Editorial correction by Saint Theophan, the Recluse of Vyshensky, of his manuscripts for publication in print

Annotation. In the study of the legacy of St. Theophan the Recluse, a special place is occupied by the study of archival handwritten materials. The article is devoted to a comprehensive analysis of the saint’s rough notes and the linguistic features of handwritten and typographic texts. The archival manuscripts of the cycle of conversations “Words to the Vladimir flock” are compared with their lifetime editions; The textual and rhetorical features of this text are revealed. The purpose of the article is to study the heritage of St. Theophan, compare archival draft manuscripts with the published works of the saint, interpret the edits made, and consider the stylistic features of St. Theophan's sermons in various editions and drafts. In this study, a list of linguistic means of expressiveness of St. Theophan was determined, and characteristic features of textual changes were listed. The question of editorial changes to the text of St. Theophan the Recluse continues to be controversial. An attempt is made to reveal the main reasons for the editorial changes of St. Theophan the Recluse of his manuscripts for publication. Abstract. In the study of the legacy of St. Theophan the Recluse, a special place is occupied by the study of archival handwritten materials. The article is devoted to a comprehensive analysis of the saint’s draft notes, linguistic features of handwritten and typographic texts. Archival manuscripts of the cycle of conversations “Words to the Vladimir flock” are compared with their lifetime editions; textual and rhetorical features of this text are revealed. The purpose of the article is to study the legacy of St. Theophan, to compare archival draft manuscripts with the published works of the saint, to interpret the edits made, to consider the stylistic features of the sermons of St. Theophan in various editions and drafts. In this study, a list of linguistic means of expression of St. Theophan was determined, and characteristic signs of textual changes were listed. The issue of editorial edits of the test of St. Theophan the Recluse continues to be debatable. An attempt is made to reveal the main reasons for the editorial editing of St. Theophan the Recluse of his manuscripts for publication. Pre-revolutionary biographers pointed out in their works that manuscripts of St. Theophan the Recluse. As is known, the study of the saint’s manuscripts began after his death. There was no complete and reliable information about what documents were stored on Mount Athos, which is why it was impossible to assess the significance of the collection and its volume. The safety of the manuscripts caused concern and concern. In 2011, employees of the Publishing Council went on an expedition to the St. Panteleimon Monastery. The first expedition was led by E.V. Lizunov, the second - Deputy Chairman of the Publishing Council of the Russian Orthodox Church, Hegumen Evfimy (Moiseev). The trip turned out to be fruitful; digital copies of the manuscripts of St. Theophan were handed over. The expedition members were able to personally familiarize themselves with some of the manuscripts. In the process of studying the archive of St. Theophan the Recluse, it became clear that the condition of the manuscripts was good. The clergy of the monastery, as well as the head of the library and archive of the monastery, Monk Ermolai, made a huge contribution to annotating the inventory of the personal archive. The history of the saint's personal archive deserves special mention. Saint Theophan the Recluse worked closely with the publishing house of the Panteleimon Monastery. After his death, his relatives “sold the manuscripts of St. Theophan’s works and the right to publish them to the St. Panteleimon Monastery for 10 thousand silver rubles” [6, p. 34]. The archive is quite extensive and includes a large number of manuscripts, unfinished works, rough sketches, and detailed plans for works. In the article by E.V. Lizunov reports that “by the time of cataloging in 2009–2011, he [the archive of St. Feofan, - approx. author] was kept scattered and mixed with other archival materials. From what they managed to collect into a single fund, members of the monastery brethren, who carried out obedience in the archive, compiled a modern inventory No. 24, containing 47 storage units, within which 104 documents were combined” [7; With. 45]. A special place in the manuscripts of St. Theophan the Recluse is occupied by material on the administration of the Tambov and Vladimir dioceses, which he successively headed until his retirement to the Vyshensky Monastery. Such manuscripts are of particular importance because they include not only sermons and sketches, but also valuable illustrative and iconographic material - drawings of St. Theophan. Comparative analysis of the rhetorical features of the manuscript “Words to the Vladimir flock of the Most Reverend Theophan, 1863–1866.” 1 and its typographical edition [9] showed that the lexical and grammatical features of the manuscript and the typographical edition are different. To illustrate, I will give an example of a comparative analysis of two texts. Let us turn to the analysis of the lexical and phraseological elements included in the text of the sermon “On St. Apostle and Evangelist John the Theologian. May 8th." The paragraph division of the text has significant differences, which are due to the characteristics of the explanatory paragraph. This paragraph explains why the saint mentions the Evangelist John the Theologian. The typographical version has a difference of one paragraph division, since Saint Theophan considers it necessary to give this paragraph explanatory meaning. Thus, Saint Theophan stipulates the mention in his sermon of Saint John the Theologian. There is a single text on the left side, and in the right paragraph it has explanatory meaning. The typographic text has a stylistically neutral meaning, a simplified structure, the absence of a rhetorical question, and no ironic content. The draft is replete with tonal statements, rhetorical exclamations, comparisons, metaphors, and vivid images characteristic of the conversational style of narration. A text accessible to the understanding of the common people, who was the main parishioner and listener of St. Theophan. It is also worth noting that Saint Theophan in the typographic version avoids direct speech, replacing it with indirect speech. This choice is typical for the interpretation of the evangelist’s speech. Saint Theophan refers to the evangelist and, with the help of a rhetorical question, explains the lessons of St. John the Theologian. We see that Saint Theophan changes the text depending on the readers or listeners. The handwritten version contains words that have an emotional connotation, drawing the attention of the flock to the problem of misunderstanding the words about the Love of St. John the Evangelist, which is not in the typographical version of the text. Also in the handwritten version, Saint Theophan uses the term “indifferentism.” This word means indifference and indifference in relation to faith in God: “Believe as you want, it doesn’t matter, just love people as brothers, do good.” This is what Saint Theophan denounces adherents of this life position. In the typographical version of the text, one can see a subtle connection between his own words from the manuscript, which is revealed in the words “both its origin is the source, and its movement in deeds.” If in the draft manuscript St. Theophan explains in simple, emotional and accessible language that love is not only deeds, but also faith in God, then in the typographic version St. Theophan reminds the reader that love has its beginning and course, including in deeds. Thus, Saint Theophan combines two concepts: that “faith in God” is both “works and faith,” but at the same time, in the typographical version of the sermon there is no reasoning that love is not only “benevolence” to people, but also faith in God. Stylistic editing of the text is due to changes in semantic units and beyond-text reality. A common beginning, but different ways of expressing your thoughts. The typographical text is stylistically neutral, reduced in volume, and the participial phrase “revealed at the coming of the Savior in the flesh” is absent in the typographical version. There is an introductory construction with the meaning of the speaker's reference to the source. The typographic text contains a participial phrase and a separate introductory word with the meaning of the logical conclusion of the statement. In the handwritten version, Saint Theophan uses the introductory construction “our mutual love begins under the influence of confidence in the love of God” - such an introductory construction characterizes the attitude towards the way of expressing thoughts and is a connecting link with the previous paragraph. Thus, Saint Theophan shows that without faith in God and without trust in God, it is impossible to grow genuine love for people in your soul. Saint Theophan also uses a separate definition of “revealed at the coming of the Savior in the flesh,” thereby emphasizing soteriology, showing that true Love is God who became man and accepted death on the cross. Further, Saint Theophan’s reasoning moves into the context of the fact that without genuine faith in the coming of the Savior in the flesh and without faith in God, true love does not exist. “This confidence...” This sentence does not have a final sign, but the intonation of a rhetorical exclamation is present, although Saint Theophan himself left the sentence unfinished, in terms of punctuation marks. Rhetorical question: “He sent Jesus Christ to Himself.” Perhaps Saint Theophan intended a different construction of the sentence, but this version of the text remained exactly that way. The use of rhetorical questions or exclamations allows for convention in cases of contextual use, leaving it possible to replace final punctuation marks. In other words, in the typographic version, one complex sentence replaces three simple sentences in the manuscript. But it is complicated by introductory constructions and a separate definition. Saint Theophan at the end of the sentence makes a logical conclusion, explaining in simple words the meaning of the content of both handwritten and printed text: “it doesn’t matter what you want to believe.” Explaining, completing your own thought for the reader. Saint Theophan in the handwritten version of this text uses a simple sentence, complicated by introductory words, homogeneous members of the sentence and two final marks: an exclamation point and a question mark. In essence, Saint Theophan expresses the same idea that true love without faith in God is impossible, but in the typographic version the syntactic structure is significantly changed. The type of sentence is complex with explanatory clauses. If in the handwritten version Saint Theophan, with the help of introductory words with the meaning of confidence and a logical presentation of thoughts, speaks of true love born from faith in God, then in the typographic version he shortens the introductory words, thereby focusing the reader’s attention on the most important idea, which he traces throughout the entire sermon: “He has no word about love without a word about God and the Savior.” In other words, he rearranges sentences from simple to complex with explanatory clauses, also adding a quote from St. John the Theologian. The saint makes an amendment to explain the interpretation of the word of the Evangelist John the Theologian. The stylistic correction of the text is significant, since the method of quotation is accompanied by comments from St. Theophan the Recluse. If in previous versions the typographical text was noticeably shortened, then in this example we observe how Saint Theophan develops his thought. The two sentences (drafted and typed) have different grammatical structures. In the typographic version, two sentences are replaced by one complex sentence with parallel subordination. If in the draft version Saint Theophan, continuing his reasoning, uses a series of rhetorical questions, then in the typographic version he answers the rhetorical question with a quotation. Also in the typographic version, commentary on the quotation, Saint Theophan constructs a complex sentence with different types of connections (coordinating, subordinating, conjunctive and non-conjunctive). Also in the typographical version of the text, Saint Theophan, completing his reasoning, again uses the term “superstitiousness.” In other words, the reasoning of Saint Theophan has a circular structure of the text: he begins and ends his sermon with the use of a given word. The change in the paragraph division of the text is associated with the construction of the text of the sermon as a text - an argument, which has a clear structure (thesis - evidence (arguments) - conclusion), which is why the new thesis is presented in a separate paragraph. The use of artistic and expressive means of speech adds brightness, imagery, enhances the expressiveness of the language of the sermon, enriching the content of the statement. The main text of the sermon is characterized by church vocabulary. Changes in the paragraph division of the text are due to the need to focus attention on new information without violating the chronological plan of the narrative. Thus, with the help of a comparative analysis of the text of St. Theophan’s sermons, it became clear that the printed edition is based on more stylistically neutral words and simplifies the structure of sentences and figurative expressions. 1. Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse, Bishop of Vladimir and Suzdal, as a church writer (on the 100th anniversary of his repose) // Journal of the Moscow Patriarchate. 1994. pp. 31–37. 2. Georgy (Tertyshnikov), archimandrite. Theological legacy of Bishop Theophan the Recluse (1815–1894) // Theological works. No. 16. pp. 202–222. 3. Georgy (Tertyshnikov), archimandrite. Saint Theophan the Recluse and his teaching on salvation. [Electronic resource]. URL: https://coollib.com/b/252880-georgiytertyishnikov-svyatitelfeofan-zatvornik-i-ego-uchenie-o-spasenii/read (access date: 12/10/2022). 4. Kashirina V.V. The legacy of the Vyshensky Recluse // Orthodox Book Review. 2010. No. 1. P. 39–45. 5. Chronicle of the life and works of St. Theophan, the Recluse of Vyshensky. 1815–1894. Volume I: 1815–1859. M., 2016. 6. Lizunov S. Athonite Archive of St. Theophan the Recluse // Journal of the Moscow Patriarchate. 2012. No. 3. March. pp. 33–38. 7. Lizunov S. Saint Theophan. On the progress of preparing the complete collection of works // Orthodox Book Review. 2010. No. 1. P. 46–49. 8. Word to the Vladimir flock of His Grace Theophan, 1863–1866. [Electronic resource]. URL: https://land.lib33.ru/site/publication/899 (access date: 12/10/2022). 9 . Words to the Vladimir flock of His Grace Theophan. Vladimir, 1869. The handwritten autograph was deciphered by the textual group of the Scientific Editorial Council for the publication of the Complete Works of St. Theophan the Recluse. “lessons about love [are]/is/filled with it” is inscribed. Instead of: “and a striking example of it” - it was: “even more so.” Further it was written: “and act beneficially on them.” Instead of: “and a striking example of it” - it was: “even more so.” It continued: “And there is a testament that we hear and first of all, let us love each other. (3:11). And we know how we go from death to life, how we love our brethren: he who does not love his brother remains in death. Anyone who hates a person's brother is a suicide. – (– – t.) – My children are unloved in word, in language, but in deed and truth. (–18.) He who loves his brother abides in the light; and he who hates his brother is in the darkness, and he walks in the darkness and knows how he goes, for the darkness has blinded his eyes (2:11). –) He interpreted all the secrets of love - and /its/ source beginning, and its movement in deeds, and its end - the height to which [it raises] /it raises/ all of its own. St. John is especially famous for this aspect, and whoever begins to talk about love immediately remembers him as a model and turns to him as a teacher of love. - ". Further it was: “which will be called the one true faith.” Next it began: “Bogos.” Next is an entry not related to the text: “from here on half a sheet - Ѳ” Next it began: “Bogos.” Next is an entry not related to the text: “from here on half a sheet - Ѳ.” Instead of: “Next – ask yourself St. [Ev.][/Aposto/] John question:” – it was written: “[Further /More:/] which one.”