Spiritual centers and authorities in the life and work of St. Theophan the Recluse

Annotation. Saint Theophan the Recluse - ascetic, theologian, teacher of Christian life, spiritual writer of the second half of the 19th century. His writings are still relevant today. The article examines the influence of spiritual centers and personalities of that time on the formation of him as an ascetic and spiritual author of works on various topics. The basis of his views and understanding of the meaning of life was laid in the family by his parents, and then, while studying at the Livensky Theological School, the Oryol Seminary and the Kyiv Academy, teachers and confessors had a great influence on his spiritual development. Years of teaching at the Novgorod Theological Seminary and St. Petersburg Academy, as well as his stay as part of the Spiritual Mission in the Middle East, contributed to his development as a highly intellectual personality. To more fully understand the life path and creative heritage of the Vyshensky Recluse, it is necessary to turn to the sources of his inspiration. In this aspect, the personalities and spiritual centers that influenced his development as an ascetic and spiritual writer deserve special attention. The purpose of this article is to review the information available to modern researchers about those places and persons who, in different years, contributed to the formation of the personality, priorities, theological tastes, and directions of thought of St. Theophan. Family. Saint Tikhon (Zadonsky) The initial and fundamental influence on the future saint, of course, was his parental upbringing and home environment. Egor (Georgy) Govorov grew up in a village in which his father, an archpriest and dean, was the rector of the parish. The boy was raised by a large and friendly family of clergy and clergy in the Russian hinterland, the senior members of which were his first authorities who had a formative influence on his personality. By the example of their own lives, they instilled in him a deep faith, which served as the basis for all subsequent activities: both spiritual and literary, as well as special hard work and piety, rooted in prayer. Subsequently, the saint admitted that he received his first theological lessons at the age of seven from his mother. She knew the lives of the saints by heart and told or read stories from their lives to her children [18, p. 350]. And pilgrimages with his family to the Zadonsk Monastery to the burial place of St. Tikhon of Zadonsk, at that time not yet glorified by the Church 1, left in the soul of Yegor Govorov a love for this ascetic bishop for the rest of his life. In the future, this disposition strengthened as one became acquainted with his creations. “I’ve loved him since childhood,” and the little one still went to see him. And his writings are all sweet and delightful!” [9, l. 27] - this is how Bishop Theophan subsequently characterized his attitude towards Saint Tikhon of Zadonsk. Theological schools and their teachers The first spiritual centers that influenced the formation of St. Theophan must include the theological schools in which he studied: the Livensky School, the Oryol Seminary and the Kyiv Academy. During his years at the school, his first mentor, Ivan Vasilyevich Petin, had a serious influence on the formation of the character of the teenager Georgy Govorov. The saint kept good memories of him and maintained correspondence with him many years later [7, p. 51]. The teacher of ancient Greek at the Livensky School, Ivan Pavlovich Tezavrovsky, conducted additional classes for the most diligent of his students [5, p. 52]. This teacher was able to convey knowledge of his subject to Yegor Govorov so completely that at the seminary he was a teacher of ancient Greek for students in lower departments. Subsequently, this store of knowledge served as the basis for the saint’s translation of the manuscripts of the ancient ascetics. At the seminary, Georgy Govorov also had many talented teachers who developed his abilities and natural curiosity. One of them is literature teacher Nikolai Ivanovich Gorodetsky, later a church hierarch 3. His lessons were remembered by the future saint, as indicated in his later letters [15, p. 31]. It is not surprising that the saint’s first successful experience of writing a spiritual work dates back to his time at the seminary. His sermon on a free topic, written during the Christmas holidays, attracted the attention of the rector of the seminary, the future Metropolitan of St. Petersburg Isidore (Nikolsky) [15, p. 31]. Even during his seminar years, Yegor Govorov showed particular interest in the study of philosophy and psychology. This was largely the merit of the talented teacher Evfimy Andreevich Ostromyslensky [5, p. 54], for the sake of attending whose lectures Yegor, at his own request, took a course in a philosophy class twice. Georgy Govorov’s interest in philosophy was finally consolidated in the Kyiv Academy, where at that time, according to a contemporary, there was the best teaching of philosophy [2, p. 10 vol.]. Here the personality of Professor Pyotr Semenovich Avsenyev, who later took monastic vows with the name Feofan, comes to the fore. The influence of his lectures explains the fact that in the works of the Vyshensky Recluse, researchers find the use of individual thoughts of Hegel [1, p. 46; 8] and G. Schubert. This, for example, is pointed out by Archpriest Georgy Florovsky: “At one time, during his student years at the Kyiv Academy, he was a listener of Feofan Avsenyev and his lectures on psychology (on Schubert, “History of the Soul”), and did not forget in his “solitude.” In one of his letters, and with direct reference to Avsenev and Schubert, Feofan develops very interesting thoughts" [19, p. 506]. While Georgy Govorov was receiving an academic education, the teaching of theological sciences at the Kyiv Academy was freed from formalism and Latinization: in the communication between teachers and students within the framework of the educational process, the Russian language occupied more and more space, and the historical-comparative method of presentation was introduced. An innovator in this area was St. Innocent (Borisov), later Archbishop of Kherson, whose rectorship student Georgy Govorov found at the very beginning of his academic studies. A prominent historian, doctor of theology and talented preacher, Bishop Innocent influenced many of his students. According to Saint Theophan’s nephew, Ivan Aleksandrovich Krutikov, each of his lectures “aroused a lot of talk among the students and brought them to many thoughts [6, p. 262]. Modern researchers associate the emergence of the first Russian Christian anthropological school with the names of His Eminence Innokenty (Borisov) and Professor Avsenyev. Saint Theophan also learned a lot from here [20; 4]. Among the teachers of the Kyiv Theological Academy, it is also worth noting its inspector, Hieromonk Dmitry (Muretov). The future archpastor read dogmatic theology, and memoirists see his influence on the future outstanding works of his students, especially Metropolitan Macarius (Bulgakov) [6, p. 263]. Saint Theophan himself gave a high assessment to his teacher of dogmatic theology, asserting that “he considered the most gifted in intelligence, broad education and the best in life to be the Most Reverend Demetrius of Kherson” [13, p. 422]. Researchers rightly highlight the extraordinary influence on the students of the Kyiv Theological Academy of the professor of church eloquence Yakov Kuzmich Amfitheatrov, a scientist, writer, translator, one of the founders of Russian homiletics. He was a man not only of great intelligence, but also of great soul. He often provided help to those in need. For example, he taught the begging son of a sexton with his own money, and he later became a bishop. The professor especially favored Yegor Govorov as his fellow countryman, whom he often invited to his house for friendly communication [3, p. 50–51]. Yakov Kuzmich provided moral support to the student Govorov when in the winter of 1838–39 he was left an orphan and at such a young age took upon himself to take care of the younger members of his family. Professor Amfiteatrov was distinguished from other teachers by his particular persuasiveness and simplicity of presentation of thoughts. These same traits will in due time be adopted by the sermons and writings of St. Theophan. Obviously, the mentorship of Y. K. Amfitheatrov was decisive in the development of Bishop Feofan’s preaching and writing talents. “No one wrote it better” [3, p. 52], said Georgy Govorov’s classmate at the academy, Macarius (Bulgakov), the future Metropolitan of Moscow. It can be admitted that the Kiev Theological Academy had a profound influence on the formation of St. Theophan as a scientist, a theologian faithful to Orthodoxy, a preacher and a Christian writer. Spiritual authorities among contemporaries. Kiev-Pechersk Lavra. Bishop Jeremiah (Soloviev), Saints Ignatius (Brianchaninov) and Philaret (Drozdov) However, it would not be entirely correct to consider Georgy Govorov’s period of study at the academy solely from the point of view of his scientific and theological development. Undoubtedly, the proximity of the Kyiv Theological Academy to the ancient center of Russian monasticism - the Kiev-Pechersk Lavra - had an impact on the internal formation of the future saint. Spiritual care at the Lavra was available to all students of the academy throughout all years of their studies. And student Georgy Govorov did not fail to take advantage of this opportunity. Bishop Innokenty (Borisov) testified about his connection with the Lavra monks in a conversation [11, p. 153]. It is reliably known that the academic clergy and Lavra monasticism greatly influenced students. Thus, Bishop Theophan spoke of one of the teachers, who was later tonsured a monk, as a wonderful man 4 [16, p. 96]. Among the academy students who took monastic vows, Monk Theophan was with the confessor of the Kiev Pechersk Lavra, Venerable Parthenius (Krasnopevtsev). The elder advised them, who had entered the monastic path, to pray unceasingly [12]. In one of his early writings, Saint Theophan substantiates the need for a spiritual mentor for the correct passage of spiritual life. Such a leader for him was Bishop Jeremiah (Soloviev), who was the rector of the academy for a year and a half during St. Theophan’s studies there. Even before his episcopacy, Archimandrite Jeremiah tonsured the student Georgy Govorov as a monk. The very next day after the episcopal consecration, Bishop Jeremiah ordained monk Theophan (Govorov) to the rank of hierodeacon, and later to the rank of hieromonk. After Hieromonk Theophan graduated from the academy, Bishop Jeremiah was his immediate superior when he headed the Kiev-Sophia theological schools. And until the end of their lives they maintained correspondence. Bishop Jeremiah was an ascetic, he knew well the works of the ancient ascetics - St. Isaac the Syrian, John Climacus, Anthony the Great and the Russian saints Demetrius of Rostov and Tikhon of Zadonsk. It can be assumed that under his influence patristic thought and Orthodox asceticism became the main source of inspiration for St. Theophan. After graduating from theological schools, Saint Theophan combined leadership positions in theological schools with teaching. He tried to organize his lectures on the course of moral theology according to the foundations of Christian asceticism. In this regard, it is necessary to mention another significant person for Saint Theophan from among his contemporaries - Saint Ignatius (Brianchaninov). Being the archimandrite of the Sergiev Hermitage, he became acquainted with the content of the lectures that he gave and approved them. Subsequently, these lectures under the title “The Path to Salvation” were published as a separate edition in a revised form. “These are my lessons from the Academy to the students of St. Petersburg,” St. Theophan himself explained about this book. – The summary has been revised from Fr. Archimandrite Ignatius - after the former bishop Brianchaninov, and approved by him. This was in 46–7 years” [14, p. 222]. Subsequently, already as Bishop of Vladimir, Saint Theophan had a brief correspondence with Saint Ignatius [10], when he was already in retirement. From the latest correspondence it follows that Saint Theophan deeply respected Saint Ignatius and carefully read his works. It is also necessary to note that for many years Saint Theophan the Recluse came into contact with such a prominent church figure as Saint Philaret of Moscow, who entered his life as a reviewer of his master's work and did not leave it until his righteous death. It is interesting to note that the correspondence with St. Philaret was published in the first collections of letters of St. Theophan, but to this day researchers continue to identify its new additions. Stay abroad. Christian shrines of the Middle East In the context of his influence on the saint, one cannot help but mention his trips to the East: first as a member of the first Russian spiritual mission in Jerusalem, and then as rector of the Russian Embassy Church in Constantinople. According to Archpriest Georgy Florovsky, “the trip to the East was an event in the life of Feofan. His ecclesiastical horizons have expanded greatly” [19, p. 502]. This remark is true for a number of reasons. During his long travels, the future saint became acquainted with the mindset of the clergy of central and southern Russia, with the life of various Local Orthodox Churches that existed on the territory of the Ottoman Empire and in Egypt, with the art and educational system in the centers of Western Christianity. During business trips abroad, he directly communicated with Russian diplomats, representatives of many Christian denominations, as well as non-Christian religions, and even attended a reception with the Pope. While in the Middle East, Hieromonk Theophanes studied ancient and modern languages, copied many monuments of ancient Christian writing, studied iconography and painting, became acquainted with the culture and life of the Eastern churches, monastic charters and ascetic practice of the most famous monasteries in Palestine, Thebaid and Mount Sinai. Thus, while living in the monastery of Saint Sava the Sanctified in Palestine with the purpose of searching and copying manuscripts in the monastery library, the saint learned the monastic traditions instilled by ancient ascetics [14, p. 6]. It is no coincidence that Archpriest Georgy Florovsky noted that “in Feofan’s worldview there is some kind of universal courage” [19, p. 502]. Thanks to his stay on business trips abroad, the saint was able to see the problems of contemporary Christianity in the East, in the West and inside Russia. At the same time, he received rare access for his time to the works of ancient Christian ascetics, preserved in originals and early copies. Saint Theophan used this opportunity to answer his own questions about spiritual life, and then to similar questions from his contemporaries. Communication with like-minded people. S. O. Burachok. Correspondence with Afonites Saint Theophan repeatedly testified to the influence on him of a circle of like-minded people, among whom were clergy, monastics and laity. One of the people who was authoritative for him was the learned shipbuilder, inventor and publicist Stepan Onisimovich Burachok. According to the saint, this man was an example of a true Christian who “lived according to the full breadth of the requirements of the holy faith, without deviating from it in anything and without indulging himself in anything” [17]. Possessing at the same time the gift of teaching Christian truth, Burachok was a mentor for many people “of every rank and rank, many of whom ... continue in what they learned from him” [17]. The degree of confidence of Saint Theophan in him is evidenced by the fact that he told Stepan Onisimovich plans to finalize his course on moral theology at the end of January 1847. And he, having read the lectures, “admired and inspired” Hieromonk Theophan to teach the course. For the future saint, who was distinguished by his lack of confidence in himself, such support was fundamentally necessary. Without exaggeration, we can admit that until the end of his life, Stepan Onisimovich remained a friend and spiritual interlocutor of St. Theophan. Their acquaintance began with collaboration in the patriotic magazine Mayak, of which Burachok was the editor. Work in the magazine brought Saint Theophan acquaintance with Leonid Kavelin and other spiritual writers of that time. After the closure of the magazine, everyone still gathered in Burachka’s house for communication, about which Saint Theophan recalled: “Here there was an exchange of sincere thoughts and beliefs, questions were resolved and generated, doubts were dispelled, perplexities were clarified. Everyone thus became rich in the truth” [17]. Of course, this communication greatly influenced the formation of the saint’s way of thinking and the characteristic features of the saint’s journalism. One cannot fail to mention the saint’s correspondence, which not only served as a means of expressing his thoughts, but also as a source of his writing. Many of his works were answers to written questions. Often “his letters grew into an article or a sermon” [19, p. 504]. In correspondence with the Athonite monks, one can trace down to the smallest detail the history of the creation of many of the works of St. Theophan from the initial plan to the last proofreading of the publication. In general, an analysis of the saint’s correspondence with various persons, his own testimonies in these letters, as well as a study of the circumstances of the correspondence can provide a lot of information to reveal the influence of spiritual centers and individuals on Saint Theophan and his work. It should be noted that the topic under consideration has not yet been sufficiently covered in the research literature. Today we have a significant source base for researching various aspects of the stated topic. Thus, the issues of influence on the personality of Saint Theophan by his children’s teachers, relations with Bishop Jeremiah, the monks of the Kiev Pechersk Lavra and Mount Athos, acquaintance with the Christian centers of the Middle East, the Mediterranean region and Western Europe, known mainly from the memoirs of Bishop Porfiry (Uspensky), need detailed study. Along with this, a close study of the problems of authorities and influences in the teaching activities of St. Theophan, as well as the influence of his correspondents on the problems of his journalism and spiritual writings, is required. 1. Pikovskiy I. V. Interrelation between anthropology and psychology in the works of St. Theophan the Recluse // Issues of Theology. 2021, vol. 3, no. 1.Pp. 45–57. 2. Memoirs of Saint Theophan (Govorov) by priest John Krutikov // IR NBU. F. 160. Unit. hr. 1967. L. 9–17 vol. 3. Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation: Master's thesis. Sergiev Posad. MDA., 1989. T. 1. Part 1. 320 p. 4. Kaleda P.I., diac. St. Theophan the Recluse and the anthropology of the Kyiv theological school // Bulletin of the Ekaterinburg Theological Seminary. 2019. No. 4 (28). pp. 110–123. 5. Krutikov I. A. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. pp. 41–59. 6. Krutikov I. A. Saint Theophan the recluse and ascetic of the Vyshensk Hermitage // Soulful Reading. 1897. Part 1. pp. 261–271. 7. Chronicle of the life and works of Feofan, the Recluse of Vyshensky. Vol. I: 1815–1859. M.: Publishing house of the Moscow Patriarchate of the Russian Orthodox Church, 2016. 928 p. 8. Nikulina E. N. The ideas of G. Hegel in the pedagogical heritage of St. Theophan the Recluse // Bulletin of PSTGU. Series 4: Pedagogy. Psychology. 2016. No. 4 (43). pp. 81–87. 9 . Letter from Archimandrite Feofan (Govorov) to Stepan Onisimovich Burachk dated December 13, 1855 // CIAM. F.2355. Op. 1. D. 262. L. 26–27 vol. 10. Letter from St. Theophan (Govorov) dated May 29, 1865 and response letter from St. Ignatius (Brianchaninov) dated June 7, 1865 // RNL RO. F. 1000. Op.2. Unit hr. 531. L. 440–442. 11. Porfiry (Uspensky), bishop. The book of my existence. Diaries and autobiographical notes of Bishop Porfiry Uspensky: in eight parts. St. Petersburg, 1894–1902. Part III. 718, ill. 16 p. 12. Preparation for the retreat and the reclusive life of the Right Reverend Theophan // Soulful Reading. 1894. Part 1. pp. 521–522. 13. Rybinsky V.P. In memory of His Grace Theophan, Bishop of Vladimir and Suzdal. // Proceedings of the Kyiv Theological Academy. 1894. No. 4. pp. 421–435. 14. Collection of letters from Bishop Theophan. Vol. I. M.: 1898. 270 p. 15. Collection of letters from Bishop Theophan. Vol. IV. M., 1899. 264 p. 16. Collection of letters from Bishop Theophan. Vol. VII. M. 1900. 256, X p. 17. Feofan (Govorov) Recluse, saint. Major General Stepan Onisimovich Burachek, in moral and religious terms // https://www.miloserdie.ru/article/svt-feofan-zatvornik-uteshenie-tem-kto-poteryal-blizkogo-cheloveka/ 18. Florinsky Nikolai, archpriest. In memory of the Right Reverend Bishop Feofan // Sunday reading. Kyiv. 1894. No. 22. pp. 348–356. 19. Florovsky G., prot. Paths of Russian theology. M.: Institute of Russian Civilization, 2009. 841 p. 20. Khondzinsky P.V., prot. Anthropology of St. Theophan the Recluse and the emergence of the first personalistic concepts in Russian theology // Bulletin of PSTGU. Ser. I: Theology. Philosophy. Religious Studies. 2017. Vol. 70. pp. 11–27. In 1861, as Bishop of Tambov and Shatsk, Saint Theophan was a direct participant in the glorification of the relics of the saint. Subsequently he was an inspector of the same school and archpriest of the Trinity Cathedral in Livny. He was tonsured a monk with the name Plato; carried episcopal obedience since 1843; died in 1891 in the rank of Metropolitan of Kiev. “Wonderful man” - Archimandrite Lavrenty (Makarov), professor of the Kyiv Theological Academy (1835–1844), abbot of the Kiev Pechersk Lavra (1844–1852), abbot of the Kyiv Vydubitsky Monastery (1852–1854) and the Valdai Iversky Monastery (1854–1873), where he then remained in retirement until his death (1873–1876); correspondent of St. Theophan.