdom given to you by the Lord, having multiplied a hundredfold, served as salvation for people. For this reason we cry out to you with love:

Rejoice, beloved of the earthly Lord above all else;

Rejoice, you have placed all your trust in Him alone.

Rejoice, having betrayed your heart to the Lord from infancy;

Rejoice, having nourished your mind with God’s wisdom from your youth.

Rejoice, zealot of the angelic life;

Rejoice, possessor of the Holy Spirit.

Rejoice, chosen by God to catch men;

Rejoice, like a radiant lamp, kindled by the Lord.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 2

Having seen that every worldly sweetness is associated with sorrow, Holy Theophanes, you hated the vanity of vanities and you rejected the red world of this, you devoted yourself wholeheartedly to God c, singing to Him: Alleluia.

Ikos 2

You were abundantly gifted by God from childhood with the understanding of bookish wisdom, and you nourished your mind by reading the holy writings, finding in them great strength and spiritual light. We, knowing this, call out to you with tenderness:

Rejoice, thou who brought forth God’s chosen things to pious parents;

Rejoice, treasure of chastity, filled with grace from above.

Rejoice, fiery child of love for God;

Rejoice, diligent in obedience from youth.

Rejoice, thou who imitate the Lord in meekness and gentleness;

Rejoice, you have chosen the path of virginity and purity.

Rejoice, you who desired monastic life with all your heart;

Rejoice, having devoted everything for yourself to the service of the Lord.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 3

The power of God, to Saint Theophanes, has made you a weak human vessel, a source of wisdom, and has given you a good shepherd to people, trusting your soul for the salvation of them and constantly crying to the Lord: Al Liluia.

Ikos 3

Have in your heart the only Lord, you, saint of God, with great joy you have given all the treasures of your soul and mind to the service of the Church of the saints, teaching and instructing all running to you. We, gratifying your labors, cry out to you:

Rejoice, thou who hast been filled with the great wisdom of the Lord;

Rejoice, tested in the labors of asceticism.

Rejoice, bishop. chosen by God;

Rejoice, tireless prayer for us to the Lord.

Rejoice, humble bearer of the holy rank;

Rejoice, faithful teacher of God's wisdom.

Rejoice, destroyer of harmful schisms;

Rejoice, zealot of the Orthodox faith.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 4

The children of your flock were filled with a storm of confusion, I want you, Saint Theophan, to dedicate the feat of the shutter to yourself, and then I rejoiced, seeing you, especially concerned about their salvation, and singing Share with God: Alleluia.

Ikos 4

Having heard people about your settlement in the Vyshenskaya desert, I flocked to you and, honoring you as a good shepherd, asking you to pray for them and guide them to salvation. We, knowing this, bring you great praise:

Rejoice, as a loving father to your flock;

Rejoice, having constant care for her.

Rejoice, shepherd, who laid down your soul for the sheep;

Rejoice, you who tirelessly contributed to their salvation.

Rejoice, lover of silence and God-mindedness above all;

Rejoice, having shut yourself away from the world by good will.

Rejoice, loving teacher of monks;

Rejoice, unquenchable lamp of the Vyshensky monastery.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 5

The God-bearing star appeared to you, the most wonderful saint, in the monastery of the Most Exalted Ones, dwelling in physical and spiritual struggles, you were a good image of the Christ-loving brethren, looking at you, teaching everyone silently sing to the Lord: Alleluia.

Ikos 5

Having seen the brethren perform the monastic feat in humility and meekness, I came to you and was edified. Likewise, we, who honor you as God’s true chosen one, cry out:

Rejoice, inexhaustible source of love for the Lord;

Rejoice, treasury of humility and meekness that feeds those who thirst.

Rejoice, O granary, filling everyone with spiritual food;

Rejoice, bright one, illuminating with the light of faith.

Rejoice, good zealot of abstinence;

Rejoice, diligent guardian of the salvation of souls.

Rejoice, tireless preacher of Orthodoxy;

Rejoice, thou of heaven, who flourished in the desert.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 6

You were a silent preacher and broadcaster of the truths of God in your holy service, enlightening and instructing your flock, worthy of Theophanes, and, in your seclusion, you did not leave your words of grace for everyone, flowing towards you, striving to sing to God: Alleluia.

Ikos 6

Shining forth like a bright star, your wisdom is marvelous to the servant of Christ: by the will of God from the seclusion that hid you, the stream of living words of yours appeared and a celibate source of grace was opened rich teachings, quench everyone who thirsts and leans towards him with faith. We cry out to you:

Rejoice, through your mouth you have taught the wisdom of God;

Rejoice, you who give drink to those who are thirsty.

Rejoice, tireless in the labors of monastic life;

Rejoice, unshakable pillar of Orthodoxy.

Rejoice, wise eradicator of sinful customs;

Rejoice, tireless driver of virtue.

Rejoice, healer of our souls; Rejoice, nurturer of our piety.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 7

Although you have achieved the Kingdom of God, you, holy father, have renounced the world, and have found the grace of the Holy Spirit, and served people with love, imitating the Chief Shepherd Christ and sing to Tom: Alleluia.

Ikos 7

A new ascetic and saint of Christ, filled with humility and meekness, people seeing you, rushing with hope into the Vyshenskaya desert, hoping for your gracious help. So we too, asking for help from you, cry out like this:

Rejoice, thou who through the meekness of thy spirit has turned many to God;

Rejoice, enlightening the darkened minds.

Rejoice, thou who hast acquired the purity of angels on earth;

Rejoice, you who healed those who suffer with your love.

Rejoice, wondrous teacher of kindness;

Rejoice, all-bright lamp of piety.

Rejoice, calling everyone to repentance;

Rejoice, do not abandon your help to those who ask.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 8

You showed a strange and wondrous feat, O saint, in your life: you abided in labors and unceasing contemplation of God, you acquired a spiritual treasure of reason and built churches with your writings you served the bottom. We, seeing this, in the tenderness of our hearts, gratefully sing to God: Alleluia.

Ikos 8

You appear to everyone, the saint of God: shepherd and father, teacher and mentor and true preacher, for your writings in all cities and towns still cry out with silent gospel. For this reason we, your spiritual children, with love say to you:

Rejoice, thou filled with the dew of the Holy Spirit;

Rejoice, overshadowed by the light of God's grace.

Rejoice, incorruptible treasure of acquisition;

Rejoice, jealous of the apostolic act.

Rejoice, you who show the way to the knowledge of God;

Rejoice, thou who seekest gracious wisdom.

Rejoice, prosperity to the Russian Church;

Rejoice, father of the saints, decoration.

Kontakion 9

Every hour of your life, you have worked for the only need of the saint, and you have made your soul a temple with the purity of the Holy Spirit, warming your heart with unceasing prayer Jesus and singing to the Lord: Alleluia.

Ikos 9

Vitiya the golden prophet, meek and wise, appeared to all who listened to you with faith, and by the power of your words you taught the righteousness of God. For this reason, accept from us, Blessed Father, this praise:

Rejoice, holy saint of God, humble and meek;

Rejoice, good shepherd and loving child.

Rejoice, Russian lands of Zlatoust;

Rejoice, you bear the same name as the Epiphany.

Rejoice, true guide to the souls of the lost;

Rejoice, quick comforter of the sad.

Rejoice, unshakable affirmation for the weak in faith;

Rejoice, encouragement to many who are discouraged in their labors.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 10

You, the saint of Christ, drew the path of salvation from sinful snares for the child of God, speaking about the secrets of the invisible battle, and you showed the desired crown to those thirsty for salvation, calling for thanks. but sing to God: Alleluia.

Ikos 10

The wall and protection of the flock of Christ from the wolves that destroy it, your God-wise scripture appeared to the saint of God, in whose image you protect the faithful on the path to salvation. We, enlightened by your teachings, reverently cry out to you:

Rejoice, rule of faith;

Rejoice, wise teacher.

Rejoice, teacher of piety;

Rejoice, eradicator of wickedness.

Rejoice, bright lamp;

Rejoice, bold preacher.

Rejoice, for you are a good sower who has cultivated Christ’s field;

Rejoice, like Kokosh, who protects your children.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 11

We offer all-praising singing to you, O saint, and we bless you, who through your life and deeds has glorified the holy name of the Creator and our God. Grant us, through your prayers, a good life, so that together with you we may sing to Him: Alleluia.

Ikos 11

Your luminous life, wonderful Recluse, does not hide from those who seek the truth of God. Your good end, serene and peaceful, shows you the true vessel of God’s grace. We are united lips with tenderness with the verb thy:

Rejoice, blessed vessel of purity of soul and body;

Rejoice, thou who served the Lord to the end.

Rejoice, you have been rewarded with eternal bliss after your death;

rejoice. He who inherits the Kingdom of God.

Rejoice, wonderful decoration of the Vyshensky monastery;

Rejoice, lands of Tambov and Shatsk enlightenment.

Rejoice, praise and joy to the Ryazan flock;

Rejoice, our souls are in the care.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 12

You who are abundantly illuminated by the grace of God and wise and well-served to your flock, wondrous and meek to the saint, do not cease to intercede for us before the Lord in Heaven, where you stand in silent praise Viii, the angels cried out to Tom: Alleluia.

Ikos 12

Singing of your deeds, we fall with hope to your honorable relics (or your icon), the holy hierarch of God, and we pray to you, our heavenly patron and great representative for us before the Throne of the Lord of Glory, tenderly appealing:

Rejoice, exceedingly pleasing servant of God;

Rejoice, wonderful ascetic of Christ.

Rejoice, mighty representative of those who trust in you;

Rejoice, quick intercessor of those who call upon you.

Rejoice, friend of Christ and beloved of God;

Rejoice, I am a warm intercessor for the salvation of our souls.

Rejoice, zealous guardian of the chaste;

Rejoice, comforter in our sorrows.

Rejoice, Saint Theophan, wise teacher and mentor of Christian life.

Kontakion 13

Oh, God-wise teacher, praise and adornment of the Russian land, Holy Hierarch Father Theophan, our meek and warm intercessor! Accept from us this small prayer offered to you, and the grateful praise of our souls. Do not forget us sinners in your prayers, yes, trusting in you, we continually cry out to the Lord of Hosts: Alleluia.

This kontakion is said three times.
And again the 1st Ikos and the 1st Kontakion are read.

Prayer

Oh, Holy Hierarch Father Theophanes, glorious and wonderful recluse of the bishop, God's chosen one and servant of the Mysteries of Christ, God-wise teacher and excellent expounder of the apostolic words, love of the fathers noble tales to the descriptor, Christian piety, graceful preacher and spiritual life, skillful mentor, zealous monastic deeds to the zealot and to all people of grace I intercede! Now to you, the God who stands in Heaven and prays for us, we fall down and cry out: ask the All-Bountiful God of the Russian Church and our country for peace and prosperity, the saint of Christ - the Divine truths worthy protection, good feeding of the flock, fair shame for false teachers and heretics, for those who strive - humility, fear of God and purity of soul and body, for the teacher - knowledge of God and wisdom, for students - zeal and God's help. And to all the Orthodox - confirmation on the path to salvation, and together with you we glorify God's Power and Wisdom of our Lord Jesus Christ, with His Beginningless Father, with the Most Holy, Good and Life-giving Spirit hom, now and forever, and forever and ever. Amen.

Random test

This issue is dedicated to the Christian attitude towards illness and death, which we encounter so often in life, and these encounters are always associated with sorrow, despair, and despondency.

The advice given by the Saint will help us move away from the values that are imposed on us by the fallen world and look at life as the Gospel teaches us.

Sins and passions and the fight against them

Saint Theophan the Recluse is not only a high ascetic of the Church, but also one of those about whom the Holy Apostle Paul said that they are “luminaries in the world.”

The advice of this godly mentor will undoubtedly be useful to every Christian on the path to salvation.

Gospel story

This publication represents one of the most important interpretive works of St. Theophan the Recluse, which occupies a special place in Russian spiritual literature. It provides a guide to the Holy Gospel - the main Book that leads a person to salvation.

The entire earthly life of our Savior is described in detail by the author in the words of the holy Evangelists in chronological order. The reader can easily find a description of the event of the Gospel story that interests him by the titles of the parts and paragraphs, indicating their content. In an extensive address to the readers, the saint explains the principles and rules he adopted to establish the order of the Gospel events, offers a corresponding summary of the Gospel history, indicating its main parts and all divisions, and a detailed table of contents of the contents of the Gospels.

How to learn to pray

“Whoever knows how to pray is already saved,” says St. Theophan the Recluse. “Prayer is the science of sciences... It is everything: faith, piety, salvation...”

The book contains advice from Saint Theophan on how to learn to pray, what is most important in prayer, what the Jesus Prayer is, how to do it, and what mistakes there are when doing prayer. Advice extracted from the letters of St. Theophan.

How to Maintain Godliness in Family Life

When building an Orthodox family, we turn to spiritually experienced mentors for help and advice. An invaluable treasury of practical spiritual experience is the letters of St. Theophan the Recluse.

Among the spiritual children of the saint are a variety of people, many of them chose marriage as one of the paths of earthly life leading to Salvation.

The saint’s instructions are not only spiritually deep and accurate, but also vitally necessary for us today, because every word of the saint is warmed with love and care, every word is addressed to us, seeking help and advice.

Instructions in spiritual life

A special place in the spiritual and literary heritage of St. Theophan is occupied by his letters to various people who asked him for advice or spiritual help, solutions to perplexed questions, consolation in sorrow, relief in troubles... From all sides of Russia these requests flocked to the Vyshinskaya hermitage, where Bishop Theophan spent the last 28 years of his life, 22 of which he was in strict seclusion.

Before this, they had already traveled a significant life and spiritual path, devoted to serving the Church of God in various fields and in different places. All this greatest and truly invaluable experience, accumulated in various fields of life, and especially during the years of seclusion, was mobilized by the saint in his enormous correspondence with numerous correspondents, among whom were representatives of all classes, from dignitaries to peasants.

Every day the mail brought from 20 to 40 letters, and Bishop Theophan always answered each of them, sensitively guessing the state and needs of the writer and finding for each the necessary word that went straight to the heart. He had the rare gift of speaking simply, clearly, concisely about the most complex subjects, about the most profound and wise things.

Fundamentals of Orthodox education

Saint Theophan (in the world Georgy Vasilyevich Govorov), Recluse Vyshinsky (1815-1894) - bishop of the Russian Orthodox Church, theologian, preacher.

To this day, his works on the interpretation of Holy Scripture, spiritual letters and sermons enlighten and instruct readers in piety. This book, compiled on the basis of the saint’s work “The Path to Salvation,” will tell parents about the features of Christian upbringing of children.

Letters to various persons on various subjects of faith and life

The book includes letters that share a common theme - issues of faith. The saint, answering the bewilderment of his correspondents, speaks about the dogmas of the Orthodox Church and heresies, about the enemy’s tricks and the unfaithful passage of spiritual life, about the Second Coming of Christ and the general resurrection, about private judgment after death and about the eternity of torment.

The letters of Saint Theophan constitute an inexhaustible source of edification and spiritual benefit, devoid of dry scholasticism; they simply and wisely elevate the reader to the knowledge of the truth and confirm him in faith.

Letters on the Christian Life

The collection “Letters on Christian Life” was originally compiled from letters from St. Theophan to various persons in response to questions, requests for guidance and help that were addressed to the Vyshinsky Recluse from all over Russia.

In these letters - advice, resolution of perplexities, consolation in sorrow, relief in troubles - those fruits of spiritual experience that the loving archpastor generously offered to those sincerely zealous for salvation.

Commemoration: January 10/23, June 16/29 (transfer of relics)

Childhood

The great teacher of the Russian Church, Saint 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 figure among the clergy, he was appointed to the responsible position of 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 priest’s family. She was a deeply religious woman and highest degree modest. She had a quiet, meek disposition. A distinctive feature Her character was gentleness and kindness of heart, especially clearly expressed in her compassion and always readiness to come to the aid of 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 traits appearance. The happy time of the saint’s childhood is reminiscent of a similar period in the life of the ecumenical teachers - Basil the Great, Gregory the Theologian and John Chrysostom, when 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 choir or served at the altar. At the same time, the spirit of churchliness developed in the youth.

Thus, under the wise guidance of the father and the tender, loving care of the mother, with the pious disposition of the entire family, the first years of childhood passed: besides George, the parents had three more daughters and three sons.

Studying at school and seminary

It must be said that the boy George received his initial education in his parents' home: in his seventh year he began to be taught to read and write. Father Vasily supervised the training and listened to the assigned lessons, and the mother taught the children. “Even in childhood, George showed a very bright, inquisitive mind, searching for the root cause of phenomena, quick thinking, keen observation and other qualities that often surprised those around him. His mind was further elevated, disciplined and strengthened by his school education,” writes one of the saint’s biographers Feofana I. N. Korsunsky.

In 1823, Georgy entered the Livensky 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 influence on the boy, encouraged the boy to prepare his homework regularly and taught him obedience and good behavior. The moral and spiritual climate in the school was the most favorable. A capable, well-prepared youth easily passed the course at theological school and six years later (in 1829), among the best students, he was transferred to the Oryol Theological Seminary.

The seminary was then headed by Archimandrite Isidore (Nikolsky), later a famous hierarch of the Russian Church - Metropolitan of St. Petersburg and Novgorod. The teachers were exceptionally talented and diligent people. Thus, the teacher of literature was Hieromonk Platon, later Metropolitan of Kiev and Galicia. Philosophical sciences were taught by Professor Ostromyslensky. George owed him his special interest in philosophy and psychology. This was the reason that he remained in the philosophy class for a repeat course.

Georgy studied at the seminary just as successfully as at 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 seminary notes noted that he was distinguished by a “tendency towards solitude”; edifying in dealing with comrades; sets an example of hard work and good morals; meek and silent."

During his years of study at the seminary, George developed an extraordinary, ever-increasing reverence for Saint Tikhon of Zadonsk. Together with his relatives, he made a pilgrimage to the Zadonsk Monastery, where the relics of the saint, who at that time had not yet been glorified, rested.

Georgy Govorov graduated from the seminary with excellence and in the depths of his heart dreamed of an academy, but did not hope for such happiness and was already busy with the thought of finding a suitable rural parish. But unexpectedly, in 1837, he received an appointment to the Kiev 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, because he valued solid memorization of the textbook in his students, something Govorov was no different in.

Study at the Kyiv Theological Academy

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 talent in the professorial corporation. Kiev Metropolitan Filaret (Amphitheaters), nicknamed Filaret the Pious for his 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 students to speak sermons impromptu 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.

The inspector of the Kyiv Theological Academy since 1838 was Archimandrite Dimitri (Muretov), who gave lectures on Dogmatic theology. About him St. Feofan retained the fondest memories: of all the hierarchs contemporary to him, he considered him “the most gifted in intelligence, broad education and the best in life.” Of the other teachers, Archpriest Ioann Mikhailovich Skvortsov, a teacher of metaphysics and philosophy, especially stood out. The Holy Scriptures were taught at that time by a young and gifted bachelor, later a member of the St. Petersburg Spiritual Censorship Committee, Archimandrite Photius (Shirevsky). Big influence The young man also had an eye on the professor of eloquence Yakov Kuzmich Amfitheatrov, from whom 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 gained respect not only from his fellow students, but also from his teachers. “No one wrote him better,” said his fellow student at the academy, Metropolitan of Moscow Macarius (Bulgakov), “only due to his modesty, he could not read his work loudly.”

The Kiev-Pechersk Lavra had a beneficial influence on George, the impressions from which were so deep and strong that the saint recalled them with delight until the end of his life: “The Kiev Lavra is an unearthly monastery. As you pass the gap, it used to be that you feel that you have entered to another world."

With the permission of the academic and highest spiritual authorities, on February 15, 1841, he took monastic vows with the name Theophanes. The rite of tonsure was performed by the rector of the academy, Archimandrite Jeremiah. Together with other newly tonsured people, he visited Hieroschemamonk Parthenius, whose advice he followed throughout his life: “Here you are, learned monks, having set 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 by Bishop 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.

In the educational field (1841-1855)

On August 27, 1841, Hieromonk Theophanes was appointed rector of the Kiev-Sofievsky Theological School. He was entrusted with teaching Latin language 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 effective means for cultivating true taste in the heart is churchliness, in which children raised must always be kept. Sympathy for everything sacred, the sweetness of being among it, for the sake of silence and warmth is not can be better imprinted on the heart. Church, spiritual singing, icons are the first most elegant objects in content and power,” this is the view of the saint himself on the upbringing of children. Piety, high morality, good behavior he valued it no less than education, if not more. He placed 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 did not work long at the Kiev Theological School. At the end of 1842, he was moved to the Novgorod Theological Seminary to the position of inspector and teacher of psychology and logic. His work as an inspector was very fruitful. To protect his students from idleness, he encouraged them to engage in physical labor: carpentry, bookbinding, and painting. IN summer time Country walks were taken to relax from tedious mental activities. During his three years in Novgorod, he managed to prove himself as a talented educator and an excellent teacher of Christian science about the human soul.

The highest spiritual authorities highly valued the moral qualities and mental gifts of Hieromonk Theophan, and therefore at the end of 1844 he was transferred to the St. Petersburg Theological Academy to the position of bachelor in the department of Moral and Pastoral Theology. Hieromonk Feofan treated the subjects taught with great attention and showed high demands on himself in preparation for lectures. The main sources of his lectures were the Holy Scriptures, the works of the holy fathers, the lives of saints and psychology. However, he did not rely on his own strength and showed his lectures to an expert on ascetic works, the future Saint Ignatius (Brianchaninov), 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 notes on the sciences of seminary education. At the same time, Hieromonk Feofan acted as 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 good Christian education, but he was attracted by something else - a monastic solitary life: “... I am beginning to become unbearably burdened by my academic position. 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 newly created Russian Ecclesiastical Mission in Jerusalem. 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 position of rector and professor of the Olonets Theological Seminary. On behalf of his superiors, he had 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 entrusted to Father Archimandrite. In October 1855, he was appointed a member of the Olonets Ecclesiastical Consistory. Here, too, he found areas of activity that were closely related to his high spiritual mood and to the good of the population - this, first of all, preaching the word of God and developing measures to combat schism. However, the main concern, corresponding to the high aspirations of the soul of Father Feofan, was still the education of students.

Holy Land. Constantinople

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 opened up for him to serve the Holy Church: in May 1857, by decree of the Holy Synod, he was appointed to the position 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 the students and treated them like a father treats his children. The students 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 popularization work. He had to receive many prominent scientists and noble visitors. On the day of celebrating 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 this, Father Feofan had to become rector. It pleased the all-merciful Providence of God to elevate him to the rank of bishop.

But first I would like to highlight his service to the church from one more side - with pastoral and academic activities abroad. Father Feofan himself compares his wandering life, full of various activities, with a ball, without a crack or noise, rolling back and forth in the direction of the blows communicated to him. These words express his submission to the will of God.

So, in August 1847, Hieromonk Theophan was appointed a member of the newly created Russian Spiritual Mission in Jerusalem, headed by Archimandrite Porfiry (Uspensky), an excellent expert on the East, a famous church archaeologist, a man of remarkable intelligence 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, it was warmly 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 splendid service,

Little by little to transform the Greek clergy itself, for it was experiencing a decline in morality, to elevate it in the eyes of its own and its flock,

To attract to Orthodoxy those who are wavering and have apostatized from Orthodoxy due to distrust of the Greek clergy and influence from different faiths.

In addition, many pilgrims and pilgrims from Russia demanded satisfaction of certain religious needs.

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 hard, strictly fulfilling everything that was required of him.

At the same time, he managed to do a lot for self-education: he learned icon painting, perfectly studied the Greek language, thoroughly studied French, studied Jewish and Arabic languages, got acquainted with the monuments of ascetic writing past centuries, studied libraries, found ancient manuscripts in the ancient monastery of St. Savva the Sanctified. In Jerusalem, Father Theophan thoroughly became acquainted with Lutheranism, Catholicism, Armenian-Gregorianism and other faiths, and in fact learned what both the strength of their propaganda and the weakness were. In conversations with non-Orthodox members of the mission, they revealed the truth of Orthodoxy, but they showed the best, clear example of the superiority of their religion with their highly moral, pious life.

In 1853, the Crimean War began, and the Russian Spiritual Mission was recalled on May 3, 1854. I had to return home through Europe. On his way to Russia, Hieromonk Feofan visited many European cities, and everywhere he examined churches, libraries, museums and other attractions. For example, in Italy, the country of classical art, Father Feofan, as a great lover and connoisseur of painting, was interested in works of art. In Germany, I became acquainted in detail with the organization of teaching in educational institutions various sciences, especially theology. For his scholarly works and zeal for fulfilling the duties assigned to him, Hieromonk Theophan was most mercifully awarded on May 5, 1851 with an office golden pectoral cross.

The appointment of Archimandrite Theophan by the Holy Synod on May 21, 1856 to the important and responsible post of rector of the Embassy Church in Constantinople was determined by 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 due to 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 were supported in their legal demands by the Turkish government, representatives of the Western powers and Archimandrite Theophan, who gained 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 Innocent 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 demonstrated in his translation activities. He collected here many pearls of patristic wisdom in the field of ascetic writing.

Archpastoral works of St. Theophan the Recluse in the Tambov diocese

On May 29, 1859, Archimandrite Feofan was named Bishop of Tambov and Shatsk. The episcopal consecration took place 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 have already entered into communication with you, having made a vow to God and the Holy Church to belong to you through care, labor and even my life. "In the same way, you must determine yourselves to pay attention and, if necessary, to obey my weak word and deed out of faith and love. From now on, good and evil are common to us."

Many worries, labors, various kinds of obstacles, even grief awaited His Eminence Theophan at the Tambov See. The diocese was one of the most extensive and populous. The saint's ministry lasted only four years, but during this time, through the extraordinary meekness of his character, rare delicacy and most sympathetic attention to the needs of his flock, he managed to become close to his flock and acquire universal, most sincere love.

Bishop Theophan proved himself to be a zealous servant in all spheres of church life. His attention was focused primarily not on matters of external administration, but on counseling service. This 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 education, great importance belongs to the church preaching of the word of God, and therefore Saint Theophan accompanies almost every 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 could be heard in the most distant corners of the temple.

The Bishop himself clearly and definitely expressed the main task of preaching work as follows: “The best use of the gift of writing and speaking is to appeal to admonition and awaken sinners from sleep, and this should be every church sermon and every conversation.”

Saint Theophan also cared about improving the education of the clergy themselves. At his petition to the Holy Synod, on July 1, 1861, the Tambov Diocesan Gazette began to be published at the Tambov Theological Seminary. In each issue he published at least two sermons. One sermon was patristic, and the other was delivered by himself or one of the Tambov pastors.

The subject of his close attention and concern were the spiritual and educational institutions of the diocese: Vladyka often visited the Tambov Seminary and attended exams. He also took care of the external improvement of religious and educational institutions. The saint worked hard to open a school for girls from the clergy, but the opening itself took place after the bishop’s transfer to Vladimir.

The saint sought various ways education of the common people. Under him, parochial schools began to operate, to help them - private literacy schools, as well as Sunday schools - in cities and large villages. There was a lot of concern about the improvement of the monasteries; Particularly a lot of work had to be done regarding the Diveevo Convent, where great unrest occurred at that time. On one of his trips to view the churches and monasteries of his diocese, Saint Theophan visited the Vyshenskaya Hermitage, which he liked for its strict monastic rules and beautiful location.

The private, home life of St. Theophan the Recluse was pure and sublime. He led a very simple life. He prayed a lot, but also found time for scientific and literary work. Rare moments of leisure were filled with handicrafts - carpentry and wood turning, and only for a short time did the Bishop go for a walk in the garden. Vladyka passionately loved nature, admired its beauty, and 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 I 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 the formidable words of a superior from Saint Theophan. “This is the program of rulers of all generations,” the bishop advised, “dissolve severity with meekness, try to earn love through love and be afraid of being a monster for others. True kindness does not shy away from strict words where it must, but in its mouth it never has the bitterness of reproof and reproach ". His trust in people, in particular his subordinates, was limitless. Due to 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 fall fires began in Tambov itself, in county towns and villages. During these difficult times for the diocese, His Grace Theophan appeared as a true comforter angel to his flock and a prophetic interpreter of the will of God as manifested in the people’s disasters. His instructions on the inner strength of thought, warmth 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 discovered. This happened on August 13, 1861. “It is impossible to describe the joy of His Grace Theophan on this occasion!” - writes his nephew A.G. Govorov, who was then in Zadonsk.

The Tambov flock did not have to be under the control of St. Theophan for long: on July 22, 1863, he was moved to the ancient, more extensive Vladimir See. In his farewell speech to the flock, Bishop Theophan said: “... The all-ruling right hand of God, having brought us together, united our souls in such a way that one might not even desire separation. But how did the same Lord want to put this on the hearts of those in whose hands these lots of changes , then we must complacently submit to God’s decrees...”

At the Vladimir department

At the end of August 1863, Bishop Feofan arrived in the God-saved city of Vladimir. His service in the new place was even more varied and fruitful than at the Tambov department. During his three years of ministry here, he preached 138 sermons. “The people here are very nice... they are amazed. Since my arrival, there has never been a single service without a sermon... and they listen.”

The Vladimir diocese 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 trips to the schismatic centers of the diocese, where he delivered teachings 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 his diligent and fruitful archpastoral activity at the Vladimir See for the benefit of the Holy Church, on April 19, 1864, Bishop Theophan was awarded the Order of Anna, 1st degree.

But Saint Theophan desired solitude, peace and silence in order to engage in the work of spiritual writing and thereby serve the Holy Church and the salvation of his neighbors. This was prevented by extensive practical activity. As a diocesan bishop, he was obliged to deal with matters that were not akin to his character and often violated his high mood and brought grief to his loving heart. He expressed his inner state in one of his letters: “I don’t see any difficulty in business, I just don’t have a heart for it.” After consulting with his spiritual leader, Metropolitan Isidore, Bishop Theophan submitted a petition to the Holy Synod for his dismissal with the right to stay in the Vyshenskaya Hermitage. On July 17, 1866, Saint Theophan, after much hesitation on the part of the higher authorities, was released from the administration of the Vladimir diocese with the appointment to the post of rector of the Vyshenskaya hermitage. During the farewell of the archpastor to his flock, it was clearly revealed what great love Saint Theophan used it in his diocese. According to an eyewitness, many of those present in the church shed tears, because they realized that they would never see their dear shepherd again.

Vyshensky recluse

On July 28, after the prayer service, Bishop Feofan went straight to Vysha. At first he settled in the abbot's chambers. Later, by 1867, the bishop moved into a wooden outbuilding, built especially for his residence over the stone prosphora building by Archimandrite Arkady.

The vain position of rector disrupted the inner peace of Bishop Theophan. Soon, on September 14, 1866, Saint Theophan sent a petition to the Holy Synod to dismiss him from the management of the Vyshenskaya monastery and grant him a pension. The Holy Synod granted his request. Freed from the worries of managing the monastery, Bishop Theophan began to lead a truly ascetic life. Together with the monks, for six years he went to all church services, and on Sundays and holidays he himself celebrated the Liturgy together with the brethren. With his reverent service, Bishop Theophan brought spiritual comfort to everyone present in the church. Hegumen Tikhon later recalled: “Hardly any of us, the monks of Vyshensky, ever heard in the holy altar any outside word from the lips of Saint Theophan, other than the following of the liturgical service. And he did not speak teachings, but his very service before the Throne of God was a living teaching for all".

When the bishop did not serve himself, but only attended services in the monastery church, his prayer was extremely instructive. He closed his eyes to collect his mind and heart and gave himself entirely to the sweet conversation with God. Deeply immersed in prayer, he seemed to completely renounce the outside world, from everything around him. It often happened that the monk, who brought him a prosphora at the end of the Liturgy, stood for some time, waiting for the great man of prayer to descend in spirit into our lower world and notice him.

Having become closely acquainted with the internal order of the monastery, the saint wrote to N.V. Elagin: “I feel very good here. The order here is truly monastic. Among the brethren there are fierce ascetics... an example is an eighty-year-old man who never sits in church and grumbles at others for this. "It will take 8-10 hours. They start at 3 o'clock in the morning. The last one happens at 7 o'clock in the evening. Sarov singing."

No matter how little time His Eminence Theophan devoted to relations with the outside world, and, in particular, to receiving visitors, this still distracted him from the main business for which he came to the High Ground. And then the thought of a complete shutdown appeared, which, however, did not suddenly come true. First, the saint spent the Holy Pentecost in strict solitude, and the experience was successful. Then he secluded himself for a longer time - for a whole year, after which the issue of complete seclusion was irrevocably resolved.

The saint’s solitude turned out to be “sweeter than honey,” and he considered Vysha “the dwelling of God, where God’s heavenly air is.” He experienced part of the heavenly bliss already here on earth, in this very corner of vast Russia, which during the days of the saint’s life was completely provincial. But who now doesn’t know the words of the recluse saint that “The Above can only be exchanged for the Kingdom of Heaven”?! Or there are also lines in his letters about this blessed corner of Russia: “There is nothing more beautiful in the world than the Vyshenskaya Hermitage!” or: “Above is a comforting and blessed abode...for example, we have a dissolved paradise. Such deep world"Until his very blessed death, the saint felt quite happy. "You call me happy. “I feel like such,” 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 to us and I was appointed to it.”

What was hidden behind this so-called “peace”, behind this retreat, behind this bliss? Colossal work, a daily feat that is unthinkable for a modern person to imagine, let alone undertake. The bishop himself, belittling his exploits, hiding them before people out of 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 retreat: “I laugh when someone says that I am in retreat . This is not at all the same. I have the same life, only there are no ways out and no methods. It’s a real seclusion - don’t eat, don’t drink, don’t sleep, don’t do anything, just pray... I’m talking to Evdokim, walking around the balcony and seeing everyone ", I correspond... I eat, drink and sleep to my heart's content. I have a simple solitude for a while."

The most important occupation of the reclusive saint was prayer: he devoted himself to it throughout the day and often at night. In the cells, the bishop built 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 in the last 11 years - every day.

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Life of a recluse. The complete life of St. Theophan the recluse. Spiritual Direction and Obedience

Brief life of St. Theophan the Recluse

The Complete Life of St. Theophan the Recluse

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Studying at school and family

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At the educational field (1841-1855)

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Ar-hi-pas-tyr-works of the saint Fe-o-fa-na For-creationin the Tambov diocese

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Canon to Saint Theophan, the Recluse of Vyshensky

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Akathist to Saint Theophan, the Recluse of Vyshensky

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Prayer

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Study at the Kyiv Theological Academy

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Holy Land. Constantinople

Archpastoral works of St. Theophan the Recluse in the Tambov diocese

At the Vladimir department

Vyshensky recluse

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