In the world, Georgy Vasilievich Govorov was born on January 10, 1815 in the village of Chernava, Yelets district, Oryol province.

His father, Vasily Timofeevich Govorov, was a priest and was distinguished by true piety. As an outstanding among the clergy, he was appointed to the responsible position of the dean and held it for 30 years, earning the approval of his superiors, as well as the love and respect of his subordinates. Father Vasily was a man of direct and open nature, kind-hearted and hospitable.

Mother, Tatyana Ivanovna, came from a family of a priest. She was a woman deeply religious and extremely modest. She had a quiet, meek disposition. hallmark her character was softness and kindness of heart, especially clearly expressed in her compassion and always ready to help anyone in need. From her, George inherited, according to the testimony of his closest relatives, tender, loving heart and some characteristic personality traits: meekness, modesty and impressionability, as well as traits appearance. The happy time of the childhood of the saint recalls a similar period in the life of the ecumenical teachers - Basil the Great, Gregory the Theologian and John Chrysostom, when the ancient Christian mothers, in a good family upbringing, laid the foundation for the future glory of their children.

From his father he inherited a strong and deep mind. The father-priest often took his son with him to the temple of God, where he stood on the kliros or served at the altar. At the same time, the spirit of churchness developed in the youth.

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

College and seminary studies

It must be said that the lad Georgy received his initial education in his parents' house: in the seventh year they began to teach him to read and write. Father Vasily supervised the training and listened to the given lessons, and the mother taught the children. “Even in childhood, Georgy showed a very bright, inquisitive mind, searching for the root causes of phenomena, quickness of thought, lively observation and other qualities that often led to the surprise of others. Even more exalted, disciplined and strengthened his mind school education”, - writes one of the biographers I. N. Korsunsky.

In 1823, George entered the Livny Theological School. Father Vasily arranged for his son to live in an apartment with one of the teachers of this school, Ivan Vasilyevich Petin, who had a beneficial effect on the boy, encouraged the boy to properly prepare his lessons and taught him obedience and good manners. The moral and spiritual climate in the school was the most favorable. A capable, well-prepared youth easily passed the course of the theological school and six years later (in 1829) among the best students was transferred to the Oryol Theological Seminary.

At that time Archimandrite Isidore (Nikolsky), later a well-known hierarch of the Russian Church, the Metropolitan of St. Petersburg and Novgorod, was at the head of the seminary. The teachers were exceptionally gifted and diligent people. So, the teacher of literature was Hieromonk Platon, later Metropolitan of Kiev and Galicia. Philosophical sciences were taught by Professor Ostromyslensky. George was indebted to him for his particular interest in philosophy and psychology. This was the reason that he stayed in the philosophy class for a refresher course.

In the seminary, George studied just as successfully as in the school. It was here that the young man first began to consciously work on himself. Already at this time, his characteristic feature was a love of solitude. The seminar notes noted that he was distinguished by a "tendency for solitude"; instructive in dealing with comrades; sets an example of diligence and good morals; meek and silent."

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

Georgy Govorov graduated with honors from the seminary and in the depths of his heart dreamed of an academy, but did not hope for such happiness and was already 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, for he valued in his students the firm memorization of the textbook, which Govorov was no different from.

Studying at the Kyiv Theological Academy

The Kiev Theological Academy flourished in those years. It was a favorable time both for the good moral direction of the life of the academy and for the abundance of talents in the professorial corporation. Metropolitan Philaret of Kiev (Amfiteatrov), nicknamed Philaret the Pious for the holiness of life, paid great attention to the spiritual and religious life of students. The rector of the academy at that time was Archimandrite Innokenty (Borisov) - a famous church preacher who lectured on the encyclopedia of theological sciences. He taught his students to speak impromptu sermons and he himself captivated listeners with his inspired improvisations. Each of his lectures and sermons was an event that awakened the work of thought and raised the spiritual mood in the student family.

The inspector of the Kyiv Theological Academy since 1838 was Archimandrite Dimitry (Muretov), ​​who lectured on dogmatic theology. About him St. Feofan retained the brightest memories: of all the hierarchs of his day, he considered him "the most gifted in mind, broad education and the best in life." Of the other teachers, Archpriest John Mikhailovich Skvortsov, a teacher of metaphysics and philosophy, stood out in particular. Holy Scripture was taught at that time by a young and gifted bachelor, later a member of the St. Petersburg Spiritual and Censorship Committee, Archimandrite Photius (Shirevsky). Big influence The young men also had a professor of eloquence, Yakov Kuzmich Amfiteatrov, from whom the student Govorov learned deep Christian conviction, simplicity of style and clarity of thought.

According to contemporaries, it was here, at the Kyiv Academy, that Saint Theophan developed the ability and love for writing. With his written preaching works, he earned respect not only from fellow students, but also from teachers. “No one wrote better than him,” said his classmate at the academy, Metropolitan of Moscow Macarius (Bulgakov), “only because of his modesty he could not read his compositions aloud.”

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

With the permission of the academic and higher spiritual authorities, on February 15, 1841, he was tonsured with the name Feofan. The rite of tonsure was performed by the rector of the academy, Archimandrite Jeremiah. Together with other newly tonsured, he visited Hieroschemamonk Parthenius, whose advice he carried out throughout his life: “Here you are learned monks, having typed rules for yourself, remember that one thing is most needed of all: to pray and pray unceasingly with your mind in your heart to God. That's what you're looking for." On April 6, 1841, by the same Jeremiah, but already Bishop of Chigirinsky in the large Assumption Cathedral of the Kiev-Pechersk Lavra, Monk Theophan was ordained a hierodeacon, and on July 1 - a hieromonk. In 1841, Hieromonk Feofan was among the first to graduate from the academy with a master's degree.

In the educational field (1841-1855)

On August 27, 1841, Hieromonk Feofan was appointed rector of the Kiev-Sofiev Theological School. He was entrusted with teaching Latin in the higher department of this school. He was a wonderful teacher and achieved excellent results. This was achieved through a skillful combination of the educational process with moral and religious education: “The most effective means for cultivating a true taste in the heart is churchliness, in which educated children must be kept indefinitely. Sympathy for everything sacred, the sweetness of being among it, for the sake of silence and warmth, cannot be better imprinted in the heart. The church, spiritual singing, icons are the first most elegant objects in terms of content and power, ”such is the view of the saint himself on the upbringing of children. He valued piety, high morality, and good behavior no less than education, if not more. He put Christian love at the basis of his educational activities: "Love children, and they will love you." For the zealous performance of his duties, the young rector received the blessing of the Holy Synod.

Father Feofan worked for a short time at the Kiev Theological School. At the end of 1842, he was transferred to the Novgorod Theological Seminary as an inspector and teacher of psychology and logic. His work as an inspector was very fruitful. In order to protect the pupils from idleness, he disposed them to physical labor: to carpentry and bookbinding, to painting. IN summer time out-of-town walks were undertaken with the aim of resting from tiring mental pursuits. During his three years in Novgorod, he managed to prove himself as a talented educator and an excellent teacher of the Christian science of the human soul.

The higher spiritual authorities highly valued the moral qualities and mental gifts of Hieromonk Feofan, and therefore, at the end of 1844, he was transferred to the St. Petersburg Theological Academy for the post of bachelor in the Department of Moral and Pastoral Theology. Hieromonk Feofan treated the subjects he taught with great attention and, in preparing for lectures, showed high demands on himself. The main sources of his lectures were Holy Scripture, the works of the holy fathers, the lives of the saints, and psychology. However, he did not rely on his own strength and showed his lectures to a connoisseur of ascetic creations, the future Saint Ignatius (Bryanchaninov), who read them and approved them.

In 1845, Father Feofan was appointed assistant inspector of the academy, and then became a member of the committee for reviewing abstracts of the sciences of seminary education. At the same time, Hieromonk Feofan acted as the inspector of the academy. For the zealous fulfillment of these duties, he was awarded the blessing of the Holy Synod for the second time, and in May 1846 - the title of cathedral hieromonk of the Alexander Nevsky Lavra. He was deeply devoted to the cause of a good Christian upbringing, but he was attracted by something else - a monastic secluded life: “... I begin to become unbearably burdened by an academic position. I would go to church and sit there.”

Soon an opportunity presented itself to satisfy the spiritual need of Father Theophan. In August 1847, according to his own will he was appointed a member of the Russian Spiritual Mission in Jerusalem, which was being created. Returning from Jerusalem in 1854 to St. Petersburg, for his labors he was elevated to the rank of archimandrite with the title of abbot of a third-class monastery, and on April 12, 1855, he was appointed to teach canon law at the St. Petersburg Academy. In addition, he was engaged in preaching.

In September 1855, Archimandrite Feofan received a new appointment - to the post of rector and professor of the Olonets Theological Seminary. On behalf of his superiors, he was to organize the construction of a building for the seminary. Father Theophan arrived at his appointment at the moment when Archbishop Arkady of Olonets was summoned to St. Petersburg to attend the Holy Synod. Due to his absence, many diocesan affairs were also entrusted to the father of the archimandrite. In October 1855, he was appointed a member of the Olonets Spiritual Consistory. Here, too, he found areas of activity that were closely related to his high spiritual disposition and to the good of the population - this, first of all, the preaching of the word of God and the development of measures to combat schism. However, the main concern, meeting the lofty aspirations of the soul of Father Theophan, 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 for serving the Holy Church opened up for him: in May 1857, by decree of the Holy Synod, he was appointed to the post of rector of the St. Petersburg Theological Academy. He paid special attention to educational work in the academy entrusted to him: he was the leader and father of the students and treated them like a father with his children. The pupils of the academy trusted their rector and freely turned to him with all their needs and perplexities. Archimandrite Theophan was also intensively engaged in editorial and theological and popularizing work. He had to receive many prominent scientists and distinguished visitors. On the day of the celebration of the 50th anniversary of the Academy, its rector was awarded the Order of St. Vladimir III degree for excellent, zealous and useful service. Not long after that, Father Feofan had to be rector. The all-good Providence of God was pleased to elevate him to the rank of bishop.

But first I would like to highlight his ministry to the church from another side - with pastoral and academic activities abroad. Father Feofan himself compares his wandering life, full of various activities, with a ball, without crackling or noise, rolling back and forth in the direction of the blows communicated to it. In these words, his obedience to the will of God is expressed.

So, in August 1847, Hieromonk Feofan was appointed a member of the Russian Ecclesiastical Mission in Jerusalem that was being created, headed by Archimandrite Porfiry (Uspensky), an excellent connoisseur of the East, a well-known church archaeologist, a man of remarkable mind and indestructible energy. On October 14, 1847, the mission set off from St. Petersburg to Palestine via Kyiv, Odessa, and Constantinople, and on February 17, 1848, was cordially received in Jerusalem by His Beatitude Patriarch Kirill.

The purpose of the mission was determined by the following terms of reference:

• to have representatives of the Russian Church in Jerusalem and an example of our excellent service,
• to transform little by little the Greek clergy themselves, for they experienced a decline in morality, to elevate them in their own eyes and flock,
• to attract to Orthodoxy those who waver and apostate from Orthodoxy due to distrust of the Greek clergy and influence from various faiths.

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

The members of the Mission had permanent residence in Jerusalem and, getting acquainted with the Christian East, visited many holy places in Palestine, Egypt and Syria. Father Feofan worked especially diligently, rigorously fulfilling everything that was required of him.

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

In 1853 the Crimean War began, and the Russian Ecclesiastical Mission was withdrawn on May 3, 1854. I had to return to my homeland through Europe. On the way to Russia, Hieromonk Feofan visited many European cities, and everywhere he visited churches, libraries, museums and other places of interest. For example, in Italy, the country of classical art, Father Feofan, as a great lover and connoisseur of painting, was interested in paintings. In Germany, I got acquainted in detail with the organization of teaching in educational institutions of various sciences, especially theology. On May 5, 1851, Hieromonk Feofan was most mercifully granted a cabinet gold pectoral cross for his scholarly work and zeal for the fulfillment of his duties.

The appointment of the Holy Synod of May 21, 1856, by Archimandrite Theophan to the important and responsible post of rector of the Embassy Church in Constantinople was due to the fact that he was well acquainted with the Orthodox East and was fully prepared for this position.

The Church of Constantinople at that time was going through a difficult period in connection with the conflict between the Greeks and the Bulgarians. The Bulgarians defended their religious independence and demanded worship in their native language and shepherds from their people. The Patriarchate of Constantinople categorically did not agree to any concessions. The Bulgarians in their legitimate demands were supported by the Turkish government, representatives of the Western powers and Archimandrite Feofan, who won his great love for himself with his sympathy and sincere desire to help this people. However, Father Feofan lived in peace with everyone: with the Bulgarians, and with the Greeks, and with the members of the embassy, ​​and with all his colleagues.

Archimandrite Theophan fulfilled the mission entrusted to him and in March 1857 submitted to Archbishop Innokenty a detailed report, covering in detail the situation of the Greek-Bulgarian strife, as well as revealing the state of the Eastern Orthodox Church in general, mainly the Patriarchate of Constantinople. This report had great importance later during the discussion of the Greek-Bulgarian feud by the Holy Synod of the Russian Orthodox Church.

While abroad, Archimandrite Feofan further improved his knowledge Greek which was brilliantly manifested in his translation activities. He collected here many pearls of patristic wisdom in the field of ascetic writing.

Archpastoral works of the saint
in the Tambov diocese

On May 29, 1859, Archimandrite Feofan was named Bishop of Tambov and Shatsk. The episcopal consecration was performed on June 1, and on July 5, Saint Theophan took over the administration of the diocese. “We are no longer strangers to each other,” he said, greeting his flock. - At the hour of the naming, without knowing you yet, I already entered into communion with you, having vowed to God and the Holy Church to belong to you with care, work and even my life. In the same way, you must determine yourself for attention and, if necessary, for obedience to my weak word and deed in faith and love. From now on, we have good and evil in common.

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

Vladyka Theophan showed himself to be a zealous minister in all spheres of church life. His attention was focused not primarily on the affairs of external government, but on counseling ministry. He was a true bishop of God, a true gospel shepherd, capable of laying down his life for his sheep.

In the matter of religious and moral enlightenment, church preaching of the word of God is of great importance, and therefore St. Theophanes accompanies almost every divine service with a sermon. His sermons are not the product of dry mental work, but a living and direct outpouring of a feeling heart. The saint knew how to capture the attention of the listeners in such a way that perfect silence reigned in the temple, as a result of which his weak voice was heard in the most remote corners of the temple.

Vladyka himself clearly and definitely expressed the main task of his preaching works as follows: “The best use of the gift of writing and speaking is an appeal to the admonition and awakening of sinners from sleep, and this should be any church sermon and any conversation.”

St. Theophan also took care to improve the education of the clergy themselves. At his request to the Holy Synod, from July 1, 1861, the Tambov Diocesan Gazette began to be published at the Tambov Theological Seminary. In each issue, he placed at least two sermons. One sermon was patristic, and the other was delivered by himself or by one of the Tambov pastors.

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

The saint sought out various ways of educating the common people. Under him, parochial schools began to operate, to help them - private literacy schools, as well as Sunday ones - in cities and large villages. There were many concerns about the improvement of the monasteries; especially a lot of work had to be done regarding the Diveevsky convent, where at that time there were great riots. On one of his trips, in order to view the churches and monasteries of his diocese, Saint Theophan visited the Vyshenskaya Hermitage, which he liked for its strict monastic rules and beautiful location.

Pure and sublime was the private, domestic life of the saint. He led a very simple life. He prayed a lot, but he also found time for scientific and literary work. Rare moments of leisure were filled with needlework - carpentry and turning work on wood, and only for a short time did Vladyka go for a walk in the garden. Vladyka passionately loved nature, admired its beauty, saw traces of the Creator's wisdom in everything. In clear weather, in the evenings, I watched the heavenly bodies through a telescope, and then it was usually heard from the lips of an astronomer, touched by the contemplation of the vast world: "Heaven will tell the glory of God."

Nobody ever heard from Saint Theophan ominous word of the chief. “Here is the program of the rulers of all generations,” Vladyka advised, “dissolve severity with meekness, try to earn love with love and be afraid to be a monster for others. True kindness does not shun, where it should, a strict word, but in his mouth it never has the bitterness of reproof and reproach. His trust in people, in particular in subordinates, was boundless. In his moral delicacy and nobility of soul, he was afraid to offend a person even with a hint of suspicion or distrust.

In the summer of 1860, the Tambov province suffered a terrible drought, and in the autumn fires broke out in Tambov itself, in county towns and villages. In these difficult times for the diocese, Bishop Theophan appeared as a true comforting angel to his flock and a prophetic interpreter of the will of God, manifested in people's calamities. His instructions on the inner strength of thought, cordiality and animation are reminiscent of the famous words of St. John Chrysostom in such cases.

With the close participation of Bishop Theophan, the relics of St. Tikhon of Zadonsk were uncovered. It happened on August 13, 1861. “It is impossible to describe the joys of Bishop Theophan on this occasion!” - writes his nephew A. G. Govorov, who was then in Zadonsk.

For a short time, the Tambov flock had to be under the rule of St. Theophan: on July 22, 1863, he was transferred to the ancient, more extensive Vladimir cathedra. IN parting word to the flock, Bishop Theophan said: “... The all-ruling right hand of God, having brought us together, combined souls in such a way that it would be possible not to wish separation. But as it was pleasing to the same Lord to put it on the hearts of those in whose hands these lots of changes are, then it is necessary to complacently submit to the decrees of God ... "

At the Vladimir department

At the end of August 1863, Bishop Feofan arrived in the God-saved city of Vladimir. His ministry in the new place was even more varied and fruitful than at the Tambov department. During his three years of service here, he delivered 138 sermons. “The people here are painfully good ... marvel. From the very arrival, until now, there has not been a single service without a sermon ... and they are listening.

The diocese of Vladimir was in great need of Orthodox missionary work, since the province was the cradle of schism: hiding from Moscow from government persecution, schismatics found refuge here and many followers. Saint Theophan undertook journeys to the schismatic centers of the diocese, where he delivered sermons and, in the simplest and most accessible form, revealed the inconsistency of the schism, both from a historical point of view and in essence.

For diligent and fruitful archpastoral activity at the Vladimir See for the benefit of the Holy Church, on April 19, 1864, Bishop Feofan was awarded the Order of Anna, 1st class.

But St. Theophan wished for solitude, peace and silence in order to engage in the labors of spiritual writing and thus serve the Holy Church and the salvation of others. This was hindered by extensive practical activity. As a diocesan bishop, he was also obliged to engage in such affairs that were not akin to his character and often disturbed his high spirits, brought sorrow to his loving heart. He expressed his inner state in one of his letters: “I don’t see any difficulty in business, only my soul doesn’t lie to them.” After consulting with his spiritual leader, Metropolitan Isidore, Bishop Theophan submitted a petition to Holy Synod about his dismissal to rest with the right to stay in the Vyshenskaya hermitage. On July 17, 1866, after long hesitation on the part of the higher authorities, Saint Theophan was released from the administration of the diocese of Vladimir and appointed to the post of rector of the Vyshenskaya Hermitage. During the parting of the archpastor with his flock, it was clearly revealed what great love St. Theophan enjoyed in his diocese. According to an eyewitness, many of those present in the temple shed tears, for they realized that they would never see their dear shepherd again.

Vyshensky recluse

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

The vain position of the abbot disturbed the inner peace of Bishop Theophan. Soon, on September 14, 1866, Saint Theophan sent a petition to the Holy Synod for his dismissal from the management of the Vyshensky monastery and the assignment of a pension to him. The Holy Synod granted his request. Freed from the worries of managing the monastery, Bishop Theophan began to lead a truly ascetic life. Together with the monks for six years, he went to all church services, and on Sundays and holidays he himself served the Liturgy conciliarly with the brethren. With reverent service, Bishop Theophan brought spiritual comfort to all those present in the church. Hegumen Tikhon subsequently recalled: “Hardly any of us, the monks of Vyshensky, have ever heard in the holy altar what a third-party word from the lips of St. Theophan, except for the liturgical order. And he did not give instructions, but his very service before the Throne of God was a living instruction for everyone.

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

Getting intimately acquainted with internal regulations monastery, the saint wrote to N.V. Elagin: “I feel very good here. Orders here are truly monastic. There are fierce ascetics among the brethren... an example is an eighty-year old man who never sits down in church and grumbles at others for it. Services will be typed 8-10 hours. They start at 3 o'clock in the morning. The last one is at 7pm. Sarov singing.

No matter how little His Grace Theophan devoted time to relations with the outside world, and, in particular, to receiving visitors, it nevertheless distracted him from the main cause for which he had come to Vysha. And then the idea of ​​​​a complete shutter appeared, which, however, was not realized suddenly. At first, the saint spent the Holy Forty Day in strict seclusion, and the experience was successful. Then he retired for a longer time - for a whole year, after which the issue of a full shutter was irrevocably resolved.

The solitude of the saint turned out to be "sweeter than honey", and he considered Vysha "God's dwelling place, where God's heavenly air is." Partially he experienced heavenly bliss already here on earth, in this very corner of boundless Russia, which in the days of the life of the saint was completely provincial. But who knows now the words of the reclusive saint that “The Higher can only be exchanged for the Kingdom of Heaven”?! Or here are some more lines in his letters about this blessed corner of Russia: “There is nothing in the world more beautiful than the Vyshenskaya desert!” or: “Your high is a comforting and blessed abode… we, for example, have a dissolved paradise. Such deep world!" Until his blessed death, the saint felt completely happy. “You call me happy. I feel like that,” he wrote, “and I would not exchange my Vysha not only for the St. Petersburg Metropolis, but also for the patriarchate, if it were restored with us and I was appointed to it.”

What was hidden behind this so-called "peace", behind this shutter, behind this bliss? Colossal work, daily feat, which modern man and it is unthinkable to imagine, let alone lift on yourself. Vladyka himself, belittling his deeds, hiding them before people out of the deepest humility, having this virtue as a kind of spiritual foundation at the foundation of the soul, in one of his letters gives the following description of his seclusion: “Laughter takes me when someone says that I am in seclusion. . It's not like that at all. I have the same life, only there are no exits and receptions. The shutter is real - do not eat, do not drink, do not sleep, do nothing, just pray ... I speak with Evdokim, walk along the balcony and see everyone, I correspond ... eat, drink and sleep enough. I have simple solitude for a while.”

The most important occupation of the hermit saint was prayer: he indulged in it during the day and often at night. In the cells, Vladyka set up a small church in the name of the Baptism of the Lord, in which he served the Divine Liturgy on all Sundays and holidays, and for the last 11 years - every day.

It must be said that St. Theophan possessed one of the largest private libraries of that time, more than half of which consisted of foreign books, for he learned several languages ​​while serving in the Russian Ecclesiastical Mission in Jerusalem for six years (1847-1853) and for almost a year (1856 -1857) in the Embassy Church in Constantinople as rector.

Undoubtedly, a lot of time and work was devoted to reading both spiritual and secular books - different in content: historical, philosophical, scientific and natural, books by Russian and foreign classics - Pushkin, Griboyedov, Shakespeare. He also had books on medicine, mainly on homeopathy, anatomy, hygiene, and pharmacology.

The activities of the Vyshensky Recluse were not limited to one prayer, contemplation and reading. What was read attentively was deeply comprehended, brought to the senses and presented simply, intelligibly and theologically sublime, with detailed explanations: in the realization of writing abilities, he saw his service to the Church. In one of the letters we find the following lines: “Is writing a service to the Church or not?! If the service is handy, but meanwhile the Church needs it; then why seek or desire another?

Knowing languages, Saint Theophan the Recluse was engaged in translation. One of the most invaluable merits in this area of ​​​​his activity is the translation of the Philokalia from the Greek language. Vladyka possessed the ancient manuscripts of the Eastern ascetics. As precious pearls he collected them, being in the Orthodox East.

Responding to many letters - sometimes from 20 to 40 a day - Saint Theophan contributed to the spiritual revival of contemporary society. In addition to spiritual, literary and scientific works, he was engaged in icon painting, music, various needlework, growing plants on a balcony, observing heavenly bodies. In addition, he sewed clothes for himself.

It will take several pages just to list everything that he wrote in the shutter, which began in 1873 and continued until his death, which followed on January 6, 1894, on the day of the Epiphany of the Lord. The entire theological heritage of the reclusive writer is permeated with the idea of ​​the salvation of the soul.

In the cells of the recluse saint were discovered after his death such study guides and tools like a telescope, 2 microscopes, a photographic apparatus, an anatomical atlas, 6 atlases on geography, as well as on church and biblical history, and other items appropriate to his studies.

Unfortunately, none of these items survived. Archimandrite Arkady (Chestonov; 1825-1907), rector of the Vyshenskaya Assumption Hermitage, deeply grieved over the loss of the library: he was sure that the library would go to the Moscow Theological Academy, which started the purchase business, and thus spiritual treasures would become the property of science and its representatives and will find a worthy and wide application. However, the library was purchased from the heirs of Bishop Feofan by the Moscow merchant Losev and donated to the Moscow St. Nicholas Church in Tolmachi.

In the world, Georgy Vasilievich Govorov, was born on January 10, 1815 in the village of Chernavskoye, Oryol province, in the family of a priest. In 1837 he graduated from the Oryol Theological Seminary and entered the Kyiv Theological Academy.

In 1841 he graduated from the Academy and became a monk with the name Feofan. Then he taught at the St. Petersburg Theological Academy (SPDA). In 1847, as part of the Russian Ecclesiastical Mission, he was sent to Jerusalem, where he visited holy places, ancient monastic cloisters, talked with the elders of Mount Athos, and studied the writings of the Church Fathers from ancient manuscripts.

Here, in the East, the future saint thoroughly studied Greek and French, got acquainted with Jewish and Arabic. With the outbreak of the Crimean War, the members of the Spiritual Mission were recalled to Russia, and in 1855 St. Feofan, in the rank of archimandrite, teaches at the SPDA, then becomes the rector of the Olonets Theological Seminary. Since 1856, Archimandrite Feofan was the rector of the embassy church in Constantinople, since 1857 he was the rector of the SPDA.

In 1859 he was consecrated Bishop of Tambov and Shatsk. In order to improve public education, Bishop Feofan arranges parochial and Sunday schools, and opens a diocesan women's school. At the same time, he also takes care of improving the education of the clergy themselves. From July 1863 the saint resided at the Vladimir cathedra. In 1866, at the request, he was retired to the Assumption Vyshenskaya hermitage of the Tambov diocese. But it was not the possibility of rest that the quiet monastic walls attracted the heart of Vladyka, they called him to their place for a new spiritual feat. The time remaining from worship and prayer, the saint devoted to written works. After Easter 1872, the saint goes into seclusion. At this time, he wrote literary and theological works: the interpretation of the Holy Scriptures, the translation of the works of the ancient fathers and teachers, wrote numerous letters to various people who turned to him with perplexed questions, asking for help and guidance. He noted: “Writing is a necessary service to the Church. The best use of the gift of writing and speaking is its conversion to the admonition of sinners.

The saint had a profound influence on the spiritual revival of society. His teaching is in many ways akin to the teachings of the elder Paisius Velichkovsky, especially in the disclosure of topics about eldership, mental work and prayer. His most significant works are Letters on the Christian Life, Philokalia (translation), Interpretation of the Apostolic Epistles, and Outline of Christian Moral.

The saint rested peacefully on January 6, 1894, on the feast of the Baptism of the Lord. When dressed, a blissful smile shone on his face. He was buried in the Kazan Cathedral of the Vyshenskaya Hermitage.

Canonized in 1988 as an ascetic of faith and piety, who had a profound influence on the spiritual revival of society with his numerous creations, which can be considered by the children of the Church as practical guide in Christian salvation.

One of the most influential spiritual writers of the 19th century was Saint Theophan the Recluse, who became a great teacher of Christian life. He had a profound influence on the spiritual revival of the whole society. His teaching is in many ways akin to the teachings of the elder Paisius Velichkovsky, especially in the disclosure of topics about eldership, mental work and prayer. His most significant works are Letters on the Christian Life, Philokalia (translation), Interpretation of the Apostolic Epistles, and Outline of Christian Moral.

Childhood

Saint Theophan the Recluse (in the world Georgy Vasilyevich Govorov) was born on January 10, 1815 in the village of Chernavskoye, Yelets district, Oryol province, in the family of a priest.

His father, Vasily Timofeevich Govorov, was a priest of the Vladimir Church in the village of Chernavskoye, and all his life he was distinguished by deep piety. The saint's mother, Tatyana Ivanovna, came from a priestly family and had a quiet, meek disposition and a loving heart. Egor was the fifth child in the family. There were seven children in Father Vasily's family: three daughters and four sons.

Father Vasily often took his son with him to the temple of God, where he stood on the kliros or served at the altar. During these visits, the boy was not averse to sometimes making his way to the church bells and ringing.

Studies

The youth George received his primary education in his parents' house. Pious parents raised him in the spirit of the Church, so with early childhood he had a strong love for the Church. It was not for nothing that he later noted that churchliness is the most powerful means of the correct upbringing of children.

Livny Theological School

In 1823, George entered the Livny Theological School and six years later (in 1829), among the best students, was transferred to Oryol Seminary . It was then headed by Archimandrite Isidore, later a well-known hierarch of the Russian Orthodox Church.

Georgy Govorov studied the sciences taught with great interest, but the lessons of psychology aroused in him a special interest.

During the years of study, after a pilgrimage to the Zadonsky Monastery, where the relics of St. Tikhon of Zadonsk rested, at that time not yet glorified, George developed an extraordinary, ever-increasing reverence for St. Tikhon of Zadonsk.

In 1837, after graduating from the seminary, the future saint entered Kyiv Theological Academy . At the Academy, everyone remembered him as a modest and reverent young man. As a student of the Kyiv Theological Academy, he visited the Lavra caves many times. Here, obviously, the idea of ​​renunciation of the world matured in him.

Took monastic vows

A few months before the end of the course, Georgy Vasilyevich Govorov took monastic vows with the name Feofan in honor of the Monk Theophan the Confessor.

In monasticism he found his true calling; to this he was disposed both by the natural kindness of the heart, and dove-like meekness, and condescension, and gullibility towards people, and even some shyness in address. The young student looked at monasticism as a difficult feat of serving the Church and finally decided on it only after long-term reflection, having experienced a difficult spiritual struggle. In addition, while studying at the Academy, events occurred in his family that finally strengthened his intention to become a monk: in 1838 his mother died, and a year later his father, priest Vasily.

Soon he is dedicated to hierodeacons , and then in hieromonks. After taking tonsure, he visited the Lavra, where Elder Hieroschemamonk Parthenius labored. This clever prayer book instructed the young monks in this way: “Here you are, learned monks, having collected many rules for yourself, remember that one thing is most important: to pray and pray unceasingly with your mind in your heart to God - that’s what you strive for.”

Teaching activity (1841-1847)

Having successfully graduated from the Kyiv Academy with a master's degree in theology, in 1841, Hieromonk Feofan was appointed acting rector of the Kiev-Sofia schools and teacher of Latin . Theological schools were intended "for the initial education and preparation of children for the service of the Orthodox Church."
Children of Orthodox clerics were admitted here free of charge, and from other classes - with a fee. Schools had 4 classes, the program of which approached four gymnasium classes.

But Father Feofan did not work long at the Kiev School: a year later he was appointed Inspector of the Novgorod Seminary . The Novgorod Seminary was the most important center of spiritual education and enlightenment in northwestern Russia in the 18th and early 20th centuries. and one of the centers cultural life Veliky Novgorod (one of the first graduates of the Novgorod seminary was Tikhon Zadonsky, later a saint and saint of the Russian church). The seminary accepted children from 12 to 15 years old, taught to read and write.

Hieromonk Feofan spent 3 years in Novgorod. During this short time, he managed to prove himself as a talented educator and an excellent teacher of psychology and logic.

The higher spiritual authorities highly appreciated the moral qualities and outstanding mental abilities of Hieromonk Feofan, and therefore in December 1844 he was transferred to Petersburg Theological Academy for a bachelor's degree in moral and pastoral theology.

Hieromonk Feofan treated the subjects he taught with great attention. Leaving philosophical and speculative methods of work, the young theologian relied on ascetic and psychological experience. The main sources of his lectures after the Holy Scriptures and the works of the holy fathers were the lives of the saints and psychology. For the zealous fulfillment of his duties, certified by the academic authorities, Hieromonk Feofan was awarded the title Cathedral Hieromonk of the Alexander Nevsky Lavra.

Russian Spiritual Mission in Jerusalem (1847-1854)

View of Jerusalem, 19th century

IN 1847 as part of Russian Spiritual Mission was sent to Jerusalem. The six-year stay in Palestine was of great spiritual and moral significance for Hieromonk Theophan.He visited the holy places of Palestine, Egypt and Syria, ancient monastic cloisters (the famous Lavra of St. Sava the Sanctified), talked with the elders of Mount Athos, studied the writings of the Church Fathers from ancient manuscripts.

Streets of Jerusalem in the 19th century

In Jerusalem, the future saint learned icon painting and supplied the poor churches with his icons and even whole iconostases. Here, in the East, he thoroughly studied Greek and French, got acquainted with Hebrew and Arabic.

In 1854, in connection with the beginning of the Crimean War (1853-1856), the members of the Spiritual Mission were recalled to Russia. In connection with the war, the Mission returned to its homeland through Europe. On the way to Russia, Hieromonk Theophan visited many European cities, and everywhere he visited churches, libraries, museums and other sights, visited some educational institutions in order to get acquainted with the state of affairs in Western theological science. In Rome, Hieromonk Theophan had an audience with Pope Pius IX. In Italy, Father Theophan, as a great lover and connoisseur of painting, was interested in paintings; in Florence, he examined the paintings of Raphael in detail and acquired for himself many excellently executed photographs. In Germany, Hieromonk Feofan got acquainted in detail with the organization of teaching in educational institutions of various sciences, especially theology.

For his labors in the Mission in 1855, Hieromonk Feofan was elevated to the rank of archimandrite and was appointed to the St. Petersburg Theological Academy as a bachelor in the department of canon law, and six months later - to the position Rector of the Olonets Theological Seminary .

In his office as rector of the seminary, he used all his strength to properly guide the young men entrusted to his care, trying, on the one hand, to protect them from the dangers and passions inherent in adolescence, and on the other, to develop good inclinations and introduce good habits in order to the pupils at the end of the seminary course were useful members of the Church and the sons of their Fatherland. First of all, he tried to excite and strengthen religiosity in the pupils. He instilled in them love for the church and worship, instilled zeal for prayer, fasting, and other church institutions. On Sundays and feast days, he himself performed divine services, encouraging his disciples to participate in it by prayers, reading, and singing on the kliros. At the same time, Father Theophan often spoke in the seminary church teaching about the truths of faith and piety. He certainly attended the morning and evening prayers in the seminary, praying fervently with the young men and thereby setting an example for them. So that the pupils would not be in idleness in their free time, Father Feofan introduced a drawing and icon painting class into the seminary.

Constantinople (1856)

In 1856, Archimandrite Feofan was appointed to the positionrector of the embassy church in Constantinople .

Constantinople

The choice of Father Feofan for such an important and responsible post was due to the fact that he was well acquainted with the Orthodox East and was fully prepared for this position. The Church of Constantinople at that time experienced great difficulties in connection with the strife between the Greeks and the Bulgarians. The Russian government and the Holy Synod, concerned about the speedy end of this strife, instructed Archimandrite Feofan to collect information that could shed light on the situation of the Greek-Bulgarian strife. Father Feofan fulfilled the mission entrusted to him. His report was subsequently of great importance in the discussion of the Greek-Bulgarian feud by the Holy Synod of the Russian Orthodox Church.

Rector of the St. Petersburg Theological Academy (1857-1859)

Since 1857, by decree of the Holy Synod, Archimandrite Feofan was appointed to the postRector of the St. Petersburg Theological Academy (SPDA). As a rector, he attended professors' lectures, attended examinations, followed the entire course of academic affairs at the academy. He paid special attention to educational work in the academy entrusted to him. At the same time, Father Theophan was intensively engaged in editorial and theological work. He published his writings mainly in the academic journal Christian Reading, which was then published under his supervision.

Tambov diocese (1859-1863)

In 1859, the naming of Archimandrite Feofan took place in Bishop of Tambov and Shatsk . Vladyka had to endure many worries and labors in managing the Tambov diocese. The service of Bishop Theophan lasted only 4 years. But in this short time, with the extraordinary meekness of his character, rare delicacy and sympathetic attention to the needs of his flock, he managed to become related to his flock and win universal most sincere love. Saint Theophan showed himself to be a zealous minister in all spheres of church life. He accompanied almost every divine service with a sermon, and his word, coming from the heart and breathing deep conviction, attracted numerous listeners. With the assistance of Bishop Theophan, many parochial schools, Sunday schools and private literacy schools were opened.

Among his worries about the management of the Tambov Diocese, St. Theophan found time for literary activity. His theological work dates back to this time. "Letters on the Christian Life" which includes a whole system of Christian moral teaching.

In 1861, Bishop Theophan took part in the celebration of the discovery of the relics of St. Tikhon of Zadonsk. This event produced great impression on the Tambov archpastor and served as a special grace-filled consecration of his own ministry.

Vladimir department (1863-1866)

Vladimir of the 19th century

In 1863, he was transferred to Vladimir, where he opened a women's diocesan school with a six-year term of study and began to publish the Vladimir Diocesan Gazette.

But extensive practical activity in diocesan administration was not dear to the soul of the archpastor. As already mentioned, from a young age he strove for solitude and saw the ideal of monasticism in the complete renunciation of all worldly concerns. And now, after 25 years of serving the Church in various fields, the saint found it timely to fulfill his everlasting aspiration.

Vyshenskaya Hermitage (1866-1872)

In 1866, at the request, he was released from the administration of the diocese and retired in Assumption Vyshenskaya Hermitage Tambov diocese.Bishop Theophan arrived in the Vyshenskaya hermitage as its rector.

Vyshenskaya Hermitage

According to its internal structure, the Vyshenskaya Hermitage represented
a community monastery. Its charter and customs were distinguished by great severity. Until the end of his life, Saint Theophan felt completely happy on the Higher. In the first 6 years of his stay in the Vyshenskaya Hermitage, Bishop Theophan did not completely retire. Together with the monks of the monastery, he went to all church services, and on Sundays and holidays he himself served 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 the cell for a walk. But soon withthe cozy position of the abbot began to disturb his inner peace, and he submits a new petition - for his release from this position. The Holy Synod granted his request.

Shutter (1872-1894)

In 1872, immediately after Easter, he made a firm decision to retire from the world and go into seclusion.

He was deeply aware of the height of the feat of complete seclusion, and therefore, just as he warned other monks against haste in fulfilling the desire to indulge in full seclusion, he himself was in no hurry. “When your prayer is so strengthened that it will always stay in your heart before God in reverence, do not leave it, and will not want to do anything else. Look for this shutter, but don't bother about it. You can stagger around the world with closed doors, or let the whole world into your room.(Letters to different people about different subjects of faith and life, p. 298). The saint himself at first withdrew from the affairs of public service, and then, when he saw that under the cenobitic conditions of monastic life, many things nevertheless prevented him from completely surrendering to God and conversing alone with Him in solitude, he passed to complete seclusion.

House in the Vyshensky Monastery, where Saint Theophan lived for 28 years

The most important period in the life of St. Theophan began - the period of his seclusion, which lasted almost 22 years.

He stopped all contact with people, stopped going to the monastery church for worship, and shut himself up in a separate wing. From that time on, he received only the rector of the desert, the confessor of Abbot Tikhon, and the cell-attendant of Father Evlampiy.

For the celebration of divine services, Saint Theophan arranged for himself a small church in the name of the Baptism of the Lord, allocating a part of the living room for this. Instead of an iconostasis, there was a simple curtain made of cheap material, which separated the altar from the rest of the church. Next to the cell church was his office. Here he studied patristic literature.

The daily routine of the recluse saint was unpretentious. At the end of the Liturgy, the saint with a light knock let the cell-attendant know about the time for morning tea. After tea, Vladyka was engaged in mental work, the fruits of which were his numerous writings and letters. At one o'clock in the afternoon he had dinner, at which in recent years the saint in fast days ate only one egg and a glass of milk. Tea was served at four o'clock in the afternoon; and there was no dinner. On fasting days, of course, the bodily abstinence of the ascetic saint was even more intensified, who was nourished and strengthened only by spiritual studies and prayerful deeds.

Over time, the life of St. Theophan became hidden for people, but known to God alone. Even for a walk, for enjoyment fresh air, Bishop Theophan, during the years of complete seclusion, went out onto the balcony at his outbuilding so that no one could see him.

Secluded in his cell, refusing to communicate with people and putting the seal of silence on his lips, Saint Theophan in the shortest possible time became known to all believing Russia thanks to his numerous articles, books, letters and sermons, which won the heart of a Russian Orthodox person. And the longer the language of the recluse was silent, the louder the pen spoke, enlightening the lost, encouraging the despondent, denouncing apostates and heretics. Saint Theophan became one of the first Russian bishops who fearlessly embarked on the path of not only purely spiritual, but also ecclesiastical and political journalism with a pronounced patriotic content.

At this time, he wrote literary and theological works: the interpretation of the Holy Scriptures, the translation of the works of the ancient fathers and teachers, wrote numerous letters to various people who turned to him with perplexed questions, asking for help and guidance. Every day he wrote about forty response letters. He noted: “Writing is a necessary service to the Church. The best use of the gift of writing and speaking is its conversion to the admonition of sinners. The letters of St. Theophan are the richest treasury from which one can endlessly draw wise advice for the salvation of the soul. Being in the Shrine, far from the world, Saint Theophan did not cease until the last minute of his life to be the true leader of all who would not turn to him.

demise

In the last years of his life, Saint Theophan suffered from rheumatism, neuralgia, cardiac arrhythmia and dizziness, as well as progressive cataracts, as a result of which in 1888 he became blind in his right eye.

On the eve of his death, on January 5, 1894, Vladyka, feeling weak, asked his cell attendant (Evlampy) to help him walk around the room. The cell-attendant saw him off several times, but Vladyka, tired, sent him away and went to bed. On the very day of his death, the saint celebrated the Divine Liturgy according to custom and then ate morning tea, but at dinnertime he did not give a conventional sign longer than usual. The cell-attendant glanced into the saint's office and, seeing that he was sitting and writing something, did not bother him with a reminder. Half an hour later, Vladyka gave a conventional sign for dinner (it was at half past two in the afternoon), but at dinner, instead of a whole, he ate only half an egg and instead of a whole glass of milk, only half a glass. Then, not hearing the knock for evening tea, the cell-attendant again looked into Vladyka's room at half past five and saw him lying on the bed. Although for a moment the cell-attendant thought that perhaps the saint had gone to rest, his loving heart told him that there was something else, more disturbing, in this. Approaching the saint, he saw that he had already rested forever, and his eyes were closed, his left hand rested calmly on his chest, and his right was folded as if for a blessing ...

The saint rested peacefully January 6, 1894 , on the feast of the Epiphany. When dressed, a blissful smile shone on his face.

After the news of the death of the saint revered by all, tens of thousands of people began to flock from different places to pay their last respects to the deceased. The body of the deceased stood in his cell church for 3 days, and then another 3 days in the warm cathedral monastery until burial, and corruption did not touch him: the deceased saint looked like a calmly sleeping person.

The saint was buried in the Kazan Cathedral of the Vyshenskaya Hermitage (Republic of Mordovia). A magnificent marble monument was erected over his grave with a list of the main scientific and literary works of the saint and inscriptions: “The memory of the righteous will be blessed,” says the wise one (Prov. 10:7).

Acquisition of relics and canonization

The holy relics of Theophan the Recluse were secretly found on the territory of the Shatsk Psychiatric Hospital, located in the buildings of the Vyshenskaya Hermitage devastated by atheists in 1973.

Immediately after gaining power, they were transported to the Trinity-Sergius Lavra, where they were in the basement of the Assumption Cathedral until 1988.

In 1988, at the Local Council of the Russian Orthodox Church, dedicated to the 1000th anniversary of the Baptism of Rus', Theophan the Recluse Vyshensky was canonized and glorified in the guise of saints, as an ascetic of faith and piety, who had a profound influence on the spiritual revival of society with his numerous creations, which can be considered by the children of the Church as a practical aid in the matter of Christian salvation.

After canonization, his holy relics were transferred to the church in honor of St. Sergius of Radonezh, located a few kilometers from the Vyshensky Monastery.

Vyshensky Convent

On June 29, 2002, the relics of St. Theophan were transferred from the church of St. Sergius of Radonezh in the village of Emmanuilovka (Shatsk district Ryazan region), where they have been stored since 1988, inVyshensky Convent, which was revived in 1993(transfer of relics headed His Holiness Patriarch Alexy II of Moscow and All Rus').And on March 14, 2009, the relics were transferred from the Assumption Cathedral to the Kazan Cathedral, the main temple of the Vyshensky Monastery.

Vyshensky convent. Kazan Cathedral

Relics of St. Theophan the Recluse, Vyshensky

The creative heritage of Theophan the Recluse

Most of the theological works and letters of the saint were written during his seclusion. In such major works as “The Path to Salvation”, “The Order of a God-pleasing Life”, “Letters on the Spiritual Life”, “Thoughts for Every Day”, “What is the Spiritual Life and How to Attune to It?” , “Brief thoughts for each day of the year, arranged by the numbers of the months”, “The outline of Christian morality”, as well as in many small-scale creations, Bishop Theophan highlighted the main stages of the spiritual development of a Christian. The main idea of ​​his moral teaching is the idea of ​​communion with God, which is the essence of Christian life. His creations not only induce the Christian to repentance, correction, and grace-filled renewal in Christ, but also show him the path of living communion with God.

Saint Theophan made a significant contribution to Russian and world biblical studies. His works devoted to the translation of Holy Scripture into Russian are very interesting. He also wrote detailed interpretations of all the Epistles of the Holy Apostle Paul. A special place among the works of St. Theophan is occupied by his interpretations of Psalms 33, the Six Psalms, Psalm 118, Psalms 1, 2, and 51.

The crowning achievement of the theological creativity and life path of the saint was the translation into Russian of the Philokalia, a collection of works by teachers of ancient Christian asceticism. "Philokalia" is a broad, comprehensive depiction of various aspects of the spiritual life of a person striving for asceticism and communion with God, a presentation of practical methods of spiritual struggle and prayerful doing. Saint Theophan not only translated this work from the Greek language, but translated it for the monastics and laity of the 19th century, so that all members of the Russian Church could, with the advice of their confessor, use it in their spiritual life. Five volumes of the Russian "Philokalia" in the translation of St. Theophan went out of print in 1877-90.

A special type of literary work of Bishop Theophan is his letters. They are a moral guide, a joy and consolation for many souls in difficult, mournful moments. The content of the letters is extremely diverse, but their main tone is moralizing. They, like books, contain answers to the great question - the question of the path to salvation.

From the letters of Bishop Theophan

About the human body after the fall

“The body is something external to the soul, something that it must separate from itself and, considering it to be its own, not merge with itself,” for, after the fall of the first people, it became the seat of passions, so that if it is in power, then the spirit weaken, for "the flesh grows strong at the expense of the spirit ... the spirit ... at the expense of the flesh."(Path to salvation)

There is no salvation outside the Church

“No one is saved alone. Of all the believers, the Lord deigned to unite a single body and Himself became its Head. Everyone is saved only in the Church, i.e. in living union with the whole host of believers, through the Church, and with the Lord Himself as its Head. The Lord called His Church a vine tree, in which He Himself is a vine, or a tree trunk, and all believers are branches on a vine, therefore the Church is a single indivisible whole, livingly united in itself and in all parts ... So until now all true believers in the laws of life, leading to salvation, suppose union with the Church…”

“In matters of faith and salvation, it is not philosophy that is required, but a childlike acceptance of Divine truth. You need to trample the mind with your feet, this is how Michael the Archangel tramples Satan in the picture. Michael the Archangel is a mind submissive to the truth of God, and Satan is an indignant, superstitious mind, from which all revolutions, both in families and in the Church ... "

“Let the holy teaching, which has been preached in the Church since ancient times, be a testing stone for you. Reject everything that disagrees with this teaching as evil, no matter how plausible it may be covered by a title. You only observe this, and everything else will be added to you by itself. The purity of faith will be followed by the overshadowing of grace.”

About revolution and freedom of speech

“There, and everywhere, they groan and groan. Trouble! trouble! and the problem is visible. But no one comes to mind - to block and fill up the source of trouble. How did the French Revolution go? First spread materialistic views. They shook both Christian and general religious beliefs. There is general disbelief: there is no God; a person is a clod of dirt; beyond the coffin there is nothing to look forward to. However, despite the fact that a lump of dirt could be trampled on by everyone, it turned out for them: do not hinder! don't touch! give me freedom! And they did! Demands began - some reasonable, then half-smart, then insane. And everything went upside down. What do we have?! With us, materialistic views are more and more gaining weight and being generalized. Forces have not yet taken, but they are taking. Unbelief and immorality are also on the rise. The demand for freedom and arbitrariness is expressed freely. It turns out that we, too, are on the road to revolution. How to be? It is necessary - to stop the freedom of ideas - to shut the mouth of journalists and newspapermen. Declare disbelief a state crime, Prohibit material views under the death penalty. Material views spread through schools. Who is to blame for this? Government. It allowed. Therefore, who should stop all this? Government." (from letters)

About prayer

“And one must learn to pray, one must acquire the habit of prayerful turns of thoughts and movements of feelings, according to other people's prayers, as one learns foreign languages by printed conversations.

“Beginners must first be taught to pray properly with ready-made prayers, so that they learn for themselves thoughts and feelings and prayer words. For to God the word must be turned to God. When the teacher notices that they have succeeded enough in this, then let him tell them how to pray not in strangers, but in their own words, prayerfully raising their personal spiritual needs to God and asking Him to be merciful to him and help him. At the same time, they can be offered to pray in short prayers, indicating a sample of them in the 24 prayers of St. Chrysostom and allowing him to type other similar prayers from psalms, from church prayers and compose them himself. With these short prayers, they will kindly get used to keeping their attention not distracted during prayer. Here at last it is possible to teach them lessons about the Jesus Prayer, without furnishing it with any outward devices and instilling only one thing—wearing this prayer from the heart. Every prayer must come from the heart, and no other prayer is prayer. And prayers according to the prayer book, and your own prayers, and short prayers all - should go from the heart to the Lord, foreseeable before you. All the more so should the Jesus Prayer be.”

“The strength is not in the words of the Jesus Prayer, but in the spiritual mood, the fear of God and devotion to God, in constant attention to God and Him standing with the mind. The Jesus Prayer is only a help, and not the very essence of the matter. Allow yourself to live in the memory of God and walk in the presence of God, and this alone will lead you to a good end. All this is from the grace of God. Nothing spiritual can be acquired without the grace of God in any other way.”

About humility

"Ps. 50:19. Chase the humility that always runs away. It is the trace of Christ, the fragrance of Christ, the work of Christ! For his sake, God will forgive everything and will not exact all the shortcomings of exploits; and without it, no strictness will help.

“Simplicity is an inseparable feature of humility, why, when there is no simplicity, there is no humility. Simplicity is not crafty, not suspicious, not touchy, does not see itself, does not attach any importance to itself, does not philosophize, etc. All this humility signifies. The main feature of humility is to feel that I am nothing, and if there is anything, everything is God's.

About the soul

“What to do with the soul? Great cunning is needed to control oneself. The elders of God overcame themselves, but even then not always. Here and talk about the power of will and autocracy of the soul! Where is it, point out, philosophers? Only the one who gives himself completely to the Lord is given the power to control himself, or such power is poured into him.

About patience

“We see that everyone is torn from what they have to endure, but still they can’t break out, even with large means. Why so? From the fact that they took the wrong road. It is necessary to embark on the path of the commandments of God and complacently endure what one has to endure, then this very enduring thing will begin to exude consolation. Here is paradise, despite the opposite appearance! Those who in another way want to establish paradise on earth are only toiling in vain. Another wise man said to them: vanity of vanities!

“Blessed is not the one who began a good life, but who will remain in it to the end.”

About death

“Who fears death? To the one from whom she takes everything and escorts to the next world with nothing. Whoever managed to stock up on imperishable wealth, hope consoles him at the hour of the exodus. (Thoughts for every day)

About faith

“The restless mind keeps rummaging in the hope of finding something better and finds nothing; Faith gives everything: all wisdom and all means.

“Of people who become firm in the will of God, he immediately becomes steadfast and firm.”

“Let them not think that there is no philosophy in the realm of faith… No, the totality of the truths of faith is the most harmonious, sublime philosophy, comforting philosophy, a true system, which no other system of philosophy represents. Only before the contemplation of this system it is impossible to ascend suddenly. It is necessary to purely accept truth after truth, as it is taught, without superstition, and compose them in the heart ... When all the truths are gathered, then the consciousness, refined by prayer, will see their order and will enjoy, and then a great light will shine in the soul. This is wisdom hidden from the sons of this world.”

Troparion, tone 8:
Orthodox mentor, piety to the teacher and purity, Vyshensky ascetic, to St. Theophan the God-wise, with your writings the word of God explained, and all the faithful showed the path to salvation, pray to Christ God to be saved to our souls.

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

Childhood

The great teacher of the Russian Church, St. Theophan the Recluse, in the world Georgy Vasilyevich Govorov, was born on January 10, 1815 in the village of Chernava, Yelets district, Oryol province.

His father, Vasily Timofeevich Govorov, was a priest and was distinguished by true piety. As an outstanding among the clergy, he was appointed to the responsible position of the dean and carried it for 30 years, earning the approval of his superiors, as well as the love and respect of his subordinates. Father Vasily was a man of direct and open character, kind-hearted and hospitable.

Mother, Tatyana Ivanovna, came from a family of a priest. She was a woman deeply religious and extremely modest. She had a quiet, meek disposition. A distinctive feature of her character was the gentleness and kindness of her heart, which was especially clearly expressed in her compassion and constant readiness to help anyone in need. From her, George inherited, according to the testimony of his closest relatives, a tender, loving heart and some characteristic personality traits: meekness, modesty and impressionability, as well as features of appearance. The happy time of the childhood of the saint recalls a similar period in the life of the ecumenical teachers - Basil the Great, Gregory the Theologian and John Chrysostom, when the ancient Christian mothers, in a good family upbringing, laid the foundation for the future glory of their children.

From his father, Saint Theophan inherited a strong and deep mind. The father-priest often took his son with him to the temple of God, where he stood on the kliros or served at the altar. At the same time, the spirit of churchness developed in the youth.

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

College and seminary studies

It must be said that the lad Georgy received his initial education in his parents' house: in the seventh year they began to teach him to read and write. Father Vasily supervised the training and listened to the given lessons, and the mother taught the children. “Even as a child, George showed a very bright, inquisitive mind, searching for the root causes of phenomena, quickness of thought, lively observation and other qualities that often led others to surprise. Feofan I. N. Korsunsky.

In 1823, George entered the Livny Theological School. Father Vasily arranged for his son to live in an apartment with one of the teachers of this school, Ivan Vasilyevich Petin, who had a beneficial effect on the boy, encouraged the boy to properly prepare his lessons and taught him obedience and good manners. The moral and spiritual climate in the school was the most favorable. A capable, well-prepared youth easily passed the course of the theological school and six years later (in 1829) among the best students was transferred to the Oryol Theological Seminary.

At that time Archimandrite Isidore (Nikolsky), later a well-known hierarch of the Russian Church, the Metropolitan of St. Petersburg and Novgorod, was at the head of the seminary. The teachers were exceptionally gifted and diligent people. So, the teacher of literature was Hieromonk Platon, later Metropolitan of Kiev and Galicia. Philosophical sciences were taught by Professor Ostromyslensky. George was indebted to him for his particular interest in philosophy and psychology. This was the reason that he stayed in the philosophy class for a refresher course.

In the seminary, George studied just as successfully as in the school. It was here that the young man first began to consciously work on himself. Already at this time, his characteristic feature was a love of solitude. The seminar notes noted that he was distinguished by a "tendency for solitude"; instructive in dealing with comrades; sets an example of diligence and good morals; meek and silent."

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

Georgy Govorov graduated with honors from the seminary and in the depths of his heart dreamed of an academy, but did not hope for such happiness and was already 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, for he valued in his students the firm memorization of the textbook, which Govorov was no different from.

Studying at the Kyiv Theological Academy

The Kiev Theological Academy flourished in those years. It was a favorable time both for the good moral direction of the life of the academy and for the abundance of talents in the professorial corporation. Metropolitan Philaret of Kiev (Amfiteatrov), nicknamed Philaret the Pious for the holiness of life, paid great attention to the spiritual and religious life of students. The rector of the academy at that time was Archimandrite Innokenty (Borisov) - a famous church preacher who lectured on the encyclopedia of theological sciences. He taught his students to speak impromptu sermons and he himself captivated listeners with his inspired improvisations. Each of his lectures and sermons was an event that awakened the work of thought and raised the spiritual mood in the student family.

Since 1838, Archimandrite Dimitry (Muretov), ​​who lectured on dogmatic theology, was the inspector of the Kyiv Theological Academy. About him St. Feofan retained the brightest memories: of all the hierarchs of his time, he considered him "the most gifted in mind, broad education and the best in life." Of the other teachers, Archpriest John Mikhailovich Skvortsov, a teacher of metaphysics and philosophy, stood out in particular. Holy Scripture was taught at that time by a young and gifted bachelor, later a member of the St. Petersburg Spiritual and Censorship Committee, Archimandrite Photius (Shirevsky). The professor of eloquence Yakov Kuzmich Amfiteatrov also had a great influence on the young men, from whom the student Govorov learned deep Christian conviction, simplicity of style and clarity of thought.

According to contemporaries, it was here, at the Kyiv Academy, that Saint Theophan developed the ability and love for writing. With his written preaching works, he earned respect not only from fellow students, but also from teachers. “No one wrote better than him,” said his classmate at the academy, Metropolitan Macarius (Bulgakov), “only because of his modesty he could not read his compositions aloud.”

The Kiev-Pechersk Lavra had a beneficial influence on George, the impressions from which were so deep and strong that the saint remembered them with delight until the end of his life: “The Kiev Lavra is an unearthly monastery. to another world."

With the permission of the academic and higher spiritual authorities, on February 15, 1841, he was tonsured with the name Feofan. The rite of tonsure was performed by the rector of the academy, Archimandrite Jeremiah. Together with the other newly tonsured, he visited Hieroschemamonk Parthenius, whose advice he carried out throughout his life: “Here you are learned monks, having typed rules for yourself, remember that one thing is most necessary: ​​to pray and pray unceasingly with your mind in your heart to God. This is what you strive for.” On April 6, 1841, by the same Jeremiah, but already Bishop of Chigirinsky in the large Assumption Cathedral of the Kiev-Pechersk Lavra, Monk Theophan was ordained a hierodeacon, and on July 1 - a hieromonk. In 1841, Hieromonk Feofan was among the first to graduate from the academy with a master's degree.

In the educational field (1841-1855)

On August 27, 1841, Hieromonk Feofan was appointed rector of the Kiev-Sofiev Theological School. He was entrusted with teaching Latin in the higher department of this school. He was a wonderful teacher and achieved excellent results. This was achieved through a skillful combination of the educational process with moral and religious education: “The most real means of cultivating a true taste in the heart is churchliness, in which educated children must be kept indefinitely. Sympathy for everything sacred, the sweetness of being among it, for the sake of peace and warmth can be better imprinted in the heart. The church, spiritual singing, icons are the first most elegant objects in terms of content and power, "- such is the view of the saint himself on the upbringing of children. He valued piety, high morality, and good behavior no less than education, if not more. He put Christian love at the basis of his educational activities: "Love children, and they will love you." For the zealous performance of his duties, the young rector received the blessing of the Holy Synod.

Father Feofan worked for a short time at the Kiev Theological School. At the end of 1842, he was transferred to the Novgorod Theological Seminary as an inspector and teacher of psychology and logic. His work as an inspector was very fruitful. In order to protect the pupils from idleness, he disposed them to physical labor: to carpentry and bookbinding, to painting. In the summer, out-of-town walks were undertaken in order to take a break from tedious mental pursuits. During his three years in Novgorod, he managed to prove himself as a talented educator and an excellent teacher of the Christian science of the human soul.

The higher spiritual authorities highly valued the moral qualities and mental gifts of Hieromonk Feofan, and therefore, at the end of 1844, he was transferred to the St. Petersburg Theological Academy for the post of bachelor in the Department of Moral and Pastoral Theology. Hieromonk Feofan treated the subjects he taught with great attention and, in preparing for lectures, showed high demands on himself. The main sources of his lectures were Holy Scripture, the works of the holy fathers, the lives of the saints, and psychology. However, he did not rely on his own strength and showed his lectures to a connoisseur of ascetic creations, the future Saint Ignatius (Bryanchaninov), who read them and approved them.

In 1845, Father Feofan was appointed assistant inspector of the academy, and then became a member of the committee for reviewing abstracts of the sciences of seminary education. At the same time, Hieromonk Feofan acted as the inspector of the academy. For the zealous fulfillment of these duties, he was awarded the blessing of the Holy Synod for the second time, and in May 1846 - the title of cathedral hieromonk of the Alexander Nevsky Lavra. He was deeply devoted to the cause of a good Christian upbringing, but he was attracted by something else - a monastic secluded life: "... I begin to become burdened by a learned position to the point of intolerance. I would go to church, and sit there."

Soon an opportunity presented itself to satisfy the spiritual need of Father Theophan. In August 1847, at his own request, he was appointed a member of the Russian Spiritual Mission in Jerusalem, which was being created. Returning from Jerusalem in 1854 to St. Petersburg, for his labors he was elevated to the rank of archimandrite with the title of abbot of a third-class monastery, and on April 12, 1855, he was appointed to teach canon law at the St. Petersburg Academy. In addition, he was engaged in preaching.

In September 1855, Archimandrite Feofan received a new appointment - to the post of rector and professor of the Olonets Theological Seminary. On behalf of his superiors, he was to organize the construction of a building for the seminary. Father Theophan arrived at his appointment at the moment when Archbishop Arkady of Olonets was summoned to St. Petersburg to attend the Holy Synod. Due to his absence, many diocesan affairs were also entrusted to the father of the archimandrite. In October 1855, he was appointed a member of the Olonets Spiritual Consistory. Here, too, he found areas of activity that were closely related to his high spiritual disposition and to the good of the population - this, first of all, the preaching of the word of God and the development of measures to combat schism. However, the main concern, meeting the lofty aspirations of the soul of Father Theophan, 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 for serving the Holy Church opened up for him: in May 1857, by decree of the Holy Synod, he was appointed to the post of rector of the St. Petersburg Theological Academy. He paid special attention to educational work in the academy entrusted to him: he was the leader and father of students and treated them like a father with his children. The pupils of the academy trusted their rector and freely turned to him with all their needs and perplexities. Archimandrite Theophan was also intensively engaged in editorial and theological and popularizing work. He had to receive many prominent scientists and distinguished visitors. On the day of the celebration of the 50th anniversary of the Academy, its rector was awarded the Order of St. Vladimir III degree for excellent, zealous and useful service. Not long after that, Father Feofan had to be rector. The all-good Providence of God was pleased to elevate him to the rank of bishop.

But first I would like to highlight his ministry to the church from another side - with pastoral and academic activities abroad. Father Feofan himself compares his wandering life, full of various activities, with a ball, without crackling or noise, rolling back and forth in the direction of the blows communicated to it. In these words, his obedience to the will of God is expressed.

So, in August 1847, Hieromonk Feofan was appointed a member of the Russian Ecclesiastical Mission in Jerusalem that was being created, headed by Archimandrite Porfiry (Uspensky), an excellent connoisseur of the East, a well-known church archaeologist, a man of remarkable mind and indestructible energy. On October 14, 1847, the mission set off from St. Petersburg to Palestine via Kyiv, Odessa, and Constantinople, and on February 17, 1848, was cordially received in Jerusalem by His Beatitude Patriarch Kirill.

The purpose of the mission was determined by the following terms of reference:

To have representatives of the Russian Church in Jerusalem and an example of our excellent service,

To transform little by little the Greek clergy themselves, for they experienced a decline in morality, to exalt them in their own eyes and flock,

To attract to Orthodoxy those who waver and apostate from Orthodoxy due to mistrust of the Greek clergy and influence from different faiths.

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

The members of the Mission had permanent residence in Jerusalem and, getting acquainted with the Christian East, visited many holy places in Palestine, Egypt and Syria. Father Feofan worked especially diligently, rigorously fulfilling everything that was required of him.

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

In 1853 the Crimean War began, and the Russian Ecclesiastical Mission was withdrawn on May 3, 1854. I had to return to my homeland through Europe. On the way to Russia, Hieromonk Feofan visited many European cities, and everywhere he visited churches, libraries, museums and other places of interest. For example, in Italy, the country of classical art, Father Feofan, as a great lover and connoisseur of painting, was interested in paintings. In Germany, I got acquainted in detail with the organization of teaching in educational institutions of various sciences, especially theology. On May 5, 1851, Hieromonk Feofan was most mercifully granted a cabinet gold pectoral cross for his scholarly work and zeal for the fulfillment of his duties.

The appointment of the Holy Synod of May 21, 1856, by Archimandrite Theophan to the important and responsible post of rector of the Embassy Church in Constantinople was due to the fact that he was well acquainted with the Orthodox East and was fully prepared for this position.

The Church of Constantinople at that time was going through a difficult period in connection with the conflict between the Greeks and the Bulgarians. The Bulgarians defended their religious independence and demanded worship in their native language and shepherds from their people. The Patriarchate of Constantinople categorically did not agree to any concessions. The Bulgarians in their legitimate demands were supported by the Turkish government, representatives of the Western powers and Archimandrite Feofan, who won his great love for himself with his sympathy and sincere desire to help this people. However, Father Feofan lived in peace with everyone: with the Bulgarians, and with the Greeks, and with the members of the embassy, ​​and with all his colleagues.

Archimandrite Theophan fulfilled the mission entrusted to him and in March 1857 presented Archbishop Innokenty with a detailed report, covering in detail the situation of the Greek-Bulgarian strife, as well as revealing the state of the Eastern Orthodox Church in general, mainly the Patriarchate of Constantinople. This report was of great importance later in the discussion of the Greek-Bulgarian feud by the Holy Synod of the Russian Orthodox Church.

While abroad, Archimandrite Theophan further improved his knowledge of the Greek language, which was brilliantly manifested in his translation activities. He collected here many pearls of patristic wisdom in the field of ascetic writing.

Archpastoral labors 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 was performed on June 1, and on July 5, Saint Theophan took over the administration of the diocese. “We are no longer strangers to each other,” he said, greeting his flock. “At the hour of the naming, not yet knowing you, I already entered into communion with you, having made a vow to God and the Holy Church to belong to you by care, work and even my life. In the same way, you must determine yourself for attention and, if necessary, for obedience to my weak word and deed in faith and love. From now on, we have good and evil in common. "

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

Vladyka Theophan showed himself to be a zealous minister in all spheres of church life. His attention was focused not primarily on the affairs of external government, but on counseling ministry. He was a true bishop of God, a true gospel shepherd, capable of laying down his life for his sheep.

In the matter of religious and moral enlightenment, church preaching of the word of God is of great importance, and therefore St. Theophanes accompanies almost every divine service with a sermon. His sermons are not the product of dry mental work, but a living and direct outpouring of a feeling heart. The saint knew how to capture the attention of the listeners in such a way that perfect silence reigned in the temple, as a result of which his weak voice was heard in the most remote corners of the temple.

Vladyka himself clearly and definitely expressed the main task of his preaching works in the following way: “The best use of the gift of writing and speaking is an appeal to the admonition and awakening of sinners from sleep, and this should be any church sermon and any conversation.”

St. Theophan also took care to improve the education of the clergy themselves. At his request to the Holy Synod, from July 1, 1861, the Tambov Diocesan Gazette began to be published at the Tambov Theological Seminary. In each issue, he placed at least two sermons. One sermon was patristic, and the other was delivered by himself or by one of the Tambov pastors.

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

The saint sought out various ways of educating the common people. Under him, parochial schools began to operate, to help them - private literacy schools, as well as Sunday ones - in cities and large villages. There were many concerns about the improvement of the monasteries; especially a lot of work had to be done regarding the Diveevsky convent, where at that time there were great riots. On one of his trips, in order to view the churches and monasteries of his diocese, Saint Theophan visited the Vyshenskaya Hermitage, which he liked for its strict monastic rules and beautiful location.

Pure and sublime was the private, domestic life of St. Theophan the Recluse. He led a very simple life. He prayed a lot, but he also found time for scientific and literary work. Rare moments of leisure were filled with needlework - carpentry and turning work on wood, and only for a short time did Vladyka go for a walk in the garden. Vladyka passionately loved nature, admired its beauty, saw traces of the Creator's wisdom in everything. In clear weather, in the evenings, I watched the heavenly bodies through a telescope, and then it was usually heard from the lips of an astronomer, touched by the contemplation of the vast world: "The heavens will tell the glory of God."

No one has ever heard from St. Theophan the menacing word of the chief. “Here is the program of the rulers of all kinds,” Vladyka advised, “dissolve strictness with meekness, try to earn love with love and be afraid to be a monster for others. True kindness does not shy away, where it should, a strict word, but in his mouth it never has the bitterness of reproof and reproach ". His trust in people, in particular in subordinates, was boundless. In his moral delicacy and nobility of soul, he was afraid to offend a person even with a hint of suspicion or distrust.

In the summer of 1860, the Tambov province suffered a terrible drought, and in the autumn fires broke out in Tambov itself, in county towns and villages. In these difficult times for the diocese, Bishop Theophan appeared as a true comforting angel to his flock and a prophetic interpreter of the will of God, manifested in people's calamities. His instructions on the inner strength of thought, cordiality and animation are reminiscent of the famous words of St. John Chrysostom in such cases.

With the close participation of Bishop Theophan, the relics of St. Tikhon of Zadonsk were uncovered. It happened on August 13, 1861. "It is impossible to describe the joys of Bishop Theophan on this occasion!" - writes his nephew A. G. Govorov, who was then in Zadonsk.

For a short time, the Tambov flock had to be under the rule of St. Theophan: on July 22, 1863, he was transferred to the ancient, more extensive Vladimir cathedra. In a farewell speech to the flock, Bishop Theophan said: “... The all-ruling right hand of God, having brought us together, combined souls in such a way that one might not even want separation. then one must benevolently submit to the decrees of God…”

At the Vladimir department

At the end of August 1863, Bishop Feofan arrived in the God-saved city of Vladimir. His ministry in the new place was even more varied and fruitful than at the Tambov department. During his three years of service here, he delivered 138 sermons. "The people here are painfully good ... they marvel. From the very arrival, until now, not a single service has been held without a sermon ... and they listen."

The diocese of Vladimir was in great need of Orthodox missionary work, since the province was the cradle of schism: hiding from Moscow from government persecution, schismatics found refuge here and many followers. Saint Theophan undertook journeys to the schismatic centers of the diocese, where he delivered sermons and, in the simplest and most accessible form, revealed the inconsistency of the schism, both from a historical point of view and in essence.

For diligent and fruitful archpastoral activity at the Vladimir See for the benefit of the Holy Church, on April 19, 1864, Bishop Feofan was awarded the Order of Anna, 1st class.

But St. Theophan wished for solitude, peace and silence in order to engage in the labors of spiritual writing and thus serve the Holy Church and the salvation of others. This was hindered by extensive practical activity. As a diocesan bishop, he was also obliged to engage in such affairs that were not akin to his character and often disturbed his high spirits, brought sorrow to his loving heart. He expressed his inner state in one of his letters: “I don’t see any difficulty in business, only my soul doesn’t lie to them.” After consulting with his spiritual leader, Metropolitan Isidore, Bishop Feofan filed a petition with the Holy Synod for his retirement with the right to stay in the Vyshenskaya Hermitage. On July 17, 1866, after long hesitation on the part of the higher authorities, Saint Theophan was released from the administration of the diocese of Vladimir and appointed to the post of rector of the Vyshenskaya Hermitage. During the parting of the archpastor with his flock, it was clearly revealed what great love St. Theophan enjoyed in his diocese. According to an eyewitness, many of those present in the temple shed tears, for they realized that they would never see their dear shepherd again.

Vyshensky recluse

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

The vain position of the abbot disturbed the inner peace of Bishop Theophan. Soon, on September 14, 1866, Saint Theophan sent a petition to the Holy Synod for his dismissal from the management of the Vyshensky monastery and the assignment of a pension to him. The Holy Synod granted his request. Freed from the worries of managing the monastery, Bishop Theophan began to lead a truly ascetic life. For six years, together with the monks, he attended all church services, and on Sundays and feast days he himself performed the Liturgy in a conciliar manner with the brethren. With reverent service, Bishop Theophan brought spiritual comfort to all those present in the church. Hegumen Tikhon later recalled: “It is unlikely that any of us, the monks of Vyshensky, have ever heard in the holy altar what a third-party word from the lips of St. Theophan, except for the following of the liturgical service. And he did not speak teachings, but his very service before the Throne of God was a living teaching for all".

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

Having closely become acquainted with the internal order of the monastery, the saint wrote to N.V. Yelagin: “I feel very well here. The orders here are truly monastic. it will be 8-10 hours. They start at 3 in the morning. The last one is at 7 in the evening. Sarov singing."

No matter how little His Grace Theophan devoted time to relations with the outside world, and, in particular, to receiving visitors, it nevertheless distracted him from the main cause for which he had come to Vysha. And then the idea of ​​​​a complete shutter appeared, which, however, was not realized suddenly. At first, the saint spent the Holy Forty Day in strict seclusion, and the experience was successful. Then he retired for a longer time - for a whole year, after which the issue of a full shutter was irrevocably resolved.

The solitude of the saint turned out to be "sweeter than honey", and he considered Vysha "God's habitation, where God's heavenly air is." Partially he experienced heavenly bliss already here on earth, in this very corner of boundless Russia, which in the days of the life of the saint was completely provincial. But who knows now the words of the reclusive hierarch that “You can only exchange the Higher for the Kingdom of Heaven”?! Or here are some more lines in his letters about this blessed corner of Russia: "There is nothing in the world more beautiful than the Vyshenskaya desert!" or: "Your heaven is a comforting and blessed abode... we have, for example, a dissolved paradise. Such a deep world!" Until his blessed death, the saint felt completely happy. “You call me happy. I feel like that,” he wrote, “and I would not exchange my Highness not only for the St. Petersburg Metropolis, but also for the patriarchate, if it were restored with us and I was appointed to it.”

What was hidden behind this so-called "peace", behind this shutter, behind this bliss? A colossal work, a daily feat that is unthinkable for a modern person, let alone take on. Vladyka himself, belittling his deeds, hiding them before people out of the deepest humility, having this virtue as a kind of spiritual foundation at the base of the soul, in one of his letters gives the following description of his seclusion: “Laughter takes me when someone says that I am in seclusion "This is not at all. I have the same life, only there are no exits and receptions. The shutter is real - do not eat, do not drink, do not sleep, do nothing, just pray ... I'm talking with Evdokim, I walk along the balcony and see everyone , I correspond ... eat, drink and sleep enough. I have a simple solitude for a while. "

The most important occupation of the hermit saint was prayer: he indulged in it during the day and often at night. In the cells, Vladyka set up a small church in the name of the Baptism of the Lord, in which he served the Divine Liturgy on all Sundays and holidays, and for the last 11 years - every day.

The stay of a particle of the holy relics of St. Theophan the Recluse in the Kiev-Pechersk Lavra is of particular importance, since the life path of the saint and his formation as a clergyman passed precisely within the walls of this ancient monastery. This was told to Orthodoxy in Ukraine by nun Juliana (Muravyova), a resident of the resurgent Holy Dormition Vyshensky Monastery, who accompanies the Vyshensky shrines in Ukraine.

And mother Juliana, who is also an employee of the museum in honor of the famous ascetic and theologian, created in the wing, which once served as a cell for the hermit saint, said that:

2015 will be the year of St. Theophan the Recluse

A number of events are timed to coincide with this date. These are the processions life path St. Theophan, publication of a complete collection of the works of the ascetic and the theologian, preparation of films, television and radio programs about the saint. And, in addition, a visit to the reliquary with a particle of the relics of St. Theophan the Recluse and the Vyshenskaya icon of Kazan Holy Mother of God cities in which the saint carried obedience and to which he had some relation.

So, a particle of the relics of St. Theophan and the miraculous icon of Vyshenskaya Mother of God have already visited Tambov and Vladimir (Russia), and now they have arrived in Kyiv (Ukraine). It was here, at the Kyiv Theological Academy, that St. Theophan the Recluse, then Georgy Govorov, studied 170 years ago, and took tonsure here.

Then, with the blessing of His Beatitude Metropolitan Vladimir of Kyiv and All Ukraine, the faithful of Donetsk, Zaporozhye, Ternopil, Pochaev and Vinnytsia will be able to bow to the Vyshensky shrines.

Kiev-Pechersk Lavra and the Holy Dormition Vyshensky Monastery in the life of St. Theophan

Young Georgy Govorov, the son of the priest Vasily, graduated with honors from the Oryol Seminary 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 for him in 1837, by order of Bishop Nikodim of Oryol himself, the young man was appointed to the Kyiv Theological Academy.

At that time, the academy was experiencing a period of real prosperity. It was a favorable time for moral and spiritual development. The Metropolitan of Kyiv at that time was Filaret (Amfiteatrov), nicknamed the Pious for his pious life, who paid great attention to the spiritual and religious life of students.

Saint Theophan, not having finished yet full course Academy, decided to take the path of monasticism. However, he looked at this path as a feat of serving the Church, and did not enter immediately, but after a spiritual struggle. On the Feast of the Intercession of the Mother of God in 1840, he applied for monastic vows. On October 15, the student George was tonsured with the name Theophanes, which means "God revealed", and the Monk Theophanes the Confessor of Sigrian became his heavenly patron.

Shortly thereafter, he and two other students of the academy, who were also taking tonsure, visited Metropolitan Filaret. Vladyka addressed them with a parting word, so that "they always keep the purity of soul and body, do not think about exaltation and do not let empty dreams into their heads."

The confessor of the Kiev Theological Academy and the Kiev-Pechersk Lavra, the well-known ascetic hieroschemamonk Parthenius, addressed the young men with an urgent word: “Here you are, learned monks, having typed rules for yourself, remember that one thing is most necessary: ​​to pray and pray unceasingly with your mind in your heart to God. That's what you're looking for." Saint Theophan followed this rule throughout his earthly life.

A year later, Monk Theophan was ordained a hierodeacon in Dormition Cathedral of the Kiev-Pechersk Lavra and then into a hieromonk. Then he writes: "Kiev-Pechersk Lavra - an unearthly abode".

Then, in 1841, Hieromonk Feofan graduated from the academy with a master's degree. And his graduation essay was sent to the Holy Synod as the best, and Hieromonk Feofan was appointed rector Kiev-Sofievsky Theological School where he taught Latin language. It belongs to him the words - "Love the children, and they will love you."

Saint Theophan carried out various obediences - both in Novgorod, and in St. Petersburg, and in Jerusalem, and in Constantinople ... After serving in the Russian Ecclesiastical Mission, he was the bishop of Tambov and Shatsk, then Vladimir. But at the age of 52, he filed a petition for ... retirement. The Holy Synod was at a loss, but then nevertheless released Bishop Feofan from the management of the Vladimir diocese with the appointment of rector Vyshenskaya desert.

What was hidden behind the so-called "peace"?

Saint Theophan wished only solitude, peace and quiet in order to engage in the labors of spiritual writing and thereby serve the Church and the salvation of others. Together with the monks, for 6 years he went to all church services, and on Sundays and holidays he himself performed the Liturgy.

No matter how little the Monk Theophan devoted time to the outside world, and, in particular, to receiving visitors, it nevertheless distracted him from the main cause for which he had come to the High. And then came the idea of ​​a complete shutter. At first the saint spent in strict seclusion great post, and then he retired for a longer time - from Easter to Easter, for a whole year. After that, the issue of a full shutter was already irrevocably resolved.

All this took place in the Vyshenskaya Hermitage in the wing, where there is now a museum in honor of the saint. He carried such a feat 21 years old- daily in prayer and in reading spiritual literature. What was hidden behind this so-called "peace", behind this shutter? A colossal work, a daily feat, which is unthinkable for a modern person, not something that can be tried on. In the cells, Vladyka built a small church in the name of the Baptism of the Lord, in which he served Liturgy every day for the last years. But in addition to prayer, contemplation and reading spiritual books, he was also engaged in translations, icon painting, music, needlework and continued to write works.

Saint Theophan loved the hermitage so much that he said: “Height can only be exchanged for the Kingdom of Heaven” or " There is nothing in the world more beautiful than the Vyshenskaya Hermitage".

Why is the Vyshenskaya Icon of the Mother of God miraculous?

The Vyshenskaya Icon of the Mother of God of Kazan is very ancient; this is an exact list from the miraculous image found on July 8, 1579 in the city of Kazan. The face of the Mother of God on the miraculous icon of Vyshenskaya is of beautiful Greek writing, it is of dark color.

The icon was ancestral to the Moscow noblemen Adenkovs; her parents blessed their daughter Maria for marriage with it. After the death of her husband, the young widow, following her long-standing attraction, entered the Moscow Zachatievsky Alekseevsky Convent. The year 1812 began - the war with the French, everyone left Moscow. Novice Maria Adenkova also decided to leave Moscow forever and went to the Tambov Ascension Monastery, taking with her only the icon of the Mother of God from all her property.

The coachman who drove her suspected that she had money and jewelry and decided to kill and rob the nun. He turned the horses off the road, but Mary understood his intention and began to pray in front of the icon. Suddenly the Most Holy Theotokos said to her: "Do not be afraid, I am your Intercessor." These words were heard not only by Maria, but also by the coachman, who went blind in an instant. The coachman repented and asked for forgiveness from the girl. Together they began to pray in front of the icon, and the Mother of God restored his sight.

Maria lived in the Ascension Monastery until 1829. Before her death, she asked herself the question: in whose hands should the icon be given? She constantly prayed for the resolution of this issue, and the Queen of Heaven appeared to her in a dream and ordered her to transfer the icon to the Vyshenskaya hermitage, which then the nun Miropia did.

Some time later, she arrived at the Vyshensky Monastery and put on the icon a cross with a part of the blood of the holy Prophet, Forerunner and Baptist of the Lord John and with particles of the relics of the holy apostle and evangelist Matthew, St. Basil the Great and St. Spyridon Trimifuntsky. The fame of the miraculous icon spread throughout the region.

But the Vyshenskaya Icon gained special reverence in 1853 and in 1871 after the residents of Shatsk and Tambov were delivered from the raging cholera epidemic. As soon as people realized that doctors were powerless in the fight against this terrible disease, they immediately remembered that they had an intercessor - miraculous icon Mother of God of Kazan (Vyshenskaya).

And quite recently, before a trip to Ukraine, in front of the abbess of the Vyshensky Monastery and the rector of the church in honor of St. Sergius of Radonezh, where the icon of the Mother of God and the relics of the saint are now kept, letters appeared on the icon. The icon of the Most Holy Theotokos was just placed in a riza. The shrines are located in this temple, which is 3 km from the Vyshenskaya Hermitage, since on the territory of the Holy Dormition Monastery since 1938 and literally until yesterday there was a psychiatric hospital of regional significance, where 700 people were treated (only 3 weeks, since they were taken out of the monastery sick). And only now the ancient monastery will be restored.

What to ask the saint for?

People constantly ask this question, to which we answer: “He is a saint, he helps in everything, no matter what needs you have. But, above all, about wisdom. It should be noted that St. Theophan the Recluse is not a miracle worker, but leads to faith. Not only Orthodox from Russia, Ukraine, Belarus, Romania, Serbia, but also believers of other faiths, for example, from Holland, India, France, Poland, come to venerate the relics of the saint. And his books have been translated into many languages ​​of the world.

There was such a case. The man, he was not baptized in Orthodoxy, experienced severe despondency, did not eat or sleep, which caused him and his loved ones to suffer. Once in a dream, a handsome old man appeared to him, sat on the edge of the bed, did not say anything, but simply looked sympathetically. Waking up, the man realized that the despondency had disappeared. The book of St. Theophan the Recluse was lying on his table, he took it and saw on title page portrait - and recognized in him an old man who came at night. Soon that man went to an Orthodox monastery, lived there, and after a while was baptized. When, during the Sacrament of Baptism, he turned to the west, he saw that in that place was the icon of the Monk Theophan the Recluse, who thus patronized him all the time.

The second case was told by Archpriest Georgy Glazunov. One family constantly came to the temple, where he is the rector, for services. They had a child who was unable to walk from birth. Each time, the parents applied the baby to the relics of the saint. And somehow, in the service, the mother held the child in her arms, he asked to be on the floor. The woman, not realizing what she was doing, put him on his feet. Then people began to be indignant that the child was running around and interfering with worship. The woman realized that her child, who could not walk, had gone. She shed tears of joy...