The doctrine of the Church of St. Theophan the Recluse in the context of patristic tradition and ecclesiological issues XIX

The attention of church writing to issues of ecclesiology in different periods of the life of the Church itself was uneven. Very intense in the first time of church life (the time of the apostles, apostolic men), subsequently, gradually, ecclesiological problems begin to fade into the background in front of other, more acute questions that confront church thought. However, by the 9th – 10th and subsequent centuries, the theme of the Church, along with related pneumatological and sacramentological issues, gradually began to again come to the forefront of church thought and patristic attention. Russian theology, in turn, taking over the baton of Greek patristic thought, also assimilates the basic theological issues of the last centuries of the Byzantine era. The 20th century will pose new questions to church self-consciousness, among which the field of ecclesiology will occupy a prominent place, and the severity of the questions posed by ecclesiology will reach its apogee. However, already the 19th century, in the person of its saints, in many ways foreshadows the theological problems of the 20th century. Ecclesiology of St. Theophan the Recluse, in our opinion, is an important milestone in this conciliar process, taking place in line with the Holy Tradition of the Church. Thus, the task of our report will be an attempt to show the key ideas of ecclesiological issues focused in the work of St. Theophan the Recluse, - on the one hand, having their support in the patristic tradition of the past, and on the other hand, leading us to complex and problematic issues of our time. The concept of the Church as the Body of Christ, as a living organism, runs like a red thread through the entire history of the life of the Church itself, through all of its theology. And despite this, in some sense and in some respect, even today this issue remains not fully clarified for us. What is a church body? St. Theophan depicts it as a kind of miraculous integrity, integrity - unchanging and motionless, just as love is unchangeable and motionless - the force that makes and holds the Church together 1. More and more new members are added to the Church, its growth occurs... but it remains “the same” 2, without changing at all in its essence, in its nature. The almost infinite variety of everything contained by the Church, “is one, and not many,” 3 says St. Feofan. But, at the same time, this wonderful unity and this indissoluble and unchanging integrity traditionally appears in the depiction of the saint as a multitude, an ecclesia, “the totality of all true believers and those who act by faith” 4, however, “not an ordinary human community, but... a body consisting under the head - Christ the Lord, guided and life-giving by the Holy Spirit, and embraced by the good will of God the Father.” 5. Approaching questions of ecclesiology, we discover the problematic nature of thinking about them in traditional categorical measures of part and whole (if we talk about the language of external logic), or even in the concepts of essence and hypostasis (if we talk about the language of church theology). The problematic nature of this approach is wonderfully demonstrated by St. Theophan, who in his writings paves the way from the theme of the Apocalypse of St. John the Theologian, Shepherd Hermas, the ecclesiology of Saints Ignatius of Antioch and Clement of Rome... to those topics that will be raised already in the 20th century by St. Justin Popovich, prot. G. Florovsky, V. N. Lossky, archim. Sophronia (Sakharova), Metropolitan. I. Zizioulas, etc. The fact that the Church represents both unity and plurality is found in St. Feofan has a variety of expressions and is considered in a variety of aspects. “By fulfilling the Church, His body, the Lord also fulfills every member of the body of the Church, that is, every believer,” 6 says St. Theophan, wholly abiding in everyone, just as he is wholly abiding in every particle of the Holy Gifts that create the Church. The theology of the presence of the whole Christ in the faithful, so deeply and brilliantly developed by St. Simeon the New Theologian, found in St. Feofan not only has its new sound, but also an important ecclesiological addition. “Christ the Savior communicates all of Himself to each member of the Church, and with Him His Church communicates all of Himself to each member - each of us is thus called to reveal, or portray in himself, the whole Christ and the whole Church” 7. One is inseparable from the other. Considering the image of the Church-church, Church-building, structure, St. Feofan, by the way, points out the following essential difference between reality and image: “The stone only adapts to the building,” he says, “but it itself does not depict it in itself; we (that is, each of us, members of the Church) need to form ourselves in such a way as to imagine within ourselves the entire Holy Church." 8 The construction of a “spiritual church” 9 of the inner man is nothing more than “the construction... of a small spiritual church in the image of the Great Universal Church,” 10 says the saint. Every member of the Church, every “small spiritual church” is and is called to be an image of the entire Catholic Church. In these words St. Theophan sounds the ancient call of the Holy Martyr. Ignatius of Antioch to Christians - to be “Christ-bearers and church-bearers” - to carry within themselves Christ and the Church of God 11. Call of St. Theophan to all Orthodox Christians “to represent the Holy Church” 12 refers simultaneously to all together and to each member individually; appearing to be a logical contradiction, it is a theological antinomy rooted in the depths of church faith. But the reality of the relationship between the Church and each of its members, Christ and Christians, also has a reverse side: not only what belongs to the whole belongs to the part, but also, on the contrary, what belongs to the part belongs to the whole. “Not a single member of the body of the Church,” says St. Theophan, - cannot retain the gift (and his works) to himself alone, but he betrays its effectiveness to all brothers in Christ - to the whole Church" 13. This is how the Church grows and is created 14. Members of the Church, teaches St. Theophan, are “collaborators” of Christ in the work of universal salvation accomplished in the Church 15. The work of each member of the Church, in the words of St. Theophana, “returns,” grows into Christ 16. The power of love that creates the Church makes it so that everyone in this wonderful unity “is the same as himself” 17. Not only the fruits of labor, but also the sorrows of each member, his whole life is an object of concern, property and belonging to the entire Church and each other member individually 18. In general, love as a force that creates the Church, St. Feofan pays special attention. Love, St. Theophan calls “self-crucified life” 19; “everything... that concerns (the members), (she) considers it to concern herself” 20, he says. It is love (given to us by the Father, Son and Holy Spirit), he says following the apostle. Paul, is the power that creates and maintains the Church. The path of the Lord Jesus Christ - from taking upon Himself the sin of the whole world to communicating the grace of salvation to the whole world, from the descent into hell to the ascension above heaven - in some respect every person, a member of the Church of Christ must go through: the path from pain for one’s neighbor (and the 20th century theologian Archimandrite Sophrony (Sakharov) will say - and even for the whole world) ... to carrying within oneself the whole Church, the whole Christ. “The path of love,” says St. Theophan, “is the path of the circulation of the life of the body of Christ, in which everything comes from Him and everything returns to Him” 21, members of the Church “having received everything from Him (Christ), they must return everything to Him through loving interaction with each other according to the strength received from Christ the Lord” 22. Love, therefore, is the force that creates the catholic fullness of the Church, where everything miraculously dwells in everything. Love carries out a single action in the members of the church body, harmonizing the expedient interaction of their forces, in accordance with the will of God. The image of harmony in relation to the structure of the church body is especially important for St. Feofan. Harmony is, as it were, an internal structure of the Church, “harmonious agreement (of the Church) within itself” 23 . We must harmonize ourselves with love - this image (the ecclesiological image of choir, harmony, harmony), characteristic of many holy fathers (such as Holy Martyr Ignatius of Antioch, St. John of Damascus, St. Theophylact of Bulgaria and others) is repeatedly repeated by St. Feofan. Return and rebirth into Christ, this is the unity of man in himself, with each other and with God - in an eschatological perspective, there is a unity of the Holy Trinity and its likeness - the Holy Church, where each member, each hypostasis is the bearer and expression, and owner of the whole! As we see, the theology of St. Maximus the Confessor about the multi-level and multi-dimensional disintegration of man and the world after the Fall and the subsequent work of Christ the Savior to gather man in the Church by the unifying power of love is reflected and theologically continued and understood in the works of St. Feofan, paving the way, in turn, to the ecclesiological problems of modern times. The idea of ​​harmony, measure reveals (or better yet, reveals) before us the meaning of the antinomian unity of part and whole in the Church, expressed in the term “καφολικη”, “catholic”, which, according to St. Cyril of Jerusalem is the only proper name of the Church. St. Theophan says that “each (member of the Church) has everything that the other has, but to varying degrees 24, adding: “and in addition, everyone receives special grace and gift” 25; Thus, the belonging of each here means nothing other than the perfect and deified humanity brought to us by Christ the Savior and which, strictly speaking, constitutes the nature of the Church. The concept that “perfect equality will not allow the body to be formed” 26, spoken by St. Feofan, refers our thought to the hypostatic problem. The difference that members of the Church have among themselves is “a matter of indifference” 27, repeats St. Theophan of the words of St. John Chrysostom, - after all, it does not take away from any member either the whole of Christ or the entire Church - it does not take away the opportunity to achieve the fullness of the age of Christ commanded by the Apostle. The diversity that takes place among church members does not impoverish, but, on the contrary, enriches the Church. In the Church, says St. Theophan, - the full and perfect development of the active forces of each member 28 must be realized, the revelation of its hypostatic features must be realized in maximum richness. The ascetic work of an individual person acquires in him the features of an ecclesiological dimension, features so characteristic of later theology of the 20th century; the ascetic work of each individual person is thus interpreted by the saint as the conciliar work of a single organism of the Church. In the context of this understanding, the ecclesiological interpretation of St. Theophan of traditional ascetic images and schemes in patristic theology. In other words, what was depicted as the creation of the salvation of one person takes on a deliberately deeper – conciliar, catholic – dimension. The image of a church, house, building, structure, tower, city from ancient times, even from the Apocalypse. John the Theologian and the book “The Shepherd” by the apostolic husband Hermas, was used as an image of the Church. In later ascetic writing, this image begins to be used in another context - namely, to depict the “inner man” being created - to depict a small church built by the ascetic labor of an individual. St. Theophan turns to the ecclesiological image of the “Shepherd”, retells and comments on this ancient work, depicts the Church as a “spiritual building, made up of minds and hearts” 29. He also turns to the ascetic version of the image of the Church-church, the Church-building, the building of the inner church of man, this “small spiritual church.” Using the image given by St. Abba Dorotheus (foundation - faith, bricks - virtues and good deeds, reasoning - laws of construction, etc.), St. Theophan changes the familiar image of St. Dorotheus, giving it also an ecclesiological dimension. If Rev. Dorofey, the cement or lime that held together the walls of the building was humility, while love, as the crown of virtues and the end of the ascetic path of an individual, was considered the roof of the building... then in St. Theophan, on the contrary, it is love - the power that creates the Church, the ekklesia, the catholic fullness of the whole - that is depicted as an all-fastening cement, or lime - as that which makes the entire building of the church a single and monolithic whole - “made as if from a single stone” 30, in the words of Saint Hermas. Made by St. Theophan, a seemingly insignificant, but obviously deliberately and consistently made rearrangement (the saint uses this image repeatedly and in different words) seems to erase the line between the Universal Church and the “small spiritual church” of an individual 31. Ecclesiological interpretation by St. Theophanes also acquires the traditional ascetic scheme of the three-part (three-stage) ascent of man to God: 2. cognition (contemplation)… Speaking about priestly service, St. Theophan teaches about three duties, three limits, three measures and three goals in relation to the creation of the Church. The ascetic scheme, usually depicting the spiritual path of an individual in patristic writing, is raised by the saint to an ecclesiological level. The application of believers to the Church, Making them perfect men (through likeness to Christ), Raising everyone into spiritual communion with God through the sacraments - this is how St. Theophan's spiritual path and formation in Christ and in Christ no longer of an individual person, but of the entire Church. This ecclesiological image of the three-part path-duty is aimed at the eschatological perspective, at the perspective of the goal, telos, and God’s plan for man (it is no coincidence that St. Theophan also speaks of the three goals of the creation of the Church). Even in the very first centuries of the life of the Church of Christ, we discover in the church heritage the idea of ​​​​an amazing connection at the level of ecclesiology between God’s plan for man and the eschatological perspective of the Kingdom of God, the idea that the Church was conceived by God even before the existence of the world, and the world itself was created for the Church and for the sake of the Church. The fundamental theological concept that God creates the essence and nature of man in the image of his own essence and nature 32, expecting man’s ascent to God-likeness... this fundamental concept receives the most important addition and completion in these and other ecclesiological images (running like a continuous thread from the first centuries of Christianity to our time). Understanding the cosmic act of interaction, the synergy of God and man cannot be reduced only to a natural framework, but must necessarily be supplemented by the hypostatic aspect, which, in turn, cannot be reduced to individual relationships, divorced from the conciliar whole. It is ecclesiology that is called upon to give the final answer to the theological question about the synergy of God and man, conceived by God as the interaction of the Holy Trinity and the Holy Church, the most mysterious reality of the fullness of life in each other of the Divine Persons and the similarity of this reality realized at the end of the world (but also being realized now) ... the synergy of the collection of hypostases and the collection of hypostases... the synergy of the ineffable ecclesia of the Trinity and the ecclesia of the holy members of the church's fullness. Consistently carried out by St. Theophan's comparison of the entire Church with man allows us to move our thoughts onto the plane of another ecclesiological topic, extremely important for St. Feofan. Namely, the theme of the relationship between internal and external in the Church, the theme of its natural structure and natural completeness. The nature of the Church is undoubtedly the nature of man, with all its inherent characteristics, properties and qualities. “The life of the Church,” says St. Theophan, - with his churchliness embraces the whole person and throughout life" 33, "embraces the whole life of a person, from birth to death, and, moreover, in all its manifestations and orders" 34 and, thus, embraces the entire internal structure of human nature - spiritual, mental and physical. This gives rise to an enormous variety of everything “contained by the Church” 35, a diverse structure of churchliness with which “the Holy Church completely surrounds us” 36. The ascetic idea that the whole nature of man takes part in his salvation, and all of it perceives the subsequent sanctification (which runs like a red thread through all ascetic patristic theology) is fully applied by St. Theophan to the field of ecclesiology, expressed in short and succinct words: “everything that is in the Church is needed” 37 for salvation. Everything is necessary, everything is necessary, everything is edifying, everything is holy! The theme of the spiritual body, so characteristic of many, many saints, originating from the theology of St. Paul “The spiritual body is sown, the spiritual body is raised” (1 Cor. 15:44), in St. Theophana regains its sound and ecclesiological content. “Everything is in the Church,” says St. Theophan, - not only the invisible, but also the visible, external, not carnal, but spiritual" 38. According to the meaning and spirit of the teachings of St. Theophan, the Church itself could be called, using the terminology of St. Simeon the New Theologian, the “all-spiritual body” of Christ. This epithet in no way denies the external attributes of the Church, but, on the contrary, points to the internal, spiritual meaning and quality of everything externally visible in the Church - its statutes, orders and structures - the entire diverse structure of the church, leading a person to salvation. The disorder of the internal Church necessarily entails, teaches St. Theophan, - and external destruction - destruction and desecration of churches, captivity and disorder 39. In general, the saint notes, the spirit of the Church, its internal component, or, as the saint puts it, the “spiritual body of the Church,” is connected with freedom - of course, the freedom of its members, human hypostases. Everything external to the Church - churches, rituals, etc. - on the contrary, is subject to necessity - it is only a necessary consequence of the internal structure 40. “Having clothed yourself (in externals),” teaches St. Theophan, - The Church did not commit itself to this; Her power over her appearance was not stopped; (but) she remained powerful in relation to her for all times” 41. Finally, the saint asserts, not only an individual person, his specific life, as well as his nature as a whole, are called to be the sphere of church life. The state structure and even public ministries, entering the sphere of realization of human nature, are also called to be the sphere and area of ​​church life. In other words, for members of the Church this is also the sphere of church, spiritual life. St. Theophan says the following words about this: “When the Lord says: “Render unto Caesar the things that are Caesar’s, and the things that are God’s to the Gods” (Matthew 22:21, Mark 12:17, Luke 20:25), he inspires that combining this mutual service is not only possible, but also must. The nature of the matter itself shows that just as the body is an instrument through which the soul reveals its internal actions, so society and service in it are the best field for the disclosure and discovery of the invisible spirit of (church) piety, and not for discovery only, but together for education and strengthening." 42. The involvement of social institutions, relationships and, in general, the entire social structure in the orbit of the church life of St. Theophan considers it not only useful, but also directly necessary, and even commanded by the Lord Himself. The “small spiritual church” of an individual, a family, a public institution... all this is called upon to bear the image of a single Catholic Church. And finally, I would like to conclude our report with the thought of St. Theophan, as well as a host of other holy fathers... the thought that the body of the Church is the living and mysterious reality of our existence, the “living union” of 43 human hypostases in Christ, the abode of life, in contrast to everything dead and lifeless, is the God-like reality of conciliar existence, in which the “living and active... communication” of its 44 members is realized and called to be realized, the living “communion in good" 45. Theophan the Recluse, St. Interpretation of the messages of St. ap. Pavel. First Epistle to the Corinthians. M., 1998. (Reprint M., 1893.) P. 487. Theophan the Recluse, St. Interpretation of the messages of St. ap. Pavel. Epistle to the Ephesians. M., 1998. (Reprint M., 1893.) P. 295. Theophan the Recluse, St. 7th letter to St. Petersburg regarding the heresy there. // Theophan the Recluse, St. About various subjects of faith and life. Collection of letters. M., 2007. P. 346. Theophan the Recluse, St. About crying. The sectarians do not have Christ. // Theophan the Recluse, St. About various subjects of faith and life. Collection of letters. M., 2007. P. 499. Theophan the Recluse, St. 7th letter... P. 344. Theophan the Recluse, St. About crying... P499. See: Theophan the Recluse, St. Interpretation of the messages of St. ap. Pavel. Epistle to the Ephesians... P. 307. Theophan the Recluse, St. For the consecration of the chapel of the Holy Great Martyr Catherine. // Theophan the Recluse, St. Word of faith. Words and Sermons. M., 2002. S. 285 – 286. Ignatius of Antioch, Holy Martyr. Epistle to the Ephesians. // Writings of the apostolic men. M., 2003. P. 335 (273). Theophan the Recluse, St. For the consecration of the chapel... P. 285. Theophan the Recluse, St. Interpretation of the messages of St. ap. Pavel. Epistle to the Ephesians... P. 309. See: Ibid. pp. 299 – 312. Theophan the Recluse, St. Interpretation of the messages of St. ap. Pavel. First Epistle to the Corinthians... P. 483. Theophan the Recluse, St. Interpretation of the messages of St. ap. Pavel. Epistle to the Ephesians... P. 307. Shepherd Hermas. // Writings of the apostolic men. M., 2003. S. 230 (168), 292 (230). See: Theophan the Recluse, St. For the consecration of the chapel... P. 286, etc. St. Nicholas Kavasilas, on the basis of this, even calls man worthy of God. See: Nicholas Kavasila, St. Seven words about life in Christ. // Christ. Church. Mother of God. Theological works of St. Nicholas Kavasila. M., 2007. P. 23. Theophan the Recluse, St. 7th letter... P. 335. See: Ibid. P. 339, etc. Theophan the Recluse, St. Letter 30. // Theophan the Recluse, St. About various subjects of faith and life. Collection of letters. M., 2007. 3 351 See: Theophan the Recluse, St. 6th letter to St. Petersburg regarding the heresy there. // Theophan the Recluse, St. About various subjects of faith and life. Collection of letters. M., 2007. 3 310 See: Theophan the Recluse, St. For the consecration of the chapel... P. 289. See: Theophan the Recluse, St. 7th letter... P. 342.; T. Eph."309 Theophan the Recluse, St. 7th letter... P. 342. Theophan the Recluse, St. On the birthday of the blessed sovereign, Grand Duke Konstantin Nikolaevich. // Theophan the Recluse, St. Doors of repentance. Words and Sermons. M., 2007. P. 446. Theophan the Recluse, St. 5th letter to St. Petersburg regarding the heresy there. // Theophan the Recluse, St. About various subjects of faith and life. Collection of letters. M., 2007. P. 309. Theophan the Recluse, St. Interpretation of the messages of St. ap. Pavel. Epistle to the Ephesians... P. 277. Theophan the Recluse, St. For the consecration of the chapel... P. 290.