Eminence Theophan, Vyshensky Recluse (according to the memoirs of his contemporaries)

The writer of these lines spent the years of childhood, adolescence and youth - ten years - in the once famous Vyshenskaya desert, in the present Ryazan region, in a picturesque area on the banks of the Vysha River, not far from its confluence with the Tsna. In this quiet monastery for many years - from 1866 to 1894. - Bishop Feofan (Govorov) labored and died in it. The author found many more monks in the monastery who remembered the recluse. Some of them said: “Often we, then young novices, were prompted by feelings of reverence and curiosity to enter the Vladyka’s chambers and watch how he served the liturgy. It used to be that we would get together and begin to ask the Vladyka’s cell attendant to let us in. Good Father Evlampius will listen, listen, shake his head, then smile and put his finger to his lips, and we, having taken off our shoes, in stockings only, on tiptoe, quietly make our way to the door and, with bated breath, enjoy the sight of the officiating Saint for several minutes, then with the same careful caution, so as not to disturb his prayerful ascent and justify the trust of our beloved father Evlampia, they were leaving." Bishop Feofan was born in the village of Chernavsk, Livensky district, Oryol province, into the family of a priest, and at baptism was named George, in honor of the Monk George Khozevit. Distinguished by their zeal in faith, loving parents, and at the same time excellent teachers, the father and mother of little George laid strong religious foundations in him from an early age. Endowed with rare abilities, with a kind and gentle character, the boy showed exceptional curiosity in matters of Christian doctrine and history. When the time came, the walls of the Livensky Theological School accepted a new student, Georgy Govorov. Upon successful completion of school, he was sent to the Oryol Theological Seminary. Its rector at that time was Archimandrite Isidore, later the famous Metropolitan of St. Petersburg. Over the years of study, the rector fully appreciated Govorov’s abilities and exceptional good behavior, and the young seminarian seemed to have a presentiment in his mentor of the future major figure of his native Church. Their connection did not break with the successful completion of G.V. Govorov of the Oryol Seminary - subsequently Bishop Feofan retained throughout his life a grateful affection, reverence and love for his former spiritual leader and more than once in times of doubt turned to him for his wise advice. Approaching the end of the seminary course, young Georgy Vasilyevich Govorov saw before him the usual, traditional, “hereditary” path of someone born into a spiritual family - the path of pastoral service in the priestly rank. He was preparing for this, and was already looking for a future companion on this path of life... No, God’s Providence prepared something else for him on the same path of serving the Church. In the year G.V. Govorov graduated from the seminary, in the middle of the summer, the seminary suddenly received an offer from the Kyiv Theological Academy to send one seminarian to replenish the first-year students. The choice of the seminary leaders, naturally, settled on one of its best students, the most suitable candidate. Thus, having already imagined himself to be a priest in the very near future, quite unexpectedly for himself, G.V. Govorov became a student at the Academy. One of the most significant events in student life. G.V. Govorov had an acquaintance with the hieromonk of the Lavra, Fr. Parthenius, who was treated with almost reverent veneration not only by the Lavra monks, but also by everyone who knew him. This meeting led to a long and deep communication between two people, different in culture, but embraced by the same flame of soul-saving faith. And most likely, it was under the influence of frequent and long conversations with the ascetic that the student was born with the desire to devote himself to serving God in the monastic rank. Gradually, this desire turned into a decision - strong, irrevocable. This decision was carried out without difficulty. Upon successful completion of the academic course, G.V. Govorov was tonsured a monk under the name of Theophan by the rector of the Academy, Archimandrite Jeremiah. Soon the young monk was ordained a hierodeacon, then a hieromonk, and was awarded the academic degree of Master of Theology. At the same time as Govorov, another graduate, Mikhail Bulgakov, was tonsured, and was given the name Macarius as a monk. Later, the paths of the two former classmates crossed. This is how Bishop Theophan recalls the most significant day of tonsure in his life: – We went to the Lavra to see the confessor of the metropolitan and the brethren, hieromonk Fr. Parthenia, for blessing and guidance. Father Parthenius told the lamas: “You, learned monks, have accumulated all sorts of rules, but know one thing: pray, and pray unceasingly in your heart to God.” These words of the elder sank deeply into the heart of the young monk and became a testament for him for the rest of his life. In his immortal theological works, he gives an exclusive place to mental-heart prayer. The scientific and pedagogical activity of Hieromonk Theophan begins - in Kyiv, Novgorod and at the St. Petersburg Theological Academy. Then he is sent to Constantinople, returns from there to the Academy and, finally, receives an appointment to Jerusalem, to the Spiritual Mission. Five years of his life pass in Jerusalem, full of intense and fruitful work. Here his deep penetration into the spirit of Eastern asceticism takes place. He travels a lot to the holy places of Orthodoxy, including Athos, and in rich monastery libraries, using the originals, he studies the works of the Holy Fathers. And there is no doubt that if it were not for this long-term and insightful scientific research work, such famous works in the theological world as the five-volume “Philokalia”, “Words” of St. Simeon, the New Theologian, and “Invisible Warfare” would not have been published. Upon returning from Jerusalem to Russia, the learned monk received a high appointment - the rector of the St. Petersburg Theological Academy. In 1859, the naming and consecration of Archimandrite Feofan as Bishop of Tambov took place. Previously, this see was occupied by Bishop Macarius (Bulgakov). When Vladyka Macarius, before leaving for his new destination, Kharkov, said goodbye to his flock, one of the parishioners said in his speech: “Vladyka, we will never forget you.” To this the saint replied: “I heard that the current Archimandrite Theophan, a man of a beautiful soul, was appointed here instead of me; when he comes to you, you will very soon forget me.” Tambov residents, of course, did not forget the departed shepherd. But His Grace Theophan, with his extraordinary meekness of character, spontaneity, rare delicacy and most sympathetic attention to the needs of his flock, in a short time acquired universal love. Three years later, Vladyka was transferred to a new department - to Vladimir. But he didn’t stay here long either. A man of a merciful heart, a contemplative mind and an exceptionally kind, gentle disposition, it was difficult for him to manage the diverse affairs of the diocese, which in many respects required practical efficiency, administrative authority, and superior rigor. He was especially distressed by the need to sort out litigation among the clergy. His pure soul turned away from the spirit of enmity among those who must constantly set a personal example of life behavior for their flock, among those who must breathe only the spirit of peace and love... An increasingly greater inclination towards solitude and a desire for the quiet of the monastery arose in him. While still the Bishop of Tambov, while reviewing the diocese, Vladyka Theophan visited the Vyshenskaya Hermitage, which was then part of the Tambov province, and he became very fond of the monastery for its strict monastic rules. Appointing hegumen Arkady as rector of the housekeeper of the bishop's house there, the Bishop said to him at parting, as if prophetically: “Go, oh my abbot, there, and there, God willing, I will come to you.” Vladyka Theophan’s desire to withdraw from the administration of the Vladimir diocese began to come closer to a solution. After consulting with his longtime spiritual leader, Metropolitan Isidore, he submitted a petition to the Holy Synod for his dismissal with the right to remain at the Higher. The Bishop’s petition was granted. He was appointed rector of the Vyshenskaya Hermitage. The departure of His Grace Theophan gave rise to a lot of speculation and assumptions. Among idle interpreters there were those who claimed that the Bishop was forced to retire by unfavorable diocesan circumstances. No, from Vladyka Theophan’s letters to various people, especially from letters to Metropolitan Isidore, it is clear that everything was fine with him in the diocese, that there were no external reasons that prompted him to leave. But it was not the possibility of peace that the quiet monastery walls attracted the heart of the Vladyka to themselves - they called him to themselves for a new spiritual feat. In his farewell speech to the Vladimir flock, he said this: “Don’t blame me, for God’s sake, for leaving you. Your kindness and your love would never force me to change you to another flock. But there are requests of the spirit that the mind heeds and the heart does not resist. Everyone has a desire for peace, and I am not without this desire. And I strive for peace, but not for the sake of bodily rest, but in order to get away from pressing matters and take up another matter to which my soul lies...” Vladyka Feofan arrived in Vyshenskaya Hermitage as its rector. Naturally, he had to meet all the needs of the monastery. He fulfilled his duty and diligently dealt with all sorts of administrative and economic matters. But all this reminded him too much of his recent the past, which he so decisively parted with, all this distracted him too much from his lofty plans and their accomplishments. Soon he submits a new petition - for his release from the post of abbot of the desert. And again his wish comes true. The long-awaited solitude, which the saint strove for with such persistence, finally came. For the first six years, he establishes the following order for himself: leaving his cell only on holidays and only going to church - and serving in it. Then this order changes too. The Bishop secludes himself during the entire Great Lent, and then completely stops leaving his solitude and, with rare exceptions, does not receive anyone. The life of a recluse is secret, but it is known for sure that Vladyka Theophan served the Divine Liturgy every day, alone, without readers or singers. How did he send services practically? From his letters it is clear that he sometimes sang the following, sometimes read it publicly, and sometimes read it silently, depending on his inner state. All the time free from prayer, all his strength, the recluse devotes to his inspired calling. In the course of his work, he reads a lot of the necessary diverse literature in Russian and foreign languages. In labors, in the silence of solitude, the same day and night, creations are gradually born, whose equals in depth of thought and beauty of presentation are difficult to find in religious and philosophical literature. Vladyka Feofan breaks with the outside world, however, not completely. The letters and replies to letters to a wide variety of people relating to issues of faith and life that have survived from the time of his retreat are striking in their clarity, accuracy, persuasiveness, and insightful wisdom. He is also engaged in painting, in which he has both great knowledge and talent. And in order to give rest to the mind, he devotes himself to physical work - he works on a lathe, binds books. As already mentioned above, during the twenty-two years of the saint’s reclusive life, his meetings with people seemed to be the rarest exceptions. One of these exceptions were conversations with him by the rector of the desert, the same Archimandrite Arkady, once the abbot, whom Vladyka, as Bishop of Tambov, sent to the Vyshenskaya monastery. O. Archimandrite, did not undertake a single important matter at the monastery without consulting with the Bishop and without receiving his blessing. According to witnesses, going to the recluse, Fr. the abbot invariably placed a cross and a hood on himself, obviously considering each of his visits to the Bishop a responsible and solemn mission. Contemporaries also say that Abbot Tikhon, who lived in retirement at the monastery, visited Bishop Theophan several times. This should be discussed in more detail. Hegumen Tikhon studied at the Tambov Theological Seminary, and it was then that he met Vladyka. Subsequently, this acquaintance was supported by mutual written communication. After graduating from the seminary, Tikhon became a monk and was assigned to the Tambov Kazan Monastery. After some time, being a hieromonk, Tikhon decided to go to Palestine, and then to Athos, in order to stay forever on the Holy Mountain. Already preparing for a long journey, Hieromonk Tikhon wrote about his intention to Bishop Theophan and asked for his blessing. This is how the saint answered him: “It’s a pity that you didn’t write to me about this earlier, I would never advise you to do this. God forbid you to express your consent to stay on Athos forever. Test yourself first, there is incredible homesickness there.” Subsequently, Abbot Tikhon testified about what happened next: “Having stayed on Athos for three years, I could not stay there any longer: a terrible longing for Russia prompted me to leave Athos and return to my homeland. When you go out to the seaside and look towards Odessa, your heart bleeds..." It is known that Vladyka Theophan once received Bishop Vitaly of Tambo. During the long years of his seclusion, he only left the confines of his cell twice - he performed secluded services in the monastery church. From year to year, veneration and careful love for the divinely inspired recluse increased on the part of the monks of the monastery, which he glorified with his immortal creations. The monks felt high moral satisfaction from the knowledge that they were living at the same time and under the same roof with the great ascetic, that within the same walls a treasure was found, that next to them the heart of the chosen one was constantly burning, radiating fruitful love for God, truth and people. In the last period of his life, the saint, whose health had never been strong, began to weaken. The first thing that began to deteriorate was his vision, and one can imagine the full extent of this test for a person called to book work. Soon this was compounded by leg disease, which led to insomnia. The Lord’s body was fading, his vitality was leaving him. But his mind was still clear and cheerful, and he directed his will towards the fight against suffering. From the correspondence of Vladyka Theophan it is clear that almost until the end of his days he forced himself to avoid bed and continued to devote himself to work with constant zeal. His last letter was dated December 20, 1893, half a month before his blessed death. It was January 6, 1894, the day of the Epiphany of the Lord. The saint especially rejoiced at this holiday throughout his monastic life for two reasons: firstly, January 6 was his birthday, and secondly, his very monastic name means “Epiphany” in Greek. On the day of the holiday, the saint received, as always, from his cell attendant Fr. Eulampia had a modest meal, which he invariably ate in strict solitude. At the appointed time after the meal, the cell attendant served tea, and when he entered to clear away the dishes, he saw that Vladyka had not touched the tea. Thinking that Vladyka was engrossed in his work, he left. An hour later he came back in and looked at the table. The glass was still full. Then, overwhelmed by a heavy foreboding, Fr. Evlampius rushed into the Lord’s bedroom and staggered. The saint lay supine on the bed, his left hand was pressed to his heart, his right hand folded as if for a blessing. Unseen by anyone, in silence and solitude, alone with God, he closed his eyes and closed his sweetest verbal lips forever. The sad news quickly spread throughout the monastery. Twelve long strokes of the bell announced the death of the saint. By order of the rector of the desert, the monastic brethren gathered to clothe the body of the deceased according to the bishop's rite. Eyewitnesses testify that the saint’s lips were illuminated with a quiet, affectionate smile. The funeral service was performed by Bishop Jerome of Tambov in front of a huge crowd of worshipers. Here it is appropriate to return for the last time to the Vladyka’s faithful cell attendant, Fr. Eulampius, whose fate was touched by the saint’s foresight. Father Evlampius, healthy and strong, foreseeing separation from his fading, immensely beloved mentor, with whom alone of all he spent many years of his life in close communication, and, of course, bitterly mourning this separation, one day asked the Bishop for permission, if necessary, to move freely from the Vyshenskaya hermitage to some other monastery. This is how the saint answered him: “I will die, But are you still going to live?” The death of the Bishop so shocked his cell attendant that he became very ill, could not be present either at the removal or burial of the deceased, and two weeks later he left for the saint. The body of Bishop Theophan, according to his lifetime instructions, was buried in the Kazan Summer Cathedral, in the right aisle, in honor of the Vladimir Icon of the Mother of God. His grave was decorated with a magnificent tombstone made of white marble depicting three books of the saint: “The Philokalia”, “The Interpretation of the Apostolic Epistles” and “The Outline of Christian Moral Teaching”. ...The author of this modest article was guided by a sincere desire to arouse jealousy among representatives of modern religious and philosophical science to write a detailed study about the life and work of the man of faith and piety, St. Theophan, and thereby attract the attention of students in theological schools and those preparing themselves for the path of pastoral service to the depth of his divinely wise teachings. Drawing from them the light of knowledge, they would strengthen themselves with it on the path of Christian activity.