Service of Saint Theophan as inspector of the Novgorod Theological Seminary

Annotation. In November 1842, Hieromonk Feofan (Govorov) was appointed to the post of inspector of the Novgorod seminary. The Novgorod Seminary was one of the oldest educational institutions of the Russian Church, which was founded in 1706. It had a rich library collection, which contributed to the acquisition of skills by students in working with books. As an inspector, Saint Theophan supervised the educational process of the seminary. Its main principle was to reveal to students the depth of Orthodox teaching and virtuous life based on the teachings of the Fathers of the Church. Not only during lectures, but also outside of class, he taught young men constant remembrance of God, moderation in relation to material needs and work. In 1843, the first article of St. Theophan was published in the Mayak magazine, and from that time a long-term relationship began with the publisher of the magazine S.O. Burachek. After graduating from the Kyiv Theological Academy, Hieromonk Feofan (Govorov) was appointed to the position of director and teacher of the Kiev-Sophia theological schools [6, 114–124]. Hieromonk Theophan's stay in Kyiv and spiritual strengthening at its ancient shrines was short-lived. Less than a year and a half later, he was transferred to the Novgorod Theological Seminary. At a meeting of the Holy Synod on November 13, 1842, Chief Prosecutor Count N.A. Protasov named the names of two candidates for the vacant position of inspector of the Novgorod Seminary, presented by Metropolitan of Kyiv and Galicia Filaret (Amphiteatrov) from among the mentors of theological schools subordinate to the Kyiv Theological Academy. In addition to the superintendent of the Kiev-Sophia schools, Hieromonk Theophan, a professor at the Poltava Seminary, Hieromonk Theodosius (Shapovalenko 1 [20, 1–2 vol.]. Of these two candidates, on November 27 of the same year, Hieromonk Theophan was approved as inspector of the Novgorod Seminary [14, 3–3 vol.], and on December 7, his appointment took place, and along with the inspector position he received the position of professor psychology and logic [19, 12–14; 31, 3; The Novgorod theological school began in 1706 with the founding of a Greek-Slavic school by the ruling bishop. Metropolitan Io 2 was a church hierarch of broad views, corresponded with enlightened contemporaries, both with “Grecophiles” and with “Latinists”, who were ideological opponents. But in matters of education, he was a supporter of Orthodox patristic traditions and did not allow Latin scholasticism in school teaching. The bishop's school was led and taught by the brothers Ioannikiy and Sophrony Likhud, who adhered to the curriculum they had previously developed for the Moscow Slavic-Greek-Latin Academy, with the exception of the Latin language, which was not studied in Novgorod. “This school was the direct predecessor of the now existing seminary,” reported in a historical essay for the 150th anniversary of the Novgorod Theological Seminary. “In terms of course (that is, curriculum - M.K.) it stood above ordinary episcopal schools of that time, and its students made up the first course (that is, enrollment of students - M.K.) when Archbishop Ambrose established the 3rd seminary in the Anthony Monastery 4" [28, 137] in 1740. Opening a seminary for the training of church personnel (primarily clergy and clergy, teachers of theological schools), Archbishop Ambrose planned to establish a center for spiritual education in Novgorod, following the example of the Kyiv Theological Academy, of which he himself was a student and teacher. Since that time, the rector and teachers of the seminary he founded were also graduates of the Kyiv Theological School, which led to the reorientation of the educational process towards a Latinized scientific direction. The Greek-Slavic school, which existed for some time, served as a preparatory base for the seminary. Saint Tikhon of Zadonsk, deeply revered by Hieromonk Theophan, was a student of the first intake (1740) of the seminary, before entering which he studied at a Greek-Slavic school. While still a graduate student, he began teaching Greek at the seminary, and after graduating in 1754, rhetoric, becoming one of the first teachers among the seminary graduates. During his stay at the Novgorod Theological Seminary, he developed a desire to choose the monastic path. Subsequently, it was strengthened by a gracious revelation that visited the young teacher while reflecting on eternal bliss [4,8–12]. In 1758, here in Novgorod, he was tonsured a monk with the name Tikhon by the rector of the seminary and rector of the monastery of St. Anthony the Roman, Archimandrite Parthenius (Sopkovsky) 5 . In the summer of the same year, the future Saint Tikhon became a teacher of philosophy, and six months later - a prefect, 6 having served in Novgorod for about six months before his transfer to the Tver Seminary. The thought of succession should have consoled Hieromonk Theophan, who had to conduct similar educational and administrative activities within the walls of the same institution of spiritual education. It can be assumed that turning to the experience - active and contemplative - of the enlightened ascetic he loved since childhood often helped him find the right way out of various difficulties and difficult life situations that are associated with the activities of a mentor to youth at any time. The first decades of its existence, the Novgorod Theological Seminary differed from other similar institutions in its expanded training program (like theological academies) and good material support, 7 which made it possible to annually replenish the seminary library: according to the staff of 1740, 300 rubles were annually allocated for the purchase of books [2, 17]. On the territory of the Anthony Monastery, a separate stone building was built for the seminary library, “one of the first in the history of Russian architecture” [1]. The basis of the library fund consisted of manuscripts and books in different languages collected by Metropolitan Job of Novgorod, part of the rich book collection of the Likhud brothers, as well as extensive collections of books by Novgorod bishops Feofan (Prokopovich) 8, Ambrose (Yushkevich), Stefan (Kalinovsky) 9, Dimitri (Sechenov) 10, Gabriel (Petrova) 11. After 1788, when the senior classes were transferred to the capital and the theological school that remained in Novgorod became a seminary not only in name, but also in its curriculum, its material support decreased significantly. Nevertheless, the library of the Novgorod Seminary still remained a unique book depository. The catalog of the seminary's library collection, compiled in 1799, included a total of about 6,500 titles [3, 16]. Among them were ancient manuscripts and rare publications (incunabula, paleotypes, early printed books) in Latin, Greek, Old Church Slavonic and other languages. According to experts, at the beginning of the 20th century, the library of the Novgorod seminary was a very rich collection of books, “which, having allocated part of its treasures, and even the best, to the St. Petersburg Theological Academy” was still recognized as “the best and largest of those existing at theological seminaries” [24]. The rich library collection was actively used in the educational process. A special time was allocated for reading books at the Novgorod seminary - an hour and a half after Vespers, for which a bell was rung. The instruction of 1761 strictly, under threat of public punishment, ordered all students to read books every day “without exception and no one would be excused by any other thing” [1], which indicates the great importance attached to reading. The duties of the teachers were to ask each student about the author of the book being read, its contents and extracts made, and if difficulties arose, the teacher had to explain to the student what he could not understand in what he read. This maintained a high level of humanitarian knowledge of the teachers and students of the Novgorod Seminary. There is evidence of this from Hieromonk Theophan himself, who noted in private correspondence that “here [in Kyiv – approx. M.K. ] few scientists. There, in Novgorod, maybe there will be something” [17, 1], expressing the intention to find a suitable book on logic and psychology for his nephew to study at the seminary. The quoted lines were written by the saint on January 11, 1843. From the contents of this letter it follows that at that time he was still in Kyiv, preparing to leave for the place of his new ministry. Hieromonk Theophan was not afraid of the long journey to the north of the country: “far, but better,” he wrote about his upcoming move. “...I’ll see the light and be experienced” [17, 1]. In Novgorod, Hieromonk Theophan was surrounded by a monastic environment close to his spirit. The seminary was located on the territory of the monastery of St. Anthony the Roman in the suburbs of Novgorod, and its rector was at the same time the archimandrite of this monastery. As a rule, he tonsured students, graduates and teachers of the seminary into monastic vows, and also spiritually nurtured the seminary tonsures. Monastic services and shrines of the ancient monastery united and sanctified the life of the seminary, its students and mentors. One of its famous graduates, Archimandrite Photius (Spassky), abbot of the Yuryev Monastery, recalled his seminary years: “the ancient church of St. Anthony had a great influence on me throughout the entire course of my seminary teaching and life in the seminary inside the monastery. When, according to custom, I came with others to the church vestibule to pray, I always had to stand opposite the stone on which Saint Anthony sailed from Rome in two days and two nights across the waters. On it the image is written of St. Anthony, floating on a stone through the waters with a piece of grass in his hand, there were also other things that came after him according to God’s providence” [25, 85–87]. The future saint made up for the lack of direct communication with his Kyiv confessors by reading patristic works from the seminary library, as well as from his personal library, which he regularly replenished, which he advised his nephew to do in a letter to his father and his son-in-law, priest Vladimir Makrinov: “Brother! accustom him to book ownership. Let him buy himself at least some little book every third; from here he will move to the registered property, and then to the mental property, and his business will be very good” [17, 1]. The appointment of Hieromonk Theophan to Novgorod occurred during the first years of the twelve-year rectorship of Archimandrite Anthony (Pavlinsky) 12 . Subsequently, having become a bishop, he will take control of the Vladimir See from St. Theophan after his retirement to the Vyshensk Hermitage. Archimandrite Anthony paid close attention to the economic structure of the Novgorod seminary and its territory, and took care of improving the life of its students. Colleagues of Hieromonk Theophan on the teaching staff of the Novgorod Seminary were the teacher of history and canon law F.Ya. Zhurakhovsky, teacher of geometry, Easter, natural science and French T.E. Dobronravov and mathematics teacher A.V. Dobrynin 13. All of them, like the rector, were graduates of the St. Petersburg Theological Academy. As an inspector, Hieromonk Theophan directly monitored the educational process in the seminary. During the years of mentoring and teaching in Novgorod, the future saint followed the pedagogical approach developed during his service in the Kiev-Sophia schools. As a mentor, he spent a lot of time with his students, revealing to them the depth of Orthodox worship, teaching them a virtuous life, accustoming them to physical and mental work, and cultivating their creativity. Defining the range of extracurricular reading, “he advised young men to read more books of religious and moral content, especially the Holy Scriptures and the writings of the holy fathers and stories about their instructive lives, exploits and works,” allowing “to read books with human wisdom, but books of a good direction and not contradicting the words of the Divine” [9, 108–109]. During conversations and joint walks, he taught them to care about the constant striving of all the forces of the soul towards God, reasonable moderation in relation to bodily needs, self-control and a conscious choice of good in various life situations. The inspector was constantly present when the seminarians read the morning and evening rules, and on weekends and holidays he usually served the liturgy and explained to the students the grace-filled power of the sacraments of repentance and the Eucharist. During joint prayers, by his example, he taught seminarians to diligently stand before God, “advising them to constantly pray, especially before each task and in difficult circumstances” [9, 108–109]. Hieromonk Theophan also resorted to such an effective means of education as the pastoral word, based on the personal experience of the preacher. Addressing the seminarians, he emphasized the paramount importance of ascetic feat, personal efforts in assimilating the salvation given to all people in Christ. Thus, when pronouncing a word on the feast of the Exaltation of the Precious Cross of the Lord in 1843, Hieromonk Theophan emphasized that “... the life-giving spring from the Cross does not overflow by itself to revive those who have no life, as the heavenly spring overflowed with four streams to water the face of the earth. We ourselves must approach him in order to revive our dead body with his life-giving power, we ourselves must bow under his shadow, so that he gives veins to dry and dead bones, raises flesh on them, spreads skin over them and indwells his Spirit in them (Ezek. 37:6). But without this, the Cross will forever contain life, and we can still remain dead” [27, 199]. In his speech on the feast of Holy Easter in 1844, Father Inspector admonished his pupils “... not only to sever strong passions - anger, vanity, intemperance, etc., but to move away even from apparently innocent pleasures, entertainment, entertainment gatherings, etc.,” replacing them with visits to “churches of God, godly institutions and the homes of the unfortunate” [26, 109]. Instilling in seminarians the qualities of a citizen and patriot of Russia, Hieromonk Theophan emphasized: “To be named and to be God’s: this is the only solid and unshakable foundation of greatness and prosperity for every people!” - and connected love for the Motherland with faith in the one true God: “This is what our love for the Fatherland obliges us to do! This is how we can testify to the sincerity of our good wishes for him and our readiness to contribute to his common good! By grateful confession of God’s mercies to us, by devotion to his wise and holy will, and by zealous fulfillment of his commandments” [26, 296]. Among the saint's pupils at the Novgorod seminary there were many future clergy and teachers of theological and secular schools. Among the most famous of them are the governor of the Alexander Nevsky Lavra, Archimandrite Anthony (Lutsernov), regimental archpriest Theodore Smelov, who, together with his regiment, crossed the Balkans during the Russian-Turkish War (1877–1878), the St. Petersburg preacher and church writer priest Vasily Smaragdov, the Novgorod writer and local historian F.F. Pardalotsky. As a teacher, Hieromonk Theophan primarily taught seminarians a correct understanding of the relationship between scientific and religious knowledge. Having been brought up in the Kyiv theological school, which had already freed itself from scholasticism, he acted as an opponent of the supporters of the former formalism in teaching. Speaking about spiritual education, Saint Theophan emphasized that its goal should be the disposition of the spirit of “students, so that their conviction does not fade that our main business is pleasing God, and scientificity is an additional quality, an accident, suitable only for the time of real life” [29, 49–50]. Expounding various philosophical systems and highlighting advanced scientific achievements in logic and psychology lessons, Hieromonk Theophan taught his students to always correlate them with the Holy Scriptures, the opinions of holy ascetics and teachers of the Church. Based on patristic teaching and the experience of self-observation, he tried to awaken in students the desire to gain “truly inner self-awareness of mental phenomena and states... in order to see their human dignity and their moral shortcomings” [9, 109–110]. A serious mistake in teaching, according to the saint, is the transmission of scientific information “without any attention to the true faith,” because “We have one Spirit. He accepts the sciences and imbues them with principles, just as he accepts faith and is imbued with it” [29, 50]. Thus, in his teaching activities, Hieromonk Theophan returned to the Novgorod theological school those traditions that were laid down at its founding by Metropolitan Job, the Likhud brothers and their students. On the Easter holiday of 1843, Hieromonk Theophan was awarded the master's cross - a special insignia for candidates of theology, which was worn in a buttonhole fastened to the collar of the cassock. The totality of events associated with the awarding of his academic degree spanned almost two years. They were reconstructed from references in official documents from several archives. So, let's list them in chronological order. In July 1841, course essays of graduates of the Theological Academy were delivered to St. Petersburg from Kyiv and forwarded to the Chief Prosecutor, among them was “a review of the subordinate religion as it was given by God through Moses to the people of Israel” by Hieromonk Feofan (Govorov) [11, 31; 21, 951]. According to the custom of those years, their first reviewer was St. Philaret (Drozdov), Metropolitan of Moscow. This “strict connoisseur” treated the works of Kyiv graduates graciously, as St. Philaret of Kiev (Amphitheaters) reported from the capital. A year and a half later, on December 9 of the following 1842, the Synod heard reviews of the master's works, including the dissertation of Hieromonk Theophan. Saint Philaret of Moscow admitted that “this work contains so much information and considerations about the Law of Moses that they serve as sufficient evidence of the knowledge of the author, giving him the right to a master’s degree” [21, 13 vol. – 14 vol.]. However, after the words of approval in the saint’s review, there followed his characteristic critical remarks with the conclusion about the need for a very significant revision “to consider the subordinate religion with the Christian religion, for which it prepared” [22, 13 vol. – 14 vol.]. It is fair to note that the addition recommended by the saint could well serve as a topic for a separate dissertation. Meetings of the Synod dedicated to the discussion of master's theses were held in December 1842. In total, 25 essays of applicants were submitted from the Kyiv Academy. In addition to the opinion of the Moscow Saint Philaret, the conclusions of Saint Gabriel (Gorodkov) 14 and the Chief Priest of the Army and Fleet, Archpriest Vasily Kutnevich 15 were voiced “on the merits of the works they examined, as well as on the academic degree that their authors deserve” [5, 426]. As a result, by decision of December 9/18, the Holy Synod approved the authors of 23 essays for the Master of Theology degree and decided to send printed diplomas and 4 master’s crosses to the Kyiv Academy for first-class graduates [5, 428]. Despite the double date of this synodal definition, in the documents of the diplomatic department, the date of approval of St. Theophan in the degree of Master of Theology is only the last date - December 18, 1842 [19, 12–14; 31, 3]. But this was not the last synodal resolution on this issue. On the last day of 1842 - December 31, by the definition of the Holy Synod, Hieromonk Feofan (Govorov) was elevated to the degree of Master of Theology [12, 1–1 vol.; 13, 45]. After this, the procedure for awarding master's diplomas and insignia began. The definition of the Holy Synod of December 9/18, 1842 was read out at the meeting of the Conference of the Kyiv Theological Academy 16, which was held on February 9 of the following 1843 [5, 426–428]. And only for the Easter holiday of this year, Hieromonk Theophan was awarded the master's cross [15, 22], and he was awarded a diploma of graduation from the academy [16, 20]. At this time, another important event occurred in the life of the future saint: he made his first attempt to publish his works. In 1843, three of the four theological academies had their own printed publications: “Christian Reading” was published in St. Petersburg from 1821, “Sunday Reading” - in Kyiv from 1837, “Works of the Holy Fathers in Russian translation” and “Addition to Creations...” - in Moscow from 1842. Despite the existing choice among academic journals, Hieromonk Theophan turned to a secular publisher. The reason for this action may have been the opinion of St. Philaret of Moscow about the master's thesis of Hieromonk Theophan. The review stated: “...in order for this work to be published with benefit, it would require significant revision” [22, 13 vol. – 14 vol.]. After such a strict verdict, Hieromonk Feofan could well have doubted that his other works would be approved for publication by academic publishing houses, and drew attention to “Mayak, a magazine of modern enlightenment, art and education in the spirit of the Russian people” published in the capital 17. The objectives of this literary and educational magazine included the unification of science and literature for educational purposes, the formation of original Russian philosophy and spiritual aesthetics based on Orthodoxy, and the education of the people's consciousness in patriotism and devotion to the Orthodox Church. The authors of “Mayak”, from the standpoint of the ideals of Orthodox spirituality, subjected to critical analysis the works of domestic and foreign literature of that time, expressing their opinions uncompromisingly and regardless of authorities. Due to the extreme severity of its assessments of the works of Russian classics, this magazine in the 19th century became a target for harsh attacks and caustic accusations of obscurantism. However, scientific research of the 21st century with the history of the Mayak magazine connects “the establishment and development of the spiritual direction in Russian literature of the 19th century” [10]. Moreover, it is recognized that “many ideas of Mayak, surprisingly, actively fit into the ambiguous searches of modern literary criticism, modern cultural thought in the field of understanding the essence and function of art” [10]. In addition to literary works, scientific articles were published on the pages of Mayak. “The purpose of the magazine was to introduce Christian principles into all sciences and introduce them into family, civil and state life, mental, spiritual, artistic, commercial, official, military” [30, 2], - Saint Theophan subsequently wrote about the “Lighthouse”. He himself strove to implement the same idea in his teaching activities, considering it “an immutable law that every science taught to a Christian should be imbued with Christian principles, and, moreover, Orthodox ones” [29, 50]. It follows from this that Hieromonk Feofan found like-minded people in the editorial office of Mayak. Not being a church publication, Mayak widely represented Orthodox topics in publications of various genres, including historical essays and descriptions of monasteries, spiritual poetry, sermons of Orthodox hierarchs, biographies of Russian ascetics of piety, conversations, arguments and letters of clergy. In 1843, articles by the saint’s fellow students at the Kyiv Academy, hieromonks Macarius (Bulgakov) and Mikhail (Monastyrev, before Andrei’s tonsure) were published on the pages of Mayak. According to the biographer of St. Theophan I.N. Korsunsky, the first who met the editor of Mayak and took a “living and active part” in this magazine was “comrade Fr. Feofan at the Academy, Father Mikhail Monastyrev” [7, 90], and he subsequently actively contributed to their personal acquaintance. In the Easter days of 1843 (April 22), Hieromonk Feofan first wrote to the editor of the Mayak magazine S.O. Burachk 18, sending him my “notes for testing” [18, 1]. This happened soon after the distinctive sign of an academic degree was bestowed on the future saint. However, the 28-year-old seminary inspector did not indicate his name or rank in the letter, promising to do so next time if the sent materials were considered suitable for printing. Obviously, he did not want the opinion of his work to be influenced by anything other than the text itself, expecting a critical approach to his writings from an experienced editor. This letter was the beginning of a long-term friendship between St. Theophan and S.O. Burachka, who were brought together by a deeply religious spirit and the desire for the spiritual revival of the entire Russian society on the basis of Orthodox culture. During the short period of service of Hieromonk Theophan as an inspector of the Novgorod Theological Seminary, he not only increased his professional experience as a teacher and educator of youth, but also embarked on the long-term and fruitful path of a spiritual writer. 1. Library of the Novgorod Theological Seminary // http:// museum.novsu.ac.ru/body.php?chap=events&sub=7. 2. Grigorieva I.L., Salonikov N.V. Novgorod Theological Seminary in the 40–60s of the 18th century // Bulletin of the Novgorod State University. 2000. No. 16. p. 3–8. 3. Grigorieva I.L., Salonikov N.V. History of the library of the Novgorod Theological Seminary: 1706–1925. // Bulletin of Novgorod State University. 2009. No. 53. p. 16–19. 4. The life of our father Tikhon, like the saints, Bishop of Voronezh, Zadonsk and all Russia, miracle worker. 10th ed. St. Petersburg 1893. 142 pp.; 5. Journals of meetings of conferences of the Kyiv Theological Academy for 1843 // IR NBU. F.175. units hr. 59/2. 1838–1847. l. 426–430. 6. Clement, Metropolitan of Kaluga and Borovsk (Kapalin G.M.). The service of Saint Theophan as caretaker of the Kiev-Sophia theological schools. Theological and historical collection. Kaluga, 2018. Vol. 10. p. 114–124. 7. Korsunsky I.N. The meaning of the life and work of the Right Reverend Theophan (Govorov) // BV. 1895. t. 1. No. 1. p. 82–111. 8. Krutikov I. Memories of St. Theophan the Recluse // IR NBU. F. 160. units. hr. 1967. l. 9–17 rev. 9 . Krutikov I. Saint Theophan the Recluse and Ascetic of the Vyshensk Hermitage // Dch. 1897. part 3. p. 108–117. 10. Mehdiev B.G. Magazine "Mayak": spiritual opposition to journalism of the 1840s and romanticism M.Yu. Lermontov: abstract of thesis. 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Resolution of the Holy Governing Synod of November 27, 1842 on the appointment of Hieromonk Feofan (Govorov) to the vacant position of inspector of the Novgorod Theological Seminary // RGIA. F. 796. op. 123. units hr. 1570. l. 3–3 vol. 15. Relation of the board of the Novgorod Theological Seminary to the Kyiv Theological Academy informing about the receipt and presentation of the master's cross to the inspector of the Novgorod Seminary, Hieromonk Feofan (Govorov) dated April 20, 1843 // TsGIAU. F. 711. op. 3. units hr. 237. l. 22. 16. Relation of the board of the Novgorod Theological Seminary to the Kyiv Theological Academy, informing about the receipt and awarding of a diploma for the degree of Master of Theology to the inspector of the Novgorod Seminary, Hieromonk Feofan (Govorov) // TsGIAU. F. 711. op. 3. units hr. 237. l. 20. 17. Letter from Hieromonk Feofan (Govorov) to the Makrinovs //IR NBU. F. 160. units. hr. 1968. l. 1–1 vol. 18. Letter from Hieromonk Feofan to Stepan Onisimovich Burachk dated April 22, 1843 // RO IRLI Ran. F. 34. units. hr. 440. l. 1. 19. The track record of Hieromonk Feofan (Govorov) for 1854 // AVPRI. F.161. II–9. op. 46. ​​1854 d. 7. l. 12–14. 20. Proposal of the Chief Prosecutor of the Holy Governing Synod, Count N.A. Protasov dated November 13, 1842 on filling the vacant position of inspector of the Novgorod Theological Seminary // RGIA. F. 796. op. 123. units hr. 1570. l. 1–2 vol. 21. Reviews of the works of graduates of the Kyiv Theological Academy and the resolutions of the Holy Governing Synod on their approval of academic degrees // RGIA. F. 796. op. 122. units hr. 995. l. 9–51 rev. 22. Review of Metropolitan of Moscow and Kolomna Philaret (Drozdov) on the master’s thesis of Hieromonk Feofan (Govorov) // RGIA. F. 796. op. 122. d. 995. l. 13 rev. – 14 rev. 23. Rybinsky V.P. In memory of His Grace Theophan, Bishop of Vladimir and Suzdal // works of the Kyiv Theological Academy. 1894. No. 3. p. 421–435. 24. Svetlov G.I. A brief outline of the history of the Novgorod Theological Seminary. Petrograd, 1917. Issue. 1. 408 p. 25. Secretary L.A. Novgorod Theological Seminary. Mentors and students. Veliky Novgorod, 2010. 211 p. 26. Words of the St. Petersburg Academy Rector Archimandrite Feofan. – St. Petersburg, 1859. 329 p. 27. Word from the inspector of the Novgorod Theological Seminary, Hieromonk Feofan Govorov, on the Feast of the Exaltation of the Precious Cross of the Lord in 1843 // khch. 1858. part 2. p. 196–202. 28. Spassky P.N. 150th anniversary of the Novgorod Theological Seminary. 1740–1890. "Anniversary collection". Novgorod, 1891. 149 p. 29. Feofan, bishop. The path to salvation. (A short sketch of asceticism). Final Addendum to Letters on the Christian Life. Vol. I. St. Petersburg, 1868. 112 p. 30. Feofan, bishop. Major General Stepan Onisimovich Burachek, in moral and religious terms // RO IRLI RAS. F. 34. units hr. 519. l. 1–2 vol. 31. Formal list of the rector and professor of the Olonets Theological Seminary, Archimandrite Feofan (Govorov) for 1856 // AVPRI. F. 159. “Personnel Affairs. Formal lists." op. 464. d. 917. l. 1–9. Feodosius (Shapovalenko; 1811–1883) was subsequently an inspector of the Poltava Theological Seminary (1843–1845) and its rector (1852–1861); from 1863 - Bishop of Tambov and Shatsk, died Archbishop of Vologda and Ustyug. Job (+1716), Metropolitan of Novgorod and Velikolutsk (1697–1716). Ambrose (Yushkevich, circa 1690–1745) – Archbishop of Novgorod and Velikolutsk (1740–1745). Monastery of St. Anthony the Roman in Novgorod. Parthenius (Sopkovsky, 1717–1795) was subsequently Bishop of Kexholm and Ladoga, vicar of the Novgorod diocese (1759–1761), then Bishop of Smolensk and Dorogobuzh (1761–1795). The prefect was the assistant to the rector, his duties included direct supervision over the exact implementation of all orders established in the seminary. The Novgorod seminary received a regular salary, which was an exception to the general rule [28, 141]. The state allocated larger sums for its maintenance than for many other theological schools. Thus, in 1765, the staff content of the Novgorod Seminary (8285 rubles) was almost 2 times higher than the content of the Moscow Theological Academy (4847 rubles) [2, 3–8]. Feofan (Prokopovich, 1681–1736), Archbishop of Novgorod (1725–1736). Stefan (Kalinovsky 1700–1753), Archbishop of Novgorod and Velikolutsk (1745–1753). Dimitri (Sechenov, 1709–1767), Metropolitan of Novgorod and Velikolutsk (1757–1767). Gabriel (Petrov, 1730–1801), Metropolitan of Novgorod and St. Petersburg (1770–1799), then of Novgorod and Olonets (1799–1800). Anthony (Pavlinsky, 1801–1878) was the rector of the Novgorod Theological Seminary in 1840–1852, then a suffragan bishop (1852–1854), successively headed the Arkhangelsk, Nizhny Novgorod, Volyn and Vladimir dioceses, died as Archbishop of Vladimir and Suzdal. As a monk, Alexander (Dobrynin, 1820–1885) was a suffragan bishop of the Lithuanian diocese from 1860, then bishop of Minsk and Bobruisk (1868–1877), archbishop of Don and Novocherkassk (1877–1879), and died archbishop of Lithuania and Vilna. Gabriel (Gorodkov, 1785–1862) at that time was the archbishop of Ryazan and Zaraisk, remained at the Ryazan see until 1858, when he was retired to a monastery, and in 1999 he was glorified among the local saints of the Ryazan diocese. Kutnevich Vasily Ivanovich (1787–1866) – graduate of the St. Petersburg Theological Academy; from 1832 - chief priest of the army and navy; in 1833 he was appointed a member of the Commission of Theological Schools. The Kiev Theological Academy was the leading educational institution in the Kiev Theological Educational District, which included 12 regional seminaries and schools. In 1823, the KDA Conference was created at the academy. In addition to its active members, its composition also included representatives of the Kyiv clergy from among its former graduates and teachers. The KDA conference took part in solving all the main, administrative and scientific issues of the academy. Until 1842, the magazine was published with a slightly different name: “The Beacon of Modern Enlightenment and Education. Works of scientists and writers, Russian and foreign.” Stepan Onisimovich Burachok (Burachek, 1800–1876) - hereditary nobleman, scientist inventor, Orthodox thinker, writer, like-minded person and correspondent of St. Theophan.